The Way Cast up, And the Stumbling-blockes removed from before the feet of those, who are seeking the way to ZION, with their faces thitherward CONTAINING An Answer to a POSTSCRIPT Printed at the end of SAMUEL rutherford's Letters, third Edition by a nameless Author, indeed not without cause, considering the many lies and falsehoods therein, against the people, called Quakers, which are here disproved, and refuted and the truth of what we hold touching those Particulars faithfully declared, according to the SCRIPTURES.  
By GEORGE KEITH, Prisoner in the Tolbooth of Aberdeen, with many 〈…〉 have joyfully suffered the spoiling of our goods, 〈…〉 sonement of our bodies for the precious Name 〈…〉 Lord JESUS CHRIST, and for the 〈…〉 who hath said, forsake not the assembling 〈…〉 together. Written in the Spirit of love and 〈…〉 Soul travelling for the everlasting 〈…〉 Souls of all men, but especially of them, called 〈…〉 to whom this Answer is particularly directed.  Exodus. 23: 1. Thou shalt not raise a false report; 〈…〉 wicked to be an unrighteous witness. Prov. 14: 25. A true witness delivereth souls, 〈…〉 speaketh lies. Math. 5: 11. Blessed are ye when men shall revile 〈…〉 shall say all manner of evil against 〈…〉  

The PREFACE To the READER.  
Having seen a Postscript added to the third edition of Samuel rutherford's Letters, upon occasion of a Letter wrote by him, doubtless out of zeal, to some persons in Aberdeen, at the time when they were endeavouring to separat themselves from the communion of profane and scandalous People, reckoned commonly for Members of the Church of Scotland; and also withdrawing from under the yoke of impos●ing Presbyterial government (for which he was a sufferer, by confinement in Aberdeen, in the time of the former Prelates) from which Letter the Author of this Postscript hath taken occasion to vent and vomit forth more malice and bitter prejudice against the despised witnesses of the Lord (called Quakers) then ever the Scribes and Pharisees did against our Lord Jesus Christ, when he was among them, in his bodily appearance, I have judged fit to desire all sober People, that profess the name of Christians, and have any knowledge of us, or our principles, that they would seriously consider, if we or our principles deserve such characters, as this man hath put upon us; seeing we are known to many to be an innocent, harmless and blameless people in all our behaviour and conversation, making conscience of our duty towards God in purity of worship and tenderness of owning the same, notwithstanding any threats, punishments, fines or imprisonments for our faithfulness therein, and our real endeavours to obey all his holy commands, in which we shall never decline to be tried by the testimony of the holy and precious Scriptures of Truth. Nor are we less known to all neighbours, relations and acquaintances, to be just and righteous in our dealings towards men.  
Next as to our principles, they are so often and upon so many different occasions holden forth to the world in all places, where we live; that none can pretend ignorance thereof, unless it be wilful. Wherefore I shall not enter upon this here, being unsuitable to a Preface, and that so many of our Friends, both in our own Nation and in England, have performed this task▪ in clearing them from all the malicious and gross misrepresentations, which opposers have laboured to asperse them with, so that none needs remain ignorant of them, but such as love to continue so, through wilful prejudice, or lazyness at least.  
Wherefore when I perceive from what a height of malice and spleen this Author has vented himself against us, by which any may see that the jews, Turks and Heathens had never more against Christians, nor the malice and cruelty of the Papists and Popish Inquisitors in Spain, or Italy, was ever greater against dissenters from them, whom they judged Heretics; I cannot in the least doubt, but, if this man had power to influence the Civil Magistrate to exercise his power against us, he would not only parallel the cruelty of Heathens and Turks, but equal, if not exceed, the inquisition of Spain, yea those cruel and bloody persecuters in New England, who cut off the ears, scourged and tormented several of our Friends, till their flesh was like a Jelly, banished divers, and hanged three men, and a woman, 1659., ●660. for no other cause, but this very thing, that they owned the Testimony of that Truth which we profess, and for which we are sufferers this day: which may serve abundantly to scare any sober people, that profess to own the meek and lowly Spirit of Jesus, yea to cause them to abhor to keep company, or converse with men of such spirits. And if any have not yet seen the prejudice to all Civil Interests, that flows from persecution for Conscience, I shall refer them to the several books, that have been published thereanent in this age.  
But when I consider the great rage, that appears in this man, and many of his brethren against us, I can not impute it to any thing like zeal for the interest of the Gospel, as they would willingly have people believe, it being to me most clear, that their chief quarrel is, because, we, of all the people that ever appeared, are they that have most discovered their pride, ambition, greediness and covetousness, malice and the rest of their deceits, we asserting, and they denying Immediate Revelation, or that God by his Spirit hath any immediate converse with the Souls and hearts of his people, by which he doth most clearly make known his will to them, and gives the most effectual call to the Ministry, which they have put mostly into the hands of men, and made to depend upon an humane ordination. Yea some of them derive a succession from the Pope of Rome, and hence practically claim a power to be Lords over the faith of God's people, imposing their glosses on the Scripture to be no less believed than the Scripture itself, and so all that are not of their persuasion, must be heretical and heterodoxe, though they lay no claim to be led by an infallible Spirit themselves.  
Again: The Lord hath brought us to witness the spirituality of worship, in preaching, praying and praising, knowing that God will accept of none but what flows immediately from the Life of his own Spirit, moving in the heart: whereas this man and his brethren are for performing all those duties, whether they have this immediate assistance of God's holy Spirit, or not. For they have learned by art to supply that defect with their natural and acquired parts, else many times they would sit silent in their pulpits; whereas now they have laid and do lay a necessity upon themselves, and their followers to go about those duties at their appointed times, whatever be their temper or condition at the present. And according to our principle, other besides them, may perform these duties in public, as they find themselves moved and furnished by the Lord, whereby their trade and traffic in the matters of the Worship of God, would readily be quite spoilt, and they be necessitated to betake themselves to other callings to gain a livelihood to themselves and families, seeing there would be no use for studied sermons and their rhetorical conned discourses, by which they have laboured to tickle the ears and please the fancies of their hearers, and have done all, their art or eloquence could, to reach the natural affections of people. But now the Lords chosen people that are taught by the true Shepherd Jesus Christ, have learned to know his voice, from the voice of a stranger, and to feel more of the true Life of Jesus Christ, raised up in their hearts, by a few words spoken from that Life, though it be but in a homely way, by a Tradesman, or a poor handmaid, than ever they sensibly felt by the most eloquent and mere artificial Preachers, that are strangers to this Life: and therefore it is but little wonder, though these men stretch forth, and employ the most of their Rhetoric and parts to declare against us both in pulpit and print. For they homologate that word, which Erasmus spoke concerning Luther, that it was a hardtask he had taken in hand, seeing the Pope's mi●re and the Monk● bells stood in the way. So it is with the Lords Witnesses in this day, their work would be easier in promoting the true Reformation of God's worship and people, if the pride & greedyness of the Clergy, their esteem with, & power over the people, their stipends & set rents were not concerned: for they walk no further by Scripture rule (though they call it their only rule) than the Scriptures do stand with their interests. Hence though there be no warrant to admit of any to be members of the Christian Church, but true Believers, that know upon what ground they own the Christian Faith, yet they will have all the Subjects of the Nation (whether they have any evidence of Faith, or not) to be members of their Church, that their power may be of as large extent, as that of the Civil Magistrate: yea without any Scripture warrant, they take Infants to be members, by sprinkling them: & though they have no better warrant, for joining men and women in marriage together, than a Popish Canon; yet such is their love to have a hand in all the concernments of the people, that they must needs be the instruments, against which, with many more of this nature, we bear our Testimony, and therefore no wonder they rage so much against us.  
Now there being no formal charge in all the said bitter postscript, set down against us; but that false one, that we put a false Christ in stead of the true jesus, deny Christ to be the second Person of the Trinity, & jesus the son of Mary to be the true Christ alone, etc. as he goes on in that pag 553. without any proof, it shall here suffice to say (those things being so fully answered in this following Treatise, and also in other books of our Friends) The Lord knoweth we are shamelessly traduced & slandered in this matter, as in most of other things charged upon us, by our adversaries, and it can not be but strange to me, that any who pretend to be Christians, or Gospel-Ministers should be so impudent, or otherwise so grossly ignorant (if not malicious) in their calumnies, seeing it hath so often been published both by word and writ, and in print that we own no other Saviour, but jesus Christ borne of the Virgin Mary and crucified at jerusalem, and that the Lords People never had, have or ever shall have remission of sins, but through the meri●s and virtue of that precious blood and sufferings, which our Lord jesus the Only begotten Son of God did undergo and shed at Jerusalem, that He is true God and Man, yea what ever the holy Scriptures of Truth do witness concerning him that we dear own with our souls and hearts, avouching with a firm faith, that the same Christ hath given a measure of Light to every man, Joh. 1: 9 Tit. 2: 11. which is of a Divine, Supernatural, Substantial being; a beam and ray of his Blessed Spirit to convince the world of sin and duty, sufficient to bring all men to Salvation, being joined unto, and rightly improven, according to the testimony of many places of holy Scripture, which call him the Light of the world, and a Light to enlighten the Gentiles, the true Light that enlightens every man that cometh into the world; and that the Grace of God that brings Salvation hath appeared unto all men, teaching us that denying ungodliness and worldly lusts, etc. This is the free Gift which Christ hath purchased, Rom. 5: 18. and therefore aught to be taken heed to, and believed in, as john 12: 36. For Christ is given to be a Leader to his people, and hath promised to be with them to the end of the world, and this is by his spiritual and inward appearance in the Hearts of men. And, because we bear our Testimony to this appearance of Christ in us, shall we be therefore thus maliciously traduced by such prejudicated men? I shall wish no worse to him, or them, but the Lord forgive them, and open their eyes; seeing I know some that have been little inferior to them in prejudice, in a day, to whom God hath showed mercy, and therefore my bowels are moved for such.  
This man also chargeth us, that we are greater enemies to none, then to the faithful Ministers and eminent labourers in the Gospel, as he doth expatiate at large in the beginning of that page 556 in the Postscript. To which I reply (passing by his ungodly and unchristian expressions and Epithets) that we have ever had a reverend esteem of all faithful ministers, that in simplicity and sincerity of Heart have endeavoured to preach the Gospel; though in many things short of these blessed discoveries God hath manifested to us, and we do remember them, that were such, with that due respect, that becomes, as having been faithful according to their measure in their day, and were blessed to be instruments in God's hand to the good of many, that in singlness and sincerity of heart, did hear them. But it is not the duty of any Christian to stand still, and shut out any further discovery than they attained unto: for as all the degrees of the Apostasy came not at once, nor with the first or second trumpet, Rev. 8. so neither is the Reformation to be completed by the first or second vial, Rev. 16. And therefore though they studied Sermons, yet many of them at times spoke, as the Lord gave it them: witness john Knox, who told the Queen of Scotland when she was threatening him (as Alexander Petry, in his History of the Kirk▪ sheweth, Pag. 236.) that in the preaching place he was not master of his own tongue, but behoved to speak as God commanded him, etc. So many good men, after the Reformation from Popery, could be instanced, who have born testimony against studied sermons, and leaning to their Notes, and limiting the Holy Spirit. I shall for this give but one clear instance, amongst the first Reformers, for all. Franciscus Lambertus Avinionensis in his book de literâ & Spiritu. 5 Tractat. fol. 84. Printed 1526. His words are these, Summè autem de vita, ne sequaris morem hypocritarum, qui ferme de verbo ad verbum quicquid dicturi sunt, scripserunt, & quasi recitaturi aliquot versus in the atro cum tragoedis totam concionem didicerunt: & postea cum sunt in prophetandi loco, or ant Dominum, ut linguam eorum dirigat, sed interim claudentes viam Spiritui Sancto, definiunt se nihildicturos, praeter id quod scripserunt. O infelix prophetarum genus, imò vere maledictum, quod à suis scriptis aut meditatione, non à Dei Spiritu pendet! Quid pseudo-propheta or as Dominium, ut Spiritum det, quo loquaris utilia, & interim Spiritum repellis? Cur praefers tuam meditationem aut studium Spiritui Dei? alioqui cur ipsi Spiritui non te committis?  
Fol. 85. He adds, Sed tu quisquis es, si verè Propheta Dei es, docebit te Spiritus Domini, quod sanè prophets. Which Englished is thus: But chiefly be thou aware that thoru follow not the way of Hypocrites, that have written down almost word by word whatever they are to declare, and even as stage-players, that are to repeat some verses upon a theatre, they have learned and got by heart their whole sermon, and when they are in their pulpits, pray that the Lord would order or direct their tongues, but in the mean time shutting up the way to the Holy Spirit, determine to say nothing but that which they have written. O unhappy kind of Preachers! yea really accursed, that depend upon their own writings or meditation, and not upon the Spirit of God. Thou false prophet, why prayest thou to the Lord, that he would give thee his Spirit, by whose assistance thou mayest preach profitably, and yet in the mean time rejectest the Spirit, why preferrest thou thy meditation, or study to the Spirit of God? Otherwise why dost thou not give up thyself to the Holy Spirit? But thou, whoever thou be, if thou art a true Prophet of God, the spirit of the Lord will teach thee what thou ought safely tò preach.  
I have set down this at large, that all sober people may observe whether the National Preachers, or these call●d in derision Quake●s, are in greatest unity with the fi●st Reformers. To this purpose I might add that of Calvin against the Papists, in his I●stitut. Lib. 3 cap. 2. sect. 39 and several other Godly men since his time, which for brevity I omit.  
But seeing God has promised a complete deliverance from Babylon and all Anti-christian idolatry and superstition, it is sad, that they, who profess to pray for it, and expect it, should oppose it, because it comes not in that way and manner, as they desi●e it. Thus that in Isay 53: 1, 2, 3. which was spoken of Christ's coming in the flesh outwardly, is fulfilled at this time in his inward appearance, for it is said, He shall grow up before him as a tender Plant and Root out of a dry ground, having no form nor comeliness, when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men, etc. Because the discoveries of the Truths of God, which he hath revealed to these despised people, called Quakers, are not come out with the authority, which a General Assembly, etc. had, and they are a ridiculous people in the carnal eye, therefore they are all stigmatised by the wisdom of this world, as blasphemies and heresies, and so can not be received by many, who have been educated and brought up other ways, even as Christ said, Luk 5: 39 No man having drunk old wine straightway desireth new, for he saith the old is better. And as upon this account many rejected Christ and his doctrine, that were educated under the Mosaical ceremonies; so many now adays reject us and our testimony, because we are not a people in power and authority in this world, and bring new things, as to the world's observation, which agree not with their education: and it is upon this account and the like, that we have been misrepresented by many, as the most odious and abominable people, that ever appeared. But God will vindicat his own truth in his own good time, and wipe away our reproach, and get us praise and fame in every land, where we have been shamefully used, Zeph. 3: 19 and in the living hope and expectation of the Lords glorious and gracious appearance for us, we are content to suffer, and bear the most ignominious and disgraceful epithets and characters, this Author with many of his brethren hath put upon us, such as his calling Quakerism an abyss of all abominations. Satan's slime, and the botch of bell. pure devilism. monstrous brood swallowing down the dung of all desperate and soul-destroying heresies, hatched in hell by the Father of falsehoods and ●yes. and whatsoever is any of these heresys most dreadful and damnable, that is to them their darling, a piece of the black art▪ peculiar to that tribe, dishing up the dung of hell: the stink of hell. blasphemies against God, Christ, his Spirit, his Word, etc. a most odious vermin of black locusts, that ever crooked upon the face of the earth. the sound of their blasphemous belchings is to be fled, as the very sibilation of the old serpent. doctrines of devils, as if in this one shape and size of enemies to the Gospel, were gathered together and cemented all the several parties, that ever Abaddon and Apollyon commanded in his several expeditions against the Prince Michaël. matters void of the whole Gospel of the Grace of God, and of all that blessed contrivance of salvation by the Son of God as a slain Saviour. Satan's sole trusties and his only janizaries, with a multitude of such like characters, which were tedious here to relat. Against which I shall take up no railing accusation, but as the Angel rebuked the devil, The Lord rebuke thee, Satan.  
It was for the sake of some sober people in this City and Country, that I wrote this, upon the first sight of this Postscript, which was in the 4 month, called jun last, 1676. And now seeing my dear Friend G. K. hath since answered it more largely, and hath discovered the folly, malice, mistakes and partialities of the Author, I have yielded to let it be set down as a Preface to the Reader, as my testimony to the precious Truth, which the Lord is manifesting in this day▪ wherein he is about to discover the heels, and make bare the skirts of all that have transgressed by their iniquities, jer. 13: 22. And if G. K. in this following Answer hath dealt more plainly than will be pleasing to the Author of this Postscript, for which he may blame himself (for the Truth of God will not want witnesses) yet I hope these, that are not biased with prejudice and malice against us, will find he hath said nothing but the Truth, and vindicated our Principles by solid arguments from Scripture, and from the unjust aspersions, t●at the Author of the Postscript would fix upon us. As for those that are prepossessed with prejudice, what their tohughts will be, I shall leave them to the Lord, for, as one saith, Periit judicium, ubires transiit in affectum, where the affection is forestalled, the judgement will never be just. but I wish all may be so charitable to their own Souls, as to make an impartial and diligent search after Truth, and not rely upon the testimony of man, especially of that kind of men that any have in most of their controversies against us, been found such gross and palpable slanderers and calumniators, that it may seem strange, that ever such impostors should be any more harkened unto, when they have been so often discovered in their bold and impudent lies, even to the conviction of many, that are ready to receive all that comes from them as Truth. But the cause is the Lords, and in his good time he will vindicat his people, and his own Truth, no less now, then in former ages. Blessed are they that are not offendded in Christ, who has been a stone of stumbling and rock of offence to the wise professing jews, and foolishness to the ignorant & vain Gentiles. However this may be constructed, it is my real desire to the Lord, that all testimonies, that come from any of us, whether by word, or writ, may tend to nothing but the true conviction and conversion of the opposers, and edification of all the upright in heart, that love the prosperity of the kingdom of Jesus Christ on earth: this is the sincere desire of him, who is  
A real Friend and wellwisher to the souls of all men. ALEXANDER SKEIN. From the Tolbooth of Aberdeen, where I am prisoner for the true liberty of all Christians: the 20 of the 12 month, called February. 1676/77.   

SECTION 1.  
1. Separation from the national Presbyterian Church no provoking sin why God, should give them up, who did so separat, to the delusions of Satan. 2. But a further step of reformation. 3. The inconsistency of this Presbyterians high commendations of S. R. and of his Epistles with the Presbyterians doctrine, that Immediate Revelation is ceased since the Apostles days. 4. Other Book● more worthy of Commendation. 5. That Immediate Revelation is not ceased. 6. A deceitful distinction, of some Presbyterian Teachers, refuted.  
IN my answer to this Postscript I shall not repeat all his words, for that is needless, the book being current in the hands of Professors, but only mark the most remarkable, and he that will, may be at the pains, to read the passages at more length, in the book itself.  
Pag. 1. lin. 7. Thou art desired to take notice t● what dreadful and strong delusions such who were ringleaders in this separation etc.  

Answer  
He meaneth some persons at Aberdeen, who some years ago did separat from the national Church, in the time of the Presbyterial government (so called) only as to the use of these external signs of bread and wine, being so burdened in their Consciences, even in that die, to partak with such and eat with them, at that they judged to be the Table of the Lord, many of whom were openly known to be scandalous, and these passed under the name of Independents, or of the congregational way. Now this so small a separation, this nameless Author doth ●o aggravat, as if it were the main and greatest provocation why the Lord, as he judgeth▪ did give them up to the strong delusions of Quakerism. But why may we nor much rather conclude that the Lord regarding their sincerity, and tenderness of Conscience, in making that separation, such as it was, did reward them with a further discovery and sight of some precious truths formerly hid from them, which though this Author calls strong delusions, we know are no delusions at all, but most, useful & comfortable Truths? But if falling into Quakerism be such a proper and peculiar punishment for them who separated from Presbytery, so called, how is it that so few of that separation, I mean of them called Independents, have joined with the way of Quakerism in England, but have been so great persecuters of it, that in new England, the Independents [being gone from their first tenderness and sincerity] did put four persons called Quakers to death [for no other cause, but that they were of that profession, and returned to that place after they had banished them, for worshipping God, as the● were persuaded in their consciences] a crime more barbarous and cruel, than I have heard of committed by any called Protestant's upwards of some scores of years? also how cometh, it that so many in this Nation, are become Quakers so called, who were Presbyteriants, and immediately out of the Presbyterian way, came to be Quakers? and some, who were once of the Episcopal way left it, and became Presbyterians, and afterward Quakers? and some from the Episcopal way have immediately become Quakers? but is this a just ground for them of the Episcopal way to conclude, that their ●eparation from Episcopacy to Presbytery was such a heinous sin, that it provoked the Lord at last to give them up to the strong delusions of the Quakers? I am sure the Episcopal men have as good reason to make such a conclusion against the Presbyterians on this bare account of separation: yea and the Papists against Protestants, for some, who are now Quakers, were once Papists, and afterwards became presbyterians, before they became Quakers. Have the Papists therefore just ground to conclude, that the separation of those persons from Popery to Presbytery, was the sin that provoked God to give them up to the strong delusions of Quakerism? I know the● will be as ready to make such a conclusion, as the Presbyterians can be, but indeed who will view the matter with a spiritual eye, will see the wonderful goodness of God, in his leading, on the souls of them, who most love him, out of Babylon, by those various steps of separation, one degree after another, till he hath brought them to Zion. 2. These are they who follow the Lamb whithersoever he goeth, and some of these, whom he calleth the ringleaders of this separation, after they had walked faithfully and religiously in that way called in derision Quakerism [which is nothing else but pure Christianity restored again, unto the world by the mighty operation of the power and Spirit of God, after so long and so dark a night of Apostasy] have finished their course in that way, and are now at rest with the Lord in the heavenly mansions, who, both at their death, and many times before, gave powerful and living testimonies of Gods accepting them, and giving them more manifest and sensible enjoyments of himself, and blessing them more abundantly, with the fruits of holiness & righteousness and victory over corruption, in that despised way, then formerly they ever witnessed, although their experience of any things, that were true, among them called presbyterians, was not short of many, if not of the most of them even in that day.  
Pag. 1. l. 18. That which this great Seer [much upon his Master's secrets, because he had frequent access, to lean his head upon his breast who come ou● of the Father's bosom] foresaw would follow upon this turning aside, and fall upon the head of such forsakers of a Church so often honoured, by receiving signal testimonies of the great Bridgroom's love towards her as his Spouse, etc.   

Answer.  
3. I wonder how this man hath the confidence to call this Author a great Seer, and to tell us of his being much upon his Master's secrets, because he had frequent access to lean his head upon his breast, who came out of the Father's bosom, for these and such like expressions do plainly imply Immediate Revelation, and that S. R. was a prophet, and had the Spirit of Prophecy, in the same sense, as any of the Prophets, who were Penmen of the holy Scriptures, for what higher eulogies could be given to any of the most eminent Prophets, than these here and elsewhere given by him to this Author? And here I shall set down some other expressions parallel to these in the Postscript, or rather surmounting them, to be found in the Epistle to the Reader, whether one man hath writ that Epistle, and the Postscript is not material to inquire, seeing doubtless they are both of one profession, if differing persons, and he that writes the Postscript, owns the Epistle to the Reader. In the beginning of that Epistle, he tells us, Considering how little need Master Rutherford [as he calls him] his Letters have of any man's Epistle commendatory, his great Master, whom he served with his Spirit in the Gospel of his Son, having given them one, written by his own hand on the hearts of every one, who is become his Epistle, etc. This is the very same commendation, that the Spirit of God giveth to Paul, who was not behind the chiefest of the Apostles, as you may read, 2. Cor. 3: 1, 2 verses. And indeed this is the greatest ground why we believe the Scriptures to be divinely inspired, because the inward Testimony of the Spirit of God, which is the Epistle commendatory written by Gods own hand, upon the hearts of believers, is the Seal of confirmation unto the Scriptures, as being divinely inspired And seeing GOD doth give the same Seal, as this writer plainly affirmeth, to S. R. his Epistles, that he doth to the Epistles of Paul: will it not prove that S. R. his Epistles are as really divinely inspired, as Paul's Epistles were, and then why may not S. R. his Epistles be put into the Bible, with Paul's Epistles? This question is the more pertinently put to this man, and these of his profession, because they do so argue against us, the People called Quakers, that if any of our words or writings be divinley inspired, than we equal our writings to the Scriptures. For this consequence, if it hath any weight at all, doth as much fall upon their heads, as upon ours, and if they do still make a difference betwixt the one and the other, although both divinely inspired, can not we do the same? But he proceedeth in his admirable commendation of this book, thus, as being a piece (the holy Scriptures being set aside) equal to any the world hath yet seen, or this day can show, in respect of the spiritualness of it. A friendly testimony indeed! I remember the Presbyterians had wont to commend Calvin's Institutions above any book in the world, next to the Scriptures, according to these Latin verses, made on them, 
Praeter Apostolicas post Christi tempor a chartas,  
Huic peperere librum secula nulla parem.   
And I have heard an eminent Presbyterian Preacher in his pulpit commend the Confession of Faith, with the Larger and Shorter Catechism, set out by them, called the Assembly of Divines at Westminster above all books in the world, except the Scripture. But now both Calvin's Institutions and the Confession of Faith, must give place to S. R. his Epistles, yea and most books in the world besides.  
I write not this to lessen any due worth, that belongs to S. R. his Epistles, for I acknowledge, having read them all over once, and many of them several times, I find many savoury expressions in them, that savour of that blessed life of Christ revealed of God in my heart, yet I must needs say, I find also very many unsound and unsavoury expressions in them, that the life and Spirit of Christ doth not only not bear witness for, but against, as I may afterwards show.  
4. & I do really believe that there are divers books in the world, besides the Scriptures (nor shall I bring into the comparison, our Friends books, lest any say, I am partial) more sound, and more spiritual, than this book is, and which are more profitable to direct the minds of them, who are strangers to Christ, where, or how to find him, little or nothing of which I can find in all this book of S. R. only somewhat of his own experience, but I can not find in him any certain and clear directions, certainly and infallibly directing strangers how to attain to the least true spiritual experience, nor can I find the least hint or shadow of a testimony in all his book to the saving power and efficacy of that universal Light of Christ, wherewith Christ hath enlightened every man that cometh into the world, which blessed, heavenly, divine testimony I find in many of the Ancients, for which cause a few lines of them are of more value to me, and all who love Gods Universal Gift, than this whole book of S. Rs. And I question not but many, having as much of a spiritual taste and discerning, as any Presbyterian, will affirm, that the writings of not only Augustin, and the like Ancients, but of later writers in darker times, as of Bernard, Thaulerus, Thomas a Kempis, and that little book called The Dutch or Germane Theology, are fully as spiritual, though I am far from justifying any errors in these books, as neither do I the errors in S. R. his Epistles. And although I know the Presbyterians, some of them as have seen and read the Dutch Theology account it a most dangerous book and full of bla●phemyes, as I. L. did call it expressly to I. S. whereof both B. F. & I were witnesses in Holland, yet Luther doth commend it as one of the best books he had met with, next to the Scriptures and Augustin, and teaching more sound Divinity, than all the Divines in Germany or any where else in that time, and he wrote an Epistle commendatory of it, which is prefixed to it in some Editions, a printed copy whereof is by me, but of all this man's commendations, this is the most high and admirable, that followeth in his Epistle aforesaid, where he saith, So that in respect of us, this Angel of the Church speaks, as one standing already in the choir of Angels, or as an Angel come down from heaven among men, to give us some account of what they are doing above. These words import not only immediate new revelations, (I do not say, of new Evangelicall Truths, not declared in the Scriptures, for I acknowledge none such) but also great abundance of them. And yet if we will believe the Presbyterian Confession of Faith, published by the assembly at Westminster, where S. R. himself was a Member, Those former ways of Gods revealing his will unto his people are now ceased, see Chap. 1. sect. 1. And sect. 6. They exclude all new revelations of the Spirit, and they tell us, the whole counsel of God concerning all things necessary for his own glory, man's salvation, faith and life, are set down in Scripture.  
5. And amongst other Scripture Testimonies they abuse, to favour this corrupt doctrine, they cite Heb. 1. 1, 2. God who at sundry times and in divers manners spoke in times passed unto the Fathers by the prophets, hath in these last days spoken to us by his Son, etc. And their scope in this place, is to prove from these words, that there are no prophets, that is to say, no men divinely inspired or immediately taught of God in our days, but I have showed in my book of Immediate Revelation, that this Scripture doth not prove that prophecy or prophets (that is to say, men divinely inspired, who preach and teach by divine inspiration, and as they are moved of the holy Ghost) are ceased in our days, more than in the days of the Apostles. For if it could prove such a dispensation to be ceased now, it would prove it to be ceased then, even in the days of the Apostles, and that the Epistle to the Hebrews was not divinely inspired, which is absurd, yea this Scripture rather proveth mor clear revelation then formerly under the Law, God now speaking to 〈◊〉 by his Son, or in his Son Christ jesus, who is in his people, and liveth and walketh in them, and also speaketh in them. But now if the Presbyterians think, that this place doth prove that Prophets are ceased, how comes it that they think S. R. not only a Prophet, but a great Prophet, for he that is a great See●, is a great Prophet, for the Prophets are called Seers, in Scripture? And for a further proof that the Presbyterians think that men do not speak in our days by divine inspiration, see james Dur●am in his Exposition on the Revelation, pag. 1. where he telleth us, that the words of the Revelation are the last words, which God hath spoken unto his Church. Sad tidings! that for above this sixteen hundred years, God hath spoken no words to his Church, or hath had no Prophets since john, who wrote the Revelation but john himself was not of that mind, nor belief, for he prophesied of two witnesses, that should prophesy a thousand two hundred and sixty days, even all the time of the Apostasy: also john heard many voices, coming out of heaven, long after him, and he telleth us not only of the presence of the Son of man in the midst of the golden candlesticks, but also of his voice, which was the sound of many waters, also he saw the new jerusalem coming down from God out of heaven, and that the● of this city should see his face, and not need t●e light of a candle, nor of the sun, because the Lord God shall enlighten them, which divers Protestants understand of a Church upon Earth, particularly Thomas Brightman, who doth expressly affirm, that the goodness of God shall shine forth in ● greater manner, then can be ascribed to any means so that men shall appear Divinely inspired. But if God hath spoken no words to his Church, since John's days, his words being the last, how comes it, that this Presbyterian threatens us with S. R. his predictions, or of what he did foresee, would fall upon the heads of the forsakers of the Presbyterian Church? For if this prediction of his, be not from the LORD, we have no cause to fear, yea we know by blessed experience, it was not from the Lord, for since we left that corrupt way of the Presbyterian worship, and their corruptions in Doctrine and Discipline, we have found the more abundant blessings of God from heaven to fall upon us, and we have enjoyed more of the presence of Christ, since our separation from such a corrupt Church, than ever formerly we knew, yea many of us that knew nothing, before our separation, what the enjoyment of Christ's presence was, are now come to know it, since we were separat from them, as a National Church, although we are not, nor ever were, in spririt separated, from these few scattered ones, amongst them, that fear, or love the Lord in the least measure, these are our little sister, that we pray unto God for often, and we have unity with them in every good thing, that is in them, and are only separated from the evil where ever it is, in ourselves, and in all persons every where. And the Lord hath let us see in his divine Light that the national Presbyterian Church, at her best, was never a purely constitut Church, nor ever had the pure form of the Gospel's Church, according to the pattern in the Mount, nor was the doctrine of the Gospel purely taught among them, only some things they taught, but they did not know the Truth, in some of the most Weighty doctrines of the Gospel. And when the Lord raised up a sincere Ministry, directing to a more pure way of worship, and preaching the doctrine of the Gospel more purely, than any of the Presbyterian Preachers did, I mean some of our brethren, whom the Lord sent among them, faithful labourers indeed, divers of whom since have put of the Earthly Tabernacle, and their souls are at rest with the Lord, I say, when these came among them they opposed them, and stirred up the people against them, and such of the people who received them, and their testimony, they excommunicated in the west of Scotland, and none were more active and industrious, in stirring up both people and Rulers in that day to banish imprison, and persecute the true Servants and Prophets of the most high God then the Presbyterian Ministry, so sadly were they deserted of God, both in England and Scotland, and the common objection that both Teachers and People made against our Friends in those days, was this; who gave yo● a call to come and preach among us? and when they saw that many of them were unlettered men, as to the Languages and Heathenish Philosophy, they cried out against them, as not being fit to teach: and when our Friends answered they mere taught of God immediately, by the divine inspiration of his Spirit; and by that also they were called.  
Then they cried out blasphemy, and delusion. There are no Prophets, or men divinely inspired, or immediately taught and called since the Apostles days, divine inspiration, and immediate teaching and revelation ceased with the Apostles. And yet now they are not ashamed to allege, as if some of themselves were great Prophets and Seers. 6. But I remember a deceitful distinction, that james Dur●am hath in his exposition on the Revelation, that prophecy, as it is taken for an immediate revealing of Gospel's truths is now ceased; but he acknowledgeth that God may in an extraordinary way endue some with a Spirit of Prophecy to foretell things to come● and he mentioneth some, of our Nation that had the Spirit of prophecy in former times. This I say is a most deceitful distinction, and altogether without any real ground from Scripture, as if God would reveal himself to his Church, by immediate revelation as to things of a lesser moment, and not reveal himself theirunto, as to things of greater, yea of the greatest moment, such as the truths of the Gospel's are● but we plead not for any immediate revelation of new Gospel truths not formerly revealed to others, or not declared sufficiently in the Scriptures: but we say, it cannot suffice unto us, that the truths of the Gospel have been immediately revealed unto others, and from, or by them at second hand declared or reported of unto us, but we need to have the same truths of the Gospel, especially such as belong to the inward testimony, experiences and feelings of life, as immediately revealed unto us, as they were unto them, otherwise our faith and knowledge should be merely humane, traditional, historical, and but after the letter. And although what belongs to the historical part of the Scripture, and particularly concerning Christ his outward comminginto the world, his outward birth, life, sufferings, miracles, death, return to Judgement, be indeed made known unto us, by the Scriptures Testimony, yet it is the blessed ●●fe and Spirit of Christ jesus immediately revealed in our hearts, and the shining of his heavenly and divine Light in our inward parts, that both inclines us, to believe the reports which the Scriptures give us, of things, to be true, and also opens our understandings to know, and see unto the great and blessed advantage of them, and unto the Spiritual intent and signification of the things that belong unto the history itself.    

SECTION II.  
1. Presbyterian Teachers assume the title of Master, and yet give it not to the Apostles. 2. S. R. his alleged prophecy against those in Aberdeen who separate from the national Presbyterian Church, of no Weight. 3. Divers remarkable instances of S. R. his declining from that good condition, he was once in, and also from his own principles. 4. S. R. His Prophecy inconsistent with the Presbyterian doctrine of once in grace and ever in grace. 5. As also with his own judgement that some Independents were gracious men.  
But whereas this Writer threatens us with a prophecy of this great Seer (whom he calls master Rutherford,) [but why should he call him Master Rutherford, seeing that I can not find that he, or his Brethren gave this title of Master to any of the Prophets, or Apostles? I wonder wherefore they are so angry at the title of Lord Bishop and yet so allow the title of Mr. unto their own teachers, seeing Christ did as expressly forbid the one, as the other.] 2. Let us examine what Weight is in that alleged prophecy, he told them who had gone from the Presbyterian way towards the Independents, they would not stand or remain there, and this, saith this Post-scribe, is fulfiled, for they are proceeding now to join with the people called Quakers. But if this be any prophecy, it may be such an one, as to this particular, as was that of Cajaphas the high priest, who said, it was expedient that one should die for the people: but he understood not his own prophecy, so nor hath S. R. for he meant, that they would go into more errors, whereas the truth is, they only were advanced further into more clear discoveries of Truth, supposed by him and his Brethren to be errors; and that S. R. as to this particular, was as blind and dark as Cajaphas was, as touching Christ, I have not the least question, and indeed, if we will consider the particular time wherein S. R. wrote this Epistle to these well meaning people in Aberdeen, it will much help to clear it unto the impartial, how much he was then in the dark himself. Know therefore Reader, that when S. R. wrote this Epistle to them in Aberdeen, it was not in the time that he had these fresh and lively enjoyments of God's presence, and power, which he had formerly in his more pure times, wherein he both experienced, and declared of Immediate Revelation and the Spirits immediate teachings, as his Epistles abundantly witness, and as I intent to show in its proper place, but it was after he had in a manner altogether lost those blessed enjoyments, and was become exceeding dark, and barren, which thing ●ay plainly appear by the strain of his Epistles, writ in his later years, which to him, that hath the true Spiritual discerning, and can savour words, as the mouth savours meat, do as far come short and fail (as in respect of life) of his Epistles he wrote in his best times, as a dark night falls short of a bright day, or as a cold Winter of a warm and fruitful Summer.  
But let us hear himself, giving an account, of his inward condition, in his later times, in the 2. part of his Epistles, Ep. 49. he saith, but I am at a low ebb, as to any sensible communion with Christ, yea as low as any soul can be, and do scarce know, where I am, and do now make it a question, if any can go to him, who dwelleth in Light inaccessible, through nothing, but darkness. And a little after, but what shall I say, either this is the Lord making grace a new creation, where there is pure nothing, and sinful nothing to work upon, or I am gone, I should count my soul engaged to yourself, and others there, with you, if ye would but carry to Christ for me a letter of cyphers, and nonsense (for I know not how to make language of my condition) only showing that I have need of his love. Again in the 3. part Ep. 56. he saith but for me, I neither know what he is, nor his Son's name, nor where he dwells. I hear a report of Christ great enough, and that is all. O what is nearness to him? And in this Epistle he not only acknowledgeth his own great deadness and dryness, but that it is a general thing over professors. O (saith he) where are the some times quickening breathe and influences from heaven, that have refreshed his hidden ones? The causes of his withdrawings are unknown to us. Yet afterwards he pointeth, truly at the causes, saying, no doubt we have marred his influences, and have not seconded nor smiled upon his actings upon us. But let none mistake me, as if I judged that none of the faithful servants of the Lord did, or could, feel at times, withdrawings of sensible refreshment, or could not be under great heavyness at times, yea and sense of deadness, for that I most readily acknowledge: but then such times, are not of long continuance, where faithfulness is kept unto, but the Lord quickly returneth unto them, and visiteth them again with rich and plenteous visitations of his love and life, so that they can give frequent testimonies, of his living, and powerful appearance in their souls, raising them up frequently over all heavyness, and though they have sometimes more and some times less of life, yet they have always some, are always in some sense of life, unless unfaithfulness cause the removal of it from them: whereas it is manifest that the general ●raine of S. R. his Epistles in his later years holds forth ●uch a general, and constant complaining and anguishing, as doth, without all controversy, ●emonstrate an exceeding great change in his inward condition, from better to worse, and that not only, for an hour, or a day, or some days, but throughout.  
All which do plainly speak forth to me, that this sad and lamentable withdrawing of the Lord's presence from him, and this so dark a cloud, that he was brought under, happened unto him, as the effects of his unfaithfulness to the Lord, and as a real judgement, or chastisement upon him, because of his not following on to know the Lord more fully, but sitting down by the way, and opposing further discoveries, and break forth of Light in others, yea turning back again, and declining from what he once witnessed, of this I shall give ●ome manifest Instances.  
3. First: Notwithstanding so many clear and evident testimonies, to be found in his former epistles, to God his immediate revelations and teaching● in himself, yet after all this, he joined with the Assembly of them, called Divines (though they may rather be called Dry-vines, and blind Diviners) ● Westminster, to oppose all immediate revelation, and to cry down the former ways of Gods revealing himself to his people, as wholly ceased, since the Apostles days, affirming that the whole counsel of Go● was committed to writing. Whereas in his forme● Epistles, he plainly declareth, that he had the counsel and mind of God, in some things, not to be found 〈◊〉 Scripture, as I may show afterwards.  
Secondly. Although in his former years, as his Epistles declare, he was exceeding zealous for private meetings, see Ep. 2. part 2. Yet afterwards, he complied with the members of the General Assembly at Aberdeen 1640 to make an act, against all private meetings, which did exceedingly gratify the profane, and sadned the hearts of the sober, and, as I heard, S. R. himself was displeased with the act, yet did cowardly comply to gratify the humour of his Brethren, without giving any public protest to the contrary, to which I may add:  
Thirdly: His so fervent and hot opposing of further discoveries of God in both them called Independents, and others, whom they invidiously brand with the name of Sectaryes, as also upon the other hand:  
Fourthly: Although he complaineth sadly of the Prelates their persecuting him, for his Conscience, yet after, when Presbytery got up, he joined very keenly, with those, who persecuted the Prelates, and banished them out of the Nation, whereas he was only confined, for some time at Aberdeen, where he was very kindly received by divers, and this was the greatest persecution he did undergo by the Prelates, of whom he complained sadly. And in his Ep. 24: part 2▪ he regreteth his persecution, thus, Our learned Prelate (said he) because we can not see with his eyes, so far in a millstone, as his Light doth, will not follow his Master meek jesus, who waited upon the wearied, and shortbreathed in the way to heaven, and where all see not alike, and some are weaker, he carrieth the Lambs in his bosom, and leadeth gently those that are with young. But we must either see all the evil of ceremonies, to be but as indifferent straws, or suffer no less then to be cast out of the Lords inheritance. Who seeth not, that what strength is in this reasoning (as indeed it is strong) was as fit against the Prelates being persecuted by S. R. as it was against his being persecuted by them? If the Prelates could not see with the Presbyterians eyes, so far in a millstone, as their light doth, (to apply S. R. his words against himself) should he therefore persecut them, or 〈◊〉 up persecution against them, as he did, and wrote most bitterly against toleration for Conscience sake?  
And Lastly; addunto all this, that notwithstanding in the time, when Presbyterians were low, and under sufferings, he wrote thus, to a great man, Ep. 17 part 1. I am not of that mind, that Tumults or Arms is the way to put Christ on his throne: yet afterwards, how much both he and his Brethren came to be of that mind, and to preach up fight and arms as the way to reform, many thousands yet living do well know yea that they carried on their league and covenant by force of arms, rather than by that meek way, l●●d down by Christ. Again it followeth in that Epistle, Or that Christ will be served and Truth vindicated only with the arm of flesh and blood: nay, Christ doth his turn with less din, then with garments rolled in blood. But how the word [only] cometh into the former sentence, I do not understand, for it marreth the sense of the discourse altogether. I never heard of any professing Christ, that Truth was to be vindicated only with the arm of flesh and blood, nay, the grosse●t sort of Papists will not say so, for they will acknowledge, that preaching and writing are ways also, whereby Truth is to be vindicated: if this be not an error in the printing, it seemeth to be fraudulently put in, by the Publisher, to excuse the Presbyterians so much using the arm of flesh and blood, to carry on that, which they judged a reformation. And how much garments were rolled in blood, by the instigation of Presbyterian Teachers, the whole Nation was a witness; so that many thousands were made widows, and fatherless, by that war, they stirred up the people unto, expressly contrary to the nature of the Gospel. These Instances show that S. R. his testimony, especially against any further discoveries of Truth, has no weight, he being so dark himself, and having so palpably contradicted himself, in divers things of great weight: nor should any think it strange, that S. R. should misjudge them at Aberdeen, to whom he wrote that Epistle: he never looked on himself, as infallible, nor do I think that his Brethren judge all his sayings infallible truths, or divine oracles, otherwise they may be bound up with Paul's Epistles.  
But let us hear himself, Ep. 52. 2: part; The Saints are not Christ, there is no misjudging in him, there is much in us, and a doubt it is, if we shall have fully one heart, till we have one heaven: our starlight hideth us from ourselves, and hideth us one from another, and Christ from us all, but he will not be hidden from us.. It is no wonder to me, that S. R. found it so dark a time, to him, when he wrote this, for he was then at London, carrying on that dark work, the Westminster Confession and Catechism, which crieth down all new revelations of the Spirit, and crieth up sin for term of life: and in that large description, they give of GOD, out of the Scripture, and of CHRIST, they altogether omit these two most excellent and significative, that God is Light, and in him is no darkness at all: and that Christ is the true Light, that enlighteneth every man, that cometh into the world. It seems verily, the true Light had small place in their hearts, that they did so altogether forget it. However it is well, that S. R. confesseth, there is much misjudging in himself, and his Bretbren. It is possible then, that he misjudged these sober people at Aberdeen, as they well know he did, for whereas he threatened, that if they did forsake the National Presbyterian Church, Christ would forsake them, (but S. R. is not Christ, nor are all his sayings Christ's) these people have found more of Christ, since that time, then before, and they may on good ground, better believe their own experience, than his rash uncharitable judge.  
I write not these things in the least out of prejudice to S. R. his memory, or as if I did conclude, that he has not found mercy with the Lord, God forbid I should harbour any such uncharitable thought, only because the Author of the Postscript brings in his testimony, against those people at Aberdeen, and layeth such weight upon it, I found myself more concerned in the love and zeal of God, to take some pains, to remove this stumbling block, out of the way of the simple, as because such a good man as S. R. judged so, of such a people, and of such a way, therefore it is bad; which yet will have no more weight with those, that are truly judicious, then when the Papists tell us, of their eminent Saints, who had such holy lives, and witnessed so much of spiritual communion with God, and yet opposed the Waldenses, as great Heretics, and cried up the Church of Rome, as the only true Church, will have weight with us, either to believe the one, or the other. And I do not question it, but Bernard, who lived in the darkest times of Popery, was as holy a man, and had as much, or rather more spiritual experience, as S. R. as his writings do declare to any, who have the true spiritual discerning, and shall compare Bernard's with those of S. R. and yet the same Bernard was a most vehement opposer of the Waldenses, who were a good people, and bore a true and faithful testimony in their day, according to the discovery, given them of God, against the idolatry and superstition of the Church of Rome.  
4. But before I leave this particular, I shall take notice of another thing, that will serve not a little to discover, how weak S. R. his authority is, as to his peremptory conclusion, he made, concerning those few sober people at Aberdeen, which was no less, than this, that if they did forsake the national Church, Christ would forsake them: which threatening the Author of the Postscript looketh upon, to be a divine prediction, confirmed by their since turning to Quakeri●in, which he calls the abyss of all abominations. But I ask this Author of the Postscript, Can any divine prediction contradict an article of Faith? If he say, nay, than I query again, Is it not an article of the Presbyterian faith, that none truly gracious in the least measure, can totally fall away from grace, or be totally forsaken of God? This is their express doctrine; whereupon it will follow, that none truly gracious can fall into Quakerism, which he calls the abyss of all abominations, the ●otch of hell, yea pure hellism, and devilism, again seeing their falling into Independency, was the sin, that provoked God (as this Author would have it) to suffer them to fall thus, it is clear, that according to S. R. none truly gracious can turn Independent, seeing to turn Independent, is to be forsaken of Christ, as he doth positively threaten in his Letter, and yet in the same Letter, he telleth them of their work of faith, and labour of love and patience of hop● in our Lord jesus, as also he tells them, of their being sealed unto the day of redemption, and having received the Spirit by the hearing of Faith.  
All which plainly import their being in a state of Grace, and if either he, or the Author of the Postscript, think that after all this, they could fall away, so as to be forsaken of Christ, they contradict their own principle. If he reply, that S. R. judged them to be Saints, only in a judgement of charity: I Answer, by enquiring, whether this his judgement of charity was true, or false? from his own spirit, or from the Spirit of God? for there is no midst. If he say, it was false, and from his own spirit, and not fro● the Spirit of God, then surely these People, whom he so threatened, had no cause to fear, or look upon him, as a Prophet, or divinely inspired, in the writing of this Letter, seeing he begins with a false judgement, that is confessed to be from his own spirit, and not from the Spirit of the Lord. And seeing the Author of the Postscript will allow him to have been greatly mistaken, in his judging them to be Saints, we may with as much ground, in all reason, judge him to be mistaken, when he did so threaten them, that Christ would forsake them: but if they never had Christ, how could he forsake them?  
5. We need not fear such predictions, as carry in their bosom flat contradictions, but S. R. did not think Independency inconsistent with the Grace of God, for Ep: 53: part 3. he giveth an express testimony of some Independents, particularly Thomas Godwyn jeremiah Burroughs, that they were gracious men, so he telleth that he conceived of them: which abundantly proves, he thought men might be truly gracious, and yet Independents, and mighty opposites to Presbyterial government, as his words in that Epistle show.   

SECTION III.  
1. The Presbyterian Reformation not a matter to make so great a boast of, as the Author doth. 2. That S. R. said in Presbytry, the letter only was reform, and scarce that, and that God will not build his Zion on that skin of reformation. 3. Many thousands of the Presbyterian Church not fit to be members of a well ordered humane society. 4. A precious life stirring among many Presbyterians, especially in the West, 40 years ago, and upwards. 5. The Presbyterians did not go forward, but backward, and so provoked the Lord. 6. The body, or generality of the Presbyterian Church full of ignorance, and guilty of swearing, drinking drunk, and other gross sins. 7. Some, among the Presbyterians, that belong to the true Church of God. 8. A National Church, as National, can not be a Church of Christ. 9 The Presbyterian Church deeply tinctured with the great sins of persecution and hypocrisy, 10. Other Churches, beyond the Presbyterian, since the primitive times.  
Now let us proceed to hear further, what this Author saith, pag. 1. lin. 22. Forsakers of a Church, so often honoured by receiving signal testimonies of the Bridegrooms love towards her, as his spouse, in rejoicing over her, with singing, and so frequently helped to give him testimonies of her endeared affection to him, as her Head, Husband, supreme Lord and-Governour. In this we may through Grace humbly boast, nay despise or envy who will, we can not do less, without being guilty of the basest ingratitude, that we have not been inferior to (O blessed be his Grace, to whom we owe it, and it is for the commendation of his glorious goodness, we mention it) whatever we were beyond, any Church we know upon the Earth.  

Answer.  
1. That this is not an humble boast through Grace, as the Author would have it, but a proud boast through flesh, I hope by the Grace of God, to make appear. The Apostle saith 1 Tim. 3. That in the last days perilous times shall come, for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, etc. having a form of godliness, but denying the power thereof, from such turn away. That the reformation of the Church of Scotland was not a matter to make so great a boast of, as this Author doth, I need go no further, for a proof, then to S. R. himself, who was so great a S●e●, in this man's account.  
3. Let us then hear, what S. R. saith, of the Presbyterian Reformation, Ep. 32. part. 2. and this in the year 1640. When Presbytery was up most over the whole Nation, and the Bishops were all excommunicated, and fled. It is true (saith he, in his Ep● to john Fennick) in a great part, what ye write of this Kirk, that the letter of Religion only is reform, and scarce that; I do not believe our Lord will build his Zion in this Land, upon this skin of reformation, so long as our scumm remaineth, and our heart-idols are kept, this work must be at a stand. And therefore our Lord must yet sift this Land, and search us with candles, etc. This is a notable testimony, and it appears plainly unto me, that this john Fennick, to whom he wrote, had a true sight of the defectiuness of the Presbyterian reformation, of which he wrote in a letter to S. R. and which S. R. did as freely acknowledge. In which Testimony note these particulars. 1. That he saith, it is true in great part, that the Letter in Religion only is reform where take notice of the word [only.] 2. That even scarcely the Letter is reform, so that the Presbyterian reformation, was but as the skin of a man's body, wanting flesh, bones, and sinews. 3. That the Presbyterian National Church was not come to the true foundation of a Gospel's Church; which his words clearly hold forth. I do not believe (said he) our Lord will build his Zion upon this skin of reformation: therefore, not the skin, but some better foundation, not yet discovered to the Presbyterians, must be that on which God will build his Church, according to S. R. And indeed this abundantly proveth, that the Presbyterians began too hastily to build their Church, and did not follow God's method, so that the Presbyterian Church could not say unto the Lord, as job said, chap. 10: verse 10. Hast thou not poured me out as milk, and curdled me like cheese, thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews; thou hast granted me life and favour, and thy visitation hath preserved my spirit. But the National Presbyterian Church being only letter and skin, having neither flesh nor bones, not sinews, how can it be a true Church of Christ? how can it have life and spirit? And surely that's a great defect, for as the bare skin of a man, can not be called a man, so nor can the bare skin of a Church be called a Church. But 4. he telleth them of the remaining of their scum, and heart-idols, this showeth they were no true spouse of Christ, for he will marry himself to none, who keep idols in their hearts. And 5. he tells, that the Land must be sifted, and searched with candles; and surely that was very needful, for the Presbyterian reformation was but as a wide riddle, that did let through much more cha●● and straw, then true corn. I mean chaffy and strawy Professors, to be members of the Church.  
3. Many thousands of them really not deserving to be members of a well ordered humane society, because of the grossness and scandalousness of their conversation; far less of such a Divine fellowship, & common wealth, as the true Church of Christ is. I do not in the least doubt of it, but the Lord had in that day, as I believe he now hath, many, that were precious untohim, among them, called Presbyterians; and did, and do belong to the Catholic and universal Church, even as I believe, God hath many such, not only among them, called Independents, and Baptists, but also among Lutherans, Episcopalians, and Papists.  
4. Moreover that about 40 years ago and upwards, there was a very precious life appearing, and breaking forth among them called Presbyterians, in some corners in this Nation, especially in some places in the West, I do not question, yea it is abundantly sealed in my heart, that it was truly so: and happy had they been, if they had kept faithful unto that; for a precious tenderness there was, and a precious sense of life, and feeling of God's blessed power among them; especially at their private meetings. And also, this life and power did in a blessed measure attend some Preachers, in those days, in so much as divers particulars were wonderfully reached & changed in some parts, & a good simplicity was in divers, so that I am fully persuaded it was a time of love, wherein the Lord alured them, and led them into the wilderness, and spoke comfortably unto them, or spoke unto their hearts, as the words of the Scripture are. (Hosea, 2.) And God remembered their simplicity and tenderness, and this first love and kindness of their youth was very dear unto him, although even in that day, there were many errors and weaknesses among them yet the Lord winked at these things, pitying them, for his Seeds sake, and with a regard to that honest simplicity and love that was among them; who had they continued faithful, to that manifestation, which was as the dawning of the morning, no doubt the day of the Lord would have arisen among them and the true Light would have shined in that brightness, as to have discovered unto them, those errors they should have forsaken, and these Truths they should have embraced.  
5. But alas! this glory of God did not long continue to appear among that handful, who in measure saw it, and tasted of the sweetness of it, but they not following the Lord, in his further requirings, and leadings, but standing still, and in divers things going back again (as I have showed in divers particulars, in my book called Help in time of need, printed in the year, 1665.) the Lord was provoked to withdraw 〈…〉 presence by degrees, from them, till at last 〈◊〉 become opposers and persecuters of the sa●e appearance of God in others, rising up in more power and glory. But the greatest power and glory, that ever shined in this Nation, in the purest and best times, since the first reformation from Popery, reached only some few particular meetings, and persons; by which they came to have a sense of life, and feeling of God's power in their meetings.  
6. Whereas still the body of the National Church continued full of thick darkness, knowing nothing of the power of God, and for most part extremely ignorant of the very first Doctrinal principls of Chri●●ianity, as also they still continue at this day. Nor was the strong current, and stream of profanity, ordinary cursing and swearing by the blessed Name of God, drinking drunk, and other such scandalous practices, utterly inconsistent with the least measure of true Christianity, ever stopped from running through the body of this Nation: but exceedingly abounded ●n most places of the Nation, even when the Presbyterian doctrine worship, discipline, and government had most sway. Of the truth of this there are thousands of witnesses yet alive, but especially these too abominable sins of ordinary swearing, and profaning the Name of God, and drinking drunk still remained among the plurality of their Church members, among which, those called the Commons', had their kind of swearing, and these, called ●he Gentry, had theirs; so that the ordinary way ●f swearing would not serve their turn; but as they escape the Commons in outward greatness, so 〈◊〉 thought it a property, to exceed them, in ●●earing more great and terrible oaths, and these 〈◊〉 called, Gentl-man-oaths, which two fearful 〈◊〉 of later years, with many more, especially for●●cation and adultery are much increased, and ●●ily increasing in that, called, the National Church, ●●ich, if not prevented with repentance, the ●●rd will certainly punish, with great and sore judgements.  
7. So that although I do freely acknowledge, that the Lord had, and hath among the Presbyterians some who belong to his true Church, yet I cannot, i● the least, acknowledge, that ever the National Presbyterian Church was a true Church. And that no● only by reason of the gross and scandalous lives o● the far greatest number of their Church-members utterly inconsistent with true piety; but also by reason of their constitution, way of worship, discipline, and government.  
8. Which makes it impossible, that ever any National Church can be a true Church of Christ, I mea● their sense of a National Church, that is to say, 〈◊〉 National, so that simply, because men are natives and living in the Nation, they and all their posteri●● must be members of the Church; and if they be 〈◊〉 willing unto it, they must be compelled.  
This is utterly inconsistent with the way, th● Christ, and the Apostles took to build the 〈◊〉 Church, which began (I mean, the primiti●● Church in th● days of the Apostles) in particular persons and families, and so spread more and mo●● yet never did take in, the whole body of a Natio●● as such. It were indeed greatly to be wished, 〈◊〉 not only this Nation, but all Nations of the 〈◊〉 were the true Church of Christ, but men should 〈◊〉 make such preposterous haste, to make Nation● Churches, by mere humane law and power; 〈◊〉 they should wait on the Lord, and join with 〈◊〉 ●o do it in his way, & by his power. For it is the power of the Lord, that is to make the Nations a willing people, and to bow them to a true subjection to the S●●pter, and dominion of Christ jesus. Bare humane laws, and edicts, and decrees will never do it, for indeed this hath been the ground and rise of all the persecutions, that have been in Christendom, first in the times of the Arian and Eutychian Emperors, and next, when Popery prevailed, and Popish Emperors and Kings made compulsive Laws, and decrees, that all should join to the Popish Churches every where, which were National: so that this form of a National Church under the Gospel, is not from Christ, and the Apostles; for all the primitive Churches were Congregational, and not National, upwards of the first three hundred years. Yea I see no National Church set up in the world, till after Constantin, and though Constantin gave great encouragement to all, to become Christians, yet I find not, that he forced any, to take on the profession of Christianity. But these, that will have a National Church, they will have all others to bow to them, and join with them, and this giveth a natural and most necessary rise to persecution: so that all those, whom she can not persuade to take on her yoke, and become her members, the only remedy in the next place, is to force and compel them, if she can; otherwise her project is spoiled, & she will not be National. And as the National Church is always a persecuting Church (it is her very nature) so it must always be exceeding Hypocritical, seeing it begeteth thousands to be its children and members, by the mere will and power of man, which only makes hypocrites, for the true Children of God (who are the true children of the true Church of God, jerusalem from above, who is free with all her Children) are born, not of the will of the flesh, nor of man, but of GOD: so that all, that are born of the will and power of man, are but bastards, and not true Children of GOD, nor yet of the true Church.  
9 And indeed that the National Presbyterian Church was deeply tinctured with these two great sins of Persecution and Hypocrisy, we need seek no other Instances, but what most men now living, in the Nation, have seen with their eyes. They did not only persecut the Bishops, who did well foreesee before hand, the cruel usage, they might expe●● from them, and therefore generally fled out of the Nation, before they had opportunity to lay hands on them. But some of their party, that they got hol● of, they made them feel the dint, as namely, Bishop Wishart, who then was not a Bishop, but only of their party, this man they imprisoned, in the Tolbooth of Edinburgh, and used so hardly and unkindly, that he could hardly get any, to minister to his outward necessities, but had almost perished with want of necessary things for his body. And the Lord Cremond, (who was no Clergy man, but only a favourer of Bishops, being then an Advocate) because he would not bow to their wills, was constrained to flee the Nation. Not to mention the fineings, and other oppressions, that many endured on that account, and the Papists also, some of whom had almost their all swept away, and many fled. Besides some few scattered ones, whom they called Sectarys, they grievously persecuted, and threatened, as namely john Garden of Tillifroskie a Baptist, whom they imprisoned in Edinburgh, for a long time, and reduced to so great outward necessities, that no body durst well minister to him, what he wanted. But was the Presbyterian National Church any more favourable to their lawful Prince? Did they not also extend their power to the utmost against him, to compel him? And what the sad effects were, which this produced, I am loath to mention; so that none were spared, but all, Great and small, must fall down, and worship this beast, as it was in the darkest times of Popery: otherwise they knew what they were to expect. And it would saden a man's heart, to think, to what perplexity many simple-hearted men were brought, while things were carried thus: on the one hand the Kirk issued forth her acts, that people should do so and so; and on the other hand the Lawful Magistrate issued forth acts to the contrary; and so the body of the Nation was divided, some following the one, some the other, until they ceased not to make the three Nations a field of blood. And all this happened by that persecuting and compelling spirit in the Presbyterian Church, that is the very life of such a Church, without which it can not subsist, as such.  
Next, as to her Hypocrisy, we need go no further, than the various changes of the far greatest number of her Church-members, and especiaily her Teachers, one while Episcopal; again Presbyterian, and to wheel round again, Episcopal: and these changes all falling within a short time, even upon the self same persons, they who were zealous for Episcopacy, and cried it up yesterday, the next day zealous against it, crying it as much down, and then up again: one while preaching against festival days, and set forms of Worship, then for them, then against them, than lastly for them again. All this betrays horrible and detestable Hypoorisy, especially in the Teachers, who pretend to preach the Word of GOD, and the Truth of Christ. Whereas the Word of the Lord is One forever, and the Truth is the same always, and is not yea and nay. And it is a thing, as manifest, as the light of the day, that the Teachers, even of the Presbyterian Church, have been generally and for the most part, Self-seeking, worldly minded and covetous men, who loved pleasures and riches, more than God. And this the Magistrate did well know, and saw the best way to prevail with them, was to bribe them, with augmentations and benefices, as they did in the year 1649, and at divers other times, as they saw occasion. And in the time of great burdens upon the Land of Cesses and Taxations, that many honest families were redacted to great straits, by reason of these public burdens, yet the Presbyterian Preachers table was as full as ever, his cup did overflow with outward abundance, he must bear no part of the public burden, but the burdens of the people must be augmented to give him augmentations. But alas! This Presbyterian kingdom is now fallen, and great is the fall of it, especially it falleth heavy upon such, as the Author of the Postscript; who want those golden days, of gathering up their stipends and augmentations, but are fain to be at their purchase, or conform: which some have so much sense of shame still remaining in them, as suffereth them not to do, yet they fume and rage, and the honest, harmless people, called, Quakers must be the main butt and object of their wrath: but such paper bullets and darts that contain nothing solid, as this Postscript, being full of horrid lies and false accusations, will make little execution against us, but certainly return upon their heads, with shame and loss.  
10. All this showeth that the Presbyterian Church was not so glorious a Church, as she did take herself to be: And many in the Island, and elsewhere, on the one hand did judge the Congregational Churches far beyond her: And those, called Baptists, I mean the more sober kind of them, beyond both: yea the Lutheran Church, and the Church of England, at lest as to divers particulars in doctrine, is really beyond her. But what shall I say, concerning the Waldenses, who had all what the Presbyterian Church had, that was commendable, and divers other things● that they want, and wherein they do not imitat them, although they boast to be their successors? For the Preachers of the Waldenses, were Laymen most of them, and wrought with their hands, as the Teachers of the primitive Church did, and had no s●t stipends or salaries, but preached freely, yea Peter Wal●●, the first, a most famous Preacher of that People, was a mere Layman, and had not Philosophy, but was a Merchant in the Town of Lions in France, whose labour the Lord did wonderfully bless, and the labour of such honest, plain, simple men, as he was.    

SECTION IU.  
1. That some good men have been in the Presbyterian Church, proves not, that she was a true Church. 2. In the darkest times of Popery, God raised up some good men, and Prophets in the Popish Church, yet the Popish Church no true Church of Christ. 3. Few Sects but have had some good men among them. 4. The Presbyterians in our days shamefully are declined from the footsteps and spirit of th●se ancient good men, that were among them. 5. The Presbyterian Church guilty of treacherous practices. 6. Christian's should not make war against the Magistrate. 7. Presbyterians suffering's not pure and cleanly. 8. The Episcopal Church had its Sufferers and Martyrs also. 9 The Presbyterian Church, especially their Teachers have much bloodguiltiness upon them. 10. If the house of God under the Law, was not to be built by men of blood, far less under the Gospel. 11. GOD will not honour the Presbyterian party to build his Zion, or Gospell-Church in this Land. 12. Yet he will make use of many among them, after he hath ●●ashed them from such bloody, Anti-christian and unsound principles and practices. 13. Of this they were warned, eleven years ago, in my book, called Help in time of need, printed in the year 1665. 14. The Presbyterian Church of Scotland guilty of Apostasy and spiritual adultery, proved fully out of S. R. his Epistles. 15. S. R. his Faith uncertain, and he doubtful in his later days, concerning the Covenant, its being made an instrument of Reformation. 16. Some other testimonies of Great Presbyterian Teachers, that God had forsaken the Presbyterian Church of Scotland.  
1. But if the Author of the Postscript think to get a fame to the Presbyterian Church, because of some noted men for piety, that have been among them; It is easily answered, that they did not owe this piety to the Presbyterian Church, but to the Grace of God, which is Universal, For the Grace of God, that bringeth Salvation, hath shined in All (so Beza translates it) Tit: 2: 10, 11. and this Grace teacheth to deny ungodlyness, and worldly lusts, and to live righteously, and soberly, and godlily in this present world. And whoever in any age or place of the world joined their hearts unto this Grace, and did believe and obey its teachings, it made them good and pious men, so that they did excel others, in many good things; although by reason of the darkness and corruption of the ages and places, where they lived, the prejudice of education and custom prevailed so far, that they also were dark and ignorant in many things. Yet the Lord regarding their sincerity, winked at their ignorance in those things. And thus the Apostle Paul takes notice of some among the Gentiles in the time of Heathenism, who were a Law unto themselves, and did by Nature (to wit, the Divine Nature of the Word engrafted in them, james 1. or by their own nature, restored and repaired by the Grace of God (as Augustin expounded that place) the things contained in the Law, & such was Socrates among the Grecians, whom justin Martyr in one of his Apologys, did expressly call a Christian, and classeth him with Abraham, etc.  
2. Also all along the dark times of popery, the Lord raised up some even in the very heart of the popish Church, that excelled others in virtue and piety, and were as Lights shining in a dark place, and witnesses to the truth, some in some things and some in others; and yet even these men lived still in the Popish Church, and in too many things were carried away, and tinctured with divers corruptions, and superstitions. Of this Illyricus in his Catologus ●estium veritatis, giveth an account; And the Author of Fasciculus temporum, with divers other Historians; And particularly our countryman Alexander Petry, in his Church History from the year 600 unto the year 1600, as in the seventh Century, Gregory, called the Great: and Isidorus in the eighth Century: john Damascen, and Aponius in the ninth century: Claudius Turinensis Bishop of Turin, and Rabanus Maurus, in the tenth Century, (a very dark age.) Theophilact Archbishop of Bulgaria and Smaragdus a Benedictin Abbot in the eleventh Century: Berno and Fulbert Bishop of Carnatum in the twelfth Century: Hugo de S. Victore and Bernard of Clarevall in the thirteenth age: Gulielmus Bishop of Paris, and joachim Abbot of Calabria, in the fourteenth age or Century: Dantes Aligerius and Robertus Gallus; this Robertus Gallus was a Franciscan Friar, and had prophetical visions, which were interpreted to him, by the Spirit of God, there is a Treatise under his name, printed together with the Prophecies of Hildegardis, a Woman prophetess in the Church of Rome, of both whose Prophecies, Fox takes special notice, in his Martyrology. And in the fifteenth Century Vincentius a Venetian, who also prophesied against the Clergy, and Theodorick Urias: There was also another Theodorick Bishop of Croatia, that prophesied in this same age, that the Church of Rome should be brought to nought, and that justice which hath been shut up in darkness, shall come into Light, and the true Church shall flourish in Godliness, more than she hath done. In this age also lived john Huss, a pious and virtuous man, whom the Papists burned, as an heretic, and yet the same good Man retained divers Popish opinions.  
Now in the sixteenth century, the reformation from the grossness of Popery began by Luther, in Germany, and the Lord raised up divers other instruments, in other nations, as in France, in England and also in Scotland, and many worthy men died martyrs, and sea●ed to the truth with their blood, before the Presbyterian Reformation, yea some that were Bishops in England, died martyrs, for the truth, as Cranmer, Ridly, Latim●r.  
therefore, albeit I grant, that there hath been divers pious men, among the Presbyterians, & some who enjoyed communion with God in Spirit, and some also who had a Prophetical Spirit, and were accompanied with the power of God, in their ministry, 40 years ago, & upwards; and were made blessed instruments of God, to many souls, in that day, to whom the Lord gave signal Testimonies of his love and of his admitting them at times, unto near communion with him: among whom were chiefly, john Welsh, Robert Bruce, Davidson and Patrick Simpson, and divers others, concerning whom, the Author of the fullfilling of the Scriptures, gives an account. And I do verily believe, they were pious men, and had precious feelings of the life, and power of God, which did at times accompany them, in their ministry, whereby many souls were reached, and converted unto God. And as touching some things, related by the Author, concerning these men, I may afterwards in its due place, take notice, which will not a little make for the present testimony of the people, called Quakers. But all this will not in the least prove, that the Presbyterian Natio●all Church was the true Church of Christ, and needeth no further Reformation from many things than it will prove, that the Popish Church was the true Church of Christ, which (as I have already mentioned) had pious and virtuous men, and some of them endued with the Prophetical Spirit. Also the Episcopal English Church, in the days of Q. Ma●● had very excellent men, that were Bishops, and some of them were burned for the truth, yet thi● proveth not that the English Church was sufficiently reform, or that those called Puritans, who would not conform to her, did sin, or were guilty of Schism. And I suppose the Presbyterians will no● deny, but Luther for piety and zeal, may be compared with any of these in Scotland, and yet Luther was no Presbyterian, and the Lutherans have had since Luther, divers excellent men, of whom I ca● not forbear to mention johannes Arnd, who hath writ a more Spiritual treatise of Spritual doctrine, containing more spiritual and profitable Doctrine, than any book, that ever I could see, writ by any Presbyterian, and yet the Lutherans differr fa●● from Presbyterians. Nor should the Presbyterians in Scotland so exalt themselves, above all other Churches, because some in their Church were endued with a Prophetical Spirit, for as I have already mentioned, divers in the Popish Church had the Spirit of Prophecy, as Fox, in his Martyrology doth bear witness, & ● I must needs say, that as for Spiritual doctrine, some Mystics among the Papists, have exceeded any Presbyterian Writer, that ever I could yet see.  
And to speak freely, that one little book De imitations Christ●, said to be written, by Thomas a Kempis a Popish Monk, is really to me, a more useful book, for spiritual doctrine, than all the Presbyterian books in the world, that ever I saw; and I believe hath fewer errors in it. I except the last book, concerning the Sacrament of the Altar, because, for good reasons, it is judged not to be his, but a spurious birth of some other Writer, and it is not to be found in some of the most ancient coppies.  
This little book of Thomas a Kempis hath had an exceeding great reception among Protestants of all sorts, only some peevish, narrow-spirited Presbyterians can not endure to hear it commended, because, writ by one, that lived in the Church of Rome, in a dark time; and yet the doctrine of it excels that of their most spiritual Preachers. It is a most unreasonable thing, to cry up a faction, or party, or particular Church, because of some excellent men, that have been among them, and perhaps zealous for that way.  
3. For indeed few Professions, or Sects in Christianity, but have had some excellent men in them. The Baptists in Holland have had some, also they had faithful and zealous men, that died Martyrs, and were put to death, by Papists. And both Independents and Baptists in England, had some excellent men among them, whose labours no doubt the Lord did bless with his presence. Few hills so barren, but some exc●llent medicinal herbs grow upon them, and in their bowels there are some mines of gold and silver, and some deserts yield Diamonds, and precious stones.  
So I shall most willingly grant, there have been holy and spiritual men, in the Presbyterian Church, that have known communion with God in spirit, in a blessed measure, and were faithful in the talents given them of God▪ And I believe, their souls are entered into everlasting rest, and their memory is as a box of precious ointment, among others of the Lord● Witnesses in other professions and places of the world. And though they have been honoured by receiving signal testimonies of ●he Great Bridegroom's love, towards them, as his spouse, in re●oycing over them with singing, and frequently helped to giv● him testimonies of their endeared affection to him, ● Head, Husband, Supreme Lord and Governor; yet I altogether deny, that such high commendation doth belong to the National Presbyterian Church, in the heap, or indeed to any considerable part o● her, for they, who had any measure of true piet● among them, did certainly bear as small proportion unto the body of the Nation, as the white of the eyes, and teeth in an Ethiopian, or Black mor, doth unto the rest of his body.  
4. But alas! The Presbyterians in our days, both Teachers and People are shamefully declined from the footsteps and spirit of those ancient good men, and this generation now living is no more of the true faith and spirit of these Worthy men, than the jews, that put Christ to death, were of the faith and spirit of Abraham.  
5. But that the Presbyterian Church deserveth ●o such commendation, as this Author gives her, as ●eing so frequently helped to give him testimonies of ●er endeared affection to him, as her head, husband, supreme Lord, and Governor, we need go no ●urther to bring witnesses, to confute this, than 〈◊〉 own treacherous practices, upon every occasion, 〈◊〉 had to show her infidelity. For although she ●●yed up the Presbyterian goverenment, as being 〈◊〉 a Divine right, and the only government established by Christ in the Church, yet at two seve●ll times, the National Presbyterian Church, when prelacy was imposed by the supreme Magistrate, 〈◊〉 received it, and at lest in outward appearance, ●●atever she was in her heart, turned Prelatical; 〈◊〉 most shamefully conformed to that, which 〈◊〉 hath often called Antichristian.  
The first time was, when King james the Sixth ●ught in Prelacy, which lasted about 28 years.  
And the second time, when it was again introduced of late years, and is at this present day remaining.  
And I can not think, that the Author of the Postscript thinketh the National Church of Scotland, at this present time Presbyterian, otherwise she is a great Hypocrite, seeing she doth outwardly conform to Episcopacy: so that whereas there ar● reckoned to be in this Nation, about a thousan● Parishes, yet, so far as I can understand, or learn● there is not One parish in all the Nation, that 〈◊〉 kept itself entirely free from conformity. And it 〈◊〉 welknown, that the body of the Nation is conformed to Episcopacy, and the far greatest number● the Presbyterian Teachers, conformed also; 〈◊〉 some of them, who were zealous for presbyteri●● government, are become Bishops. And inde●● they, who have not conformed, bear little or 〈◊〉 proportion considerable to them who have: 〈◊〉 the Presbyterian Non- conformist Teachers have g●●nerally manifested base and unchristian cowardi●● in running away from their flocks, through fear suffering, and exposing them, to those, they 〈◊〉 to be Wolves, and some of them are fled beyond Sea, Others lurk in corners here and there, 〈◊〉 keep private conventicles, where many times 〈◊〉 preach Sedition against their Lawful Prince, instigation of whom, that insurrection happened 1666.  
6. And some of them have printed books, in defence of the lawfulness of making wa●r against the Suprem Magistrate, in order to re-establish the Presbyterian Government, a way flat contradictory to the nature of the Gospel, to the express commands of Christ, and also to the practice of the primitive Christians, to make any carnal or military resistance, so much as in their own defence, which lasted for hundreds of years, so that it is but of later times, that any professing the Name of Christianity, did offer to defend themselves by carnal weapons, against their Lawful Magistrates. During the ten persecutions, not so much as a shadow of any such thing, is to be found in Church history. And yet, as Tertullian gives an account, who lived in the heart of those persecutions, it was not for want of number, or strength, that they did not oppose themselves in their own defence, but only because they were Christians.  
7. And although suffering be a thing greatly commended, and also commanded under the Gospel, and is as S. R. calls it, in one of his Epistles, a great part of the Ministry, yet I know not if the Presbyterians can instance one single person of them all, since the late revolution, that have suffered, or do at present suffer, for Conscience sake, in a pure and cleanly way: I mean for matters purely Evangelical, and out of pure Conscience; for such of them, who did suffer, had not kept their hands clean, from too much encroaching upon affairs of the Stat, and power of the Magistrate, so that they had little cause to glory in those sufferings.  
8. And if the Presbyterians think, they have had any Martyrs for Presbyterian government, yet this will not commend their Church above the Episcopal, which hath had its Sufferers also, who have suffered unto death; and whose Sufferings were as much matters of Conscience unto them, as the Presbyterians was unto them. Yea the Episcopal Church glorieth, that she had one of the most religious Kings, that either than was, or had been in the world for many ages, a Martyr for her, whose life was worth many thousands of others.  
9 And in very truth, the Presbyterian Church will never be able to purge herself of the iniquity of the kill of many thousands, in the three Nations, by the occasion of a most bloody war, raised up through the instigation of the Presbyterian Teachers. I am fully persuaded of it, that the Presbyterian Church hath as much bloodguiltiness lying on her head, unwashed off, as any People, called a Church, that I know of in the world, next unto the bloody Church of Rome. And as she hath drunk the blood of many, so blood hath been given her to drink, and it is to be feared, that more will be given to her, as a just judgement from the hand of God, except she repent, and condemn that bloodthirsty spirit, that hath too much led and influenced her. And I am well assured of it, that a bloody Church is no●rue Church of Christ, for the true Church of Christ is washed by the blood of Christ, f●om all lust or desire to shed blood: Sh● can suffer her blood to be shed, for Christ; but she is white and pure from the blood of others.  
10. The Lord would not have David to build his house, because he had been a man of war, and had shed much bl●●d. O! that the Presbyterians could read the spiritual signification of this! If the house of God under the Law, was not to be built by a man of blood, (although in the shedding of the blood of the Lords enemies, he was allowed) shall the house of God under the Gospel be built by men of blood; And who have shed so much of the blood of their very Brethren, of the same profession, both as Christians and as Protestants; only differing from them, as to some small circumstances, and worldly matters? Surely Nay.  
11. And if there were no more, this one consideration might be enough, to peswad any man, that believes the Scripture testimony, and hath the least ●rue understanding of the nature of a Gospel Church, that God will never honour the Presbyterian party to build his Zion, or Gospel Church, in ●his Land: nay, from the Lord God I have seen, and do see her rejected, from having any part, or portion in this honourable work.  
12. Although I do believe, the L'ord will make use of many among that people, but it will be after he has washed them, and purged from them the spirit of blood, and of much other filthiness, by his Spirit of judgement a●d of burning, that he will make them as stones of his building. But I know it from the Lord God, by his Spirit in me, and from the same I declare it, that the Presbyterian Church▪ as such, and as holding such bloody and Antichristian, and otherways unsound principles and doctrines, shall never be honoured of the Lord, to build his true Zion in this Land; it is the Word of the Lord God in my heart, and the mouth of the Lord hath spoken it, and sealed it again and again in me; and their labouring to do such a thing, shall be but as men labouring in the fire, and like unto them, who essayed again to build Ier●cho.  
13. And this I warned them of from the Lord, about eleven years ago, in my book, called Hel● in time of Need, printed in the year 1655, whic● was a year before their insurrection in the West. Yet I most assuredly know, that the Lord will buil● unto himself a glorious Church in this Land, and therein I aggree with S. R. What he writs in divers Epistles, as Ep. 7. part 1., a dry wind upo● Scotland, but neither to fan, nor cleanse; but out of all question, when the Lord hath cut down his forest, the after-growth of Lebanon shall flourish, they shall plant vines in our mountains, and a cloud shall yet fill the Temple. Again, Ep. 55. part 1. there shall be a fair green young garden, for Christ in this Land, etc. Again Ep. 70. I believe our Lord once again shall water with his dew, the withered hill of mount Zion in Scotland, and come down, and make a new marriage again; as he did long since. (he adds) Remember our Covenant. See also Ep. 34. and 2: part Ep. 56, and 57 and part 3: Ep. 13.  
14. But what means the matter? These words of S. R. hold forth a great back sliding and apostasy of the Presbyterian Church, according to this great Seer S. R. Otherwise what neeld of a new marriage: but let us hear him express his mind more distinctly, concerning this so highly commended Presbyterian Church. part I: Ep. 34. he saith, We, woe, woe be to apostate Scotland: there is wrath, and a cup of the red wine of the wrath of God Almighty in the Lord's hand, that they shall drink, and spew, and fall, and not rise again. and part 1. Ep. 43. But this Nation hath forsaken the fountain of living Waters. And part 1. Ep. 54. This is a black day, a day of clouds and darkness, for the roof-tree of my Lord jesus his fair temple is fallen, and Christ's back is towards Scotland. and part 1. Ep: 1. yet more distinctly, My heart is 〈◊〉 indeed for my mother Church, that hath played the barlot with many lovers, her husband hath a mind to sell her, for her horrible transgressions, and heavy will the hand of the Lord he upon this back-sliding Nation. All this, and much more might be cited out of his Epistles, do prove, that S. R. had no such thoughts of the Presbyterian Ch●rch, which he calleth his mother Church, in the time he wrote those Epistles, which was at Aberdeen, the best time he ever knew, and had great nearness unto the Lord.  
15. And whatever faith S. R. had of the Lord his appearing again, to reform the Land, by the Covenant; yet we find, that in his later days, his faith was very wavering and uncertain, touching the Covenant its being made an instrument of reformation: for thus he writs, Ep. 70. part 2. I believe he comes quickly, who will remove our darkness, and will shine gloriously in the Isle of Britan, as a crowned King, either in a formally sworn Covenant, or in his own: glorious way; which I leave to the determination of his infinite Wisdom and Goodness. It seemeth he had some other way in his view, as possible, if not probable, which God would take to reform the Church, than the Covenant, (that instrument of so much blood) Hour this is certain, his faith was very uncertain about the matter now in his dying days: and he speaks not at all as any true Prophet of the Lord, in this matter. Albeit the Presbyterians generally are still so blind, and dark, that they positively judge, that the covenant will be a main thing, that God will make use of, to reform the Land, and that both Covenant and Presbytery will up again, where as S. R. is unclear in the matter.  
16. And I could tell them of one of themselves, whom they judge no less than a martyr for the cause, that published his mind in print, before his death, some years, that God had forsaken their national Church, and was not like to return to her again: and he answereth all the common reasons from Sciptur, or the Covenant, that seemed to prove, that the Lord would return unto them, and plainly showeth the weakness and invalidity of them. The book is in the hands of many which I have read, and I had it from the mouth of an honest faithful man, that he heard john Livingston, say, in prayer, Lord since Dumbar, thou hast spit in our face, and since that never looked over thy shoulder to us again. This is he, whom the Author of the Postscript, calls that great man of God, and this prayer he had in a certain family in Aberdeen. And this is that Church, that was such an apostate, and whom the Lord had so forsaken by the confession of their chief Seers, and who indeed was never a true Gospel's Church, that we the people called Quakers have forsaken, and we are resolved by God's grace never to return unto her, for the Lord hath said unto us, let them come unto you, but go not ye unto them, the Lord hath added divers, who were among them, and under that profession unto us, and will add many more, yea thousands in due time, for the Lord hath a precious seed to gather out from among them. And there are many among them, I know, who have true breathe after the Lord, and these in due time the Lord will regard, and bring them to his Zion, which he has begun to build in great glory, even in, and among the people, called in Scorn Quakers.   

SECTION V.  
1. What is said against the Presbyterian Church in general, as national and as being so guilty of persecution and blood, is not understood of all that go under that name, many among them being free of such crimes, and of a more sober Spirit and principles. 2. An Apology, why I frequently use the word [Presbyterian.] 3. Presbytery too good a name for them, unless with this addition Pseudo-Presbytery, that is Presbytery falsely so called. 4. The Presbyterian Church guilty of denying the true Christ, who would exclude him out of the very Saints. 5. The Presbyterian Church a foolish builder, and guilty of very bad and unchristian Doctrines. 6. The Presbyterian Church, although she pretend to be more for a spritual way of preaching, and worshipping, than the Papal, or Episcopal, yet upon the matter, she is not one jot more for the same, than they are, proved by divers Instances. 7. Two Questions put to the Presbyterians. 8. A list of the reviling, false acousations and railing speeches of the Author of the Postscript, against the people, called Quakers. 9 Presbyterian teachers have not that credit now with many people, as to make them believe, whatever they say, with an implicit faith, as formerly they too much had.  
1. ANd as to what I have said in general against the Presbyterian Church, as national, and as being so guilty of persecution and blood, I understand it, not of all that go under that name, for I do believe many among them are altogether free of having a hand in such things, and are of a more sober Spirit, and of more sober principles: but I understand it of a great faction and party of them, that did most prevail, and carried away many simple well-meaning people along with them, what by deceitful persuasions, and what by fears: And I know many that were so carried away, are now come to see the evil of these practices, and are resolved never to concur in, or countenance the like of them again. But especially the Presbyterian Clergy and priesthood had the main hand and stroke in these disorders, and all to uphold their kingdom, and gratify their lust, and ambition.  
2. And that I have so frequently used the word [Presbyterian] or may afterwards use it, is only for distinction's sake, because I know not how otherwise to design them, yet I am far from judging them to be true Presbyterians, or that their Classical judicatories were true Presbyteries, such as were in the primitive times.  
And therefore Presbytery is too good a name to give them, unless with this addition Pseudo-Presbyter●, that is to say, Presbytery falsely so called, seeing they have so positively denied that which gives the very life, and being, either to any true Church, or Presbytery, viz, the immediate Revelation, and 〈◊〉 teachings and leadings of the Spirit of Christ in every member; so that as of old, there were, who called themselves, jews, and Apostles and were not, so these Presbyterians call themselves true Pre●●●●erys, but are no more so, than a dead image of a man is a true man. And indeed who ever hath a true knowledge of either the Gospel, or a true Gospel's Church, will see, that with good reason, and good ground, we have forsaken the Presbyterian and national Church, and that not only because of her bad practices, but also for her bad, antichristian and unsound Doctrines in many things, she denying the real in-being and revelation of Ies●● Christ in any of her Members, or indeed in any men in those days.  
4. And although she falsely accuse us, as denying the true Christ, yet I hope to make it apparent, that she, and not we, are the deniers of him, who would exclude him out of the very Saints, and altogether confine him to some particular place: but this I intent to reserve till afterwards.  
5. Also she discovereth herself to be a very foolish builder, who maketh her foundation so narrow, and her building so wide, for no less, than the whole Nation, she would take into her building; yea all Nations, if she could. And yet the true and saving Power, and Grace of Christ jesus, which belongs to the very foundation of the Church, she ●ill only have it extended but to a small number of ●er members, and that the greatest part have neither ●eceived this Grace, nor ever shall; but are excluded inevitably from it, without their own consent, ●y Gods absolute decree, that barreth them out from 〈◊〉 possibility of Salvation, before they ever came 〈◊〉 the world. Surely this is too narrow a foundaion for so wide a building; and it is but a small ●avour to so many thousands of her members, than ●hey are not so much as under any possibility of Salvation: yea it seems they are rather the worse, than the better, for being her Church members, seeing, to the boot, they shall be more guilty of condemnation, than the Heathen, who never heard the Gospel outwardly preached, and yet neve● a whit the more near unto Salvation. These ar● sad tidings, she preacheth to her Church members Again, her most eminent Saints, she leaveth the● still in the dirt, and mire of sin, for term of life and tells them, they can never be free from sin, i● this life; but sin, and can not but sin daily, in thought word, and deed, Surely, such un-Christian Doctrines, with many more could be named, an ground enough for any man, whose eyes are true● opened to leave her, and come out of her.  
6. And though she pretend to be more for a spiritual way of preaching, and worship, than either Papists, or these, called the Episcopal; yet really upon the matter, she is not one jot more for th● same, than they are; but doth fully agree wit● them, in those principls, that in their very natur●● oppose all spiritual preaching and praying. For 〈◊〉 they say, that true Grace or ptety is not essential to 〈◊〉 Minister of Christ? She saith the same. Do the● say, that men may preach and pray, without the spe●cial and immediate move of the Spirit of God, an● while they thus preach and pray, they ought to b● heard, if having an outward call from the Church She saith the same. Do they say, that immediate calls are not needful to Preachers? She saith the same. And in a word, I know not in the least, wherein she is any more a friend to the Spirit of Christ▪ and to preaching and praying by the same, or wherein she is not fully as great an enemy, yea rather upon the matter, she is greater; for I believe there shall hardly be found any Council Provincial, or General among the Papists themselves, that have so expressly and directly denied and judged out, all new revelations and immediate teachings of the Spirit, as the Presbyterian Church have done in their assembly at Westminster: and indeed all praying by the real move of the Spirit of Christ, being once denied, and a Worship without the Spirit being set up, it is a mere circumstance, whether it be in a set form of words, yea 〈◊〉 or nay; only that which is for a set form of words and a stinted Liturgy (the Spirit being once exclud●ed by both parties) seemeth to be less sinful, and al●o less scandalous, for he that prayeth by his set ●orme, is out of all hazard to use words of nonsense ●nd blasphemy, providing the set form contain ●othing but sound words: whereas he, that prayeth only out of his imagination, (for out of what else ●oth he pray, seeing he doth not so much as pretend to ●eceive his words from the Spirit?) is really in this 〈◊〉 And it is well known, how oft some have really spoken nonsense and blasphemy, who had no 〈…〉 better guide, than their own roving imagination, when they said their prayers; and many times the people, in stead of being moved to seriousness by such prayers, were moved to laugh at the ignoran●● and folly of such Speakers: and certainly of two evils it is the lesser, to have a Liturgy or stinte● form, then to suffer such abuses, as have bee● committed by some both Presbyterian and Episcopal Preachers in their Pulpits, in their Praisers.  
7. And indeed there are two Questions I coul● never get resolved by any Presbyterian. 1. W●● their Preachers study their Sermons before hand left they should speak nonsense to the People, a●● yet study not their Prayers before hand, but 〈◊〉 them forth ex tempore? 2. Why they think Lawful to sing by a book, and yet think it unlaufull to pray by a book? And these two questi●● I leave with this Author of the Postscript to answer and shall proceed to take notice of his other 〈◊〉, wherein I intent to be more brief, ha●ing no arguments to answer, and the Author havi●● brought none against us, nor indeed any Testimo●nys to prove the Quakers guilty of any such 〈◊〉 as he accuseth them of, but spendeth most of all 〈◊〉 paper, in most horrible, bitter revile, and 〈◊〉 accusations, Some of which I shall here insert, 〈◊〉 give the Reader a trial of the bitterness of this man's spirit, and that he has not the least true ground for any such revile, in the next place I intent to show.  
8. Let us then stand still a little, a●nd hear his rai●ings, and rai●ing revile and uncharitable speeches he soameth out against us, even as a troubled Sea casteth out foam and dirt:— this abyss of all abominations, desperate Quakerism, root of bitterness, this ditch and deep pit, pernicious ways, Soul-murthering delusions, spreading contagion, equally loathsome and hateful to their Souls with 〈◊〉 bell; Satan's slime, botch of hell, pure Devilism, 〈◊〉 the dung of all these desperate, soul-destroying heresies, ● videlicent of Popery, Arminianism, Erastiamsm, ●Socinianism, Arianism, Petagianism, Familism, ●Antinomianism, Heathenism, and Atheism; 〈◊〉 shaving a special power and influence over and 〈◊〉 〈◊〉 the bodies and spirits of not a few of that monstrous 〈◊〉, dung of hell dished up with a piece of the black ●Art, peculiar to that Tribe; the very stink of hell, which cometh forth at their impure and po●●u●ed ●mouths in blasphemies against God, his Christ, his ●Spirit, his Word, his precious and pure Ordinances, 〈◊〉 purchase of the blood of Christ, and the means 〈◊〉 fellowship with the Father, and with his Son jesus ●hrist: most odious vermin, and black locusts, that 〈◊〉 crawled out of the infernal lake, or crooked upon the face of the Earth, blasphemous belchings, 〈◊〉 the very sibilation of the Old Serpent. What name or notion can be fallen upon, or found fit to unfold the nature of that doctrine, comprehensive of all these doctrines of Devils: whereby the Gospel hath been from the beginning opposed through Satan's black art and utmost malice, as if this one shape and size of enemy● to the Gospel, were gathered together and ceme●ed all the several parties, that ever Abaddon an● Apollyon commanded in his several expedition● against the Prince Michaël.  
And thus Reader I have set before thee, som● part of this Presbyterian man's Rhetoric, for●●trial, and if thou hast the least measure of true discerning, so that thy ear can try words, as 〈◊〉 mouth tasteth meat, it will be easy for thee to judge whence such bitter and unchristian revile pro●ceed, and what spirit hath taught him to utter 〈◊〉 many gross lies and slanders against an innoce● People, and none can expect that I will be at th● pains to refu●e such stuff, it containing nothing 〈◊〉 argument nor proof, that we are guilty of 〈◊〉 things, but only bare affirmations.  
9 And though in former times, the Presbyterian Teachers had such great esteem (through the great blindness, that was over the Nation) 〈◊〉 the minds of most people; that their bare saying 〈◊〉 were like Divine Oracles, yet the times are now 〈◊〉 a great measure changed, that what they say will not be believed so easily; nay will not at all be believed by thousands, unless they bring good and sufficient proof for the truth of what they say: for there is an eye opening in many in this Nation, that is seeing clearly, how these deceitful men had too great power over them, to impose upon their faith: and they are now resolved not to be so abused by them, as formerly: and therefore I am persuaded, such bare affirmations without the least shadow of a proof, will have weight with none, but such as yet give up themselves blindly and implicitly to be led by these blind guides, and for such there is no remedy, until it please the Lord to open their eyes, which is my earnest desire.   

SECTION VI.  
1. The Scriptures no warrant for peopls refusing converse with the People, called Quakers. 2. They bring no doctrine contrary to the Scriptures. 3. The Author and his Brethren guilty of horrid injustice against them, in condemning them, whom they neither know, nor their principls. 4. Many of them with a blind and mad zeal refuse all means of Information. 5. The Presbyterian Teachers in labouring to persuade people, not to converse with us, nor read our books, practise that usual policy of the Popish Church, that forbids to read Protestants books, or converse with them. 6. Many are the more moved to read them, and seek occasion of their converse. 7. Finding them grossly and falsely accused. 8. John Livingston his unchristian carriage to some of their profession at Rotterdam. 9 The people called Quakers, not Heretics, nor their principls heretical, but truly C●●●sstian and Apostolic. 10. Presbyterians in great confusion and contradiction in comparing some of themselves to the greatest Prophets, and yet denying Immediate Revelation and Spirit of Prophecy. 11. A cowardly Spirit in many of the Presbyterian Teachers. A question put to the Author of the Postscript.  
Pag 5. ad sinem. And here by the way, let me set before thee, the practice of that Great man of GOD [Master John Livingston] (of whom without vanity, or being judged to hold men's p●nsons in admiration for advantage, I fear not to say, that in the day he was taken up from us, I knew not so great an Ambassador for Christ left behind upon the Earth. O to see some, on whom this Elijah's mantle is fallen!) as a fit pattern for thy in●itation, etc.  
1. Answer: The Author of the Postscript hath been giving some persuasions, why People should deny all converse with the People, called Quakers, from the exampls of the Apostles, Paul and john, and lastly from the example of Master john Livingston, as he calls him. (behold the Presbyterians pride, that will honour one another with the title of Master, whereas when they speak of the Apostles, they give them no such titles, but bare john, Paul, Peter. But to say john Livingston, and Samuel Rutherford, withholding the proud title of Master, which Christ did expressly forbid, doth greatly offend Presbyterian ears) But first I must tell the Author of the Postscript: As to the exampls of Paul and John, the case doth no ways meet, for the people called Quakers are of the same spirit, and hold the same principls, and have the same life and conversation, which the Christians had, whom Paul and John loved, and were kindly affected unto, even as parents unto children.  
They are neither like seducing Elymas (a title more agreeable to this Author) nor like Hymeneus and Alexander, whom Paul delivered unto Satan: nor have they the least affinity with such, as John forbade the Disciples to receive into their house, or give them a friendly salutation, for such were they, who brought another doctrine unto them, than John preached. See 2 Ep: Ioh: ver: 10.  
2. Whereas the Quakers bring no other Doctrine, but the very same doctrine of Christ, which Christ himself, and both John and all the Apostles preached. And this, upon trial, we are assured by the Grace of God, that we can make good against this Author and all his Brethren; as likewise that we can prove that he and his Brethren are the men, that bring a contrary doctrine. For whereas Christ preached himself to be the Light of the world, and John preached him to be that true Light, that lighteneth every man, that cometh into the world, that all through him might believe. And the Apostle john said, This is the message, that we have heard of him, that God is Light, and in him is no darkness at all● I● we walk in the Light, as he is in the Light, we ha● fellowship one with another, etc. The Presbyterian Teachers can not endure to hear the same doctrine preached by the Quakers, and they are ready to g●ash with their very teeth at us, when we preach GOD to be the LIGHT, and CHRIST to be that TRUE LIGHT, that enlighteneth EVERY Man, that cometh into the World. And both Christ and the Apostles preached God and Christ in men, as well as Christ his coming in the flesh, or God made manifest in flesh, in that prepared body, which was crucified at jerusalem, and afterwards raised up again, and glorified. And this same doctrine the Quakers preach, whereas the Presbyterians are no● for Christ his being in a true and real sense no not in the very Saints.  
3. Surely this Author and his brethren have committed an horrid injustice against the people called, Quakers, in condemning them, whom neither he nor his brethren do know, nor what principls they hold, whereas they believe lying reports, that malicious men have invented against that people, and there is a mind in them, that is too ready to give ear to such lies, and foment yea augment them.  
4. And yet I have really such charity to this man and many of his brethren, that it is through ignorance that they thus condemn us, and speak evil of us, and therefore is their sin the more pardonable, were it not that with a blind and mad zeal, they refuse all means of information, whereby to be instructed, either what we are, or what principles we hold, otherwise it were impossible they could be so ignorant concerning us, as really they are; for thousands in this land know that we are not guilty of these horrid things, which this man layeth to our charge.  
5. And certainly this is a great sin in them, and near bordering with that sin that shall never be forgiven, that they refuse to be informed of us, and are willingly ignorant themselves, and seek by all means to keep people in ignorance concerning us, that they may not converse with us, nor read our books, an usual policy of the Popish Antichristian Church, who cry out against all dissenters from them, as damnable Heretics, not to be conversed with, nor their books to be read, upon pain of the Pope's curse, and surely those groundless threa●● of these Presbyterian priests, have as small weight with ingenuons people, and their curses or excommunications we value as little, as the Popes; being both from one Spirit, and we know the more the● curse, the Lord will the more bless us, as we are faithful in our Testimony to him.  
6. And it is observable, that the more these me● disswad people from reading our books, and conversing with us, many have been the more moved to read them, and seek occasion of our converse, who upon an impartial search, have found that we have been most grossly abused, and belied by these men.  
7. Which hath raised in them a love to us, and an indignation against those men's deceit, who did so injuriously and basely traduce us, and thus also by degrees, their understandings have been opened▪ and their hearts inclined by the Lord to join with us in the same Testimony.  
8. Now as concerning john Livingston, whose exemple this Author commendeth to be imitated, who, when a certain per●on of that Profession, being his former acquaintance, came in love to visit him, and also to give him true information concerning that people, if there had been place in him to receive it, did in a most rude, and Unchristian way, refuse him access into his house, yet having nothing justly wherewith to charge him, and when he inquired of him, what was the reason of his carrying so towards him, he told him, that he had joined with a people, that held blasphemous principles; and when he again inquired, what these blasphemous principles were, he would not give an instance in one particular; but found fault with him for speaking the plain Scripture language of Thee and Thou, which Christ and the Apostles used to one person▪ and of this rencontre B. F. a merchant in Rotterdam, and I myself were both eye and ear-witnesses, then present in company with the said person, and it is a certain truth, that this was the first time that john Livingston spoke with the said person, after he was of that profession, and yet he rejected him, plain contrary to the Apostle, (upon supposition that he had been an heretic, as he was not) an heretic, after the first and second admonition reject. And wherein also he dealt contrary to many of his own brethren, who have judged it their duty to speak with such, and confer with us, and the Apostle willed that in meekness we should instruct them, that oppose themselves, if peradventure God may give them repentance.  
9 But our great defence is, that we are not Heretics, nor our principles heretical, but truly Christian and Apostolic, and it is the height of injustice to condemn us, before we get a fair hearing and opportunity, as often as need is, to clear our selus; which neither this Author, nor I. L. have ever given us. And therefore I leave it with all sober people to consider whether this practice of I. L. doth not more resemble the Pope, who forbids to converse with Protestants, or read their books, as being in his sense damnable Heretics, then either Paul or john, or Christ who often reasoned with the Srciber and Pharisees his greatest enemies, and Paul disputed with the jews, and Greek Philosophers, that opposed themselves to the truth, and bid reject none▪ but such as were self-codemned, which neither 〈◊〉 Author nor I. L. could justly say of any, called: Quaker.  
10. And here again, I cannot cease to wonder how this Author cryeth up john Livingston, and giveth him no less tittle, then if he were another Elijah, while he falleth out into such an exclamation, ● (saith he) to see some, on whom this Elijahs mantle is fallen, & c! Which words plainly import, that I. L. was a Prophet and had the same Spirit of Prophecy, that Eli●ah had, which is enough to make a man's teeth to water, to perceive their pride and insolency on the one hand, and there confusion and self-contradiction on the other, while they plainly teach, as I have already observed, that the Spirit of Prophesy and immediate revelation, and teachings of the Spirit are generally ceased, since the Apostles days; as for I. L. himself, whatever he was in former times, sure I am, in his latter days he was much in the dark, otherwise he could not have so mistaken and misjudged us, as he hath done, if his habitation had been in the Light, he would have seen and known better what we had been. But to pass this, it doth not a little discover him to have been but a weak and cowardly man, that at the mere will and command of men, went over sea and subscribed his sentence of banishment with his own hand, as others likewise did, which the Author of Ius Populi doth plainly acknowledge. I challenge the Author of the Postscript to show me, where any of the true Prophets of God, or Ambassadors of Christ did such a thing, surely this was no Prophetical act, but rather a renuncing of all true obedience unto God, not only to desert his ●lock, but promise never to return to them, nor to his native country on pain of death, without leave of men. Now put the case that God had commanded him by immediate revelation, or given him an immediate message to return, as he had wont to give immediate messages to Elijah, did he not here bind himself up not to go, or else to make himself a transgressor, guilty of death by his own hand-writting? And if it ●e said, there are no such immediate messages to be expected in our days; then for shame let them forbear comparing him to Elijah, or telling us of I. L. 〈◊〉 mantle.  
11. Surely it appears to me, his mantle was ● cowardly Spirit, which hath fallen upon many of them, that they are run away from their ●locks, for they were not sent prisoners over sea, but went away to shun greater sufferings, and I. L. in his letter, to his parishioners a little before his death, is so ingenuons as to confess, he failed in his duty in not bearing a faithful Testimony before them who sentenced him, and yet I find not that he ever mended this fault, although he lived many years afterwards; however he is now before his Judge, and far be it from me, to conclude he has not found mer●y with God, nor should I have meddled with him, if the great injustice of the Author of the Postscript had not constrained me, and put me on a necessity so to do.  
But what if the Author of the Postscript knew no● so great an Ambassador left behind upon Earth? Surely there are many greater and more true Ambassadors then ever he knew, and how did he know that he was a true Ambassador, I suppose he wi●● not deny his words to imply that I. L. was a very holy man.  
12. Now I ask him how doth he know this, what is his rule in this case? Not the Scripture; for it 〈◊〉 nothing of such a man, and as for the marks of true holiness, how doth he know that they wer●●eally applicable to him, seeing an 〈◊〉 go ●he length of all outwards, and he can not know ●he inwards of a man without immediate revelation, ●ndowning the Spirit to be the rule contrary to the Confession of faith, and Catechism that say. The Scripture is the only rule, and immediate revelation 〈◊〉 ceased.   

SECTION. VII.  
1. An Account of all the particulars, upon which the Author of the Postscript layeth the whole stress of his accusations against us, being eight in number. 2. The first accusation false. 3. We own Christ to be true and perfect God, and true and perfect man. 4. His Godhead is not his manhood, yet the man Christ, is God, by reason of the most wonderful union betwixt the two Natures. 5. The Christian Quakers free of the errors of Socinians, Manichees, Apollinarians, Nestorians, and other Heretics Concerning Christ. 6. The second accusation a mere quibble about the invented words of man's wisdom, but the truth of the mystery is owned by the Quakers. 7. Father, Word, (or Sun) and Ho●y Ghost, are three, otherways then in mere union, operation, or manifestion towards us only, but not three substances. 8. Divers judged pious and learned men of the Ancients denied and disputed against 3. hypostases, and 3. persons, as Jerom and Augustin. 9 The third accusation a quibble, and false upon the matter. 10. Christ is a singular man. 11. Whatever excellency other men have, the heavenly Man Christ jesus hath the same, and more also. 12. The man Christ jesus hath a substantial dignity, and excellency above all men in his manhood Nature. 13. The Christian Quakers, esteem more highly of the manhood of Christ Ies●●, than either Presbyterians or Papists.  
PAg. 9 to wards the beginning. And yet every Article of this, that they may for ever destroy the foundations of salvation, is by them oppugned and subverted; They putting a false Christ in stead of the true jesus the Son of David, our only saviour, denying Christ to be the second person of the Trinity; denying Christ to be a singular person, denying jesus the Sun of Mary, to be the alone true Christ, but affirming Christ to be a common sort of thing, to be found in every man as it was in the Son of Mary, even the common Light to be found in the mind of every man in the world, affirming jesus, the true Christ, the Sun of Mary, to be only an ordinary vessel, which containeth this Light, as the Spirit of every other 〈◊〉 man doth, and so not only pulling down our exalted Prince from his throne of glory but putting their false Prophets in his place clothing them with the glory of his proper titeles, as being Christ, as well as he, because containing the some Light with his?  
1. Answer. Because the Author of the Postscript layeth the whole stre●s of all his accusations, upon what he doth here lay down, as the principls of the people, called Quakers, and for which (as supposing all these to be truly alleged, which ye● are extremely false,) he goeth on at an high rate in divers whole pages, both before and after these words of his already mentioned, alleging that we deny all the Articles of the Christian ●aith, strike at name & thing of Christian religion, thus robing us of the whole Gospel, and turning us over into pure Heathenism, shuts us out eternally from all access unto God, and makes our salvation for ever simply impossible.  
Therefore I have found it sit to set down, word by word, these his particular charges, which are the alone foundation of his whole discourse. And although it may suffice to any sober man, simply to deny these charges as applicable to us, who are called Quakers, and to inform the ignorant that they are a mere bundle of lies and falsehoods upon the matter; and that this is enough 〈◊〉 overturn the foundation of his discourse, and consequently the discourse itself, that is built on it, seeing he doth not bring the least proof for what he allegeth against us, from the words or writings of any of that people, but mere blind suppositions and false consequences, which do no ways follow from our principle, yet for the further satisfaction of the sober inquirer ● intent God willing, and assisting me by his grace, to go through every one of these particulars, and in the simplicity and nakedness of truth, to give●●●ithfull account and declaration of our faith, touching every particular, which are eight in number The first whereof is, that we put a false Christ in ste●● of the true jesus, the Sun of David, one only 〈◊〉.  
2. This is a false accusation, for we acknowled● no other Christ, but the one only and true Chri●● jesus, the Sun of David, our only saviour.  
3. And that the soundness and truth of our fait● may appear, in this particular, let the reader kno● that we do most faithfully believe and acknowled● Jesus Christ to be true and perfect God, and true and perfect man.  
4. And that the nature and substance of his Godhead is not the nature and substance of his Manhood, his Manhood is not his Godhead, 〈◊〉 his Godhead his Manhood yet the Man 〈◊〉 God▪ by reason o● that most wonderful union 〈◊〉 the two natures: so that, as the soul and body of a man, are but one man, by reason of 〈◊〉 union, that is betwixt them, although the soul be not the body, nor the body the ●oule: in like manner, but in a more wonderful sort, the Godhead and Manhood of Christ are but one Christ without any confusion or transmutation of the Godhead into the Manhood, or of the Manhood into the Godhead. And the Godhead of Christ is not any inferior divinity, or deity, but the very same Godhead of the Father; so that Christ, as God, is equal with the Father, and one and the same God with him, of one nature and substance. Again the Manhood of Christ is a true and perfect Manhood, so that Christ as man hath a true and real soul distinct from the Godhead, yet forever united with the same, in a most immediate and wonderful manner of which union, no other soul or Spirit of men, or angels, ever were, or shall be partakers. As also he hath a true and real body, so that whatever per●fection, the Manhood of any other man hath, the Man Christ hath the same, and that much greater and more excellent, as may be afterwards shown.  
5. And thus the soundness and truth of our faith may appear, concerning the Lord Jesus Christ our ●lone faviour where we agree with all that are 〈◊〉 and in the faith, against the Socinians who deny 〈◊〉 true Godhead of Christ, and who also deny that Christ was before Mary: whereas we believe that Christ was, and is, before all, the First and the 〈◊〉.  
As also against them who deny the true and real manhood of Christ some denying him to have a true and real body of the Virgin Mary, but only fantastical, as is said of the Manichees: ot●ers denying him to have a true & real soul, affirming that the naked Godhead took flesh and suffered in that flesh, which is said to be the heresy of Apollinarius: as also against them, who affirm upon the matter, tha● there are two Christ's, and two Sons of God, as if the eternal Word or Logos were the one Christ and Son of God, and the man jesus, borne of the Virgi● Mary, the other Christ and Son of God, which i● said to be the heresy of Nestorius; whereas the eternal Word and Man Jesus, are not two Christ's, no● two Sons of God, but one and the same; subsisting in two natures, as the soul and body are one man according to what is already said, which example 〈◊〉 soul and body, the Ancients have much used to explain this great Mystery, as also they have used another, to wit, of a red hot iron, the fire in the 〈◊〉 answering to the Godhead or eternal Word, an● the iron itself burning and shining by the virtue an● power of the fire in it answering to the Manhood 〈◊〉 Christ, both which examples I judge to be useful and pertinent, yet falling exceeding short of th● Mystery itself, which is so great that is passeth● 〈◊〉 understanding of men and Angels.  
The second particular is, that we deny Christ 〈◊〉 be the second person of the Trinity.  
6. This is a mere quibble about the invented words of man's wisdom, which we deny, albeit the truth of the thing itself we deny not, but faithfully believe, to wit, that Christ as God, is the second of the Three, that bear record in heaven, which three are, the Father, the Word, and the Spirit, and these three are One, as john declared, and we believe that these three, that bear record in heaven, are not three distinct natures and substances, but the one in nature and substance: not three Gods, but One, only God: not having three understading, three wills, or three powers, but one only understanding, one only will, and one only power.  
7. Yet they are three, otherwise then in mere name, operation, or manifestation towards us only, being distinct in their relative modes or properties, so that the Father is not the Word, nor is the Word or Son the Father [although he be our Father] nor is the Spirit that proceeds from the Father and the Son, either the Father, or the Son, the Father is uncreated and unbegotten, the Son or Word from everlasting is uncreated and yet begotten of the Father, the Spirit is neither created nor begotten, but proceedeth from the Father and the Son, from everlasting, the Father did not become flesh, nor was born, and crucified and rose, but the Son or Word, & yet the Father is in the Son & the Son in the Father, & the Spirit that proceedeth from them, is & was in them and with them from everlasting, and is unto everlasting, and whatever the Father doth, the Word and Spirit do the same, being one, as in nature, so in operation. This Father doth all things by the Word, and the Father and the word do all things by the Spirit, and yet as they are distinct in the manner, or modes of being, so also in the manner or modes of operation. As the Father is first in the manner of his being so is he first in the manner of operation, as the Son is second in the manner of his being, so is he second in the manner of operation, and as the Spirit is third in the manner of his being, so is he third in the manner of operation. Yet this priority is not a priority of time, but of order, for they were three before time, even from everlasting, and they all cooperat and work together. And thus it may appear, that we are sound in the faith, as touching this great mystery, and that we differr not in the matter, or thing itself, but only as to the manner of expression, which they themselves grant, is not by words divinely inspired, as namely a Trinity of persons, or three distinct persons. Christ and the Apostles, who declared of this mystery, expressed it not in these terms, of three distinct persons, nor are these words recorded in Scriptures, therefore we are not bound to express our faith in these unscriptural terms, which the holy Ghost hath not taught, nor indeed is there any need of those terms, three distinct persons, but rather they darken then explain the mystery, which have occasioned, not only some of the vulgar, but even some of them, called the learned, to err grossly in their conceptions about the mystery itself, as if the Father, the Word, and the Spirit, were really three distinct substances, each having a distinct understanding, will and power, and as if the word or Son were inferior in nature to the Father, and the Father greater than the Son, as Origen is thought by some to have taught, and as some do now teach, and such although they affirm, that the Word and the Spirit are distinct substances from the Father, and that the Father is greater than they, yet they do not acknowledge, that the Word and Spirit are created, or that they have their being from the Father, by way of creation, but only by way of emanation, and they affirm, that the Father is only the most high God, and the Word and Spirit inferior unto him, as being God only by participation from, and union with the Father, and thus they think to defend themselves, as not being guilty of the Arian heresy, whereas it was a branch of the Arian heresy, to say, that the Son or Word was not equal unto the Father.  
But whither or not they be guilty of the Arian heresy, sure I am they are in an error occasioned in great part, by these unsound and unscriptural terms of three Persons in the Trinity, for persons signify substances, and not the modes or properties of one Substance.  
8. And it is well known, that these words of Three Persons, and 3 Hypostases have made great contention in former times, and divers, judged to be pious and learned men, have denied them, and disputed against them, as namely Jerome against three hypostases, and Augustin disputeth solidely, lib. 5. & 7. de Trinitate, that the words [Three Persons] are not properly applicable to the Mystery itself; although he doth not know, what other names to give them: and surely it is too great presumption and curiosity in any men, to dive further into this mystery, than what God hath pleased to reveal, or to give names unto it, which the Lord hath not given. And yet it is more presumption, and smelleth rankly of a persecuting spirit, to impose upon others these words, which the Spirit of God hath not taught, nor left upon record in the Scripture; and yet, because we do not own these words of man's wisdom and spirit, to cry out against us, as blasphemers, and as denying the true Christ: whereas we believe in, and do own the true Christ, according both to his Godhead and Manhood, more according to the Truth, and Testimony of the Scripture, than our accusers do, as I hope in its due place to show.  
The Third Particular, whereof he accuseth us, is, that we deny Christ to be a singular Person.  
9 But this is another quibble, like unto the former; for I ask him, What doth he mean by the word [Person] whether the Godhead, or both united? If he place the personality upon the Godhead, it resolveth into the second particular already cleared; but the Word, or Godhead of Christ is not properly a person, but an invisible Power and Life: if he place it upon the Manhood as united with the Godhead, this is contrary to their own doctrine, who teach, that the Word did assume the nature of Man, but not the person, otherwise he would be two persons, and thus they distinguish the personality from the nature of man: but this is a most foolish, and groundless distinction, that they have borrowed from the Popish Schoolmen. The Scripture telleth us nothing of this nicety, yet we do acknowledge the person of Christ.  
10. And if by Person they understand his manhood, or the man Christ jesus, we believe that Christ is man, and a singular man, that is to say, he is not two, or many men, but one only man: as also he is singular for the excellency of his nature, even as Man.  
11. So that, whatever excellency any other man▪ hath in his nature, Christ hath the same, and also far greater, and more excellent in his, who is the heavenly Man, or Lord from heaven, the second Adam, that is a quickening Spirit, whereas other men, in comparison of him, yea Adam the first Man, is but of the Earth, Earthly. So that, as far as the most high heavens do excel the base and low Earth, so far doth Christ even as Man, excel all other men, and that not only in accidents, as the Popish schoolmen, and the Presbyterian Teachers, following them, do teach: but in nature and Substance. And therefore, as the Heavens do influence the Earth, and make it fruitful, by the virtue, that proceedeth therefrom, so the heavenly Man Christ jesus doth influence all other men, by his Light and Life, that they may be fruitful in holiness, and righteousuess: and who remain unfruitful, it is not for want of the Life and Spirit of the Heavenly Man, as not influencing them, but because that by unbelief they harden their hearts against his Heavenly breathe and influences. And this distinction betwixt the very nature of the Soul and Spirit of Christ as man, and that of the souls of all other men, is clearly held forth by Paul, according to the wisdom given him of God, that whereas the Soul of any other, as namely the Soul of Adam, was made a living Soul, the second Adam is a quickening Spirit, who quickens both the Souls and bodies of other men, who in faith receive his quickening life and Spirit: and whatever virtue the Souls of any other holy men have to quicken others, they have it not of themselves, nor yet immediately of God the Father, but they derive it from the heavenly man, or second Adam Christ Jesus, who hath it immediately of the Father, who is the Mediator between God and Man, even the Man Christ Iesu●.  
12. And this doth manifestly hold forth a substantial dignity and excellency in the nature of the Man Christ Jesus, even as a man, above the nature of all other men and Angels, which the Papists and Presbyterian Teachers do both deny.  
13. And thus it may appear, how much more we do esteem of the Manhood of Christ jesus, than either Papists or Presbyterians.   

SECTION VIII.  
1. The fourth accusation is false, for we own no other jesus Christ, but him who was born of the Virgin Mary. 2. He was the true Christ of God before. 3. That the man Christ jesus was from the beginning. 4. Some Scriptures brought and opened to prove this, as Eph: 3: 9▪ Joh: 6: 38. 1 Cor: 15: 47, 48. Joh: 3: 13. Eph: 4: 9 1 Cor: 10: 3, 4. the same proved from 1 Tim: 2: 5. and 1 Cor: 11: 3. 5. Christ was anointed from the beginning, Prov: 8: 23. Psal: 2: 6. 6. The Man Christ before Abraham and John the Baptist. 7. Some more Scriptures opened, as Psal. 110: 34. Amos 2: 13. Heb. 6: 6. Rev: 11: 18. And some more Scriptures opened out of the Old Testament, to prove that the Man Christ was from the beginning, as Gen. 32: 24. Gen. 19: 24. 8. That the outward flesh and blood is not properly the Man, but the Soul or inward man. 9 More Scriptures opened out of the Old Testament, as Ezek. 1: 26, 27. Dan. 7: 9 10. Christ his Soul and heavenly flesh and blood from the beginning. 11. The Soul, Life, or Spirit of the Heavenly Man doth as far extend as his heavenly flesh and blood, even to all the Saints. 12. Though they have not the centre or root of his Soul and Life in them, but only a measure, ray or emanation of it. 13. The Scripture no where saith that Christ did take his Soul, but only his outward flesh of the Virgin, and so according to the flesh he was only the Son of Mary, David and Abraham by virtue of his outward conception and birth.  
The fourth Particular, whereof he accuseth us, is, that we deny jesus the Son of Mary, to be the alone true Christ.  
1. This is a false accusation; We own no other Jesus Christ, but him, that was born of the Virgin Mary, who, as concerning the flesh is the Son of Mary, and the Son of David, and the Seed of Abraham.  
2. And yet he was the true Christ of God, before he took flesh, and before he was the Son of Mary, or David, or of Abraham: for his being born of the Virgin Mary made him not to be Christ, as if he had not been Christ before, But he was Christ before, even from the beginning, as I shall prove clearly out of Scripture, Eph. 3: 9 it is said expressly, that God created all things by jesus Christ. Now if all things were created by Jesus Christ, than Jesus Christ was before all things; for the cause is always before the effect, at least in order of nature. But to this they object, that by jesus Christ is meant the Word only in this place, whereas the Word only is not properly the Christ, but the Word as clothed with the Manhood, or the Man as united with the Word. And so I answer, that the Word only is not properly the Christ without the Manhood; but it is the Word made Flesh, or made Man, And therefore seeing the Apostle by the Spirit of God hath declared that all things were created by Jesus Christ, and that Jesus Christ signifieth properly the Word made Flesh, or made Man, it is clear, that according unto the Apostle, the Word was mad flesh or Man, even from the beginning.  
3. And this will yet more appear, by comparing this place with other places of Scripture, as joh. 6: 38. For I came down from heaven, not to do mine own will, but the will of him that sent me. Now Christ spoke this, not simply as the Word or as God, but as Man; for as God he had no will of his own distinct from the will of the Father, for the Father and the Word have but one only will: whereas the Man, or Manhood of Christ hath indeed a distinct will, which yet is always in union with the will of the Father. And seeing Christ spoke this as Man, it is clear from his own words, that as Man, he came down from heaven, and was Man before he descended to take part of our flesh in the Virgin's womb, and therefore Paul calleth him the Second Adam, the Lord from heaven, and that heavenly Man 1 Cor: 15: 47, 48. Also it is clear, that Christ himself speaketh in the 6 of john of his flesh and blood, that did come down from heaven, whereof men must eat and drink, to the end that they may live by Christ john 6: 51. I am that living bread, which came down from heaven, If any man eat of this bread, he shall live for ever. And the bread that I will give is my flesh. Now many understood not that saying in that day (as many at this day do not understand it) for they thought he had spoken of Earthly flesh and blood, and therefore they were offended, and▪ said, How can this man give 〈◊〉 his flesh and blood to eat? Whereas Jesus understood it of his heavenly flesh and blood: therefore he said unto them, Doth this offend you? What if ye shall see the Son of Man ascend up where he was before? So that Christ was the Son of Man, before he descended, that is to say, true Man; for Son of man is a Syriack phrase signifying man. Compare with this, john 3: 13. No man ascendeth up to heaven, but he that came down from heaven, the Son of man which is in heaven; see also Eph: 4: 9, 10. Now in that he ascended, what is it but that he also descended into the lowest parts of the Earth? He that descended is the same that ascended far above all heavens, that he might fill all things. And this will yet further appear, if we shall consider what Paul writes of this mystery, 1 Cor. 10: 3, 4. that the Fathers [to wit, the people of Israel] (long before Christ came outwardly in the flesh) did all eat the same spiritual meat, and did all drink the same spiritual drink, for they drank of the Spiritual Rock that followed them, and that Rock was Christ. Nor can it be said that it must be understood figuratively, to wit, the Rock signified Christ; for we read no where in the Scripture of any Rock that followed the people in the wilderness as outwardly, that was a figure or type of Christ; but Christ himself was that Rock that followed them. And certainly if the Saints, before Christ came outwardly in the flesh, had ●ot eat of the flesh of Christ, and drunk of his blood, they could not have had life by him: but they had life by him, and therefore they did eat his flesh and drink his blood. And therefore Christ had flesh and blood, to wit, heavenly and spiritual, even from the beginning, on which the Saints in all ages did feed, even from the beginning, such as Adam and Evah, Abel, Henoch, Noah, Abraham, etc. And seeing Christ had flesh & blood from the beginning, he was man from the beginning; for as God simply, he can not have flesh and blood, For God is a Spirit; therefore it is the flesh and blood of Christ as he is Man or the Son of Man, as Christ said unless ye eat the flesh of the Son of man, etc.  
4. All which prove effectually that the Man Christ Jesus was from the beginning, and if the man Christ Jesus had not been from the beginning, it would follow that the Church all along from the beginning, had wanted a Mediator and Head, for it is the Man Christ Jesus united with the Godhead of the Logos, that is the Mediator betwixt God and man, as Paul declared 1 Tim. 2: 5. and the Head of every man is Christ, and the head of Christ is God. By Christ, Paul in this place 1 Cor. 11: 3. understandeth the Man Christ, which he placeth as a middle between God and men: so that God is the head of every man. But it is most absurd to suppose; that the Church and Saints all along, until Christ came outwardly in flesh, wanted a Mediator and Intercessor, or that they wanted a head; for even as the natural body can not live without its head, so nor can the Church, which is the body of Christ, live without its head, which is the Man Christ Jesus.  
5. But let us descend more particularly into particular places of the Old Testament, and we shall see the same truth confirmed abundantly, Prov. 8: 23. I was anointed from the age, from the beginning, so the words should be translated, the Hebrew word nissakti signifieth anointed, and is so rendered by Buxtorf in his Lexicon, and also by the English Bible Psal. 2: 6. in the margin, I have anointed my King upon my holy hill of Zion; the Hebrew root is the same in both places, and both places are to be understood of Christ, as is generally confessed.  
6. Now Christ signifieth Anointed, and it is the Man Christ that is Anointed with the Holy Spirit, and not the Word or Logos, which is God himself, for the Godhead anoints not the Godhead, but it is the Godhead that doth anoint the Manhood of Christ, which Manhood hath been Anointed from the beginning, and therefore the Man Christ hath been from the beginning, who is Gods Anointed King, and the Head of his Church in all Ages, the First and the Last, even the firstborn of every creature, who said to the Jews, Before Abraham was I am: and it was the Man Christ that said this to the Jews: and of him John the Baptist thus declared, john 1: 30. there cometh after me a man that is preferred unto me, for he was before me, and this was the man Christ of whom he spoke. Again let us consider Psal. 110: 1, 3, 4. The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool. and ver. 3. from the womb before the morningstar I have begotten thee, so the Septuagint and Vulgar Latin, which doth little differ from the Hebrew itself in this place. And vers. 4. Thou art a Priest forever after the order of Melchizedek. Now that Christ as man is here understood, and not simply the Logos or Word, I prove, First, because here are two Lords, The Lord said unto my Lord, the Father speaking unto the Man Christ, for indeed the Man Christ is a distinct Lord from the Father, as he is a distinct Being and Substance, as Man; and as Man he is a Lord and King, who said All power in Heaven and Earth is given me of my Father: but the Word simply considere● is not a distinct Lord from the Father, because not a distinct Being or Substance. Secondly, it is the Man Christ that is God's high Priest, and not the Word barely considered, for a Priest is one that prayeth unto God for the People, and mediats o● intercedes betwixt God and them; but the Word barely considered can not do this, because he is no● a distinct Substance or Being from the Father▪ whereas the Man Christ is a distinct Being, although not divided or separated from him: and if he be ● Priest forever, then from the beginning, and consequently Man from the beginning, according to which the Apostle said jesus Christ the same yesterday, to day and forever. Yesterday, that is, from the beginning; to day, that is, at present; and for ever, that is, in all time and ages to come. This is the promised Seed, which God promised to our Parents after the fall, and actually gave unto them, even the Seed of the Woman, that should bruise the head of the Serpent. And therefore though the outward coming of the Man Christ was deferred according to his outward birth in the flesh, for many ages, yet from the beginning this Heavenly Man the promised Seed did inwardly come into the hearts of those that believed in him, and bruised the head of the Serpent, and destroyed him that had the power ●f death, that is the Devil, the stronger man entering 〈◊〉 house, and dispossessing the strong man, and casting 〈◊〉 out. And thus Christ is the Lamb that was slain ●rom the foundation of the World, namely in that 〈◊〉 the beginning, even as soon as our first Parent's 〈◊〉, the measure of the Life of the Lamb which 〈◊〉 in our first Parents in the innocent state, came as 〈◊〉 were to be slain in them by transgression, and to ●ndergoe sore and deep sufferings by reason of 〈◊〉 sin, even as the Seed Christ complained by the prophet Amos 3: 13. Behold I am pressed under you 〈◊〉 cart is pressed that is full of sheaus: this must 〈◊〉 be understood of the Life of Christ as Man, for as God he can not suffer, nor be slain; whereas the Life of Christ as man, is capable of suffering, and being crucified as unto us, (although that Life still live in itself unto God) namely, that Seed or measure of it graffed or imprinted in us, according to which the Apostle declareth, that they who fall away from Christ, do crucify again to themselves the Son of God, Heb. 6: 6. And john saw that after Christ was outwardly crucified at jerusalem, he should be again crucified in spiritual Sodom and Egypt, whic● is the Apostate Church, Rev. 11: 8. And 〈◊〉 hath he been crucified by the Wicked, even fro● the beginning, and hath lived in all Saints, as 〈◊〉 before he came in the flesh, as to his outward birt● as since. So that as Paul said I live yet not I, but 〈◊〉 that liveth in me▪ The same could Abraham 〈◊〉 Moses and all the Prophets say, that Christ the Heavenly Man and Second Adam lived in them, 〈◊〉 they lived by his living in them, as he said to 〈◊〉 Disciples because I live, therefore shall ye live 〈◊〉 But Christ as he is God liveth in all, and is altogether uncapable of the least suffering; and although as Man he may and doth suffer, yet in due time 〈◊〉 suffering Life will prevail, and be raised up over 〈◊〉 its Suffering in all men, where it suffers by 〈◊〉 of sin; to the everlasting comfort of them that 〈◊〉 in him, and obey him; but to the everlasti● torment of them that do not believe in him, 〈◊〉 give obedience unto him.  
7. But yet more particularly to prove, that the Man Christ was from the beginning, see Gen. 32: 24. Now when jacob was left alone, there wrestled a man with him unto the breaking of the day: and that this was Christ, is clear from Hosea. 12: 4. For it was such a man, as was also the LORD GOD of Hosts, to whom he prayed and made supplication; whom Hosea calleth also the Angel. See also Gen. 18. where the Man Christ appeared unto Abraham with two Angels, that are called men, ver. 2. (for Angels are a sort of Heavenly Men) and one of these three men Abraham prayed unto, and therefore it was the Man Christ, who after he had talked with Abraham ascended, and did afterwards destroy Sodom and Gomorrah with fire and brimstone. And Gen. 19: 24. it is said The Lord reigned from the Lord fire and brimstone: therefore this was no other man, or Angel, but the Heavenly Man Christ Jesus, who at divers times appeared unto the Fathers in the true form of a Man, yea even unto Kiug Nebuchadnezar together with the three children in the fiery furnace; and although it is commonly supposed, that it was only God that appeared thus, in a fantastical form and shape of a man, and not that it was really the Man Christ Jesus: yet this is by no means to be granted, otherwise we should give away the cause to the Manichees, and such who affirm that Christ was never a real and true Man, even when born of the Virgin Mary and crucified 〈◊〉 the cross, but only that it was a phantasm or fantastical appearance of man. For indeed, seeing he 〈◊〉 called as really Man, before his outward birth in the flesh, as afterwards, we have as good cause to believe him to be true and real Man, before his outward birth 〈◊〉 in the flesh, as after.  
8. For it is not the outward flesh and blood that is the Man (otherwise the Saints that have pu● off the outward body, should cease to be men, 〈◊〉 Christ should have ceased to be Man, betwixt 〈◊〉 death and his resurrection) but it is the Soul or inward Man that dwelleth in the outward flesh or ●ody that is the Man most properly, such as Christ 〈◊〉 even from the beginning.  
9 And this was the Man, even Christ, who● Ezekiel saw in his vision upon the throne above 〈◊〉 firmament, Ezek. 1: 26, 27. and whom 〈◊〉 saw, Dan. 7: 9 and this was long before his outward birth in the flesh, and was as real a vision of the Man Christ Jesus, as that which John ●ad, Rev. 1: from ver. 13 to 19 And this same Man the Lord Jesus Christ Isaiah did see, Isa. 6. sitting upon his heavenly Throne, so that his train or skirts filled the Temple. The same also appeared unto Adam▪ Gen. 3: 8, 9, 10. nor will it prove that he whom Ezekiel saw; was not the real Man Christ Jesus, because it is said that he saw as the similitude of a man, for even when Christ came outwardly in the flesh, he is said to be found in fashion or likeness as a Man, and yet he was a true Man, and did truly and really partake of our flesh and blood by his outward birth.  
10. Yet before this, even from the beginning, he was the heavenly Man, and had his Soul and Heavenly flesh and blood, by which he reached unto the Saints in all ages, and did refresh and feed them unto eternal Life. And forasmuch as he gave them of his flesh and blood from heaven, he also gave them of his Life or Spirit, as he is the Heavenly Man, or Second Adam.  
11. For the Life or Spirit of the Second Adam doth extend, as far, as his heavenly flesh and blood. And thus the Word was made Flesh even from the beginning, and dwelled in us, as in all Ages; and they beheld his glory, as the glory of the onely-Begotten of the Father, full of Grace and Truth, yet he dwelleth not only in the Saints, but also without them, in himself, and did so from the beginning.  
12. For the Saints can not contain Christ, even as Man; they only partake of some measure or ray, or emanation of him, they have not the Centre or spring of his Soul and Life in them, but only an emanation or stream of it: the Centre and Spring itself was for most part in heaven, until it descended and clothed itself with the likeness of our 〈◊〉 flesh in the Virgin's womb.  
13. And ●herefore let all the Scriptures be searched, and it shall not be found that Christ became Man and took to himself the Soul of Man, at his conception in the womb of the Virgin Mary; but only that he took flesh, and was the Son of Mary, David and Abraham according to the flesh: but according to his Heavenly Nature, even as man, he was the Son of God, and was the Father and Lord of all the Faithful in all Ages, therefore David in spirit called him LORD, whose Name is Wonderful Counsellor, the Mighty God, the Everlasting Father, and Prince of Peace.   

SECTION. IX.  
1. That Christ is in every man, yea in every Creature in a true sense proved from Scripture. 2. That it derogats no more from the honour of Christ then from the honour of God the Father that he is in all things. 3. Christ in the saints, proved from Scripture. 4. Yea in all men, even the wicked, proved from Scripture. 5. The Godhead properly doth not suffer in men but the soul or life of jesus Christ the heavenly man. 6. More Scripture to prove that Christ suffers in the wicked as Heb. 6. 6. Rev. 11. 8. 7. Paul preached Christ in the Corinthians and Galatians when unbelievers proved from 1 Cor. 2. 2. Gal. 1. 3. Eph. 3. 8. 1. Tim. 3. 16. 8. If Christ be in the Saints he must be in all men, proved from a most convincing reason, that otherways he would be divided from himself and in discontinued places. 9 Christ is otherways in all men then in the other inferior creatures in regard of his operations. 10. And otherwise in the Saints, then in other men, not only in regard of operation but also in regard of union and communion. 11. How Christ is, and yet is not, in unbelievers in different respects, cleared by two manifest examples. 12. Christ is otherwise in the outward body and temple that suffered at Jerusalem then in the Saints. 13. The Saint's union with God is but mediate through the heavenly man Christ whereas the union of Christ with God is immediate. 14. The Saints not Christ, but Christians, and receive all things from God by the Heavenly Man Christ jesus: 15. How Christ hath given eternal life to all flesh or all mankind according to John 17. 2. which place of Scripture is falsely translated in our English Bible.  
THe fifth Particular whereof he accuseth us is, that we affirm Christ to be a common sort of thing, to be found in every man, as it was in the Son of Mary, even the common Light to be found in the mind of every man in the world.  
1. Answer. That Christ is in every man, yea in every creature, we do boldly affirm, conform to the Scripture, which saith, all things were created by him, even jesus Christ the incarmate Word, or Word made flesh, and therefore he is in all things: and as john said, he was in the world and the world was made by him; for indeed it is impossible that the maker can be separated from the thing that is made, I say; according to the Scripture that seeing all creatures were made by jesus Christ, therefore he is in them all, even as God is in all, giving them [and upholding them] their beings, and ministering unto every thing, what is needful and fit, for it.  
2. Doth it any more derogat from the honour and glory of Christ, that he is in all, than it derogats from the honour and glory of God the Father, who is in all, and through all, blessed in himself for ever more. For as God is a pure being and life, that nothing can defile, even so is Christ Jesus, an incorruptible and incontaminable life and being, & as God is Light, so Christ is Light, a Light that shineth every where, even in the darkness, as john declared, but the darkness cannot comprehend it, nor can the darkness obscure and darken it, only it can and doth obscure and darken the eyes, of them who are in darkness, that they cannot see nor behold the glory of the Light. But more particularly to come to the matter in hand, I shall first prove from Scripture, that Christ is in the Saints; and secondly both from Scripture and good reason, that is grounded on Scripture, that he is in all men, in a true sense; yea in all creatures. And thirdly I shall show that in regard of his operations, he is otherwise in men, then in the other creatures of an inferior degree. And fourthly that he is otherwise in the Saints, then in other men, and that not only in regard of operation, but also in regard of union and communion. And five, that he is otherwise in the vessel or temple, that suffered on the Cross at jerusalem, and is now glorified in heaven, than he is in any, or in all of the Saints, or in any other creatures whatsoever howsoever excellent.  
3. As to the first that Christ is in the Saints, see joh. 6: 56. he that eateth my flesh and drinketh my blood, dwelleth in me and I in him, see also john 17. 23. I in them and thou in me etc. see again, Rom. 8. 10. And if Christ be in you the body is dead, Eph. 3. 17. That Christ may dwell in your hearts by faith, Collos. 1. 27. Christ in you the hope of glory, 2 Cor. 13. 3. Seeing that ye seek a proof of Christ speaking in me, and verse 5. know ye not your own siluiss, how that jesus Christ is in you, unless ye be reprobates. Many more Scriptures may be brought, but these shall suffice to show that Christ is in the Saints, and Christ is God's anointed King, Priest, and Prophet, and therefore by Christ is not to be understood the Word simply considered, as in God, but the incarnate or engrafted Word, or the Word made flesh that dwelleth in the Saints, joh. 1. 14. for the Word simply considered as in God, is not the anointed, but the annointer, whereas Christ is Gods anointed.  
4. Secondly that Christ is in all men, even in the wicked, see Amos 2. 13. Behold I am pressed under you, as a Cart is pressed that is full of sheaves. This cannot be understood of God, or the Word simply considered, that cannot be pressed or suffer any grief but it is well understood of the incarnate, or engrafted Word, to wit, the precious Seed of the life of Christ in us. that is exceeding tender and is capable of grief, and suffering, by men's sins. Psal. 95. 10. Forty years long was I grieved in this generation, Isajah 63. 9, 10. In all their affliction, he was afflicted, and the Angel of his presence saved them, in his love and in his pity he redeemed them, and he bore them and carried them all the days of old, but they rebelled and vexed his holy Spirit etc.  
5. This is the holy Spirit of the heavenly man Christ jesus, or the engrafted or incarnate Word, that is capable of grief and suffering, whereas the Godhead is not capable of any suffering or grief, for all suffering and grief is a finite and temporal thing, whereas nothing can be in God but that which is infinite and eternal, otherwise God would not be in all respects, an infinite being which is absurd.  
6. See again. Hebr. 6. 6. They who fall away from Christ are said to crucify to themselves the Son of God afresh. Now they could not crucify him, if he were not in them, because he was not outwardly present with them, in his body of flesh: so that they could not crucify him outwardly: and Rev. 11. 8. our Lord is said to be crucified in Spiritual Sodom and Egypt, that is, the Apostate Church, Babylon, the Mother of fornications.  
7. And when Paul first preached to the Corinthians, and Galathians, in the time of their heathenism; he preached Christ crucified in them, see 1 Cor. 2. 1. Gal. 3. 1. The Words in both places according to the Greek, are crucified in you: And it was a great part of the mystery that Paul preached unto the Gentiles, to wit, Christ in the Gentiles, which Satan and his ministers laboured to hide and obscure, as they do at this present, but Christ and his Ministers labour to make known. See Collos. 1. 27. To whom God would make known, what is the riches of the glory of this Mystery in the Gentiles. And Eph. 1. 8. he preached the unsearchable riches of Christ in the Gentiles. And 1 Tim. 3. 16. God manifest in the flesh preached in the Gentiles, so the Greek in all these places, but the Translators of the Bible, not understanding this so blessed & comfortable a truth, have translated these places, among, and not in, whereas if Christ was among them, he was also in them, seeing he was not outwardly present among them, in his body of flesh.  
8. And seeing that both they who are not Saints, as well as they who are Saints, are created by Jesus Christ, he must needs be as really in the one, as in the other. Also seeing the Saints & the wicked in this world, walk up and down together, and are scattered, among one another, good and sound reason teacheth us, that if Christ be in the Saints, he must needs be in all men, yea in all this world, through which the Saints are scattered, otherwise Christ would be divided from himself, and be discontinued, and in discontinued places, which is impossible, as all men of sound reason must needs acknowledge.  
9 Thirdly, all though Christ be in all the creatures, yet he is otherwise in all men, then in the others creatures, that are of an inferior degree, unto mankind, in regard of operation, because he exerteth or putteth forth, more noble operations, in and upon men, then in other creatures, men having immortal souls that are more noble principles and subjects of operation, than the inferior creatures have, so that all men, even the worst of men are capable of knowing and enjoying the blessed life of Christ, which the in●erior creatures are not, and that which hinders them from this knowledge and enjoyment, is not the want of capacity▪ as it is in the other creatures, out sin, and especially the sin of unbelief; that they will not come unto him, who is come unto them, that they may have life, as he complained against the jews.  
10. Fourthly, Christ is otherwise in the Saints, then in other men, and that not only in regard of operation, but also in regard of union and communion, for the Saints are joined unto him by living bonds, as the branches are unto the vine, and as the living members of the body are unto the head, and they are one Spirit, 1 Cor. 6. 17. Eph. 4. 15, 16. joh. 15. 5. joh. 17. 23. Also they have communion, both with the Father and the Son, Christ Jesus, 1 Joh. 1. 3. and one with another in him, 1 Joh. 1. 7. and Christ dwelleth in the hearts of the Saints by Faith, Eph. 3. 17. And he is form in them, Gal. 4. 19 So that they are his mother who bring him forth, by a Spiritual and divine birth, Matth. 12. 49. And thus the Church brought him forth, long after he was outwardly born, and crucified, and rose and ascended, Revel. 12. 5. And she brought forth a manchild who was to rule all Nations with a rod of iron, this is the hidden man of the heart, 1. Pet. 3. 4. which 〈◊〉 the heavenly ornament, not only of all good Wom●n, but of all the Saints, whom they do put on, Rom. 13. 14. who is the new man, Eph 24. And the heavenly man, or Lord from heaven, 1 Cor. 15. 47, 48. So that having eat his flesh and drunk his blood, they are members of his body, of his flesh, and of his bones, Eph. 5. 30. whereas all other men, who are not Saints, they have no union nor communion with Christ, and he dwelleth not in them by faith, he is not form in them, nor revealed, as he is in the Saints, as Paul declared he was in him, at his conversion, Gal. 1. 18. and then he preached him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gentiles, to the end that he might be revealed in them, as he was in him, and thus the being of Christ in the Saints, is after a more special presence, than he is in others, whose understandings are darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart. Eph. 4. 18. And here observe, that he doth not say, because that the life of God is not in them, but because of their blindness and ignorance they were alienated and estranged from it, being past feeling: so that once they had a feeling of this Life, and therefore it was in them, which Life is C●rist.  
11. Now because that Christ is not in Vnbeliever● according to that special presence and revelation, as he is in the Saints and Believers; but is hid and unrevealed in them, therefore it is that sometimes Christ is said not to be in them, even as we commonly say, in a cloudy and dark night, when no Stars appear in the air or Firmament, that they are not in it, whereas they are in it, even then, but they do not appear in it as when the air is clear. For Christ the Light shineth in the darkness, although the darkness comprehends him not, and this is the night state. But when men believe, he is said to rise ●n them, and therefore he was in them before, but 〈◊〉 arisen, even as the Sun is in the Firmament at ●●dnight as well as at midday, but the dark shadow of the Earth hinders us from its Light: and ●hus the darkness of the Earthly mind hinders the ●oul of the Unbeliever to see the Sun of righteousness, who reacheth through all, and is in all, Col. 〈◊〉 11. and is that true Light that enlighteneth every ●an that cometh into the world, Joh. 1: 9  
12. Fifthly: Christ Jesus he is otherwise in the 〈◊〉, than he was, and is, in that vessel and temple 〈◊〉 suffered at jerusalem, and is now glorified in 〈◊〉 Heavens; for the Saints have not the Heavenly 〈◊〉 Christ Jesus, as it were, centrally and original●●● them, the Spring and Centre of his Soul, Life. 〈◊〉 Light is not in their vessels, but only in that 〈◊〉 which was born of the Virgin Mary: they 〈◊〉 enjoy of his Life and Light, as it proceeds 〈◊〉 him by way of emanation and participation. 〈◊〉 that although the true Light be both in him, and 〈◊〉; yet it is otherwise in him then in us, as the 〈◊〉 of the Sun is otherwise in the body of the Sun, 〈◊〉 it is in other bodies into which it emanates: and 〈◊〉 Life is otherwise in the Principal part or parts 〈◊〉 the Natural bodies, then as it is in the other Mem●●●. And both these exampls have been used by 〈◊〉 Ancients, to shadow forth this great Mystery 〈◊〉 they also are used in the Scripture itself, which calleth him the Head of the Body, and the Sun of Righteousness; and it pleased the Father that in him all fullness should dwell, and out of his fullness we all receive and Grace for Grace, for in him dwelleth all the fullness of the Godhead bodily, see Coloss. 1: 19 and 2: 9 and Joh. 1: 16. So that in all things he hath the pre-eminence, as the Apostle declared. And look, as the sap or moisture and living virtue is otherwise in the Root and Stock of the Tree, than it is in the Branches, although i● be really also in the branches: even thus it is as concerning Christ and the Saints, he is the Vine, they are the Branches, he is the Root that beareth them, and sendeth forth his Life continually into them, to make the● fruitful; that they may bear living fruits of Life. Now he is the Root and Vine (into which the Saints are grafted) not simply as the Word, but as the Word Incarnate, and as dwelling in that most pure and most Wonderful Vessel, that suffered at jerusalem.  
13. For because the fullness dwelled in him, and that he was immediately and most intimatly united with the Godhead, so as no men no● Angels are, but only the Man jesus, he is only the true Christ. And because he it is alone, who in an immediate way, and originally, is Gods Anointed, who hath anointed him with his Holy Spirit; and all other men▪ even the most holy, but mediately united with God through him, and mediately by and through him receiving the Anointing or Holy Spirit, therefore all other holy men are not Christ, but Christians, not being immediately anointed of the Father, but by the means of jesus Christ.  
14. Nor are they otherwise partakers of the Anointing, or of the Holy Ghost, but as they are partakers of Christ. And this the Name Christian doth plainly import, for it is a derivative name from Christ, holding forth that as we derive our name from him, so also we derive from him whatever Light or Life, Grace or Heavenly Virtus we do enjoy: The Father first giveth it unto him, and he (even the Man Christ Jesus, that was born of the Virgin Mary, the Son of David and Abraham according to the Flesh) doth give it unto us.  
15. He it is, by whom Grace and Truth cometh unto Mankind, he it is to whom the Father hath gi●en power over all flesh (as he himself declared, joh. 17: 2.) that whatever the Father hath given to ●im, he may give to them eternal life: for so the 〈◊〉 are according to the Greek, and so both ●rias Montanus, and the vulgar Latin and Dutch Translation render them. So that Christ hath given 〈◊〉 all flesh, that is, All mankind, eternal Life; even 〈◊〉 hath received it of the Father, not that all 〈◊〉 do enjoy or possess eternal Life, but yet the Seed or Principle of it is put in them, which is the Light of his Son Christ jesus that lighteth every man that cometh into the World, and thereby All men may have Life (as Christ himself said, I am come that ye may have Life) and if they have it not, it is not because they can not, but because they will not have it; for it is really tendered unto them by Christ Jesus, who, on this account, is the Saviour of all men, but especially of them that believe.   

SECTION X.  
1. All true Christians do worship the Man Christ Jesus. 2. True Believers worshipped him upo● Earth in the days of his flesh. 3. The Wisemen from the East worshipped the child Jesus, but not Mary, thereby condemning the gross idolatry of the church of Rome. 4. Many exampls out of Scripture to prove they worshipped the Man Chri●● Jesus. 5. Some Presbyterians have taught tha● the Man Christ Jesus was not to be worshipped, to the great dishonour of the Christian Religion 6. The Christian Quakers falsely accused that 〈◊〉 do not pray to the Man jesus Christ. 7. We ofte● expressly mention the names JESUS CHRIST in our prayers, and when we do not mention these names, yet praying by the move of his Life 〈◊〉 Spirit, we pray always unto Christ jesus, who● the heavenly Man and God over all blessed for ever. 8. In what sort of expressions I have heard some of our Friends pray to Christ in our Meetings, and which I have also used in prayer to my great comfort. 9 That because all true Christians do worship the Man Christ jesus, he, to wit, the Heavenly Man must needs be really present in and among them, in their meetings, and consequently every where; but this is not meant of his external person. 10. Who pray unto the Man Christ and do not believe him to be present, are real Idolaters, as this Author of the Postscript. 11. That distinction refuted, that he is present as God, not as Man. 12. That the Man Christ heareth our prayers, proveth that he is present every where. 13. That distinction refuted that the Man Christ jesus knoweth our prayers and thoughts not by immediate perception, but by having them revealed to him by the Godhead, which is the Popish evasion for worshipping Saints and Angels. 14. Some places of Scripture opened, as Heb. 4: 15, 16. Psal. 18. 9, 10. 15. That Christ did immediately kow the thoughts of men, proved from divers Scriptures. 16. Omnipercipiency of the Soul of Christ proveth him as man to be Omnipresent.  
1. ANd for these causes it is, that all true Christians do worship the Man Christ Jesus, and pray unto him, as they do unto the Father: so that he is a true and proper object of Divine adoration, as is the Father, yea it is in and through him that we can only in a true and acceptable way worship the Father, and call upon him.  
2. And even in the days of his flesh, they who saw his glory, and did truly know what he was, did both believe in him and pray unto him, and he bid his Disciples believe in him, Ye believe in God, believe also in me, said he, that is, in me, the Man Christ Jesus whom God hath sent.  
3. And seeing we are to believe in him, we are also to call upon him, for that which is the proper object of true Faith, is also the proper object of true Divine adoration, as accordingly we find, that they who had true faith in him, in the days of his flesh did also worship him and pray unto him, as the Wise men that came from the East did worship him, even when he was an Infant, Matth. 2: 11. And when they were come into the house, they saw the young Child with Mary his mother, and fell down and worshipped him. And here observe, it is not said, they worshipped Mary his mother, no: they were more wise, although they did know that she was blessed above all Women, yet they did also know that she was not an object of Divine worship, as Christ was. Surely these men, although commonly accounted Heathens, had more sound understanding then all the wise men, so called, of the Popish Church, who worship Mary the mother of Jesus, and pray unto her, as they do also unto other Saints, which is gross idolatry. Again see Matth. 8: 2. And behold there came a Leper, and worshipped him, saying, Lord if thou wilt thou canst make me clean, and this was the Man Jesus.  
4. And many such examples are to be found in Scripture of those that worshipped him in the days of his flesh, see Matth. 9: 18. and 14: 33. and 15: 25. And after his Resurrection the Disciples both Men and Women did worship him, see Matth. 28. 9 17. as no doubt they did so before and after his Ascension the Disciples did call upon him, see Act. 7: 59 And they stoned Stephen, calling and saying, Lord jesus receive my Spirit. and Act. 9: 21. the Disciples are said to be they that call on this Name, to wit, JESUS; and Paul saluteth the Corinthians thus, 1 Cor. 1: 3. Grace be unto you and peace from God our Father, and from our Lord jesus Christ: and ver. 2. unto the Church of God which is at Corinth, to them that are sanctified in Christ jesus called Saints, with all that in every place call upon the Name of jesus Christ our Lord, both theirs and ●urs. And it is the will and command of the Father that at the Name of jesus every knee should ●ow, and every tongue confess to the glory of God the Father. So that whatever honour or worship is given to the Man Christ Jesus, it redounds to the Father. He that honours the Son, honours the Father, and he that honours not the Son, honours not the Father. And Rev. 5: 11, 12, 13, 14. All the Saints and Angels and every creature are brought in not only worshipping the Father, but the Lamb, that was slain, and this is the Man Christ jesus, or Word incarnate; for the Word or Logos simply considered never was nor can be slain. All which Scriptures and many more that could be mentioned, prove clearly that the Saints did worship the Man Christ Jesus, and did pray unto him. And they who believe not this doctrine, are more blind, than the poor blind man Bartimeus, who when jesus of Nazareth passed by, saw him with the eyes of his Soul to be the Christ of God, and prayed unto him, saying, jesus thou Son of David have mercy upon me; Mark 10: 46, 47. Also the Canaanitish woman, that was not a Jew, but in the Jews account an Heathen, she believed in him with a great and marvellous faith, and also prayed unto him; and when he seemed to have refused her, yet she continued in prayer, saying Lord help me.  
5. I have been the more full and express in this Particular, for three weighty reasons.  
First. Because I know that divers Presbyteria● Teachers in this Nation have openly professed, and some have taught it in the Pulpit, that Christ as Mediator, or the Man Christ, is not to be worshipped, or prayed unto, which occasioned a great contention in their Synods and Presbyteries in some places, of late years; to the great dishonour of the Christian Religion, and of that Worthy Name, whereby we are called.  
6. Secondly: Because that some have ignorantly accused us, that we did not pray to the Man jesus, nor call upon the Father in the Name of jesus Christ; which is a gross calumny.  
7. For many times have I both heard others, and also I myself have called upon that Blessed Name, expressly naming the words JESUS CHRIST; although when we express not these words, yet if we pray by the moving of his Life and Spirit, we pray in the Name of Jesus, and also to Jesus the Heavenly Man, that is glorified with that glory he had with the Father before the world was.  
8. Yea I have heard expressly such petitions put up in our Prayers, at our Meetings, unto Christ as Jesus, Son of David have mercy upon us, O thou Blessed Lord jesus, that wert crucified, and died for our sins, and shed thy precious blood for us, be gracious unto us. Thou that in the days of thy flesh wert tempted of Satan, afflicted, bore our sins on the cross, felt our infirmities, and wert touched with them. O thou our Merciful High Priest, whose tender bowels of compassion are not more straitened since thy Ascension, but rather more enlarged, and whose love and kindness is the same towards thy Servants in our days, as it was of old; help us, and strengthen us: and by the power of thy Divine Life and Spirit raise us up over all tentations, and endue us with a measure of the same patience and resignation that dwel● so fully in thee, and which thou didst so abundantly manifest in all thy sufferings, in the days of thy flesh. Thou art the same that thou wert, thy heart is the same towards thy Servants, as when thou wert outwardly present with them in the flesh. Thou art our Advocate and Mediator in Heaven with the Father: our Merciful High Priest, who is not untouched with the feeling of our infirmities. Thou, even Thou, Blessed jesus, thou knowest our most secret desires and breathe, which we offer up unto thee, in the enabling of thy blessed Life and Spirit, that thou mayest present them unto thy Father and our Father, that in thee, we may be accepted, and our services also, and for thy sake our defects and short come, our sins and transgressions that we have committed, may be forgiven us. These and such like expressions frequently used by us in prayer, both in secret, and also in public, in our Assemblies, plainly demonstrate, that we worship and pray unto the Mediator betwixt God and Man, the Man Christ Jesus, the anointed King, Priest and Prophet of his People, who also is God over all bessed forever. For he is that Mighty One, upon whom the Father hath laid help, so that although the Father himself loveth us, and is most willing and ready to help us in all our necessities, yet we can no otherways receive his help, but as it comes to us by the conveyance of the Man Christ Jesus, our alone Mediator.  
9 Thirdly: My third reason, (which is mainly for my present purpose, and which alone is enough to conclude) is, because it demonstrats this great & blessed Truth, to wit; that the Man Christ Jesus is really present in and among us [and consequently every where) I do not mean by his external or outward person, for that is ascended into Heaven, but in virtue of his Divine Life and Spirit, or Soul extended into us in his Divine Seed and Body, which is his Heavenly flesh and blood, wherewith he feedeth the Souls of them that believe in him. I say Our worshipping the Man Jesus and praying unto him, doth plainly demonstrate, that he is really present in and among us, and with us, as his Name Immanuel doth signify, not only as God, but as Man; for it were a most absurd thing to worship an object that is altogether absent, as the Manhood of Christ is, according unto these Presbyterian Teachers. We know how the Prophet Elijah mocked Baal's worshippers with a Godly zeal and indignation, on this account, as supposing him in their account as an absent God. Cry aloud, said he, for perhaps he is asleep, or hath taken a journey. As for us God forbid that we should worship an absent Christ, or call upon a Saviour to help us, in whom we do not believe as really present.  
10. Sure I am they who pray unto him, and yet do not believe him to be present, and have not some sense of his presence, are real Idolaters; for they pretend to worship an object, which wanteth a property altogether essential to an object of Divine worship, that is, real presence.  
11. Nor is it enough for them to say, he is present as God, but not as man, for if the Man be not present, he is not to be worshipped, and if he be to be worshipped, as most certainly he is, than he is present, for this is one of the great motives of worship and prayer, that he whom we worship and call upon, is present to help us, as David called him ● present help in time of trouble: and we are commanded to come and worship before his presence.  
12. But again, Our praying to the Man Jesus doth imply, that he doth really hear our Prayers, and is really sensible and perceptive of them, and that not only when we use vocal prayers, but also when we pray only in our most secret thoughts. Now it is impossible that he could hear us, and be sensible of our prayers, and especially of our thoughts, if he were not immediately present in us, and with us; For, to say that his Godhead doth reveal our prayers and thoughts unto the Manhood, doth no wise answer the strength of this reason; for hearing and perception, are immediate acts of the soul, and reach unto the objects immediately, or the objects unto them, but what is made known by revelation simply, doth not so reach, and that cannot be properly called hearing our prayers, or being sensible of them. As suppose that God should reveal immediately to a man, in Persia, or China, that I am praying here at such a distance, that man could not be said, to hear me praying or be sensible of the very breathe of my soul, as when the Lord revealed to Ananias, that Saul, who after was called Paul, did pray, yet who will say that Ananias heard Paul pray at that time?  
Surely this is such a slender and deceitful evasion & answer, as the Papists use commonly to give, when we bring this reason against their praying unto Saints and Angels, to wit, that they do not, nor cannot, hear our prayers every where, because they are not every where present nor can be, because of their limited capacity, they tell us, that they read ou● prayers, in the mirror or looking glass of the Deity, or have them revealed unto them immediately by God, which answer the Protestants, most deservedly reject, for that is not properly to hear.  
14. And indeed none is fit to be a Mediator, but he that immediately heareth our prayers, and hath a sense of the breathe and yearning of our souls towards God, and is touched with the feeling of our infirmities, as Christ jesus our high Priest really is, for [said the Apostle Hebr. 4. 15, 16.] we have not ●n high Priest, which cannot be touchea with the feeling of our infirmities, but was in all points tempted like 〈…〉, yet without sin, let us therefore come boldly unto the 〈◊〉 of grace, that we may obtain 〈◊〉, and find grace to help in time of need. Here observe, how he makes this the reason, why we should come 〈◊〉 ●nto the throne of grace, even because 〈◊〉 have an high Priest, that is not of so A damantine a nature, nor yet so remo●e from us, as that he cannot be touched with the feeling of our infirmities, and therefore he hath a real feeling of them, which is more 〈…〉 the Prophet's mantle fell, and this was a figure of this great mystery, for Christ the greatest of all Prophets, when he ascended, he let fall his mantle upon his disciples, to wit, a plenteous emanation of his spiritual and divine Body and Life, the proper vehicles and conduit of the Holy Ghost, and of God himself, so that they came to be wonderfully endued with the Holy Ghost, and indeed that which Jesus Christ hath left with us of his Divine Body, and Life, is God's Throne of Grace, or Heavenly Throne, on which God sitteth, and to which we have access, while we are here upon Earth, that is of the same nature with that above, and one entire being with it, the Altar, the mercy seat. The Cherub on which God rideth, as it is Psal. 18. 9, 10. He bowed the heavens also and came down, and darkness was under his feet, and he road upon a Cherub, 〈◊〉 did flee, yea he did flee upon the Spirit▪ so the Hebrew. This Cherub is the Man Christ jesus, the heavenly rays of whose Spirit, Light and Life, are his wings, on which the most glorious and most High God doth ride, and bring speedy deliverance to his afflicted Saints, in all ages. And Christ also is 〈◊〉 heavens that God boweth, to wit, the Heavenly Man, that most willingly boweth, and obey●●● the Father's commands in all things, who is the Man of God's right hand, by whom he doth all things 〈◊〉 heaven and Earth, he bel●g his most immediate and most universal instrument, and organ of operation, in all things, in heaven or Earth, or under the Earth, and therefore to him must every 〈◊〉 bow, whether in heaven, or earth or below the earth.  
15. But I shall more particularly prove that 〈◊〉 Man Jesus, even in the days of his flesh, did kno● the thoughts of men, from express testimonies 〈◊〉 Scripture. Math. 12. 25. and jesus knew their thought see also Luk. 6. 8. and John 2. 24, 25. But 〈◊〉 did not commit himself unto them, because he 〈◊〉 all men, and needed not that any should testify 〈◊〉 Man, for he knew what was in man. And sure●● John understood this of Christ, as man, for he 〈◊〉 here speaking of the Man Christ, even Jesus 〈◊〉 was borne of Mary, but to say that he knew 〈◊〉 thoughts, not immediately, but by revelation, 〈◊〉 to contradict the express words of this Scripture which saith that he needed not that any should testify●● man, & so needed not divine revelation to know 〈◊〉 thoughts or hearts of men. And Peter said unto 〈◊〉 Man Christ Jesus, Lord thou that knowest all 〈◊〉 knowest that I love thee: all which prove that 〈◊〉 Man Christ jesus, to wit, his soul hath a real 〈◊〉, and is really omnipercipient and 〈◊〉, of all things, present and past, if not of 〈◊〉 things to come, for as things to come he may 〈◊〉 know them by divine revelation from his Father but he cannot properly be percipient of them, 〈◊〉 sense & perception require always a present object.  
16. And if Christ as Man be omnipercipient, he is also omnipresent, not only because omnipercipiency is as great, or rather a greater propriety and privilege, but also because omnipercipiency doth really imply and involve in it, omnipresence; for how that which is so altogether absent from us, can be sensible of our affairs and thoughts, is altogether unconceivable, and puts our understanding as much upon the rack as the Popish doctrine of transubstantiation, and the Lutheran of Consubstantiation, whereas in the way as I have expressed it, the thing ●s easy to be understood.   

SECTION. XI.  
1. An objection answered that I seem to agree with the Lutheran doctrine, of the ubiquity of the Man Christ. 2. That the external Person and body of Christ is not every where, nor his Soul wholly in every place, by a certain multiplication of ubications, as the Lutherans commonly, but falsely teach. 3. The Centre, Spring or Fountain of his Soul, Life or Spirit, as he is the Heavenly Man, is only in that body that was crucified outwardly at Jerusalem, and is now glorified in the Heavens. 4. And is extended unto us by way of emanation. 5. Some examples given to illustrat this Truth. 6. As we agree with Luther in the general, so we differ from him in the particular manner of the ubiquity of the Man Christ jesus, which in their way is inexplicable and repugnant to Scripture 〈◊〉 the certain instincts and dictates of Reason, but 〈◊〉 our way most rational and agreeable to Scripture. 7. The great comfort of this Doctrine, that we ha●● the Man Christ jesus so near unto us in virtue of his Divine Life and Soul in his Divine Seed an● Body extended unto us. 8. That the most glor●●ous Angels can not see God, but in the Man 〈◊〉 jesus; to wit, in his Spirit, Life and Light revealed in them. 9 How the words of Jame● concerning the Word Engrafted, are to be understood: and the words of John concerning the Wor● made Flesh. 10. That Scripture Heb. 9: 1● opened. 11. A Saying of Hermes Trismegist●● concerning God his being a Circle, whose Centre is every where, and is no where circumscribed. 12. The Man Christ jesus a real a● proper middle betwixt God and us.  
ANd if it be objected, that I seem to agreed with the Lutheran doctrine, as concerning the ubiquity of the Man Christ.  
1. I answer, that I do indeed agree wit● them in the general; but differ from them as to 〈◊〉 manner in great and weighty circumstances. For they say, the external person & body of Christ that suffered on the Cross, is every where, even the whole in every place.  
2. I say Nay: his external Person is arisen, and ascended, and is not here; as the Angel said, sur●●exit, non est hîc, he is risen, he is not here: meaning his outward body, for that was it they were seeking; and it is impossible that one and the same 〈◊〉 body can be in many places, at once. 2. They say, the whole Soul of Christ is in every 〈◊〉, and in every thing, not by an extension, but a ●ertain multiplication of its ubication; but this is as ●●possible and unconceivable as the former.  
3. But I say, The whole Soul or Spirit of Christ ●not in every place, nor in every man; for the ●enter and Spring or Fountain of it is only in that ●ody that was crucified on the Cross at Jerusalem, ●nd is now ascended and glorified in Heaven; which remains the same in Substance, that it was on ●arth, although it be wonderfully changed as to the 〈◊〉 and manner of its being: it being no more a ●ody of flesh, blood and bones, but a pure, ethereal 〈◊〉 heavenly body, like unto which the bodies of the ●aints are to be at the resurrection. For Earth●● and Heavenly are not so differing, but that re●aining one in Substance: they may be changed ●e into another, so that as one and the same 〈◊〉 Soul may by the operation of the Mighty Power of God, be changed, so as to be made heavenly and pure; even so one and the same Earthly body may by the same Power be made Heavenly, and thus in different respects they are one and the same, and yet not the same: one in Substance, and not one, but another, in the manner of being.  
4. And the Centre or Spring of Christ's Soul remaining in that glorified body, it extends its precious Life Spirit and Light into the Saints, and 〈◊〉 some manner into all men.  
5. Even as the Light of the Sun, that is centra●●● in the body of the Sun, and yet emanats and 〈◊〉 forth its Light in most abundant streams and rays●● to all the world. And as the Soul of any ordin●●● man hath its centre in one principal part of the body, as some think the Head, but others the Hea● and sendeth forth its Life and vital Rays into 〈◊〉 whole body, and therefore the Soul is sensible● whatever affects any part or member in the who●● body. Even thus our blessed Lord and Saviour ●●sus Christ is sensible of whatever affects or moves 〈◊〉 Church, which is also his body, by the real 〈◊〉 of his Divine Life, Soul and Spirit in the Divi●● Seed extended into the same.  
6. And thus indeed as we agree with Luther an● his followers in the general, so we differ from the● as to the particular manner and way of the real pr●●sence and ubiquity of the Manhood of Christ, 〈◊〉 in their way is inexplicable, and repugnant to the most certain instincts and dictates of Reason, that God has endued us with, as Rational creatures. Whereas the way as I have expressed it, is most rational, and will be found to be most true and solid, by all, that shall seriously ponder the matter, and weigh the reasons and arguments I have given for it, and may yet further give from Testimonies of Scripture, and experience of the Saints; that no reason can contradict, but doth highly favour.  
7. And surely it is no less a comfortable, than 〈◊〉 is a true doctrine, that we have the Man jesus Christ 〈◊〉 near unto us, in virtue of his Divine Life and Soul, in his Divine Seed and Body extended into us: and thus he is the Incarnate Word, or Word made flesh, ●welling in our flesh, and is made like unto us; for as we are flesh, so he is flesh also, but of a more excellent make or creation. And thus he is the Bridegroom and Husband of our Souls, to whom we may approach, and whom we may kiss and embrace, and handle with the hands of our Soul, and whose glory we may behold; even the glory of the Word made flesh, and dwelling in us. Whereas the glory of the Word as it was in God, before it became flesh, or clothed itself with the heavenly Manhood, no eye of Angel or Saint ever could or can behold: for the Glory of the Word simply considered, in God, out of the Manhood of Christ, is God himself, without any middle or Mediator.  
8. And this none hath ever seen, or can see, no not the most glorious Angels; but it is the Word made flesh, or God made manifest in flesh, to wit, in the Heavenly Flesh or Manhood of Christ, that is the alone proper and adequat object of the contemplation and enjoyment of the most glorious Angels as well as of the most Holy Souls, as Paul declared; Great is the mystery of Godliness, God manifest in th● flesh, etc. seen of Angels. Observe here, it is not God simply, but God manifest in flesh, that is seen of Angels, and is believed on in the world; although he was both seen of Angels, and believed on in the world, long before he was manifest in that outward body of Flesh, which was also a most glorious manifestation, and excelleth in glory all the outward manifestations, that ever were, or shall be; but the Angels and Saints did really see him, before that nanifestation in outward flesh; and the Saints do now really see him, although his outward body and external person be not now present for us to behold.  
9 Yet the Word Incarnate, or made flesh, and called by james the Engrafted Word, we do really see, for it 〈◊〉 in us: and unless it were made flesh, or incarnate, it could not be engrafted into us, for all engrafting or implanting requireth some similitude or analogy of nature and substance; therefore we can not graft an apple or cherry-graffe upon stone; or iron, or bare earth; by reason of the great unlikeness and distance of their natures: and yet the Word simply and nakedly considered in God, before it was made flesh, is more unlike unto us, and in nature more remote from us, than an apple is from stone, or iron. Therefore to the end that the Word may be engrafted into us, and we again engrafted into it, the Word must be incarnate, or become flesh, as we are; for all men are a sort of flesh, and so called in Scripture, in comparison of God that is purely a Spirit; and though the Souls of men 〈◊〉 Spirits, yet comparatively as unto God, they are as it were flesh. And thus the Word is become flesh, that is to say, hath advanced a step, or degree nearer unto us, then as it was in God before any thing was made: and the Word was first of all made flesh, to be the Root and Foundation of all other created beings, and for which they are created.  
10. For it is a more noble creation than all things else; and is 〈◊〉 this creation, as the Apostle declared expressly (Heb. 9: 11.) the words [not of this 〈◊〉] should be translated [not of his creation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and therefore some think fit, rather to call it an emanation from God, than a creation, to speak strictly, which I shall not dispute about; for it rather is a strife about words, then in the thing itself. Now when I say that the Light, Life and Spirit of the Heavenly Man, Christ Jesus, is not in us, as in respect of its Fountain and Centre, or Spring, but only by way of emanation or participation, we deriving it from that Central Light, and Life, that was in him, that was born of the Virgin Mary.  
11. I do by no means acknowledge, or understand, that the Deity had only its Centre, in that Man, and from him doth ray into us; for the most Blessed and Glorious Deity properly hath no centre, and rays distinct, by way of emanation; but rather is all Centre, according to that noted saying of Hermes Trismegist; God is a Circle, whose cent●● is every where, and is no where circumscribed. And therefore the Blessed Deity is as centrally and essentially in us, as in the Man Christ jesus  
12. But still as in respect of union, manifestation and operation, and also in respect ●f communion, and fellowship, the Man Christ Jesus, or Word Incarnate, is the only and proper middle and Mediator betwixt God and us, so that where●● God is immediately united with the Man Christ Jesus, no other men or Angels have, or indeed are capable to have an immediate union with God; their union is only mediate with God, and so their communion and fellowship with him is but mediate also, by the means of Christ Jesus, although in respect of other means, it is immediate. And of this I found needful once for all to acquaint the Reader, to prevent his mis●●ke.   

SECTION XII.  
1. How much more truly we own and esteem the Manhood of Christ, than the Author of the Postscript, or his Brethren. 2. A testimony of Luther, for the Man Christ his being every where. 3. Another Testimony from those, who embraced the Aungustane Confession in that Treatise, called Liber Concordiae, that Christ as Man is really present with the Saints on Earth. 4. The Lutherans gross error in the manner of this presence, hath given occasion to many to deny the Truth itself, because they could not understand the manner. 5. The manner offered in this Treatise most consonant both to Scripture and Reason, and almost to Sense. 6. How john saw the Son of Man in the midst of the golden candlesticks after his Ascersion. 8. How Christ 〈◊〉 the ladder, by which we ascend unto God. 8. The Nephesch and Neschamah of Christ's Soul distin●guished. 9 Christ his spiritual coming in his Saints as the Son of Man, Ma●th. c: 16: ver: 28. 10. A Testimony of Calvin, that Christ as Man, doth sanctify us and give us Grace. 11. Some testimonies from S. R. his Epistles, that Christ is in the Saints, not only by his Gra●es, but by himself. 12. Another Testimony of Calvin. 13. That S. R. speaketh of the Man Christ his being in the Saints. 14. Many call that horrid blasphemy in us, which they commend in S. R. and others of their own Teachers, which is great injustice and partiality. 15. Christ his knowing the heart of the Samaritan Woman, and curing the woman of Canaan of her issue of blood, proveth the extension of his Soul, and Life or Spirit aforesaid, as he is the Heavenly Man.  
1. ANd thus it may appear, how much more truly (according to the Scripture, and our own blessed experience, agreeing most exactly with the experience of the Saints of old) we own and esteem of the Manho●● of Christ jesus, above whatever the Author of the Postscript, or his Brethren did acknowledge; who would exclude the Heavenly Man or Second Adam jesus Christ altogether out of the very Saints: whereas the Second Adam is the quickening Spirit, that raiseth up both Soul and body into Life, as Paul declared.  
2. And indeed Luther did conceive a most just indignation and zeal against them (such as this Presbyterian is) who exclude the Manhood of Christ out of the Saints, and confine it to one place. For thus he writeth in his Larger Confession of the Supper of the Lord. Absit autem, ut ego talem Deum agnoscam aut colam, ex his enim consequeretur quod locus & spatium possent duas nature as separare, & personam Christi dividere, quam tamen neque mors, neque omnes diaboli dividere aut separare potuere. Et quanti tandem obsecro pretii esset talis Christus, qui unico tantum loco simul divina & human● person● esset, in omnibus voro locis dun●axat & quidem separatus Deus, aut divina persona esset sine assumptâ suâ humanitate? In English thus: Far be it from me, that I should acknowledge, or worship such a God, for hence it should follow, that place and space could separat the two natures, and divide the person of Christ, which neither death, nor all the devils could ever do. And I pray, of what worth were such a Christ, who ●n one only place should be both a divine and humane person together, but in all other places should be God separat, or a divine person without his assumed humanity.  
3. And also those, who embraced the Augustan confession in that Treatise, called Liber Concor●●a; where they give a new declaration of some articles in that confession, upon the head concerning the person of Christ, speak their mind very notably, in these following words, which express the very something upon the matter, as to the general, that 〈◊〉 plead for. Quare perniciosum error am esse judicamus, quando Christo juxta humanitatem, Majestas illa derogatur; Christianis enim eâ ratione summa illa consolatio eripitur, quam è promissionibus paulò antè commemoratis de presentiâ & inhabitatione capitis, Regis, & summi sui Pontificis, haurire poterant. Is enim promisi● non modò nudam suam divinitatem ipsis praesto futuram (quae nobis miseris peccatoribus est tanquam ignis consumens arridissimas stipulas) se● ille ipse, homo ille, qui cum discipulis loquutu● est, qui omnis generis tribulation●s in assumpt● suâ humanâ naturâ gustavit, qui eâ de causâ nobis (ut & hominibus & fratribus suis) cond●lere potest, se in omnibus angustiis nostris nobiscum futurum promisit, secundum eam eciam naturam, juxta quam ille Frater noster es●, ● nos caro de carne ejus sumus. In English thus: Wherefore (say they) we judge it to be a hurtful error, when that majesty is derogated from Christ, according to his manhood, for by that means, th● most great consolation is robbed from Christians, which they could have drawn from the promises, a little before mentioned, concerning the presence and indwelling of their head, King and high Priest. For he promised that not only his Godhead should be present with them (which to us miserable sinners, is as a fire consuming most dry stubble) but the same, that man, who spoke with his disciples, who tasted all kind of tribulations in his assumed manhood; who for that cause can be grieved with us (being also men, and his brethren) did promise that he would be with us in all our afflictions, also according to that nature, by which he is our Brother, and we are flesh of his flesh.  
4. But the Lutherans conceit, that the external person of Christ, not only virtually, but formally, is in every place; yea the will in the whole, and the whole of it in every part; is so absurd and repugnant unto rational perception; that from this many have taken occasion, unjustly to deny the Truth itself, because they did not see how this manner of the Lutherans of the ubiquity of the man Christ could consist with Reason.  
5. Whereas the manner offered by me, is most consonant both to Scripture and Reason, yea and almost to Sense itself; for there are sensible examples, by which we may illustrate the manner of it, as namely, that of the stream of Light, that floweth from the candle, and filleth the whole house, while as the body of the candle itself is but in one place.  
6. And what doth that fiery stream or river signify, that issued and came forth from the Ancient of days, but the extension of the Life and Spirit of Christ, as he is the Heavenly Man? And as John Rev. 1. describeth him is a wonderfully Great man, even that Son of man, whom john saw, after his ascension, in the midst of the golden candlsticks, even he that liveth and was dead, ver. 18. to show that it was the Man Christ, and he had in his right hand seven star●● which are expounded to be the seven Angels or Pastors of the seven churches. This showeth it is not his external person, or outward body that is here described, for it is impossible to conceive, how he can hold a number of men in the right hand of his external person. Therefore by his right hand is signified his power, as he is the great Heavenly Man, which can well hold all the men that ever were in the world.  
7. Also this wonderful extension of the Spirit of Christ as Man in his Divine body and Seed, is most clearly described by Christ himself, john 1: 51. Verily, verily I say unto you, hereafter ye shall see heaven opened, and the Angels of God ascending and descending upon the Son of Man: This is the Great and Heavenly Man Christ jesus, who is that Ladder which jacob saw in his vision; the top whereof reached unto Heaven, and the foot of it reached the Earth. But this can not be the external Person of Christ, and therefore it is the Spirit of Christ, as he is Man, or his Soul that is extended into us here upon Earth, in his Heavenly body that he giveth us to feed upon, by means of this Heavenly Ladder.  
8. But when I say, the Soul or Spirit of Christ ● Man is extended into us, I do not understand the Nephesch of his Soul, but the Neschamah or Nisch●ah, even that Divine Spirit of Life, that God breathed into Adam, and is that which Solomon calls the Candle of the Lord searching all the inward parts of the belly; and james the Engrafted Word, and john the Word mad flesh, or Incarnate Word, that dwelleth in us. By the Nephesch I understand that of the Soul of Christ common to him with the Souls of other men, as namely, the Root and Life of the Animal Senses, and discursive parts. By the Neschamah or Nischmath I understand, that substantial dignity and excellency of the Soul of Christ, that it hath in its nature (being a Divine Nature, so to speak) above and beyond the Souls of all other men, and Spirits of the most excellent and holy Angels. But whether his Nephe●ch and Neschamah be two principles really distinct, or two faculties and powers of one only principle, I shall not in this place determine, nor is it material to the thing in hand to inquire.  
9 Again, Christ himself hath taught us, that 〈◊〉 spiritual coming in his Saints, is as the Son of Man, Matth. 16: 28. Verily I say unto you, there are some standing here, that shall not ●ast ●f death, till they see the Son of man coming in his kingdom. This can not be meant of his Last coming at the day of judgement, else it would infer that some that hear him speak these words, have not as yet tasted 〈◊〉 death, nor shall, unto the Last Day, which is absu●● Therefore this coming of the Son of Man must 〈◊〉 his inward and spiritual coming into his 〈◊〉 Again, he said himself, that the Father had 〈◊〉 him authority to execut judgement, as he is the 〈◊〉 Man, and that the hour should come, wherein 〈◊〉 that are in the gravesshall hear his voice. And 〈◊〉 told them, that time was in part come already, 〈◊〉 must be understood spiritually and inwardly, at 〈◊〉 in great part, john 5: 25, 26, 27, 28.  
10. And according to this I find a very observable saying in Calvin, on the Epistle to the 〈◊〉 upon these words, For he who 〈◊〉, and 〈◊〉 who are sanctified are all of One. His words are the 〈◊〉 following: Neq●e enim, tantùm q●atenus Deus 〈◊〉 nos 〈◊〉, etc. For ne●ther ●oth he sanctify 〈◊〉 only as God, but also the virtue or power of his sanctifying is in his manhood, (or, humane nature) 〈◊〉 that is hath it from itself, but that God hath poure● forth a solid fullness of Holiness into it, that fro● thence we may all draw, to which pertaineth tha● sa●ing, I for their cause do sanctify myself, theref 〈◊〉 if we be profane and unclean, the remedy is not to 〈◊〉 sought afar off, which is offered to us in our fleshy Thus Calvin. Now if he doth sanctify us as man● it is certain, as man be must he in us: for a cause 〈◊〉 〈◊〉 at a distance, but by some medium or middle; 〈◊〉 there can be no middle, but the man Christ himself, his Life or Soul extended unto us: for it were a ●ost absurd thing to think, that the Manhood of ●hrist doth operate upon the Deity, and through 〈◊〉 Deity upon us, for the Deity is altogether an ●●passible being, by reason of his most infinite perfe●●on. And seeing he faith the Remedy is not to be ●●ght afar off, which is offered to us in our flesh, I 〈◊〉 not how this can be understood of his external 〈◊〉, for indeed that is at a great distance from.  
I know Calvin hath a conception that the 〈◊〉 do partake of the flesh or body of the exter●● person of Christ, which yet is hardly intelligible, 〈◊〉 we should conceive, that it doth send forth 〈◊〉 exceeding subtle influence upon us: but if it 〈◊〉 so, the argument will hold stronger, that if ●●ody of Christ can influence us at such a distance, 〈◊〉 more the Soul, seeing the Soul is more capable 〈◊〉 vast an extension, than the body, but flesh of Christ, that the Saints feed upon, is 〈◊〉 that divine body, the substance of which is 〈◊〉 another kind, than the outward body, 〈◊〉 much soever made glorious, or spiritual: but body can not sanctify us, without the Soul of 〈◊〉 extended into it, for it is rather the Soul, o● 〈◊〉 that is the man, than the body; and holy● can not be properly inherent in any mere body, being the property of an intellectual being, and therefore it can not convey holiness into another, simply by itself, but only as it is the instrument of the Soul, which is the only proper and immediate subject of holiness.  
11. And thus having given an account, not only from Luther, and those who embrace the Augustan confession, but also from Calvin himself, (for whom the Presbyterians have so great an esteem) of the wonderful power and influence, that the Manhood of Christ hath in and upon the Saints, and of his being so near unto them. Let us now see, what their great Seer S. R., as the Author of the Postscript calleth him, saith to the matter. Almost all his Epistles, especially the First part, are so full of expressions, concerning that nearness of Christ to himself, and of his enjoying his Love, and hungering more and more after the enjoyment of it, that it is needless to cite any particular Testimonies out of the book for the same: yet for the satisfaction of those that have not read his book of Epistles, I shall cite some particular places, holding forth that wonderful nearness of Christ, that I plead for, and that Christ himself is present with and in his People, and that he giveth them not only his comforts and Graces, but himself to be enjoyed by them, even in this life. See 1 part, Ep. 120. If joy and comforts (saith he) came singly and alone without Christ himself, I would send them back again, the gate they came, and not make them welcome, But when the King's train cometh and the King in the midst of the company, O how am I overjoyed with floods of love? This is such a plain testimony, that it quite destroyeth that deceitful distinction, that the Presbyterian Teachers have, when they tell us, Christ is in us by his Graces, gifts, and operations, but not by himself. For are not his joy and comforts, his gifts, or graces and operations? and yet S. R. saith, If these came singly and alone without Christ himself, he would send them back again the gate they came, and not make them welcome. And indeed Christ can not be separate from his Graces, no more than the Soul can be separate from the love, and joy, that is in it, and emanates from it; or then the Sun can be from his beams, or the fire from its heat. Again, see 1 part, Ep. 29. I can neither speak nor write feeling nor tasting, nor smelling, come feel, and smell, and taste Christ, and his love, and ye shall ●all it more than can be spoken: To write how sweet the honeycomb is, is not so lovely as to eat and suck the honeycomb, one nights rest in a bed of love with Christ, will say more than heart can think, or tongue can utter. Surely these words hold forth an immediate presence of Christ, for we can not taste, nor feel that which is not really present. Again, see Ep. 191. There is nothing will make you a Christian indeed, but a taste of the sweetness of Christ, come and see, will speak best to your Soul. This plainly implieth that Christ is present, even to them who are not Christians indeed, seeing to taste of the sweetness of Christ is that only, which makes one who is not a Christian indeed, to be a Christian. But beside all this, I shall cite some express testimonies for Christ his being in the Saints. See 1 part. Ep. 43. It's not for nothing that it's said Coloss. 1: 27. Christ in you the hope of glory: I will be content of no pawn of heaven, but Christ himself. And 2 part. Ep. 1. I have good confidence, Madam, that Christ jesus, whom your Soul throug forests and mountains is seeking, is within you. Many more testimonies may be cited, but these may suffice, to prove that this great Seer, in the Presbyterians account, did believe that not only the Graces and Comforts of Christ are in the Saints, which are as it were his train and attendants, but that he himself is in the midst of them. And if it be replied, that by Christ his being in the Saints, he meant is God, not as Man, as we understand it.  
12. To this I answer 1. God, or the Word or Logos singly considered, is not Christ, but the Word incarnate, or the Word made flesh, and planted in us. For Christ signifieth [Anointed,] and it is the Man Christ, that is Gods Anointed: and indeed we can not see, nor taste, nor smell, nor feel, of the naked Deity of Christ, nor converse with Christ simply as God, but as God-Man, or the Word incarnate; and the Presbyterians commonly teach, that there is no access to God, nor communion with him, but through the Mediator Christ Jesus, as Calvin himself teacheth, for thus he writeth on the Hebrews, cap. 1: ver. 2. That God is no otherwise revealed to us then in Christ, for there is so great a brightness in the essence of God, that it blindeth our eyes, till it shine upon us in Christ. Whence it followeth, that we are as blind men to the Light of God, unless it shine to us in Christ. By this it is clear, that Christ importeth somewhat beside the essence of God, which is his Manhood, or as he is the Word incarnate.  
But 2. The Presbyterians now adays would not only exclude Christ as Man, but even as God, out of his Saints, for they are greatly offended at john Owen, an Independent Teacher, who in his book on the Perseverance of the Saints, hath affirmed, that the Holy Ghost himself doth really indwell in the Saints, so that not only the graces and gifts of the Holy Ghost, but he himself is an indweller in them, and is united unto them, and they to him: and for this Caudry, a Presbyterian hath found fault with him.  
And 3. I shall produce some of S. R. his own words, and leave them to the Reader, whether they do not hold forth somewhat of the truth of that, which I plead for, although I believe he had not a distinct and explicit understanding of it. See 2 part, Ep. 38. I know (said he) God is casten (if I may so speak) in a sweet mould and lovely image, in the person of that heavens-Iewel the Man Christ, and that the steps of that s●eep ascent and stair to the Godhead, is the flesh of Christ, the new and living way. Surely these words import no less, but that Christ as Man, although not as to his external person, yet in some other mysterious way, is present with the Saints on Earth, seeing they can not see God, as in himself, but as he is to be seen in that lovely image of the Man Christ, whose flesh is the steps and stair to the Godhead. And therefore we must have that flesh in us, else we can not ascend to any true communion with him in our hearts.  
13. But again, see a more express testimony, that the Man Christ is in the Saints, & buddeth forth blossometh and beareth fruit in them part 3. Ep. 13. But the Plant of Renown, the Man whose Name is the BRANCH, will bud forth again, and blossom as the rose, and there shall be fair white flourishes again, with most pleasant fruits upon that Tree of Life, a fair season may he have, Grace, Grace be upon that blessed and beautiful tree, under whose shadow we shall sit●, and his fruit shall be sweet to our taste Again, see 3 part. ep. 8. jesus that flower of Jesse, set without hands, getteth many a blast, & yet withers not, because he is his Father's ●oble Rose, casting a sweet smell through Heaven and Earth, and must grow; and in the same garden with him, grow the Saints. Now I would ask the Author of the Postcript, Do these words of S. R. hold forth a false Christ, or another Jesus, than the 〈◊〉 Jesus, the Son of Mary? If they do not, then why doth he accuse the Quakers, as holding another Christ, only because they speak of Christ in them, as form in them, budding and growing, and bringing forth fruit of Life, who is the Plant of Re●own, the BRANCH, the Tree of Life, the incorruptible Root, the Seed, and Word Engrafted. And surely it is impossible to understand how the Man Christ Jesus casts a sweet smell through Heaven and Earth, if he is not present both in Heaven and Earth. Again, see 1 part. Ep. 127. If Christ b●d and grow green, and blossom, and bear seed again in Scotland, and his Father send him two summers again, in one year, and bless his crop. O what cause ●ave we to rejoice in the free salvation of our Lord, and to set up our banners, in the Name of our God I have cited these passages the rather, because many Presbyterian Teachers, as well as others, when they hear, or read such words as proceeding from us, namely, that Christ is a Seed or Plant of Life in us, growing, sprouting, budding, blossoming and bearing fruit, and that this Heavenly Seed and Plant, is a tender Plant, as he is so called in Scripture, that is bruised and wounded by men's sins, and hindered to bring forth fruit in them, that give place to sin, but groweth strong, and becometh exceeding fruitful, in all them, that join to it, and love it, and deny those things that are contrary to its nature, such as all kinds of sin are; then they cry out, horrid blasphemy, this is to deny the true Christ of God, the Son of Mary.  
14. But if these expressions be found & orthodox in S. R. I hope they are not blasphemous in us, seeing we hold forth no other Christ Jesus, but the same that all the Saints believed in, and was of Mary and David, according to the flesh, and before them, and the Father and Lord of them, according to the Spirit, who is the Saints hiding-place in all ages, as it is written Isaiah 32: 2. And the man (to wit, the Man Christ) shall be as an hiding-place from the wind and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great Rock in a weary land. Surely this is a Great and Mighty Man, so that we may justly say, as these did of old, what manner of Man is this, whom the ●●inds and sea obey? For indeed he commands the winds and the sea▪ and all the creatures, to whom all power is given in heaven and earth: and though he hath his Deputies and Servants under him, yet they can do nothing without him.  
15. And therefore he himself is every where present, and knoweth, seeth and perceiveth all things. He knoweth the most secret thoughts and actions of all men, both good and; he told the woman of Samaria, who had been a bad and evil woman, all that ever she did, even the Man Christ Jesus, as she herself did acknowledge, and went and preached him to others, Come, said she, and see a man, that told me all that ever I did, is not this the Christ? But to say, he told this as knowing it by revelation from the Father, and not as the Man Christ Jesus▪ is to equal other Prophets unto him, who knew the thoughts of men by revelation, and indeed to weaken the argument, that she brought, to prove, that he was the Christ, because this man told her all: but seeing this Man knew all her deeds and thoughts immediately, and needed not Divine revelation, to know them, therefore he was indeed the true Christ, for no other man had such a privilege, and certainly he told her much more inwardly, then outwardly, and therefore he was in her, to wit, by his Life, Light and Spirit. And how could the woman, that was cured of her bloody-issue, by touching the hem of his garment, have touched him, Luk 8. if his Spirit and Soul or Life had not extended into her, for her touch was not a bare outward touch, nor did she touch his body, but only the hem of his garment, and although many touched him beside, in the great press of people, yet he felt her touch, that was another sort, than all the other touches; even a spiritual touch, so that her spirit reached unto his Spirit, and drew from it, out of his body, and he feeling this, said, who touched me? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; albeit it was a woman, that touched him, and he did ask the question in the masculine article; and indeed a masculine and vigorous touch it was; her spirit being raised by faith, into a masculine and Heavenly vigour, touched his Spirit, and drew virtue from him, and therefore his Spirit reached unto her, that did both so draw forth her Spirit towards him, and also did convey unto her that healing virtue. And surely many thousands have as really touched him, as she did, by the spiritual touch of faith, who never had his outward body, or external person present to touch it, and have drawn virtue from him, whereby their Souls have been cured, and some also have found their bodies cured and restored to health.   

SECTION XIII.  
1. If by [common] be understood, that Christ is God's free Gift, we acknowledge him so [common.] 2. The Life and Light otherwise in the Son of Mary, then in us. 3. Christ 〈◊〉 truly Mediator, in the Saints, as without them, in heaven, proved out of John 17: 23. and Rom. 8. 4. The Seed of regeneration is sown by Christ the Son of Man. 5. God the Father is greater than Christ as M●n. 6. The Omnipresence of the Manhood of Christ in all creatures doth not confound his Godhead with his Manhood. 7. That Scripture Luk 2: 49. opened. 8. The 6, 7, and 8▪ charges utterly false. 9 The Presbyterian Teachers make the Devil greater, and of a larger extent than the Heavenly Manhood of Christ, to the great dishonour of our Blessed Saviour. 10. The Quakers put not their Prophets and Teachers in Christ's room, but acknowledge him exalted above all creatures, more than the Presbyterians. 11. The blindness and darkness of the Author of the Postscript, that denyeth the Saints to have any measure of that Light that was, or is in Christ. 12. How furr the Author of the Postscript hath outshot himself, in denying Christ to be in the Saints.  
ANd thus having by many Scripture testimonies, and arguments builded thereupon, together also with the testimonies of others, and some of the Presbyterians own Prophets, so fully proved, that Christ is in the Saints, yea and in a true sense, in all men, and in all things, as God is. Before I close this particular head, I shall a little more narrowly consider the Author of the Postscript his words in in the 5 charge. He saith, we affirm Christ to be a common sort of thing. His design is easily to be seen here, as if we undervalved Christ, but it is no undervaluing of him, to call him a thing, seeing the Angel called him that holy thing, Luk 1: 35. That holy thing which shall be born of thee, shall be called the Son of God. And this holy thing we say is in all men.  
1. But if by common he mean, either that it is of men's nature, or that all men have the enjoyment of it, in that sense I deny that it is common, for it is not of men, but it is in the nature of it, a most rare, divine, and singular thing; and though it be in all, yet it can be enjoyed by none, but them who are Saints. But to understand by common, that it is the free Gift of God unto all, whereby all may be saved, in that sense we do not deny it to be common: nor doth its being common derogate any thing from its excellency, for, bonum quo communius, co melius, a good thing the more common it be, the better it is. Is not God a common Creator, and yet he is not the less good or excellent; so nor is Christ the less good or excellent, that he is a common Saviour, in so far that he doth put Life and Salvation within the reach of every man in a day of visitation, that they may be saved.  
2. But the sum or substance of this his 5 charge is false, namely that we affirm, that Christ is in every man, as he was in the Son of Mary, for we say. The Son of Mary is Christ himself, and though his Light and Life, and Spirit or Soul be in ●s and in all men, yet not so as in the Son of Mary, for it is in him in the fullness, and in us only by emanation from him. It is he, the Son of Mary, that giveth us this living water, who is th' Fountain and Spring of it: whereas the stream of it is but in us, and God who is Light is otherwise in the Son of Mary, or Man-Christ, then in us, or any other men, for he is in him by an immediate union and communion: whereas he is in us but by the Man Christ, as in regard of union and communion; so that our union and communion with God is but mediate through him.  
3. And this wonderful mystery Christ himself doth clearly hold forth, joh. 17. verse 23. I in them and thou in me, that they may be made perfect in one. Observe here, an excellent order; Christ in the Saints and God in Christ, So that as in respect of union God is not immediately in us, nor immediately united with us, nor we with him, but God is in Christ and Christ is in us. And so God through Christ is in us, and thus Christ doth declare himself to be the Mediator betwixt God and Man, as he is in them, Thou in me and I in them, here Christ is the midle-man or Mediator as being in the Saints, which confuts the gross and most comfortless doctrine of the presbyterians and others, who affirm that Christ as Mediator is only without us, in heaven, and is not Mediator in us, whereas he himself in this place hath declared the contrary, thou in me and I in them, that they may be made perfect in one; So that of all things visible and invisible, Christ is next unto God, and most near unto him, as in regard of union and communion, and then the Saints by their union with Christ are united also unto God, and he unto them. And if Christ be mediator in the Saints, than he is Man, or the Word incarnate, in them, for the Word or Logos simply considered, is not mediator, becaushe is of a nature as remote from us, as the Father, being one essence or substance with him, and indeed it is the Man Christ, that spoke these words in prayer unto his Father, for the Logos simply considered is God himself, and cannot be supposed to pray unto God, for that to which one prayeth is greater than he that doth pray: and it is the Man Christ, or Word incarnate, who said, my Father is greater than I, so that Christ as Man is inferior to God, & this is the same Spirit of Christ, as Man, that prayeth and maketh intercession unto God in the Saints, Rome 8. and hath done so from the beginning, and by whom the children of men in all ages have received grace from God.  
4. For the seed of God's Grace, which is the true ●●●d of regeneration that hath been sown in all ages of the world, as well before as since Christ did outwardly come in the flesh, was sown by the Son of Man, to wit, the Man Christ Jesus, as he hath expressly taught himself, Math. 13. 37. He that soweth the good seed, is the Son of Man, who is the good and friendly Man, and therefore he hath been in all ages and places of the world, because he hath sown his seed in the world, and not in some corner of it only; and the seed which he hath sown is the engrafted Word, even a measure of the same divine and Heavenly Nature, Light & Life that is in himself, as he is the Heavenly Man, or Lord from Heaven.  
5. Whose nature as Man, is Heavenly and Divine, all though it be inferior to the God head, for he said, my Father is greater than I, nor will his omnipresence and omnipercipiency prove, that, as Man, he is as great as the Father for the whole universe of created beings of Heaven and Earth, visible and invisible, are as the dust of the balance, and drop of the bucket, in comparison of God.  
6. And therefore that the Heavenly Man Christ Jesus, his Spirit, Light and Life, doth every where extend itself into all things, will not prove that Christ, as Man, is equal unto God; nor yet confound his Godhead and Manhood, it only proveth that the Man Christ Jesus is a great and mighty and most excellent being, far above all, and excelling all men and Angels, and all other angelical and heavenly powers, and principallities; which is a most certain truth, and therefore do all the Angels worship him▪ as they are commanded.  
7. And this universal presence of his in all things he declared himself, when Mary his Mother according to the flesh, with her husband joseph did seek, him; among the multitude, why did ye seek me (said he) did ye not know that I must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the things of my Father. Luk▪ 2. 49. and verse 50. They understood not that saying which he spoke unto them, and indeed many at this day do not understand it, which place of Scripture Dionysius of Alexandria, brought against Paulus Samosatenus to prove, that Christ was before Mary, and if Christ was before Mary, he was not only God, but Man, for it is the Man or Word incarnate, that is the Christ, or Anointed of the Father and not the Word or Godhead simply considered.  
His 6, 7, and 8, charges are, that we affirm jesus, the true Christ the Son of Mary, to be only an ordinary vessel, which containeth ●his Light, as the Spirit of every other Holy Man doth, and so not only pulling down our exalted Prince from his Throne of Glory, but putting our false Prophets (as he calls them) in his place, clothing them with the glory of his proper titles, as being Christ as well as he, because containing the same Light with his.  
8. Answ. That these charges are exceeding false and unjustly laid upon us will abundantly appear, from what is already said, in answer to the former, and therefore I need say the less, only to let the Reader know that we are so far, from affirming Jesus the true Christ, the Son of Mary to be only an ordinary vessel etc. that we both believe and affirm him to be a most Wonderful and extraordinary Vessel, and that both in respect of his Soul and body, as having the Centre and Spring of that Divine Light, Life and Nature, whereof we have but the ray and stream. And though the Vessels of other men have the Light in them, yet they contain it not, but it rather contains them, for the greater is not contained in the lesser, but the lesser in the greater. And thus we do not pull down our exalted Prince from his Throne of glory, but acknowledge ●im more exalted, than our adversaries do, who ●ould confine and limit him to one place, and altogether exclude him, as Man, from having any ●●rone in the hearts of his people: whereas they do ●●knowledge that the Devil is in all wicked men, 〈◊〉 and good men also, and yet they will not acknowledge Christ to be in all, nay not in any, good ●en upon Earth.  
6. And thus they make the Devil greater than 〈◊〉, which is no small dishonour to our Blessed Saviour: and they who deny him to be in men, even 〈◊〉 the Saints, seeing he is really in them (conform 〈◊〉 to the testimony of Scripture and the experience of them who know and witness him revealed in them) are deniers of him, as really as they who denied him when he came in the flesh.  
10. Again, that we put our Prophets (whom he falsely calleth false Prophets) in the place of Christ, clothing them with the glory of his proper titles, as being Christ, as well as he, because containing the same Light with his, is such a gross and manifest lie and forgery, that a greater can not be invented, for we do exalt him both with our hearts and mouths, above, not only, all men of our own profession, but above all men and Angels, and that beyond all comparison; yea we exalt him more than this our accuser, or any of his brethren, even as Man, as having a substantial dignity and excellency, belonging to him as Man, above all men and Angels whatsomever: nor will it in the least follow from our principles, that because we have a measure of his Light and Life in us, that therefore we put ourselves in his place, or room, as is already cleared: for he has it in the fullness, in whom the fullness of the Godhead dwelleth bodily; and GOD gave not the Spirit unto him by measure; whereas whatever Light, or Life, Virtue or excellency we or any Saints, or Angels have, is derived from him, and is but a measure of his fullness: and God the Father dwelleth in him immediately, but in us ●mediately through him, as is above declared and opened, from john 17: 23.  
11. And what a blind and dark man is this, that will not acknowledge that the Saints have any thing of that Light in them, which Christ hath in himself! Let him tell us, and prove it from Scripture, if he can, that Christ putteth any other Light, or Spirit in his people then that which is in himself. But the contrary is manifest from Scripture, that it is one and the same Spirit, Light and Life, both in him, and in them. But if some, more sober than this Author, will acknowledge, that Christ is really in the Saints; albeit they do not understand how he is in all men; to such I say, viz, who affirm Christ to be in the Saints, that, by this man's argument, to ●it, the Author of the Postscript, they deny the true Christ, the Son of David, and Mary, and set up the Saints in the place of Christ, as being Christ, as well as he, because, as he saith, containing the same Light.  
12. Let them consider how far the Author of the Postscript hath outshot himself in this particular, and in stead of pleading for the true Christ, hath in effect denied him, and robbed all the Saints of God, of having him in them, express contrary to the Scriptures. And I have often wondered how ●hese men will so freely acknowledge, and plead for ●he devil his being in all wicked men, and yet de●y that Christ is in all good men: yea seeing they ●lead, that all good men, while they live on earth, have sin, and sin daily in thought, word and deed; yea continually: they must also acknowledge, that in so far as sin is in them, the devil is in them, who is the father of all sin: and yet they will not have Christ to be in all, no not in the Saints; which showeth them to be extremely blind and inconsiderate. And I would ask them this one question, Do they think that the Devil is a Spirit of a larger and greater extension, than the Soul or Spirit of Christ as Man? If they say, nay: then Christ is in all men. If they say, that the Devil is a greater Spirit, than the Spirit of Christ, as Man; then they plainly declare, that the Devil is greater than Christ, which is horrid and detestable blasphemy.   

SECTION XIV.  
1. That the Presbyterian Teachers set themselves in the place of Christ. 2. They go back to the church of Rome, and her Popes, to prove their call. 3. They labour to turn people from Christ in th●mselv●s. 4. T●at they may keep up their trade and gain. 5. Who love to hear Christ in themselves, love to hear him in others. 6. The Author of the Postscript his blasphemy against the true Christ of God in men's hearts. 7. He is better skilled in the art of railing, then in the way of disputing. 8. The Christian Quakers love and honour all true Ministers of Christ jesus. 9 An old policy of Satan, to call the ministers of Antichrist, ministers of Christ, as among Papists and Presbyterians. 10. Why we cannot join with Presbyterian Teachers.  
1. ANd whereas he falsely accuseth us, as putting any of our Prophets in the place of Christ; This may be justly retorted back upon him and his brethren, who deny the immediate presence, and immediate revelation, and teachings of Christ in his people; and so they set themselves indeed in the place of Christ, crying up the necessity of men's teachings, and crying down the necessity of the teachings of Christ in people's heart's. And they tell the people, that they must hear them, and learn of them, else they can not be saved, and if any refuse to hear them, and learn of them, they accurse them.  
2. And yet they can not give any sufficient account of their call from Christ to preach, but do generally in these days go back to the Apostate Church of Rome, and her Popes and Bishops, whom they have so often called Babylon and Antichrist, to derive their call, as even james Durham a great Presbyterian Teacher hath done in his book on the Revelation. But if people come to hearken to the t●achings of Christ in them, and believe in the same, hay turn desperate enemies against them, and do all they can to stir up the Magistrate, to persecute them; as indeed it is the Presbyterian Teachers, especially the mongrel sort of them, that are the great occasion of our present persecution. And in effect, this is their language upon the matter, hear us, and learn of us, but hear not Christ within you, learn not of him, as he teaches you in your hear●s, as the Quakers tell you ye ought to do, for there is no true Christ in you at all: that which reproves you for sin in your hearts, is not the true Christ, but a false, nor is it the least measure of that Light, which was in him, that shineth in your hearts, and lets you see your sins▪ this Light in you can not teach you the saving knowledge of God, nor lead you unto God, although ye should follow it never so faithfully, but we can teach you the true and saving knowledge of God, and if ye do what we ●id you do, ye shall certainly be saved, we can pawn our souls for you, therefore hear us, and ye shall be saved.  
3. But if ye hear not us, ye can not expect Salvation, we are the alone Ambassadors, that God hath sent unto you to teach you, and lead you into the Kingdom of GOD; you need no other immediate Teacher, or Preacher, nay, ye need not that Christ should be in you at all, you need no immediate teachings of Christ or of God at all: immediate revelations are ceased since the Apostles days, and there is no use of them, means are so plentiful. I appeal to all sober and impartial men, if this be not to set up themselves in the place of Christ.  
4. And what's the cause that these men are so great enemies to the immediate teachings of Christ in the hearts of people, but that they fear that if people come to receive the teachings of Christ in their hearts, they will deny them as false Teachers, and so their trade and gain will down.  
5. But all true Preachers, they preach not themselves, but Christ Jesus, as the Apostles did, and they preach him not only ascended into Heaven, and as being in heaven, but they preach him also as being in the hearts of people, saying, The Word is near thee, in thy mouth and in thy heart, Rom. 10: Deut. 30. And all true Preachers are glad, that people come to know Christ, and learn of him in their hearts: and they are assured that they who are come to learn of Christ immediately, will never despise or reject the ministry of those whom Christ doth send, and in whom he speaks, for the sheep of Christ hear his voice, wherever it soundeth, and they who love to hear Christ in themselves, love also to hear him in others, and receive the Word, not as the Word of Men, but as it is indeed the Word of God. And thus I have gone through the eight particular Charges, wherewith he hath so falsely charged us; and in plainness and simplicity of heart, declared our belief concerning them, and how that we own the true Christ, as true and perfect God, and as true and perfect Man, who, as concerning the flesh, was the Son of David, and of Mary, but yet was before Mary and David, and all men; who is the Son of God, blessed for evermore.  
6. And seeing these 8 false charges are the only foundation, on which the Author of the Postscript builds all his other calumnies, and his whole discourse, his sandy foundation being removed, his building falls with shame upon his own head: and I wish his eyes may be opened by that Light, he hath so maliciously reproached, that he may see, what that Spirit is, that hath led him so to blaspheme the true Christ of God in men's hearts: for certainly it is not the Spirit of Christ, but of Satan, seeing no man speaking by the Spirit of God calleth jesus accursed, as Paul declared. O that he may be made to look upon him whom he hath pierced (in his tender Life, and Seed in his own heart, by such malicious and envious speeches) and mourn bitterly for so doing, and do so no more, that he may find mercy of the Lord!  
7. It were a needless labour to follow him▪ in all the rest of his discourse, or to give a particular reply to every sentence, the whole containing no arguments, to prove us guilty of such things; he had done more as a man, and as a Christian, to have charged us with some things that we did truly hold, and if he did suppose them to be errors, to have endeavoured to refute them with solid arguments, brought from Scripture and sound Reason; nothing of which he hath done, but raileth on from the beginning to the end. It seemeth verily that he is better skilled in the art of railing (which is a black art, to be sure, too familiar to the tribe of black-coats) then in the way of disputing. But I shall take notice of one thing before I leave him, as where he saith.  
Pag. 12. from line 15. As the ministers of jesus Christ are the men in the world, against whom they have the most pure and perfect hatred, so it is against those ministers more particularly, who are most tender and edifying, and by whose labouring among the people, their Lord and Master who sent them, sees of the travel of his Soul, and is satisfied, that they as the ministers of Satan set themselves, very fit messengers are they, if any were caught up to the third heaven, to b●ffe● him, I appeal in this matter to the experience and observation of all, who take notice of their way, and how little they trouble others, their Master fearing little, or finding little damage to his dominion and kingdom, by these lazy lie-byes, and idle loiterers.  
8▪ Answ. This is like the rest of his false accusations: we hate no men's persons, but their vices, and far be it from us, to oppose any of the true ministers of jesus Christ, nay, we love them, and honour them, for their works sake, and we judge ourselus bound in conscience, at all occasions to hear them, and countenance them, but such men as call themselves the ministers of Christ, and after trial, are found not to be his ministers, or sent of him, we find ourselus called of God to deny them, and witness against them, as Christ did against the Pharisees of old, and as the Prophets did against the false prophets, who taught for gain and rewards.  
9 This hath been an old policy of Satan, which many have used in former times, to call themselves with such splendid names, as Ministers of Christ, and of the Gospel, when they have been rather ministers of Satan, and of Antichrist. The Popish priests and bishops do the same, and the Pope calleth himself Servus servorum Dei, a servant of the servants of God. And indeed this is one of the great stumbling-blocks, that the Popish Clergy and priests lay in the way of the people, to keep them in blindness and superstition, and beget a prejudice in them, against the Protestants, and dissenters from the Popish Church. Oh! say they, these men are abominable heretics, who deny our holy mother Church, and her holy priests and bishops, and our holy father the Pope, whom Christ hath apppointed, and set up as his Vicar upon Earth. And then they reckon up so many holy priests, and bishops, and so many holy Fathers, as have been, and are in their Church. And thus they seek to deceive the people, and to speak freely, I do not question it, but there have been some in the Popish Church, who had as great pretences to holiness, and looked as like holy men, as any to be found of the Presbyterian Teachers. And I judge, the Presbyterians themselves will not generally conclude, that for these many hundreds of years, there have been no holy men in the Church of Rome, which yet hath been an Apostate Church, for many hundred years, and yet all this will not prove, that we ought to join to the Church of Rome, because of some men that have lived in it, or may as yet be in it, that may be really as holy, and of as good a life and conversation, as any the Presbyterians can name among themselves. And the like may be said of the Lutheran Church, and Church of England, which is Episcopal, I suppose this Author and his brethren will not be so uncharitable, as to conclude there are no holy men in the Episcopal Church, or that no Bishop is a holy man: and I question not, but they can instance some among Lutherans and Papists also, that have taken and do take as great pains to preach, as any Presbyterian Preacher ever did, and greater also. Some of the Popish priests have travelled into the remotest parts of the world, to preach, and they allege they have preached Christ, as much as the Presbyterians allege they preach him at home. Xaverius a Papist preached to the Chinese, and was at greater pains, than any Presbyterian that ever I heard of, for they commonly nest themselves at home, and enjoy as much bodily ease and pleasure, as other men, they seldom preach out of their own parishes: but I never heard of any of them go and preach to heathens, where the Name of Christ hath not outwardly been mentioned, as many in the Popish Church have done. Nor will it solve the matter to say, that though there have been some holy Preachers in the Popish Church, yet they preached many errors with some truths, and therefore since the Light is broke up more clearly, they are now to be turned away from, although in these dark times it might have pleased God to make some of them instruments of salvation to people's souls, which may as yet be, where a further manifestation is not given of God. For the same answer will as well serve us against the Presbyterians, as it will serve them against the Papists. Admit then that there may be some holy men among the Presbyterian Teachers, and that at times the Spirit of God hath breathed through them (when they did little notice it, and had not that care to attend his breathe, and movings, so as only to speak by them) and that when the Spirit thus breathed through them, they have been instrumental to the Salvation of some souls; yet because these men did also preach many errors, and did not regard the inward call and move of the Spirit of God, as they should have done, but spoke more frequently without them, then with them; and in their own will, beginning and ending with the hourglass: as also because they laid too great weight on the bare outward call of men, and on mere natural and acquired abili●ys, and have affirmed, that Grace or piety is not essential to a minister of Christ, and have not preached the pure Truth, as it is in jesus, but for most part, gross errors, as namely, that God's Grace is not Universal, that Immediate Revelation is ceased, that we must sin for term of Life, that men may commit murder and adultery, and yet be in a justified state, and perfectly justified at that instant.  
10. I say, for these and many others causes, we can not own them, as ministers of Christ according to the pure order of a Gospel's Ministry, and especially because they take hire and wages, as much as any, they are hirelings. Yet we do really make a difference, betwixt those who are more tender and conscientious, and others; and are glad to meet with any such, for they are very thin scattered at this day. And if we take more pains on such, then upon others, & some times give them a sound thresh, it is in love to them, and in hope to find corn among them, which we expect less to find among the profane, whom he calleth lazy lie-byes, and idle loyteres, and yet such men were the far greater's part of the Presbyterian Ministry in its most flourishing time.   

SECTION. XV.  
1. Many unsound and unsavoury expressions in S. R. his Epistles. 2. Yet he both experienced and declared of Immediate Revelation, and the Spirits immediate teachings. 3. He confessed there was a gate of finding Christ, that he had never lighted upon. 4. The Christian Quakers know this gate, which is to wait upon him in the shinings of his Divine Light in their hearts, being retired unto the same in pure silence. 5. Silent waiting proved from many Scriptures. 6. An observable confession of S. R. that the Presbyterians have stinted a measure of so many ounce weights upon holiness, and no more. 7. Some very observable Testimonies out of the book called, The fullfilling of the Scriptures (highly commended by the Presbyterians) to some of the chief and main principles, experiences and practices of the people, called, Quakers. 8. A great outleting of the Spirit in the West of Scotland about the year 1625. 9 Called by the profane rabble the Stewarton Sickness: That caused a strange unusual motion on the hearers, that some were made to fall over in the place and were carried out. 10. The same Life and Power of God, and outletting of his Spirit, but more clearly, is now among the Christian Quakers. 11. Many Presbyterians now join with the profane rabble, to call these unusual motions (the real effects of God's Spirit among us) the signs of some diabolical possession. 12. The Author of the Postscript guilty of this impiety. 13. Many Presbyterians, like the Scribes and Pharisees, who profeffed to own the Spirit of God in Moses and the Prophets and denied the same Spirit in Christ and the Apostles. 14. That glory that s●ined forth among them, disappeared, when they turned persecuters of others. 15. An objection answered. 16. The Author of the fullfilling of the Scriptures affirmeth, that there was an Apostolic Spirit let out upon the first Reformers, which is inconsistent with their doctrine that immediate revelation is ●eased. 17. That Robert Bruce had an extraordinary call to the Ministry. 18. That he keeped silence for a considerable time before he preached, as the Preachers among the Christian Quakers do. 19 He had the Spirit of discerning to know when a man preached not by the Spirit of God, and when he did, which is our experience also. 20. The Author confesseth it is something else to be a Minister of jesus Christ, then to be a knowing and eloquent Preacher, which is contrary to the Presbyterian doctrine now, and according to the doctrine of the Christian Quakers. 21. Robert Bruce, his Prophecy, that the Ministry of Scotland would prove the greatest persecuters, that the Gospel's ●ad, fulfiled. 22. A wonderful influence that Robert Bruce his prayer had not only upon those present but on some absent, that heard not his words. 23. The said Author confesseth, that the Presbyterians, are grossly mistaken concerning some Scripture truths, and promises, that after shall be made clear. This we know fulfiled. 24. A loving exhortation to professors. 25. He doth acknowledge Immediate Teachings. 26. He calls their own prayers many times a piece of invention rather than a matter of earnest with the Lord. 27. He commendeth it in Robert Bruce, that he would not go to preach without the Lord, which is contrary to the Presbyterian doctrine in our days. 28. He commends many things in th●se men that Presbyterians now condemn and reproach under the name of Quakerism.  
HAving in my answer to the Postscript refered unto some places in S. R. his Epistles, and also unto that other book, called the fullfilling of the Scriptures: I shall in this last Section, cite some passages that do sufficiently answer unto those refers.  
1. In my first Section, I say, that I do find very many unsound and unsavoury expressions in S. R. his Epistles, that the Life and Spirit of Christ in my heart doth not only not bear witness for, but against, and indeed the Scripture also doth bear witness against them. Of this sort I shall cite a few of many, 1 part. Ep. 12. The Bible beguiled the Pharisees. Surely this is a very unsound and unwary expression, and I dare say, had such an expression dropped from the pen of any called a Qua●er, it would have been called blasphemy. The Pharisees beguiled themselves, in wre●ting and misunderstanding the Scriptures, as the Priests do in our days; but the Bible, or Scripture is altogether innocent of this. Again, 1 part. Ep. 88 I am sure Christ hath by his death and blood ●asten the knot so fast, that the fingers of Devils and hellfulls of sins can not lose it. This is expressly contrary to the Scriptures testimony, that saith, your iniquities have separated betwixt me and you. Surely such sin-pleasing doctrine, although it be sweet in the mouths of Professors, yet it is most unwholesome for their Souls, as sweet poison: why did the Lord threaten the Romans, the Ephesians, the Laodiceans, to cut them off, remove their candle●ick, and spew them out of his mouth, for their sins▪ if this man's doctrine be true, that hellfulls of sins ●an not lose the knot? Is not this to embolden people in all manner of sin, to tell them that hellfulls of sins can not separate them from Christ? If he had said, Those that are come to witness the indissolvible bond, or knot, betwixt Christ and them, are preserved pure, and free from all great and gross ●ins, at least; he had said more according to the truth, and the Scriptures testimony, which saith, he that abideth in Christ, sinneth not. And, if the righteous man turn from righteousness, it shall be forgotten. Again, 1 part. Ep. 181. We have need of a Saviour to pardon the very diseases and faul●s and weaknesses of the New man, and to take away (to say so) out godly sins, or the sins of our sanctification, the drossy and scum of spiritual love. This is very un●ound to charge sin and filthiness upon the work of the Spirit of God in the hearts of his people: whereas the Scripture saith, his work is perfect. And indeed how can any impure thing proceed from the Spirit of God, that is altogether a most pure and holy Spirit? Again, 2 part. Ep. 7. He who is wooer and suitor, should not be an house-hold-man with you, till ye and he come up to his Father's house together. This is contrary to the Scripture, which saith, I will dwell in them, and walk in them. And if any man will keep my commandments, my Father and I will come and make our abode with him. Hence the Saints on Earth are called God's Temple and house. Again, 2 part. Ep. 48. The fruits that grow here, are all seasoned and salted with sin. A gross, unsavoury expression! are the fruits of the Spirit, aslove, joy, peace, gentleness, goodness, faith, long-suffering, meekness, temperance, etc. all salted and seasoned with sin? How then could the Lord relish and accept them? Again, 3 part. Ep. 9 Howbeit we be but half-hungered of Christ here. This is contrary to the promises of the Lord, and experience of the Saints: Did not David say, My cup overfloweth? And is it not said in the Song, Eat, O friends, drink abundantly, O beloved? And is it not promised in the New Convenant, they shall not hunger and thirst, & c.? And said Paul, that ye may be filled with the fullness of God. And of Barnabas it is said, he was a good man, and full of the holy Ghost. It's true all that is received in this life, is but as a first-fruits, and earnest of that to come; yet there is a very blessed and large enjoyment of Christ to be attained here, so that the faithful can say, they want no good thing, and although they hunger, yet it is not for famine or want, but to sharpen their appetite. Yea in contradiction to himself he ●aith, 1 part. Ep. 128. Pray for me his prisoner, that he would be pleased to bring me among you again, full of Christ, etc. And 1 part. Ep. 140. O thirsty love, wilt thou set Christ the well of Life to thy head, and drink thy fill, drink and spare not, drink love, and be drunken with Christ. But doth this agree with his former expression of being half-hungered of Christ here in this life? Again, 1 part. Ep. 62. he saith [Reprobats are not formally guilty of contempt of God, and misbelief, because they apply not Christ, and the promises of the Gospel to themselves in particular, for so they should be guilty because they believe not a lie, which God never obliged them to believe.] But this is to make God guilty of hypocrisy, that reproveth the world of unbelief, and offereth faith and Salvation unto all; nor doth God oblige them to believe a lie, because Christ hath given himself a ransom for all, and died for all, as the Scriptures expressly declare. Again, see 1 part. Ep. 3. Except a man martyr and slay the body of sin, in sanctified self-denial, they shall never be Christ's martyrs and faithful witnesses. And yet in contradiction, he saith within 20 lines in the same Epistle, Howbeit we can not attain to this denial of me and mine, that we can say, I am not myself, myself is not myself, mine own is no longer mine own, yet our aiming at this in all we do shall be accepted. This is another sin-pleasing doctrine, plain contrary to the Scripture, which faith, unless a man deny himself, etc. it doth not say, if he aim at it, he shall be accepted. Surely this is to ●ue pillows under men's armholes, and to embolden them in sin; for who will not say, they aim at self-denial, although they attain not unto it? Again, see 1 part. Ep. 14. Some are partakers of the holy Ghost, and taste of the good Word of God, and of the powers of the life to come, and ye● have no part in Christ at all: cit●ing Heb. 6: 4. But this is a gross contradiction, seeing none are partakers of the holy Ghost, but by Christ. But these mentioned Heb. 6: 4. are such as having a part in Christ, may fall from him. Again, see 1 part. Ep. 50. The best regenerate have their defilements, and (if I may speak so) their draff-pack, that will clog behind them all their days, and wash as they will, there will be fil●h in their bosom. A most unfavoury and unsound expression! contrary to the promises of God, and the experience of many that witnessed a cleansing from all filthiness and sin. Again, 1 part. Ep. 27. All Christ's good bairns go to heaven with a broken brow, and with a crooked leg. Contrary to Scripture, which faith, Thou shalt walk in the way safely, and thy feet shall not stumble, Prov. ●: 23. And Christ is a perfect Physician, who, as he cured the lame bodies of those that believed in him, perfectly, so doth he cure the lame ●ouls of all his people, even perfectly; for no imperfect thing can enter into heaven. Again, see 1 part. Ep. 20. We are fools to be browden, and fond of a pawn in the loof of our hand, living on trust by faith, may well content us. This he speaks as reproving such, who seek after spiritual feelings, and sensible enjoyments of Christ, which is according to his brethren's doctrine, that teach We should not seek to live by sense, (to wit, spiritual sense) but by faith; a gross and unsound doctrine! as if faith and sense spiritual were opposite: whereas faith doth always, in some measure, imply some one spiritual sense or other, for unless we spiritually hear, or feel Christ in some measure, we can not believe in him, faith cometh by hearing, saith the Apostle; and is not faith a laying hold on Christ with the hands of our Soul? and how can we do this, without all sense or feeling of him in a spiritual way? Surely the natural and outward senses are no more necessary for the preservation of the natural life, than the inward and spiritual senses are necessary for the preservation of the Spiritual Life of the Soul.  
Also he hath frequently in his Epistles, too airy and frothy expressions, no wise beseeming the weight of the matter those expressions relate unto, as 1 part. Ep. 120. Christ see●eth to leave heaven (to say so) and his Court, and come down to laugh and play with a daft bairne. Again, 1 part. Ep. 91. Will not a Father take his little dated Davie in his arms, and carry him over a ditch or a mire? Again, 1 part. Ep. 121. O if I could dote (if I may make use of that word in this place) as much upon himself, as I do upon his love.  
This is a hint of some of these many unworthy, unsound and stumbling expressions, which are to be ●ound in his Epistles, which I had not meddled with to discover, but because many, and especially the Publisher, do so idolise this book of S. R. his Epistles, as if there were none beyond it, except the BIBLE.  
2. In my second Section I say that S. R. in his more pure times both experienced and declared of Immediate Revelation, and the Spirits immediate teachings, as his Epistles abundantly witness: also that he plainly declareth, he had the counsel and mind of God in some things not to be found in Scripture. See for this, besides the testimonies I have already cited in the answer, these following, 1 part. Ep. 2. It was not without [God's special direction] that the first sentence, that ever my mouth uttered to you, was that of John 9: 39 Again, 1 part. Ep. 9 It is little to see Christ in a book, as men do the World in a card, 〈…〉 of Christ by the book and the tongue, and no more; but to come nigh Christ, and hausse him, and embrace him, is another thing. Again 1 part. Ep. 9 O his perfumed face, his fair face, his lovely and kindly kisses have made me a poor prisoner see there is more to be had of Christ in this Life, than I believed, we think all is but a little earnest, a four-houres, a small tasting we have, or is to be had in this life (which is true compared with the inheritance) but yet I know it is more, it is the kingdom of God within us. Again, 2 part. Ep. 2. O blessed Soul, that can leap over a man, and look above a pulpit up to Christ, who can preach home to the heart, howbeit we are all dead and rotten. Again, 2 part. Ep. 8. And sure I am it is better to be sick, providing Christ come to the bedside, and draw by the curtains, and say, courage, I am thy Salvation, then to enjoy health being lusty and strong, and never to be visited of God. Again, 1 part. Ep. 35. But at other times he will be messenger himself, and I get the cup of Salvation out of his own hand. Again, O how sweet is a fresh ●isse from his holy mouth, his breathing, that goeth before a ●isse upon my poor Soul, is swe●t, and hath no fault, but that it is too short. But that he ●aith, ●hat Christ drinketh to him, is a frothy and unsavoury expression, used by him in that same Epistle. And 3 part. Ep. 22. anent his transplanting he ●aith, what God saith to me in the business▪ I resolve 〈…〉 do. And 1 part. Ep. 85. Now and then my silence burneth up my Spi●t, but Christ hath said, Thy stipend is running up with interest in heaven, as if thou 〈◊〉 preaching, and this from a King's mouth rejoiceth my heart. And, 3 part. Ep. 37. Christ hath said to me, mercy, Grace and peace for Marjon 〈◊〉. Again, 1 part. Ep. 154. We but stand beside Christ, we go not unto him, to take our fill of him, but if ●e should do 〈◊〉 things, 1. draw the curtains and make bare his holy face, and then 2. clear our dim and bleared eyes to see his beauty and glory, he should find many lovers. This place is remarkable, for it holdeth forth both immediate subjective and objective revelation, according as the national teachers do themselves define it, and indeed his words in all these testimonies import no less. Again. 1. part. Ep. 201. O that ●e would strick out windows and fair and great Lights in this old house, this fallen down soul, and then set the soul near hand Christ, that the rays and beams of Light and the Soul delighting glances of the face, fair Godhead might shine in at the windows and fill the house. Again. 1. part. ep. 32. now he is pleased to feast a poor prisoner, and to refresh me with joy unspeakable and glorious, so as the Holy Spirit is witness, that my sufferings are for Christ's truth, and God forbid I should deny the testimony of the Holy Spirit, and make him a false witness. Again. 1. par. ep. 120. Lord let me never be a false witness to den● that I saw Christ take the p●n in his hand and subscribe my writs. And part. 3. ep. 27. In private, on the 17 and 18 of August, I got a full answer of my Lord to be a graced minister, and chosen arrow hidden in his own quiver but know this assurance is not keaped but by watching and prayer. These are but a small part of much more might be cited out of his Epistles, as testimonies to immediate revelation and the immediate teachings of the Spirit, yea to new revelations not to be found in Scripture, and yet, as I have above observed, after all this he joined with the assembly at Westminster to cry down all such immediate revelation, and to affirm that God had committed his Counsel wholly to writing.  
3. And although many of those called Presbyterians cry up S. R. as a man of so great experience in the things of God, yet I find himself ingenuously confess. 1. part. ep. 46. that there is a gate yet of finding out Christ, that he hath never lighted upon, and saith he, O if I could find it out!  
4. Now this gate (blessed be the Name of the Lord, and to his eternal praise we can declare it) many thousands in this day do know, and by it they find Christ and do enjoy his living presence daily, who is the bridegroom and husband of their souls, and this gate is, to wait upon him, in the shinings of his divine Light in their hearts, being retired and gathered unto the same, out of all their own thoughts, words and works, all their own willings and run in the self-will, all selfish motions, desires and inclinations of self, in pure silence and stillness of mind, waiting to feel his heavenly breathe and move, which do rai●e up in us the true desire, and prayer that we may find him, and enjoy him, and as we have sought him by this gate, or after this manner, we have never miss in some measure, more or less, to find him.  
5. This silent waiting to enjoy the presence of the Lord, is a mystery, and as a sealed book to Professors generally, and seems to have been little or nothing known to this great Seer, as the Author of the Postscript doth call him, for I find nothing of it in his Epistles, and yet it is one of the most needful and most profitable lessons and instructions for people to be instructed in, and the Scriptures Testimony is plain and clear concerning it, even of silent waiting. Lament. cap. 3. 26, 27, 28. It is good that a man should both hope and quietly (or in silence) wait for the salvation of the Lord. It is good for a man ●hat he bear the yoke in his youth, he sitteth alone and keepeth silence, because he hath borne it upon him. Psal. 46. 10. Be still (or silent) and know that I am God, Psal. 62. 1. Truly my soul is silent unto God, from him cometh my salvation. Eccles. 5. 2. Be not 〈◊〉 with thy mouth, and let not thine heart be hasty 〈◊〉 utter any thing before the lord Zach. 2. 3. Be silent O all flesh before the lord And many more scriptures may be brought to prove this so needful and profitable instruction. As also here are manifest examples of this silent waiting in Scripture, both together and apart, Ezekiell 3: 15. The Prophet 〈◊〉 with them of the captivity seven days, and then 〈◊〉 Word of the Lord came unto him. And Esdras sat silent with the people until the evening sacrifice: Esdra 9: 3, 4, 5. And the Prophet Elijah sat in a silent posture alone upon the top of mount Carmell waiting for the Word of the Lord, and the accomplishment thereof, casting himself down upon the earth, and putting his face betwixt his knees. King. 18: 42. This is such a posture that if a man should use it in our days, people would say, he were mad, or possessed with the Devil, such is their ignorance of the way and work of God. And again. 1 King. 19 verse 2. The Lord appeared unto Elijah neither in the wind, nor earthquake, nor fire, but in the still or silent small voice, to wit, that is heard in the stillness or silence, of the Soul.  
6. There is one particular more that I find in S. R. that I cannot omit to take notice of, in the same epistle 46. which I have above mentioned, either I know not (saith he) what Christianity is, or we have stinted a measure of so many o●nce weights, and no more, upon holiness and there we are at a stay. It were good for the Professors to consider this and be convinced of their error; whereas they say the holiest Man on earth doth sin daily in thought word, and deed, yea every moment and cannot but sin continually; Is not this to stint a measure of so many ounce weights, or rather of a few grains upon holiness, yea altogether to annihilate it? For I know not how that can be called holiness, which cannot keep the soul one moment from sinning. However S. R. although here convinced of this error, yet afterwards did fall foully into it, when he joined with the divines, so called, at Westmunster, in that unchristian assertion that no man by any grace given of God, can perfectly keep the commandments of God, but doth daily break them in thought, word & deed. This is a bold & presumptuons stinting & limiting the power and powerful grace of God, in the hearts of his children, without all ground from Scripture, yea contrary to it, which saith, his commandments are not grievous, and his yoke is easy, and his burden Light.  
7. Moreover, in my fourth Section, I referred to some thing related by the Author of The fullfilling of the Scriptures, concerning john Welsh, Robert Bruce, and some others in those days, which I said, will not a little make for the present Testimony of the people called Quakers. Now for proof of this, I shall give a few instances out of many more, which may be brought out of the said book.  
8. First. The said Author telleth us (pag. 416. 2 edition) of a very solemn and extraordinary outletting of the Spirit in the West of Scotland, about the year 1625. and there after, which began in the parish of Stewarton (whiles the persecution was hat from the Prelatic party.)  
9 Which by the profane Rabble of that time, was called the Stewarton Sickness, and spread through much of that country particularly at Irvin, through the Ministry of David Dickson; of which he writes that few Sabbaths (meaning first days) did pass without some evidently converted, and some convincing proofs of the power of God accompanying his Word, yea that many were so choked and taken by the heart, that through terror, the Spirit in such a measure convincing them of sin, in hearing of the Word, they have been made to fall over, and thus carried out of the Church, who after proved most solid and lively Christians. And says he, this great springtide of the Gospel was not of a short time, but for some years' continuance, yea thus like a spreading Mooreburne, the power of godliness did advance from one place to another, which put a marvellous Lustre on these parts of the country, the savour whereof brought many from other parts of the land to see the truth of the same. Again he telleth pag. 417. at the Kirk of the shots 20 of June 1630. that there was so convincing an appearance of God and down pouring of the Spirit; even in an extraordinary way, especially at that sermon, Juny 21. the day after their communion, with a strange unusual motion on the hearers, who in a great multitude were there convened of divers ranks, that it was known (which he saith he can speak on sure ground) near five hundred had at that time a discernible change wrought on them, of whom most, proved lively Christians afterwards. Now that there was a true and real appearance of God, and breaking forth of his power and out letting of his Spirit, upon many at that time, I veryly believe, and my soul hath unity with the testimony hereof, and diver other testimonies of this nature in the said book.  
10. And certainly this was an immediate sensible appearance and revelation of the power and presence of God, accompanying the Ministry of that time, which produced such effects, and in truth the very same power and presence of God, with the very same and the like effects, is now again broken forth in our day, among the despised people called, Quakers, and that in much greater clearness, so that more sound principles are made known unto us, and many things, which were lets and snares unto them, are discovered unto us from the Lord.  
11. And yet is it not a most sad and lamentable thing that Professors who cry up the appearance of God in that time, will not own the same appearance of God in the nature and kind of it, although more clear, and glorious as to the measure, among us now: but join with the profane rabble, to call those unusual motions, which are the real effects of God's power and Spirit powerfully seizing upon both souls and bodies of many among us, in great trembling, cries and tears, the signs of some Diabolical Possession, whereas the same persons, by sobriety of life and conversation, and by a walk as Christianlike as any of these a fore mentioned, & in many things exceeding them, and also by the savour of the life of Christ in them, have evidenced that they were led by the Spirit of God.  
12. Yea the Author of ●he Postscript is not afraid to impute these unusual and extraordinary motions that some times appear in the bodies of some of our friends, to a possession of Satan, which if he did as knowingly as maliciously, might truly be called a blaspheming against the Holy Ghost. But they are judged here by some of their own prophets, for seeing it was the Spirit of God that raised these unusual motions in them abovementioned, why should the like now be imputed to the Devil?  
13. O how like is this generation of hypocritical professors to the Scribes, and Pharisees and jews of old, who professed to own the Spirit of God in Moses and the prophets, and yet rejected and resisted the same Spirit in Christ and the Apostles?  
14. And it is observable, that this glory of God that appeared among them at that time, which was a time of persecution, although it continued for some years, yet afterwards when the Presbyterians got into the saddle themselves, and turned persecuters of others that dissented from them, this glory did disappear, and in stead thereof, great complaining of deadness, as it is at this day, among them who have most ingenuity. This doth plainly show that they did not follow the Lord in his further leadings, but rather went back, otherwise this glory would not have departed, b●t continued, yea and increased among them.  
And if some object, that this glory appeareing unto that people at a communion, to wit; at that; called the Sacrament of the Supper, it seemeth to be no small argument to prove that God did own that external action, as his ordinance, although the people called Quakers deny it to be a standing ordinance to the world and do not practise it.  
15. To this I answer, that it is observable that by the Authors own account the greatest outleting of the Spirit was not on their communion day, but on the day after, but that God did at times of that external action of breaking bread, condescend unto them; regarding their sincerity, and gave manifestations of himself, will not prove that he commanded that thing unto them, or that their minds were not in an error, in laying too great weight upon that external action, which was but a figure of the true communion; for the same Author doth acknowledge that the Spirit of God did also wonderfully accompany Luther in his Ministry, and yet Luther did most grossly err; as in other things, so in the matter of the Sacrament, teaching that the body of Christ was consubstantiat with the bread and that the o●●ward mouth receiveth the body of Christ. And I believe, such as are sober and ingenuous of the Presbyterians will not deny, but that the Lord did pour out of his Spirit, upon those Bishops in England that died martyrs, that were both for Episcopacy and the Service-book; yet this proveth not, that God did own these things, as his ordinances. It is the sincerity and earnest desires of men's souls after God, that he regardeth, although they be in error in some things which he winketh at, but doth not own. Yea did not Christ wonderfully appear to Saul, while he was going to Damascus, to obtain an order to persecute the Saints, a very unlawful action, but this proveth not that God allowed 〈◊〉 in the same. Many other instances could be given to show the weakness of that objection, and certainly in the darkest times of Popery, God raised up some to be ministers of his Spirit that yet continued to hold many Popish errors; as not only Bernard and Thauler, but even john Huss who dissented little from the Papists in matter of doctrine, but mostly blamed their ungodly life.  
16. A second instance I shall bring out of the aforesaid Author, is, pag. 422. where he giveth as a sixth witness, etc. the convincing appearance of an extraordinary and Apostolic Spirit on some of these instruments, whom the Lord raised up in these last times, who as he saith had special revelations from the Lord of his mind anent things to come, etc. But how doth this agree with their confession of Faith, that saith, the former ways of Gods revealing himself to his people are ceased since the Apostles days, and that there are no new revelations of the Spirit, but that God hath committed his counsel wholly to writing? And of such special revelations he mentioneth divers, which I refer the Reader to find in the said book.  
17. A Third instance shall be that which the Author mentioneth of Robert Bruce, where I take notice of divers weighty particulars, as 1. that his call was extraordinary pag. 429. to wit, by an inward motion and pressing of the Spirit, and such a call I confess is extraordinary, as in respect of the greatest part of those, called Teachers, which yet is most ordinary, yea and most necessary to every true teacher and minister of Christ.  
18. 2. He tells pag. 431. that it was the manner of Robert Bruce, for a considerable time to keep 〈◊〉 before he preached. And yet how do the Professors now blame our silence, when even such among us as the Lord hath given a true ministry unto, do find it at times their place to be silent a considerable time before they speak, and sometimes for a whole diet to be silent, as Ezekiel was of old? Now I beseech them to consider what did this silence of R. B. mean, or what was his intent in being silent so long? was it not he waited to receive, ●hat he was to speak from the Lord? Or at least to 〈◊〉 the Spirit and power of the Lord to assist him in what perhaps was in his heart to speak? and truly this is the very cause of our silence also, for we know that no preaching nor praying can avail to quicken or reach the souls of men, or profit either speaker or hearers, but that which is in the immediate moving and assistance of the Spirit of God.  
19 3. He telleth plainly pag. 431. that he had the Spirit of discerning in a great measure in so much that having heard a sermon preached by Robert Blair (it being the first he had preached) and he being desired by the said Robert Blair to give his judgement concerning the same, did give it, in these words I found, said he, your ●ermon very polished and digested, but there is one thing I did miss in it, to wit, the Spirit of God, I found not that; This (as the Author saith) took a deep impression upon him and helped him to see, it was something else to be a minister of Jesus Christ, then to be a knowing and eloquent preacher. Pag. 453. But the professors generally in this day, deny any such Spirit of discerning, as whereby one knoweth; supposing him to be never so spiritual, when he heareth another preach, whether he doth preach by the Spirit of God, or no: & when we affirm that the Lord hath given such a discerning unto us they cry out many of them, as if it were blasphemy to assert any such thing. Again, whereas this Author saith, it is some what else to be a minister of jesus Christ, then to be a knowing and eloquent preacher: we say the same. But how far doth this contradict the Presbyterians doctrine that grace or piety is not essential or necessary to the being of a minister of Christ, as james Durham expressly affirmeth in his book on the Revelation?  
21. 4. The Author telleth us that the said Robert Bruce was deeply affected with the naughtiness and profanity of many ministers then in the Church, and the unsuitable carriage of others to so great a calling, and did express much his fear that the Ministers of Scotland would prove the greatest persecuters, that the Gospel had; And so in this we have found his words to be true, for the said Ministry of Scotland, even Presbyterian as well as Episcopal are the greatest persecuters of the Gospel in this day, as formerly. And their doctrine, that Grace or piety is not essential to a Minister of Christ, nor an inward call by the Spirit, opens a door to such a naughty and profane Ministry.  
22. Pag. 432. 5. He tells that on a certain time when Robert Bruce was at prayer in his chamber in Edinburgh, there was such an extraordinary motion on all present, so sensible a down-pouring of the Spirit, that they could hardly contain themselves, yea which was most strange, even some unusual motion on those, who were in other parts of the house, not knowing the cause at that very instant: and one being occasionally present, when he went away said; O how strange a man is this? for he knocked down the Spirit of God upon us all; this he said, because R. B. did divers times knock with his fingers on the table And yet when such motions and effects are now witnessed, when the Servants of the Lord pray in our meetings, they will not believe, but in the same Pharisaical, Antichristian spirit, as the Jews said of Christ, they say of us, that we have a devil, for which I heartily wish that the Lord may forgive them, and open their hearts to understand and receive the Truth.  
Many more observable passages might be cited out of the same book, to convince Professors, how these men, whom they have such an esteem of, did both in principle, practice and experience, in many things agree with us, the People called Quakers, against themselves, who boast to be their Successors and children, as the jews boasted, that they were the children of Abraham. But surely seeing the Professors of this day, stop their ears at the inward voice of God's Spirit in their own consciences, and also at so many plain and clear testimonies of the Holy Scripture, that make so abundantly for the Testimony of Truth owned by us. I little expect that the testimonies of these men will prevail with many of them, yea although even they should come from the dead, and witness for the Truth, against them, as Christ said in the 〈◊〉, If they will not believe Moses and the Prophets, neither will they believe, if one should be raised from the dead. Yet for the sake of many others among them, of whom I have hope that God will in due time effectually reach them and open their eyes, I have found my heart moved and drawn by the Lord to be at this pains, for the good of whose souls I could willingly by the Grace of God endure much labour, suffering and affliction both inwardly and outwardly, that they might see and own the glorious work and appearance of God among us, and be brought to enjoy the same with us.  
23. And here in the close of all, I shall cite a passage of this Author himself, which may be of service to some who are willing to understand, how that the Presbyterians, even the most knowing and experienced of them, did not know all that was afterwards to be revealed.  
Page 35. He saith, We wait and believe the further accomplishment of this promise (to wit, the words, Dan. last: ver. 4. Many shall run to and fro, and knowledge shall be increased) to the Church, beyond all we have yet seen, that many Scripture truths now dark and abstruse, shall be made so clear, as shall even cause us to wonder at the gross mistakes we once had thereof, yea that after generations shall have a discovery and uptaking of some prophecies now obscure, which shall as far exceed us, as this time goeth beyond former ages, which comparatively we must say were very dark.  
24. Now I earnestly obtest and beseech such among them, as have any measure of true tenderness and ingenuity, and do believe these words of this Author, to consider in the cool of their minds if possibly these principles and doctrines among us, which they have called gross errors and delusions of Satan, may not be these Scripture truths, whereof the Author speaketh, and that their condemning such principles were but their gros●e mistakes, yea surely we know it to be so, and many of us that were formerly Presbyterians, are now made to wonder at our gross mistakes, which we then had. But this I understand of such as are really owned by us, not of those which they do falsely allege and impose upon us. I shall cite one or two passages more of this Author, and then leave it to the impartial and ingenuous judge, if they do not arrive, upon the matter at the same, which many of his Brethren reproach and nickname with the Profane rabble under the terms of Enthusiasm and Quakerism.  
25. Pag. 112. He saith— There is a demonstration within, which goeth further than the judgement, and passeth natural understanding, whence we feel, we taste, we enjoy, yea his voice is heard in the Soul, which we surely know to be his.  
This is a plain testimony to inmedtat Revelation, which is our main principle, and is so greatly opposed in this day, by Presbyterians, as much as others.  
Again, pag. 229. He speaketh of an immediate teaching of the Spirit, and of a mighty power of God that can witness (in many young ones) ere they can well speak, or exercise Reason, the power of Religion.  
Again, pag. 120. speaking of Prayer, he saith, It may seem strange, how easily we can step out from the world and the noise thereof, in before the Lord, without the least pause or time intervening.  
26. And again, he saith, Alas! It's sad, this seems rather a piece of invention many times, than a matter of earnest with the Lord. ● to what a class can such a piece of Atheism be reduced, as appears (saith he) in our nearest approaches unto God?  
27. And lastly, as concerning preaching, he commendeth it in the said Robert Bruce, that at a certain time wrestling earnestly with the Lord by prayer, before he came into the assembly, he was heard say in his prayer, Unto the Lord, I protest I will not go, except thou go with me. How far are the Presbyterian Teachers now gone from this, that say, Grace is not absolutely necessary to a minister of Christ, and plead both for preaching and praying without the Spirit) and after that, be went forth and preached in such evidence and demonstration of the Spirit, that by the shining of his face, & that shower of divine influence that the word spoken was accompanied with, it was easy for the hearer to perceive that he had been in the Mount with God, and that he had indeed brought that God, whom he had met with in private, into his mother's house, and into the chambers of her that conceived him. Pag. 444.  
28. These and many other passages in that book can not but force an acknowledgement from any, that read it, & are ingenuous, that it doth greatly commend and Justify that, which Presbyterians now greatly condemn, under the termeof QVAKERISM.  
FINIS.   

A POSTSCRIPT.  
To my beloved Relations, Friends and Acquaintances in the Shire and City of Aberdeen, ALEXANDER SKEIN wisheth all happiness, and the sound and saving knowledge of the Truth, as it is in JESUS.  
IT is no small matter of regrete, that so many persons of all ranks and conditions are so little concerned with the public work of God, and the matters of his Kingdom at this time. If their own affairs go well, they matter little how it go with Religion. It was a great ground of the Prophet's complaint, jer. 5. 1. That there were none that sought the Truth, or were valiant for the Truth on Earth, jer. 9 3. This is not only the guilt of the body of the Nation, but also the sin of these that pretend to a piece of more seriousness: but they should know, the eyes of the Lord are upon the Truth, jer. 5. 3. And the neglect of it ●ath occasioned great wrath, upon a people, and a hand from the Lord, ver. 3. Whereupon the Prophet said, ver. 4. Surely these are poor, they are foolish, for they know not the way of the Lord, nor the judgement of their God. This very thing hath with weight come near my heart, when I have observed such an indifferency amongst many, that they have been at little or no pains to search for the mind of the Lord amidst all the disputes and debats anent his Truth in their day, and being thus exercised, the Lord hath in a measure manifested this to me, that there are some special obstructions that stand in the way, why people have not a desire to search after the Truth.  
1. One is, that Truth is mostly the object of reproach and scorn to the multitude of the world, & the owners of it are hated, despised and persecuted, and upon this account many are content to be without the conviction of it, yea to hearken rather to anything that may strengthen them to stand out against it, then that which would incline them to come under subjection to the yoke thereof. Wherefore it was upon good ground that Christ said; If any man will be my Disciple he must deny himself, and take up his cross daily and follow me: this is a necessary condition and qualification of a Disciple they may as well renounce to be a Christian, as refuse to take up the cross which is entailed on all that will be followers of Christ, for if any love Father or Mother, husband or Wife, houses or lands, etc. better than Christ he is not worthy of me, saith Christ, there must be a complete resignation of all that is nearest and dearest to us in the world if we mind to be real Christians, and to encourage all to make this choice there want, not many sweet and precious promises of rewards both in time and eternity, though few believe them.  
A 2. obstruction is that people have a persuasion, they may be eternally saved, whether they embrace the Truth or not, seeing it is acknowledged upon all hands, that many have been saved that have lived and died in the same Profession they stand in; and upon this ground they suppose they need not embrace any thing that will disquiet their rest, or interrupt their ease and render them obnoxious to the cross. But if this have any weight in it, it might have as well excused the Scribes and Pharisees & unbelieving jews, for refuseing the Gospel, and the doctrine of Christ and his Apostles, that taught them to forbear circumcision and the Ceremonies of the Law, because Moses and the Prophets, and all the godly for many generations walked in the way of their profesion, yea this might have excused the Papists at the reformation to have rejected the Light the Lord held forth to them, because it is acknowledged that the sincere and single hearted amongst them in preceding generations were saved. But who amongst the Protestants will say that this was a sufficient ground to remain still in Popery? for had any of them that walked up rightly in the way of the Mosaïcall Ceremonies been living when these things became deadly, and had opposed the Light of the Gospel, which repealled them they could not have been safe. Neither any professing Popery that had occasion to embrace the Light of reformation, and yet in opposition to that Light would needs continue to defend that idolatry & superstition, & refuse to receive that Light, after these waters were turned into blood, Rev. 16. 3. So it is now, though they believe that many good Men, that were faithful ●o what they knew, & walked uprightly according to their measure in former times; yet if they shall upon that pretence presume to resist, reject, or refuse, the Light that the Lord is further manifesting at this day, such cannot have any ground to expect salvation. See Io●. 15. 22. If I had not come and spoken unto them they▪ had not had sin, but now they have nocloake for their sin; But may expect to be numbered amongst the enemies of Gods Work. It was the commendation of good Men in all ages, that they walked suitably to the dispensation of the Lord in their day, and this is the great duty the Lord calls for from his people, to follow the Lamb wh●thersoever he 〈◊〉, this will be their commendation before the Lord, as Rev. 14. 4. When the life, Light and power of God removeth from one dispensation to another, to be always a follower of that which is our duty, for it is not to be expected that Moses or David, if they were alive now would look to find that life in their sacrifices and external rites which they found, when they were upon Earth, no this is only to be waited for in the spiritual way of the Gospel's worship. And to come nearer, if Cranmer, Hooker and Ridly who were Martyrs for the Protestant faith in beareing witness against the Idolatry of the Mass, & thought it no small mercy to have the use of a common prayer book in English, & no doubt in that day might feel life in it; yet when the Light of reformation increased, it discovered that to be a limiting of the Spirit of God in Prayer, and consequently had in itself a tendency to deaden the heart by remaining in that formality. If they were living now, the Lord would require of them to seek after a more Spiritual Way of worship, where the pure life of Christ was more to be found and felt then in read prayers. Even so now when the Lord is pointing forth a more spiritual way, which is by following the pure motions of the Spirit of life in an immediate way upon the heart in all religious duties, the Lord will have all his people to own that way both in practice and profession, and they that will reject this, or refuse or oppose it. He will no less reckon them as his enemies now, than these, that have been refusers, or opposers of his work in former generations.  
A 3 Obstruction is, Truth hath been for most part loaded by its opposers with many heavy slanders, calumnies and lies, and traduced with the nicknames of error, Heresy, blasphemy and delusion, yea called devilism, and what else malice can invent, so Paul's religion was called heresy; Acts. 24. 14. and Christians were a sect every where spoken against, Acts 23. 22. Yea Christ himself was said to have a Devil, joh. 8. 48, 53. And what wonder then that the opposers of Truth in this day speak so of Truth, as it is now manifested? The Professors thereof are said to deny Jesus Christ that was borne of the virgin Mary, where as they have often testified they own no other Christ, but him to be the Saviour of the world, that was crucified at jerusalem, and this we can say in the uprightness of our hearts, as in his sight, that searches hearts. Our opposers say we deny the Scriptures of Truth▪ whereas we own all things therein (being rightly translated) to be the dictate of the Holy Spirit and that they contain all the substantials of true religion, and whatsoever is contrary to them, to be but delusion; yea we are content to have all points of controversy betwixt us and our opposers to be determined by the Scriptures of Truth. We are said to deny the Ministry and ordinances of the Gospel; whereas we own all the true and faithful Ministers, that are called of God, and that function and are not merely men-made Ministers, that are made to be Ministers in the mere will of men, only endued with some measure of natural and acquired parts, and feel not the power and virtue of the life of Jesus Christ dwelling in their hearts, without any sense of which power and life they can pray and preach. But we own all Spiritual and living preaching and prayer. As for the ordinances called Sacraments we own them only according to Scripture sense, viz. that Baptism which is by the Holy Ghost, for john Baptised with water, but Christ's Baptism is with the Holy Ghost and with fire, Math. 3. 11. Act. 1. 4. This is that one baptism, Eph. 4. 5. The Bread and Wine that is Elementary we deny, as being but a carnal ordinance, which are all repealed at the time of reformation under the Gospel, Heb. 9 10. as all rites are, which stand in meats and drinks, washings, or Baptisms, as the Greek hath it. But we own the Communion of Christ's body and blood according to Luk. 6. 53. compared with verse 63. Our opposers say we lay the whole stress of justification and remission of sins upon our own righteousness, and we declare we own no meritorious cause of the remission of sins, but the righteousness, blood and sufferings of Jesus Christ, that was crucified at jerusalem, and as it was done and performed by the Man Christ, born of the virgin Mary, and yet we profess none are justified, but such as are in a measure sanctified, and actually cleansed from sin, so as none are justified in their sins. These and many more of the like slanders asserted with boldness and impudence by malicious opposers, are no small obstruction to many simple-hearted people, who are but too ready to take things, of this nature, upon trust, without trial and proof, especially if the assertors be in any repute for a piece of seriousness, as the Scribes and Pharisees & high Priests, who were in great authority and esteem with the people, and thereby did influence their slender followers to prefer Barrabas a murderer and a robber, to Christ jesus.  
A 4 Obstruction is, that Truth, when it comes first abroad, is at several great disadvantages in the eyes of the world, as first, it seldom hath the countenance of Civil authority, but mostly is persecuted, and laws and statutes made in opposition to it, this is universally known in all ages, and throughout these Nations, where it first appeared. Secondly, it hath the opposition of the national Clergy, so called, and of the most learned of that sort of men, who have the greatest advantages of authority to influence the body of the Nation; see joh. 9 22. For the jews had agreed already, that if any men did confess that he was Christ, he should he put out of the Synagogue. Thirdly, Truth being a witness against the abuse and superstitions which have through length of time and long custom, been rooted and strengthened so in a Nation, that it needs no less the the power of God to extirpate, people can hardly admit to hearken to any testimony against these things whether they be personal or national customs, see Mark. 7. 9 and he said unto them, full well ye reject the commandment of God, that ye may keep your own tradition.  
It's not an easy thing to forsake old Customs, this hath been a cause, why men in all ages have stumbled at the simplicity of truth, because it was not decked with the trim and ornaments of the whore. I need not enlarge on this, the application is so plain. Fourthly, education and breeding in wrong glosses and mistakes of Scripture proofs, hath been none of the least hindrances of the progress of truth, or of its reception, and for this let the many divers reasonings of the jews against Christ in his descent, doctrine and miracles be considered, and men may then as in a glass see the image of that spirit, that is in opposition to truth in this day: and for this I refer the sober inquirer after Truth, to Isaac Pennington his book, (called The outward jew a looking glass for Professors) this is such a person, that none acquainted with his writings, but will allow him a good character, if he be not a prejudicated opposer.  
5. Another great Obstruction, which keeps people from the search after Truth, is a light and 〈◊〉 mind, which predominats in the most of Men and Women in the world. This hinders Truth in the very power and life of it, and permits none to be serious in the search of it: it is not the conviction of judgement in matters of truths, that the Lord calls for only, or that his faithful servants endeavour, as if it were satisfaction to them to see many owning it, or professing the form thereof, these are but at best like the stony or thorny ground, that receive the seed with joy, and yet in a day of the heat of persecution, turn from it, and so may become a discredit to the Truth. 't Is only these that labour not only to know the Truth, and espouse it in their understandings, but also endeavour to feel the power and life of it reach their hearts, and this not only for a touch at a time, but to live and feed upon that life & power, which flows forth from the fountain & spring of it, I say these only it is, that will be true witnesses of the Truth. Hence Christ spoke many parables to this purpose, as that of the wise merchant that sold all & bought the pearl: & the treasure that was hid in the ground, etc. Let all persons that are of this light and airy spirit, consider their danger; how uncapable they are not only to come to the knowledge of the Truth of God in their day and generation; but also utterly unfit for being heirs of the kingdom, when time shall be no more. If they did mind the care of their precioussoules, and consider their mortality, how uncertain their time is, and of what concernment it is to them to be truly serious, they would not make too light of the matters of God and of the Truth, which concern their everlasting salvation, but would find them of far greater moment, than these temporal pleasures, profits and recreations, wherewith they are so intentively taken up.  
Wherefore, my desire to all, is that they would seriously consider these few obstructions mentioned, and apply their mind, to search after the ways of the Lord, and beware to take matters of so great concernment upon trust from any Man, or company of men; but impartially weigh and ponder by the Light of the Lord in their own hearts, what is Truth, and what is error by what doctrine the free Grace of God will be most esteemed, and the pride of Man most abased, beware of an implicit faith, for t●e just shall live by his faith. Hab. 2. 4. And not by the faith of another. They are most to be suspected as deceivers, that do most hinder inquiry and trial, as many Preachers at this time are doing. It is a known Popish imposition to forbid searching, and is now renounced, and abominated by all sound Protestants, therefore they are yet drunk with the Whore's Cup, that would obtrude their doctrine to be believed without trial, or to hinder from trying the Spirits, and from trying all things, that what is best may be kept to. If any object that word Prov. 19 27. Coase to hear the instruction that causeth to err from the words of knowledge. I answer this presupposeth a clear and well grounded faith, of the Truth, from an inward principle, which few ordinary Professors can lay claim to, otherways this might have excused the jews in not harkening to Christ and his Apostles, in saying, we know God ●pake to Moses, but for this fellow we know not whence 〈◊〉 is. Joh. 9 v. 26. Yea we and our predecessors should have remained in Popery without trial. Wherefore friends, if ye will truly join and be united to the power and life, which the Lord is ready to reveal in your hearts, it will not only help you to discern Truth from error, but to overcome your lusts, and get victory over your idols that stand up to make distance & separation betwixt God's peace and favour, and your souls. That place is considerable, Rom. 12. verse 2. be not conformed to this world, but be ye transformed by the renewing of your mind that ye may prove what is that good and acceptable and perfect will of God, and thereby ye shall come to get your hearts established in the love of God and get all these straying● and wander in your hearts reform, by w●●ch your best duties are corrupted and defiled, ●hich is the earnest desire and travel of my soul, that all my beloved 〈◊〉 and acquaintances every where may, truly and sensibly come unto.  
A real lover of your eternal welfare and Peace. ALEXANDER SKEIN. From the Tolbooth of Aberdeen the 1 of the 5 Month 1676. where I am a prisoner for my testimony.   

Printed in the Year 1677.