Truth cleared of Calumnies, Wherein A Book entitled, A Dialogue betwixt a Quaker, and a Stable Christian. (Printed at Aberdeen, and upon good ground judged to be writ by William Mitchell, a Preacher near by it, or at least that he had the Chief hand in it) is examined, and the disingenuity of the Author, in his representing the Quakers is discovered. Here is also their case truly stated, cleared, demonstrated, and the Objections of their Opposers answered, according to truth, Scripture, and right Reason. By ROBERT BARCLAY.  Isai. 53: 1. Who hath believed our report, and to whom is the arm of the Lord revealed? Joh 5: 39 40. Ye search the Scriptures, because in them, ye think to have eternal life, and they are they, which testify of me, and ye will not come unto me, that ye may have life. Matth 5: 11. Blessed are ye, when men shall revile you, and say all manner of evil against you falsely, for my sake. Act. 24: 13. After the way, which they call Heresy, so Worship I the God of my Fathers. 1 Thess. 5: 21. Prove all things, hold fast that which is good. 
Printed in the Year 1670.   

The Preface To the READER.  
READER;  
FOR thy better understanding the matters handled in this treatise, I thought fit to premise somewhat by way of Preface; and indeed the nature of the thing calleth for it, that thou mayest receive a true information concerning the People here pleaded for; and so generally opposed: but more particularly in the City of Aberdeen, that thou mayest understand how the case stands betwixt them, and their adversaries in it.  
Know then, that after the Lord had raised up the witnesses of this day, and had opened in them and unto them the Light and Glory thereof; divers of them at sundry times were moved of the Lord to come into these parts, & unto the town of Aberdeen, in love to the seed, which there was to be gathered, but their acceptance for divers ye ●res together, was very unsuitable.  
For the enemy that had wrought, and was exalted, in the mystery of inquity, to daeken the appearance of this day, had prepared and stirred up his Ministers, to resist them and their testimony by aspersing them with many gross Calumnies, lies and reproaches, as dem●n●ed▪ distracted, bodily possessed of the devil, practising abominations under Colour of being led to them by the Spirit, and as to their Principles, blasphemous deniers of the true Christ, of Heaven, Hell, Angels, the Resurrection of the body and day of judgement, inconsistent with Magistracy, nothing better than John of Leyden and his complices, This was the vulgar and familiar language of the pulpits which was for a time received for unquestionable truth: till about the year 1663. some sober and serious Professors, in and about the said Town, did begin to weigh these things more narrowly, and find the savour of that life in the testimony of that so much reproached people which some years before had stirred in others, who were now come to a great loss and decay, and this gave them occasion to examine the Principles and ways of that People more exactly, which proving upon inquiry, to be far otherways, than they had been represented, gave them a further occasion to see the integrity and soundness of that despised People and of their Principles, on the one hand; and on the other, to see the prejudiced disingenuity and enmity of their accusers. In these the Lord caused his word to prosper, (who were few in number, yet noted as to their sobriety in their former way of profession) and raised them up to own that People and their testimony, and to become one with them: now their adversaries finding nothing in these whom the Lord had raised, up in these parts whereof to accuse them, as to their conversation, these Calumnies must be cast upon strangers living some hundred miles distant, where these untruths cannot be so easily disproved; but as to these at home the tune must be turned: therefore George Meldrum who hath more particulary espoused the quarrel against truth and its followers, than any of his Brethren, begins to say that it is no wonder to see Quakers forbear gross outbreakings, for that Heretics have formerly come as great a length (but surely abstinence from gross outbreakings and a clean outward conversation is no good Argument against the Quakers,) so now the clamour is, though they have been Professors and that noted ones too, and though they be honest in their conversation, yet they are deluded and deceived, and are deceivers. And thus as of old, the truth and the witnesses of it have always been reproached by those of the Pharisaical Spirit. So now; for sometimes they said Christ had a Devil, sometimes the Apostles are drunk, and other times mad. Since these things have thus occurred, there hath been no little industry used, to suppress this People, by threatenings and persecution, (on which account divers of our Friends have been cast into Prison, and some detained long in, of the said town,) and also by preaching and writing, of which for thy information receive this account. There were 30. Queries sent by the Bishop of Aberdeen (so called) to Alexander Jaffray. Also about the same time, a paper of 3. or 4. sheets subscribed by G. M. entitled, The state of the controversy betwixt the Protestants and the Quakers: The 30 Queries were, not long after, answered by G. K. in respect of A. J. his sickness at that time, and returned to him from A. J. and sometime afterwards, George Meldrum his paper called, The state of the controversy, etc. was answered by G. K. to which papers of G. K. somewhat was premised by A. J. which papers being several times called for, (but particularly in a letter, from G. M. his own hand to A. J. wherein he entreats for an answer that he might know, as he said, in what things we did differ, or in what things we only seemed to differ) were sent to him within 9 months after the receipt of G. M. his papers Before all which a sermon on Purpose was preached by G. M. against the quakers in the ninth month 1666. wherein the sum of both his papers was asserted, only that it was digested in a Pulpit-way and introduced with an insinuating discourse of his pretended kindness for the persons of some Quakers, and his unwillingness to meddle with them, were it not his office, and zeal for the truth did engage him to it, but if it had been so indeed, he would have said no more of them then the truth, whereas it is stuffed with lies; which are positively asserted to be the Quakers principles, by this pretended Preacher of the Gospel from his chair of verity, (so called,) or rather of falsehood: whereas yet G. M. his Papers aforementioned, were not so much as sent, far less answered, by which according to the words of his own letter above mentioned he was to receive an understanding of the differences, and yet before he received this understanding, whilst he was ignorant of the differences according to his own Confession, he is not ashamed to forge numbers of lies, upon the Lord's People: and as if they had been truths, consisting in his knowledge, to vent them before a public auditory, which sermon is largely answered by G. K. together with some animadversions upon it from A. J. Also several papers passed betwixt W. M. and G. K. which ha● their rise from some queries sent by P. L. to W. M. answered by W. M. to which was returned a reply by P. L. the sa●e was replied ●o, by G. K. which having received a reply from W. M. was again replied to at length by G. K. it is now two years and upwards, sineth last papers, from our friends hands, were returned to the respective Priests; unto which as yet there is no answer, nor any of them published, but instead of all at last com●s out a Dialogue (of which the proverb is verified, (p●rt●riu●t montes, nascitur mus) subscribed by no hand, but generally understood to be W. M. and by him not denied, which whether it be to deal fairly or ingenuously, the ingenuous may judge. Ingenuous dealing would have stated things as related from our own friends hands, and given an account of the many. Scripture proofs and arguments made use of, in our friends papers, which this author in his Dialogue, hath done nothing less, but deceitfully hath represented us, (considering what had passed before, to which he himself, who ever he is, could not but be privy,) and disingenuously hath dissembled and waved almost all the Scripture proofs & arguments, used by our friends, in their aforesaid Papers, as any may see, who are willing to look into the said Papers, Copies of which are in several hands, and any who desire to read them, may have them readily from our friends. Therefore, however this work of his may satisfy and deceive a benighted multitude whose faith is pinned upon other men's sleeves, nevertheless, I hope, it shall be an occasion to discover these men, to any who are ingenuous, and love not to be hood●incked, but are willing to know the Truth. So Reader, having given thee this account, I leave thee, to the perusing of the following Papers, omitting these needless Apologyes, and flattering insinuations, usual in Epistles, of his Kind, my end being to answer the good in all, and to starve, and not to feed the evil in any. And I refer myself to that innocent and pure principle, the Light of Christ Jesus in thee, which bears testimony against all evil; that thereby tbou mayest try, and examine what is here writ, and who are the owners of Scripture, and who are the wresters of it, which thou canst only, truly discover and discern, by the Spirit from which the Scriptures came, even that inward Light and Word of Grace that is able to build thee up, and establish thee in the Truth, unto which I recommend thee.  
Urie the 19 of the 2 Month, 1670. R. B.   

To the AUTHOR.  
HAving taken a serious view of the Dialogue lately published by thee, and having weighed and considered it, in the fear of the Lord, I found it incumbent upon the, to reply unto it, both upon the account of Truth, at which it strikes, and for thy Souls sake, as also for others, that any simple hearts, who have received hurt by it, may be undeceived, and thy unfair dealing may be manifested, in order whereunto, before I enter upon the examination thereof particularly, I have some things to lay before thee.  
And first, as to the manner and method of thy book by way of Dialogue, it is no ways allowable from thee, being but a mere shift, to shuffle by, those other papers aforesaid, from being noticed, o● regarded, where all these controversies are spoken to a● large.  
Secondly, the nature of this kind of wrung aught to have engaged thee, to set down, as largely, what could be said on the one hand, as on the other, and to have brought in all the proofs, and arguments, alleged by the Quakers, or at least the most considerable, but in that thou hast done nothing so much as becomes a man far less a Christian, as any who have converse● with that people, cannot but be sensible of. Thou hast made a bare representation of the Quakery principles, and that so scantly and mincingly, that thou frequently give●t thyself occasion to fight against a man of straw. But that wherein thou hast manifested the ba●nes of thy Cause, and thy weakness in pleasing for it, is that the substance of what thou hast said is nothing else, but that which was writ, in the papers before mentioned, and so largely answered already: Whereof thou art altogether silent and wouldst insinuate, that what thou hast here writ, was never answered by any Quaker, yea is unanswerable.  
Thirdly. In the beginning of thy Epistle, thou allegest that thou hast examined divers Opinions (of the people called Quakers) and after ●●yall, found them to be naught, where as thou hast not so much as mentioned, far less answered, the Arguments used by them, and in the manner of signifying their principles, thou givest not their own words, but couchest them, in such words of thy own framing as may bear the most disadvantageous construction; hence thou sayst, that they deny original sin, that they overturn the doctrine of the Saints perseverance, that they call the ordinances of Christ, the inventions of men, all which things as so conceived, are false.  
4. There hath appeared in thee, ane airy spirit, full of vanity and self conceit, a thing which thou seemest much to cry out against in others, and will not see it in thyself, hence in thy Epistle, thou boastest, that thou hast so succinctly confuted their errors, highly commending the manner of thy writing, as that, which, for aught thou knowest, was never done by any, who never handled these things with greater plains and condescendingne to the meanest capacity, and in so narrow a compass, as thy own words bear. The signifying that it was the judgement of some, that the publishing of thy papers might tend to edification; the crying up of thy Zeal, for the ordinances, and many other passages, too tedious to relate do very much evidence, an itching desire in thee to be commended and applauded in thy enterprise.  
5. In the writing and framing of thy discourse thou hast introduced thyself, most childishly and ridiculously, and takest frequent occasion to play upon thy own wor●s, and snatch, at them, as if thou hadst got some great advantage, not unlike dogs, that bark at their own shadow, or these creatures that run and are mad, when they see themselves in a looking glass; supposing it to be some other, when ind●ed it is but their own● Image, that this is thy way appears in many pages in thy book, as they are hereafter examined.  
Now more particularly.  
So soon as thou interest upon the matter of debate Pag. 2. thou beginnest with great disingenuity: an evidence of what may be expected or will be found throughout the rest. For notwithstanding the words of the Quaker. are of thy own framing, and that they lie patent before thee, yet thou hast not had so much honesty, in thy answer as to subsume them aright. The Quaker says, I use not flattering titles, and give thee not heathenish salutations and bowings, lest I should sin and be found an Idolater: in answer to which thou beginnest with a false subsumption, saying thou wonderest that he should call salutations and bowings heathenish, and Idolatrous. Indeed it is no strange thing, that thou and others misrepresent us, and belie us in repeating our words at a distance, when in this manner of writing thou canst not truly repeat, those words, which thou placest for ours, when they be just written before thee. Is it not one thing to say, that Salutations that are heathenish or heathenish salutations, cannot be used without sin, and idolatry, and another thing to say, that salutations and bowings are heathenish, and idolatrous? Who is so blind as not to see here a vast difference. As to the first, who dares deny it to be a truth, that will offer to call himself a Christian? to wit, that salutations, and bowings, that are heathenish, cannot be used without idolatry and sin? But as to the other that Salutations and bowings are heathenish and idolatrous, being taken in general, was never said, nor judged by the Quakers, and therefore to charge them with it, is utterly false, and a lie, for such salutations as Christ commands, and the Apostles practised, the Quakers dearly own, and frequently use, and find in them great refreshment because there through the life flows, and is communicated from one vessel to another, but such salutations, thou art ignorant of, and of the life that is there through communicated, which bears testimony against all that is heathenish and idolatrous, and leads out of it, and therefore in thy dark mind, wouldst from thence, plead for the customary salutations of the heathen, as appears by the proofs thou bringest wherein thy folly is very much manifested. Christ, sayest thou, commanded his disciples, when they entered into a house to salute it, he did so, and what more? And if the house be worthy, their peace shall be upon it, to wit, the peace through the salutation intimated or offered, because they brought to that house, the tender of the Gospel and glad tidings, which was a good salutation, but what wouldst thou infer from that? that we ought to do of our hats one to another, a thing which they never did, by whose example thou wouldst press us to do it, and it is known, that it is a thing unusual in that part of the world to this day. That other proof, alleged from Paul, saluting the Churches makes as little if not far less to the purpose, Paul in his Epistles, who was at a great distance, wisheth grace and peace to the Churches from God the Father and the Lord jesus Christ; Ergo we ought to take of our hats. Can there be any thing more ridiculous? is this the great esteem ye put upon the scriptures to take the salutations of the blessed Apostle Paul signified by the motions of the Holy Spirit, which was the very blessing of Paul to the Churches or rather of the Spirit through him, for to prove your doing off hats, one of the corrupt customs of this world. Is not this to make a mock of the Scriptures, and a stretching them to plead for that, against which is the natural tendency of their testimony. Next thou givest us abraham's practise; but every practice of Abraham is not a rule to us, nor to you either; the like may be said of that of Moses. Though Moses did obeisance to his father in law that makes nothing against us, far less his kissing of him, and ask him of his welfare, both which things the Quakers deny not. Thou acknowledgest that religious worship given to the Creature is idolatry. What is Religious Worship but that which is given to God? and is not the bowing of the body, and uncovering of the head, the signification of your Worship to God? And if ye give the same to the Creature also, where is the difference? for in the external signification it is not distinguished, unless it be said to be, the intention, which if it be, we shall have the Papists pleading the same, for their adoration of images, and the relics of the saints. And truly your being found in these things gives them advantage in that matter. That courtesy and Christianity are not repugnant, we deny not, and therefore for Christians to be Courteous one to another is very fit, which indeed that the Apostle commands we acknowledge: But that Courtesy consists in taking off hats, and bowing to one another, that rests for thee to prove. In the next place, to prove the indifference of using the plural number instead of the singular to one person, thou sayest, thou art very confident, the Kingdom of God consists not in words so am I too, yet I strange, thou shouldst say so, considering thy principles, for what is all your preaching but words, yea what is the Scripture itself, (I mean that which ye have of it, to wit the letter) but words? And seeing the very Gospel according to you, is but a company of words being a declaration of what past, many hundred years ago, how has thy zeal here to oppose the Quakers made thee forget thyself in this matter? Thou sayest, that to which the singular number is agreeable, the plural may be applied to without making a lie. The proofs alleged for that be Matth. 23. 37. Luk. 22. 31. 3 Epistle of john, vers. 13, evince nothing in this matter, for the Contexts being rightly considered will clearly make out, that the words are not applied to one single person only, exclusively of others, and that of Luke is to a flock comprehending the disciples, to whom he was speaking just before, but there is no confounding of the number, where one single person is only spoken to, and that without understanding of any more. And though indeed it were good, that the difference were not greater, yet the differences in these things evidence that there be differences in greater matters. And in respect that ye are estranged from the principle that leads out of corruption in all things, therefore ye cannot see the weight, that is in these things which is more than ye are ware of.  
Pag. 3. Thou seemest to take great advantage of these words. Heretofore I walked according to my light, and the same I do still, and while in the integrity of my heart, I walked in the way, thou art now in, I dare not say, but God, countenanced me in it. Here thou makest a great stir as if thou hadst brought the Quaker to a great Dilemma. But to pass by thy examining of the weak objection, which thou makest in the Quakers behalf which I believe was never alleged by any of them unto thee, as that wherewith they either only or chiefly defend themselves in this matter. To wit Salomon's sacrificing at gibion. As in many other particulars so in this thou statest the Quakers part, but too weakly, and faintly, yea disingenuously, for the light, which we walk according unto and desire to walk according to it for ever, is the light of Christ in us, and not our light otherwise then by the free gift of God which we do freely acknowledge did shine▪ in our hearts in some measure in the time, we walked with you (though we did not so know it) and gave us some knowledge and discerning of things, and begot a measure of integrity and honesty of heart towards the Lord in divers of us, and turned the bent of our hearts truly towards him in measure. And the Lord countenanced and visited and sometims refreshed us secretly in these days, with a regard to that measure of integrity he found in us, and not because of, or in respect unto that way of Profession we then walked in, which way was truly a hurt unto us and not advantage, and it was not your way, which we walked in with you, that the Lord countenanced but the integrity and uprightness, which he had begot in us, and had placed in us, as a tender plant and as a root in dry ground, under the oppression of your way, which burdened it, and until we were brought out of your way, by his arm which drew us, his seed and plant in us suffered, and was oppressed as a cart with sheaves, but after we were delivered from your way, and turned to the way we now walk in, the seed and plant, which suffered came to receive strength, and be raised unto life and Dominion, as many are witnesses at this day. Nor is this thy argument, any other, but that which which the papists did throw against those who sometimes walked with them in the popish way of profession some hundred years ago when they came out from among them, whom the Lord visited, while they were among them, and at times refreshed them; till he brought them forth to witness against them; for the Lord hath a people in Babylon, and hath his sheep, which are scattered on the dry and barren mountains of many sorts, and ways of professions, who have some tender breathe, and desires after him, and with a regard to his breathing seed in them, he visits them, and refresheth them at times, which yet proves not that they should remain, where they are in Babylon, and upon the dry mountains of dead professions and observations. For the Call of the Lord is unto them to come out of Babylon, and his arm is stretched forth, to gather them, off from all these hills, unto his own holy hill, Mount Zion, that they may feed and lie down with them, who were as sheep going astray, but are now returned unto the shepherd & bishop of their souls. Also may not those of the Episcopal form object the same, against those who have left it, upon a further discovery, and yet its like thou will not deny, but some who have been under the episcopal form, had a measure of integrity to God, while under it, and with a regard to that the Lord at tyms refreshed them; God does not frequently discover his will to his Children, all at once, nor lead them throughly out of things, out of which, they are to come, in an instant, and yet that he countananceth them in there travel cannot, be denied, did not the Lord countenance Cornelius, before Peter came unto him? As appears by Acts 10. 4. And yet this was no argument, that Cornelius, should not own the Apostles and Christians, and did not the Lord countenance the disciples, though even, when they were following him, they were ignorant of many things, and in some things wrong, and whither did not the Lord countenance Luther in his testimony against the Pope, as well in the first, as in the last steps of it, although it appears: that when he first began to preach, against indulgences, he intended, not such a thing as afterwadrs followed, but things opened more and more unto him, till they came unto that period, they were brought unto, before his death; and who of you will say, that God did not countenance him from the beginning whilst he held many things, which he himself came to see to be wrong, and erred very grossly in the matter of Consubstantiation. The like may be said of john Husse and others, whom you acknowledge to have been Martyrs: at last thou endest it, with a question, ask whither it be safe, to lean to the audience of that light, which one while sayeth that such a way is the way of Christ, and another while thou must come out of it, for it is the way of Antichrist: To which, what is above mentioned, answers sufficiently, yet further I may easily retort the Question thus, upon the most of all the national Ministry in Scotland, who are now licking up, that which they heretofore cried out against as Antichristian and with fire and sword persecuted those who offered to plead for that which now they both practice, and avow themselves in. Now as the fault of this cannot be ascribed to the scriptures, which is the rule, whereby they pretend to be guided so neither can any man's instability that pretends to be guided by the light (if any such thing could be shown) prove the light a guide not to be followed.  
To prove that Christ is not in all men, thou arguest thus. Christ is not in all men, because the Scripture speaks of a being without Christ in the world, to which thou addest the Reason, the unconverted must needs be without Christ, because they want the uniting principle, which is faith; to answer, that Christ is in them, but not in union with them, thou sayest is a fond distinction because the Scriptures way of expressing people's union with Christ, is by asserting Christ to be in them, which thou takest for granted, and from thence drawest thy conclusion, but if it be found to be false, than the whole fabric Falls, to the ground (as indeed falls it is): For even according to the Scriptures, the in being of Christ in men sometimes signifies union, and sometimes his existence in them working and operating in them, by way of repr●●fe, and judgement, as also by way of call and invitation, to prepare for union with him. As appears by the very first Scripture cited by thee, john. 15. 4. 5. which answers not thy mind. For we say not, that where there is no union, fruit can be brought forth unto God, but mark the last part of it, how much it makes against thee, without me says Christ, ye can do nothing. For how becomes an unconverted man a convert, but by having Christ to work with him? & where does Christ cooperate? Does he not there where the work of Conversion is wrought; and is not that within? So that Christ must needs be in men, before they be in union with him, whereby the faith may be wrought, by which they are united to him and as to that other Scripture, 1. John. 3. 24. these and other Scriptures which might be cited hold forth that in being of Christ, which is by union, but say nothing, against his in being in them, where the union is not, for he is in them who know him not and are Darkness, joh. 1. ver. 10. and 5. and he was crucified in the Corinthians and Galathians, which was in the time of their unbelief, 1. Corint. 2. ver. 2. and Galat. 3. ver. 1. for the words in the greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. In you; and indeed there can be no greater absurdity them to say, that Christ is in no man, but in them with whom he is united; for Christ is not separated from that light and seed, which is of him, that is in every man but is united with it, which bears testimony against all iniquity, but many times, men are far from being in union, with that in them, which witnesseth against all sin, as experience sufficiently teacheth. Then, if that be in them, which is pure, and if Christ be in that pure the● Christ is in them, and if they be not united with that which is pure in them, then are they not united with Christ, which is in the pure, that is in them.  
It seems strange to thee, that Christ should be in the heathen, and they not know him. Was it not as strange, that he should be among the Jews, who had though letter that did bear a testimony of him, & they not know him, 8. that notwithstanding his miracles, and other proofs he gave of himself, they should so far mistake him, to judge him to be an impostor & blasphemer. Thou sayest, is Christ so uncouth to them, he dwalls in, as not to reve●l himself unto them, but though we say that Christ is in all men, we do not say, he dwelleth in all men▪ for dwelling signifieth more than in being, and yet I say, he does reveal himself in some measure unto all, in whom he bears witness against iniquity, for the revelation of Christ unto one, is not always, by giving the knowledge of what passed externally, but is a revelation of the righteous judgement against the transgressor in them, which to say, that the heathen wanted is false, and contrary to scripture Rom. 1. 18. 19 20. joh. 3. 18. 19 20. yea and contrary to the very acknowledgement of Americans, who have confessed, that there was that in them, which judged and reproved evil; Whither or not, their ignorance of the outward transaction, derogats any thing from their capacity of salvation, comes here after in its place to be examined, together with that other saying of thine, wherein thou showest, the like disingenuity, viz. that the saying that every man hath sufficient light to lead him to life and salvation tends to put Christians in the same condition with Pagans: because saist thou Christians have no more; and the preaching of the Gospel, and the benefit of the scriptures, are little to be regarded, for without them, men have sufficient light to lead them to th● things of God; for the saying that men have sufficient Light, hath no such tendency, for he that is tru●y and real●y a Christian, (and not nominally, only) is one, that is united to Christ, and believes in him, now it is one thing to have the Light, and another to believe in it, which is clearly made out by that scripture, wh●le y●e have the Light believe in the Light 〈…〉 may become the children of it. And that it is a great advantage to have the knowledge of the scripture, as outwardly, we de●y not, forth reaching a●d raising of th● feed in them, that are a far off, and also for the comforting and refreshing of them, in whom it is raised, as the scriptures are used in that Spirit, which gave them forth. Therefore we labour & travel so much for that end, and are found using the Scriptures testimony. If it be said, that therein we contradict our principle, seeing it is possible that people may be saved with out the scriptures. I answer jay. For many things are profitable, which are not of absolute necessity, you yourselves acknowledge, that other book● besides the scriptures, are not of absolute necessity unto men's salvation and yet you judge not all other books useless, yea, ye to much rely upon books. Also you do not say, that it is impossible that any can be saved, without preaching upon the scriptures, and yet you reckon not preaching to be in vain. But do ye not rather contradict your principles, who say that the number of all those who ever can be saved, is so definite from all eternity, and that without respect to their faithfulness or diligence in the using of the means, in the foreknowledge of God that none of them can miss of Salvation, and yet keep such a stir about preaching and ordinances, for you deny, that God hath decreed men unto savation, whom in his foreknowledge he did foresee, would be faithful, and diligent in the use of the means.  
Pag. 7. Thou sayest all men have not saving and sufficient light in them, because the Scripture saith that some men are brutish in their knowledge, ●erem. 10. 19 But why didst not thou cite these words, For the pastors are become brutish, and have not sought the Lord, therefore they shall not prosper. We see the proof of this, at this day, but from thence, how makest thou it appear, that some men want Saving light: the pastors are now as brutish, as they were then, and it is because they turn their backs upon that light, and will not follow it: therefore we have the more need to bear testimony unto it, and against their brutishness, who reject and despise it. Next thou citest Rom. 3. 11. There is none that understandeth. But, will that infer that there is not any saving light in them? Why understand they not, but because they are not turned to the light that can give them understanding? It is supposed sayest thou, that the light in some may be darkness. So it may indeed, to wit, that light, that is gathered, from the carnal and earthly wisdom, which is from below, where it takes the letter of the Scriptures, and adds thereunto its commentaries and consequences, setting up this in them, as their only light, we find that light proves but darkness; but that will not infer that the true light, which comes from Christ, is or can be darkness unless in that sense, as the day of the Lord is called darkness, in Scripture, for even the true light, unto them, who reject it, is as darkness, in that it gives them not that comfort and joy, which it giveth unto them, who love it, and own it, but troubleth and affrighteth them, as the night, and the darkness. So that these Scriptures stand in good unity with the Principle of all men's having saving light in them. Next thou objectest that having of sa●ing light, and grace presupposes Conversion; But that I deny, for on the contrary, Conversion presupposeth having light and grace, by which and to which men are to be converted, So that before a man be converted he must have Saving grace in order to convert him, even as, the being healed of a wound, presupposeth the plaster, or salve, but not on the contrary, for, the application of the plaster, presupposeth not, the being healed. But whereas, thou sayest, what need is there of his turning, when men are in this state already? thou misrepresentest us, for we do not say, that all men are in a state of light and grace; to be in a state of grace, is to stand in grace, which the wicked do not stand in, yet this hinders not, but that grace is communicated unto them, whereby they may come to a state, or standing in it, while the day of their visitation remains.  
Again thou undertakest to prove, that all men have not sufficient light, two ways; first, that all men, have not the Spirit of God. jud. 19 to which I answer, that there may be a sufficient light in men, who may be said after a certain manner, not to have the Spirit, as being such, who, though the Spirit be in them, to invite, call, and draw them unto God, yet resist his drawing, and so separate themselves from it, so continuing until the day of God's visitation unto them, come to an end, concerning whom it is true, that then, they have not the Spirit so much as to invite and call them, unto God, or to give unto them, the least tender of his love. And though all have not the spirit bringing forth the fruits thereof in them, to wit love, meekness, gentleness, etc. as no wicked persons have, yet all, even the wicked in a certain day, have the Spirit in them, to reprove and convince, yea to call upon them: and strive with them, in order unto their Conversion▪ for the Spirit of God reproves the world of sin. John. 19 8. and Acts. 7. 50. Ye stiff necked and uncircumcised, ye do always resist the holy Ghost, and Gen. 6. My spirit, shall not always strive with (or in) man and many more to that purpose.  
For a Second reason of its insufficiency, thou sayest, it reveals not jesus Christ a saviour, in respect, it gives not a discovery, of his incarnation, passion, resurrection, etc. Citing, 1. Cor. 2. 2. and from this place, thou wouldst infer, that the Apostle preferred the knowledge of Christ, as crucified outwardly, to all other knowledge. Answer. Though we willingly acknowledge, that to know him, even as he did outwardly come, and was crucified, etc. Is a Good knowledge, and of great profit, and comfort to them, who believe, yet we deny, that the knowledge of him, as outwardly crucified, is the best, of all other knowledge, of him, or to be preferred to all other ways of knowing him, nor does that Scripture. 1. Cor. 2. 2 prove it. For Paul, is not speaking there, of Christ, as crucified outwardly in judea, but of him, as he was inwardly crucified in the Corinthians, when Paul first came unto them, to preach the Gospel, as the words do plainly import, being rightly translated out of the Greek, for I determined not to know any thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in you, but jesus Christ, and him crucified. This was the Apostle his care, and travel in his ministry, to declare and hold forth unto the Corinthians, and other gentiles, jesus Christ, who was crucified in them, in his suffering seed, even that seed of light and truth, which suffered, and was crucified in them, under the burden of their transgression, in the time of their unbelief, and to preach, salvation, and deliverance from sin, and wrath, through jesus Christ, according to his weak and low appearance, in them, in the suffering seed, through their beleving in him, and closing with him, as manifest therein, according to which, he said to the Galathians, that jesus Christ, was evidently set before their eyes, crucified in them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Ephes. 3. v. 8. he said, this grace was given unto him to preach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in the gentiles, the unsearchable riches of Christ, parallel to which, is that of the Apostle, 1. Col. 27. for so should all these places be translated, which riches of Christ lay hid and wrapped up in them, in the seed of the Kingdom, which was the least of all seeds, even as the riches and fruitfulness of a tree lies hid in the seed of it, which comes to be brought forth, as the seed, takes root, and gets liberty to grow up, unto the due stature, so for this the Apostle laboured, that people might know Christ in them, and might embrace him in their hearts, that so he might be form in them, Gal 4. 19 And they might know him to l●ve in them, and his life to rule in them; which is more, then to know him, as outwardly crucified, and indeed, none know, the weight and greatness of what he suffered outwardly, but who know him, first, as he hath suffered in them, and suffer, and become crucified with him, so as to have a Sympathy, & fellow feeling with him, even, as the members suffer, and are pained, when any thing hurts the head, or heart. And whereas thou sayest, you see, the Apostle judges the knowledge of Christ crucified, to be that one thing necessary. We deny that the knowledge of his being outwardly crucified is that one thing necessary, for people must know him in them, Know ye not, that Christ is in you, unless ye be reprobats, 1. Cor. 13. 5.  
As for thy charge, upon the Quaker, saying, with what face can you blame me, for being in darkness, seeing your opinion is, that all men have sufficient light in them. It is frivolous, for though the light, which is sufficient be in thee, thy opposition to the light, blinds thee, and hinders thee from seeing light, a man may have a candle burning in his house, but if he put it under a bushel, it will not give him, the sight of things in the house.  
That there is no other name under heaven, whereby any can be saved but the name of jesus Christ, is granted, but that name is another thing, than the bare expression, or declaration and knowledge of words or things, as with out; because his name is said to be a strong tower, whereunto the righteous fly and are safe; which is another thing, than the bare nameing of his death, and cross without, for many unrighteous plead a right to that and can fly unto it as we see by the example of the Papists; To whom it seems, ye will needs join yourselves in this matter, who say, that the outward naming of Christ, and signing with the cross puts away Devils: and that we are of another mind than you in this matter, is much to our advantage, because we know the inward is the main thing, and where it is enjoyed, the efficacy, & benefit of the outward can not be wanting, though the distinct knowledge of it be not had. The knowledge of Christ his cross within which is his power, that crucifies unto the world, is more than the knowledge of the outward, and to know Christ after the Spirit, is more, then to know him after the flesh, as is clear from the words of Paul; though I have known Christ after the flesh, yet hence forth, know I him so no more The Apostle Peter known well, that God was not so narrow hearted, as ye would have him to be, therefore he said, that he had seen, that with God, there was no respect of persons but in every nation, he that loveth righteousness, and feareth God, is accepted of him. You yourselves dare not deny, but that some infants, and deaf persons are saved by Christ, without the external knowledge. If you say they are not in a capacity to know these things, I answer, so neither are many of the Gentiles, who never had these things revealed unto them. But if the external knowledge be necessary to the one, why not to the other? And it thou sayest that some infants are in the decree of election, I ask at thee, or any of you, who of you, has seen the decrees of God, and how knowest thou, that none of the Heathen, are enrolled into them?  
And whereas thou sayest. Is not the application of Christ his blood and sufferings, necessary to them that would profit, and get good thereby? For though the blood of Christ be a healing plaster, yet the plaster must be applied, ere the sore can ●e healed. Now what application can the soul make of Christ's blood, who knows no such thing? the blood of Christ is applied by faith but true faith is not a blind faith. Answer. It is granted, but this blood is known and felt within, to wash and purge the conscience, for Christ as he is within, is not without his blood, which is spiritual, even the pure blood of the vine, and is that wine of the kingdom which is inwardly felt to wash, and to refresh, which he givs to them, who know not distinctly the outward shedding of the blood, as it was many hundred years ago, and which many are ignorant of who have heard much of the outward shedding of his blood, but know not the blood, as shed and poured forth in them to sprinkle their consciences from dead works, for it is a mystery sealed up from all who stand in opposition to his light within. But there, mark thy own words, The plaster must be applied, ere the sore can the healed. Must not then saving grace be applied ere, the soul be converted, or healed? Contrary to thy other assertion, Pag. 7. that having of saving light and grace presupposeth conversion, that is healing.  
As for thy deceitful insinuation, to render us odious, That if our principles were generally owned the nations in one age, or two, would be overspread with as palpable darkness, as the heathen nations at this day are. Seeing it has no just ground, we return it upon thee, as false and malicious: for It is the owning the light & other principles held by us, therein, which will make these nations, and all others who own it, and them, to overflow with the true and saving knowledge of God and Christ, but so long as they follow such blind guides as thyself, who oppose the light, darkness will cover them, as at this day, notwithstanding all their professions, and confessions of him, while in works they deny him, and remain estranged from his light in them. The reason, thou addest is blind and unreasonable, For according to you (thou sayest) the light within us, is a sufficient teacher, take heed to this, and there needs no more: For we say, the light within must not only be taken heed unto, but believed, and obeyed and walked in; which who do, it will lead them to read and make use of the Scriptures, and will lead them to the assemblies of God's people, and to hear and receive the ministry of those, whom God sends, yea to love and esteem them greatly, for their works sake, and it will lead them to own Christ, and the benefits of his death, and sufferings in the outward, and give them an understanding, how to conceive, and use a right those things, as opportunity is given them.  
Pag. 10. Thou sayst, Christ is a light, who communicateth light to all men, but where find you, that the light communicated to all men is Christ himself? we must not confound the light giver, with the Light or enlightening given. Answ. We do not confound them, but we must not divide, or separate them, as thou and you do, for where the light or enlightening from Christ is, there is Christ himself; he is not separated from it, but is in it, and with it: we must not be so gross, as to conceive that Christ enlightens men, in such a way of outward distance, as the body of the Sun, being so many thousand miles above the clouds, enlightens our natural eyes, but comes not near us otherwise then by its influence, and rays; for Christ is near unto every one, no less than his influence, for in him we live and move and have our being. And this nearness of his unto all men, in a day, is more than that general presence, in respect whereof, he abides, with all the works of his hands, for as much as he is in them to enlighten them, that they may believe Joh. 1. 9 compared with 7. Verse. Pag. 11. Here because thou canst not deny, but that there is light in all men, thou sayest it is commonly called the light of nature, and that some remainders of knowledge, and principles of good remain in man, after the ruins of God's Image in him, as when a city is demolished, some foundation of houses do still roman. But how is this consistent, with what you say, to wit, that there is no good thing at all in men unconverted, and that man fell wholly from God, and that Adam's fall was not in part but wholly, as to all things, that are good? And that we derive nothing from him, but that, which is corrupted, and defiled? But the Scriptures testimony is plain, that since the fall, the free gift or grace of God, is come upon all, unto justification of life. It is not said, justification is come upon all: but the free gift or grace of God, is come upon all unto justification, so that all may be justified, if they did close with it, Rom. 5. 8. And God so loved the World, john. 3. 16. And this is the condemnation of the World, that Light is come into it, Vers. 19 Which is after the fall. And what ever any may conceive that remained in man of the Image of God after the fall, that could not have any power to convince man of evil, or enable him to do any thing that is good, if it were not visited and influenced a new from the fountain of Light and Life, but it would remain as a thing without all Life and virtue, as a candle extinguished. For by the fall, the lamb, the witness came to be slain and remained so, until the Spirit of life again was sent from God into it, to give it life and power, to witness against men's transgressions: for a witness that is wholly dead, cannot witness unto particular things of fact, against men, as this inward witness in all men doth, who do not again crucifix it in themselves. And seeing Christ tasted death for every man, and the grace that brings salvation, hath appeared to every man, and the Gospel is preached in every creature, as it is according to the Greek, in Hebr. 2. Tit. 2. Col. 1. 23. It is manifest, that the illumination given to every man, is a new and fresh visitation of God's love in Christ freely given, unto them for salvation.  
Now as to the word Nature, if it be rightly understood there shall be no great difference about it. For if by Nature thou understandest the Nature that is corrupt and fallen, and that which simply is derived from Adam, than we deny, that, that Nature can claim any right to this Light, or that it can be said to proceed, from that Nature. But if thou understandest by nature, the nature, that is spiritual and heavenly, and is derived from Christ, the second Adam, the quickening Spirit, the Lord from Heaven, than I say the Light may properly be called the Light of that Nature, in which sense, is to be understood, that place of the Apostle, Rom. 2. v. 14. cited by thee, where he sayeth, The Gentiles which have not the Law did by nature the things contained in the Law. For who will be so gross, as to say that the Gentiles by the corrupt Nature could do the things contained in the Law, which is pure and Holy? But by that Nature, which is one with the Law, towit, divine and heavenly, they might do them. So that thou canst not, but still be accounted, a wilful enemy to the Light, whilst thou opposest it, and dost not turn to it, and by it, come to see the evil of thy ways, and forsake them.  
Pag. 12. Though it ●e here asserted, in name of the Quakers, that the Scriptures are of excellent, and blessed use, yet thou wilt not believe it, and allegest, they will not make the due, use of them, for these Reasons. First Because a Bible thou sayest, Is not to be seen in all our meetings: But that will infer nothing at all, for we meet not to read the Scripture, but to wait on the Lord, and be taught of him, and receive from his Spirit, what he pleaseth to administer, either in our selus, or through the mouths of his servants; & we meet to Worship God, who's worship is to be performed in Spirit and in truth, and not in external reading. Thou sayest Christ took the book of the prophet I saiah and read out of it: But was not this, the performance of a legal duty, and in condescendence to the jews manner? for it was in the synagogue, but did he ever coustitute it, as a part of the Christian worship; for one man to take the bible, and speak upon it, and all the rest to be excluded from speaking, while he pratles, his own barren empty notions about it? show me where that was the practice, or order among the Apostles and primitive Christians: In the church's way 1. Cor. 14. there is no such thing, but on the contrary vers. 29. let the Prophets speak two or three, and let the other judge, if any thing be revealed to another that sits by, let the first hold his peace for ye many all prophecy, one by one, that all may learn, and all may be comforted. By which it plainly appears there was no such settled custom among them, but it is one of the main inventions brought in, in the Apostasy, whereby barrenness and dryness hath entered and whereby the quickening unlimited life has been stopped from flowing through many vessels. It is true the Apostles at times cited Scriptures out of the law, and the Prophets, to show their fulfilling, or to open the mind of the Spirit concerning them, which is frequent is our meetings, to cite Scriptures, and open them in the same life and Spirit that gave them forth, in the order of the Spirit, but not in the order and way of man's wisdom and Spirit, as is your way, which savours more of Aristotle's School, then of the Church of Christ. Secondly as to what thou sayest that it is not our way to encourage the People to read the Scriptures, and to try doctrines by them, 'tis utterly false, for we desire that all may come to try doctrines even by the Scripture, but we bid them also come to the light in them, to read and try doctrines, and understand the true sense of the Scriptures therein, and if People did so, we know, that then your jugjugling about them would be made manifest: but indeed we are far from desiring People to heed your false Glosses and commentaries upon them, whereby ye darken them, rather than interpret them. Thirdly thou sayest, when you want an inward command to a duty I trow the 〈◊〉 command of the Scripture is not regarded. Ans: here thou writest as one unacquainted with the Law and new Covenant writ in the heart; the inward command is never wanting in the due season, to any duty, as it is waited for, and the outward testimony or signification of the command, we regard in its place. Is it not a regarding the outward to mind the inward unction and spirit, to which it directs? which inward teacheth all things, and leadeth into all truth. 1. joh. 2. 27. 1. Cor 14. 15. john. 16. 13▪ yea, do not such more regard the outward, than they who under a pretence of an outward command do run about these things in their own natural will and Spirit, neglecting to wait upon the Lord, for the leading and help of his Spirit. Thy comparing us to servants, who will not be moved to work, by their master's letter, etc. is vain and riduculous nor doth it reach us, for our Master's letter is writ in our hearts, and there we are to find it, neither is our Master separated from us, as those Masters are, who use to write letters to servants to set them on work, while they are absent, and cannot help them by their presence, for our Master is always with us, and he requires us to do all our works by his immediate counsel, direction, and assistence, as present with us, and in us. And that nature we witness brought forth in us, which does not shift his will, but delight in it, to do it, and know it, whether told us by a lively voice, or by any other inward signifification of his Spirit. Fourthly, and because thou art ignorant of that great duty, of waiting upon the Lord, in silence, out of all thy own thoughts and words, and art trampling it under foot, thou lookest, upon it, as misspent time or a mere looking upon the ground; whereas if ever thou comest to know the Scriptures a right, or to confer a right, concerning them so as to profit, thou must first come to that silence, thou now so much despisest. So that these things very well consist, though the world may judge otherways, whom thou wilt have to be judges in the case▪ but in the judgement of those who are redeemed out of the world, we shall be found to put the scriptures in their true place.  
Thou canst not but smile, thou sayest, that a man of understanding, should grant the Scriptures to be a declaration of God's mind, and yet deny them to be God's Word, for what is a Word but a declaration of ones, mind.  
Answ. Here thy lightness appears, which darkens thy understanding: if thou must needs smile, do it, at thy impertinent reason, for though a man's Word, be the declaration of his mind, yet every declaration of his mind, is not his word: for signs may be a declaration of a man's mind, without his word, and people usually distinguish betwixt a man's Word, and his writ. And so though the scripture be a declaration of God's mind, yet it is not his Word, properly nor can those properties which are declared of the Word, belong to the scriptures, as hath oft been demonstrated, but to that inward and living Word, as it doth declare itself whether in the heart, or in the mouth. The Word of God is like unto himself, spiritual, yea Spirit and life, and therefore cannot be heard, or read, with the natural external senses, as the Scriptures can, nor does the Scriptures cited by thee, as Hosea. 1. 1. joel. 1. 1. Isaiah. 38. 4. jeremiah. 14. 1. prove thy intent. For that Word, which came unto the Prophets, was that from which the scriptures were given forth, which Word you confess was immediate from God, but you say, it is ceased to come now. And did not all the Prophet's prophecy from Christ, the Word? Thou mightest ss well reason thus, that when it is said, the Spirit of the Lord came upon such a one or to such a one, that therefore the scripture is the Spirit, and so deny all Spirit, but that which, is the Scripture as some do, in other Sects, calling the writes of the Apostles and Evangelists, the Spirit, and denying the necessity of any other thing, which is abominable decerpt, and wresting of scripture, and that the Prophets declaring their message said, thus saith the Lord, prous that what God spoke in them, and through them, as the living Word declared itself, was the Word of God, but not, the letter, or writing. And whereas thou sayest it is all one to say, the scripture saith, and God sayeth. Answer, by way of inference and collection, it may be said, they are one, because of their agreement, yet the living Word and speech of God, is not the scripture, more than the sun beam, is the shadow ●hough the one agrees with the other; every one that reads or hears the scriptures read, hears not God immediately, now that which God speaks to any, or in any, immediately, that is only his Word properly unto them. As they who only read my Letter, cannot be said, properly to hear me by Word of mouth. Christ said to the jews, ye have not heard his voice, though they heard the scriptures and though the Apostle useth some scriptures out of the old Testament, it prove not, he had not the Word of the Lord speaking them, immediately in him, and to him. That scripture thou biddest remark, 1 Thess. 2. 13. prous not thy intent neither: for the Word, which they heard of the Apostles, was that living Word, declaring itself, through the Apostles, which was answered by the same in them, who heard; they heard Christ of, in and through the Apostles, does it therefore follow, that Christ is the Scripture? And lastly, Mark. 7. 13. Servs thy purpose no more, than the rest: for the Pharisees in striking at the fifth commandment, did conesquentially strike at the living inward Word which gave it forth, as those who struck at any of the Apostles struck at Christ, yet none of the Apostles was Christ as nether is the 〈◊〉, as it is outwardly writ, to speak properly, the Word of God. And truly the reason, why we may not call the Scriptures the Word of God, (to speak properly) is that people may be directed to that inward living Word, for by their being so much called the Word of God, they have been put in Christ's stead, and have been set up as an Idol, in stead of that from whence they came, so that to avoid this hazard, we have put them in their due place.  
Pag. 14. To prove that it is the mind and Will of God that the Scriptures should be the Rule thou citest Isay. 8. 20. To the Law, and to the testimony. etc. But it rests to be proved, that the Law, and testimony was not the inward Law, and that that Word, according to which they were to speak, was not the inward Word, which is said to be in the heart. It is observable that to prove this thou bringest, joh. 7. 49. where the Pharisees say, have any of the Rulers or Pharisees believed in him, but this people that know not the law are accursed. This place suits the matter very well, but makes much against thee. For the Pharisees here were crying up the outward Law, and the knowledge of it: averring that the ignorance of it caused the mean people to believe in Christ. So do ye now; ye pretend to cry up the Law, and say, the ignorance of it occasions so many to leave you. And as they then were setting the Law above Christ, and covering themselves with a zeal for it, persecuting him, and reviling his followers as ignorants. So ye now, whilst ye are boasting of your great knowledge in the Law, and in the scripture; and your high esteem of them, ye are despising, crucifying the same Christ in his spiritual appearance, and upbraiding his followers now, as th●y did then, as ignorants, and contemners of the Law. And as to Luk. 10. 26. how readest thou? This was spoke to one, that was a Lawyer, or interpreter of the Law, and relied upon it, so Christ spoke this to check him, and beside, the dispensation of the Law; which this Lawyer was under, was different from that of the Gospel, in this matter, as may appear Heb. 8. 10. Again as for Christ, and his Apostles useing the Scriptures for convincing of their opposers; so do we, and yet this proves not, that either he, or we judge them to be the Rule whereby to try all things and Spirits, yea even the Spirit of God himself.  
Pag. 15. Thou seemest to lay much stress upon this, that it were impossible for us to prove to a jew, or a Turk that jesus the Son of Mary, is in very deed the Christ, without the Scripture. But I Answer thee to that easily by what way wilt thou persuade a Turk to believe the Scriptures, or their testimony, but by the inward testimony of the spirit? Calvin after he has said all that can be said, of outward ways, at last concludes, the only certain way to know it in deed, is by the testimony of the spirit. l. 1. c. 7. Sect. 4. of his Inst. & as to the course that Paul took, with the obstinate Jew's it was very commendable, because they said, they believed the Scriptures, and seemed to esteem them much, though they opposed the truth witnessed to in the Scriptures. so that it is evident that some great pretenders to the Scriptures, can make a cloak of them, to deny Christ himself as ye do at this day. And though Paul took that course with the jews, yet we see he took no such course with the Athenians, to wh●m he cited no Scripture, nor endeavoured to persuade them by it, but told them they were the off spring of God, and wished them to feel after him, who was not afar of from every one of them. thirdly sayest thou, the saints had recourse to the Scriptures, in the examination of Doctrines. So have we too, as before has been declared, but that will not prove the Scripture is the rule.  
Pag. 16. Fourthly, thou sayest, we are commanded to search the Scriptures john 5. 39 Answer. The words may be translated, you search the Scriptures, as Pasor, translateth them, But we do acknowledge, the Scriptures are to be searched, but are not to be rested in, which was the jews fault, who would not come to Christ to get life, thinking to have eternal life in the Scriptures, which Christ checks them for: and that the Scriptures are profitable, for doctrine, correction, instruction, we own, (and are commended for their dignity, and authority) but they are thus profitable only to such, as come to the Spirit, to guide and direct them, how to make use of them, else they may prove an occasion of stumbling, as they did to the Pharisees: hence it is said that the man of God may be perfect, mark, the man of God, not every Man, now no man can be truly called the man of God but he that is led by the Spirit of God. Next thou wouldst undertake to prove, that it is not the mind of God, that the Spirit within men should be the Rule, in which thou fallest very short, as appears, by saying, that Christ made use of the Scripture, to prove himself, &c: and not the light within. And did these Jews receive him, who had the Scriptures, did they not reject him? and why? because they harkened not unto the inward voice and testimony of the Father, concerning him: and this was the testimony, which he said was greater, then that of john, though john was the greatest of the Prophets, and those who believe had the witness in themselves. 1 joh. 5. 10. but to th● unbeleiving jews, he said, ye have neither heard his voice, nor seen his shape.  
Secondly: Thou sayest, there is an express command to try the Spirits. 1. joh. 4. 1. Answ. but is there any word, there of trying them, by the Scripture, Cannot the Spirits be tried by the Spirit of God? or is there any better way to try them? How tried Peter the spirit of Ananias and Saphirah? And is not the trial and discerning of Spirits the privilege of the Saints now? And how is it a peculiar privilege to saints, unless it be done by the Spirit of God? For the Scriptures any can make use of, the Apostle john, writing to the Saints, concerning seducers, points them, to the Anointing, which remained in them, and did teach them all things, and by this they did know, all things, and consequently Spirits, 1. john. 2. 20. 26. Thirdly, thou sayest, undoubtedly, there are strong delusions, etc. Ans. there are so indeed. But was there any more strongly deluded, than the Pharisees? Yet how much did they lay claim to the Scriptures? how came they then to be deluded who were so skilled, in the Scriptures? according to the letter of them? and the poor People, who were not so skilled, so rightly to hit the matter?  
And as to thy question, what way, shall the delusion, be tried, if you neglect the Word of God, and look only within? Answ: As for the Word of God, nor yet the Scriptures testimony we neglect not, but what way, thinkest thou shall the delusion, be tried? If you neglect the Spirit within? and look only upon the letter, and words without you? if the Delusion be strong in the heart, will it not twine, and wrist the Scriptures without, to cause the Scriptures to seem for it? and suppose a man be deluded with a Spirit of delusion, what can help him, but God whose Spirit searcheth all the deepest things of Satan, and can, and doth dscover them, to those, who love to be undeceived and are faithful to God, in what they certainly know. And though the same deluding spirit, who deceived first, may deceive over again, that makes nothing against the insufficiency of the Spirit, to discover, the delusion, but if a man be deceived either first, or again he is to blame himself for his defect, in not being duly watchful, and faithful, in what is discovered to him of God truly, and certainly; Consider the tendency of thy argument which strikes not only, at the certainty of the Saints faith now, from the Spirit within, and the assurance of knowledge, there from, but also strikes at the very certainty and assurance of all the Faith, and knowledge the holy Prophets, and men of God had, from the Spirit within, when Scripture was not. We are in no greater hazard to be deceived now, than they were then. You that set up the Scripture, as your only rule, the many sects of you, what jangling and contesting is among you, while one pleads for his sense, and another for his? which all proceeds from their wand'ring from the Spirit, that gave forth the Scriptures. And as to satisfying of others, we refer & recommend them to the same Spirit in them, to receive their satisfaction from that, which only can, and will satisfy them, who wait for it in singleness.  
Pag. 18. And whereas thou sayest, the Saints, are led and guided by the Spirit, but it is according to the Scriptures. So say we too, But it doth not therefore follow, that the Spirit hath so tied and limited himself to the use of the scriptures, as always to use them, in every particular step, of his guiding the Saints; the Spirit is free to use, or not use the scriptures, at his pleasure, and guideth the Saints in many particular steps of their life, for which, there is no particular scripture, either to approve, or disprove them in. As for the more sure Word of Prophecy we grant it is the rule, but deny, that that more sure Word, is the Scriptures, but it is that Word in the heart, from which the Scriptures came, and in, and by, which the Scriptures are to be interpreted; and is it not gross blindness & darkness, to say, the Scripture is more sure, than that Word, light, life, and Spirit, from which they came? Had not the Scriptures all their sureness, from the inward testimony of the spirit? How then can they be more sure? Thy example of the Schoolmaster, & the copy, servs not thy turn, for the Spirit is unto the Saints both their teacher, & their Copy. And they need not go forth, for a Copy; & if they walk according to this, by looking upon it, & eyeing it, they shallbe good Scholars & Proficients, he writes them, a living Copy in their hearts, engraves it on fleshly tables whereas they who look upon no other Copy, but the Words without them, are those, who are ever learning, but never able to come to the knowledge of the truth.  
Pag. 19 Thou askest, why we disjoin the Spirit and the Scriptures? citing Isaiah 50. 21. Answ. We are not to disjoin, what the Lord putteth together, sometimes the Spirit joineth, or concurreth, with the Scripture Words and sometimes not, how many preach and pray, and read the Scriptures, and talk of them, without the joint concurrence of the Spirit? Which we say, they ought not to do, the Scriptures should never be used to preach, and pray, etc. But in the concurrence, and assistance of the Spirit; for they are not of true use, to any without the Spirit, but ye disjoin them, who would have praying in the letter, and useing of it without the motion of the Spirit; to such the Scripture is indeed but a dead letter, and it is nowayes a reproach unto them, to be so called. Yea what are the best of men without the Spirit, but dead men? and this is not a reproach to them, but their Glory, so, nor is it to Scripture.  
Thou sayest, they are said to be a kill letter, and this shows, that they are not dead. Answ. A poor argument indeed! Can not dead things kill, if men feed upon them? If thou feedest upon sand, gravel, stones, shells will not these things kill thee though they be dead? And if thou feedest upon the letter, without thee, and not upon the life, thou canst not live; yea if one that lived, did depart from feeding upon the life, to feed upon the letter it would kill him. And as for that Scripture cited by thee, it makes very much against thee, to wit. Isaiah. 59 21. For it is one thing for God to put Words, into men's mouths, and far another, for men, to gather these Words from that without and put them into their own mouths; nor doth it say that the Words, God shall put into their mouths shall be no other words, more or less, but the express scripture words; why art thou not ashamed to cite this scripture? do ye not say, to speak as the infallible Spirit givs utterance, is ceased, a●d consequently, Gods putting Words into the mouth, Gods furnishing them, with Words, suggested from his own Spirit and life? which the holy Prophets, and Apostles witnessed, to speak, as moved by the holy Ghost: do ye not say, this is ceased? why then citest thou a scripture, which is so plain and clear for it? but that thou art in blindness and confusion Pag. 19 In thy procedure, upon the point of justification thou makest a large step, in that crooked path, of deceit, wherein? Thou hadst too much traced from the beginning, but now more abundantly than ever, thou displayest the Banner of thy disingenuity, and gatherest all thy forces together, it should seem, resolving to give the Quakers a final, over throw; And to make the matter misty in the very entry of it, thou raisest Dust to thyself venting thy own filthy imaginations, under the notion of coming from them, applauding thy endeavours, as if thou wert studying to preserve pure, the principle of justification, in a point, where none is jumbling it, among us; as thou advancest a little further Pag. 20. 21, having given a very scant account of their doctrine, in this matter, couching it in most disadvantageous terms, thou takest great liberty to extend thyself, in a foolish, and vain excursion, as if, having fathomed the Quakers, thou hadst discovered them to be either turned, or turning rank Papists, therefore to trace thee throughly in this matter, that if it be possible, thou mayst come to have a discovery of thy Vanity and malice, or, though, thou shouldst prove irrecoverable, yet others may have a view of both; I shall first, in honesty and plainness declare the principle of truth in this matter, thereby observing thy misrepresentations. Secondly show what vast difference is betwixt us, and the Papists, therein.  
And thirdly, make manifest, how much nearer of kin ye are to the Papists, even as to this particular, and the things relating thereunto then we, which may serve, as a seasonable shower to allay that windy triumph, which thou endeavourest to establish unto thyself. As to the first, we are justified by Christ Jesus, both as he appeared, and was made manifest, in the flesh, at jerusalem, and also as he is made manifest, and revealed in us; and thus, we do not divide Christ, nor his righteousness, without, from his righteousness within, but we do receive and embrace him, wholly and undivided, THE LORD OUR RIGHTEOUSNESS. jeremiah. 23. 6. 1. 30. By which we are both made and accounted righteous in the sight of God and which ought not, nor cannot be divided. And the manner and way, whereby his righteousness, and obedience death and sufferings without, become profitable unto us and is made onrs, is, by receiving him, and becoming one with him, in our hearts, embracing and entertaining that holy seed, which as it is embraced and entertained, becometh a holy birth in us, which in Scripture is called, Christ form within; Christ within the hope of glory. Gal. 4. 19 Coloss. 1. 27. By which the body of sin and death is done away, and we cleansed, and washed, and purged, from our sins, not imaginarily, but really; and we really, and truly made righteous, and holy, and pure in the sight of God, which righteousness is properly enough said to be the righteousness of Christ, for it is immediately from him, and stands in him, and is as unseparable from him, as the beams are from the sun, and it is, through the union, betwixt him, and us, (his righteous life and nature brought forth in us, and we made one with it as the branches are with the vine) that we have a true Title, and right to what he hath done and suffered for us, for, being so closely united to Christ, his righteousness becometh ours, his obedience ours, his death, and sufferings, ours: thus we know hiw and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death, Philip. 3. 10. By which nearnes, and fellowship, we come to know, an unity with the suffering seed, both in ourselves, and others, and therein to travel, for its raising, and deliverance; which yet no ways derogats from the worth of the sacrifice, he offered up unto God, without the gates of Jerusalem, while he humbled himself unto death, even unto the death of the cross, tasting death, for every man. This is an honest, and plain, and true account of our belief in this matter, and is in substance one, and the same, with that, which at sundry times, thou and thy brethren, hast received from us; notwithstanding the bare, scanty, and disingenuous account thou givest of us in this matter. Secondly, As to the vast difference, that lieth betwixt us and the Papists, any who are not wilfully blind, may see it, who know their Doctrine, and ours, in this thing.  
It is not the works, of Christ wrought in us, nor the works which we work, in his Spirit, and power; that we rest and rely upon, as the Ground and foundation, of our justification; but it is Christ himself, the worker, revealed in us, indwelling in us, his life, and Spirit covering us, that is the Ground of our justification, and we feeling our selus in him, feeling him in us, and his Spirit, his life covering us, we feel our justification and peace with God in him, and through him, the alone Mediator betwixt God, and Man. Now, this manner of justification by the indwelling of Christ, in the Saints, and of his Spirit, is not held by the Papists, but is expressly denied by them, and disputed against, particularly by Bellarmine. And Christ jesus himself is both first and last our justification and foundation of it; and as to being justified by works, the Scripture is plain for it, and so we may not deny it, but plead for it, according to the true sense and mind of the Spirit, as we are taught of him. But to be justified by him, is more than to be justified by works, and therefore are we justified in our works; which we work in him, because, we are in him, and work them in him, and because the Lord accepteth and justifieth us, in him; therefore he accepteth and justifieth, our works, wrought in him, and accepteth and justifieth, us, in relation to these works; and though it hath been said, by us, that Good works, which are wrought in Christ, and are rather his, than ours, are meritorious, yet we understand it not any otherways, then thus; that all their Merit, or worth is from Christ, and seeing they are said in Scripture to have their reward; and Reward, and Merit, are relative terms, inferring one another, in that sense, wherein they are said to be rewarded, they may also be said to be meritorious; which yet hinders not, the freedom of God's grace in justification, for we do verily believe, and confess; that both the Works and the Reward, are of the free grace of God, and that the Lord giveth us all things, not of Debt, or as being in our Debt, but of free gift and his infinite goodness and Wisdom hath seen it meet to promise a Reward to good works; and so he doth reward them, because of his goodness, and faithfulness, and not because he is addebted unto any of us, otherwise then as he hath bound himself by his promise, And this is contrary to that ●alse Popish Doctrine, which affirms, that men deserve a Reward from God, for good works, upon the account of strict justice, without respect to the Promise. And if it be answered, that all Papists do not say so, but are more moderate, well then, I say If some of them be moderate, and pass from the erroneous opinion of Popery, and speak that which is true, if others speak what is true also, in that particular, should the truth, be accused, and condemned for rank Popery, because, some Papists at times confess to it. You your selus know, that Papists contradict one another in divers things, and where men directly contradict one another, one of the sides, must speak true; But as to that, wherein the justification stands, and on which it is grounded, to wit, Christ himself as in dwelling in the Saints, none of all the Papists, for aught we ever heard, or read, do own it, but are against it. Again as to the works by which the Papists seek to be justified they are such, as we believe, none can be justified by viz. their outward observations, their invocation of Saints, bowing to images, saying Ave maries, telling their Beads, their Pilgrimages, their whipping themselves, their keeping Lent, and many other such like works of voluntary humility, by which they seek to be justified, though they are evil works, as not done in the faith, and power of God: nor does it serve thy turn to say, that Papists think not that work considered as evil and sinful, are sufficient to justify them, for that is not the question whether the Papists think to be justified by works sinful and evil, but this is the Question, whether the Papists think to be justified by Works, which are really sinful and evil, (however they may imagine them to be good) and herein I say, we differ vastly from Papists, they think and seek to be justified by such Works, as are evil, in the sight of God, whereas we believe that by no such works can any man be justified. Other weighty differences could be shown, in relation to this matter, but what is here in short declared, may suffice to evince, that we differ widely from the Papists, concerning justification.  
Thirdly look how near a kin, ye are to Papists, as in many other things, So in these, relating to justification. First do ye not say, that ye are not justified by Christ in dwelling in you? so say the Papists. Secondly, Do ye not say, that the way to attain to a state of justification, is not by believing in the Word of faith, which is in every man, and in the Light, where with Christ has enlightened every man, that comes into the world? And so say the Papists: who though they talk of universal Grace, yet they deny that this Universal Grace, is an Evangelicall principle of Light; by believing in which, men can attain unto a state of justification immediately. 3. Do ye not say that God's act of justification is not an immediate testimony of his Spirit, declaring or pronouncing men righteous? And so say the Papists. 4. Do ye not say, that men are not to know their justification, or that they are in a justified state, by an immediate testimony of the Spirit, in them by way of object, for this were to assert immediate revelation? so do the Papists. So by these few. instances given here and by many other instances given by others, in other particulars try your selus, and first clear your selus, of Popery, before you, or thou dost throw it upon us.  
Now where as thou allegest, that the Apostle in the matter of justification, excluds all works, even those of Christ his working in the Saints, and which they work in him, 'Tis false, nor do the Scriptures cited by thee, prove thy intent, as Rom. 3. 20, gal. 2. 16. Tit. 3. 5. thou sayest, the Apostle speaks of works in general without any limitation. But herein thou contradictest the very express Scriptures cited by thee, for all these Scriptures speak of works, with a limitation, as Rom. 3. 20, by the deeds of the law, there shall no flesh be justified, and Gal. 2. 16. knowing that a man is not justified, by the works of the law, here, the works of the law are excluded, but not the works of Christinus, which are not of the law; for the law or first Covenant was weak, and gave not strength, to them, who were under it, to fulfil righteousness, but these who were in Christ jesus, witnessed the righteousness of the law fulfilled in them, who walked not after the flesh, but after the spirit. And as for that other Scripture Tit. 3. 5. though it exclude works of men's doing, as of themselves yet it excluds not all works, nor inward righteousness of Christ, but expressly includs it, according to his mercy he saved us by the washing of regeneration, and renewing of the holy holy Ghost; thou cauldest not have brought a more plain proof against thyself; for thou citest this Scripture as holding forth justification. Now the Apostle sayeth, he saved us according to his mercy by the washing of regeneration, and renewing of the holy Ghost, and is not the washing of regeneration, and renewing of the holy Ghost, a work, which comprehends many particular works, of the Spirit of Christ, in the Saints? And is not regeneration, and the renewing of the holy Ghost, a righteousness wrought in us? How is it then, that thou art not ashamed to charge us, with rank Popery, for saying, we are justified by a righteousness wrought in us, seeing the very Scripture cited by thee is expressly for it? May we not pertinently return these words upon thee, which thou misappliest to us, Oh, tell it not in Gath, publish it not in the Streets of Askelon, etc. That a man, who pretends to teach others aright, in the matter of justification, hath so confounded himself, that to prove that justification is not by a righteousness wrought within, bring a Scripture, which speaks expressly of a righteousness within, to wit, that of regeneration and renovation by which we are saved. And if any should say the words do not say, we are justified by the washing of regeneration and renewing of the holy Ghost; but we are saved thereby, as intending sanctification, and not justification: I answer, This helps not, the Author out of the ditch, for he brings this Scripture forth applying it to the matter of justification: But again, if these words, exclude all works generally, and without any limitation, than they exclude, all works, which are wrought by the Spirit of Christ, from sanctification, as if men, were sanctified by no works of the Spirit of Christ within them; or if it be said, that work of our own doing, selfe-righteousnes, are only excluded, from having place in our sanctification, but not the works, wrought in, and by the Spirit of Christ; then I say, why may not the same distinction, have place in all these other Scriptures, which say, we are not justified by works, etc. and indeed in all these Scriptures, it holds true no less concerning sanctification, then concerning justification. As thus, by the deeds of the Law, there shall no flesh, be sanctified, knowing, that a man is not sanctified by the works of the Law, etc. but it were vain to infer from this that men at Sanctified, by no works of righteousness, wrought in them, by the Spirit of Christ therefore it is as vain to infer that men are justified by no works of righteousness, wrought in them, by his Spirit.  
Pag 22. Thou sayest, we can shift of popery with this, that they are not our good works, which deserve and merit justification, but the good works of Christ's working in us. yea I say, we do justly cast of the accusation of Popery, as having the express testimony of Scripture, that we are justified by works, to wit, such as are wrought in Christ, and by him in us, james. 2. 24. you see then, that a man is justified by works, and not by faith only, compared with Tit. 3. 5. beforementioned and as for the Papists works, by which they seek to be justified, we do not acknowledge them to be such works, as whereby or wherein any can be justified.  
And whereas thou pleadest, that the good works of Christ's working in us, are ours, citing Isai. 26. 12. Matth. 5. 16. etc. We grant it, but they are not ours in that signification, as where it is said, he that is entered into his rest hath ceased from his own works, Hebr. 4. 10. There are works, which are so ours, that they are not, the works of the sanctifiing renewing Spirit of Christ in us, and such are works both of open unrighteousness and of self feigned righteousness, which has no better root to bring them forth, then man's own will and Spirit, and by such works, we deny to be justified, yea we deny all such works, and the justification by them, and desire to stand in a continual denial, unto them, and forbearance from them: But again, there are such works, which are so ours, that they are Christ's also, who work them in us, and by us, and are ours by his free grace, and by such works, we affirm men are justified.  
Pag. 23. Thou pleadest, That men cannot be justified by any works of Christ's working in them, because they are imperfect. And for their imperfection, thou instancest, 1. Faith; because it is said, O ye of little faith, why doubt ye. Answ. By this thou mayst as well exclude faith, from justification, every way, as works, if it were granted, that their faith was imperfect; but that Scripture, nor no other, speaks not of imperfect faith, but of little faith. Now little Faith is perfect in the measure of it, as a little Gold is perfect Gold. And though the Disciples, had doubting, yet the faith, was not the doubting, nor was it made impure by it, for the least measure of true faith can never be defiled, otherwise it could not purify the heart, it is like the fire, which cannot be defiled, with the impurities of those things, it work upon: And as for the Disciples, at that time, as they werein part, justified, or approved by the Lord, in relation to their faith, so were they reproved, and not justified of him, in relation, unto, or because of their doubting. But this Scripture, nor none other, prous not, that faith was, or is always accompanied with doubting; Abraham believed God's promise, without doubting; and was strong in the faith, giving glory to God, and it was imputed to him for Righteousness, Rom. 4. 20. 21. 22. And said James, His faith was perfected by works, Chap 2. 22. For that which is perfect in a less measure, can be further perfected in a greater. Secondly, Thou pleadest that knowledge is imperfect, because the Apostle saith, We know, but in part, 1 Cor. 13. 9, But the Apostle does not say, our knowledge is imperfect, or impure: We may know a thing in part, and yet that which we know of it, we may know perfectly. Thirdly, Thou pleadest for the imperfection and uncleanness of the Saints obedience, from Eccles. 7. But that place is not to be understood, concerning all men in all states and times. There is an earthly unrenewed state and while men are here, there is not a just man among them, as Rom. 3. ver. 10. There is none righteous, no not one, and there is a heavenly renewed state, wherein a Man is borne of God, and sinneth not, joh, 3. ver. 9 And said the Apostle, Let no Man deceive you, he that doth righteousness is righteous; which imports that there are righteous Men, who do good; and said the Lord to the Servants that used their talents, Well done, good, and faithful Servant, Matth. 25. ver. 21. 23. And that other Scripture, thou citest Isai. 64. 6. Servs nothing thy turn: For the Prophet sayeth not, all our righteousness, which is of thy working, in us, who are Saints, is as filthy rags, but all our righteousness, which we, even the best of the Saints, can perform, of, and from themselves, are as filthy rags, man's best works, his best righteousness, which is of, and from himself, is filthiness, and unrighteousness before God; and he is to cease from all his own works, Hebr. 4. ver. 10. And it is plain that when the Prophet in that place sayeth, We are all as unclean, and there is none, that calleth upon thy name he does understand the multitude of the Jews, who generally were a carnal People, and relied upon their outward observations, and did not Worship God, in Spirit, and in but did not understand it of all, and every one, among them; for he himself did call upon his Name; and that, the Saints were washed, and cleansed, see 1. Cor. 6. 11. But ye are walked, are sanctified, are justified, in the Name of the Lord jesus, and by the Spirit of our God. And joh. 15. 3. Now ye are clean, through the word, which I have spoken to you. And Ezeki●l 37. 33. At which time I shall cleanse you, from all our iniquities, I shall also cause the cities to be inhabited. Which imports a time upon earth, wherein they should be made clean, from all their iniquities. And how art not thou, and you ashamed to affirm, that the best works of the Spirit of Christ in his Saints, are as a filthy rag? Does not the Apostle say, that a meek and quiet Spirit is an ornament, which is of a great price, even in the sight of God; how then can it be, a filthy, or menstruous rag? A filthy and menstruous rag, is good for nothing, but must be thrown away, upon all accounts, and if that holiness, and righteousness and meekness, which is of Christ his working in men, be as filthy rags, then according to your doctrine, men should throw them away, as being not only unprofitable to justification, b●t to any other use, yea a filthy and menstruous rag, men do hide from the sight of another, and do never wear it as an Ornament whereas the Saints put on the meek, and quiet, and sober, and righteous Spirit, as an Ornament, of great price, not only in the sight of the Saints, but even in the sight of God.  
Pag. 24. Thou pleadest, though that the good works of Christ in the Saints, are defiled & imperfect because the Saints who are subservient, & instrumental in them, are unclean, and who can bring a clean thing out of an unclean? job. 14. 4. Answ. It is granted that the Saints are subordinate co workers with Christ but yet it follows not, that his works in them, and by them, are defiled, and though it be said, who can bring a clean thing, out of an unclean, this hinders not, but that the Lord, can, and doth make Clean, those▪ who have been unclean, and so out of them, who are made clean, bring forth, clean things. And though, every one, in whom the work of sanctification is begun, be not wholly cleansed, but that there may be an unclean part in them, for a time, yet there is also a clean part in them; who are in the least measure sanctified, and so these who work with the Spirit of Christ; work with him, according to this clean part, and it is the clean part in them, which he maketh use of, as his instrument; and as for the unclean part, it is not to work with Christ, but to be chained down, and fettered, and bound up from working, to the end it may be wrought upon, that it may be cleansed, and thus by degrees, the clean part increaseth, and the unclean is diminished, till all the uncleanness be wrought out, and where the unclean part, is let loose to work, the pure Spirit of Christ, doth never join in working with it, but judgeth, and reproveth it, and therefore, in so far, as the unclean part worketh in any, that man, in whom it worketh is not throughly justified, and approved by the Lord, but there are who witness the cleansing from all the uncleanness; and so, as clean vessels, and instruments throughout, bring forth clean things, clean works.  
The example, how that clean water passing through an unclean pipe, receivs a tincture of uncleanness, hits not the case: For the Spiritual Water, is not, like the common gross outward Water, which, an unclean pipe can defile, but like the fire, and the light which though it touch unclean things cannot be defiled by them: Every thing of the Spirit, is undefilable, as the Spirit is, which no unclean thing can defile. And if thou wert well skilled in the outward creation, thou mightst find an outward water, so pure that passing through an unclean pipe shall not be defiled with it; but if thou knowest not, these earthly things, and beleivest them not, as Christ said, joh. 3. 12. How shalt thou believe, if we tell thee heavenly things.  
Pag. 25. Thou chargest us, With erring grievously in confounding justification and sanctification. Answ. Justification is either taken, for God his adjudging a man, unto eternal Life, and in that sense it is not to be confounded with Sanctification, yet it is not be separated there from, for God adjudgeth no man, but the sanctified unto eternal life, or happiness; or it is taken, for the making a man righteous, and then it is all one, with Sanctification: And that thou sayest the word is most frequently used in Scripture, in that sense of adjudging, being opposed to condemnation; doth imply, thou hast not the confidence to assert, that it is always so used as indeed it is not.  
And whereas thou citest Philip. 3. 9 to prove, that the choicest Saints upon earth have disclaimed all righteousness, wrought in them, by which they chould be justified; I say, that Scripture prous no such thing, and thy observation to prove it, is insufficient; to wit, that the Apostle doth not speak of his righteousness, whilst he was a Pharisee, for that he disowned, ver. 6. 7. for admitting it, yet he was still to deny and disowne the work, and righteousness, which could proceed from his own will, and Spirit; even all the willings, and run which can arise from a man's self though he be a Saint, without the immediate operation of the Spirit of Christ, the Saints have this to watch against, to keep down the active and working self-will and stop it from working the selfe-righteousnes, which if it be not watched against, and stood against, will fall a working its righteousness, which God accepts not, as being but the bare righteousness of man, and this is that righteousness, which Paul denied to have, which he even calleth the righteousness of the Law, but this, (which is of the Law,) thou cunningly omittest, (because it made against thee,) it seems. Now what that righteousness of God, through faith, was, which he desires to have, he plainly expresseth, ver. 10. that he might know him, and the power of his resurrection, and the fellowship of his sufferings, in being made conform unto his death.  
Now, is not the knowledge of him, and the power of his resurrection, a work of the Spirit of Christ in the Saints by which, they are justified? according to that; by his knowledge, shall my righteous servant justify many: and is not the fellowship of his suffering, or the suffering with him, a work of his Spirit? & Lastly, is not the conformity unto his death, a work of his Spirit in the Saint, comprehending the whole work of mortification?  
Pag. 26 Thy last argument, from 2. Cor. 5. 21, is most absurd and impious, for accordingly, it would follow, that as Christ was made sin for us, or suffered for our sins, who himself had no sin, no not in the least; So we may be made righteous before God, though we have no righteousness, no holiness, no faith, no repentance, no mortification, no good thing wrought in us. And doth not this strengthen, the wicked, ungodly and profane in their presumption, to have title to Christ his righteousness? And so to return thy misapplied instance in another case, Suppose some of the profane, who plead a right to Christ's righteousness, having lost some of their number, should happen to hear thee disputing against all good works, as being profitable to justification, might they not say concerning thee, and thy brethren, who teach such doctrine, we have not only got the lost sheep, but the lost shepherds and the chiefest of them too, on our side, let us rejoice, we have found them? We find, the Apostle makes a far better inference from Christ his dying for us, 2. cor. 6. 15. he died for all, that they who live might not any longer live to themselves, but to God; yea and every where he holdeth forth inward holiness and righteous, as that without which no man, can lay claim to Christ; if any man be in Christ he is a new creature, but he doth not say, God reputes him a new creature, though he be not really renewed. And though it be said that we are made righteous in him, this hinders not, as thou vainly inferrest, that we are not made righteousness, by an inward righteousness; for he is in the Saints and fulfils the righteousness of the Law in them; that the righteousness of the law might be fulfilled in us, Rom. 8. 4. Therefore that 2. Cor. 5. 21. is thus to be understood, that jesus Christ, who knew so sin, was made to be sin for us, that is suffered for our sins, that we who had really sinned, and so deserved wrath, might partake of the love and grace by him, and through the workings thereof, be made the righteousness of God in him for that the Apostle understood here, a really being made righteous, and not a being esteemed or held as righteous, while indeed impure, is very evident, by the whole following chapter, but especially towards the end, what fellowship hath righteousness with unrighteousness, wherefore come out from among them, touch not the ●uncleane ●hing, be ye separate, and I will receive you, and ye shall be unto me, for sons, and daughters.  
Now to be received of the Lord, is to be justified of him, and here we see plainly, that in order thereunto, there is required a righteousness, by which, they must be separated from the evil and unclean, and must not touch it.  
And whereas thou sayest, that the holiest actions of the Saints, because of the sinfulness of these actions deserve condemnation. I ask thee, whither did the Apostles sin in writing the Scriptures, in preaching Christ, and gathering the Churches? Whither their being the instruments made these things sinful, which were done, not only by the command, but by the power, and virtue of Christ in them? and seeing thou canstnot deny, but the Scriptures (called by thee the word of God) were brought forth by the holy Spirit, in the holy men of God, and did flow▪ as waters, from the Spirit of God, which gave them forth, through the very first penmen of them, because of the uncleanness, which thou supposest to have been in them? If thou sayest Nay, thou contradictest thy former instance of clean water, receiving a tincture of uncleanness from the unclean pipe, through which it passeth if thou sayst yea to wit, that the Scriptures were defiled, and corrupted, by the penmen of them, I leave it to all of any sound judgement; whither you, or we, be most esteemers of the Scriptures, we, who say, they were pure words as gold, without any tincture of uncleanness, or corruption, as they came forth, from the Spirit of God through the penmen of them, or you, if you say, that they were defiled with the uncleanness of the men, through which they were given forth, he who has any true understanding let him judge, concerning these things.  
Pag. 26. Thou blamest it as an unsuitable thing for a Quaker to say that that people to whom he is joined, are the most Christ-like Christians this day upon the earth; and yet will any of you, say less of your way? for if yours be not the best way, why do ye plead so much for it? Why do ye preach it up? Why do ye study to draw people to it, and complain of those who have left it? Now is not a good Principle, a ready way to lead people to good practices? And are not these who are in the right way, of the flock of Christ? And is not Christ's flock, like unto him? Can it therefore be an unsuitable thing for one who supposeth himself to be of Christ's flock, to say, the flock with whom he is, is likest to Christ? Will any of you say less, except ye grant yourselves not to be of Christ's flock? We are not the most Christ-like people, sayest thou, by what we outwardly appear; because the Monks and Hermits therein excel us: nor yet by what we inwardly feel, because others different from us, have felt as much. As to the first, thou hast showed thy ignorance of the very appearance of Christiantiy: for the appearance of Christianity, is not in fleeing the Society of men, or retireing the outward man, making Vows of voluntary poverty; for any one, that hath the least knowledge in true mortification, may know, that where a man's meat, and provision is laid up for him, and that there is no care of these things lying upon the mind, but a full liberty to live in idleness (which is the Monk's case) it is an easy thing in self-will to take on, a demure deportement, or to wear haircloath or go barefoot; which by custom becomes familiar. And truly many of the Commons in Scotland, are used to greater hardships, than all that, and yet are far from having the appearance of Christianity, But the matter is, for people to be conversant in this World, to have their occasions, and business in it, and to have dealing with the Spirit of it, and yet to keep to the, meek, lowly, simple appearance, using it, as if they were not using it, by keeping out of its Spirit, and Way, in all manner of Conversation. This is to be like unto Christ, who did not retire himself unto a Hermit's lodge, but conversed among Publicans, and sinners. Now let your flocks, and the Quakers, be compared together in this particular, and let the light in all consciences judge, who are likest to Christ. Secondly, to evidence, that some different from us, have had as much inward feeling, thou sayest, thou canst tell us of some, who have had so much of the fear and dread of God, upon their hearts, that they durst not adventure upon sin, by this thou seemest to grant, that there are inward feelings and enjoyments among the, Quakers, saying, what good is it that you truly feel, that persons different from you have not felt? And how doth this consist, with your judging the Quakers fallen into Apostasy, and delusion, of the devil? And that they are possessed with the devil? can such have inward feelings and enjoyments of God? for my part I am glad to hear, that any such have been, who have had so much of the fear and dread of God upon their hearts, that they durst not adventure upon sin, and I should be glad, and so I know would any of the Quakers be glad to meet with them; But now such who have so much of the fear of God upon their hearts, that they durst not adventure upon sin, would they not love to be perfect? would they dispute against perfection, and conclude it impossible? would such, who dare not sin for a world, sin every day, yea every moment, as you say, ye do? if they dare not sin, would they not refrainse from sin, and cease from it? and would they make use of that poor evasion, which thou addest, that therefore they would not willingly sin for a world? As long, as the dread and fear of God remains, and stands over the heart, sin is shut out, and the minds will is to fear God, and not to Sin. Thou canst tell us of others, (thou sayest) who many years lived in the sweet sense of God's favour, and have gone most triumphantly out of the world, with strong persuasions, of their eternal well-being.  
But would such have pleaded for continuance in sin? Doth not continuance in sin eclipse, and take away, the sense of God's favour? and further would such have denied fellowship with God, by immediate revelation as you do? Would they have denied the immediate teachings of the Spirit as you do? do not some now living remember some of them who had these feelings, and did bear an express testimony to the immediate teachings of the Spirit, and immediate fellowship with God, and plainly declared that no preaching, was profitable, but that which came immediately from the Spirit: and found fault with the Ministers, that they preached from their study, and their books, and wished them to put away, or burn their books, for that they were a hurt to them; and some of those see over and beyond, and unto the end o● your so called ordinance of outward bread & wine, & said plainly it was but a shadow, or figure, & that those who witnessed the substance, had no need of the other, & though those, and some others who witnessed such inward feelings, and enjoyments of God were not called Quakers, nor had their understandings so clearly opened as to many things, as the people called Quakers have: yet with the same life in some measure, they have been acquainted, which is the Quakers way even jesus Christ, who is the way, the truth, and the life; and so as to those examples, thou givest, which was witnessed (thou sayest) some twenty years ago. We deny not but that the Lord did appear, and was near the simple hearted in that day, and some who are now among the Quakers remember that day and have a share in those feellings, and enjoyments which are now, and in the experience and enjoyment of them can bear a true testimony, that the feellings and enjoyments of this day, unto those, who follow the Lord, in his leadings, ●●oe far exceed what was in that day: and now the sun is set upon that day, for the Lord is calling his people further, and those among us who had those former feelings, can witness, that while they would have b●ene tasting of that sweetness, and remained still with you, the Lord would not; but suffered dryness, and barrenness to come over them; and that which sometime had been as a fruitful field, to become a barren wilderness till they see, that they were not to limit him, to invented forms, but were to forsake those things in his will, in which through his indulgence and compassion, he had sometimes appeared, unto them, and to be found following the footsteps of the flock whom he is leading on to a further state; in which they find the Lord appearing more gloriously than ever to their refreshment: Glory to him for evermore. But with you it is otherwise, for who among you witness these things at this day? Yea some of you are so ingenuous, as to confess that ye find not these things now; and that this is a cloudy, and gloomy day, and it shall certainly so continue unto you: until ye come, and walk with us, in the Light of the Lord: But because ye will not, but will confine the Lord, in these forms, whereunto ye have devoted your selus, therefore is darkness over you, and your Prayers are become dry, and barren, and full of complaints of an absent God. And what inward joy from God, any have felt among you, we cannot impute it to your way; more then, what some have felt of refreshment in some other professions, and forms can be imputed to their way.  
Pag. 30. Thou sayest, It is known that we are enemies to singing of Psalms, Baptism, and the Lords Supper, and because we say, that we are not against these things, therefore thou callest us, disingenuous, or such, as seek to delude People; which challenge is false, and a calumny, for we do indeed own these things, in the true acceptation, and meaning of them, and in the substance and reality, and if we do so, are we disingenuous, and deceitful, because we deny them in your acceptation, which only comprehends the shadow, that passeth away? If Baptism, which is really and truly the Baptism of Christ, we own, and participation of the Body, and Blood of Christ, which is really so, I say, if these things be really owned by us▪ as they are indeed, can we be said to deny them, because we use not the shadow, as ye do while ye are ignorant of, and strangers to the substance? Nay it may be retorted much more properly, and without deceit upon yourselves, that ye do but pretendedly, in Words, own these things while indeed ye deny them? so that herein ye are found to be the Equivocators, who are contending for the husk, and will needs have it accounted the kernel: and there can be no error more dangerous, then to place the shadow, for the substance; for suchas so do are those that trample upon the precious ordinances of jesus Christ, in which the work of grace is begun and increased.  
Pag. 32. To prove thy assertions particularly, thou beginnest saying, that singing of Psalms is an ordinance of jesus Christ; whereby if thou understandest that singing of Psalms was used by the Saints, that it is a part of God's Worship when performed in his will, and by his Spirit, and that yet it may be, and is warrantably performed among the Saints it is a thing denied by no Quaker, so called, and it is not unusual among them, whereof I have myself been a witness, and have felt of the sweetness, and quickening virtue of the Spirit therein, and at such occasions ministered. And that at times, David's Words may also be used as the Spirit leads thereunto, and as they suit the condition of the party, is acknowledged without dispute but that without the Spirit, in self-will, not regarding how the thing suits their condition, for a mixed multitude to use and sing the expressions of blessed David, we deny. For that was not the method, the Apostle spoke of 1. Cor. 14. 15. when he said, I will sing with the Spirit, and I will sing with the understanding also, therefore though singing of Psalms, in the true use of them, be allowable, yet as used by you, it is abominable; and is a mock worship, because ye cannot deny, but that the persons using it, are a mixed multitude, known to be Drunkards, Swearers, Whoremongers, etc. Now such cannot praise God, for they are dead in their sins, and it is the living, that praise him, and not the dead. Next, all lying is abomination, but many times it falls out that by singing of Psalms, the people come to lie in the presence of God, in stead of worshipping him, by saying, I am not pu●t up in mind, I have no deceitful heart I water my couch with tears; and much more of this nature which were the particular experiences of David, and may be safely said, by those that witness the same thing, but as to you that use them, are false & untrue. I say, as thou dost, that though every Psalm does not suit our condition, yet in every Psalm, there may be meditaion, for edification: but this no ways meets the case for there is a great difference betwixt meditating upon a Psalm, & singing one whereby we apply ourselves to the Lord, in the words of David, which unless they suit our condition, cannot be done without a lie.  
Pag. 33, and 34. Thou comest to prove that Baptism with water is an ordinance of jesus Christ, for which thou givest as a reason, First, because John baptised with water, and was really sent of God; Which thing is not denied, because john's baptism was a Baptism, with Water; But that that was the Baptism, which was to continue is the matter in question: to prove which, thou bringest in thy Second reason, that the baptism of Christ and the baptism of john differed only in circumstance, and not in substance, because they agree in the Author, in the Matter, and in the End. To which I answer, that though they agreed in the Author, that will not conclude them to be one, because by the same reason, it might be said, that the Old Testament, and the New are one, or that Circumcision & Baptism are one, for that God was the Author of both. As to the matter, they are not one neither, for the one was a Baptism with Water, and the other, a Baptism with the Spirit, and with fire, as john himself distinguisheth them. Mark. 1. 8. Now in respect baptism with water can be administered, where the other, to wit, with the Spirit, is not, therefore they are not one in Substance. They also agree not in the end; for the end of the one, to wit, Baptism with Water, is but to point or show forth the other, So that as the shadow, and the Substance differ in their ends, in like manner do these two: for the end of the shadow is but to point to the substance: the end of the Substance, in this thing being to cleansc, and purify the heart producing that effect to such as it is truly administered unto, but the shadow is frequently administered, and the heart not cleansed, therefore they differ in their ends. Now to show, that they differ in substance, it is written, Acts. 19 Vers. 2. 3. 4. 5. that there were of the baptism of john, who had not so much as heard of the holy Ghost, far less received it. Now had the Baptism of john, and the Baptism of Christ been one they could not have had the one, and been altogether ignorant of the other. For a Third Reason, thou sayest, that jesus Christ commanded, and enjoined the Disciples to baptise, and that baptising they used water, But where he commands them to Baptism, Math. 28. there is no command to baptise them with Water, or into water, but into the name of the Father, Son, and holy Spirit, So here is the baptism into the Spirit, but not into outward water, and the Apostles were Ministers of the Spirit, and ministered the Spirit unto those who believed. And though they used the water baptism at times, yet it rests to be proved, that they did it in obedience to that general command, Math. 28. and not in condescendence to the people, who had received a great esteem of john, and were so nursed up, with outward Ceremonies, that it was hard, suddenly to wean them from such, as they did the like in other cases, which also servs for answer to thy Fourth Reason, where thou instancest Peter his baptising Cornelius after he received the Spirit, for Peter's words imply no command, but only that at that occasion the thing might be done, Can any man, said he, forbid water, that they may not be baptised Acts. 10. 47. And though it be said, Vers. 48. that he commanded them to be baptised in the name of Christ yet it holds forth no command from Christ, only the thing being agreed upon, that it might be done, he bid do it, but that the Apostles received no commission to baptise with water, is clear from that of Paul, where he sayeth, I thank God, I baptised none of you but Crispus, and Gajus, and the household of Stephanus, &c: for said he, I was not sent to baptise, but to preach the Gospel, 1. Cor. 1. 16. 17. Now it is not questioned, but his Commission was as large, as any of the rest, for he himself said, that he was not inferior to the chiefest of the Apostles: but, that he thereby denied, he was sent to administer the holy Spirit, which is the baptism of Christ, is absurd to think: for a Fifth Reason, thou sayest, it is the will of Christ, that this ordinance should continue and abide in the Church, because he promised to be with his Ministers to the end of the World; To which I answer, that this promise related to the Baptism of the Spirit, which is Christ's Baptism is granted, but that it related to the Baptism of water is denied: for he was with Paul, who yet professed, he was not sent to baptise with water. And whereas some give their meaning to Paul his words, that he was not sent only, or principally, to baptise with water, this is an addition to the Scripture Words, for which they can show no sufficient ground: And if men will take a liberty to add to Scripture Words, from their own Spirit, they may wrest the Scriptures, to defend the worst of opinions, as when it is said, Thou shalt not bow down to them, nor Worship them, one should put this meaning upon it: thou shall not bow down to them, not Worship them principally, and therefore would aver that graven Images may be worshipped, this were a most perverse abusing of Scripture. Sixthly, Thou sayest, Tho●e who cast off this ordinance do what in them lieth, to rob themselves of all the excellent ends, and uses of it, which are held forth in these Scripture expressions. Ans. I hat such who cast off the Baptism of Christ by the Spirit, may incur that hazard, it is granted, but that any such thing will follow from the not useing of water is denied: as shall appear by examining the Scriptures cited. The first is, Act. 2. 28. Repent and be baptised every one of you, for the remission of your sins. Ans. Here is no mention made of outward Water, and Repentance, and Remission of sins may be, and are found without it, and where it is, both these are frequently wanting: But though it should be understood of outward water, it is spoke but to particulars, and is no universal command. The Second is, 1 Pet. 3. 21. The like figure whereunto, even baptism doth also save us: But the very following words do give an answer to that, and clear the meaning, not to be of Water baptism, saying, Not the putting away the filth of the flesh, but the answer of a good conscience towards God, by the resurrection of jesus Christ. The Third is, Act. 22. 16. Arise, and be baptised, and wash away thy sins. But that a being baptised with water is a washing away of sin, thou canst not from hence prove, seeing the contrary is abundantly witnessed, and suppose Water-baptism were here to be understood, it being but spoke to one, infers no universal command. The Fourth is Ephes. 5. ver. 26. That he might sanctify and cleanse it; with the washing of water. But by water cannot here be understood outward Water, but that of the Word and Spirit, for the next Verse speaks of presenting it without spot, or wrinkle: Which the outward Water cannot do, see the like place john. 3. 5. Unless a man be borne of the water, and of the Spirit, he cannot enter into the Kingdom of God. Now if by Water here, were to be understood outward Water, it would infer that Water baptism is absolutely necessary to Salvation, which thou sayest, thou canst not affirm with Papists. Lastly, thou citest, Gal. 3. 7. For as many as have been baptised into Christ have put on Christ; But Water Baptism cannot be here understood, because many who are baptised with Water, never put on Christ, nor bear his Image, but the Devils, and are found doing the Devil's works; So that none of these Scriptures prove the Water Baptism to be of continual necessity, in the Church, for it being but a figure, it was to give place to that one Baptism, Eph. 4. 5. And whereas, it is said by some, that the Water Baptism, and the Baptism by the Spirit is but one, because of that agreement betwixt the signification of the Water, and the Spirit, thereby signified; this is a wresting of this Scripture, as much, as if one should say, rhat all the tips figures, and shadows of the old Testament, were one with the substance signified by them, and consequently that these Tips are all now to be upheld and used, whereas indeed, the coming of the Substance ends the figures, among which are the divers Baptisms, for so should the place be translated, Heb. 9 10. which were imposed until the time of Reformation, but are no longer binding, since the Reformation is come.  
Thou endest this matter, with asserting, That thou canst safely say, that the Spirit of God concurring with, and blessing this ordinance; It is a profitable means to further our Salvation: but if so be it be no ordinance of Christ, as heretofore is proved, than we cannot expect, that the Spirit will concur with it; but indeed that he is provoked by it, considering the abuses in your administration of it: as First, in administering it to Infants, for which ye have no command, nor example in Scripture: Next, in causing ignorant people to promise and engage before God, that the Children shall forsake the Devil, the World, and the Flesh, while they themselves be slaves to all the three, and many more abuses, as that whereby ye pretend to enrol Children as Members of the Church of God, which is pure and holy: it being oftentimes an occasion, of excess and drunkenness; and is indeed, rather like an inrolling under the Devil's banner, seeing it is for most part accompanied with doing his work, therefore it is so far from being hazardous to contemn such an ordinance, of man, that it cannot be, but hurtful to continue in it.  
In the Third place, Pag. 39 thou comest to prove, that the Lords Supper so called, is an Ordinance of jesus Christ: For which thou bringst, as a First Reason, that Jesus Christ was the Author, and Ordainer of it, but that proves not; That it was to be of perpetual continuance. Nor thy Second Reason, for though, the Disciples were bid do it, in remembrance of him, they were not bid do it always: Neither will, Act. 2. ver. 42. which thou bringest as a Third Proof, serve thy turn, for by comparing it with Verse 46. it is evident, that their breaking of bread was their ordinary eating, for it is said they continued daily with one accord in the Temple, and breaking bread fro● house to house, did eat their meat with gladness and singleness of heart, so that this was a daily eating, from house to house, and not at all such an eating, as years is, which you have but once, or twice, or thrice in a year, or at such set times, as you appoint to yourselves; whereas theirs was an eating from house to house, wherein they received food sufficient to their bodily nourishment: your eating is not so: You will not have your Sacramental Bread and Wine, so called, to be used in private Houses, or, Familiys, and your eating, is rather a mock-eating, wherein you do not eat, that which is sufficient to the Bodily nourishment (as these did Act. 2. 42. 46.) every one of you taking a little bread about the quantity of a Bean, wherein you have no example from the Saints, but rather from the Papists, who have their wafers.  
Again, this eating mentioned Acts. 2. ver. 42. 46. is conjoined with this, that they sold their possessions, and had all things in common, and so they did eat together daily in common, which is not like your eating; Now if you would make their example, and and practice, your Rule, why do y●e not sell your possessions, as th●y did, and have things in common? also why do ye not abstain from eating blood, and things strangled, as they did? and why do ye not wish one another's feet, which they were as solemnly commanded to do, as to take and eat, &c: joh. 13. 14. 15. If you say, these things were but to continue for a time, what ground have ye to affirm, that these were not always to continue, and those of Water-baptism and breaking bread were to be always continued; For a Fourth Reason thou sayest Paul recommended the practice of this to the Church of Corinth. Cor. 11. 23.  
Answ. that he recommended it unto them by way of command, we deny, for he delivered unto them no command to practise it, but that which he delivered unto them was the Relation of the matter of fact as what the Lord did in the night, wherein he was betrayed; Thou sayest, The Apostle doth not only here relate the matter of fact, but like wise warrants the frequent use of this ordinance: it is one thing to warrant the use of it and far another to command the use of it, we do not deny but the use of it, was lawful, and warrantable at that time, but we say, it was not commanded unto them, but left, or permitted to them, as these words import, as often as ye eat, etc. and again, let a man examine himself and so let him eat; the words imply no command, but only that they were in the use, or practise of it, and being therein he gives them direction, how they might use it, so as not to receive hurt there by Now that the Corinthians were weak in many things, and did many things by permission, is clear by the whole strain of that Epistle to them. For a Fifth Reason; thou sayest, thou readest not in Scripture, where Christ, and his Apostles did abolish it, Answ: if it were so, that then there was no absolute need, for the very institution intimats the abolishing thereof at Christ his coming, as to any necessity by way of command, though afterwards it might have been used by permission, being gradually to pass away, as did other things, for Circumcision, was abolished by the coming of Christ; yet it was used after his coming, together with divers other jewish coremonies; But as concerning the abolishing or ending of it see 1. Cor. 10. 15. 16. 17. I speak as unto wise men, judge ye what I say, the cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break is it not the communion of the body of Christ? And then he proceeds to show, what that bread was, for (saith he) we being many are one bread. Now what is that one bread? is it the outward, or is it the inward and spiritual? if it be the outward, then there is no inward and Spiritual bread, Or if it be the inward, and Spiritual, which is that one bread, than that outward bread, (as being, but a figure) is ceased from being of use, as to any necessity, and this he spoke unto the wise who saw beyond the shadow, and figure, unto the substance, the end of it; which was that heavenly bread and refreshment, which Christ himself giveth unto these souls to feed upon, who know the mystery of his indwelling in them; which bread is indeed his body. So that now the bread being one, which is the body of Christ the outward bread hath no place in the supper of the Lord; for then there should be not one bread, but two: for the outward bread, and the inward are two, and not one bread and if any say, the outward bread, though it be not properly the body of Christ and thing signified, yet it may be said to be one with it, because of that agreement, betwixt the sign, and the thing signified.  
I answer, that is not sufficient, why the outward bread should be called the one bread, or one with the thing signified, otherwise by the same evasion one might plead for the continuance of all the Sacrifices and offerings, of Ra●●s, and Bulls and Goats, and say they are one with that one offering of Christ, mentioned Hebr. 10. 14. because they signified that one offering: Now were not this an abominable wresting of the Apostles words, to say, all these outward offerings were the one offering, because they did signify it? For indeed he does contradistinguish them, from this one offering, that because of its being come, he infers they were to pass away. And so it is as plain that the Apostle contradistinguished, betwixt that one bread and the outward bread, together with the other Figures, and shadows, according to which, writing to the Colossians he saith Coloss. 2. 16. 17. let no man condemn you in meat, or drink or holy day, or New moon, or Sabbath days which are a shadow of things to come, but the body is of Christ. And he bids them seek the things above, and not the things, which the Apostle said, did perish in the using, saying touch not, ta●t not handle not. Coloss. 2. 10. 21. 22. Compared with Coloss. 3. 1. 2. which he spoke, because they began to lay too great a weight upon these things, and to hold them up as perpetual, which we● to pass away: for a Sixth Reason, thou sayest, the Apostles, and Primitive Christians who did partake of the Spirit in a large measure did use it. Ans. that they used it for some time is granted, but that they used it as of necessity, or command, is denied, nor did they use it for themselves, but for the sake of the weak who could not be suddenly weaned from it. Thy Seventh Reason, is, that it is the mind, and will of God, that this ordinance should be continued in his Church until the second coming of Christ to judgement, By which Second coming thou, and you, understand his outward coming for which you have no ground, to say, that he bid them observe it, till his outward coming so many hundred years after: for the Scripture speaks nothing so, but thus— ye show forth my death, till I come: now we say, he did come according to his promise in a Spiritual and inward way of appearance in their hearts, feeding them, with the heavenly food, and refreshment of his own life and, Spirit which is the substance, and concerning this coming he spoke unto them, in many places, particularly john. 14. 18. I will not leave you fatherless, I will come unto you. Yet a little while, and the world, seeth me not, but yet shall see me: and ver. 23. If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and make our abode with him: which coming was inward; according to vers. 20▪ you in me, and I in you. And those that witnessed him thus come, needed not outward bread and wine to remember them of him, for his own Spirit would bring all things to their remembrance: they need not look upon the figure and shadow, who have the Substance: Paul said, we look not upon things, which are visible neither will God's condescendence to their weakness, who were but newly redeemed from out of a mass of heathenish superstitions, prove a command, or a rule to the whole Church, or a warrant for any, now to be found in the Administration thereof; & to hold up the outward figure, do cloak themselves, by shutting out,, and denying the Spiritual appearance of Christ, as he doth immediately reveal himself in his children, in whom he has made manifest, the substance, which ends the shadow. For an Eighth Reason thou sayest, that persons who cast off this ordinance, are their souls great enemies, for they stand in the way of their souls Spiritual good, in that this is a Spiritual nourishing, strengthening ordinance, where Spiritual food is offered, and delicate meat and drink, for strengthening believers, in their journey to heaven; To which I answer, that those who neglect and despise having fellowship and communion with God, and laugh and scoff at the useful, and necessary duty of waiting upon the Lord in silence, wherein his children feel their souls nourished with the Body, and blood of Christ, and with spiritual Manna which descends from heaven, and is distilled into their souls; not only, once, or twice a year (which are the seasons, wherein that which thou termst Spiritual food, is ministered among you) but daily, and hourly, by the fresh incoms of life such indeed are to their souls, great enemies, though they be sticking to the performance of some external ceremonies wherein in former times, God (in condescendence to some, because of the simplicity of their hearts) appeared, and yet even then frequently, as much, and more, at other times. But now the Sun is set upon those who will needs be upholding the shadow, in opposition, to the substance: therefore their table is become polluted, and may more truly be termed the table of devils, than the communion of the Body of Christ, where a mixed multitude of all sorts of wicked persons, living out of God's fear, sit down together, being seemingly in words excommunicated from approaching, by the Preacher, and yet presently admitted to it, by the same: and to turn away from such an Ordinance so called, is no sin, nor hurt, but all who become obedient to the light of Christ in them, will find it their place to forsake it, as being such an ordinance, which the Apostle said, touch not, taste not, handle not, which is all to perish with the using.  
In the fourth place Pag: 41: thou wilt prove, that the ministry of the word is an ordinance of jesus Christ: because first Christ, appointed Ministers and Pastors to be in his Church; But this cannot be asserted in opposition to the Quakers, who grant the same. And why citest thou, Eph. 5. 11. and. 1. for. 12. 8. which if they prove the continuance of Pastors, and teachers, prove also the continuance of Prophets, Evangelists, and Apostles, which ye deny. As to the second Reason that the Ministry is not common to all, but that there be some Pastors and teachers, is also owned by us: Yet that hinders not, but that any at a time may speak, when the Saints are met together, as the Lord moves by his Spirit. according to 1. Cor. 14. 31. for it is one thing to be particularly called to the Ministry, and another to be moved to speak at a particular time: which distinction that it was usual among the Apostles in the Primitive times is easily observed, in the forenamed Chapter▪ For a Third Reason, thou sayest, whom God calleth to the Ministry, he doth it either immediately, without the intervention of men, or mediately by men authorised for that purpose: but for this, thou bringst no proof neither art thou able to make out, that ever God called any under the new covenant so mediately to their Ministry by men, as they were not to have an immediate call in themselves: Though the approbation of good and experienced men, in its place, is not denied by us, but dearly owned. Fourthly thou sayest, who ever pretends to an immediate call they ought for the satisfaction of others to show signs, and tokens of their Apostleship▪ to which I answer. That those who come preaching the Gospel not in speech only, but also in Power, and in the holy Ghost, and in the evidence and demonstration thereof: As it is. 1. Thess. 15. and. 1. Cor. 2. 4. give sufficient proof that they are called of God, though they come not with outward miracles. And though Paul came to some with miracles, where he preached the Gospel, yet many believed, who see no outward miracle. Also many of the Prophets wrought no miracle, nor john the Baptist. And though some miraculous things came to pass about his Conception and birth, those do not of themselves prove him to be a Prophet, for miraculous things, & miracles were wrought upon many, who were no prophets. If Miracles be necessary to evince a man sent of God, he must come with these Miracles, before the people, which john, did not, nor did jonas come with any Miracle to convince the Ninivites, but simply declared his message. And john Calvin asserteth that there is no need of Miracles, and yet he maintaineth, that in his day, God raised up Apostles, or Evangelists, saying, that it was needful such should be, to bring back the poor people, that had gone astray after Antichrist▪ Lib. 4. Chap. 3. Inst. Neither did any Protestants pretend to do any Miracles, they pleading against the Papists, that there was no absolute need of any in respect they preached not a new Gospel, but that which was already confirmed with miracles by Christ, and his Apostles. And so thy plea against us here, is the same, that was urged by the Papists, against the primitive protestants. An evil and adulterous generation, said Christ, seeketh after miracles; and though Miracles should be given, they who will not believe, the testimony of the Spirit of God in their consciences, bearing witness to the truth, will not also believe, because of Miracles, as we see plainly in the Jews. And whereas thou sayest, john's immediate call is evident by the special predictions both of Malachy, and Isayas' concerning him. So are there many special predictions, concerning the Lord his pouring forth of his Spirit upon many in these latter days, to prophecy or minister, as the Spirit should put words into their mouths, And as for these Scriptures Tit. 1. 5. Ast. 14. 23. which thou bringst in the Fifth place they prove not, that those Elders had not the Authority and call of the Spirit of God in themselves. And whereas in the Sixth place thou sayest, though Ministers be set apart, and ordained by men, yet their Ministry is not from men, but from God, I answer; where the inward call and Authority of the Spirit of God is not witnessed, it cannot be said to be of God. And though Moses be said to consecrate Aaron, yet it doth not follow that Aaron, had no immediate call from God. Seventhly, thou sayest, The ministry is so necessary, that it is the will of jesus Christ, that it should continue unto the end of the World, Eph. 5. 12. 13. But thy proof from that Scripture is altogether impertinent as to you, who believe not, that the Saints can be perfected in this life, seeing the Ministry is given for the perfecting of them. And that this perfection is on Earth, is clear, from the following verse, That hence forth, we be no more as Children tossed to and fro, for in the other life, there is no hazard of being so tossed. And if the Ministry perfected not men in this life, it no where perfecteth them, for in the other life it hath no operation upon them. The Law, and Priesthood thereof was abolished, because it made nothing perfect, and if the Gospel's Ministry should not make perfect it should also be abolished. And seeing your Ministry perfecteth not, it is not the true Ministry of the Gospel; as indeed it is not, for it standeth not in the power of God, nor is it exercised in the will & motion of God, your Ministry being such, that the whole ESSE, or BEING of it, may be, without saving, grace: or true holiness, you expressly affirming that holiness is not necessary, to the being of a Minister but that a man may be a Minister of the Gospel, who ought to be received, and heard, though he have not the least grain of holiness▪ Eighthly thou sayest, they who cast off the Ministry of the word, wrong their own souls, etc. Answ. if it be understood of the Ministry of Christ, it is granted, but of yours, it is denied.  
In the Fifth place Pag. 44▪ Thou wouldst prove that the Lords people, are under a tye, & engagement to keep the first day of the week for a Sabbath For a First Reason, thou sayest, the Fourth commandment requires the keeping holy of one day of seven; but as it requires the observation of one day of seven, so it expressly instanceth that day to be the seventh, which day ye keep not: wherefore as to the Second Reason, If the command, be moral and perpetual, as thou callest it, it ought to be kept in every point of it; which ye not doing, therein condemn yourselves, but the outward Sabbath or the keeping one day of the week, for a Sabbath, is not perpetual, but abolished together with the new moons, and other feasts, of the Jews see Coloss. 2. 16. 17. Let no man judge y●u; in meat, or drink, or holy day, or new moon, or sabbath days which are a shadow of things to come. See also Rom. 14. which plainly holds forth all days under the Gospel to be alike, and said Paul to the Galathians, ye observe days, etc. I am afraid of you. For a Third Reason, thou sayest, that jesus Christ plainly intimates the continuance of a Sabbath, because that speaking of the desolation of jerusalem, he said, pray ●hat your flight be not in the winter nor on the Sabbath day, Answ. but that Sabbath day, is neither here nor else where said to be the first day of the week. The Jews were to fly at that time and Christ holds forth their difficulties, that it should be grievous unto them, to be put to it, to fly on their Sabbath day, or be killed. For they kept it in the strictness of it, but as for any of your Sabbath keepers they are not so straitlaced, but they will do less necessary things, then to fly from a danger on that day. And as the outward Jew, desires, that he may not be put to fly, on his outward Sabbath, so the inward jew, in Spirit, desireth much more that he may keep his Sabbath, which is his Spiritual rest in Christ, that the enemy oft seeketh to break, to cause him to fly on his Sabbath day, but this to you is a Mystery. Viz. what the Sabbath, of them who believe, is Heb. 4. 9 10. There remaineth therefore a Sabbatism, to the people of God, and he, that is entered into his rest hath ceased from his own works, as God did from his.  
And that this Sabbath, or rest is not an outward day, is plain, because in the next verse he saith let us labour therefore to enter into that rest. But if it were an outward day it might be easily entered into, but this is such a rest as none can enter into; who harken not to the voice of the Lord, by believing and obeying it. For a Fourth Reason, thou sayest, though ye keep not the same day the jews did, ye have the same authority for keeping your day, that they had for theirs. Hence this day, that we keep (sayest thou) is called the Lords day Rev. 1. 10. it being set apart by the Lord for his service, and as a Special memorial of his Resurrection, Answ. but for all this, here is no probation at all, but mere assertions. If ye have the same Authority, produce it, and let us see it. john was in the Spirit on the Lord's day, therefore the first day of the week ought to be kept, how hangs this together? Prove that john meant the first day of the week: we read much in Scripture, of the day of the Lord, which is the Lords day, but no where do find it called the first day of the week, or any other natural day. For it is spiritual, and as God called the natural light, day, so he calleth the Spiritual light of his appearance (where the Sun of righteousness ariseth with healing under his wings) Day. And this is the day of the Lord, wherein his people rejoice, and are glad. And whereas thou sayest, it is set apart by the Lord, as a Special memorial of his resurrection. This is thy naked assertion, without any shadow of proof & if thou wilt say, that therefore it is to be a holy day, because he rose on it. Is not this a fair inlet to all the Popish holy Days? If ye keep one day for his Resurrection, why not one day for his Conception, another for his Birth, another for the Annunciation of the Ange, another for his being crucified, another for his Ascension? & then we shall not want holy days in good store. Fifthly thou sayest. who oppose the Sabbath day, sin against mercy, and equity, and justice.. Answ. It is granted, but who oppose your day which ye have made, or imagined, to be the Sabbath, do not sin against any of the foresaid, if in other things they keep unto the rule of mercy, and justice. First they sin not against mercy, if through all the days of the week, they be found in that, which is for the good of themselves, and their neighbours. Not laying too heavy burdens, upon their own souls, by excessive care and labour in outward things nor yet forcing their bodily strength, beyond the rule of mercy and love, nor imposing any things upon either servants, or cattle, contrary to mercy. For if the Law required mercy, even in these things, much more the Gospel, so that we grant, times of rest are to be given unto Servants, and Beasts, and Mercy is to be showed unto them, more than under the Law. And thus is the end of the Sabbath answered, which was made for man: yea, this is indeed to keep the Sabbath. To undo every burden, and to let the oppressed go free, both as to the inward, and the outward. And the Lords People have frequent times, more than once a week, wherein, laying aside their outward affairs for a season, they may and do meet together, to wait upon the Lord, and be quickened, and refreshed, and instructed by him, and worship him in his Spirit. And may be useful unto one another, in exhortation, or admonition, or any other way, as the Lord shall furnish; And such who find any distemper upon their minds, through letting them go forth too much upon outward things, may find the Lord allowing them any other day, or time, no less than that, to get their hearts reduced into a right frame. And it were sad, if the Lord had only allowed, but one day of seven, unto this effect. The Lord inviteth and alloweth the weary, and distempered, (who love to be cured of their distempers) to come unto him every day: And as for those, who abide not in a due care every day, to have their hearts ordered arights, but let their minds go forth excessively in outward occasions, all the week, they provoke the Lord, to shut them out from access to him, upon the First day. And our souls do oft bless the Lord in allowing us many times of refreshment, and strengthening, to the establishing and confirming us in his love and life, and disburdening our minds of earthly things, much more frequently, then in one day of seven. And as for sinning against Justice, they cannot be charged with it, who give up unto the Lord, not only one day of seven, but all the seven, even all the days of their life unto his service: for equity and J●stide calleth upon us to spend all the seven in his service, that our hearts may continually be exercised in his fear, and love, and what ever we do, we may do, it to him, and in him. And as for the first day of the week▪ we meet together even on that day, (as we do on other days) according to the practice of the primitive Christians, to wait upon the Lord, and worship him, but to plead so obstinately as ye do, that the fourth Commandment, bindeth to a particular observation of that day, and yet to be found so slack in the observation of it, as you generally are, is such an inconstancy as the Quakers cannot own. And so whereas thou wouldst confine the Lord his giving rest, and comfort to the souls of his people, and the falling of the Manna, to the first days, calling them spiritual market days, as if there were no other, we cannot own it, knowing that the Lord giveth rest and comfort, every day, and causeth the Manna plentifully to fall every day, to those that walk in his fear, and wait upon him; and he has no such circumscribed Market day as thou dreamest of, but that ye, (I mean the Priests) make a Market day, of that day (So that ye may call it your day, as thou sayest Pag. 44. our day) we know, wherein you sell, and vend your Babylonish, commodities, and will be forcing, and compelling, all to come, and buy of them, or if nor, to send you money, whither they receive aught, or not; or else ye will endeavour by the help of the Magistrate to have them punished. So that it is made manifest, that it is only the inventions of men, that we disowne, and not any of the ordinances of jesus Christ.  
Pag. 46. Thou grantest the word, Original sin, is not found in Scripture and yet thou pleadest for it, because, sayest thou, the thing intended by it, is contained, and expressed in Scripture. Answ. we deny, that the thing by you intended, is expressed in Scripture, to wit, that all in●a●●s are sinners before God, only for Adam's sin, and that there are reprobate Infants, who are sent to hell only for Adam's first sine this we deny; nor do the Scriptures cited by thee prove it, Psal. 51. behold I was conceived in sin. But first, if this place should prove the Infant guilty of any sin, it should be, of the sin of its own immediate parents, in inquity did my mother bring me forth. Now you say, the infant is not guilty of the sin of its own immediate parents, but only of adam's, and Eva's first sin: of which, this Scripture speaks nothing. 2. it doth not say, I was conceived and brought forth a sinner, as you would have it; why make you infants guilty of Adam's sin, and not of the sins of then immediate parents? Now it is granted, that there is a seed of sin, derived unto Adam's posterity but we say, none become guilty of sin before God, until they close with this evil seed: and in them, who close with it, it becomes an origine, or ●o●intaine of evil thoughts, des●res, words and actions, which are their sins who close with it. But that the guilt of Adam's first sin lies at the door of Infants, who never actually, sinned, we deny. For a Second Proof; thou citest Rom. 5. 12. Alleging it should be rendered, that in Adam all sinned. But it is no such matter: For the words, however they be truly translated, can never be so rendered in Adam all sinned: The strictest translation of the words is thus, [upon which all have sinned, or in which all have sinned] Now, if the words be translated. [Upon which all have sinned.] They hold forth, how that Adam, by his sin gave an entrance to Sin in the World, and Death by Sin, and so upon this occasion, all others, have sinned, to wit, actually in their own Persons, so that all who ever sinned actually, it was upon the occasion of Adam's sin. For the Apostle is here speaking, not of Infants, who are not capable of any Law, but of such, as have a Law, and act against it. Yea from the Apostles words in the other following Verse, it is plain, that sin is not imputed to Infants. For saith he, Sin is not imputed, where there is no Law. Now there is no Law given to Infants as such. For they are not capable of it. What the Law sayeth, it sayeth to them, who have in more or less some exercise of understanding, which Infants, new borne, have not, or, if the words be translated, [in which all have sinned] that word WHICH hath a nearer relative than ADAM, to wit, Death, for the seed of sin, is justly called Death, because where it is joined unto, and obeyed, it killeth: and so in this seed all have sinned, who ever did actually sin; and as for the verse 18, of Rom. 5. which is commonly used to prove infants guilty, and under condemnation, it is not tightly translated for the word judgement, or condemnation, or guilt, is not at all in the Greek, but those, who have drunk in this imagination, have added this word, to the Scripture so bending and bowing the Scripture to their false opinion. And whereas tho● sayest. we were all in the loins of Adam, and therefore wouldst infer, that infants are sinners in him, or guilty of his sin. I say, It follows not, more than to say, we are guilty of all the sins of our Forefathers, because we have been in their loins; again thou labourest to prove that Infants are sinners because they are subject to pains, and diseases, and death. But this proveth them not to be sinners, as it proveth not that the Earth is a Sinner, or that the Herbs, and Trees of the field are sinners, for even these things have suffered, by Adam's fall, a great decay: And as for the outward Death of those that are saved from eternal Death, it is rather a sleep, than a Death, as Christ said, concerning La●arus, he sleepeth; and concerning the Maid, she is not Dead, but sleepeth. And therefore, that Scripture, Rom. 6: 23. cannot be applied, to them, who die not, or perish not eternally: for though the Saints lay down the outward man, it is not as the punishment or reward of their Sins, which are forgiven, and from which they are delivered. And so the sting of Death, being taken away, in those who are saved, it is not that Death, which is the wages of Sin, and seeing the Apostle said unto the Saints, that all things were theirs, even Death, it cannot be that their Death should be reckoned the wages of their Sin, how many of the blessed Martyrs have looked upon their suffering a most violent Death, for truth, and righteousness as a Gift of God? How then could it be said to be the wages of their Sins; which imply as if their Sins were not all freely forgiven?  
Pag. 48. From this doctrine, thou sayest; it will follow, First, that all Infants, that die in their infancy, are saved, and though charity may be pleaded for this opinion, (thou sayest) yet what Scripture can be alleged for it? Answ. If, I should bring that Scripture, Suffer little Children to come unto me, for of such is the Kingdom of Heaven, It will much more naturally flow from the words, then that they ought to be sprinkled, which is the meaning ye put upon them. And whereas some object, it is not said of them, but of such. I answer, but that such includeth them, and all others, who are like them, in harmlessness: otherwise if they had been excluded he would not have given it as a reason, why he bid suffer them to come unto him: but besides, the 18. Chap. ver. 20. of Ezekiel, is a plain proof, The soul that sinn●th shall die, the Son, shall not bear the father's iniquity: unless that the Son be found acting the same iniquity, and continuing in it; for than he visits the iniquities of the Fathers upon the Children. Now thou hast produced no Scripture to prove, that any infants do perish, and indeed there is nothing in Scripture for it, but against it. Secondly thou sayest, it would follow, that infants dying in their infancy, stood no in need of Christ, as a Saviour; for he is a saviour to save his People from their sins. Answ. He is a Saviour not only to save from sins, but also from the consequences of sin, and not only from the fruits and branches of it, but from the seed: and they are saved from sin, who are not suffered to fall into it. And so these infants, whom the Lord takes away in their infancy, that they might not sin, are saved from it. It is salvation, to be kept from falling into a pit, as truly, as to be taken out of it, after the falling in. And as for that Scripture, it maketh against you, Math. 1. 12. For it speaketh of a salvation from sin, whereas you dream of a salvation in your sins: Nor doth Rom. 7. 24. Speak of infants, so thy citing it here is impertinent. And though there be a time, wherein there is a crying out for deliverance from the body of sin, and death, yet there is also a time of deliverance from it; even before the laying down of the outward body, as is plain from Rom. 6. 6. 7. Knowing this that the old man is crucified, and he that is dead, is freed from sin. Yet we acknowledge there is great occasion to be low, and to be in great fear, and care, left sin, which is once crucified, revive again.  
Pag. 48. Thou chargest us, as holding a falling away from Regeneration, and as agreeing therein with Arminians. But if the Arminians hold a falling away from Regeneration, we hold no such matter. For those who fall away, never attained unto the Regeneration, and so were never the children of God, but only were in the way to it, by having attained to some beginnings of Faith, from which some may, and have fallen away, for that it is expressly said by Christ, some believe, and afterwards fall away: and some depart from the faith, and make shipwreck of it, and some, who have tasted the good word of God, and the powers of the world to come fall away. These and many such instances are in Scripture, nor do the Scriptures cited by thee prove the contrary: as Philip. 1. 6. which is to be understood no otherwise, then as the condition is performed upon their part. As Heb. 3. 14. we are made partakers of Christ, if we hold fast the principle of our establishment, (or whereby we are established) firm unto the end; and so these, who hold fast this Principle, witness the work, which God hath begun in them, to be carried on until the day of Christ, even till he be completely form in them, and they in him. It may be supposed, that Paul was as confident that God would perfect the Work begun in himself, and yet he supposeth, it night be other wise, where he sayeth least preaching the Gospel to others, I myself become a cast away. And though some fall away, the dishonour of the foolish builder cannot be cast upon God, but upon them, who fall away: for it standeth very well with the wisdom, and power of God, to suffer them to fall away, who knowingly, and wilfully depart from the Lord, and will not concur, with him in the work, as subordinate Instruments, but resist him though her invite, and call, yea draw them; The next thou citest, is. 1. Peter. 15. Answ. Such as are so kept by the power of God, it is through Faith, but as they abide not in that power, through Faith, but wander from it, they fall, and cannot but fall away: And as for jerem. 32. 40. cited by thee, it should be translated thus, I will put my fear into their hearts, that they may not depart from me, so junius and Tremellius version; or not to depart from me, as the Septuagint hath it. Now to say, that they may, not depart, is one thing, and to say, they cannot depart, is another. Yet where the fear of God comes so to be raised and established in the heart, over all, we believe such cannot depart, but every one, is not attained to that State, where yet the fear of God may have some place. And as touching these other Scriptures. joh. 10. 27. 28. 29. And John. 13. 1. and. 1. john. 2 19 they speak of those, who are come to a through Regeneration, who (we do believe) can never fall away; as being be got into the perfect Nature of the elect sheep and Children. Nor doth it follow, from this that one may be a Child of God to day, and a Child of the devil to morrow, for these, who are once, properly the children of God through a true and through regeneration, can never become the children of the devil, nor be cast out of God's special love, that he beareth to his own children. For to end this matter, thou sayest it is safer to question the truth of the graces of those that fall away, than the doctrine of the perseverance of the Saints. But dost thou look upon the Quakers, as having fallen away? if thou dost, how comes it, that thou bespeakest them in thy Epistle, as those, who have had real Grace, saying to them, did ye attain to that knowledge of, and acquaintance with God, which ye have, in the use of ordinances? and again, ye did run well, who did hinder you? And again, why should they asperse these ordinances, which have been the means of their conversion? Or are these words only a joabs' kiss, by which thou wouldst kiss the Quakers, while in the mean time, thou hast a sword hid under thy cloak to strike them through, under the fifth rib. But the Quakers are ware of thee, and having on the armour of God, are out of thy reach.  
In the last place. Pag. 50. thou undertakest to prove, that our errors (as thou callest them) tend to irreligiousness, and Atheism; because they tend to take away the worship due to God, but it hath been heretofore proved, that we deny not true Worship, but only your idolatrous superstitious worships, which cannot truly be called the Worship of God. Our way (thou sayest) tends to irreligiousness; because frequently, we go to meat, and come from it, without seeking a blessing, or returning thanks; which is to deny God a part of that Worship, which is due to him. 1. Tim. 4. 4. 5. Answ. to receive the gifts, and benefits of God, with thanks giving and to witness it blessed, and sanctified to us, by the word, and prayer, is owned by us: and to know this so, without taking off the hat, or using of formal speaking of words, (though it be a thing frequently used by us also) tends to no irreligiousness:, for it is a thing usual among us, when we sit down to eat, to wait upon the Lord, for some time that we may feel his presence, and know ourselves stated in his fear, to which the blessing is● and as we there stand, if any outward expressions, be required of any, then in God's fear, they may utter them, and this is to know, the blessing indeed, and to be in the place, that is blessed. But for people that are conversing, out of God's fear, stated in a Light airy Spirit, not only many tym●s laughing and scoffing, but some times even blaspheming, presently so soon as the meat cometh, to clap off their hats, and speak a few words in a custom, and so soon, as they have done, fall to their former work again: is not this Atheism, and irreligiousness? for if such did think of God aright, and know, what it were to fear him, they would be far from addressing themselves in such postures unto him, neither could they be so impudent, as to expect a blessing from him, while they stand in that condition, to which the curse is annexed.  
In the second place. Pag. 51. Thou sayest, Doth not the taking men off from prayer, tend to irreligiousness, and Atheism? Now you teach, we must not pray in private, nor in families, without an impulse therefore. Answ. This is no sound argument; to take men off from prayer, tends to irreligiousness, is granted, but to say, that a man cannot, nor ought not to pray, without the Spirits, drawing, and motion which you commonly name by impulse (a word, which common people do not understand) hath no such tendency, or, that it takes any off from prayer, truly so called is denied. For hath that a bad tendency which takes men off from such Prayers, as are abomination, & are not true Prayers, but hypocritical, and deceitful? As all such Prayers are that are performed without the help of the Spirit. We say, whosoever can pray to the Lord indeed, let them pray, we are not to forbid them, but, that any can pray without the Spirit that we deny, according to 1. Cor. 14. 15. I will pray with the Spirit, etc. And Rom. 8. 26. likewise also, The Spirit helpeth your infirmities, for we know not, what we should pray for, as we ought: Now if we know not, what to pray for, without the Spirit, how can we pray without it? Paul durst not adventure upon this duty, without the assistance of the Spirit (yea, he said, no man could say, that Jesus is the Lord, but by the holy Ghost) but here, an arrogant generation will needs by praying without it, which yet is not Prayer, and such families where this only is used, cannot be truly said to call upon God, while such truly may be said so to do, that wait upon the Lord, and stand in his fear, and bring forth the fruits of righteousness, though they be not, so much in the external signification of words, which also at times is found in our families, as the Lord requireth it, and giveth utterance. And whereas thou sayest, That thou beleivest it will be found, that some of us, for the space of a whole Year have not so much, as once bowed a knee to call upon God in their families. What ground hast thou, for this thy belief? May they not bow their knees in their families, though it be hid from the observation of malicious eyes, who may so asperse them? May they not pray in secret, and be seen of the Father to pray▪ according to Matth. 6. 6. Though they cannot be seen by the eyes of malicious Spies? And where a public testimony in words is required, it is also given, nor do we know any friends of truth, who have any, whom they can join with in Prayer, in the family, but do meet together in the family, and wait together, breath together, and pray together, and that much oftener, than thou insinuats, sometimes without, and sometimes with the outward signification of words, so that we return this thy charge as false and malicious. Thou sayest, If this impulse be denied for Years, men all that while (according to us) must not pray. But here thou speakest as one, wholly unacquainted with the ways, and motions of the Spirit, to suppose such a case, which cannot be; for the breathe, and motions of the Spirit, and especially unto Prayer, are very frequent, unto those who wait for them, and are as necessary unto the Children of God, as their daily bread, yea and more, which the Father withholdeth not, but giveth in due season. But many times, the Spirit of Prayer, is felt to move, and is answered, when there is no liberty given, to speak words, in the hearing of others; nor is thy other supposition less vain, and foolish, that if aman, were at the gates of death, and in danger of present drowning, yet without an impulse, (as thou callest it) he must not adventure to cry to God for mercy, and help; for suppose he did cry, without all help of the Spirit, what would it avail him, would it have any acceptance with God? Show us, wherever a spiritless prayer, was accepted of God, or required: Nay, it is a vain oblation, which is expressly forbidden, and it is expressly commanded, that praying be always in the spirit. Eph. 6. 18. And as for the Saints, when they are dying, or in any difficulty, we know, the Spirit of prayer will never be wanting, to breath through them, at such occasions; and to give words, as there is a service for them.  
But further, thou allegest, that this Principle of ours, leadeth to woeful security, for what need you be disquieted, for refraining prayer before God (thou sayest) or any other piece of service, seeing you have salve at hand to heal this sore, and that is, the want of an impulse. Answ. If any fall into security and refrain prayer, it is not, that our Principle leadeth into it; for our Principle leadeth out of all security, into continual watching unto prayer, and waiting upon the motions of the Spirit of God; now if any feel not these motions, they are nothing the less guilty, because by their neglect, they provoke the Lord to withhold them, and render themselves out of frame to feel, or entertain them, and thus who neglect the worship of God, are justly under condemnation, and if they have peace, it is but a false peace, which will fail them; and as for our peace, we have found it, to be great peace, but we have not come by it, after such a way, as thou dost falsely, and rashly judge: as by neglecting the worship of God, and stopping the mouth of conscience, but by being turned to that living Word and Law of God in our hearts, by loving it, and cleaving to it yea by receiving the reproofs & chastisements of God through it, and submitting to the judgement of it, when it hath been as a hammer, and as a sword, and as a fire in us, breaking in pieces, and destroying all that false unsound peace, we had created to ourselves, in the day of our alienation, from the light of God in us. And unto peace we are come, through great tribulation of soul, even such, as thou art a stranger unto, being ignorant both of the one, and the other, and so hast therein showed thy folly in judging what thou knowest not. And as for woeful security, we know not, where it more abounds, then among hypocritical professors, who, with the Whore in the Proverbs, offer up their sacrifices of morning and evening prayers, and thereby create a peace to themselves, though they let their hearts go a whoring after their lusts all the day: did not the Pharisees pray much outwardly, and were much in orher outward practices of devotion, and so created a false peace, and esteem unto themselves? And can you deny, but that there are many such among you, who make up a false peace, to themselves by leaning upon their outward performances? Now what If I should charge this upon your Principle wouldst thou think it fair dealing.  
Thirdly, Pag. 52. Thou sayest, Doth not that opinion, tend to Atheism, which rendereth mortification of sin (even in this life) useless, etc. Answ. Here thou dealest disingenuously. Is mortification of sin useless, where the end of it, is attained? And is not perfection the end of mortification? Again thou sayest, The opinion of a sinless perfection, wounds the very vitals of Religion? Answ. Who could have expected, that one, that pretends to Religion, would have been so brazenfaced, as to put such an expression in print? What is the end of true Religion, but to lead out of sin? Do the vitals of Religion consist in sinning, or in not sinning? If it consist in sinning, than they that Sin most, are most religious: But if it consist in not sinning and keeping the commandments of God, without sin, then to plead for such a thing as attainable, hurteth not the vitals of Religion? What! Cannot the Saints live better without sin, then with it? Yea surely, they can live well without that, which is a burden, and as Death unto their life: they whose life is in sin, cannot live but in sin, but the Saints life is not in sin, but in righteousness: And thy consequences are vain and foolish, as 1. That men need not pray for pardon of sin, 2. That they need not the Blood of Christ, to cleanse them from sin, 3. That they need not repentance: For we grant, that all have sinned, and so need those things, by which they may attain unto perfection, and who witness perfection, are come to witness the true use of these things, and as the Blood of Christ cleanseth from all the sin, so is preserveth clean, and such have received the forgiveness of their sins, being turned from them unto righteousness, which is the fulfilling of repentance. And whereas thou sayest, Bring me to the particular person, that is sinless, and I shall apply to him, that of the Apostle. 1. joh. 1. 8. Thou showest openly thy confusion, for by thy applying to him, that of the Apostle, wouldst thou infer a sinless man to be a sinning man? That is a contradiction, but though we should bring a man to thee, that is made free from sin, by the power of God; Thou couldst no more judge of him, than a blind man can judge of colours, and as to ● joh. 1. 8. it is a plain case, If we say, we have no sin, and have fellowship with him, and yet walk in darkness, as Verse 6. Then we deceive ourselves, so it is conditional, otherwise it would contradict what follows Verse 9 and Chap. 2. 4. and Chap. 3 6. 9 As to that of the Sabbath, it is answered above.  
Pag. 53. Your Religion (sayest thou) will be welcome to the worst, and wickedest of men, for you will please them exceedingly, in crying down of ordinances, the observation of the Sabbath, and private and family Prayer, etc. Answ. We cry down no Ordinance of God, but your hypocritical ways, and we know no worse men, than those Hypocrites, whom we are so far from pleasing, in crying down their hypocritical Prayers, and performances, that they fret, and gnash at us with their teeth, and if they could get th●ir will, would tear us in pieces, for witnessing against thos● things. And they are very blind who see not, that the denying of those things in shadow, and bare formality, and establishing them in the power & substance, can no ways be acceptable to the wicked, but most impleasing to hypocrites, who can perform the one, but not the other But now, let us examine, whither your Principles, or ours, be most acceptable to the wicked, and hypocrites. 1. Wicked men, and Hypocrites love well to hear that they can never be free from their sins, in this life, and that they must always sin. 2. They love well to hear, to be justified by Christ without them, and his righteousness without, but not by him, and his righteousness within them. 3. They love well to hear, that the words without them, are the only Rule, which they can wrest according to their own corrupt inclinations, but they love not to hear, that the word, and light of God within, is to be their rule, which they cannot wrest, nor bend. 4. They love well, to hear, that they may use the fashions and customs of this world, bow, and cringe and give, and receive the honour of this world. they love to hear, they may use sports, and games, and plays. 6. To wear laces and ribbons, and gold rings, and other superfluity. 7. They love well to hear, that men must not expect to hear God immediately, being such as those who said, let not God speak unto us. 8. They love well to hear, that water baptism, giving of bread and wine, are the ordinances of God, and the true Baptism and Supper, for than they think they are Christians if they partake of these outward things, and they are mad against us, who call them shadows: and as for their observation of that called the Sabbath, we find, none more plead for it, then profane light men, and women, for they can easily dispense to hear a man talk for an hour, or two, and then have all the rest of the day, to spend in idleness, vain communication, and frequenting the alehouse, and decking themselves with vain apparel. 10. They love well to hear, that they may be members of the Church, though they have no infallible evidence of holiness. 11. They love to hear of your doctrine of election & reprobation. 12. And of your doctrine once in grace, & ever in grace, whereby they feed themselves in presumption, & carelessness. Many other particulars could be mentioned, but these may serve enough to show, that your Principles are pleasing to the wicked and hypocrites, and our displeasing. Next to come to expecience: where are the drunkards, the swearers, the whore mongers, the envious licentious persons, the scorners, the mockers, whither are they yours, or ours? If our Principles be so acceptable unto them, why do they not inrolle themselves among us, why do they oppose us at our meetings, at Aberdeene, and else where, and curse, and rant, and use all manner of filthy communication and are ready to stone us on the streets: And none more found so doing, than that young fry, and spawn of the Priesthood, who are bred at your nurseries of learning. Now whose Church members are those, yours, or ours? is not the proverb, verified of you: Fowls of one Feather, fly together.  
Thou closest, with addressing thyself to God, with a notorious lie, saying, follow with they blessing, that which WE have been about. Meaning the Quaker and thyself, but it was none of the Quakers work; the Dialogue not being any real conference: is not this to deride, and take the name of God in vain  
FINIS.