THE WEAKNESS OF George Keith's REASONS FOR Renouncing Quakerism, AND Entering into Communion WITH THE Church of England, &c. Manifested, and Replied to.  
By JOHN field.  2 Tim 3. 13. 
Evil Men and Seducers wax worse and worse, deceiving and being deceived.  Psalm 7. 9. 
Oh let the Wickedness of the Wicked come to an end.  
LONDON, Printed and Sold by T. soul, in White-Hart-Court in Gracious-street, 1700.   

The Weakness of George Keith's Reasons, for Renouncing Quakerism, &c. Replied to.  
BY virtue of a Gospel-Precept, we are enjoined to contend earnestly for the Faith which was once delivered unto the Saints: And we have cause to Believe, and be Comforted, in the Experience of what our Lord Jesus Christ hath said, Blessed are ye, when Men shall Revile you, and persecute 
mat. 5. 11.  you; and shall say all manner of Evil against you falsely for my sake. And surely I may conclude, there never was a People, in any Age, since the Apostles days, that have been more Reviled, than the Despised People called Quakers; nor Persecuted by Tongue and Pen, more than they: What manner of Evil can be name, which some Priests and Enemies to the Truth, and Envious Apostates, have not said, Reviled and Persecuted them with, rendering them sometimes Crafty Knaves and Jesuits; other times Silly Ignorant and Illiterate Persons: Another time they are Upright enough in their Intentions, and yet they are termed Cheats and Impostors. Again, saith one, Who but the Quakers, amongst their Neighbours, for Godly Men, and Upright Dealers? And what confirms it, is, a Constant Care to abstain from Vain Oaths, and Idle Expressions. Another cries out, They are a Vile Abominable Cursed Blasphemous Sect: And yet comes another, and saith, The Quakers of this Generation are Orthodox: And another cries out, they are guilty of Vile and Gross Errors and Heresies. Again one saith, They are far from the Pride and Flattery of the World; and their Dress is Mean and Humble, such as become the Pure in Heart. And yet says another, They are Proud, Haughty and High-minded, and fitted for Monkery, with all the tendency of Habit, Behaviour, Sullenness and Ignorance; Regardable for their politics, Crafty in their Council, yet foolish and poor ignorant Souls.  
Surely, if those People were blessed, as Christ our Lord said, that Men said all manner of Evil against them falsely for his sake; the Quakers have right to be Partakers of that Blessing, and cause to rejoice, and be exceeding Glad, and to hope their Reward in Heaven will be great; for so Persecuted they the Prophets which were before them. But he that knew all things, and what was done to the Green three, said to the Branches, and those that were his little Flock, Fear not, for it is your Father's good Pleasure to give you a Kingdom: Altho' they that were the Sheep of his Pasture, and Flock of his Inheritance, were accounted 
Luke 12. 32.  Illiterate, called Accursed, and knew not the Law; a Sect almost every where spoken against; their way counted heresy; and altho' they held the Truth,( as it is in Jesus) were accounted Deceivers, yet True; Turners of the World up-side down; and said to be Movers of Sedition, yet Peaceable: And such that sought the good of all; and would that Prayers and Supplications should be put up for all Men, for Kings, and those that are in Authority, that they might live a Peaceable and a godly Life, in all Honesty; which is the Prayers and practise of that Despised, Reviled, belied, and falsely Accused People, called Quakers; notwithstanding the Rage of their Adversaries, and Enmity of Judas's, that have betrayed their Lord, and would have coercion Exercised against them that continue to be his Followers: And those that are like Balaam, that loved the Wages of Unrighteousness; or Demas, that forsook the Faith, and embraced this present World; or Alexander the Copper-smith, that did the Apostles much harm; or Demetrius, that would stir up those of his Craft, crying out, It is in Danger. But I am not willing longer to detain thee, I shall proceed to what that Unreasonable Man G. K. calls Reasons for leaving Quakerism, as he terms our Holy and Christian Profession.  
He saith, He hath Inoffensively associated with the Quakers( above Thirty 
page. 4.  Years)— in Seducing so many Well-meaning Souls into Principles and Practices, that border upon Death and Destruction— Again, I having totally Renounced all their Errors, Deserted their Meetings, and by Imposition of Holy Hands, entered upon the Ministry in the Church of England, answer some Objections and Calumnies that the Quakers have made upon my Change; and show my Reasons for which I left them,— to oppose the spreading Gangrene 
page. 5.  of their Vile Errors.  
But the great Argument that they make of my Insincerity, is, my having 
page. 6.  been formerly so long among them, and yet never, till of late, pretended to know that they held such gross Errors, that I now accuse them of.  
Reply. Let me now inquire how these things can be true, that the Quakers Seduced many Well-meaning People into Principles and Practices that Border upon Death and Destruction; and what they were, and what Principles or Errors he hath Renounced, and the spreading Gangrene of them, seeing he saith, As Idle, Impertinent and Vain, is their Arguing, that 'twas very unlikely, 
page. 9.  that living Thirty Years among them, I could be ignorant of their Principles,— when it is well known to all the World they have none. 
page. 10.   
Reply. Did the Quakers, that have no Principles, Seduce Well-meaning People into Principles and Practices that Border upon Death and Destruction? And could they be Erroneous in their Principles, and he Renounce them, when they have none? Was there any Danger of the Spreading Gangrene of their Principles, that have none to spread? And did he live among a People Thirty Years, and defend their Principles, that had no Principles?  
Again he saith, Without a Miracle, 'tis impossible to know what their 
Ibid.  Principles are.  
Reply. What then, have they Principles, of whom he saith, It's well known to all the World they have none? Then let him tell, by what Miracle, and by whom wrought, was that by which G. K. came to know the Quakers Principles, that have none.  
But he saith, A Weather-cock is not more variable in its Motion, than the 
Ibid.  Quakers are Dexterous in Shifting their Opinions through all the Parts of the Compass.  
Reply. Now whether the Quakers are more Dexterous in Shifting their Opinions or Principles( that have no Principles, as G. K. saith) or he, let the Sober and Wise, Judge; and who are most like the Weather-cock.  
But there is one thing that G. K. would fain know, and therefore I think to proceed to that: He saith, The Quakers object, That I have formerly Defended the Quakers Principles; I would fain know what Principles they mean.( Very 
P. 7.  proper and necessary indeed to know, seeing he hath affirmed) It's well known to all the World they have none.( But he proceeds, and asks) Whether they relate to the Fundamentals of Religion( another necessary Question;) and if so, let them name them, that I may give the World satisfaction, by confessing my Fault; or justify myself, where I am falsely accused.  
Reply. To answer G. K's longing Desire, what Principles we mean; I Answer, the Principles following, held and professed by the People called Quakers; which now he saith, in his Reasons for Leaving the Quakers, Is well known to all the World, have None.  
But see the 12th Section of his Book, entitled, Quakerism no Popery; where, The Doctrine( as held by the Quakers) of the Three that bear Record in Heaven, Father, Son and Spirit, are Defended: And that these Three are One,( according to the Scriptures;) and the Papists, and his now Brethren, are compared together: And it's said, they agree as to their Notions and Distinctions of Trinity and Persons; which, it's truly said, the Quakers deny the School-Mens Uncertain Notions, and Unscriptural Terms of Trinity and Persons.  
And if now a Confession by the Quakers, to this Truth, in Express Scripture Terms, will not serve, let him advance what Reasons he can, to Refute what he said on this Article, in his Serious Appeal, p. 2, 3. and the Book afore-quoted.  
2dly. And also therein is defended this, That there is a Saving, Evangelical, Supernatural Light in all Men, by which they may be Saved, without the use of other Means, if God necessary Abstract them from them: Denying that such as have not the Scriptures, or some to Preach to them, or Baptize them, &c. must of necessity Perish, unless the Lord make use of some Extraordinary Means: And therein his present Brethren are compared to the Papists, for affirming the contrary. And G. K. hath now joined with them that say, The Light within is a mere Cheat, and grand Imposture, but a Spark from the Devil's Forge, and a Whimsical Witness fetched from Terra Incognita. See the three Norfolk Rectors Book, entitled, The Principles, &c. p. 6 and 57. And a Book written by a Priest, called Remarks, p. 19, 23.  
3dly. And in the said Book, Quakerism no Popery, is this defended, viz. That human Learning, and Natural Parts, are not more Essential Qualifications to Ministers and Preachers, than the Grace of God: And that Men may not be True Ministers without the Grace of God, but without the other.  
G. K. hath now joined with those that say, They may be True Shepherds in relation to their Flocks; tho' in relation to God they may be Wolves. See p. 17. of the foresaid Rectors Book.  
4thly. And in the said Book of G. K's, the Quakers are defended against those that affirm, The Power of their Ministry by an Outward Succession; together with the use of Outward Ordination: And their Judging that sufficient to Constitute a Minister, tho' he want an Inward Call from God's Spirit; and your reckoning People are obliged to hear them, and look upon them as Ministers, because of their Outward Formality of Ordination, without questioning their Inward Call is denied.  
But now as G. K. saith, By the Imposition of Holy Hands, he is entered upon the Ministry in the Church of England; whom he hath termed to be such Men, that are generally voided of all Sense and Feeling of God; that have, in the Blindness of their Minds, and in the Wisdom from below, that is Carnal, Earthly and Devilish, Formed and Invented Perverse Doctrine, for their own Gains and Ends; and renders the Members of the National Churches, a Mixed Confused Rabble of Godless Atheists; and cried against their Philosophy, and their Universities, calling them the Stews of Antichrist, out of which comes their Profane Scandalous Ministry( of which he is now one) and that they will consist of Ungodly Men; the Wicked being preferred by the Wicked; and so he is preferred among the rest.  
He saith, Are not these called Teachers of the Man-made Ministry 
●… ector. ●… r. p. 125  Ambitious? Have not some of the Clergy greater Titles now, than the rabbis had of old? As Your Grace, Your Holiness, Most Reverend Father in God, &c. And G. K. saith, The Teachers have been generally, and for the most part, Self-seeking, 
●… y Cast ●… p. 40, ●….  Worldly-minded and Covetous Men, who loved Pleasures and Riches, more than God. And this, saith he, the Magistrates did well know, and saw the best way to prevent them, was, to Bribe them with Augmentations and benefice.  
I cannot, says he, in the least aclowledge— that ever any National 
abide. p. 36.  Church can be a True Church of Christ— is always a Persecuting Church( it is in her very Nature.) So it must always be exceeding Hypocritical, seeing it begetteth Thousands to be its Children and Members, by the mere Will and Power of Man, which only makes Hypocrites: Is not this the way that George Keith became one?  
And if he should say he Retracts, let him also prove the contrary, by as strong Arguments, and in express Scripture-words, if he can; and not think it's enough for him only to say, I Retract, but disprove them in every part.  
Fifthly, And in the Book Quakerism no Popery, the Quakers are defended, in 
●ect. 12.  Denying that the Clergy ought to be a Distinct sort of Persons, distinguished from the rest of the People by their Black Coats; and are said to agree with the Papists in affirming the contrary. And now is he not become such an one, and agrees with the Papists? Let him prove this, so directly opposed, by express and plain Scripture.  
Sixthly. And in the said Book, Quakerism no Popery, the Quakers are defended, in asserting, That their Preachers ought to Wait, to Speak, as the Spirit gave them Utterance: But now, when the Bell Ringeth, he can go and Repeat over before the People, as the schoolboys do their Lessons.  
Seventhly. And in the aforesaid Book, the Quakers are defended, in denying that Preachers ought to have a set Limited Hire; and are Justified in their saying, they ought or might supply their Wants with their Hands, as did the honest Apostle Paul; and not sit at Ease, and feed of the Fat.  
But now he may be willing to have such a Hire, and to feed of the Fat, if he could get it.  
Eighthly. Also in the said Book, the Quakers are defended, in affirming, That all Ministers are alike; and that there ought not to be Diocesan Bishops over the rest, whom Men must call My Lord: And it's said, They agreed with the Papists; and doth not he so now?  
Ninthly. And the Quakers are defended, in denying, That Water-Baptism is the Baptism of Christ, and a Standing Ordinance in the Church of Christ; and in denying Infant-Sprinkling is an Ordinance of the Gospel.  
And he hath asserted, That they that do it by a bare Imitation, or a mere pretended Call, it is great Presumption, yea, Superstition; and that they cannot 
Ind. Vis. p. 182.  prove their Call thereto, to be either Mediate or Immediate: And to call that a Command of God, saith he, which he hath given no Command to practise, is to set up the Precepts of Men, in the room of God's Commandments, as the Pharisees did of old, and is taking his Name in vain, for which he will not hold them Guiltless.  
Very many Instances may be brought, of his vindicating the Doctrines they hold, not only in the Points above-mentioned, but concerning Infallibility, Christ's coming to judgement, the Holy Scripture being of Divine Authority; Christ and his Blood, Justification, the Rule of Faith, the Supper of the Lord, the Resurrection, Heaven, Hell, and doing Servile Works on the First-day; concerning the Sabbath, and the Preachers and Publishers of our Faith, &c. And how he hath affirmed, upon his own knowledge, after long Experience, and Conversing with the most Eminent among us.  
That it never hath been Proved, nor never Will, That the Religion Professed by the Sincere and Faithful People called Quakers, is either Paganism, or 
Preface of Serious Appeal.  any other thing than Real Christianity. Altho' he hath since had the Confidence, to affirm the Quakers Apostates and Heathens, heretics and Blasphemers: And since that, speaks so well for himself, as to say, that he was a Christian whilst a Quaker, Orthodox and Sound in the Fundamentals of Christianity; and now thinks himself a Weak Christian. But indeed his Uncharitableness bespeaks so little of Christianity, that it may be questioned by the Truly Sober, Wise and Considerate, whether he is guided by a Christian Spirit: And if any Judge him so to be, his Envy, Passion, Pride and Conceitedness, will, I think, evidently demonstrate the Contrary.  
Howbeit, Let all remember this also, that in the 12th Section of Quakerism no Popery, by G. K. the Quakers are defended, in denying the Bloody Antichristian Tenet of Persecution; and that the Civil Magistrate may lawfully Kill, Banish, Imprison and Poin'd Men, for their Opinions in Matters of Worship and Doctrine; and that it is not lawful for Christians to Fight, and Kill one another in Fighting; nor to Swear: And that it is not lawful for Men to Kneel, Bow, and take off their Hats one to another; and using Vain Titles, compliments and Cringings, &c.  
But now doth he not use his Endeavours to Incense, or stir up, the Civil Magistrates to Persecution, by rendering the Quakers heretics, Blasphemers, Heathens, Deists, &c. And cannot he now Swear, Kneel, Bow, Take off his Hat, use Vain compliments and Cringings, &c. And he may now pled, if he please, for what he once also denied, game, Sporting, Playing, Dancings, Singings, Actings of Comedies, using Lace, ribbons, Plaiting the Hair, and such other Superfluities.  
And thus I have given him some Return to what he would fain know, and he may, if he please, give the World Satisfaction, by Confessing and forsaking his Fault; and a through Confutation of all his Arguments; and not only say he Retracts.  
And as to what he speaks slightingly of G. Fox, I refer the Reader to the 
Reasons, p. 9.  Broad Sheet, entitled, The Christianity of the People, called Quakers, Asserted, &c. in answer to his Pretended Serious Call; and then People may see, how little Weight, and great Envy, appears in G. K. since he turned from that he once Professed, suffered, Writ and Contended for; and then People may consider, whether G. K. doth, what he now doth, for good Conscience: And whether he be lead by the Spirit of Christ, to Contradict the Truths he once Defended, and himself.  
And now is he grown to that Degree of Hardness and Confidence, as most falsely and Wickedly to Assert, The Quakers lie for Conscience-sake; and 
P. 11.  entitle their Errors and Blasphemies to the Holy Spirit of God.  
Reply. And yet in the Preface to his Exact Narrative, he saith, I charge them ( i.e. e. the Quakers) not either upon the Generality, far less the Universality, of them called Quakers.  
And also he saith, Being now by Imposition of Holy Hands, ordained a Minister of the Church of England, that I may not be thought to Desert the 
P. 14.  Quakers out of any Personal Disgust, or for Worldly Interest, but purely out of Dissatisfaction of my Conscience, because they had forsaken God, and Renounced the Principles of the Christian Religion: And that I durst not, on the Peril of my Eternal Salvation, associate longer with them, lest, being tainted with their Errors, I should be Obnoxious to their Punishment. I shall, in the next place, give you some of my Reasons, that engaged me to Abandon Quakerism, and to embrace Christianity.  
Reply. He hath said, he was a Christian before, and now a Weak one, as he confesseth; and yet pretends now to embrace Christianity: As if before he was not a Christian, because he now Pretends to embrace Christianity: What was he then, a Heathen?( as he calls the Quakers.) Surely he would not be so esteemed; because he saith, he was a Christian, before he left that he now calls Quakerism: He held the Fundamentals of Christianity, and the True Faith; and declared in Print, saying, What Faith then have they, who say, Inward and Immediate Revelation is not the Common privilege of Men; nay, not of the 
The Funda●entals of Christiani●, p. 14. 15  Saints in these days: Answer, They have not the True Faith, which is the Faith of God's Elect, that walk by Love, and Purifieth the Heart, and is Fruitful of Good Works: But their Faith is but a Dream, and Imagination; which as it findeth them in their Sins, so it leaveth them to Live and die in them.  
And let the Truly Wise, Considerate and Christian Reader, well observe this, and also how he valves himself now, for being Ordained a Minister of the Church of England, by Imposition of Holy Hands: Yet this is the Man, this is the Man, that saith, Indeed I am ashamed, that he ( i.e. I. M. one of the Church of England) should derive either his own, or that any other of the Protestants should derive their Call or Ordination through so Unclean a Conduit, as the great Antichrist; and through Confessed Symoniacks, Magicians and Necromancers; yea, through Papess Joan, a Vile Harlot; sure I am, the most Famous of the Primitive Protestants abhorred such a thing; and if at any time any of them alleged that Outward Ordination, it was but an Argument ad hominem, as we use to say, by way of Retortion, to stop the Papists Mouths; otherwise aclowledge their Call to be Extraordinary and Immediate.  
May it not be concluded, he is grown Shameless, if he doth now now derive his Ordination through so Unclean a Conduit, as the great Antichrist, confessed Symoniacks, Magicians and Necromancers; yea, and through Papess Joan, a Vile Harlot? If he doth, what can he be other than the Son of such, by his own Account, and very unlike the Primitive Christians and Protestants, and will have little cause, so often to boast of the Imposition of Holy Hands? And on whatever Account the Quakers denied him, who he saith he left, whether it was, because they would not let him have the pre-eminence, or because of his Passion and High Conceit of himself, Pride and Contention, he suggests now he left the Quakers, when it was the Quakers denied him, notwithstanding his Pretence of leaving them: But let his Pretences be what they will, or let it be for what Worldly Interest soever, I think it will be hard to persuade those that know him, and have done for Thirty Years past and upwards, to believe that it was purely out of the Dissatisfaction of a good Conscience, that he pretends now to leave the Quakers, that long before Rejected or Denied him, and Testified against his Turbulent Spirit, and his Evil Works of Strife and Contention, which were far more Dangerous to bring him to the Peril of his Eternal Salvation, than if he had, in the Spirit of Love and Meekness, continued to Associate with the Quakers: And whatever Pretence he maketh, of being tainted with their Errors, he grants he was a Christian whilst among them, Orthodox or Sound in the Fundamentals of Christianity, and now a Weak one, notwithstanding the Imposition of Holy Hands, as he often speaks of. But now to what he calls his Reasons.  
And the first Reason I assign, says he, for leaving Quakerism, is, Because 
page. 14.  they are at such great Uncertainties in what they Profess, that no Man can have any Assurance where to Bottom, or whether that which they own to day, will be allowed to be Truth to-morrow.  
Reply. This might be a good Reason, by his way of Reasoning, to prove, the Quakers had great Reason to Deny him, for his Uncertainties; for he hath changed so often, and been so full of his Cabalistical, and other Notions and Hypothesises, that no Man can have any Assurance where his Bottom is; altho' some may fear, and he may have cause to fear, if he lives in Prejudice against the Truth, and those that truly Love it, and live therein, it will be in the bottonles Pit, with the Dragon, that Old Serpent, and Devil, and Satan, if he Repent not.  
For what he hath owned one time, and affirmed confidently, and as in the Name of the Lord, he hath denied another; he hath asserted, Water was not meant in mat. 28. 19. and again that it was meant.  
Again, he hath affirmed, saying, Your Supper is a mere Shadow, and 
Presb. and Ind. Vis. Ch. p. 185.  none of Christ's Supper, nor of his Institution. And hath he not asserted, It was altogether a Spiritual and Invisible Thing 
* See Truths Defence, &c. p. 148, 149 150. ; and the many Queries that he therein Writ, let him now Answer by plain Scripture if he can: Or otherwise it may be more truly said of him, as he doth of the Quakers, That he is Constant in Nothing but in Contradiction: And I do affirm, 'tis Reason enough for the Quakers to Disbelieve any Position, and with all their Force to oppose it, if it is not agreeable to Holy Scriptures.  
And will not G. K. by his own Rule, and by all Ingenious Men, that know 
See Pref. Ex. Nar.  his Contradiction, be esteemed a great Hypocrite, crazed in his Understanding, and stark Mad, as he says of those that hold Contradictions? For Water is not meant in mat. 28. 19. saith G. K. and Water is meant in mat. 28. 19. saith G. K. I shall leave it to the judgement of those that are truly Wise, whether this is not a palpable Contradiction.  
I shall pass by his Scoffs at the Quakers, because they have not, like other Societies, Confessions of Faith of Mans making: It's like that Work would have pleased him, to have had the Quakers employed him therein: But Thanks be to God, they want no such; for the Lord, by his Divine Providence, for which they Bless his Name, and are Humbly Thankful to him, that he hath Preserved them such a Confession of Faith, that is better than any Man, or Council of Letter-Learned Men, could or can make, viz. the Holy Scriptures, which they sincerely believe, contain all things necessary to be Believed unto Salvation; and that which is contrary, can they not Receive or own; and Nothing but that Holy, Infallible and Unerring Spirit, which they were moved by, that wrote them, do they believe, can truly open and show the true meaning of them.  
And however earnest any Man or Men are, or may be, to Impose their Meanings, Glosses and Interpretations, who are not lead thereto by God's Holy Spirit, the Quakers cannot Receive them; but what is contained therein, and agreeable thereto, they dearly own; and however Slandered, Misrepresented, or belied, in being rendered Slighters, Contemners or Undervaluers of them, they do esteem them the Best Writings in the World, and have great Comfort in Reading of them, and could be glad People spent more time in Reading of them, and Meditating( by the help of that Holy Spirit by which they were given forth) on those great, weighty and necessary Truths therein contained; and press their Children and Servants so to do; and to search them, that they might come to Christ, and have Eternal Life; and by his Spirit may know the Things of God.  
And now to his Second Pretended Reason, which is, That if their Principles may be Collected out of the Books they Publish, they are too Erroneous, Heretical and Blasphemous, for any good Christian to comply with.  
Reply. So that now, in Contradiction to what he said, That the Quakers had no Principles, he grants, their Principles may be Collected out of their Books; and he hath Vindicated their Principles and Quotations out of G. Fox, G. Whitehead's, W. Penn's, W. Smith's Books, &c. altho' now he saith, they are too Erroneous, Heretical and Blasphemous.  
He hath also Queried of him( or those) that have( as he now doth) rendered 
Serious App. p. 6, ●…  the Quakers, as Guilty of manifold Heresies, Blasphemies and strong Delusions, whether it was not extremely Uncharitable, and a Possession with a Spirit of Prejudice and Envious Zeal, against the Quakers in General, to the rendering them( as he now doth) No Christians, in the lowest Degree or Rank,( while I suppose he hath some Charity to some in the Church of Rome, called Papists, and to Lutherans and Arminians, and divers others that differ widely from him) when we hold the same Fundamentals of Christian Doctrine and 
☜  Faith with many others; notwithstanding( I may say G. K.) the strong Asseverations against the Quakers, that they do not believe one Article of the Apostles Creed, or denied most of the Fundamental Articles of the Christian and Protestant Faith; yet he shall never be able to prove it. That they are Guilty of this his so extremely Rash and uncharitable Charge, either as in Respect of the Body of that People, called in Scorn Quakers; or in Respect of any Particular Writers or Publishers of our Doctrines, Principles and Preachers amongst us, generally owned and approved by us, as Men of sound judgement and Understanding— of unquestionable esteem among them, and worthy of double Honour, as many such there are, said G. K. but now they are Heathens, heretics and Blasphemers.  
Note; Then he owned we had Principles, altho' now he saith we have none; and chargeth us to be Erroneous, which is very strange, that we should hold 
Ibid. p. ●…  Erroneous Principles, that have none; and that he should be a Christian when he held those Principles we do, and we Heathens, heretics, Blasphemers, &c. for 
☜  holding the same Principles we then did.  
He also saith, That wherever any Man, or Society of Men, err not in a Fundamental Article of the Christian Faith, we ought to have Charity towards them, as our Christian Brethren;( but where is his Charity now?) And I may the more Effectually make it apparent, how that by the judgement of G. K. the Quakers are not guilty of any Fundamental Errors touching the Christian Faith: I think fit to transcribe part of a Passage in his aforesaid Book, where he undertakes to describe the entire Essence of the Christian Faith, as to the matter of it: The Foundation Principle, or Fundamental Matter, is God the Father, Son and Holy Ghost: The Secondary Foundation, or Fundamental Doctrine, is those Scripture-Propositions that express our Faith in God the Father, the Son, and the Holy Ghost, &c.  
Now how can we that truly hold the Essence of the Christian Faith, be Erroneous and heretics, Blasphemers and Deniers of the Christian Faith, and Fundamentals of Christianity? But farther to his aforesaid Second Pretended Reason, I shall Reply,  
Is it not a strong Reason, or rather very weak, for such a Learned Man as G. K. to give, for his going from a People he had so long walked among; whose Books he had red, whose Doctrines and Principles he Declared, and stoutly Vindicated from time to time, in public, Private, and by Print, and 
Serious Appeal, p. 6, 7.  in the Name of the Lord; and for Refusing what he hath now done, he once Suffered Imprisonment among the Quakers; and but a few Years since Declared, under his own Hand, and to the World, That he knew those called Quakers, and their Principles, having been Conversant with them 28 Years, and that in many Places of the World: And he did then Aver, the Quakers held the same Fundamentals of Christian Doctrine with many others: And then he pleaded not Guilty for himself; and the Body of the People, called Quakers, and all or any particular Writers or Publishers of our Doctrines and Principles, and particularly G. Whitehead and W. pen.  
Then he could vindicate the Doctrine of Infallibility, as held by the Quakers; and also the Doctrine of the Resurrection, Justification; and that Relating to the Holy Three, or Trinity, Baptism, and many other Doctrines and things Professed and Practised by the Quakers; yea, all or most of what he chargeth in his Fourth Narrative, did he then stoutly Vindicate. But since he went from the Light, or slighted and undervalued it, that Eye is opened, that can pretend to spy Faults and Errors; and would, like the first Find-Fault, and Contradictor of God's Command, and his Doctrine, unsay, and gainsay, what was truly said. And is he so Vain, as to think it enough to say, I Retract? What if he doth now say he lied, and used the Name of the Lord then in vain? Will that Disprove what he truly said? Surely, nay; Let him not be so Foolish to think so, for if he doth, I am persuaded they that are truly Wise, will not Judge so.  
But what is the matter with G. K. he is so Hot, Angry and Restless still? Can he not yet Please his New Lords and Masters, unless he unsays more of what he truly said, and gainsays it too? Will Lying and Contradiction in G. K. be Rewarded with a bnfice? Is that it he Gapes so wide after, and makes such a Noise and Barking at the poor Quakers, calling them Heathens, heretics and Blasphemers, and joins with them that term them Cheats, Impostors, and calls them a Cursed Abominable and Blasphemous Sect? Or hath he not oil enough to feed his small Lamp; or a sufficient Portion of the small Box of ointment, his Brethren, the Three Norfolk Rectors, speaks of, and call Names about( that he, like those Priests, cries out of Errors, heresy and Blasphemy, against the Poor Quakers) calling them Wretches and Vipers, that are for taking away their Maintenance? And, say they, Deny us oil to feed our Lamps, which will then go out of themselves. So that if there be no Money, no Preaching; no Penny, no Pater-Noster; and this small Box of ointment, and oil, which those Men, his Brethren, and all their Retinue, Courts, Offices, Lordly Palaces, Sumptuous Houses, Ecclesiastical Dignities, Baronies, Glebe-Lands, Canons, Residents, Prebendaries, Vicars, Petty-Cannons, Singing-men and Boys, Choiristers, Organists, gospelers, Epistolers, Virgers, Rents, Leases, Licenses, Instituting and Inducting Parsons and Vicars, and other Revenues and Profits, &c. are computed to above Two Millions, One hundred Thousand Pounds per Annum; Besides the Ordaining Deacons and Ministers four times a Year, and making Rural Deans, and taking their Oath, and Licenses to Parish-Clerks, Physicians and Midwives, and to mary, &c. Notwithstanding all this, if the People be willing to make their Income Four Millions a Year, if they did not Force, Compel, Seize Goods and Imprison, for small Sums, those that for Conscience-sake cannot pay them, nor comply with many things they require, many would have less cause to Complain; but to have Men Subpoena'd and Hurried up above a Hundred or Two hundred Miles to the Exchequer-Bar, and Committed to Gaol, so far from their Wives and Children, to the Hazard of their Healths, endangering their Lives, and making their Wives Widows, and Children Fatherless, and be called Vipers besides, if they do not readily Contribute to this small Box of ointment, and oil to feed their Lamps; these are no Proofs to the Poor Suffering Quakers, that such are Christ's Ministers, and in their Spirit and practise; neither are those Doings, Convincing Arguments, that they, in those things and Practices, walk according to the Holy Scriptures, which they aclowledge to be the Only Rule of Faith and practise; nor sufficient to prove, that they take the more easy way for their tithes; or to prove what G. K. saith,  
That this Church has not suited her Doctrines to advance any Secular Interests; 
page. 37.  but her Religion is Heavenly in its Principle, Pure in its Aim, Disdaining to stoop to mean Arts of Wealth and Worldly Dignities; or that these things are done in Conformity to his Example, that is the Author of the Christian Religion: And if this Holy Church, as G. K. calls it, cancels none of our Obligations to God or Man, as he also saith, to Love our Neighbour, to follow Justice, Mercy, and Peaceableness, and to do to all Men, as we would they should do by us: To use no Craft or Equivocations, but to be Sincere in all our Actions and Professions; to live in Kindness, Civility, and under the firmest Obligations to a true and lasting Friendship.  
Reply. Let's Revert this, and Query, Are the things afore hinted, with Respect to the Suffering and Hardship that many are put to, done in Conformity to him that is the Author of the Christian Religion? And is it a doing as they would be done by, for to be Subpoena'd a hundred or two hundred Miles, or more, for not paying fifteen Farthings, or other small Sums, when they have also a more easy way? And is that their way to show their Love to God and Man, and Sincerity in all their Actions, to cause Poor Conscientious Men so to Suffer; and to get Sequestration on their Goods and Estates, for a small Matter of Pretended deuce, to Ruin them and their Families? Is this a Living in Kindness, Civility, and under the firmest Obligation to a true and lasting Friendship, to be so Unfriendly to Poor, Honest, Industrious Farmers and tradesman? What is such small Sums out of 2100000 l. per Annum? Trades-Men that deal but for the 500th part of that per Annum, and who do not pretend to that which those Men do, would Scorn to Sue and Molest a Man for such small Sums, altho' they had of them a Valuable Consideration for it, which the Poor Suffering Quakers have not: And as to that he calls J. A's Letter, red the Creed-Forgers Detected,( wherein it's shown, how G. K. hath vindicated our Doctrines) and take what is said therein for Answer about J. A's Letter. And now to his Third Reason.  
He saith, To Conclude, Another Reason why I Deserted the Quakers, was, 
page. 32.  Because I am able, through Mercy; to prove, That they do not believe one Article of the Apostles Creed.  
Reply. This is notorious False, viz. That the Quakers disbelieve every Article of the Apostles Creed, which G. K. Insinuates, by saying, They do not believe one Article of the Apostles Creed; for which let him take his own Answer before, for there is not any Article of the Christian Faith, which is by Christ or Holy Scripture enjoined upon Christians to be believed, and is absolutely necessary to Salvation, but what the People, called Quakers, own, let G. K. say what he will: But whatever is contrary thereto, they esteem not themselves obliged to believe, neither to take the Corrupt Meanings and Inferences, or unconsequential Consequences of Men, not pretending to be lead by that Holy Spirit the Pen-men of the Holy Scriptures were lead by, for the True Meaning of the Scriptures. And if G. K. may be believed, the Quakers are Sound, as to Fundamentals; and in the Belief of the Apostles Creed; but what's contrary to the Holy Scriptures, the Quakers disown.  
Now I may say something to the Reasons he Assigns for his Change, and the first is, as he saith, Because in Purity of Doctrine and Discipline, she comes nearest to the Pattern of Primitive Christianity, and Administers the Sacraments according to Divine Prescription.  
Reply. This indeed is sooner said, than proved; for I cannot find in the Holy Scriptures, several things which they teach, and enjoin to be Practised; neither is it clear to me from the Holy Scriptures, that what they call Sacraments, were so Practised in the Primitive Times, as they Practise them, and enjoin on People to Practise them: And seeing G. K. is a new Convert, let him, in Contradiction to what he hath Writ and Published, prove, according to that Method which he hath laid down in his Retractations, viz. That where he saith, I still Adhere to my former Advice, that nothing be Required 
●… tracta●… ns, p. 34.  by one sort from another, as an Article of Faith, or Doctrine, in Common to be believed, but what is expressly delivered in the Scriptures, in plain and express Scripture Terms. I therefore require of him, so to prove, as well as say; that is, that the Doctrines and Discipline of that Church( in all the Parts, or its Discipline, and all the Doctrines) of that Church he hath joined himself, and is become a Member of, if he accounts them Articles of Faith, or Doctrines in common to be believed, in plain and express Scripture Terms; and proves all the Terms of all the Creeds he mentions, in plain and express Scripture Terms; for he hath so often said and unsaid, varied, changed, and turned like the Weather-cock, that his bare word is not to be taken herein.  
His Second Reason he saith, is, Because in the main Articles of Faith, the 
Reason page. 34.  whole Church is of one mind, and have as much Unity in Faith among them, as they had in the First Churches Planted by the Apostles themselves.  
Reply. This also wants Proof, altho' confidently affirmed: What then, are they no Members of that Church he now Pretends to be of, that have writ so much one against another about the Trinity? And were Lock and the late Bishop of Worcester in perfect Unity, or were they no Members of that Church? Or was He, the said Bishop writ to about Deism, no Member of that Church?  
But indeed G. K. doth grant, some Men have preached strange Doctrine, and drawn Disciples after them, yet they have not prevailed against this Church, nor over-turned its Faith; and if some loser part of the People have been carried away, yet the Body of the Church, like an unmovable Rock, still persists in as great Unity, as was Anciently in any of the Apostolical Churches.  
Oh George! This way of Arguing would hardly pass with thee in another; thou wouldst be for Condemning the whole, if they did not condemn the particular Persons for their Error; and would charge their Errors on them that do not condemn them, in thy Terms.  
But let me also inquire, whether G. K. doth Infallibly know, what he 
Immed. Rev. page. 188  saith of the Church he is now joined with; because he hath  told them, That if they did not Infallibly know one another, they could not have Peace, and unity, and Concord, one with another; For how could they discern the True Friend from the Secret Enemy? The Deceiver, which is the most Dangerous Enemy, and comes into all Outwards and Appearances, can put on the Sheeps clothing, yet be a Rotten Hypocrite( mind that G. K.) a Limb of Satan, a Brat of Babylon.  
And if this Church should appear to be set up in the apostasy, then he saith, That these many Churches, that have been set up in the apostasy, have not 
p. 189.  been True Churches, by reason of their Warring one against another, Hatred, Variance, Strife, Emulation, Killing and putting to Death one another; and wherever any thing of this Spirit of Strife, Hatred, Envy, Persecution, enters, it eats as a Canker[ remember this George] and cuts off the Body that Member or Members whereinto it gets entrance; and so going from the Unity, the Peace, the Love, they become past feeling, Dead, Rotten Members, and are to be Cut off and Denied, said G. K. And I cannot 
Way Cast up. p. 56●…  in the least aclowledge, that ever any National Church, can be a True Church of Christ, said G. K.  
And in his Retractations he saith, concerning his former Books, Way Cast up, &c. 
●… 41, 42.  The Passages themselves in great part sufficiently serve to clear him; and that he remains Constant to his former Principles.— As they stand in his own Books— that instead of their thinking to do him a Diskindness, so as to prove him changed from his former Principles, they have done him a Kindness. So that if he is not Changed in his Principles, he must be of the same Principles; and then let his New Brethren consider what their New Sworn Deacon's Principles are, with Respect to the Light within, and other Doctrines and Principles; if they be the same they were, and he holds the same Principles he did, when a Quaker, what need he give Reasons for his Change, or find fault with the Quakers, and call them heretics, Blasphemers and Heathens, by Whole-sale, which hold the same Principles he doth? If he is not Changed in his Principles, is not he then as great a heretic, Blasphemer and Heathen as they?  
But to his Third Reason for his Change, where he saith, Thirdly, Another Reason that induceth me to embrace the Religion Professed in the Church of England, was, Because She Maintains the Scriptures to be the Word of God, the Rule of Faith, the Judge of Controversies, and the Guide of human Life.  
Reply. But G. K. in his Book entitled, The Fundamental Truthi of Christianity, &c. p. 16. hath proposed this Question, and given the Answer following.  
Quest. What Rule( or Law) hath God given unto Men, to Serve, Obey, and Worship him?  
Answ. The Word of God, that is nigh unto us, even in our Hearts, that they may know it, Believe it, and Obey it: This is the Law or Rule of the New Covenant; who walk after this Rule, Peace is and shall remain upon them; neither is there any Condemnation unto them, but Justification and Approbation from henceforth and for ever, saith G. K. But, saith G. K. I remain Constant to my former Principles,— as they stand in my own Books. 
●… ract. ●… 41.   
And for Proof hear him, The True Doctrine and Sense of the Light within, as a Divine and Supernatural Gift of God; of whom it is truly said, The Lord is 
● Nar. 105.  their Light, and their Salvation: And also that Christ, the Eternal and Essential Word; who was in the Beginning with God, and was and is God, is that True Light, that doth enlighten every Man coming into the World; and is not Christ, that was with God, and was God, sufficient to Save without any thnig else? And now to show what Unity G. K. and his Brethren the Three Norfolk Rectors, &c. are in, as to this Fundamental Doctrine, red one and the other.  
Priests. person Keith. The Light within is a Whimsical Witness, fetched from the Land of Terra Incognita; but a Spark from the Devil's Forge; 
† ●ectors, ●….  the Grand Impostor; 
* ●… 7. ●… mark ●…. ●ectors. ●….  the Scriptures are the Spirits Rule. The Light within is God-Christ, the Eternal and Essential Word; the Word of God that is nigh unto us, even in our Mouths, this is the Rule as before.  
Oh rare Unity! Is this like what was in the Primitive Times?  
Now if G. K. had kept to his old Rule or Guide, or what he formerly Professed to be his Guide, and Judge of Controversies, &c.( and preferred to the Letter of the Scriptures,) which he then called the Word of God, had he kept thereto, been Ruled and Guided thereby, he would not have made this Change, nor needed to Advance what he calls Reasons for his Change; had he relied upon the Word and Spirit of God, which are one, and been Guided thereby, it would not suffer him to be so misled; for taking it to be his Rule or Guide, he would not take any thing to be an Essential part of Christian Faith, which is not delivered unto us in the Holy Scriptures: And the Quakers that keep to this Guide, cannot take those things to be Essential parts of Christian Faith, which are not so delivered; neither do they think it necessary to entertain any thing that the Holy Scriptures do not teach us; for whatsoever is not red therein, nor can be proved thereby, is not to be Required of any Man, that it should be Believed as an Article of Faith; or be thought requisite and necessary to Salvation. And seeing the Catechism saith, The Sacraments Christ hath ordained in his Church, are two only necessary to Salvation: If he esteem this as an Article of Faith, or Doctrine, in common to be Believed, and still adheres to his former Advice, let him prove it is expressly delivered in the Scriptures, in plain and express Scripture-Terms. And also the Sprinkling of Infants with Water, Signing them with the Sign of the across, when no Sign is to be seen; having God-fathers and God-mothers, so called; and calling it the Baptism of Christ; the Scriptures do not so teach, is not to be red therein, that I could ever find, or can be proved thereby, nor ought to be required of any Man, to believe as an Article of Faith, as G. K. acknowledgeth. And many other things, Professed and Practised by him, and others, as is touched before, he would be hard put to it, to prove by Holy Scripture, and in Plain and Express Scripture-Terms.  
And indeed, it would more abundantly become G. K. and all those of his Brethren, that take upon them to Teach others, to Study to be Quiet, forsake Evil, do Good, Love and Fear God, rather than to be so Turbulent and Contentious, so Envious and Malicious, Fierce, Hot and Angry, and therein to seek to stir up Persecution, and Incense the Government against their Peaceable Neighbours, under a Pretence it's all for Christ's sake, and Promotion of Religion; when itis to Vent their Malice, and show their Enmity; and as he that abode not in the Truth, and was a liar from the Beginning, lead Cain to Envy and Murder his Brother: So he moves and leads those that are gone from the Truth, and become Adversaries thereto, to Envy and Murder, in their Christian Names and Reputation, those that once were their Brethren, and which they know own all the Fundamentals of the Christian Religion; and, through the Grace of God, are enabled to live in as great Conformity thereto, as any of their Neighbours; and are of as Blameless Conversations as the best of them; and make it their Christian Care to Adorn the Doctrine of Christ our Saviour in all things, according to the best of their Understandings; and have Hope and Confidence in God, that through the Faith and Patience of the Lamb of God, they shall overcome; and through him that hath Loved them, and Dyed for them, the Lord Jesus Christ, the Captain of their Salvation, they shall, notwithstanding all the Rage of the Ungodly, the Malice of Apostates, and Gain-sayings, lies, Slanders, False Accusations, and weapons of Truth, and their Enemies, be made more than Conquerors: And for the Help, Strength, Faith, Patience, God hath been graciously pleased, hitherto to afford them, they do, with Humble and Contrite Hearts, Return, through Jesus Christ, their only Saviour, Redeemer, and Advocate, and by the Assistance of the Holy Spirit, their Sanctifier, Praises, Thanksgivings, Glory, and Honour to God and the Lamb, that sits upon the Throne, and the Holy Spirit, which Three they firmly believe are One Holy Almighty God, over all, Blessed for ever. Amen.  
And for Conclusion, I may give one Quotation more out of G. Keith's Serious Appeal, Chap. 1. P. 1. and Recommend it to all the Sober People of the Church of England.  
COncerning the Quakers, I thought fit to Transcribe some few Passages of Richard Baxter, in a Printed Book of his, called, Directions for Weak Distempered Christians, that may be of some Service to that Injured People, called in Scorn Quakers,( saith G. Keith,) from my own Observation, which, with a grieved Soul, I have made in this Generation. I hereby give Warning to this, and all succeeding Ages, that if they have any Regard to Truth, or Charity, they take heed how they believe any Factious, Partial Historian, or Divine, in any Evil that he saith, of the Party that he is against; for( tho' there be Good and Credible Persons of most Parties, yet) you shall find, that Passion and Partiality prevaileth against Conscience, Truth, and Charity, in most that are Sick of this Disease; and that the Envious Zeal which is described, James 3. doth make them think they do God Service; First, In Believing False Reports; and then, in venting them against those, that their Zeal, or Faction, doth call the Enemies of Truth— Most Christian is that Advice of Dr. Hen. Moore, That all Parties of Christians would mark all the Good which is in other Parties, and be more forward to speak of that, than of the Evil: And this( saith Baxter) would promote the Work of Charity in the Church, and the Interest of Christianity in the World; whereas the overlooking of all that is good, and aggravating all the Evil( and falsely feigning more than is true) is the Work of greatest Service to the Devil, &c. Now if Richard Baxter, George Keith, Francis Bugg, and the Norsolk Clergy, with the Snake in the Grass, &c. had well practised this Advice, they would not have been so Uncharitable to the People, called Quakers, as they have been.   

POSTSCRIPT.  
THere is much Noise made from Press and Pulpit, in public News-Papers and Sermons, of many Quakers being lately Gone to Church, since G. Keith hath been disowned by the Quakers; but we never yet could be favoured with a List of them; neither can we reckon above Five or Six in all England, that were in Fellowship with us, when G. K. came last to England. And we are fully persuaded of this, that they cannot produce one who is mended in his Morals, and, by his Spirit and Fruits, shows, he or she hath had such a Change wrought in and upon them for the better, that will manifest they are more Humble and Christian in their Conversation, altho' they may be more Contentious and Envious. Therefore we esteem the Noise and Clamour, more from Design than Truth; for if any, to gratify G. K. and humour the Design, appear in some things like Quakers, or pretend they were Quakers, when they were never owned as such, it shows such have little Sincerity or true Christianity. And we thought meet to Recommend the following Queries, for G. K. and his Eight Brethren, that have Attested his late Sheet, to Answer; and the following Advertisement for their Consideration.   

Concerning the Sacrament of the Lord's Supper( so called) G. K. Querieth.  
1. WHat Scripture hath he and his Brethren, to call that Eating of Bread, 
Truths defence, & ●… p. 148, 1●… 150.  and Drinking of Wine, once or twice in a Year, in the public Assembly, the Sacrament?  
2. What Scripture have they to Instruct them how oft they should use it, as once, twice, or four times in every Year? And if they have none, was it not then left to People, according to the Query, at least as to the time?  
3. What Scripture have they for Consecrating it? or when did Christ say, Before ye eat it, Consecrate it?  
4. When did Christ give only the Power to a Priest, or Presbyter, or ordained Minister, to Consecrate it, so as without the said Consecration by some Priest, or ordained Minister, it is no Sacrament? And seeing every Christian may Eat it as well as the Minister, why may he not also Consecrate it, as well as he, seeing every true Christian is a Priest?  
5. Where did Christ appoint, that these Words, Take, Eat, this is my Body, should be the words of Consecration? And have ye not received all this from the Papists, and not from Christ?  
6. Seeing ye commonly say, that this Sacrament of the Supper is come in the room of the Passover, and under the Law every Family had Power, without a Priest, to Celebrate the Passover; why hath not also every Family, under the Gospel, as much Power, without any ordained Priest or Minister, to Celebrate that called the Supper?  
7. Seeing every true Christian feeds daily by Faith upon the Body of Christ, according to the Protestant Doctrine, and ought daily to remember the Death of Christ in all their Eating and Drinking, which is also Sanctified unto them by the Word of God and Prayer, what peculiar virtue or Efficacy hath your Sacramental Eating, more than ordinary Eating, when done with Godly Fear, Prayer, and Thanksgiving, and remembering the Lord's Death?  
8. Seeing it's clear from Luke 22. 17, 18, 19, 20. that Christ did take the Cup twice, once before he gave them the Bread, and once after, bidding them do the same; Why take ye the Cup but once? Was this only a bare Circumstance?  
9. Is not the Apostle Paul, 1 Cor. 10. 15, 16, 17. to be understood of quiter another Bread and Cup, than that which is Visible and Outward, when he saith, I speak as to Wise Men, judge ye what I say?( Did he not say this, because he was to speak of the Bread and Cup in the Mystery, as it was Altogether a Spiritual and Invisible thing, to wit, The real Body and Blood of Christ Spiritually received, which none but the Spiritually Wise could understand?) 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? For we being many, are one Bread; for we are all Partakers of that one Bread. Is it not clear from all this, that Paul speaks not of any Visible and Corruptible Bread, but of Christ himself, as he is Spiritually and Invisibly received by Faith, whom he calls the same Spiritual Meat and Drink, which the Fathers received of old? See the same Chapter, Verse 3, 4.  
10. Do any receive the Supper of the Lord, or Sup with the Lord, but such as Open to him, and hear his Voice, according to Rev. 3. 20? And is not this Supper( or Supping with the Lord) Altogether Inward Spiritual, and Invisible? Gal. 2. 18. If I build again the things which I destroyed, I make myself a Transgressor.  
And here I give the Reader an Advertisement, that altho' the World's 
●… mediate ●evelation 243, 244 ●45, 246, ●47.  Searchers and Professors of Christ in the Letter, accuse us as deniers of Christ, at least as Man, and of the Benefits and Blessings we have by him; yet that the Doctrine and Principles of the People called Quakers, as well as the People, do indeed more aclowledge the Man Christ Jesus, and do more impute all 
☞  our Blessings and Mercies that are given us of God, as conveyed unto us through him, unto the Man Jesus, than any of them all; in as much as we do believe and aclowledge, that a Measure of the same Life and Spirit of the Man Jesus, which dwelled in him, in its fullness, and had its Centre in him, which then came in the Flesh, and was Born of the Virgin Mary, and is now Glorified in Heaven, is Communicated unto us, and doth extend itself into our very Hearts and Souls, and whole Inward Man; so that the Man Jesus, who Simeon embraced with his Arms, according to the Flesh, is, according to the Spirit, our Light, and Life, and Glory, even as he Prophesied concerning him, saying, Lord, now lettest thou thy Servant depart in Peace, according to thy Word, for mine eyes have seen thy Salvation, which thou hast prepared before the face of all People, a Light to lighten the Gentiles, and the Glory of thy People Israel, Luke 2. 29, 30, 31, 32. This he spake concerning the Man Jesus, when he was a Child; this is He, of whom Isaiah Prophesied, A Man shall be an hiding place, &c. who is called the Man of God's right hand, the Second Adam, who is the quickening Spirit, by whom we receive Life, and Grace, and Truth, and through whom we have access unto God, who is the Mediator betwixt God and Man, even the Man Christ Jesus, 1 Tim 2. 5. In whom God cometh down unto us, and in whom also we Ascend unto Him, which Man we are bidden put on; who is called the New Man, as he is also called the New and Living Way, because his Life and Spirit, and Spiritual virtue and Influence, doth renew the Soul, and is pure, and fresh, and incorruptible in its Nature, so that it never waxeth old; and He is called the hidden Man of the Heart, whom Paul witnessed that he lived in him, this he understood of Christ as Man; for as God he liveth in all, neither as God can he be Crucified or die; and yet he is Crucified in those that are Ungodly, in whom, as they turn from their Ungodliness, he cometh to live; whose Life, as a Seed, is sown in every Man; and as every Seed hath its Body, so hath this Seed its Body; which as it is raised up in us, the Life is raised up, or revealed in it; through which Life of the Man Jesus, we have access unto the Father, and have our Fellowship both with the Father and the Son; and this Man, Christ Jesus, is one, wherever he is revealed or made manifest, the fullness and Centre of whose Life, did dwell in that Temple which the Jews Crucified at Jerusalem, which, after three days, he raised up again, as he Prophesied himself, which is Ascended into Glory, and in which the fullness of his Life doth still dwell, and will for ever, and the fullness of the Father in him; and out of his fullness, as John declared, we receive Grace for Grace, even as the Streams of Water come from out of the fullness of a Spring; and as the Beams and Influences of Light and Warmth, which fill the whole Firmament, and reach unto the habitable parts of the Earth, come from out of the fullness of the Sun, even so the Man Jesus Christ, who suffered in the Flesh at Jerusalem, above sixteen hundred Years ago, is the Spring, out of which all the Streams of Living Water flow into our Souls; and the Sun, out of which, and from which, all the Light we have shineth into our Souls, in whom the fullness of the Godhead dwelleth, and through whom, God doth communicate unto us every good and perfect Gift; for as the Man is the Head of the Woman, and as Christ is the Head of the Man, so God is the Head of Christ, as Paul declared: This is to be understood of the Man Christ, or of Christ as Man; for it cannot be understood how God is the Head of Christ as God, but as Man, in seeing Christ is our Head as Man, as Man he floweth into us; that is to say, the Spirit and Life of him, as he is Man, or the Second Adam, floweth into us, and is our Life.  
Nor is this to make many Christs, as some foolishly and ignorantly charge us; for as the Natural Life of Man, that hath the Centre in the Heart, and floweth into all the Members of the Body, is yet but one Life or Soul, even so the Life, or Spirit, or Soul of Christ, is but one, altho' it flow forth into all his Members, and in some sort, into all Mankind, whereby they are all put into a Capacity, in a day or time of Visitation, to become his Members.  
And thus, I hope, it may appear, how much more we own Christ Jesus, not only as God, but as Man, and that both inwardly and outwardly; for, through the measure of the Life of Jesus Christ, as Man made manifest in us, we have immediate Fellowship and Union with the Man Christ Jesus also without us, who is Ascended into the Heavens; even as in the Natural Body the remotest Members have Fellowship with the Heart and Head, through that one Natural Life, which is diffused through the whole Body, but dwelleth most fully in these principal Parts.  
Therefore all our Prayers and Breathings, and Cries, in the Spirit and Life of Jesus in us, do immediately reach unto the Man Jesus ascended unto Glory, and he is touched with them, and moved and influenced thereby; yea, as the Apostle declared, He is touched with the feeling of our Infirmities, although now glorified in the Heavens; and by, and through the Man Jesus, help doth come down unto us from the Father of Lights, and all our Refreshments, quickenings, Consolations, and Renewings of Life and Strength, come unto us from God through Him, in whom we have Favour with God, in whom God is well pleased with us, in whom God is, and ever was, Reconciling the World unto himself, as Paul declared, in whom we Believe, as we do in God, as he himself hath taught us; Ye believe in God( saith he) Believe also in me, in whom Believing, we also call upon Him, even Jesus, who, as concerning the Flesh, was Crucified, who is God over all, Blessed for ever.  
FINIS.