'ruth Prevalent: and the (Quakers Di»charg<^d by GeQTge V/lriitehead. Landen.iyOI. BX 7730 .W63 1701 JAN 31 1918 BX 7730 .W63 1701 Whitehead, George, 1636?- 1723. Truth prevalent and the m r ■-''//,',;// AND THE QU AKE R S Difcharged F R O M T H E / , Norfolk'ReBors Furious Charge/ I N • A Sober ANSWER to their Book, Falfly Stiled, The Principles of the QVAKERS further Jhewn to he Blajphemous and Seditious < By tkefe thus Remarked Authors, viz,. Edward Beckham^ D, D. Re£tor of Gay ton-Thorp,'^ . , Henry Merit on y M. A Re6lor of Oxborough, Yf!^,' Uncajicr TopcUffe,^ L. L. B — Redor of Hockwold. y^''^' \\ Upon dpe Examination Anfwered, By George Whitehead^ a Servant of Chrift. And there came in two Men^ Children of Belial, — fayino-^ Naboth did blafpheme God and the King^ i Kings 2i. 13. Let them cover themfelves with their own Confajion^ at with a Mantle^ Pfalm 109. 29. LONDON, Printed and Sold by C» »>dll3le, in White- Hart 'Court in Gracious-fireet, i 70 i. A N Epiftle Introdudory TO THE Impartial and Judicious Reader. THEY who think to Exalt themffelves, and Promote their own Interefts, by injurioufly defaming others, will certainly meet with difappointment, and the Righteous Judge of all will blaft their Invidious Defigns ; as, I doubt not, he will thefe our prefent Adverfaries, in their Furious Attempts. We are certain, as true Religion never deftroys good Nature, or Natural Affedion ; fo Chri- ftianity will never be promoted by Envious Men, nor by Perfecution, or bitter Inveftives, tending thereto ; which thefe Furious Gain-fayers, and Fierce Defpifers, have made an Evident EfTay towards, by endeavouring to Cloud the Chriftian Reputation of an Innocent People, with the In- famous Charadlers of Blafphemous and Seditiom Principles^ which is their Furious, Perfecuting Charge. As alfo, in- jurioufly mifreprefenting the faid People ( who are the Ob- jeds of their Spite and Fury ) as a fort of Men rifen up againft the Lord and his Anointed, to Reproach them both as Antichriftian ; with more bitter Calumnies, even in their Dedication, as well as in their Preface. So that by their introducing their large Book with fuch Calumnious Defama- tion, it may be eafily conje6lur'd of what Nature their Book is. Their Dedication to Sir 'Jacob Ajiley and ^{v William Cooky (who are Perfons whom I well efl:eem for their Moderation A 2 and The Epiftle to the Reader. and Civility) confifts gf Tivo Parts; Firft, Their defaming the Feople called Quakers ; and Secondly, Their Vindicating their own Honour as Priefts, as a word 'very honourable in it felf (as they tell the faid Perfons.J And not only fuch Honour they afcribe to the Name, but further tell them, That Jure both the Name and the Perfons were in Great EJleem with the Chri- Jiians of the beft and earliefl Times ; "whenas Ignatius fcarce wrote an Epijlle, wherein he gave not fame Marks of Honour to them^ filling them the COUUCll Of d^OD ; charging the People to Reverence and Obey them as the ApofileSy and in holy things to do nothing without theirs and their Bijbops Advice, But al- though they would be thus highly honoured, as the Council of Gody the Jpojiles, &c. they appear more Pofitive and Con*- fident in arrogating this Honour to themfelves, as fuch Priefls and Jpofiles, than in either proving themfelves fuch, or their Call and Ordination to their Priefthood ; of this they give no proof from Chrifl:, or his Apoftles ; nor yet of following their Examples, nor of any Fruits or Seal of their Miniftry. Nei- ther do they tell us, how Infamous many Priefts have been and are, for their manifold Corruptions, as Pride, Covetouf- Ttefs, Envy and Perfecution, ^c. Their afluming to themfelves fuch high Honour, of being the Council of God, and Jpoftles ; and telling us in their Preface, They can do nothing againfl the Truth, but for the Truth, thefe are no Proofs of their meriting fuch Honour and; Chara^ers, And have they not herein alFum'd that Honour to themfelves, which amounts to Infallibility and Perfection, as the Council of God, and as fuch Apoftles, that can do nothing againfl the Truth ^ but for the Truth ? And yet the Quakers muft be charg'd with Blafphe^ mom Principles, for believing and confeffing a Sinlefs Perfe^ion, and a certain Unerring State, necelTary and attainable by true Believers in Chrifl: Jefus, by his Divine Power and Affiftance. Thus Prefumption and Confufton attends a Spirit of Pride and Envy ', as, where Envy is, there is Confufton. But The Epiftle to the Reader, But I verily think, thefe Adverfaries will never gain this great Honour, Reverence and Obedience, they flrive and ftrain after, by Vilifying and Reproaching the People called ^/z^- kers, with the n:ioft: Infamous Chara£lers frequently ufed by them, as they were by former Perfecutors againft the beft of Men and Chriftians, as BUf^hemers, Seditious^ Monjiroujly Biafphemam and Sedition, like the Here ticks of Old, 8fc. Their Preface and Book abounds with fuch Treatment, as, Impoftors, Enthujiafts, and BUfphemers of the Holy Ghofi alfo; which (with abundance more of like import ) they take for granted againft the Quakers, p. ^6, &c. together with counting us fools and Mad-men ; with numerous Scoffs and ¥louts, much unbecoming Men -of their Pretenfions of Gravity and Sincerity. So that we have no Caufe to be- lieve them to be the Council of God', for if we did, upon their Judgment and Cenjures againft us, wc fliould be left in fad De/pair, as Men having finned the Unpardonable Sin of Blajphemy againfi the Holy Ghoji. Oh Unmerciful Priefls ! (Worfe than the Incorapaffionate Prieji and Levite, wlio pafTed by the wounded Man, but did not go to kill him) Is this your Gofpel and Care for Souls? Would you have us Honour^ Reverence and Obey you, for fuch Preaching ? Serious Readers, Ijiope you'll not condemn us from thefe Men's furiom Charges, and outragiom Defamations, without hearing us in our Anfwer and Defence. Their Allegations and Proofs, pretended againft us from Citations and Scripture, have been ftridlly Examin'd, and are ferioufly Anfwer'd, and their Abufes and Calumnies plainly Refuted, in the following An- fwer. I£ you read theirs, pray read this ; that you may not be guilty of that Injuftice, of taking up (or crediting) Re- proaches againft your Neighbours, and paffing Judgment, without Impartially hearing both Parties 5 for that's againft Com won j^«/^^f^„ The 'The Epiftle to the Reader. The Holy Scriptures we ever had, and have, an High and Reverend Efteem of, as given by Divine Inffiration ; and yet our giving the Preference to that Infpiration^ or Hdy Spirit^ can be no Undervaluing of the Sacred Scripturf^ which proceed- ed from the fame Spirit ; whatever thefe Adverfaries fay to the contrary. And as for the Hoh Triniiy^ whereby they mean thefe Divine, Holy Three, the Father^ the Word (or the Sen) and Holy Ghof^, we have, ever fincc we were a People^ or Religious Society^ fincerely believed and owned thofe Holy Three to be One, True and Living God, bjeffed for ever ! Though the Terms and Diftindions of Perfonalities^orThree Diftinft and Separate Ferfons (as fome have afferted) we have queftioned and difputed, when impofed on us ; and chiefly we have in- fifled for Scripture-proof of the Terms^ efpecially upon our Oppofers Definition of a Per/of^, as being a Rational Sub- Jiancei, and yet tliQ Father, the PVord, and Holy Ghojl, are not Three Subjlances^ but One Suhflance or Effence, being One God. Wherein our former Oppofers have appeared Inconfiflent with themfelves. And I hope we are not Offenders for owning and confefling the fame in Script ure- Terr^iSy which the Holy Ghofi hath taught, and exprefly laid down. And as for my Explication on fome of our deceafed Friends Words or Writings, or tranfpofing a few words perhaps in two or three PaiTages ; I have done it very ConfciencioufTy, from a real Belief and Underflanding of the Author's own Senfe and Intentions, as agreeable thereto, both from the real Knowledge I have of their Doftrine, and by duly Com- paring their Writings ; having therein done, as I would be done by. And wherein formerly I have in fome Paffages not fo fully explain'd my Intention or Meaning, as in others ; I defire they may be compared, that I may be rightly under- ftood, before Judgment be pafs'd upon my .Faith, Principles or Converfation ; which I have long fince defired, might be wholly The Epiftle to the Reader. wholly Confonant and Agreeable to Holy Scripture^ both as to Matter, Language, and Holy Life, before my Mouth was opened in a publick Teftimony ; the Lord having very early inclined my Heart to a fober Converfation, and to feek that Wijdom^ of which his holy Fear is the beginning in us : And the Lord hath flood by me, and ftrengthened me, through manifold Trials, Perfecutions, and perverfe Oppo- fitions ; I humbly Blefs and Praife his worthy Name, and glorious Power. And I know no Reafon, why thefe pre- lent Oppofers fhould blame me for Explaining any of our deceafed Friends Intentions or Words^ who are not here to Anfwer for themfelves, being grofly Defamed and Mif- reprefented; as fome of us (who are living) alfoare, for Truth's and their fakes. I am fure thefe Men do not only Pervert our Words, but alfo make very bold with the Holy Scripture, not only by their Rhetorical^ Figurative Meanings and Interpretations thereof, but alfo by varying from the plain Grammatical Senfe of Words and Things, not Allego- ricalj in divers places, ( as is evidently fhewn in this An- fmr ) which is an higher and bolder Attempt, than our Ex- plaining any of our deceafed Friends Intentions, In a Sermon, Entituled, St, Faul and St, James Recpncjled; Preached before the Univerfity of Cambridge, by Ojf^ring Blackhally D. D. Chaplain in Ordinary to his Majefly ; printed 1700. He hath this Paflage, which is very Ob- fervable and Pertinent, viz,, P. 9. " Now this is the Method that we obfcrve in the " Reading of other Books, We confider the Scope and De- "fign of the whole, and judge of the Senfe of particular '* PalTages, with reference to that. And if there be any " fingle Paflage, which we apprehend not the Meaning of, ** or which at the firft Reading feems to have another " Meaning, than is agreeable to the Author*s main Defign, ** we build nothing upon fuch a Paflage j but wait a while, "to The Epiftle to the Reader. '* to fee if the Author will not elfewhere Explain himfelf : '' And if he doth not, and if at laft we can*c difcern how " that PafTage can, without fomewhat ftraining the words, *' be reconciled with others, we conclude however^ and take " for granted, that the Author (if he appears to be a Per-' " fon of Judgment ) is Confident with himfelf; and confe- *' quently that, in that FafTage, however the words of it " may found, he did not mean to thwart and contradid all " the reft of his Book. P. 6, "It is Reafonable therefore, in this Cafe, to ob- *' ferve the fame Method, that we do in other the like " Cafes, 'vrz,. To put fuch a Senfe and Interpretation on " any Difficult or Ambiguous Paffage, that we meet any " where therein, as to make it agree to, and confift with, " thofe other Paffages in the fame Book or Writing, which " feems to be more plainly Exprefs'd, and of the Meaning " of which there can be lefs Difpute. t) n:i;iq Now, pray obferve thefe, and how Juft and Reafonable this Method is, which this Doctor lays down, and faith, they obferve in the Reading of other I3odks: I wifli thefe Rectors would mind it. But 'tis made apparent, in the enfuing Treatife, that they have obferv'd and taken the quite contrary Method, in their Quoting, Mifconflruing, and Perverting our Books ; both without duly Com- paring Matters, or due Confideration of the Scope and Defign of the whole ; and many times contrary to the Meaning and Intent of the Author, and our Chriftian Principles. Wherein their great Partiality, Injuftice, and Unreafonable ( as well as Injurious ) Attempts, will appear to the Impartial and Difcreet Reader^ to whofe ferious Confideration the Matters Controverted are Recommend- ed, for due Information. j1 noqti ^niiiion bimd t^w^j The Epiftle to the Reader. As to then* "Oppofing the Title of rny Book,' i/e.lV////; and InnQcemy vindtcatedy with Biafphewv ahd Sedithn px-llhzted^ as a more praper St tie, at the entrance of their Preface : I blefs God, lean patiently fuffer this, aniong many mcrcoF their Reproaches and Calumnies; knowing my own Innocency and Ciearnefs, both from any Defign of fuch Palliation, as well as from fuch Criminal Matter of Fact: The Contents of my faid Book may fpeak for me and it. I am fore there*s plain Matter in it, ( for the true Ltgh^ and for Love, and good Works ^ both againft BUfphemy diwdi Sedition ', and fo there is in this. \>^ t«^^ Thefe prefenc Turious Adverfarles would excufc them-, felves from deigning to Incenfe the Government agciinfi : uss>^ (i*e, tlie People called Quakers) to depri-ve m of oar Chri^ fiia» Liberty, telling us thus, viz, 'K evident, rve meddled not with their Perjons, hut DoBrines ; and defired not an Akridgment of any. Liberty the Government thinks jit to allow them', but. we: would 'he loth BUfphemy and Seditioji fljGaitt. h embraced, as part of the. Chrifiian Faith^p.^, Thus '^'hen they have reprefented us as highly Criminal and Obnoxious in the Eye of the Civil Government, as Envy could invent, as Blafphemous and Seditious, yea, and Treafonable alfo, in their Book : They would not be undcrflood to meddle with our Perfons, 3r to defire an Abridgment of our Liberty, the Govern- ment has indeed thought ft to allow us\ their Excufe appears very Infincere and Fallacious herein; like as if they fhould Inform the Magiftrates againft an honeft Man, and tell them, he is a Thief, or a Murtherer, and confequently feek to have him hanged ; and yet fay, they meddle not with his Perfon or Liberty, but only with his Fad or Crime. Howbeit they would have the Perfons check'd by a Mark, fet by publick Authority upon fuch Principles^ as they charge upon the Quakers, And they have given us fbme, but ugly Hints, what kind di Mark they aim at, to wit. Boring through the Tongue <^ and making the Tonguts hifs with an hot Iron^ a . (p, II. The Epiftle to the Reader. (p. II. I. If. hifine, and p. 41. 1. J2.) And withal affign- ing fome of the Pcrfons, whom they would have marked^ and to endeavour (as they fay) the Jl opting their Mouth Sy as Burrough\ Fox\ Howgil\ and others, p. 4. who are long fince deceafed, and gathered to their Reft. However thefe Men's Spite and Fur^ vents it fcif both againft the Dead and the Living. Howbeit not to Retaliate upon them Evil for Evil, I would leave to their own, and their Bre- thren's ferious Confideration, this Scripture by the way, James ^.ij, 14, 15,16. IVho is a Wife Man, and endued with Kjioxvledge amongfi you ? het him {hew out of a good Converfa- t ion his Works with Meeknefs of Wifdom, But if ye have bitter Envying and Strife in your Hearts, glory not, and lye not againji the Truth, This Wifdom defcendeth not from above, but is Earthly, Senfual and Devili/b, For where Envying and Strife is, there is Confufion, and every Evil Work, Of thefe Adverfaries Confufion, and Work of Envy, the Serious Reader may fee enough in this Treatife : Read, and ilhen \CbnJid$r^ before Judgment. ^;; ,insvr By a Friend of Truth, and all Men, Londoiv tk i4f^ <5ft^f;uwi* G* ^- ibi bnn fAhl^ i\^^td tin '■ ^f»d Oi >l3t»t Vl Kiaup'iiij 73f!j li'^dv/oH .ami O -10 ££.^ -.if! f''"' "'"" "' hMuti ^d n\ ,\^^h r. ^16 b^± rh ?, Concerning . ' . t5 fo.ns ' 1 i • Concerning the Definition of BkfpHiemy, aa^.of^i ''■''^ '^'''^'Oppoferijettling the Notion thereof '^-^''^ T Hey fay, 'Blafphemy is originally a Greek Term, which flg- ' nifies at large, To hurt, and injure one's Fame with evil ' words, Famam Udere Calumniando vel maledicendo \ and thus *tis ' oft uled by our Holy Writers, Titus 3. 2. Ui^iv^ Bhcto-(p»y.eiv, To ^ /peak Evil of no Man. Ephef. 4. 13. Let Evil freaking CBAao-^M/xirt] ' be pnt away. 1 Cor. 4. 1 3. Being defamed^ lihAap)[j.i^moiy roe intreat^ ^ we return Prayers for their Reproaches^ and fpeaking Evil of m. ' Rom. 3. 8. As we be Jlanderoujly reported^ CB^<*<'"?«/>'K/""-^«tO But Blai- ' phemy, flridly taken, denotes, i. A fpeaking Evil, or Reproach- * fully of God. 2. A Vilifying, or fpeaking Contemptuoufly of thofe. ' things, which have a peculiar Relation to God. 3. In attributing * to others, or an aiTuming to our fclves, that which is proper to ' God alone. Thus far their Notion of Blafphemy, which they have uled their Cunning to apply againft us (the People vulgarly termed Quakers) though it will not (inpointof Jultice) affect us, but them- felves, their Charge, and our Difcharge, in this Treatife duly con- fidered. And how do they fpeak Evil (or Blafphemy) of no Man, . when much of their Work is to revile, contemn and reproach us, the faid People ? Arid how can they (and be confillent) Charge the laid People with Blafphemy againft God, or fpeaking Evil, or Re- proachfully of God, (which mull include the Unpardonable Sin againft the Holy Ghoft). and^f? pretend their Hearts Deftre is^ nith holy Paul, that they (i.e. the Quakers) may be faved? (As in their De- dication to Two Members of Parliament, p. 4. 1.17.) What hopes, or fincere defires, can they have of their Salvation, if they deem them guilty of that Unpardonable Sin againft the Holy Ghoft, who is God ? And how will fmful, covetous Priefts (who are neither in. the Power, nor Counfel of God) be excufed from being tindur'd with the dangerous Crime of feeking and ailuming to themfelves that high Efteem and Honour, of being ftiledTk G?w/r// of God? And if Remijfion of Sins was God^s Prerogative^ and if it be Blafphemy for Man (or any but Chrift^ being Cod as well as Man) to affnme this Au- thority^ (as thefe Men fay, in their Notion of Blafphemy, p. 2.) How will they be exCufed, who aflijme the Authority of Abfolutionl As for a Prieft to take upon him, in his Vitttation of the Sick, to-^ a 2 fay, The Dejimtion of Blafphemjy 8fC. fay. By his Authority committed to me^ / abfohe thee from all thy Sins^ in the Name of the Father^ and of the Son^ and of the -Holy Gh^fi : How came h^ to aflimie this Authority? Thefe Ad verfarijes, would' willingly fallen their Notion of Blaf- phemy upon Tome particulars, (after they have given a general Charge thereof) but falfly tell us, G. Fox calfd himfelf the Judge of the World '^ which he denied, as being falfly charged by his Perfecutors •, as ap- pears in his Anfwer, and the very Title thereof, in Saufs Errn,iidy p, 2, 3. And then they teil us, Such vile Wretches as Audland and Coale, in their Lctcers^ attributed to him that which is peculiar to our Bleffed S/iviour. But, i. I deny what thefe Pei-lbns recite as their Letters, to be any intire or true Copy thereof^ for I have feen various and different Tranfcripts thereof, faid to be theirs. 2. Where molt fully cited, I never knew them attelled by any Credible Wit- iielfes, to be true Copies of what J. C. and J. A. writ, if they writ any fuch Letters. 3. I do not think my felf bound either to Anfwer or Own them, in every Word, Part, or Particle^ whilil not juHly at- tefled. 4. When true Copies are duly attefted, efpecially that of ^. v4's, then 'twill be time enough to Anfwer the fame, and to con- lider whether they have in any part or parts thereof, attributed that to G. F. v/hich is peculiar only to our Blefled Saviour. 5. What they fay, JF. Verm labours to juftifie (relating to J- Cs) they give no anfwer to him therein ^ but only would imply him a vile Wretch with tliem : Yet but in the foregoing Page pretend, They jljall not bring a Railing Accufation ngairift m^- tho' their Book be ftufPd with Railery, bitter Reviling, and Scorn againfl us. 6. 'Tis very uncivil, as well as unjult, in thefe Men, to upbraid us with the Folly of thofe Perfons that Hofanna'd J. N. into Brifiol^ (as they fay) feeing that Folly and Madnefs was never own'd by us, but utterly difown'd and teftified againft by us, and the whole Body of our Society \ and at laft by 5f. N. himfelf publickly condemned ^^ and his own Mifcarriage, hi fuffering fuch Madnefs, Repented of, with manifeft and deep Sor- row on his. part: And therefore the greater Shame and Malice for any to taunt.or upbraid us therewith^ at this time a day efpecially- and I am fure they would not be fo ferved. Now as to us, thele Perfons migl»t» have fpared their labour of fettling the Notion of Blafmmy^ unlefs they had made a better and more juft Application thereof than they have done. The Ferb^ J5.vcw?«u£w. 3. 2. A5ls 6. II. Thefe I thought meet to recite, for the fake of all Impartial Readers, to obferve the Extent of BUfphemy in. the Scripture-fenfe, and thence to take notice of tlie Nature of thefe Adversaries Furious Charge ( i. e. of BUfphemy agalnJlGod, Chrifi^ and the Holy Scripture) iinjultly exhibited againft the People called Quakers^ to reproach and pcrfecnte them. _ Wherein their great Abufe is made more evident in this Treatife : For which, I doubt not, the Lord will rebuke them. And to Him we commit our Caufe, as 'cis his own, which I have long been, and ftill am, zealo.ufly concerned for, and engaged therein, for his holy Name and Truth's fake. Serious Reader^ pleafe to. Note, That thefe Redors give no Reply to the Second Part of my Book f Truth and Innocency) which is a Brief Examination of their defaming Pamphlet, Reproachfully filled Seme few of the Quakers many horrid Blafphemies, Herefies, and their Bloody Treafonahle Principles, deflnt^ive to Government, ( deliver'd to the Parliament, 159^.) which Title looks with fuch Perfecution, Fury, deadly Envy, and Blood, in the Face of it, that it may be fuppofed (on fecond Thoughts) thefe Men would not defend it by Reply. I wiih Prudence, and Charity alfo, may abate their Fury and remove it, for it will never work theRighteoufnefsofGod. ' Imhc '■* i*i*\^ J*Mi ilyii5«' '.* i- Twelve Summary Propo fit tons., tn behalf of the People called Quakers, relating to the Heads of the Controverfie between them and the Three Nor folk- ReQors, in Oppofition to their Charge, l.npHE true Lights which enlightens every Man coming into the X World, is Chrift the Word, in whom was Life, and the Life was the Light of Men. And by him, who is that true Light, God made the Worlds. And confequently this true Light and Life is Supernatural and Divine, and was before Man was made, and be- fore his Natural Confcience was named. H. In the beginning God breathed into Man the Breath of Life, and he became a Living Soul thereby : Which Breath, or Spirit of Life, that proceeded from God, is Divine, and of the Being of God, But the Rational Soul, or Spirit of Man, which God formed in him, ( though the mofi: Noble Part of Man ) is God's Creature, created (or formed) in his own Image. III. Of Infallibility: This we afcribe to the Spirit of Truth, and the Teaching and Guidance thereof^ becaufe he guides the true Spi- ritual Believers (who keep the Faith) into all Truth and Stability in Chrill, the Truth. And as the Spirit is Self- evidencing, we mull thereby have a certain Knowledge of the fame, and of the Motions and Guidance thereof, or elfe we cannot lirtcerely obey or follow the fame Spirit. IV. OfPerfedion^ that is, of Sanftification and Holinefs, a Sin- lefs Perfection being both promifed of God, and by him required^, is attainable in Chrift Jefus^ he being manifefl to dellroy the Work of the Devil, and to bring in Everhfting Righteoufnefs, by making an tvi6. of Sin, and finifhing Tranfgrefllon. And for this End we ought to believe and confide in the All-fufficient Power of Chrift, as being more Potent and Strong to deliver Man out of Sin, and its Pollution, than the Devil is to lead Man into it. V. Of Immediate Revelation, or Divine Revelation : This is of neceflity for the true Knowledge of God, to be given by his Son jefus Chrift, and of the things of God by his Holy Spirit and Power, which operates and inftrufts both Immediately and" Inftrumentally, as he pleafeth, for to bring forth the New Birth, and a Divine Underftanding therein. VI. Of the Scripture: The Holy Scriptures of the Old and New Teftament, being firjlt given by Divine Infpiration from God, and eminently Twelve summary PropofitioftSf $CC, eminently confirmed, and by Divine Providence preferved, are not only of Divine Authority, but are by us (the faid People) pre- ferred to all other Books and Writings extant in the World j and with due Reverence ought (by fuch as have or may have them) to be read, believed and fulfilled, with the help of the fame Holy Spirit, from which they firft came •, and which can only give us the true Underflanding, Profit, and Comfort thereof, as well as eaabl^ us to Live and Praftice accordingly. • .>,,u '.-(\ > Vn. Of the Rule of Faith : The Spirk of Chrifl, and 6f TrwS, ia guiding true Believers into all Truth, is the principal and chief Rule of Faith and Lifc^ and the Holy Scripture (in that iccontains many precious Inflruftions, Precepts and Rules) may be elleemed a Rule of Faith and Practice, fubordinate (asdiredory) to the Spirit, and to ChriH-, who is the V/ay, the Truth, and the Life ; (of whom the Scriptures teftifie ) who therefore ought to have the Preference (for he was) before all Written Rules. ■'•' ' ^ VIII. Of the Perfon of Chrifl : We having all along believed his incarnation^ we have frequently (fince we were a People) confefled Jefw Chrifi come in the Fleflj, and that he was the promifed true M:finh^ who was conceived by the Power of the Holy Ghoft, ,born of the Virgin Alary, crucified to Death, and by the lame Divine Power raifed to Life, and afcended into Glory in the Heavens. And he was our great Exemplar, having lefc us an Example of Holinefs, that we itiould follow his fteps, who did not Sin, neither was Guile found in his "Mouth. IX. Of Water-Baptifm : This was properly John's Baptifm, and Typical of the Baptifm of Chrifl, by the Holy Ghofl, or Spirit -^ the Baptifm whereof ^being the 0«^iJ?^^?//?«, whidi is faving*, .as tke Saints, the true BeUevcrs ia Chrifl, were all bapti<^ed by one "Sjpirit. Water-Baptifm wafhed only the Outfide^ but the Spirit's Baptifm walheth and fandlifieth the In fide, the Heart and Soul, into Chtjilt Jefus. As to Ramifm^ or Sprinkling Infants, we find not 'ui.Moly Scrifture *, nor do we think it can properly be termed Baptifm. X. Of the Lord's Supper : There was a real Supper of Chrifl Jefus with his Difciples, (whereat they ate the Paflbver) which was Typical or Figurative. There is a Spiritual and Myflerious Supper of the Lord thereby typified, at which his Saints eat and driiik with ihim at his Table in his Spiritual Kingdom, according as Chrifl himfelf hath declared and promifed, Luke 22. 30. and Rev. 3. 20. And the Type and Shadows end in Ghrill the Sub- Hance. XL Twelve Summar) FropofitionSy &c. XI. Of Government : i. The Higher Powers that be, being or- dained of God, and Magiftracy, or Civil Governmeat, his Ordi- nance, and the good Ends thereof for the Pnaifliment of Evil- doers, and the Praife of them that do well : Therefore ought not to be refifted. For they, who refift the Power, receive Damnation to themfelves. And we ought to be fubjed, not for Fear or Wrath, but for Confcience fake, Rom. 13. 2. Our Chriflian Principle has ever been oppofite to all Sedition, Plots and Confpiracies agaialt the Civil Government, or Supreme Authority •, and for a Godly, peaceable and quiet Life, under the Government, where the Lord iias placed us : Alio knowing, that the Moft-High rulcth in the Kingdoms of IMen, and he giveth them to whom he pleafeth. XII. Of the AJfemblies of the People called Oiiakers : They are ^ippointed of God, and are Innocent and Peaceable on their parts ^ being principally for the Worlhip of the Living God in Spirit and Truth, Edification of one another in his Love, for good Order in Converfation, Promoting the pure Religion in Practice, and for the Exercifing a Charitable Care and Help towards the Poor, Di- ftrefled, the Impotent and Afflided. And no Charitable Perfons will envy fuch Aflemblies, though fuch as are of a perfecuting Spi- rit do. ERRATA. PAgeS. 1. 17. for 'tWAf , readw^x, P. 13. I.$. f 'putrid, t. putid, P. 31. 1. 25. delctio'. P. 38. 1.7. a fine, t.inThoufands^ P. 106. 1. 1$. f. unfaithful, r. unfruitfuJ. P. 157. 1. 5. a fine, f. conld, r. rvould. Where any Faults^ in Letters qr Toimsy are efcapedy they are eaftly fecn ^^ and amended, - : : O .X ' c :a3 \o 11- nu'^ . i :, TRUTH .5.^vV iliidD ^0 floitiw Ofij zaz ^UC'. .':' . * ' . ' • • ^ bn. Mjiiiq? /i.. : la.jiii h' '•■ '6u^ sih ) ivncby. ( o TRUTH Prevalent A N D T H E fakers Difcharged F R O M T H E iVi?rfc?/^ Rcftors Furious Charge, r^c. C H A P. I. Of the Light within. H E fij-ft Principle charg'd by the faid Rectors, for Blaf- phemous, was, that G. Fox kith, Thts Light that doth En- lighten every Man that ccmeth into the World-, is not Confci- ence^ for the Light was before any thing -was made, or Confcience named, as in their Brief Difcovery, ^p. 3. But now in their Reply, the cafe is altered with them, they' thus confefs, 'uiz,. It being a great Truths that Chri(l is the true Light, Ti^hich light eth every Alan that comet h into the World, p. 4. Note, they now confefs this to be a great Truth, which before they called Blafphemous ^ but then, to come off, they add, That it is by the Light of Reafon, Humane Under (landings and l Bdr]^ ^-.".t • b-^iy ^ j}-^ d'^'z- -o'r^J -'(■-/ - 2. the Soul beiDg ^in^DeatJi, jn Tranfgr^^^ Man's ipim there not fan6iified,^^!c. ''I^hefe words of G. \F*s relate to Man's Soul or Spirit -y and not to the 'Be%/.Spirit or Breath of God, for that .never, finned, that never was in Tranfgreflion, nor Unfan- ^ified., I have alfp plaipj[y cot>feffe^, the rational Soul or Spirit of M4n'(wh;ch God, by his divineAVofd,. formed in Man, Zackii.i.) not; to be, the very Being pf God, tlio' Immortal, l3rfJt that 'twas a Creatfire, made or cr^^ted.zs Man was made a living Soul, created in God's own Image : What therefore I have Apologized, refiiks in ihisy'viz,.' I. That the Spirit of God is not a Creature, but of God's own, filing, drentially^^p4 z. Th^t the rational Soul or Spirit of Maa,is,aJCreafure7 'tis'tipt Gpd^]:WhQ made it : Tet, as made by him,' we' ^re.Tp.. nearly 'i;€^ we are (aid to be his ( «o) Off-fpring, Aiits 17. 19. (whereby we mufi: needs partake of his divine Life and Seed in its^, as the Sprour orBi'anch partakes of the Life and Vertueof the Roof whence it Springs arid Grows) and as reflored and uniied to God by Chrift Jefus ; there's that near Urripn knowtr, ihat he rhar is joyned to the Lord, is faid to be dne-S'fhit., i Cor. >>. 17. Bur to thefe Mens telling us^ oi Mother Ju- liana, 'iif one. ofhtr Entht^/ta/i-ick raving Fits, fie tell's a%f, ipp are fuk- fiaThitiUy umteitmta&dHy 'our Soui is Oned to' God : '/Bt^jveen- God and ■ the Soulthtre is right ought yGodisjts Makex^ to whor^it^is .Ontd^ (and- riife very rie?ft'"vi^6'rds''they add y Bu^ Whirehe^d^^'cmi' cttt. aMalh, Where is "tB^ ^hf^^emy m tim ? As \{ 1 had vindicated tliefe very; waY6^6f'Jiiii'^nii%2it thyr^ cire them-, I mnft needs fay, thefe-^ f as*t(*"iTiaJ^dlit^6ufe bne;Siibft^teWith- CjM% ^Tpvvn 'no fudh^^ P6i!tWA-^,'"biiras'rhef^M^n;'coiilfl^, bn i\Cor:-(^^iy;: ^'Tbe M^'^ * that is jbyned ro the Lord, is one Spirit, one Spirit with God ;^- * th2t.ii'^dnT^\^'it^ hira^ Spidtualiy,: weare^one' with God': mora]i^^ * lyA ^ finh .arrd . HotneK ^od*' Other Graced' of the Spirit, pr fed^l ^'jiWf&iityfW. ^^cp vetiie fcdhiidSra'bly'-, birr, ftythey^Goi and the Soul'camjot oTtyways h meS.buKi^ecaufeGodiswta'^ul'afall. Everj^Dod Mants one with Gody' hiti fktd^e ^lin ;':^«^>J:>?jj^£2i''/'5'4^'^ 'of^e. ivith &d.dy hf mt^ gnt.Sou}i'^ ^'mufed^¥ii ^eA/a 2\dijyi'^^^^^^ thejr have^/llcWiY (dtt^^ cfinnin^ irt* Vhi^ff. titni^s j 'tis tipk (3i6d isnot a Man^, neither is- the* SduI or SpiHr of a' f^ri, dod |' mifxyliac difference do they hiake between the Spirit^ofa:Man-, and'- the Soul of a Man,, that a Man ioyned to the tor'd'^.is.one Spirirwith God, but nor oneSoul ( II) * -He being the Great and Univerfdl $qU1 and .Life of Mankind, •* even theSt:)uI of t he Soirl, 'tP»e3^if&' (if 'rftj^ Spi?i'( ^s To rn^phiiafc ir) z^ Att^flm^ Be muhipHdhui tfencfic/is Der^' fyhh>, pet&'^'-Jrfa'^dji}- - 7ni£ woe per quam viT/o. O'God! ,the J^ift'bfmySdiiVby/vMch 1 live. To this they do not artfwer. In the- Chrifiian DiBionary^by Tho. Wilfon, and others, they fay, Soul m the Greek hath thejiame of Breathirr^ 2indi Refpirhgy and .thcieforc fometimes is ufed for the Breath, Jc^ 41. ri. ■&.34.-i4'^^5' <^Ifo.,-G/)-^ Urr.felf^ Rrbv.\t the Breath of L'fe^ &C. Speech being caufed by the- Breathy and that is no more than a Will to Create ( fay they ) yet^ when God fpake the PVbrd, and it 'was made [ Then his Speech was the Execution of his Will, 'twas the A^ of his WilL But they add ] And it would have been the fame, if he had faid^ he breathed a Being into the Sun or Moofjy they being created by his Powerful Word^ cr Breath , as well as the Soul, p. lo. 1. 5. abult. That they and the Soul of Man were created by his powerful Word, we queftion not ; but I cannot make good Senfe ar Comparifon of thefe words, i. e. He breathed a Being ir^to the Sun or Moon, as if they were the Sun or Moon before they had a Being : He gave them their Beings, by creating them, it's true ; but how did he breathe a Being into the Sun or Moon ? What Beings were they before ? And what Being breath- ed he into them ? Tho' it is truly faid, By the Word of the Lord were the Heavens made, and all the Hoji of them by the Spirit or Breath of his Mouth, Pfalm 33. becaufe my anfwer was more Comprehenfive and Pertinent thm their Anfwer or Reply, divers particulars thereof being untouch'd l?y them. i"* ^-.r, ■-.,.-; ^,-1 f' •■)(•. If r» zdly^ That when he fald., ^T7oe Soul woi one Soul 7i'ith.'Go'a\ he muji mean fubfianua'dy one, becauje he makes it without B'ginni?jg^ and Infi^ nitein it felf, that is, the fame with Qod (fay they ) p. i i. Ibid. Anfwer^ iji, i have read, the place^ quoted for thefe Aftertions, Great Myjhry, p. 91. with many olher'PaiTages:, and I fay again, I find them not fo alferted, of the Soul or Spirit of Man, which being ( >5 ) being confefTed to ' have hlkn into Death in Tranrgrellion, and into an un(an6lificd State, is alfo capable of being fan^ifltd an^^r faved by Chrift, the fccond Adum^, when turned to his Light, dfo as more fully in the very place quored, Gnat Miff (ry. p 91. AH which, with' much more of the fame import, cfould never mean,' That this SouJ or Spirit of Man ( thus mutable) could be of the fame Subftance or Being with God that created it-^ this being aJfo dirc^ljy contrary to our Principle, which diflinguinieth bcr- tween 77j^ which faveihr and Thap which is faved ^ and if M'an^ be^^ Creatuie, then his Soui is a Creature , but Man is a Crea-' ture, created . in . the Image of God, made a living and rianonal Soul J *tij the Breath or Spirit of the Almighty, to which Jw/-. nitenefs is afcribed, and I believe was intended by our Fnend,v and not to the Creature, Man, rho*. his Soul he IrmnortaU ^n^ con- tirrues in Immortality, by tHat divine Frtr.ci^ls^ JVord and Spirit pf Life in Him, fo that there's fomething Infinite in the ImmortalSouK'^:' 2. Tho' there- be a true and fpiritual Union between the fan- Rifled Soul and its Maker, as thefe Men have confeflcd, How Man is one Spirit with God j and that w-c are one with God Mo- rally by Faith, and Lov;e, ^id other Graces, of the Spirit, &c, (! which .feemsfbme of the beft of their- Writing ) yet they hayi; wronged' the Quotation, Great A^0ery, p. 91. in faying, Hefaii^ The Soulw^ one Soul .Tvith God y and then make their own Inference,, He mti/i mean fuhfianti ally one^ which I deny : I'll cite the 'place more truly and fully. * So every one being turned to the Light, '^ which Chrift, thefecond Adam^ hath Enlightened them withal, '.tHey^ih^Iffee the. Bi/Iiop of their. Souls, Chrift the Power of *^Gbd, which k Immortal, brings the IniniQital Soul into tfie; ^ Immortal God, Chrift their Sandtification, who Sanctifies- their 'Spirits and Bodies, and brings the Soul up into Godv from wheric^ * it came, whereby they come to be one Soul. Thus Qr^at, Myf'" p. 91. tbtd. ^ ' Note^ Here 'tis not faid. One Soul ymth bod^ much Icfs, One Sithfiance "ivltb God •■) after One Soulyih^yh^vc a^iS^^cdu with Ced: whereas, in the place recited,, 'tis, A/r 5<^Wy, , inV the pliital mentioned, which Chrift is the Bifiiop of ^ gn^/vvhy.; hiav not the words {_lVherehy thty become om Soul"} be relative to this Plurality of Souls, i. e. That in Chrift they come to be one Soul, as well as a People of one Heart? But if they'd have them relative to God, I hope the}' may as w:cU qwn/pijip $bul wiijj Opd,.'^ One Spirit, with Ood, jin a jiioral ,Senre,''a&'iii'eA''cQrifd?, j^iadcjo-i^ ^'^'■- ( i6 ) m are om with God morally, by Faith and Love, tho' not Eflentially ; \ire do'no more own the rational Soul or Spirit of Man to be the very Effence of God, than we own the Creature, Man, to be his own Creator. , ,. . , To their Scoffing at G. F's great Ignorance, and religious Mad- nefs ( as they falily infer from IV. Penns faying, He obferved no mcety of Exprejfwn) p. ii, iz. and comparing him to fim^ey Fran- cis, the Father of the Francifcans, -whofe Converfion -was owing to Dreams and Vifions ( as Father Fox upon a Northern Mountain ) he had no Teacher, hut he learn d all by In{firation\ and the People flocks about him like a Mad Man^ and gave him the common Civility, of fuch People to Mad Folk, Dirt and St one i -, and that Loyola had never learn d his Letters, yet never -without Vifions and Revelations \ and that when he was brought before the Spanifli Commander, he would not fo much as puU off , his. Hat to him\ thatU ran up and down, Praying inthe Streets. ' " " 5" • /. And what of afll ttt'is Story, together with all thdr mamfold Scdffi and Flouts ? What do they prove againft us, or againft our Principle, or Faith, for Infpiration, Vtfions and Revelations, from the Almigh- ty, by his holy Spirit, according to his Promife? Joel 2. iS. Ifa. ^^. 2. Acts z. 17, 18. Is there no divine Infpiration, Vifion or Revelation, becfiufe Popifh' Authors and Fathers have pretended fheretO? Or, muft all be deemed Papifts, who hold fome Truths rhey do ? As that there is One True God, One Lifrd "fefus Chri(i^ One Holy Spirit : Do not you Re6lors Profefs thefe, as well as Papifts ? Are you therefore Papifts, or belonging to fome of their Orders ? I think you Would not efteem this, or fuch, good Logiclc I But the Quakers ( fo called ) are fo Defpicable, in your lofty Eyes, that any Dm and Stones will ferve to fling at them ! And what do you infer from all your precedent Comparifon, and Derifion againft Infpiration, Vifions and Revelations ? You tell US, viz,. So that Quakery we now fee is a little Older than we thought^ and derives it^s Pedigree feme Hundreds of Tears, from Ancient and Honourable Fa^^ milies, two great Saints of the Church of Rome, St. Fraixcis and St. Ignatius, tho' rather from the latter^ p. i-*-. ;__ ^'^ ^ But for all your hafte, you are miftakcn in this; "is well as in your other Contemning Comparifons •, your fcornful Term Qua- kery^ proves nothing of fuch Derivation^ as you caft on us, ft relating to the Nick-nameg«^^erj, given fome 'of our Friends, by iheir Perfecuting Adverfaries, becaufe of their Trembling at the Word and Power of the Lord God, as many of his Servants and Prophets ( >7 ) Propliets have done,, who were long before thofe your Honourable Famines of Popilh Saints were-j. ;and alfb, there, has been true Preaching, Prophecying and Warning given in the Streets too, by foine^ of -the Lord's Servants," y.cn.i I. .5. Jonah ,^. whereby they are never the more euticuled' to Popifli Families : But pray^ whence ;dQ yon -derive your Pedigree to your Priefthood, to your Sprinkling In,faQts witji the^Sign of the. Crofs, to your Organs, ^i^(^M\ikck h\ your Ghurch,es>, ^fof c^lle^): t

be5,a«Qd'. white. Surplices, and to. your taking Tithil^. C?"c f Andjwteher. you in th^fe, or a poor humble Qiiakerjin-, -Preaching. Repentance, c^c; k the Streets, do luoft refemble th^.popifhPriefls and Clergy ? To the Queflion they would impofe upon me, 'viz^ To tell them vphcther, as the, pords iherrh^th'e G\tap^^n^ they are Blaffhemy or ?jo? Which woi;d5 .jtji^y rqpegt^'<)V€r" and . 9yh^'a/^ «at ; J cannot deem them fiich, though DefeBive^ "CH" not warrai;tabiy exprepd, , fpr want of, better DlftinUion. 'HoYf^ i)«jt^f;tl}€! w9rdo£^^/r h^^G-^cipi^ Acceptation,... t;han in ElTence randTGr^eacne^x'^f^ij ,^:?s th^y rjCeenirto takprit, m che- large Ex- l^ikt^ 2i%'Jnfi^ Righteom^jaiXia^^^l^ ^r^ made Synommoui^ Col. 4. i. •jGm^Hmo your SprUAiitjS^^ 70 J'iyM^w xa.i Tw] ^t^qualis ab aqus^ is like, . Jufi. Wherefore to fay. He that ^ endmd^ orxh4. hy ^\^iSP^-^PK^9' ^1^^^' '(^fi^ .^^ J^[^y ^ ^^^^ Gody .i4xEqtiitl or '^iifi.imtWJ^o^:HMM^'^%^^^^ it is. not faid. He is Equal to rpod- •; Ci»> A ia. Eifeace qr .Qreatnefs ) for that were Blaf^hemy^X^f^^'^y.-^y^ irmtWH h-UillMt of the Hplyjfint, r. -, zu: -; Heaving. fully -aiiftvfr^ei/then"^ in:' this; matter, and denied the .words, as thef e printed^ rin, 5<««f ^ £rr««f7 Jeftfi, hath tO|]|m; t^ Eijual with Ged'^ and therefore 'tis an impjertinenE -Qyeftion, «a ask^. jp^ -^eri^ fl^^ Accidentally from the Month ef the Lord? No-;, but- JxJlFibty' there may be fome defed or failure in Mens Exprefling,/ Writing or Printing them, by fome undeligned Accident^ or other 5 and as Falfe as Impertinent do thefe Men appear, in telling us^ F. HcW' gin very JngenHoufiy owns^ that they are Fox'i (i. e. the words before charged out of SanPs Errand) and is ready to fall foul Hpon Whitehead^ AS well as his other Opponents^ calling them-, even Beetles and^ Owfes- for fiitmbling at fuch a Straw., &c. p. 13. both which are Untrue^ and 1 know no reafon he had fo to fall foul upon me j and as falfe it is. That he faith., filly Creatnresy and blind Bnzj:jirds^ to be^offended at fo light ^ fa trivial a Blafphemy^ P- 1 3- The words objeded againft F. //. \ii. q. They that have' the Sfi' rit of God^ are Eqnal with C9d2h^ neither accepts them, as his , own t 19 ) .own.'WTQi'ds,. Qor, anfwers them^in the i*ame T^rms, (is he laitTi,' -My f4m€r qhjQdi^d^ m^ byMm&li.then) but in his -own Terms, .differ^rtt frgoi theiT^,.;expr^5t th\iSy..viz„.h He: that hath the Spirit fyOfGo^^iisMThairWl^Ui'^) is Equal, and his ^VVVays Si^'^al-: And he thac is joyned to the Lord, is one Spirit. ^Note^,iim*e\iQ.uiid.m-iiaad.sEfial in a threefold fenfe: i. As re- lating j:-^/J^hat ^piw.i ^¥hkh^ the Jnfinefs of his W^Y'S'iL'l^'.i'iro' t\[^:ynity., that, is betw^een the Lord, and fuch as are ^yMd vtA him,, ivv^ijch yaii^s ftOm.tlpe Terms^. of the Obje- ; They pafs'ia Judgm^nit . a'gatiliilr: lue -from their Own apparent Perverll^n,: my obferving, ' Here the Equdlty is placed between ' the Fatter and the Son, as the Union is between him and them. JThis they tail a moft evi-dtm . Faljhoody when they have perverfly '^bjoyned this Gbfervaticui next to thei^. words, viz. There is y£^^ay in Natn-he^ tho' nm -in Stcmtre : To thefe words they make me iay^; fieron therafelves ^ if they have not to :infalTibiii.cy;f hut to xhemfelves a!fo, to prove it an Incommunicable Attribute, as well as Incompatible, Argue, mz.. Jf Infallibility be the highefi Fe-rfeciim of the Vnderflandinff^ to which nothing Imaginable can be added^ then it. mnji be an Incommunicable Attribnte of God j But it is jiich .a PerfeBion^ for it implies an Impojfibility of Erring. ^ ^fheref ore il^ mnfl be an incommunicable Attribute .of Godj p. 14; Jri Tl sne f''. '/O'm, I deny the firll Propofition ( term'd the Major) of the Argu- ment, as inconfiflent withitfelf^ for if Infallibility, pr an Im- poilibility of Erring, be .the higheft Perfection of the Under- Handing, then 'tis not incommunicable to the llnderflauding ^ how can it be the higheft Perfedlion of the UnderJlanding, with- out being communicated to the Underftanding, -.it being the highefc Perfcdion of the llnderfbanding ? And tho' nothing ima- ginable, nor any meer Imagination, can add to fiich. Certainty, or Pcrfeftion of the linderftanding •, it follows not, that 'tis an incommunicable Attribute of God, for 'tis his own Gift •, the In- fpiration ef the Ahnighty giveth Vnderfianding, in thofe things that are meet for Men to Know, for their Salvation. We do not mean by- Infallibility, Omnifciency^ for that's only proper to God ; bur both a Cf^-f^^w/)' in what he is pleafcd to' reveal to. us by his Spi^r rit, of truly, under/landing the iame, and.alib fuch a Stablilityia the way: of the Lord, attainable through Faith and Obedience as not to Err, or Fall from the fame. Tho' irapoflibility to Lye, be alcribed to God ^ yet 'tis alfo promifed and given to his Faithful Children, that they fhall not Lye. If thefe Men .'mean by Infinite PerfeEiion ( Which they render the fame with Ihfallibiiity ) the infi- nite and manifold Wifdom of God, this were to. make iaifallibiUty and Omnifciency all one, as if God's Faithful Children. might not infallibly know, and walk in the Way of the Lord, :and the great Things of Salvation, but they mult be as Infinitely knowing as God is (.like asihe Serpent taught.£i'^> which.- is;iio good Cohfe- qM^};e* • ., ;.; • ,,,•..,., _ - ,,^. al-'af^'- Their ( «s ) Their Efpoufing this Dodrine, i. e. That the HoUefl Man that isy «• fjot able to give an infallible Chara^er of another Man : And op- pofing this, i. e. He that is not Infallible in his Connfel^ Judgment and Advice^ Is not he in 'Error ? .'; Anfwer, i/. To the firfl Part, 'tis Prefumption in thefe Men; thus to give Judgment upon the Holiell Man that is, and thus to undervahie his Gifts of the Holy Spirit, particularly that of dif- cerning another Man's Condition, whilfl they themfelves are far fhort of that Holinefs, and of thofe Attainments, which the mofi Holy Men have attained. 2. ' He that pretends to be a Minifter ' of Chrift, and to give Counfel, Judgment and Advice to others, ' not being therein guided by the Infallible Spirit of Chrift, and , ' confequently, neither Certain nor Infallible in his Counfel, Judg- ' ment or Advice ^ Is not he not only Dubious and Uncertain ' therein, but he himfelf in Error ? Becaufe he pretends to that which he is not led to by the Infallible Spirit of Chrift, which only is that Sure and Unerring Guide, which leads into all Truth^ and from whence both Certainty and Stability in the Truth comes •, and feeing they fay. We oven there mufi be Infallibility amongfi Good Men^ or there would be rtone fuch^ p. 14, What do tliey then oppofe ? That which is amongft Good Men : Therefore they are no fuch. Now in Confutation to themfelves, I argue from their own ConcefTion ^ If there be Good Men, there muft be Infallibii^ lity amongft them-, But there are good Men \ Therefore, ^<^»..;'l Again, They give* this Conceflion in Contradidion to themfel\^es, i. e. We deny not ^ hut God may reveal to Verfons the He arts of others^ and they may declare it to the World^ as St. Peter did.y concerning Ananias, p. 15. May God do fo? How does this agree with their Judg*? ment upon the Holieft Man that is,. That he is not able to give an Infallible CharaBer of another Man ? To whom fliould God reveal the State of other Men, if not to the moft Holy Men? They put the Qiieftion thus. He that is not Infallible in his Counfel^ Judg^ ment and Advice^ Is not he in Error ? Which ( fay they ) amounts to this Profojition^ Every one that'is not Infallible^ is in Error. , , I. I deny the Propofitipn, and diftinguifli on the Qpeftionj which intends Minifters^ He that is not iQfallibly Certain in's Judg»^ inent, Counfeland Advice, in's Miniftry, Is not he in Error? (i.:c. ferred from the Spirit of Chrift ) Anfwer, Tesy fure : For if he were under the Condud of that Spirit, in's Miniftry or Counfel, its own Evidence would infallibly Afliire him of the Truth there- of, as well as of its Efficacy j for otherwife, Miniliers would be E Uncertain (26) Uncertain, Dark and Dubious in their Undertaking, like tliofe that follow their own Spirits, and not the Spirit of Truth. 2. From their Confequencc, That if not hfallible, then in Error -^ they infer. Either we muft be Scepticks^ or Cods^ knowing nothing Cer- tainly, or all things Infallibly, p. 14, 1$, jinfmr. The firft part is Deficient j the fecond not True ^ For, 1/, Can any Man know any thing Certainly, without knowing the fame Infallibly ? idly^ A good Man may certainly know Wiiat the Spirit of Chrifl gives hira to know, and not be a God, knowing All thiags Infallibly, but remain only a good Man ftill. 3^/y, Therefore, what the Spirit of Truth reveals and gives a Man to know, it gives hira a certain and infallible Knowledge of Wherefore our Principle af- cribes good Mens certain and infallible Knowledge and Counfel (in matters of Faith and Salvation) to the^ Holy Spirit, and the Revelation, Guidance and Teachings thereof, as being the Giver of the fame, and not to themfelves ; fo that they cannot efteem themfelves God, nor Om-nifclent, fo as to know all things God doth ^ but only thofe things, his Spirit pleafeth to reveal. And tho' thefe Men afiert, That his certainly True, that a Minifler of Chrifi ca-anot give an infallible CharaEier of another Man \ yet he may tninifier to his Condition^ and viay fafely do it to all, i. e. To the ge- neral State of Men, who by Nature are the Children of Wrath, &c. And the States of Men in particular, hi reference either to DoUrinals or Pra&icals, &c. p. !$• But ftill, this is toreprefent the Miniflrer of Chrift, to minilter at an Adventure, without any Spiritual Senfe or Difcerning of the Spirits or States of others, whether Children of Wrath, Re- probate, Mourners, Militants or Saints ; confequently not to know what Miniftry may be fuitable and proper to the particular Per- fons or Auditory they Preach to ; whether Judgment, Reproof, Repentance or Confolation ^ nor what Entrance or Reception their Miniftry has in the Hearts of the Hearers ; nor how to be manifeft in their Confciences in the Sight of God, as Chrift's li- ving and fpiritual Minifters were, and are. But in Contradidion to their Judgment againft the HoUeft Man, and Chrift^s Minifiers, 0s not being able to give an infallible Chara^er of another Man', They yield the Point for Difcerning, and give away their Gaufe, COnfeffing, As to DoHrinals, whether they be falfe Teachers or true, we may certainly know, or elfe. Why are we commanded to try the Spirits ? Which jhewj they may be difcerned of what fort they are, tho* Satan does mver fo nutcb Transform himfelf ttn9 an jingel of Light ■: And that ( 27 ) that fame have not the Spirit of God, whatfoever they boldly prttefteL^ p. 15. 1. 4. abnlt. ! uv:: '. An ample Confeflion, that Satan, even in his Transfofifting hinifelf into an Angel of Light, tho' never fo much, yet may- be difccrned •, which cannot be but by a fpiritual Difcerning gi- ven of God ^ but thefe Men place it upon the Scripture, without owning the Gift of fuch Difcerning by the Spirit^ Bnt a* being fo affared, in that the Scripture hat revealed it to them ^ They feparate themfelves, having not the Spirit^fays St.Jude^YQYf. 19. But here they fall fhort in their trial in this cafe ^ as if Satan, in his molt highly Transforming himfeif into an Angel of Light, could not as high- ly pretend Scripture, and more highly ('tis probable) than thefe Men, who are far fnort of refembling Angels of Light, whilft they are fo darkly contelting againfl the Lights befides, they have not by the Scripture proved themfeLves either Chrilt^s.MI- nifters, nor their Congregations his Church-, nor yet, that all who DilTent, or Separate from them, are fb fenfual, as not to have the Spirit : And I prefume they caii never prove thefe by the Scripture, no more than difcern Satan to be what he is, in all his Transformings, only by Scripture, who therein cannot be difccrned, without Difcerning given by the Holy Spirit, no more than any one can Hand againft the Wiles of the Devil, or wre- ftle againfl Principalities and Powers, and Rulers of Darknels, and fpiritual Wickednefs in high Places, without the Armour of God, the Armour t)f Light, as the true Minifters and Believers in Chrift witnefied, Eph. 6. and fuch therefore did not Wreflle nor War in Blindnefs and Darknefs, but in the Light, whereby they difcerned thofe dark Powers , and fpiritual Wickedneiles which they warred againfl. That they jhoidd return and difcern be^ tween him that ferveth God, and him that ferveth him not, Mal.3.18. was a Promife to his converted People, who truly fear him, be- ing turned from Darknefs to Light: My Sheep hear my Voice, faith Chrift, and a Stranger they will not follow ; confcquently you are none of Chrifl's Sheep, who difcern not between his Voice, and a Stranger's: And if God be pleafed to give his Miniller, or Man of God, divine Revelation, as he did to the Apoflles, with an intent to oblige others to believe it, it follows not. That he willattefi or evidence it now, by fnch miraculous Operations, as the jipofiles were (in their Day ) enabled to perform, .as in p. 16. For in 'the Apo- ftles time all were -not workers of Miracles who were indued with the good Spirit, and had good Gifts of it -, and now to E 2 place (28 ) place the Credit of divine Revelation, and tlie Obligation to be- lieve the fame, upon fuch nilraculous Operations,, as the Apoilies were enabled to perform, is both to deny the Credit of divine Revelation, in thefe days, without fuch Miracles j and alfo to deny, that any have a divine Commiflion to Preach without fuch miraculous Operations ;, whereby thefe Men have confequently and fairly excluded themfelves from any diviae CommifTion, not ha- ving Atteftation by Alirades^ as they talk of ^ and if that be Evidence, That the Mm of God^ and his Minifiers^ does not run be" fore they are fent^ as the fooUjij Prophets^ mentioned in Ezek. 13. who follow their own Sprite and have feen nothing -^ and who Frophefie out of their own Heart, faying, Thm faith the Lord-, when the Lord hath not fcnt them : Then it follows, by thefe Mens Argu- ing, that they themfelves (who do not believe divine Revelation, nor a divine Commiffion, without Miracles, which they have not) do follow their own Spirit, and fee nothing •, and are like thofe that Frophefie out of their own Heart, faying, Thm faith the Lord^ and the Lord hath not fent them \ and againfl: fuch the Wo was de- nounced. But it will be a hard matter for thefe Men to prove, that all who were Converted to the Faith of Chrift, and unto him, in the Apoflles Days, were converted by outward Miracles ^ for were not many, of the Gentiles efpecially, Converted by the pow- erful Preaching of the Gofpel, in the Demonfiration of the Spirit, and of Power ? i Cor. 2. And was it not thereby Clirill's Mini- fters were manifefl in Mens Confciences in the Sight of God ? Thele Men pretend too, certainly to know of many that are in a ■very evil State \ being -common. Lyars, Drunkards, Whoremongers^ JSlafphemers, &c. becaitfe the Scripture reveals it tow^ that fuch jljall not Enter into the Kingdom of Heaven, p..i5. - The Scripture tells us of fuch, and of their Judgment alfo, but who the particular Perfons are, who are guilty, the Scripture does not tell us, tho' they are eafie to difcover ( as many Covetous and, Drunken Priefts are)^y their Fruits, ye (hall know them, fa i til Chrift. , But the greater Difficulty is, there is a fm of People (fay they) •foho pretend to be Children of Light, Sons of God, that are yet Bafiards and not Sons, many a Wolf' that lurks under a Sheep-skin, fo that the jippearance can give us no certain Rule to judge by, and w^ can look nq furthtr, nor cm we .certainly know, whether he be a Sheep or a Wolf ^ i~pjy,fl or S/tint, Withmt a Revelm^nj,fi^ 16. '■ ■;■ ^ ^ And: And fnch a R^velatipli, • for : a true Qillovei y, thele Perlbns have not, neither difcerning of fuch a Wolf,- ib lurkmg under a Sheep- skin j they can look no further than the outfide ^ the poor Sheep may be devoured for all fuch Shepherds, that cannot Underftand, and fuch Watch-men, as are Blind, Jfa. <^(5. And to excufe them- lelves herein, they fay. The u^pofiles themfelves could not dlfcern a Judas, tho^ our Saviour could '^ nor the Quakers a wanton Atkinfon, till <*, great B^elly revealed it to them^ p. 1 5. ^. The firft part, againft the Apoftles difcerning, is Impertinent- ly alledged, and the latter, againft the Quakers, fcornfully and falfiy j for, i/, The Difciples then queftioned themfelves, Majler, Is it I? Was this their higheft Attainment or Difcerning, to queftioa if they Ihould betray their Mafter? Neither had they then re^ ceived either i:hat Great Promife of the Father, i. e. The plentiful Effitfionofthe HolyGhofi^ the Power from on High^ Or their general Comminion to their Apftlefhip. idly^ The faid Atkinfon his Spirit wras both feen, and he ( to my knowledge ) warned and admonhhed a coniiderable time beforc.his Iniquity broke forth. To their Enquiry of me, If a Perfon fhouldcome to mey with a troubled Mind^ how 1 coul4 dlfcern^ hy the help of Infallibility ^ Where it pained or pinched him^ unlefs he opened his Condition^ and told me the Caufs of his Griefs' p. i6. I Anfwer, By thahelp of the Spirit of Glirifl (which is la-? fallible) in Waiting: upon him, and Praying to him, I have had many times a Difco very given me of Mens Conditions, and the Caufe of their Grief and Trouble, before they have opened their Conditions, and beyond what they themfelves could make out in words : And alfo, a Word in feafon to the Weary and Opprefled often given of the Lord^ to whom I afcribe the Glory, and Honour, and not to my felf ^ without Chrift, I can do nothing. . They add, /?? fione ofthefe Cafes can we reach further than a Certainty^ . p. i^»j7£ pf^l 7 'ij:IjO "!o r!.oi-.ii-'UC'.' '-^ri; ^trt-iii%%xzit 2i Certainty yiiv^^ they are^ it feems, Receivable in a Orf^<»;!)'^ What certain, uncertain Do^ 6:ors are thefe then, to cry, Far from a Quaker Infallibility in every Cafe? p. \^. Wherein they impofe upon the Quaker^ what he pretends not; to, tho' he hopes that in fuch Cafes, whereof the |;.prd has given him a. Certainty, he may humbly confefs, theLord l^a Affured h|m Infallibly thereof , which ,iiJsy not extend to every . ( ?*> ) Cafe, becaufe he pretends not to Omnifciencef or 'to know all Cafes ; but certainly to know fo much ^s God reveals and gives him to know, and to bealTured thereof. ■ Their laying, We own that a Minifier that is Fallible^ is in the Spl' rit a Mini ft er of Chrift, p. l6. l. 13. ah idt. Is tO tell US, tho' he is in the Spirit of Chrifl, a Miwilter of Chrifl, yet a Fallible Mi* niHer. If not Infallible in. hi^ Miniftry, where's his Certainty then ? Is it in that wherein be is Fallible ? How agrees this with. But as of Sincerity, but as of God, fo [peak w-e in Chrill? And how can thefe Men prefs upon People, Sincere and Vniverfal Holinefs^ and Jherv them the Danger of Hyfocrifie^ whiift Infincere, Unholy, Uncer- tain, Blind ind Deceivable themielves, and yet would be efteemed. The Counfel ofGod^ E.fift. p. 4. But is- the Counfei of God Fallible ? What uncertain Work is-this?''!';-'^- '^i'^^'' ys-^'^d h> :>i;: •'-■. k To their feornfully faying. Neither cdn the mo ft Infallible Qjiaker of themall^ Infallibly tell^ n'/7ffA?fr G. Whitehead Himfelf be aright bred Eagle-Qnahr^ tho'' novo lifted into the number of their ^pofttesj p. 1 5. 1. 7. ab ult. Among the many nick-Names, and fcornful Epithets, given us, I never heard of a right bred Eagle- Qnaker before ; when they in- vent new nick-Names they fhould explain themV and not leave things obfcure, upon their own dark referves : And I can allure them, that G. Whitehead is not about to Keithite^ or warp from his ancient Teftiraony, by any late Creeds, as they would Imagine, p. ibid. Tho' hereby they render G. Keith a Seft-Mafler, G. W. does not own him to be any fuch over him, or his Faith and Teflimony to the Truth, and true Light, which G. Keith has more amply vindicated, than ever he is able to Anfwer, or rationally Refute himfelf in ^ fb that his RetraUations^ fince he deierted ( and was denied by ) the Quakers Society, are far Ihort of being fufficient Anfwer or Confutation to all he has writ in their (and their Prin- ciples) behalf How thefe Men fhould be either Infallible or Certain in their Miniftry, to the States and Conditions of others, who are nei- ther under the Condud of the Infallible Spirit of Chrifl, nor able to know a Man's fpiritual State, does not appear ^ nor have they proved it, any more than. That the HoUeft Man alive does not Infallibly know a Man' s ffiritual State ( as they lay ) and yet they'll pretend Certainty in their Miniftry, p. 17. To fblve this point, they tell us, ui Man may be certain by his Senfe and Knowledge, not from the Infallibility of the Faculties, but from a rational Evidence, that in the pre- fent cafe he is not deceived, p. 17. But (?I ) But I would ask thefe Men, Who gives Man his Senfe and Ktiow- ledgCy by which he m-ay be Certain from n rational Evidence^ that he is not deceived inthefrefent Cafe? He mu ft have Eyes given him, or elfe he cannot fee : If fpimaal Eyes^ Senfe and Knowledge, in fpiritual Things, thefe mufl be given and exercifed by the Holy Spirit, and Light thereof : For the Things of the Spirit are fpiritmlly difcerncd, and not perceived by the natural Man. And from whence come fpiritual Things, rationally to be evidenced, and effeftually de- monftrated to a Man's Senfe and Knowledge, but by the fame Spi- rit, whereby VJt know thofe things, which are freely given to m ef God: They ftill grant Certnlnty, but not Infallibility. They fay, ^^ They are vafily different ', Certaimy is an AffeBion that belongs properly to an AH of the Vnderfianding -, Infallibility to the Power and Faculty it felf: And there is fiill fuch an ImperfelHon in the Tower and Faculty of our Vnderfianding, that it might pojjihly have been deceived, even in thofe things, wherein we are Certain, it hath not aEtiially been decei' ved. And our Certaimy, that we are not deceived, doth not arife from the hfallihiUty of the Power or Faculty ^ but from hence, that we have all the reafon in the World tO' believe, that in the prefent Cafe our Faculties have not deceived m, p. 1 7. I cannot make good Senfe, much lefs Scripture Dodrine, of thefe Diftindionsj. That a Man may know Certainly, and Jiot /«* fallibly, when bis Underftanding and Knowledge in a matter is given him byj the Spirit of Gqd, which giveth Underftanding : Fot"^ tho' the A6t of feeing different Objefts, and the Power or Facul^ ty it felf, are not divided ; the one cannot be without the other, tho' different : I cannot y^ it imfoffilHe ■ it -fisidd bt otherwife^? '&:c.. The difficulty (fay they) lies her e^ to pdw, that Fallible- Creatures do at any time infallibly follow the Spirit'* s Injlm^ions^ p. 1 7. ' Anfwer i. 'Tis well tliey confels. The Spirit'' s Teaching very hi- fallible •, and does it not fo Teach Men, that they Ihouid conftant- ly follow and obey the fame,,- as their bounden Duty ? Tho' many^ Men Refule and Rebel, yet fome do, as relquired. Faith- fully follow the Spirits Tea^hings^ as many have done, who have Afpf the Faith unto the End : And m many as are led by the Spirit of God^ they are the Sons of God, Rem. 8. 14. And if there be no Condcnwa' tion to them which are in Chrifi Jefm^ who walk not after the FlejJj, hut after the Spirit (ibid.v. i.) Then there is Tuch a -State Attain- able, wherein they, wiio are in Chrift Jefus, do faithfullji walk after the Spirit, and follow the Teachings thereof; But the Firfi is Certain ; Therefore the Second. Arid as true, that they who are led by the Spirit of Truth, fiiall thereby be guided into all Truth. And how Fallible foever Creatures are of themfelves, without following the Spirit's Inftrudions v I iiope thefe Men will- grant, that we are required, and 'tis our Duty, fo fiflcerely to follow the fame, as not to Err therefrom 9 and not to turn from the Spirit, into the Flefh,: that we may not fall into Condemnation .-' And that fallible and erring Creatures^ may be made New Creatures- in Chrifi Jefus, and may grow in Grace, and be ellablifhed in him, fo as to continue in his Word, and to abide in him, is not a difficulty to believe, to them who truly receive Chrift, . who laith, Abide in me^ and I in you^ John 15. 4. And to queflion, Whether fuch at any time infallibly follow the Spirit^s InftruHions ; does not befpeak either true Faith, or a fincerc Following of the Spirit^ to fuppofe the Followers thereof FalHHy to follow the Spirit's Inftrudions, when they are under the infallible Guidance thereof, is ftrange Dodrine : How agrees this with fuch Guidance or.Inftrudions of the Spirit? • i, ;; ,'j-rci They have told us, that God gives ho more Infallibility to -this Chrifiian^ than the Sun does to the Traveller^ who, notwithftanding its Clear efi Lights may Err and Wander, if he will, p. 14. And they tell US how, viz. If he font his Eyes, or be Drmk, p. 17. So he that 15 guided by the Light of the Sttn^ may flumble or fi^ agger, if he flints his ( ?n hij Eyesy or be Drtmh But 1 would ask thefe Men, if according to their Compariron, God doth afford as mueh Intallil^i^y to th^ Ghriftian, yea, to any Chriitian, as the Sun ■affords LigHt-^ to tlie Traveller, whe;n it Ihines molt clearly ? ,For by their (ayfng, i^^ pves no more InfaiUhility to the Chrifiiitn^ does imply, he gives as. rnHofh But then, there is no true, faithful Chriflian, perfevcring iii Grac'^, that will pHt his eyes^ or he drunk, fb as to finmbUy fiagger or fall^^ but he will walk in the Light, wherein there is no occafion of fium- bling. As he that loveth his Brother, abideth in the Light, i John 2. iQ. he does not Ihut his Eyes againft it, and thereby deprive himfelf of Light, as they who are ftumbling in the Night. It feems, the Fallibility, thefc Men plead for, depends upon Mtn's Jim- ting their Eyes, or being Drunk \ when the Light of the Sun fhines, they'll not take the beneiit of it. The Certainty, Unerring and Undeceiveablenefs, wc plead and prefs for, is received by a finc^re Walking and Abiding in the true Light, which is the Jufl Man's Path,, -which fhineth more. and more, until the perfedDay. And this is the Way, wherein tlie Upright, the : Righteous fhall walk on, and grow ilronger and Wronger ^ and fuch will not jhut their Eyes, nor be Drunk, nor Stumble. I'll lead them in a plain Way, wherein they fhall not; ftu'mble, Jer. 31.9. He is a Carelefs Tra- veller,, who certainly kJiows his Way, and has the clear Light of .thfiSun^ .and j'Qt will J^mt his ':Ey€s, or be Drunk, until he either iliiimble cr ftagger, err and -wander out of his Way: This Can neither be imputed to his want of Light, or certain knowledge of his Way j 'tis his own Fault and Carelefnefs. Some loofe, cafelefs and difobedient Spirits, have by their own Infincerity and Negli- gence, turn'd out of the Way i but this is not the State of all the Lord's Pepplo, or true Chriftians, many whereof do keep the Way of the ; Lord V do keep the Faith, keep the Truth, and are faithful to Death. The more we are joined and united in Covenant with God in Chrift Jefus, the more we are obliged to keep Covenant, and to perform the Conditions thereof on our parts ^ as, fincerely to love and fear him, an.d to obey his Voice, and repofe our Trull and Confide^^in (lim, for prefervation and iaf^t.y| out^gf Siq, Efvor, and Deceiveamwqfs^ yririghteoufneR V -• "' .Whereas I objaftro^gainft thefe Me^ ("in TV/# and TMmce^cy,'n. 12.) 'vi^. 'But if Siece muft be no difcerning of Spirits, no infal- * lible or certain Character to be given of other Men's States or * Conditions, by an inward Senfe, or difce^'ning of Spirits, then i Chrift's 3heep may^ follow Strangers, Wplyes,5M Dpgs, ^(^f. ( J4> * and ^o be devoured •, contrary to his own Doftrine, and below « the fenfe and inftinft of the very Sheep, which leads them to ' fiiun Dogs and Wolves, when they make at them-, whether thby ' bark, or howl, ot be mnte. Now tiiele Men thus reply, w?,. AIm ! foor Sheep^ that cannot differn the Shepherd from his Dig i,'if they -will confider^ the Sheep may know a Shepherd, if he he rightly called, and minijler to the Sheep according' to the InflrnEiions of the Chief Shepherd of the Sheep. They may be trite Shepherds, in Relation to their Floch, tho' in Relation to God thty may be Wolves, and fo reckoned at the lafi X>'ay \ b^t the Sheep frrt may hear fuch a One' s Voice, and Jolhtp fuch'a^ Coyidntiy tW the Mtfi'be Tpickfd dad uniddtx, ^hilA. xhur IDothrim is true, p- 17. 1-9. abult/ c;<>;^^--'r^ \:^^-f^^^'^^^\^^i^ri7 ^^^, ■ Anjmr, ifi, Their pleading for Wolves, wicked and tirigodly Meq, to be true Shepherds,. or Miniilers (rightly called 0. 3s alfo, ■"tM?t;the Sheep may .liear^therr Voice, alid follow their Condud,is $)oth ah Injurious Plea.againft'Chrift's Sheep, and his Ministers; none ""whereof are Wolye§,, wicked 'and ungodly Men. And it is exjyrefly 'contrary to Chrift's D'ocfli'ihe, for his Sheep to follow, bear or ac- cept of Wolves, wicked or ungodly Men, to be their Shepherds. Chrifl's Sheep know his Voice, and a Stranger they will not fol- -Jow, ^ohn 10. 5. We may f^e what a Loofe Spirit thefe- Men-are of, ;4nd how corrupt in Principle, whilft tliey are diarging us with 'fmd BUfpi^emy, that they can allow Wolves to be Chrill's Minifters, •il'arid Shepherds' to his Sheep or Flock, as fupjrofing their Do6tiihe %riK.'j that is, If they have but the Sheei)S-doathing on, they may 1be good Shepherds to the Lambs and Sheep, to feed and preferve "tbenvv which is quite con ti-ary to the very Nature of fiich devour- i^iig Beafts as Wolves, ysfhlch is to rend, tear and devour the Lambs, /and not to feed them. " i(\nd our Lord Jefus Chriffc. warns his Flock j'againfl- fiich Shepherds or Mintfters (as tliefe Mc^n plead for ) lay- "ing, jBervar'e of jalji Prophets, which corfie to yoti in Sheeps-'cloathif^^ ' hut inivardly they are ravening Wolves, Matth. 7. I 5. So far was he from telling t\\e,m,thGre Wolves might .be true Shepherds and Mi- lliliters to their 'Fl6cks,"6f that the 'Sheep' mi^ht hear their Voic^, or follow the 'Cohdua of inch Wicktd'a^dimgodlyMcn. 'Tis no marvel, there are fq. mim^ C^ftiiptJ' 'CovttOtis and Perlecuting Priefts, feeing th^fb * Mtfi 'cart allow of iudt "do^be Chrift's Minifters, rightly called, and to be.h^ard and followed; ' idly. What they add^'to maintain the Premiles, for promoting Wolves as Chrifl's Miniftets, does mS^e a's ftiuch againlt them- fclvesj the Confequence coifider'd'j the^ fhy^ 'Twos oar Saviour s ■ " ^ ' direUion direB'ton to the Multhudey and td his DifcipUs, eoncemtng the Scribes and Fhitrifees^ (who were the wickedefl of Men) Whatfoe'Ver tkey bid. you oh- ferve\ that obferve and ,do y bftt^ __d9 nop ye after their Works^ ( Mafth. 23.3.) p. 17,18. '. jo^ : r^o, They have here done by Chrill's words, as they ufe to do by ours, left out the foregoing and following words, which fhew the Reafon of his Advice,- i,,e. The Scribes and Pharifees, (it in Mofis Scat^ All therefore whatfoever they bi<^ you obferve, tlrat pbferve and do ^ but do not ye after their Works, for they fay and do not. 'Which words plainly fhew, that as they reprefented Mofes^ fitting in his Seat, they taught his Law and Dodrine, being that which they were to oblerve and do, while under his Dilpenfation, before CJirill i>nt an end to it, by the offering of his Body; by which xht. Chrifbians .wer.e^ delivered from the Law,^ Rom. 7. 4 The Text therefore ailedg'd fmm.Matth. 2^. 3. doth- no more ferve thefe Men's turnsy to prove^ that th^ Scribes and Pharifecs were to be folloWd and heard by Clirift's Difciples, as his Minifters, than that Wolves, wicked and ungodly Men, are to be heard, and own'd as ftich» For thefe Scribes and Pharifees, who fat in Mofes feat, who faid and did not, were blind Guides and Hypocrites, againft whom ChrJit did denounce Wo Eight-times over, and feverely repreliended them for their Hypocrifie, Deceit and Wickednefs : So far was he from owning them to be his Miniiiers, and from exciting his Fol- lowers to follow them as fnch, that he faid unto them, Te Serpents^ ye Generation of J^ipersy how can yoit efcape the Damnation of Hell ! Matthvaa- 33. Is it likely Ghrift Ihould promote Serpents, and a Genfij'ation of Vipers, to.be his Minifters, or fet up fuch Venemous Creatures in his Church, who are more like to infed and poylbn People, than to cure,* heal or nourilh them ? lord, deliver poor People from fuch Minifters, as thefe Men plead for, and would promote, that they may not be devoured by Wolves, nor poyfon'd by Serpents ! &c. > Thefe , Men frequently run off from Matter of Do(^rine intOi?^';*- fonal Mefie^iions;, in thdr light and jocofe humor, telling m of aWolf .in Sheep-cloathing dmongfi themfelves {'i. e. Quakers) who taught Men ■to follow the Light ', and that the poor .Lambs fiicJCd M the Breafis of this tWolf and that his Wenching and Fornicating were the .Wolf in him^ &c. ^ And .that Leeds ^ m. his Trumpet Sounded^ tells us of a Counterfeit Qnaker^ , 'wkff),* though a filly Wpman. .,ct}nLd put a Cheat upon .their pretended Spirit vf bifcernir.gy ^Q. .■^. i^, F 2 Thefe ( jO ' ■'Thefe Men may be afliamed ta pleafe their fcnfiial humour with Tuch dirty Stories, and with fcoifiDgly retkdiiig iipoa us there- •upoH, if the Stories were true, which they have not prov'd. Tiiey fhould look at home, and cleanfe their own houfe of Scandalous Priells i which we might give them numerous Inftances of. We grant Backfliders, Apoflates, and loofe Livers, have been fometimes among us, ta our Grief, and reje^ed by us •, and fome have turn'd with the Dog to the Vomit, and' into- the Mire^ (and feme few un- ftable Perfbns have turned back, and followed Judas^ to the Priefts) after they had cfcaped the common Pollutions of the World, throwgh the knowledge of the Lord and Saviour Jefus Chrill : Concerning jfiich it is faid. It had been bener for them not to have known the Way of Right eonfnefs^ thdn after they have known it, to turn from the holy Commandment delivered mto them, 2 Tet. 2. 20, 2-i., And there were fuch Hypocrites, and deceitful Workers, as witiJ good Words and fair Speeches deceived the hearts of the Simple: Such there were of old, and fbme fuch tliere arc. But what makes all this, againft teaching Men to follow the Light, or againfb the Spi- rit, or Gift of difcernmgof Spirits, where the Lord is plealed to give it? Or againft Chrift's Shee]), knowing and hearing his Voice, and not following a Stranger? And wliat if fome among us, when to travel in Countries, or foreign parts, where they are not known, have Certificates of their honeft and good Cmverfaticns, from whence they came? This may be Ibme fatisfadtion to thofe, who have not known them and their Converiation, and no hindrance of an Inward Senfe and Spiritual Knowledge of them^ where they meet -with thoie, who are come up into Spiritual Union, and a triie Know- ledge of one another after the Spirit^ as the Apollle (aid. Hence- forth we know no Man after the Fief), ( 2 Cor. .5. ) The true and cer- tain Knowledge of the Lord's People, of one another, muft be after . the Spirit. Thefe Men farther alledge. That Judas was wicked enough, yet the TeofU might hear him, and follow him, whiljl in hpS]DuBrine he followed the Injir nations of his Mafer. Nay^ there is no douhtj he might Con- 'Vert fome by his. Minijiry^ and they receive Nbnrijljment from this Wolf as Romulus and Kermx% from another. And farther, they bid us, Re- member, Judas was one of the Twelve, fent out by Chrift to gather a Chitrch', and it were an Impeachment of the Divine Wifdam^ to fgy, he mAde choice of an Infirnmm-^ wUch W4s' »o ways fit J or the IVorky p. 18. ' ■ . I never ( J7 ) I never heai^l Men pkad &r iFo/x/w fb much before, to be eon- cerned ia Chrift's Miniflry and Work : But they fliould remember^ that though "juda^. had part of the Afim'ftry and yipofilefiip^ he fell- from it by Tranfgreflion, fee j451s i. 25. His Tranfgfeffion degraded hira j therefore he did not continue a Minifler, , when by Tranf- greflion he, fell from it^ much lefs Converted others^ or gathered a Church-afterward. And whether ever he did Convert any, is a Qixeftion. 'Tis true, that the Efficacy of the Minifiry defends not fo much on the Worth of the Mlnijler^ oi Hfon God's Grace^ p. 18. Yet the A4inilter muft not be a devouring Wolf, or a treacherous yndoi ; , but an innocent, faithful Man, fearing God, and hating Covetouf- nefs : He muft take heed unto himfelf, and to his Doftrine, to live a good Life, as well as fpeak good Words, that he may both fave himfelf, and them that hear him^ for otherwife how^ can he ex- ped\ a Blefling to. attend him in his Minifiry ? Miniflers can lead others no farther than they go ; they cannot lead others to Chrift, that never- come to Chrill themfelves : As they who ran, and the Lord fent them not, could not profit the People, Jer. i^.ii. How^ belt thefe Men more, iugenuoufly . confefs at length, ( contrary to their pleading for Wohes and JfidM,) viz^ Far he it from Hfy to plead for the Profane and Scandalous : We could heartily xvijh^ there were^ no more of fuch Wjolves in the Churchy than there are of the other fort in the Kingdom \ h'ecaitfe (tha' God may ca- operate with the Aiinifiry of fitchy . if their Dotlrine be according to Truth and Godlinefs) yet he doth not fo ufually do it, unlefs their Preaching be accompanied and forced with the vifMe Do^rine of a holy Life, p. 18, They fhould have confider'd this-firfl, before, they had , pleaded fo much for Wolves andJudoi'Sy and endeavour'd to have cleanfed their Church from the. Prr; -,:•(.. \-,^.j<:';..jVp' Again, We deny them to be Miniflers Qf Chrifi,'i\isk are not in his Spirit, being erred froiii it in the Apoftaey, as in Great Myjlery quoted-, nor are fuch enabled to give .a certain or infallible judge- ment of Powers, or Spiritual Wickednefs in High-places. It fol- lows not,- that it is JO be feared,' this ^udgrnent ^^;f^i»j!;<>?^ lir^ffef§*d'^bfvri^,*b5^ >^' ivithifiy mid as eflvious^, to b^cit^ the Maglftr&Ces to ^«^^jt 13* ^m|r .were, not like thcfe tincertkm^ lame. Wat^h- 9*iew4 who compare themfelves with their W^4ci?^,;fayfng, It wiU he ftHl with w, as Xffkh: our Watches^ thol.the Sfripg be never fo firong and good, yet by reaf/m of fame Cracks and Bruifes it got by the Fall', there may be fame Evrors and Stops in the Motion .even 9 f thii Mafter-fUce , than'' wiilingly-to letthem fall to be cracked and 'imti-t'tdt;' if they br^gopd, doubtleE they have a fpccial Care, to k^p ' them'fram fuch Cafualcies ;. ^bud c^aiihey have more care ovfer' their Watches, thun God liasi Over 'his. ifj'^ipg/iu^r One w6uld; think, tLcy Ibould have better Thoughts of God-,^nd Chriil, than to fuppolc, their Care to be lefs over their New Creation, their Church and Family, and fuch faithful Members of Chrift, who are joyn'dand •waited in a perpetual Covenant with him, >v ho keq) his Word, and live live by Faith in him, and continue in liis Love: For he had and hath iuch Choice Ones, who are fo dear to the Lord, that he will keep them as the Aople of his £ye^ Deut. 31. 10. Pfahn 17- 8. Zech. 2. 8. Surely there is a Divine and Special Care over fuch, (beyond what Care thefe Men can have to keep'} rnHJir-he render^ d^ as in, our TranJlatiotJy Ewith]] and it Vfas never otlyenvife imerpreted by any Chrifiian Writer^ than of the Coming -of Chrifi to Jitdgmcm with his Saints^ t.o this day^ till it fell into Q\m\iQT-hAfids. . But I muft take leave to tell thefe Maftcr- Controulers, that they have wrong'd the Quaker m this point j for («") in the Text quoted, lias been interpreted (In) by Chrifiian Writers, above One hundred Tears lince. I find {_ h dyicca {^^^ttifftv Avlvy .infan^is viitHbus fnis'} thus -interpreted in Three Latin Tefia- ■ments^ Two whereof Cr^^/t and Latin^ not of the Quakers Tranjlar tiov^ to be fure. And the Prepofition (e") in other Scriptures lig- nifies (In) as Mat. 3. 11. and Chap. 5. 13. Rom. 15.5. Col. 1.23. Our Afferting Chrifi' s Coming iU Ten Thoufands of his Saints, ,accord- ing to Judev. 14. as interpreted, before it fell into ^«^/&(?r^ hands, is notvto deny his Coming with Thoufands of Ms Saint jy ox the Lord his Comings and all. the. Saints vsiih: him, according to J)eHt. 33; 2. ^Zach. 14. 5. I Thefjfl^ 13. and Chap. /\.. ij. This hh Coming ijait^ his Saints, is not to liinder his Coming ixi his Saints, to Convince the Ungodly, as well as finally with them, to -execute Judgment at the LaftDay. . .. The Scripture, Ecdef.S.$. was in tended :for> a Wife Man's.heart to have Difceming, as well as Judgment, given him of God,in what God is pkdfed to difcover to him ^ and therefore fuch Llifcerning and fheigment, as is given him of God, muft be True and Certain:, and if. thefe Men will fay, It is Fallible, let them fayon.^ Upon \Car.^. 15. He that is Spiritual, judgeth all things^ yet jnehini- fclf is judged of no Man. To tliis they iay, Jilere again' w4/jts the word Infallibly, and yetj confefs, -f'Fe cannpt.bftt 'allqw, xhe^^irhml Man, judgeth all things by thd Af^iltance of the Spim.,: v.\%,^aii tl^£s that are necejfary to Salvation •,—^all thmgs revealed to him in. the GiJ(fpH\: The Spiritual Man, the Spirit ajjifiing htm, may certainly difcern by the ■ Cofpel of Chrifi (which is. the Chrifiian RhU) Good or Evil, Trne op.Falfe ; which can never be done by the Rule or Standard of flejhly Wifdfm, ^.?.o. Here { 41 ) Here they have granted the Spiritual Man his Right and Priviledge given 111 m of the. Lord, of Judging all things by the Affiftance of the Spirit, being taught by the Spirit of God j but.(lay they) here wants the xfior 3, Infallibility : As if the Spiritual Man did judge all things Fallibly^ by the jijfiflance of the Spirit of God. We defire no bet- ter Ajfi(lance \ but da,r&^KJt read the Text thus : He that is Spiri- tual, judgeth all things F^///%, by the Afliftance of the Spirit of Godi Which feems Confequential to" their oppofmg his Infallibly Judging by the Aflillance of the Spirit. My Inftance,, i Cor. 6. 2, 3, 4, 5. was not only to prove theSaints capable of giving true Judgment in things Temporal, or pertaining to this Life, but in Matters higher : Bo ye not know^ that the Saints jlmll judge the World ? Knovo ye not^ that we pall judge uingels ? !(v. 2,3.) As alio, I Cor, 14. 29. and Heb. 5. 14. were quoted, to prove. There was and is true Jiidgraent and Difcerning in the Church of Chrift, p«-oceeding from his Spirit, in the triie and. fpi- rituai Believers. -I am notGonvi6ted of Ignorance^ ranch lefs oiSub- ■ornation^ in this Cafe, as I am rafhly charg'd, p. 20. Let them won- ider at my Ignorance as much as they will, I am not Confcious to my felf of fuborning or mifapplying any Text of Scripture, mentionM -or alkdg'd for a.truc.^nd.iCertaiu Ju^giiD^m^mdng. Saints and &pir •ritual Chriftians.^i<.■.,v..^•o w^.'^-rxn ^^0^. siv\v\ :s^?>^:-i':v^\ }-:/-i\^:\ -^'.H V.v\i-, iy..t> • . Moft of their page I'l. is ^ftuff'd with fcurrilous and impertinent iConfequences (to ridicule us, and the Difcerning we plead for) ^not woith Repetition ^ though their. Work is full of Reiterations, 'Scorn and Contempt, and vain Infultings. By the way I mult tell rthem, 'tis a falfe and fcornful Abufe they put. upon us, in calling our Friends, Bold Inquijitors^ who Jit every week to correfhand amknd ttvery Adejfage fi'om the JL>ord, before ^it u licensed to g^o forth i?Jto the 'fVorld, (p. ibid. ) Which is a bold, prefumptuous C'alumny : They write not like Men of Confcience or Sincerity, but contrary wile, through. and to the end of the Chapter^ as the Serious, Ingenuous ^e^^er may eafily judge. ... : .,;, ud ... That Scripture, Mah 3. .1 8. being.urg'd againfl thefe Mens Charge of Blaffhemy, uniuMy cait upon us, where 'tis faid. Then Jliall ye re- turn^ and dijcern between the Righteoui and the Wicked -^ between him that feyvethCod^ and him. that ferveth'him not. W^f/// Malachy ( 3, 18. ) rnnji do the bufmefs^ or nothing (fay, they) and then make their Ex- <:eption,viz. Here is not a word of Infallibility : And if this place be far- ther examin^d^ it will fpcak as little tj? the pnrpofe as any of the reff. -After their Paraphrafc, they give this Interpretation, viz. Well, G fays C 42 ) fa^i Godj flay hut till the RefHrreEiion ; Non eft judicandum de operibus Dei, ante quintum Adum : There is a time comings when yon Jliall fee ft difference^ a time when J make «p my Jewels^ a time of the Revelation of the righteous judgment of God\ then Jhallye retHrfi^ Coiavcrtimiili, come to fee a better fettfe of things ^ you fljall fee a difference^ hovo mnch it avails to be Religions^ when I pall feparate the Sheep from the G oat s^ and fend one to Heaven^ and the other to Hell. Does this infer ^ we can Infallibly difcern in this World-, tpho are Saints^ and who. are Devils ? p. 22. ' ■. Anfwer. Let them Confult the Scripture better, aad then they may iee the fulfilling of this Prophecy, oi Returning and difceming b^ tween the Righteom and the Wicked, &c. was not to be ftayed, delayed, or put off till the RefurreBion and Lnfi Judgment, offending the Sheep to Heaven, and the Goats to Hell : Are not Men to RetHrn till then, to he Cofiverted till then, and confequently not to difcern in this World who are Saints, and who art Devils ? O what fad, dull and dilatory Work do thefe Men make, and what manifeft. Perverlion of God's Promife ! Let them more ferioully read Mai. 3. 17, 18. ^nd they pall be mine, faith the Lord of Hojts, in that day, when I make Hp my Jewels, And I will fpare them, as a Man fpareth his own Son that ferveth him. '(IL^tXl jhall ye return and difcern between the Right e- OHS and the Wicked, between him that ferveth God, and him that ferveth him not. Which, 'tis very plain, this is fulfilled in thai: day, where- in the Lord makes up his Jewels, and fo fpareth them: ^^ti\ pall yt Return, and difcer?i, &c. 'Tis not faid. Then, at the RefurreiHon, when I pall fend one to Heaven, and another to Hell, ye pall return and difcern between the Righteous and the Wicked ; but then, in that day, when 1 make up my Jewels. Thefe Men deny not, that the Righ- teous Ihall have fuch an Infallible Difcerning at the Refurredion, and in the World to come, between the Righteous and the Wicked, , Saints and Devils^ but they will not have it in this Worlds as if Converilon, and the Lord*s making up his Jewels, were not to be till the Laft Judgment, and World to come. So the Golpel-day, and Harveft, at this rate, muft be negleded, till the laft and great Harveft at the End of the World : A Dodrine never preach'd by Gofpel-Minifters, that we read of. Thefe Men alfo appear very Idle and Frothy in their Compari- son againft me in this Cafe, for witnefling to the fulfilling of this Truth, o{ Returning and Difcerning between the Righteom and the Wicked,. They tell us, Rainaldus in his Ecclefiaflical Annals tells hs, fW Philip N^reus had .? Faculty given him tofmell Souls, and would often defire Per- fons (4J) fons to empty .the ^akej of their Souls. To which thefe Men add, Ter^ mps^ with other Legacies^ he left to his Baternity^ he may have bequeathed his iSfofe to the Quakers^ by which they are enabled to difcern Souls ^ p. 22. 1. 1 3. But what is this idle SeofFto the point? Can fuch fcurrilous Stuff make void God's Promile to his Jewels, of difcerning between the Righteous and the Wicked, between him that ferveth God, and him that ferveth him not? 'Tis no hard matter to difcern the Le- vity and Profanenefs of thefe Perfons, whole Work is to oppofe tlie Light, deride Difcerning, and gainfay the Perfedion of the -Saints. Where I pafs by much of their Scurrilities, Jokes, Jeers, Perfonal Refledions and Calumnies ^ and apply my felf to Treat of the Principal Matters of Dodrine and Controverlie : I hope the In- genuous Reader will excufe me. I fee nothing they objed againft my feif, and divers others, that there is any difficulty to Anfwer. ^:? r'-' ■ ' - ■' - - • C HAP. IV. Of Perfeaion. T Hough we' fincerely profeft! Faith 1A the Name and Power of our Lord Jefus Chrilt, and therein a real believing with' the heart unto Righteoufiiefs, and a growing in his Grace, and going on \mto Per fe^iott^ that is, to aSinlefsOn^; which we really be- lieve is both neceflary to our perfe^ Peace with God, and attain- able by his divine Help and Afliftance. We therefore do not boad, or. fay, I have made my Heart clean, nor talk proudly of TerfeStion^ .and z Sinlefs State \ but humbly and reverently, as thofe who are fenlible. Without Chrifi ive can do nothing : We are not liifficient of our felves^ our Sufficiency is of God in Chrift Jefiis, and it is through him, that ftrengthens us, that we are enabled to do thofe things he requires of us. 'Tis the Self-denying Chriftian that is crucified with Chrifi, who is a true Follower of him. Therefore thefe Men begin very courfely and unjuftly with us upon this point, by infmuating th€ contrary againft us, as they do in moft of this Chapter, and the reft of their perverle Work. They begin-^^- ^'-^ ^Tis the ufual Sofhiflry of this People^ to cover their Errors under fame Equivocal Exprejfion or other. Here they fhew therafelves in bitter iPrejudice Hill. Though there may be many words f>y£quivocal, that will bear feveral^S.€nfes; ; yet we ufe as much Plaihnefs, as holy Saipture-Exprcflidns will afford us-, and intend the^feme ftilj, when G 2 v^e ( 44 ) we come upon any Material Point, in Gontroverile. They unjnftly add againft us, viz. They have ^high f^abie for the Blood of Chrifi^ hut they mean the Inward Blood i As if we did noc value his: outward Blood filed for us, which was a part of that One Offering and Ran- fom, which Chrift gave for all, i Tim. 2. 6. as we have often pub- licity Confefs'd -, becaufe w.edo highly value the inward Life, Vir- tue and Power of Chrift, which- adtually faves and lanftiiies from Sin and Uncleannefs, and whereby we receive die Benefit and Fruit of Chrill's Suffering, Blood and Sacrifice^ which is no Undervaluing thereof,, or any part of that One Offering given for,Man's Recon- ciliation, aoiftoi^:;: I.-nt^ ' They tell us, Every Chriftian owns TerfeS;ion in a right fenfi^' as far as ii confifient with the frefent State. Tiie Quakers own the Word 04 well as we y hat then it is. in a Senfe incompatible with ohk humane Frailty^ -a Sinlefs one^ f-ee fi-om the leafi Failing and Infirmity^ p. 22. It's true, a Sinlefs Perredtion is not compatible, or agreeable, to a Sinful State, as thefeMeii would have it underftood in tifat fenfe, which agrees with Vniverfal Experience : And what's that Vniverfal Experience they intend, but a Sinful One ? And what Perfe^ion a- grees with that ? Not a PerfeElion of SanBification or Holinefsy which we fincerely believe, and humblyhope, is Attainable by every; faltfiV fui Follower of our JLord JeXus;ChriIl, who perfevercs in hh Gj^ce and Truth, and is thereby fenfible of a necelfjty of a real Purging , himfelf from all Filthinefs of Flefh and Spirit, and d^perfeiiing of HoU- 7tefs in theFearofGody 2 Cor. (?. Such a FerfeElien being both Com- manded and Promifed of God, and a Fountain opened for the.fame. WAf) yo,H, mah youclc4ny&iQ. Ifai. r. And, IwiUfpri7ikle. cleanW^ ur upon yoih f^^^^ ^h^ JLo/rd-, Andyejliall he clean from alt your Filthinefs^ 4f!dfrpm all jour Jdols "ipill J clean fe yon .- A new htart alfo wfil I give 4io% tind anew,fpirit {Will J put within you ', IwiU alfo fave you from all your Vncleannefsy &c. Ezek. ^6. 25, 26', 27, 2p. Which truly repre- fents the State of Chrifl's Church and Kingdom \ which we hope irtiiis ownDay he, will gather and promote, and his Jewels, that he will make up. therein, fhall be clean-, bright and fhining-, not unclean, defiled or polluted with the Dirt of Sin, and Spots of the World \ and fuch are and will be far from pleading for Sin or Pollu- tion to continue Term of Life. Seeing thefe Men oppofe a Siiilefs VtrfeBion in this Life, where do they read of a Sinful Perfe^ion? They own the word Perfect on ^ or a PerfeBion agreeing with.V/iiverfal Exferkncey or with htiag Jinful and failing, as theySay. the. Saints are partly i^] their hefi Worh^r'^* ^3. 1, lO. nb hU>, Th^y would make the word (.4.5.) y(9}^d:'^ei'fi^i(m thus [Equivdcftli^^Qt AmbigiK?uSi i as having two fenfes i:ii ctie,Sc?iptui=e..r But the-iictter 'lenfe, thQ Sinlffs PerfeBi(vii they oppofe, mid^^cher adhere ;/fy} P^r/^^/w^ and Infalti-* bility too.' They ask us, How c&me we to he commanded to fHtvn the whole Ay^ mourofGod'i if it he the D'oEhrine pf Devils to freachy that Men jijall have Sirii and be in a Warfare ^ fo long as- they ^ on Earthy p. ibid* I a>jfyper : T,foey are commanded to put on .the whole Armour ,pf Gu4, th^t they may fland agaiaftv^// the Wiles of. the Devil, ai;d obtaiji Vidory over him and his Wiles, that they may overcome the Wicked One, and be made more than Conquerors through Chrill that hath loved them. They v/hp keep the Faitli of the Son of God, and. fight t.hc good F%ht; of it, tjiey do not W^r .in deip^-if,of iVi^^qryfOver Sin^nd^atananthisLife ^^.^^ Paul iaid^ Wt are more tkian^Cpni^ffirors thyoftgh hinjitjo/if i6\tie4^i\ Ho^n^«-8-.37» Afld.i ■■ I have fofighf' a good Eight., :t\haye fi>}if^% my Conrfe^ 1 have kef t the Eaithy 2 Tim. 4. 7. Therefore he was not fighting in the Warfare^ , as having Sin To long as he was on Earth, or as one not freed from - the Ad of Sin, whilft: he was in this.Ufe :.,^WMch Apci^latipa. •. againft lhe.Apoftle,P^«/^ thefe j^en have efppiired,.j?.-23. , A5?'.i^^ the following fad Pa^a^c, ai)d blafph^mousCenTtu^, jiiore fully ap* ■ pears, , viz.^ ^W_t<^ oppoje Ji^y/, when, th^y fayy-^tpe %iints are] J>arfly. Sm^ ■ ful, and fail in their hefi Works'^ asT^^faiA of Mr. Cawdry there i , and Phil. Langford, /ar y«_y/»^i 5f. Paul was not fieedifi-om the A^ of Sin J whilfi in this Life'i, and that^ tho^ faith turns m from Sin^ yet-we are fubje^i to Sin, the A^.f •and Reproach againft the Saints, and them that dwell in Heaven' And to oppofe fuch Contradiftory Dodrine, as that the' Faith turns us from Sin, y^t we are fnbjecft to Sin, the Ad of Sin, whilft in this Mortal Body j and to tell them, who teach fuch Doftrine, that they are ignorant of Chrill, and of true Faith, which turns them from Sin, and by which he purifies the Heart : This is not blafphemous to tdlth^m, it \%-not fmnd DoUrine^ thus to Plead or Argue for a Subj6(^ian to Sin, and the Ad of Sin, whilft in the Mortal Body : 'Nor for any of laS to plead for a Sinlefs State in Chrift, ieven in this Life, ds both attainable and neceHary. Thefe Men fhould have kept their BUfphemy and Blafphemous to themfelves, being Terms too familiar with them, and as llnjuftly to brand us therewith, for oppofing fucli their Sin-pleafing and Sinners- Ibothing Dodrine,and their ctiarging the Saints, and holy Men of 'God, with being S/w/a// in their b eft Works ^ who were wafhed from their .Sins in the Blood of the Lamb, Chrift Jefus, Rev. 1.5- And whatever thefe Men aver to the contrary, againft a Sinlefs Pefedion, as not attainable by meer Man in this State, their Averment, as it is in- tended againft the Saints Attainment, is of little Value. Their Terms, 'Meer Man-i are ArnhiguoHs ■SiSxd. Eefuivocal. Meer Man may be-takcJi^for pure Man^ or ioY Man alone^ as of himfelf, without Cbrift V 1^^ 'Which fenfe thePerfedion of Sandification or Holinefs is notatfaihabk by W^^r Man. , For inch Perfedion implies a San- difier of Man from his Pollution, which is Chrift, the Saviour and SandiiSer, by his Grace and good Spirit, which is abeve Man^ and not df Man^ thow^h- in Man. For by Gract are: ye favedy thrpngh Faithy and that: nor ef^oitrfflves^Ht/^ 'the <3ifirf Cod, Eph. 2. (Jj'S'. But thefe Men addyThe'Scrift^r^snaeyi^g'Hs, that /« many thhrtTs"we tffend all, James 3 .-ar. That tyerf is not a Man thatjinngth not, i KiTjgs 8. 45. And there is not a J aft Man' Hfon Earth, that doth good, and Jinneth not, Ecclef. 7. 20. If voe fay, that -we have no fin, we deceive em felves, and the Trtith is nift in us, i John I. 8. Which (lay they) made DaVid cry mtt, Ertter '^ot-Snt& Judgment -^iih thy 'Servant, far i/i tt^ fight Jhall no Man' ftving^bjiifiifedi ?r^\in-i4^ ' /"' To which I fay > TWefe'Sc^riptures determine not the higheft At- tainment of Saints'in tli^ Gofpcl-day, imdef Chrift's' Government j much lefs conclude, that a Sinlefs Perfedion in Ch rift was not attain- able by them. The Apoftle 3^<«we.f himfelf aflcrts an higher ftat^, tlian offending in many thing^^^even fitch a Religious Atta.inme^t,^5 thatof the pure and nndefiled Reli^mi 'hefone ith amth^r^ and the Blood of Jefi^ Chrift cleanfeth w from afi ^itl, 1 John I. 7. And, My little Children, thefe things write J mf yon, that yon fin not. Chap. 2, i. Therefore he did not conclude^ they Ihould he fubjed to Sin, or the Ad of Sin, whilft in the Mortal Body.. r.r:;:;, m:;j:. ,, .-..aoc':. And now to the othdr Scripiiures, : i J<:i?ig3 8. 4^ ; & ^,(^rot;i,,6\\^6. If they fin againfk'the^, (; f 01^ there i^ no A^n that fi^neth mt) andihoi^ he angry with them, '&cJ See how tlic Words in this Paren thefts aje tranllated in uirins Montanns his Bible, Si Peccaverim tihi (Quia non eft homo qui non Feccet.) The like in Bez.a, upon both Scriptures, I Kings%j(^6. ^ 2.Chron,!6. ^6. (Nam nemo eft quia non. Peccet) If they fin again ft thee; for there is no A^ny fhat may not Jin : \t is npt, cfui n5»- pe-ccat, iti the Indicative,^ but^^w' mn peccet, in the Poten- tial Mood^ for foffit peccare; for otjierwife how can ^the Ppfitipn (for there': is no Man that ftnneth not) agi'ee with the'Si^apofiticin,, If they fin againft thee ? Where is the Coherence between thcle ? But there is between faying. If they (in againft thee, and. For there is fio Man that may not fin ', as there was poiIi2>Uicy of finning, to the.iTj that were then under the Legal Difpenfation, and Old Covenant^ which they C». e. Ifrael) brake : And as. If they .fin againft thee, «Scc. implies a poffibility of their llnning againft God under the Old Co» venant, fo alfo a poffibility of not finning againft him : As, Bleffed are the Vndefilcd in the way, who walk in the Law of the Lord. Bleffed are they which keep his TeftimonieSf,. &C. They alfo do. Viti.Jnicjnny, for they.- fhey walk in his foays^ Plal. lip: 1,2,3. To aflcrt this State unattain- able in this Life, is to fay, the Prophet faid untrue herein. • Ukcwi{Q\Ecclef. "^.-lO. There is not a-jufl -Man iifon Earthy that doth good^and finrteth nfft.- Iti j4ripti Momanns Ms BiblQ aforefaid, it is likewife, Qnia homo non jujiits in terra qui faciat-herjftm & nan Peccet : The like- in Bez.a^ Qitarti'vis homo nemo (it jufius in terra qid facial honum ac non pccet : For there is no Man juft in the Earth, who can do good, and may not fin. We may not conclude hence, That all, not only 'JHJt Mcn^ h\}X. all Good Men alfo, while on Earth, do . Sin, or are aftiially fubjeft to Sin j much lefs that every JuflMan lumeth in him, fmneth mt : Whofoever fmneth^ hath nonflkp him^ neither known him^- And farther, Little Children^ let no Man deceive you \ he that doth Righ- teoufnsfs, is Righteous, even as he is Righteous, fee i John 3. 3, 6, 7.. Now (ij If thefe do not import PerjeStion of Purity, what does? Or what can be more plain for it ? (2) Muft we take the words, even oi he is pure, to mean, not even as he is pure, or, not fo pure as he j and. Righteous, even a^ he is righteous, to mean, not fo righteom^ as he, bjH polluted or linful all our days? (3) But how then do- Chrii^ans take Chrill for their Pattern, daily to regulate themf elves by,- if they may not come to be regulated according to his pure and. finlefs Example ? (4) And what Proportion, Suitahlenefs or Agreeable- nefs, can there be between a purifying, even as he is ^ure, and a con- tinuance in Sin and Pollution all our days ? . To Eph. 4. 12, 1 3. which they lay, I cite to prove this PerfeBion of Purity, they fay, That fpeaks of the whole Church, which the ApoflleSy and other Minifiers, were co?iflituted to render ExaB and Orderly, fitted'-. in every part, p. 25. Surely they'll not Conclude, tiiat to continue in Sin, and in Impurity, was either to render them Exadl or Order- ly, fitted in every part : And if Ipoken of tht whole Church, it mufi: include the Members thereof, that they might neither be tojfed nor deceived ; but fpeaking the Truth in Love, might grow up into him in att things, which is the Head, even Chrifi, (v. 15.) And how does this^ conlift with their Preaching, That Men pall have Sin, and be in a> Warfare^ as long as they be on Earth, and will have Sin inherent \W- them at their beft State, and Sin adhering to their befi Works ? And yet confefs to a fieady, well-fettled Habit of Wifdom and Goodnefs ^ which they fay of "Dt.Lhcas, that good Man, isTo Candid, that he will hardly believe the Quakers defign'd any thing more, by their ajfert- ing P erf eHion in this Life, p/25. But how does this agree with Sin- inherent in Men at their befi Efiate, and adhering to their befi Works ?' I confefs, thefe Mens whirling thus about, and tjirning back and forward, does not befpeak any fieady, well-fettlea Habit of Ibund^ Judgment, Wifdom, or Goodnefs, in them. They tell us a Story out of the Defence of the Snake, in the Grafs, of fames Nuylor and Richard Farnfworth, that being asked. Do you hold, that a Man may attain to that Heighth of PerfeBion in this Life^ . to be as perfell, as pure, as holy and as jufi, as God himfelf? And that • they jointly replied, X^ay and they were fo : And th^i this Account was given in a Letter, dated Jan. 14. 1^53. (p. 26.) But by their Leave,., I mufl: (54^ 1 inuft have better Evidence and Authoiicy for this Story, than ei- ■ ther the Smke in the Grafs^.t^v any other Adverfary^ that makes fuch a fiiameful Hifllng agaiujl tis. 1 do not believe^, that either the faid J.N. or R. F. did fo reply or ailert of themfelves, that they were as-terfeU^ as pure^ oi holy and as jnfiy as God himfelf. Thefe Advocates for Sin proceed in their Argument for Sw in- hffient in Mens heft State^ and adhering to their befi Works, viz. But ^that the befi of Men were liMe to commit Sin ^ the Man afttr God^s own Heart, David, found it fo, and confejfed it ; and the Church of God complained, that their Right eoiifnefs was as filthy Rags ; not that their Right eeufnefs was Sin, but that Sin cleaved to, and hlemifhed their befi Performances ; as clean Water running through a Channel notferfeUly clean^ comraUs fame foil. Neither do we fay, that this Pollution makes the Work ceafe to be good, or fiits the Doer into a fixate of Damnation ', becaufe God^ for Chrifi's fake, forgives the Imferfe^ion, and repnteth the Duty good, for the fake of that part which his own Spirit wrought:, p. 25. Obferve, ift. They prove not, that David committed Sin all his Life-time, after he paft through deep Judgment, Humiliation and Penitence for his Offence, idly. Their accufing the Church of God, (without diftindion) with complaining, that their Righteoufnefs was as filthy Rags, is a perverfion of Scripture, and wronging the Church of God The Prophet Jfaiahy ( c. 6^. 6. ) complains, as in the Per- fon of the polluted, rebelUom People of Judah and Jerufalem, viz. Bm _^ we are all as an unclean thing, and our Righteoufnejfes are as filtl-y Rags ; 4tnd we all do fade as a Leaf, and our Iniquities like tloe Wind have taken us away : And verf. 7. There is none that calleth upon thy Name, that fir- reth up himfelf to take hold of thee, &c. Which cannot be juflly chargeable againft the true Church, or befi of Men, who can truly fay. The Lord is our Righteoufnefs. ^dly, 'Tis contrary to the Pro- phet's own Teftimony, to efleem tlieir Righteoufnefes, or polluted Work, to be ^ood; which he deems no better than filthy Rags, be- caufe of their llncleannefs : And the Lord by him teftifies, even againft their Oblations as Fain, and their Incenfe as an abomination ; . and their New-Moons^ and Sabbaths, and calling of Ajfemblics, the Lord' ^ faid, / cannot away with, it is Iniquity, even your folemn Meeting. ; How then were thefe their Righteoufnefles, Works or Duties, efleemed good in them, when the Lord teflifies the contrary againft them, as Abomination, Iniquity, filthy Rags, &:c ? What a flianie is it there- fore for thefe Men to argue for fuch polluted Works, and to con- clude,- that God reputcth fuch Duty good? ■ ^tbly. And what afhame _ IS it alfo for them,- to. make this -polluted State, wherein Mens '■ Righteoufncjfss ( ?5 ) ■ Right eonfnejfes are as filthy ^^^j, the State of the bell of Men, the ■Church of God, &c, as if they had no better Righteoufners, tfiaii Self-Righteoufnefs^ which is fo far from being good, or acceptable to God, that 'tis compared to filthy Rags, Drojs and Dung, &c. Were it good Do(!trine to fay, Tiie Church of God, or of Chrifl:, and the belt of Men, are all as an unclean thing, and all their Righ- teoufnefs and good Works are SiS filthy Rags, Dmrg and Vrofs, id long for that time in which we Jhall be free, not from its Power, bat from its Prefence : How joyfully conld feme of Hi fmg onr Nunc Dimittas ( for Dimittis ) and welcome a Winding- Sheet, which can only wipe tu perfeilly elean^ p. 27. I never heard of this Time and Means, of wiping Men perfedly clean from Sin, before, /'. e. That a Winding-Shect can only wipe them Perfedly clean. I would willingly know, if the Bipops, and the reft: of the Clergy, do own this for Orthodox and Sound Do- (flrine ? which I think very Unlbund. Foi", i. I fee no reafon why they ftiould not as well long for the time of being made free from the Power of Sin, as from the Prefence of Sin. 2. Nor any rea- fon why they fhould think, they ihall be under the Power of Sin, when the Prefence of Sin is wiped away. 3. Do they not Joy- fully Sing their Nunc Dimittis, on St. Luke 2. 29. as often as they read their Even^g Prayer ? 4. They Ipeak fbmewhat modeilly, in iaying, Uow Joyfully could fome of us fwg our Nunc Dimittis, and wel- come a ^Finding- Sheet, &c. 'Tis but fome of them then, not ail of them, that can fo fing, and welcome a Winding-Sheet : 1 fappofe, the Tithes, Fat Pigs, G^eiG and Lambs, &c. arc more welcome to many of them, than a Winding-Sheet. 5. When fhall this Winding- Sheet wipe them perfedly clean, and by whom ? By the Perfons that winds them ? They mull be perfedly Dead, before they are wound up in it. And 'tis an excellent Power or Virtue, that is afcribed irnto it, if it can only wipe them perfedly clean. But I muft tell them, ( 57) diem, this is contrary to Chrifl's Dodlrine, to them that dye in their Sins, Whithe)/- 1 go^ ye cannot come. Gonfequently theWinding- Sheet cannot wipe you clean, who dye in your Sins. tJ.oua I am not yet convinc'd, that either E.B. was hlaffhemom in hT^" Meaning or Words, or myfclf in the Explication thereof. They proceed in abfurd Scorn about what that 'Sober Youth, Tudor Brain ^ ' Ipoke on his Dying- bed, viz.. That he was not Confcious of any ' Adionhe had done, that he HiOuld be afraid of appearing before ' Almighty God. Ahd what if ht was-a poor Child, or Youth, df about Seventeen Years Old ! Might not his Sins be remitted, and blotted out, before that Age, and he clearly- acquitted from Coii-'^ demnation, through Repentance, and Faith in bur Lord Jefus Chrift:?' However 'twas before his VVinding-Sheet came on him. But thefe Men fahly feoff on, > viz. ?• Child-! that had only learn d to parrot fo prcfilmpt'Mi'uJIy^- oi he had been fukght a little Heforehy his Parent f^ rf either at Ag^'i, G^dknoivs^ndrat'lfearsofVifiY^tion^ p. 28. ' ' ■ \ amfati^fieii they have h-crc notorioully wronged botii the Young Man and* his Parents •, and all thofe of his 'Relations, and others, who knew his. Sober and Innocent Converlation (together with his Er-' celldnt Teltimonies and Confeflions to th^ Mercy and Goodnefs oi tte Lopd-to-'himj 'may tellifie aga^rtTt t^ie-Prefumprfonrmd Envy o'£ 6bafei:fA^JT; ^ri^^pvok^hiug fuch -a n Inn'oeukfif^g EV-il of-''^''hingsj'States'^rfd Coridifi'dns they- kQOv\i noc;'4ior-Jtpw^a%^tlieif6iid'ex<^i&es aiSd i^ovcs ft>me iri^lieir Youth rtO'lcds: -Hiii-i^Cjfnd m feck Wi'fdOm-, ^<^ as fliey fiiidboth, wheii^ i-hey find andreceiv^bChrtft, as this Young Man did. ■•' • ''■':' •.-There Men lliglitingly iliy. This poor Bty isfetfonh ^;' Whitehead, oi. a. Pattern fir pis to-'imitme. Is he-fo? And truly fo he may- he' did 4>ot/iat€nd to ..y^ie a-Ud'dyciitiirsi-h ^ikl' Po]lui.ionv''-he di'drfb^ put:afiir.'j6^^lYis D^ja of ,-V^i>rftatibi^B^ftd?a4-i;(?ti'fTe^ flamiild'be made c1d'^Covenafity, arfd^ii'"s "Grachit-i^ Terms '^i laying a AMJidne upon CMr ShohUers^ that the fir ofi'fre^ G^mpfoti'' umb'^bk. tojhtdrf:^. i8.:?i.'Aud ^vliit iD^anai^^jiyt'^f^faV^?''^^ R? a " 1 for ( 58 ) for a Soul to be made fo free vind clear from the Adion, Pollution^ and Guile of Sin, by Jeliis Chri/t, as not to be afraid of appearing, before God Almighty, or to have boldnefs in the Day of Judg- ment ? How does this Dodrinc, or Condition, cancel the Gofpel- Covenant, and its Gracious Terms ? Surely the more we are in Covenant wich God, in Chrifl Jefus, the more we are in Agree- ment and Peace wicii him. The Gofpel-Coveuaat is a Covenant of Grace, of Mercy and Peace, we do thankfully confefs \ and then the more Grcicious and Merciful God is, and Chrifl: is to us, the more we fliould be obliged in Truth, Obedience and Faithfulnefs to him •, and noc fappofe the Gracious Terms of tlie Gofpel-Cove- nant will excufe or indulge any of us in Difobedience or Unfaith- Hcfs^ God receiving us into the Covenant of Mercy and Peace with himielf, muft: be in fandifying and fitting us by his Grace for that Covenant and Agreenient) that we may perform the Conditions of it, v/hich concern us on our parts ^ and then God will not fail to make his Promifes and Terms good to us, on his part, through his dear Son Chrifl; Jefus, and for his fake, who is our Surety. But we mufl: not lay all the Burthen upon him, and bear none our lelves j feeing he is near to Aflifl: us, upon whom Help is laid. When Ifrael had the Book of the Covenant read to them, and the Typical Blood of Sprinkling, they all prorais'd Obedience tiiere- Unto, laying, All that the Lord hath faid^ wlU xve dp^ and he obedientj Exod. 24. 7, 8. Mow much more are we injoyned by the Blood of Ghrifl:, to kefep this Gofpel- Covenant of Grace, which is ratified thereby ? And how much more eifedual is the Blood of Chrifl:, in iprinkling and purging our Confeiences, and cleanllng us from all Sin, if we walk in. the Light ? x John 1. 7. Nch- 9- 14- & i-z* 24' And this is no Cancei^ing^ but Confirming of the Gofpel-Covenant, nor laying a Millltone, or intolerable Burthen, upon the . Shoulders of any true Chrilfian, who is witting to bear Chrift:'s Yoke and Bur- then : For 'tis far more eaile than the DeviPs Yoke, or Burthen of Sin J which tliL'fe Men fay, they mournfully complain of, as their Burthen. But if they were truly penitent, they .would believe in Chrifl:, for the Removal of that ^«rfi}^;?^ and heiwould not be wanting to impart a larger Meafure of the Spirit, to enable then! to the true and faithful Performance of his Terms arnd Conditions required in his Covenant, that in lincerely Loving God, they would be enabled to keep his Commandments, fo,as they fiiould not be grie- vouSjbut joyous ^ O'ill vehkh^th.t'j ^SiYtthey own.) Which we afcribe not to our Natural Strength and Ability, but to him that fl:rengthens' usv ( 59 ) us ; upon whom Help is laid, and in whom is all our Sufficiency, and not of our felves. If thefe Men lincerely loved God, they would be more fincere and fervent in Devotion and Duty, than to be under fuch Chilnefs of Zeal^ and DifiraElion of Thou^hts^ as they complain of, p. 28. And yet they'll have it, that every Duty they prform to God-j is a good Duty^ and they accepted therein through the Grace of the Goffel\ wherein they fuppole a gracious Acceptance in that, wherein the Grace of God does not ad them, namely, in that which is Polluted and Sinful*, yet ftill they'll have it z good Duty, when but in page 26. they would have the Church'' s Kighteorfnefs to be as filthy R^gs^ ( upon Ifal. 6j^. 6. ) So that they are not only Chill in their Zeal, Diftraded in their Thoughts, Sinful and Polluted in performance of what they call their Duty j I)ut their Performance it felf mufl be Sinful too, if all their Righfeoufiejfes be no better than flthy R'^gs^ and they all as an Unclean thing". For who can bring a Clea7i thing out of an Vnclean ? As to the Queftion, What need they aSavioHr^s Mediation^ who are not Chargeable with a»y Failing ? Anfw. As we have great caufe ever to own Chrifl: to be our Sa- viour, {o they who are faved by him, have need of him as Media- tor, to preferve, ftrengthen and confirm them in the Way of Righ- teoufiiefs and Purity to the end ^ and that their Faith may not fail, when tempted and aflaulted by the Enemy \ and that when the whole Church is Compieat, and come to a perfeft Man in Chriit, He their Mediator, may prefent it unto the Father a Glorious Church, without Spot or Wrinkle, or any fuch thing. They conclude their Fourth Chapter, viz. He fays^ we oppofe the Urim and Thummim, whilfi we ajfert it to be only in the Breafl-plate of our great High Priefij bnt not upon the Breafi of every or any Saint on Earth. If Chrift does not afford his Light and^ Perfe^ion to any of his Saints on Earth, and in their Breails, or Hearts, docs he leave them in Darknefs, Imperfedion and Sin, whilfl on Earth ? We believe the contrary, that Chrift, our gre?t High Pried, is both his Saints Light and Pcrfeclion, being made of God unto us IVifdom^ Rig-hteonfinefs, San^ification and Redemption^ I Cor. i . 30. And he told the Father, u4nd the Glory which thou gavefi me., I haw given them^ that they may be one^ even as we are one : I in thcm^ and thou in me^ that they may be made perfeSl in one., John 17. 22,23. Where- fore Chrill does not with-hold the Cofpel-Vrim and Thummim from his Saints. ... I 2 GHAPe (6o) CHAP. V. Of Immediate Revelation, §^t6 \\^f?'af I have Writ and recited of my Anfwers in Truttj and In-noccncy^ p. i^, 17. both la Detection of thefe Adverfaries, unjullly quoting me in this Cafe : ' And alfo for our llncer^Iy ac- ' knowledging the X^^A'j Script nres of the Old and New Teftament, ' to be of Div^ine Authority, as given by Divine Infpiration, and ' preferring them before and above all other Writings and Books, ' and in no wife quellioning the Truth of them; but Hill that we ' mult needs allow the holy Spirit (from whence they came) the Pre- ' ference, and its Immediate Teaching and Speaknig in the Soul, ' as of greater Efficacy, Power and Authority to tiiat Soul, than the ' bare Writing or Scripture without, or only Reading thereof, tho' * it contain tlie fame words Immediately taught : And fo Chrifl and ' his Apoflles living and powerful Preaching, in and from the ' powerful Motion of the holy Spirit^ as being of greater Efficacy, ' Power and Authority, than the outward Writings or Scriptnre it * felf, limply or abftradly conlidered, as diltinft from the Spirit,; ' though the Words preached, and the Words written, may be the * fame, &c. To thefe, and the fubfequent Explanatory Paflages, thefe Adversaries neither give any fair Anfwer, nor afford any in- genuous or due Confideration ; but inftead thereof, wrongfully afperfe us, and pervert our words \ accufing uc with undervaluing the Scripture, with relped to our own Writings, and fay, Whitehead gives the Vreheminence to their Writings, [ays, they are of as great Au' thority, and greater : Which is very falfe ; that was not my Com- parifon between our Writings and the Scriptures ; but between that which is fpoken from the Spirit of Truth in any, and the Scrip- tures, or any Chapter in the Bible; preferring the immediate and powerful Teaching and Miniftry of the Spirit in Man, or Saints, to the Scripture^ the Writing, Chapter, or Letter thereof; and not to give the Aeheminence to our Writings, or meer Speakings. By the word Authority, I meant limply, Tower and E^cacy,^\\\Q\\ \ afcribed comparatively to the Spirit, and its Immediate Minifiry^ as above the Letter of Scripture : And the divine Authority and Credit of the holy Scriptures 1 placed, and ftill place, upon the holy Spirit, as given forth thereby, and do not prefer either our Speak- ings or Writings to them. So that if the Qpeftion were now asked me, Do yon efieem yonr Speakings to he of oi great Authority as the ^criptnres^ < <5i ), Serif tures^ or a Chapter f I anfwcr, No : But the Spirit^ s Mwifiry i$^ and of more Efficacy and Power, than eitlier the diviiion of Ch^.p- tersy or the formal Reading thereof, witliout the Spirit, tho' the "i^'rne things be read, that the Spirit immediately minifrers. Their 0yiag, But when they prefer their IVritings to the Scriptures^ is a mani^ feft Perverfion. 'Tis true, I might ( when I firft Anfwered the faid Q^iefiian ill General Terras, preferring t\\Q Spirit^ s Minijiry ) more diredlly have anfwered it, to have prevented Cavils, as 1 have done now ^ but then I did not in the lealt delign a Lefieniiig of the Di-^ vine. Authority of the holy Scriptures, or any preference ot our meer Speakings or Writings thereunto \ though it is above Forty Tears ago, fmce I firft Anfwered the f lid Qiieftion, and at that time had a tender and fincere Refped to the Spirit of Chrilt, from whence the holy Scriptures were given forth. Their Hiying, The Bible is of the fame Authority ftill^ read by aTha^ rifee^ or an Apofle j tho' perhaps not of the fame Efficacy^ Is partly a Confefling to what I have faid, amounting to this, that the holy Scriptures are of more Efficacy in good hands, than in bad hands ; in living hands, than in numm'd hands ^ more Effectual in the5/7/m's divine Hand, powerful Miniflry and Opening, than in the Hands of a fenfaal, dull Minifler, or Preacher, Reading or Expounding them by his humane Wifdom, acquired Parts, Arts or School- craft, without the Immediate Guidance or Opening of fame Spirit^ or In- fpiration of the Almighty ^ from whence holy Scripture firft proceeded, and was given forth* Thefe Men make a very fcornful, ridiculous and blafphemous life of my following words, viz.. ' Note, that the Comparifon is not ' placed upon our Sjjf^/^iwg- J, nor yet the Authority., diftind from the ^Spirit of Truth j but upon the Spirit of Truth^ fpeaking in A-faf?^ m ' the firft place, and through and by the Minifiers thereof, in the 'next place. And furely the Spirit has not loft his own Autho-r 'rity and Power, fince it firft gave out the holy Scriptures. . Hereupon firft they fcoffingly cry, A Wofiderful Opening!'. But> though they cannot iiippofe the Spirit hath loll its Power, fince it gave forth the Scriptures ^ yet they falily infer, viz. Therefore their Writings mufi be of the fame Authority with the Scriptures. . Whiclr is a Perverfion ftill j but the more foul one fbllows, viz. Thts were true^ if the Spirit fpake in us or them^ as through a Trunk ^ as the Devil did through the Images., when he uttered his Oracles^ p. 29., The Spirit fpeaking in, through and by the Minifters thereof, ought not to be compared to the DeviPs fpeaking through the Images, when they. r;;re;; (62) utter their Oracles; 'tis a profane, atheiilical and blafphemous Com- parifon. And if thefe Men think themfelves but like hoUow Irmks they may remain long enough empty, and ignorant of the holy Spirit's fpeaking through them, as true Miniiters thereof: They need not tell us, he ffenks in them, while he ajfijis them in their Speak- ings or Writings, p. 29. 1. 4. ah alt. That IS, the true and Ipiritual ^iilli[^ers; who though now they compare not themfelves with the Apoitles, nor pretend to tiie fame Degree of the Spirit; yet the fame Spirit fpeaking in them, and miniftring by them, it carries a Degree of Divine Authority and Power with it, above that of mi- nifti ing or reading Scripture without it. And if he fpeak in them and by them, 'tis a falfe Confcquence, that 'tis not the Spirit, but we that fj^eak, and contrary to Chrift's own Teflimony, Afatth. 10.20. For it is not yon that fpeak, but the Spirit of your heavenly Father which fpealeth in you. I hope thefe Men will not affirm, the Divillon of Chapters was made by the Didates of the Spirit, and of Divine Authority, as the holy Sa-iptures, when given by Divine Infpira- tion. And will they affinn, that the Spirit, and the Chapters or Letter of Scripture, are infeparable? Or that the Sj^irit infepara- bly relides' tiierein ? Seeing they ask, Which of the Chapters in our Bible are rvithoHt the Spirit ? And fay. It muft be an Atheijiicd Con ft- deration of the Scriptures, to look upon them without the Spirit p. 20. As if every one that reads Chapters, mufl either have the Spirit therein, or attending their reading thereof. Chrifl makes a better Diftindion, Search (or rather, Tefearch) the Scriptures, for in them ye think ye have Eternal Life, and they are they which tefifie of me, and ye will not come to me, that you might have Life, John 5. 39,40. ' As for iny Profejfon, that we acknovv ledge the holy Scriptures of the Old and New Teilament to be of Divine Authority, and prefer them above all other Writings, &c. This is not Protcjlatio contra FaEhum a Proteflation againft Fad, as tl)«y fay; I deny their Charge : \Vc' are ilncere in our Acknowledgment herein. I am not Confcious of denying to do a t/^iing, whilil 1 am doing it. To my faying 'The ' Spirit ot God rpeaking in the Soul, is of greater Efficacy, Power ' and Authority, to that Soul, ( they fhould fay ) than the Scripture ' without : It is a Captions Jjfcrtion (fay they)/cr Efficacy, Power and ' Authority, are not the fame thing : And therefore, as fyned together ' we cannot affirm, nor deny, p. ibid. Then here they are at a Ne pirn ultra. For (fay they) of greater Efficacy and Power it may be but not of greater Authority. It's true, I have rendered Power and Au- thority to be Synonymom, and they'll bear it in this and other Cafes: And ( ^s ) And feeing it's granted, that the Spirit's fpeaking in the Soul, is of greater Efficacy and Power to that Soul j I fee no reaibn why they fhould not own his Authority to be greater, than the Letter of the Scripture. They cannot, hence P.eafonabiy fallen fuch an Abfnrdity upon me, as to fay. The Spirit m of greater Authority^ than the Sprit \ becaufe the fame Spirit that gave out Scripture, we own to fpeak in us •, for the Spirit and the Scriptures ar0 two things : And the Spirit fure has the Preference, and is the F6untain of Di- vine Power and Authority ; but the Divine Authority of the holy Scripture is derivative, as firfl proceeding from the Spirit j as the King is of greater Power, than liis Proclamations. And there is ftill a difference, -as to the Degree of Amhority and Foiver^ between the Dodrine of holy Scripture, as it Immediately came from the holy Spirit, and as it now lies in Writing. For Chrift faid, The Words J fpeak unto yoHj they are Spirit and Life *, "he doth not fay. The Words, as Written, or, as they may lie in Writing, are Spirit and Life; much lefs, that the Scripture, or Writing thereof, Ihall be Spirit . and Life to all that read them : For it is the Spirit that Quickneth, and giveth Life, both immediately by it felf, and by what Means he (hall plcafe to make ufe of, whether the Scriptures or Mmiprs \ but it muft be in the. hand of the Spirit, as the great and efficient Caufe. The holy Scriptures ought to be ferioully Read, truly Underllood^ imcerely Believed, rightly Apply'd, and faith fiifly Pradifed^ of all which the holy Spirit is the great Help, and effedual Caufe. I am': ftill abufed, and unjuftly defamed, in their faying. That I ofier'd to 'prove our Speakings to be of greater Authority than the Scriptures, and that I faid it; which is notorioufly falfe, as is their inferring Ab- furdity and Blafphemy upon me, from this their manifell Abufe> And tliDUgh there can be no Authority greater than that which is. Divine.', ytl that manifefts it felf in feveral DegreeSj and by di^i Vers Means •, as the King doth by himfelf, and by his own fpeciaf;- Commands and Warrants, and alfo by his fubordin jite Miniftcrs and Officers, when they Iffiie oxxt Warrams, and ad i?j his Name, andt all by his Power or Authority; the King can fhevv his Power in- different Degrees : Therefore my acknowledging the holy Scrip- tures of Divine Authority, and yet the Spirit to have the pre- ference of Power and Authority, in Degree and Efficacy ; I hope this does not render me either Ignorant or Confus'd. Thefe Men proceed to Perfonai Refledions, and feoffs againfl me, tor Confeffing, I had been too jhort or dubious in fame Words, or Expreffions^ as not fully explain' d in fome of my former Writings ; whicbl. may fn^y eiifUy he helfd hy fome Jngcnmm or Charitable Explication or EmeH-^ dmon : For which they quote a Letter to G. K. inferring their Hofe-^ that thefe Ti>ere not from the Month of the Lord. And what if every Word, Particle or Expreffion, was not from the Mouth of the Lord^ ( which I do not pretend, was ) does it follow, that I am Charge- able bv G. E with being a Witch and a Conjnrer ? Where do they cxprcii'y prove it ? His teftifying againfl falfe Teachers, falfe Mi- Htiltrs and Diviners, and their Teaching, and who are not led hy t'jie .Spirit, (as m Sand Erra?/d^']). q.) is no proof againfl me. VUords or Expreffions too fnort, dubious or equivocal, that may need either Explication, or fome. Emendation thereby^ (I hope) i^ not a Proof of a falfe Mtnifler^ or Co'AJnrer-^ for if^ they were, thefe Men and their Brethren, by their own Practice, would render the Autr.ors and Pen- men of holy Scriptures, no true iMinillers, whpfe. words they pretend 'to Explain, Reconcile and llluftrare, .whei^< they.cileem Words equivocal, or Paflagcs feemingiy con trad ictoryti Then they can ufe their Figures, and their Explanatory Emenda*-' tions and Additions, where matters feem either Dubiom^ Equivo- calj or £////jf/crt/, and wanting, and fome Hyperbolical or exceeding:- As, Lahmr not for the Bread tloat pcrijheth \ MinilterS; have told:US,i '^is^niealltf Labour not [oriiYVi'if or the Bread thai;f£rijhecL.- 'And,:'T^i khvw all things^ (.1 John-2. iov:) i.i^.oall X\\l\\g% yncte^^ary. to SakJationT And not only fo, bur thefe 'Mens Boldnds, in reftfidiiig and -turnw' ing, fuch'SLTiptures, as clearly import,^ Fi^rfeSiior?^'PerfeEl'''P'urity^ &:c'.^' in this" Life, to their private- Opinion, for Impurity, betides the true ISFatural Sehfe and Ijitention of fuch Scriptures. All which^; ierioi^y. iConiidTa:'d, -iif.they..dire'aior deem. thefe ftlfe Miviflera'^z wiiofe'. wte'ds ;thelJ8 3iibwiili^';§i^^-f ,take. upon xhsniK I'td ^ cxpla i n: ^and ■ ameiid,' theo ^ iliey I Dugjtt)!^ t: to he^-ib'^uji^^aL-ka Idy : Genfoaious oih nie^ for the ^foxefoid GaQfcllion iiictht; faid;"i>/^«-. Ixt-rhcm bu^ Oasithey ougiiL i^^JIJltice)' nllow \ne, laTid our Friends, ; hue a fmaib part of. ili-tat . Liberty,, witiv refpect to fome of our Writings, which they prefuine to/bfc iipaa iioiy Scripture, and! then .•w.e.imjy ealily anrwerohfciriLxxcptions ^T^ahH the, Ac|dirtji!dfl?:«5f ibe'il'y^cdctetf^^/yjr, will -go a'g(^eat'Tivayithe{-dou:f:^y:iwords:LrCTb¥r/fi?^ejf^^^^ Emc:iuLmi)-fi^ ;t\\cy tiave iro caiife to'-rnfui^iupaiT; hcbig indttinitdy: fpaken\ ^ludyet there may be iEi7i^/i^<«/£;,^jiu divers Rei]!ehoHt any Special Enlightning ^ mnch more without Immediate Revelation from Heaven^ p. 32. ^Vhilft they confefs this Common Ulnmination to he that of the Spirit of God, they mufl own it to be from Hea- ven, and Immediate alfo, becaufe 'tis that ot the Spirit of God ., whicii, if truly obeyed, the fame Spirit would gi\^e them both Un- derftanding and Revelation in the Gofpel, and the things of God, which are revealed tons by the Spirit, i Cor. 2. 10. Confequently thefe, and fuch Perfons, that neither are in the fame Divine Power, nor believe Immediate Revelation from Heaven in thefe days, they neither know the Gofpel, nor the Saiptures, nor the Power of God^ and fuch do Err, whatever Underflandiiig of the Gofpel, or Senfe of the Scriptures, they pretend to, by the.iife of their Rational Faculties, and the Common Illumination of the Spirit: For the na" tural Man receiveth not the thi»gs of the Spirit of God^ for they are foolijlmefs itnto him-', neither can he know them, hecanfe they are fpiritu-- ally difcern^dj i Cor. 2. 14. And the Natural iMan is not in that Spi- rit and Power, which would work a true Change in him, and make him a Spiritual iMan, if not refilled when it does Operate in him^ Reprove and Convid him of Sin and Evil. The Light pining in- Darknefs^ or as in a dark place, would both fhine and lead Man. out of Darknefs, if turned to and followed ^ as Chrifb faith, Who- fos(uei' followcth w#, jhall not abide m Darhnefs^ bm jJjall have the JJght of Life, John 8. 12. 'Tis true, th$ holy Scriptures are plain to them to whom God gives the undei-flandiiig of them : But that they are a Lamp unto our Feet, and a- Light nnto our Paths, or that Word which is lb, Pfalm^ 1 19. 105. proves not; nor any other Scrip-* ture. Alfo much of the Scripture being unwritten when the Pfal-^ mifi- f[3ake this, concerning the IVord, as he did fpeak many other Excellent things of the Word, in that and other Pfalms. He faith^ Thy Word have I hid in my Heart, that I might n-\ fm againfi thee : And this is my Comfort in my Affiiilions ', for thy Word hath tjiiick'ned, me, Pfalm 119. 1 1, 50. And this was that IVor-d, which was a Lamf tmto his Feet, and a Light unto \m Paths, vei"f. 105. He fendeth out hif Word;, and melt eth them, to wit, the Snovp-, the hoar Fro fi, and the Ice, PfaLm 1 47. 1 5, 17, 18. This could not be fpoken of the Scriptu'resij (they could not do all this) but of the Living, Eternal, Powerful Word. But thefe Men make no diftindion between the Scriptures and the Jl/!?r^. , 'Tisalfc true, thofe nece-Hary Laws God- gives -us to < 70 ) to Qbey, he gh^es us Light to uiiderflaiKi 'em ( if we'll make right life of. tliat Light) and alio Power to obey his Requirings-, hecanfe he never obliges to an ImpoJJibility, as is confefled, p. 33. And did not the Prophet David himfelf pray to the Lord, Give me mder- fianding-^ that I may learn thy Commandments ? And open then mineEyes^ that 1 may behold xvonderons things out of thy Law^ Pfalm 1 1 9. 1 8. There- fore the true Sight and Underflanding of the Law and Command- ments gf God, Is his divine Gift and Revelation ^ we mull have fome divi^ Opening, or Revelation, immediately given us by the Spirit, even wlien we read holy Scripture, or elfe we cannot un- dcrlland what we read : Therefore every one that ferioufly reads, with dedre to underlland it, had need to have recourfe to the Light of the hol^^ Spirit, ,aud pray to God for the true underftandmg thereof. .:..^fi^>^,r'h lo --,.;'. Thcie Men turn off again into tlieir old Gourfe of Scoffing, vlz^ They will not fare deny, 0ut }ve may under fiand the Scriptures of St. White- head, St. Penn, St. Fox, and St. Burrough, without the fame Degree of the Spirit the Apofiles were acied by, &c. p. 33. But how do they al- low any Degree of the fame Spirit and Power the Apofiles were atied hj^ to undcrftand thtirWrithigs, whiifl tliey oppofe Immediate Re- 'veimon ? And yet pretend by the Common JHumination ef the Spirit to iindcrfland the fenfe thereof ', and by a more fpecial one to iindcrfiand it favingly, l. e. to believe and ob^y it, P- 33- 1-4- ^i^ ^dt.^ But what is this Special Illumination, if no Immediate Revelation trom, Heaven? And how fliould they underiland Holy Scriptures favingly, without feme Degree of the fJmie Pow^r, Knowledge, Underitanding, and Immediate Revelation fro^ Heaven, that the Apoftles were in ? 'Tis a Degree of the Hune, I fincerely believe and plead for, and do not make Gomparifon v/ith them. And if fdian, Celfu and Lncian un- derftood the Senfeand Meaning of the Smprwrt'/, and of thofe words, A Kir? in jhall conceive, and bear a Son^ by the Common Illnmination of the Spirit, and yet laughed at them, as an Impoffible Fitlion : And if Celfts derided the Loly Virgin, and the Defcent of the Holy Ghofi in the p.iape of a Dove, p. 33. 1 am fure, the Illumination of tlie holy Spirit v;ould have taught them better things, if they had regarded it, or the Illumination they had of it. Their Rebellion was the caufe of their Unbelief of holy Scripture ; and therefore they had not the true Underflanding and Senfe thereof, being not in the Faith thereof Their Unbelief fprung from their Rebellion againfl die Light -, as there are thofe, that rebelling againll the Lighr,^ know Jiot the Ways thereof, for they abide not in the Paths thereof. Job ,24. 1 3. the fault was their own, there was no defed iv. the Light. Thcfe C 7' ) ThefeMen flill proceed ia their great Scorn and Gontempt:, -vrc. But we may infiunce in one mcire^ and he u a greet Qiiaker too^ that cer- tainly wau not in fuch Porver and Vnderfianding the yjpofiks were f>, and yer underfiands the Scriptures well enongh to his Cofi : the Devil we mean^ for he believes them^ and trembles^ p. ibid. Here they infultingjy lup- pofe, they hsve given ih^ Qj-ukers a h.trd Rnb-^ but whate^^r Under- ftaading or Scnfe they fuppofe the Devil to have of the Scriptures, by the Common Jllnmination of the Spirit, (which is hard for them to determine ) we arc fure, the Devil is a great Perverter and Con- tradi^kr of Scripture^ as in the Tempation againft our Biefled Sa- viour, Matth.^.6. and Luke ^.6. how well- enough foever thefeMen think, he miderflands and believes them. It is not to be doubted, but the Divine Power of Chrill, the Apoftles were in, is higher and more potent, than the Devil, and over him, tliough he be out of it ^ and thereby he is forced to underftand and' believe his Judgment and Torment to come, and to tremble at the Apprehenfion thereof. 'Tis his Judge, Chrift Jefus, by his Power, caufes the Devil to trem- ble^ and will caufe all them that take his part, as his Advocates for Sin and Impurity do. And further, thefe Men, in Contradiction to their Pretenfions of underjlanding the fenfe of Serif ture by Common and Special Illumination of the Spirit, without the lame Power and Immediate Revelation fi-om Hea- ven^ the Apnfiles Were in, p. 33,34. they now Gonfefs (in Con tra- dition thereto) viz. A/id we are taught of God, and by the Spirit, (John 6". 45. Ifai. 53. 13. Jer. 31. 33.) when we are taught by the Scrips furies, they being the means iifed for our hiflrttUion ; which is all that is obferved in the Margin of the Old Bible (in Q. Elizabeth'^ days) by hear^ ing of his Word, and inward moving of his Spirit ; the Spirit co-operating with thofe means, p. 34. 'Tis well here they confefs to a bei?jg taught of God, and by his Spirit, and the inward moving thereof', and alio to the Spirit^ s co-operating with hearing the Word : Where the Spirit co- operates with preaching, and hearing the Word, t.Vis is that which makes both effedual -, the v/ord Preached being nii::>ed with Faith m them that hear. But it follows not, that all are Taught of Cod, who' hear or read the Scriptures-, or that any have acquaintance with the inward Aloving, or Operation of his Spirit, only by hearing or read- ing the Scripture, without an inward Recourfe and Regard to the Spirit, which operates both by /Aeons and Immediately, as he pleafeth. And feeing thefe Men confefs both to our being Taught of Cod by the Spirit, and to t\\€ i-rmard Moving thereof^ and afe die follow- ing Note upon "jer. 31.3 3. hoi only reference to that more plentiful Effit- v ficn ( 70 fion of the Spirit in the tUys of the G^fpel, than it^as djforded under the Lc [jral DiffenUtiqti^ p. 34, I do not fee how they can exclude eitha- rhe Di'jiiie Poivcr^ or Immediate Teaching of the Holy Spirit m the days of the Gofpel, from being afforded iintoChriil's Miniilers, or true Chriftian5,and Spiritual Believers. And as by their Confefrmg, J^7o body 9ver denied that more plentijid Effiifion of the S fir it ^ we by allerting the fame, and Immediate RcvcUtion thereby, do in no wile j-ender the Preaching of God's Miniilers, or Reading the Scriptures, nfelefs^ any more than they do, by granting the llime, p. 34. As to the Degrees of the Holy Ghoft, 1 have fufficiently Anfwered and rExplained both in this, and Truth and Jmocpicy. 1 j.iio^' none of us, that Challenge Inffiration^ and Immediate Revelation from Heaven^ CQUSl zvith the ylpoftles \ and I queftion, whether the y4nabaj>tifis will own thefe Mens Charge againll them, That they flew high wnh this Claim^ und that it was their Blindy to carry on every De/ign^ p. 34. I. 4. ab ult. And I am perfwaded thefe Men deal neitheT juftly by us, nor by the Aiabaptifls^ in upbraiding us or them with the Anabaptifls in Cermajiy^ or their Mifchiefs, Mifcarriages, or Miflaices, from Ruther- ford's Hillory. What fignifies tlieir Story of Thomas Mtmfler^ or '^okn of Leyden^ &c. and their Defigns, to us, and the Anabaptifis now ? Did their pretences to Immediate Revelation, and Infpira- rions from Heaven, make the Faith thereof now in thefe Gofpel- days void, or the plentiful Ejfufim of tlx Spirit tlicrein, not to be credited ? No fure. Good Principles are not to be rejeded, becaufe of ill Management, or bad Pretenders^ or becanTe pretended by fuch for ill Purpofes. And I do not believe their Stories, that one of the Quakers replied to his Creditor, /r is revealed to me^ that I owe thee nothing : Or that another pretended a Revelation to fieal Cloth ^ Or that two Quakers in Yorkfllire went and murder'' d their Mother ^ ap- prehending ^K was the Fountain of Original Sin ^ their Confciences bid- ding them defiroy .it^ P- 35* ^ confefs, I never heard thefe Stories afore againfl any^really reputed Quakers : And thefe or the like Ex- travagancies coiVd not be fufficient Rcafon to make any Learned Man declare (as they fay) That it was a dangeropa Principle to affert^ that Immediate Revelation^ or Infpiration^ is not ceafed^ but a fianding and \ferpetualX3ift ifi the Church of Chrifi, p.35. Which is no better Reafon, "than to declare, that we ought not to allert Truth, or true Religion^ becaufe too many under fpecious Pretences abufc and reproach the iume, by their Extravagancies and difordcrly Converfations ; and that we mull not £at and Dri?iky becaufe too many Eat and Drink to Excefs. But fuch Arguments, or Extravagancies, will never deter us ns to believe, that Immediate Revelation, or Iiifpiration, is v/holly ceafed in the Church of Chriil ^ but on the contrary, that it is- a landing' and perpetual Gift therein. For how fhould either God^ or Chrift, or the Myltery of Chrift, or ouir'awn; in ward Conditions and Spirits, be truly made known to us, without Divine Light, Im- mediate Revelation, or Infpiration from Chrift ? And yet, as his faving and peaceable Difpenfation differs from that of the Jewifii Oeconomy, vve do not believe, his Spirit will move or excite any of us to execute Judgment in fuch an extraordinary and fevere man- ner, upon the Enemies of God, as fbme Men were in great Zeai mov'd unto, in the time of the Law j feeing one End of our blefled Saviour's coming, was to put an end to the Jewiih Oeconomy, or Law j and that he came not to defiroy Mens Lives^ but to fave them ; as is confels'd in their Citation out of Dr.-///f*j's Sptnt of Enthk" fiafm-j although we have little reafbn to vatuie his following undue and erroneous Refledion, which they cite, vm And let us (faith he) a little more panicularly refleB upon that Biafphemous Do^rine of the Qua- kers^ concerning a Spiritiml Miniflry^ and Spiritual Worfhip ^ whereby they pretend^ that the Holy Ghofi now comes down upon their Ajfemblies^ as it: did in the jipojlles time., and moves them to preach and pray by Infpira- tion^ without any regard to Condition or Sex. This (and other) uncha- ritable, as well as erroneous Refleftions, with divers other follow- ing and falfe Afperlions, in theii: faid Citation, thefe Men feem very cordially to imbrace againft us ^ whereby they run themfelves fur- ther into the Ditch, and have charg'd that for Blafphemous Do- drine, which is both Evangelical and Scriptural ^ as is that for a Spi- ritual Miniftry, and Spiritual Worfliip ^ fee "John 4. And the Holy Ghoft, or Power of Chrift, coming down upon our Allemblies, is according to Chrift'sown Teftimony, i. e. Wherefoever two or three are gathered together in my NamCy there am 1 in the midfi of them^ Matth. i8. 20. And if the Worfhip of God muf^be performed in Spirit and Truth, then our Praying and Preaching pught to be in his Spirit and Truth ; confequently by Divine Infpiration. And the Apoftle faith, Likewife the Spirit alfo helpeth our Infirmities ^ for we know not what we fhould pray for ^ as we ought ^ but the Spirit it felfmahth Intercejfion for m^ with Groanings^ which cannot be uttered^ Rom. 8. i6. And Chrift's Minifters were required to Minifter as every Man had received the Gijt^ and to fpeak as-theOradps of God^ and as of the' Abi- lity that God gave, i Pet. 4. 10, 1 1. And fuch are not made Mini- fters by the Will oj Man, nor preach in their own Wills, according to Mens Inventions and Premeditatipns, deviled Sermons, .and L ' wlvK what they JiavTe gathened out dS other MensXmes, made ready to their hands, 3?iVliaift.ei'siofiMens,hTaking do..' i-Ail which confider'd, thefei Mens terming, tiibiDodriae of the QMakers (for a Spiritual Minifljry'aiid' WorIliip.)tiiLi^/;fwa^i^ appears very Mafphemopu on their parts, which they hadiiecd to repent of 3 and let them not indulge themfeives in their Prejudice againft us, by reproaching us, and our Solemn Meetings, and deridingly asking us. How comes it to fafs^ that the Spirit r-et'ef Mt'Vts them^ Jts h/Sd the j^pofiUs, to fray at! d prophejie in nnknMriTk>»^tie^^^?v iAn^\Vhenrt}ejiaAltf^ in t^eir Ajfemhlies^ that they have the (jifi af'JongMfei^^^ndithe Gift of Interpr-etih^-'ih€reof'^ and Xohen^ together with the fame\^we pall fei^' that they have^ as the Chrifii.ans had, all the other miracidoHs Gifts^ &:c. Together with other things they reckon up. What then ? Will they have better Sentiments of us, than the fc- vere Judgment, they h-svealready givten? ;¥€sr Then (fay they) -we will helieuey if they h lavpf^^Bapiii.edy thJoi it iisYhle Spirit which ii [peaking m them^ /ihd thM God'k- in them and arhong them of a Triuh. But till thsn-y we'ninfl hUi^^'e- thcm-'air to be Jmpajhrsj or Emhufiafis^ or Blaf- ^phemers of the Holy Ghofi^ p, ^6. To which Citation and Judgment, thefe Men add, Thm he ^ ( i. e. Dr. Hich^ whom they quote for their Charge) enough to filence dll their Pretences (fay they) to Im- mediate Infplration. "The great Enmity and Prefiimption of theie Perfons, bow notorious is it\ They'll believe no Good of us, un- lefs we fhew them all thefe Signs and Miracles. And why ? Be- caufe we fincerely believe Immediate Revelation., ^or Infpiration^ is not ceafed, but is a ftanding and perpetual Gift in the Church of Chrift. Yea, we truly believe a Spiritual Minijhy., and Spiritual Worflnp^ and ' that the Holy Ghoft, or Power from on High, comes down upon our Aflemblies •, and that we ought to preacli and pray by Divine Infpiration : But if we caAnot inforce a Belief of thefe things up- on our prefent Adverfari^s, by the Gift of Tongues, and of Inter- preting thereof, *and all the other Miraculous Gifts ^ then what fol- lows ? They miif believe all the Qualers to be Impofiors, Enthnfiajls^ or Blafphemers of the Holy Ghoft. But I muft deny their Confequence, as well as their unjuft and uncharitable Judgment, in this Cafe, For thofe Miraculous Gifts were not Common to all the Primitive Chriftians, but peculiar to fome : To one is given by the Spirit., the Word of Wifdcm ^ to another., the Word of Knowledge \ to another., Faith ^ to another., the Gifts of Healings by the fame Spirit ^ to another., working of Miracles '., to another.. Prophecy j to another^ difcerni-ng of Spirits ^ to 'Wotk'er^ divers kinds of Tongues '., to another., the Interpretation of Tongues. And afterward iie puts tlie QiieHion, jire all ApofHes ? Are all Pro- phets f ( 75 ) 'fh^tH' ^r.e,,a!lTf Offers ? Ar^ ail ja^grkers ofMirmi^sj?-. Ba've ^^/l the Gift [t>f fie4ing ;.§ r JM ^11.. ffeak with 'Tongues, ?. ^Da ail •/mfr'fr>^:-\ ■ Giear rf , imr 'rity aiid\\QfpM§mh&\-§]ptv^iW.s Ghiirgh, : .,^1^. W^UM^- dl^^tli he) Jhew I tmto ^oii -a v^of^ a^'p^fient if4y,,wl]k:h 'Was that 'bf O^dnvy^ I Cor. 1 2. & Chap. 13* i Yet all the Ei?ue .GhdOliiia$, Believers^ add Churches of Chrifl, were partakers of ti;€/aq[ie Spirit and Power of Ghrift, froni vviiejice thefe pecuJ-iar'Giiislc^ffle. Coiifequently good Mtn are endued wij^i;^ the good S$>iiriti, :wM<0 have not thefe peculiar ftEtd lingular Gifcs^; ^s, pjf: '^ortg^es, s^n^Sim^^My -' for, other- *vife, wJhat will beeonie of \jtij5i Ad verifies ::a'[id€>pp<^.fcrs, iipoil their own Judgmejit givea^agaiafl m V They all pretend to Dlvifie hfplrmoriy when they pretend ;to the Holy Spirit^ where they fay, O Gody make clean onr He^ts within nsy and take not thy Holy Spirit from »^.j which alfo in many other pgi^tsjof theii; Liturgy x\\t^ profefs and pretend to. And tJhefe very Men, thefe ReBors^ accept of fuch Honour due to Priefts., asthat of Itiling them. The Conn/el of God, ,( Epift. Dedic. ) A very high Appellation and Gharader. But now for proof of their Pretenlions to the Holy Spirit, and being the CotmfeL of God, may we not, ad koTTfinem, juftiy retaliate upon them, Wijere is your Gift of Tongms, your Gift of Inter prttation thereof, and your Gift of Miracles^ to prove fuch your Spiritual Qualifications and Endowments, and that you, are divinely Infpired, and are the Counfel of God <" And they have none of thefe Gifts to fhew for fuch their Pretenlions : .Would they take it then as a juft Retortion, and good Confequence upon them, viz. We muft therefore believe yon all to be Impofiorsy or Enthifiajis, or Blafphemers of the Holy (Shofi , becauie you pretend to the HoLy Spirit, the I^oly Gluoft, aird con&quently to Divine Infpiration \ but can work .no fuch Miracles, as were wrought by fome of the holy Apoflles ,and Chrrftians in the Pri- mitive Times ? See now whither your fevere and uncharitable Judg* ment, againfl the People called Ouakersy has led you ! And whiift you judge them guilty of Blafphemy (the unpardona'ble Sin) againll the Holy GboH, how can yon exped to do them aity good for their Souls, whom you have fo condemaed ? O unchailitable, cenlbrioiisj and felf- confounding Perfons! Our ilncei'e l^Visi oi Jmrnediate Inr ■ J.pirationy VifionSy RevelationSy the Holy Sprity and Internal Wordy will never be made void by any Inftances they can give of thofe they deem falfe Pretendersy DeceiverSy Wolves in Sheeps-cloathingy &c. p. 3"<5, 37. Tho' they cann^ot difcern who are fuch, who cannot difcern who are Saint Sy and who are Devils y they 'are apt to deem Sktsp to L I be (7<5) be Wolves: However good Principles muH not be rejefted, becaufe badly iifed by too many Men of corrupt xMinds. ' And if chefe Men will Hill judge and condemn the Quakers, as BUfphemers agamflthe Holy, Ghofl^ \Volves in Sheeps-cloathing^ &c. their Judgment will be of little weighty feeing they are neither InfalUble in their Judgment, nor Certain in their Difcerning^ for they want both. And we pray, God give them Repentance, and Forgivenefs of their hard Speeches a- gainfl us ^ tho' theyleave us no room for Mercy, whilll; they judge us guilty of the U-npardonable Sin againft the Holy Ghoft. And v^rhy they fhould oppofe our Doi^rine, for a Spiritual Miniilry, and Spiritual Worfhip, and deny the Holy Ghoft's now coming down upon our Aflemblies, they produce no valid Proof or Reafon j but in Contradidfion to fuch their Oppolition, in their Litany they pray to Almighty God, viz^. ^Send down upon our Bifhops and Curates, ' and all Congregations, committed to their Charge, the Healthful ' Spirit of thy Grace i and that they may truly pleafe thee, pour ' upon them the continual Dew of thy Blefling. And in their Col- ieci for the S^mday after Chriftmas-day, ' Almighty God, &c. Grant, ' that we being Regenerate, and made thy Children by Adoption ' of Grace, may daily be renewed by thy Holy Spirit, through our ' Lord Jefus Chrift. It appears, they pray for that in. Unbelif, which we fincerely Believe, with refped both to our Minifters and Congregatioas. A CHAP. VI. Of the Scriptures. Fter fome of thefe Mens Flouts, in the entrance of their 5th „ Chapter (againft /«/«i///^t7;>y elpecially) they upbraid me, as to my Hmefiy^ and but bare Meafare of Wit. As for my Wit^ I do not boaft, nor Ibimd a Trumpet \ but as for my Honefty^ both in Converfation, WHting, and Explication of our Friends Writings, (fo far as I have been concern'd therein) I have been and am Con- fcientious towards God ; and am not Convided either of Iniinccri- ty or DifliOHefty by thefe Mens Detraftions and Reviling. My ob- ferving (in Trnth and hnocency^ p. ip.) 'That the Letter it felf is * iK>t made up of Spiritnal Matter^ or lafting Materials^ but of fuch *■ as will decay, and turn to dafi : But the Matter contain'd, that * is, the Holy Do^rine^ will continue, and is permanent. This I 'knew ( 77) * knew to be that Author's meaning, who faid, Tlse Letter u dnfl 5 ' and that according to his own Explication, wlio confefTed, the * Holy Scripture to be given forth by the Lord, liis holy Prophets, \ Clirift, and his Apoftles^ as I more fully recited his Explanation in my Obfervation cited. In all which I did not in the leaftdefigii either Triflings or Ahnfe of thefe Men. However, to fhew ray Uttie Wit^ they would fhew their^r^^f Wit^ by asking, [Va^ ever any tlnn^ properly called Ozrtid^ that iv.u ?iot Capable of being mads Spiritual ? \'. 37. I anfwer, Yes^ there -were C4r«^/ '//?/>7^;, which i\\t Soxvers of Spiritual might reap : And I ask thefe Witty Men, If the fat Pigs and Geefe^ &c. they take in their Tithe^ be not Carnal things ? And whe- ther thefe are Capable of being made Spiritnal ? And were there not Carnal Ordinances^ Carnal Commandments? Heb. 7. \6. Ch. 9. ic And are there not Carnal Weapons^ and Carnal ObjeEis^ or things ob- vious to the Carnal Eye ; as the diltindion between Sfiritnal and Car- nal things is General ? I pafs by a deal of your empty Jeering about the words Carnal^ and the Letter^ and a Bottle of Ink^ &c. But I muft tell you, after this your Drollery, that the Letter killing is not by any Choaking himfelf by fwallowing the Bible : I know no fuch Fools, There's another fort of the Letter's killing, where the Spirit and Life is neglected, and Men feed upon the Letter^ or an Empty Profefiioii of the Scriptures, till their Souls ftarve and famifh for want of the Life and Subftance. There's alfo the lulling Letter of the Law to the Guilty World, who are under the Gondenuiation of the Law^ And what the Quakers are wicked enough to do, p. 38. 1. 14. I cannol make good Senfe or Coherence, in this their Charge. We were ne- ver fo wicked, or witlefs, as to think to encourage any one to Choak himfelf by fwallovoing the Bible : Neither did we ever think, that the holy Dolirine of Scripture, Convey'd to our Knowledge, was either Bnfi or Death in it felf^ much left, as livingly apply 'd, and made known to us by the Holy Spirit. Tho' we know, that covetous Priefts, and falfe Teachers, Preaching and Commenting on it, is- dead, empty and unprofitable. And as to our Writings, or Books, we are alfo fo bold and j)lain with them, as to lay, *They will de- cay, and turn to dttft in time j and have been liable to be torn and bitrnd by fome angry Priefis. But the DoSlrine of Trnth, and many feafonable Warnings therein, will live and remain, and rife up in Judgment againft the Contemners, Deipifers and Pcrfecutors, Again, I return it upon thefe Men, as a Falfhood, That Fox eve- ry where of his Scribbles fays, To yon this is the Word of the Lord; and i deny the Authority of The Snah in the Crafsy quoted for this : As- alfo^ (78 ) ylfo T/;^t St. Patil'y Scnpt tires are but Diifi^ Hmh., Rottennefs, &c. toat filthy, falfe.fliiff is ibis -up iiiftauat^ agahifi: us ! Aad rvhat bet'- tcr Names do ne gtve iloe Scripttires of late^ ihari f^rmerly^ to ferve o//f 'Tnrns-^ as when roc have [owe AB af Tarliamf/it to procHre^^ p. 38. This tiiey uiijuftly infmuate : For to tiie J^arliamem we fignify'd our fin- cere Belief of the holy Scriptures, being given by Divine Infpira- tion^ which has been our Principle ever Imce we were a People. Though fome of our late Adverfaries have faid. We nemr called them Holy, till the Tear \66o. or till thefe late Years. Which Falfe- hood I can eafily deteft, both out of Sam. Fijherh R^ifticus ad Acad. as alfo by the very Title of one of our Friends Books, printed for Giles Calvert in the Year 1555. viz. The Holy Scriptures from Scandals are cleared hy R. F. Thefe Men having, in thdv Brief Difcovery, falfly quoted T. Law- fon^ and others, in their Brief Difc every, printed 1553. viz. That the Minifiers are Babylon'^ Ji^erchants, felling Beaftly Ware, the Letter, ^kC, They farther add totbJLsfalfe Quotation, by partially quoting me, as faying: The Qiiotation runs thus. Selling beafily Ware for a large Frice, &c. wliereas my Quotation out of T. L's Brief Difcovery, p. 9. runs thus, viz,. ' Babylon s Merch.ants, felling Bcaltly Wares for ' a large Price, ail the. Week time heaping up a Rabble of Notions ' into the Brain, &c.: I affirming, -that Beafily iVares TGlale to their '-Rabble of Notions, of their own heaping up, and not to tlie Holy ' Scri^tmr .^nor to the Letter thereof,but to their bruitilh Imaginations ' and Divinations of their own Brain. Which I Hill affirm^ and ttet thefe words, Beaflly Wares, and bad Ware, relate not to the .Letter iof the Scriftnre, as thefe Men would obtrude upon me^ for the wor^s, They fell th^ Re fort of other Mens Riches^ the Letter. — comes above four lines after. Rabble of Notions into the Brain, as above. But thefe Men will needs have it f^ioken of the National Minijtry, or Minifiers, v/ithout Exception ; when it was plainly fpoken of Ba* bylons Merchants, and ihch Minif-ers^ who preach for filthy Lucre's fake, making i Trade of Preaching, &c. Thus thefe Men >make the AppUcatic^a to themfelves, like Perfons confcious of Guilt. Tlie Do^rtncs contain'd in Scripture, neceffary to be beltev'd and praUtid. for Salvatiov, we never profanely call, a Dead Letter., as is fallly infmuated againll us, p. 39. Foi- the Doftrines are made living to us by the Holy Spirit. But as the word Scrtptare fignifies Wn- tinir, thefe Mens Preaching out of it, without ^the Spirit, is dead j fo they can ncitlier prove the Letter to be Living, nor themfelves to be MhiiikTS of the Spirit j noi- do tiiey turn any to theSpJrity by C 79 ) by being either meer Literal Miaifieis, or Preathers of their ow]). Conceivings or Imaginations: TheyranyavdJjhtthcmrwf^ therefore they Jhail not profit the People at all^ faith the Lord. Thefe Men impofe thefe grievous Fajfhoods upon us, viz. That all the Mlnijlers of the Goffel^ fom Chrift's time to this day^ are villancujly traduced by the Tea and Nay-Men^ as a Cortifany of Magicians and Sor~ terers, that work by the Black Art^ that preach out of the Scriptures^ as ent of a Conjuring' Book : And no doitht (fay they) thefe Wretches wctiid not b^ much Concerned to fee them burned with the reft of thofe Bocks of Sorcery^ Adts 19. 19. thereby to fpoil the Priefis Traded f Conjuring- by themj p. 39. Thus rudely they traduce and calumniate us. \Vhac fome of our Friends have written againfl the Covetous, Envious,, Perfecuting, Hireling- Priefis, who make a Trade of the Scriptures, thefe angry Priefis will needs have it a f^ilknoujly Traducing all the ATmiflers of the Gofpel, And 'tis a prefumptuolis Falfhood, that the Quakers would not be much concern' d to fee the Scriptirrss bnrn'd with the Books of Sorcery : An Abominable Falfhood. We efleera and va- lue the Bible above all other Books extant in the World, and defire ever to live in the Faith and Praftice of the Chriftian Doctrines therein contained (they tending to Salvation) by the Help of the Holy Spirit, which gave them forth. Though we do not find, that David fays, The Letter containing fuch Dodtrines is the Lights &c. as thefe Teachers fay, but without Scripture-proof. And we are fo little afraid of thele Mens purfuing us for Blafphcmy^ that I did not at all purpofe to divert them from fuch their pretended Purfuit of that Defamation and Callumny, By my adding Mic. 3. n. of the Prophet's prophefying againft fuch Priefis^ as Preach for Hire ; tho' they would fuppoie this a Device to fiart another Subjetl before them about Tithes-^ whereupon they fay. Our Tithes are no Hire^ neither did we ever hear^ that it was accounted Wages^ what was paid to a Man out of his own^ of that which wof due Debt before^ p. 40. By which they'll needs have Tithes to be their own Property.,* and a due Debt, tho' it be out of the Peoples Increafe and Irapro\;^ments of their Eflates, by great Charge and Induflry. And tho' it be from tiiofe, who do not hear the Priefis, how many of them do perfecute fuch unto Sequefiration^ Seizures^ and fpoil of Goods^ belldes Imprifonments ; ruining honeft induflrious Families thereby ? But as thefe Priefis concern'd, produce no Scripture-proof^ for Tithes being their Proper- ty J fo neither can they prove their Practice, and fuch their pro- ceeding, from the Example of Chrifi's Adinifters. Thus mucli I was free to ftart agaia before thefe Men, as jultiy I couid much more of this kind. To ( 8o ) To my Complaining of their j>4bnje of a Quotation out of Truth's Dejh?ce^'and my reciting the Qiiotation tnily, and (hewing alfo who were intended in it, to whom 'twas Dangercpu to read the Scriptmcs^ to wit, [' Such as read them for an Unlawful End •, and fuch as read * them to make a Trade upon ^ but not dangerous for any to read ' them for a good End, &c. Truth and Innoccncy^ p. 21.3 Thus far thefe Men yield to my Complaint of their Ahufe in the Quotation, viz. We have 7:ot now the Book by as^ and therefore are forced to yield him hii Quotation. Bat with me they will have every one of thefe Dayi- gerow^ both to read them^ tc make a Trade of them., and to pervert the Senfe of them j rrhich, tliey fay, is Blafihemy, p. 40. Ill the /r/?^part they wrong me. For to read the Scriptures fimply, is none of the Dangers wich me, nor Danger om for any to read them for a. good End J and in my Obfervation (which thefe Men have alfo minced) I encourage the Reading oithQm for 2igood End, and with the Accufed Authors of the fa id Truth's Defence, fay, Blejfed is he that doth read^ and underfiand. But there are thofe in the World of an Atheiflical, Ranting Spirit, who would Sin lefs than they do, in forbearing to read the Scriptures in Prejudice and Derifion \ and when read, per- vert and turn them unto Derifion, and their Corrupt, Licentious Principles, as others do for Covetous Ends, making a Trade there- of. And what Knowledge docs the Natural Man gain into his Head from the Letter of the Scripture, while he remains in an Un- iandificd State, oppofing the Truth it felf? Poth his Knowledge humble him, or puff him up ? Were there not (brae, who coirupt- caded was our Duty^ (p. 45.) I do not fee how thefe Learned Men can juftly faften a Comradi^ion here. For fomething may be a Dmy (8V) Duty in it felf, before we are perfwaded \\%oHr Duty •, but we can- not truly perform that Dmy^ until we are CbnviEied of it • > Yet it re- mains a Dnty in it felf Itill. But without the Guidance and Help of the true Lights Conviftion and Manifeftation by it, we cannot fincerely obey and perform that Duty, either in Darknefs or Blind- nefs, (no more than a Blind Man is fit for a Carpenter.) For faith Chrifl:, the true Light, Withont me ye can do nothing. They attempt proof, That the Scriftures have Authority over us^ withont fuch a Com^ mand^ ConvlBion^ Manifefiation within «-;, thui^ viz. Jf there he a fort of Men^ that have finnd grlevonfly^ in not having obeyed the Precepts of the Gofpely which never had thcfe new Revelations, Manifefiations^ or Con' vlEiions \ Then thefe Revelations, Adanifejlations and ConviEHons, a'l'e not the Re a fans of Obedience : But there have been, and are many fuch \ Ergo. p. 45. T\\Q Argument 2i\i^Q?iVi Confus'd andFallacious. In the firll place : They who fm grievoufly, fin againfl Conviction, and are not Obedi- ent; and by them Conviction is- not accepted, as Reafon of Obedience^ becaule they are Rebellious againfl: Light and Conviction. If by New Revelations, they mean of the Precepts of theGofpel, they who fin againfl; them, without being Convicted of them, may befaid rather to fin ignorantly than grievoufly ; yet are not left wholly without Light and. Conviction, ?it fome time or other : For where there is no Law^ there is no Vranfgrejfion; and if Men mufl: be Judged according to the Gofyel, then they have fome Gofpel-Light : But God will judge the Secrets of Men by Chrifl: Jefus, according to the Gofpel : There- fore they have a Gofpel-Light^ which certainly would fhew and re- veal to them the Precepts of the Gofpel, if they minded the lame- Light : For if any Man will do his Will, he fliall know of the DoClrine^' . faith Chrifl:, '^ohn 7. 17. If they mean by New Revelations, Manifefta- tionsi &:c. fuch as are befides, or not according to the Precepts of theGofpel, their Argument affeds not us ^ becaufe we profefs not fuch. Neither does their Argument make for their own Turn, un- lefs they had form'd it thus : If there be Men thajf have grievoufly fmn'd, in not obeying the Gofpel, who never had any inward Light or Conviction thereof, then fuch Light or Conviction^ h not the Rea^ fon of Obedience: But there have been, and are many fuch^ Ergo. Then I fliould deny their Affumption^ or Minor : For all grievous Sinners fin againfl; foraething of a Law,ox Light, afforded unto them •, feeing they mufl: all have righteous Judgment, according to that which they have finn'd againfl:, whether it be againfl: the Law, or the GafpeL For even- they that kaow not God, and obey not th& Gofpel' ( b6 ) Gofpel of oiir Lord Jefus Chrift, do thereby incur his divine'Ven- geance, when the Lord Jefus fhall be reveaied from Heaven, with his mighty Angels, in flaming Fire, taking Vengeance on tliem that know not God, and obey not the Gofpel of our Lord Jefus Chrifl, 2 Thejf. 1 , 7, 8. Can it be a righteous thing with him, to take Ven- geance on them, if lie had nc^er afforded them either Light to know God, or the Gofpel ? No fare : Their Rebellion againft the Light they had, incurr'd that divine Vengeance. And thele Men have eoatcfs'd, that it were Contrary te the Goodnefs and Jujlice of Gody ta ena^ Laws^ and make our Obedience to them nec^Jfary to Salvatim i and yet frofoHnd them jo darkly mid ohfatrelyy that none JJjvuld he able to un* derjkand thon^ i. c. by the Common Jllumlnation of the Spirit of -God^ p. 32. And furely 'tis as contrary to the Goodnefs and Juftice of God, to take Vengeance on iMen, for Rebellion and Difobedience, without affording them fach nXight ov Lam^ as they ought to obey in order to efcape his Diipleafure and Vengeance, and as contrary to the Goodnefs and Juilice of God, it would be, to puniih Men with Evedafting Deftruction from his Prefence, for not obeying the Scriptures, who never had them, nor can have them ^ as there are many Nations, as have them not ; and yet the Wrath of God abides jjpon all the Children of Difobedience, and Unbelievers, who be- lieve not in his Son, John 3. 18, 35. But how can it conflft with. the Juftice and Goodnefs of God to be fo angry with them £f he never afforded them Light fo to believe and obey ? fee R^im. i . 18, 19. What they fay of St. Faul^ before Converfion, the Jerps, the Sfirihs and: Pharifees,, fimiiiig grievoully, in not obey iiig clie Pre^ cepts of the Gofpel, proves not that they were wholly void of inward Light or Convictions^ or that they altogether linn 'd Igno- rantly ; though Pa^fl did, in perfecuting the Chriflians. For they had both Gofpel-Precepts and Prophecies of Chrift, in the Law and the Prophets, and alfo a Divine Light in their own Confciences • and their Eyes muft needs be fometimes opened, who were laid to have doled tfieir' Eyes. So that their iinning gricvoufly, was chiefly in thcir'fmning againfl Conviction, and envioufly oppolin'^ and blafpheming againil the Power of Chrift, which fo eminently appeared in his Miraculous Works ^ thougji fome did Ignorantly in their Crucifying him, for whom he prayed. Father^ forgive them for they know not what they do^ Luke 23. 34. But all his Perfecutors and envious Blafphemers, were not wholly Ignorant of what they did . And what makes People alham'd of linning (Rom, 6, 21.) but the C87 ) die inward Light and Conviction, whereby things reproved are made manifeft ? Did Paul fee fm to be exceeding finfal, by the outward Law, befoit Convidion, or when the Law and Command ment came with Power to take hold of him, and Impreffion in him, even by Vertue of that Commandment, which was ordain'd to Life, but firft wrought Death in him, that he might live ? I am not Confcious to my felf of abiifrig holy Writings in any of thefe Scriptures I have mentioned to thele Men, i. e. Rom. <5. 21, or Ram. 1. 19. which they fay, f^eah nothing at all to the Cafe of ConviElion, b'm JVems utrhcr to CoHme?ra7ice the Sufficiency of the Light within, witkoat the Scnfttuft, p, ^6. Does it fo? Why then Ihould they oppole its Convidion (if fufficient without Scripture) or its Conviction, Drawing and Motions, as the Reafon or Caufe of our fincerely obeying the holy Scripture^ as well as of a true Underftanding of the lamp ^ by which we IHii own the divipxe Authority of Holy Scripture, and that the holy Do- drines and Precepts therein, againft Vice, and for Virtue and holy Living, are in Force in themfelves, and effedually obliging upon the Gonfcience, When truly underflood, apply'd, and fet home by the Holy Spirit and Light, which gave. them forth. And becaufe the holy Soripture is of divine Authority, and in Force in it felf, we excite People to the ferious Reading thereof, and to look unto Chrill, to enable them by his' Light and Power to the true Under- ftanding. Belief and Pradice of the fame. For if they do not looic to him for that Endy their Readi^ng will be ineffedual and unpro- fitable, and they will be no more obliged or conftrain'd to their Duty, or.Pradice of Piety, than the covetous Priefts are reHrained from their covetous Pradices, by feeing the Ten Commandments before their Eyes written -on their Church-Walls ^ in one of which, though they are expreOy commanded, Tlnonjhdt not co'Oet thy Neiirh- hour'^ Houfe, thou fijalt not covet thy Netghhonr's Wife, nor his Mm- frrvam, nor his Maid-fervant, nor his O.v, nor his Afs, nor any thing that is thy Neighbour'* s, Exod. 20, 1 7. Yet divers or them fo much covet their Neighbour's Goods, that they will fevv^rely Profecute them, and take them away by Force, and that to great Excel! too, if for Confcience fake they refufe to hear,and to pay their Demands, And it muft be a great and powerful Work of the Light and Spirit of Chrift in them, to root out Covetoufnefs out of their Hearts, and to oblige them to relinquifn their covetous and opprefllve Pradices, and to perform the Tenth Commaadment, Thon jhalt not Covet^ &c. A 'Tis (88) 'Tis not truly alledg'd againft me, That there u nothing needful t$ be known of Jefni Chrifi withoHt^ or of what he hath done^ f^jfer^dy and taught pti for our Salvation^ p. 46. , For ,1/^ We truly believe all the ianie. And ^dly^ All therefore which he has taught us, for our Salvation, is needful to be known by us, and by all Men, to whom the fame Knowledge is offered, both refpcding Chrifi without us, and what he hath done, fuffered, and taught us for our Salvation \ (which yet cannot he truly known, nor the Fruit of his fuffering for us received, without the Spiritual Knowledge of the lame ChriH:, or knowing him after the Spirit within \ this being true Proof of our being in the Faith.) My words were not, that this was falle Do- ctrine j but when C. Wade had affirmed. That our Blejfed Saviour doth totally Condemn all fuch Faith^ which doth trufi, that Men are Righteom in their own Bodies J by what Spirit foever^ whether fom Heaven^ or elfe- where^ that Righteoufnefs is wrought in Aiens Bodies. And \n oppofi- tion to this inward Work of Righteoufnefs by the Spirit, he af- firming. That our blejfed Saviour doth inflruEl Men to abide in fuch a ■Faith^ which Confideth in himfelf being without Men -^ I did thereupon take his Meaning here of the word [Confideth'} to be a believing al- together in Chrilf, as without Men, and fo not in his Spirit with- in them \ becaufe he. had wholly excluded the Spirit's Work of Righteoufnels from within Men, and the Faith thereof, as to- tally Condeipn'd by, our blefled Saviour. I confidering thele, anfwered, 'That's contrary to the ApoJjle's Dodtrine, who ' preached the Word of Faith, that was in their Hearts j and the * Saint's Faith ftood in the Power of God, which was in them. Whereby I intended no other, than to oppofe his excluding Chrift, his Spirit and Work, out of Mens Hearts, and to Co«/^^, or wholly to believe in him only^ as without Men, and not as he is within them alfo y he haying alfo affirmed, The true Chrifi -not to he a Spirit j contrary to i Cor. 15,. 45. as plainly appears. Truth defending the Quakers^ printed 1559. But I never defign'd either to deny Jefus •Chrifi, as wiriiout us, or what he hath done and fuffer'd with- out us, or the real Underflanding or Faith thereof. For I fin- cerely owned the true Chrifi, both as without us, and as within us : And if I did not in that Paragraph fully explain my Senfe and Belief in this matter, iq. my Anfwer to C. IVade^ Ingenuity and Charity will excufe me, as to my Belief and Senfe, divers times ( in others ) explain'd therein, with refped to Chrifi, both as he is withgut us, and as he is within us. Thefe ( 89 ) Thefe Mens rendring the Light within^ which they call Reafoti^ as ^hfcHr*d and clouded by a Thief in onr Candle, a thick Mift abom our VnderJlanditJg^ the old blurred and blotted Book of Nature, that inrvard'C* Light, that is fo dark and dim, fo weak and glimmering, p. 46'. YeC lay they, We have Light enough left m to difcover, that this Scripture- Revelation is from God, and to enable us to underfiand the fenfe of it, in things that are necejfary, p. ibid. What ! by their Natural Realbn, their Candle with a Thiet and thick Mift in it -, their old blurr'd and blotted Book of Nature ? Is this enough to difcover Scripture- Revelation to be from God, and to underftand the fenfe thereof in things neceiTary, when no Man knows the things of God, but by the -Spirit of God? And hovv then is the fenfe of Scripture manifeft to us by the Common Illumination of the Spirit of God, as they have confefs'd, p. 32 ? Is this then their Candle with a Thief and thick Mift in it ? Or is the Light, or Illuminatidn of the holy Spirit now the old blurr'd and blotted Book of Nature ? What mad Contra- diftions are thefe! And what lilly Gontradidion is it again, for thefe M&n to lay, We prove, the Light within can be no Rule to us ? p. 49, And yet enough Inward Light left us, to difcover, that this Scripture- Revelation is from God, and to enable us to under- ftand the Senfe of it in things that are neceflary. It Teems, it is Tome Rule to difcover Scripture-Revelation to be from God, and alfo to our Underftaijding : But why then can theUght within be no Rule to us ? See how the Men ftumble, confound and con trad id themfelves in the Dark. Yea, and they fet fo little by the Inward Light, that they fay. We are ready mthout other Helps to take the moft Brutiflj Immoralities to be Laudable Virtues, as in thofe Zinfcriptural Countries of Africa and, America, p. ibid. Thus in tJleir cloudy and mifty Minds, and thick Spirits, they undervalue the Inward Light, though they have confefs'd it to be that of the Spirit too ; as if tliat were not able to fiiew them Brutilh Immortalities from Laudable Virtues. And yet, Enjugh to difcover, thaf the Sjripture- Revelation is from God, and to enahkthem to underffand the Senf's thereof, in things'^ necejfary. And farther tliey coirfefs, to their own Confutation, That God will never be wanting with his Special Grace to thofe that ufe that Common Light, oi well as they are able ', and if Men do, what they can do by their Coirrmon Light, God will certainly help them with his Special Grace, to do what they cannot do without it, p. 45. I hope then, they will not deny thofe People of Africa and America this Common Light of the Spirit, -and the fufficiency of it to Salvation, who have not the Scriptures. But if they place the Infufficiency upon the N Common ( 90 ) Common Illnmination of the Spirit, that is ftill a Contradidion to themfdves. For granting them that Illumination, th^y cannot reafbnably deny their haviiig the Illuminator, to wit, Chrift, his Spirit and Light, in fome degree ^ the Inlightner and liis Illumi- nation being inseparable ^ Ghrift being given for a Light unto the Gemiles-y and to be Go£s Salvation to the Etids of the Earth ^ and 'tis their Fault and Condemnation, who fall Ihort by their Difobedi- cnce, or hating the Light, and loving Darknefs rather than Light, '^ohn 3. Againll my faying, 'They that go to Prayer or Preaching in * their own Wills or Time, or to perform any other Acts of Wor- * ihip or Devotion towards God, without the Moving of his Spirit, * 'tis Will-worfhip, and not accepted. They objed. But George, we had thought a Chrifiian could never have gone to Prayer^ &c. but he wufi be mov'd by the Sprit ^ it being the Spirit^s Command to fray at' V^aji^r Or if than meanefi fome Inward Motion^ we have met with none that went to Prayer y that did not find fome inward Motion and Difpofiticrt to it^ p. 45. I anfwer, I mean fome Inward Motion of the Spirit of God ^ which they granting to a Chriftian, contradicts their op- pofing Immediate Revelation, and Moving of the Spirit. The true Chrillian, who walks in the Spirit, is only in a Condition meet to fray always in the fame Spirit, and is in a praying Frame always by the fame Spirit *, though he does not always Verbally pra]/, not be- ing required thereto. But ail are not in this Spiritual Exercile, or Frame of Spirit, who read ot lay Prayers j nor any, who do fb in their own Wills. V, They add, viz. If thou meanefi yet a more ffecial Impulfe of the Spi- fit^ and that (ihe Spirit being aWind^ that blowtth when and where it iifieth) we arc not to adventure rafldy upon that Ditty, before we feel jthofe powerful Gales upon the SohI^ which we ynnfh wait for^ as the Sea- rhoif for his Wind *, why may not a Man pray^ that he may havefuch Af- f,t}an£;cs ? p. 45, 4^7. XVuIy it thef^, Men did lincerely believe what here they feem io grant or affent to, to wit, a praying for fnch AJfifiances, as thofe of 3, fpecidl Impnlfe of the Spirit^ waiting to feel thofe powerful Gales thereof upon the Sonl, as the Sea-man muft wait for bis Wind. They would not oppofe or deny either Immediate Revelation, Im- mediate Infpiration, or the Immediate Impulfes, Movings or Teach- ings of the holy Spirit, in Contradidion to what here they have Conceded unto:, nor upbraid us with AimertLus^ Student dXParisy 8S being a^ great an Enthi4fiail as our fdi/es^ for crying oh:^ Now was the ( 90 tht time of the Holy Ghojl^ in which External AdmwiJirati6ftSy ^^c. were to ceafe^ and every one woi to be faved by the Infpiration (tnd In- ward Grace of the Holy Ghofl- : Nor would they call fuch Scorn and Calumnies upon us, as they do, comparing us with the Mendicant Fryars, and their defending this Do^rine : No.r would they hereujX)!! Calumnioufly infer againlt us on this wife, viz. So that yon fee^ thefe DoElrines of the Quakers are but the Sink and Drainings of Popery^ P- 47- . r . . ^ And what is tJieSink and Drainings of Popery ? Is it to wait for the powerful Gales and Motions of the Holy Spirit upon our Souls? Or to exped to be faved by the inward Grace of the Holy Ghoft upon .our Souls ? How Contradidlory then are thefe Men to them- felves, to grant the fame by their Qiicftion, }Vhy may not a Afan pray^ that he may have fnch Jijfifiances f Yes ^ a Man truly in ibme meafure fpirited for it, may pray from an inward and gentle Mo- tion and Breathing of t!ie fame Spirit, for a more powerful Breath^ ing or Gale of the fame Spirit : For no Man can fincerely pray, or ask the Spirit of our heavenly Father, fo as to receive it, but he mult pray in Faith ^ confequently in fome Senfe and Meafure of the fame Spirit, and in the Name of our Lord JefusChrilt. Though I confefs, th^t as there are Degrees or Meafures of the fame Spirit, and lower and higher Motions thereof^ fo there are Degrees of De- votion, and of Faith and Fervency therein ^ which being fmcere,do fpring and increafe from the fame Spirit of Grace and Supplication* 'Tis alfo a Calumny and Defamation, That Emericus, and the Jefuits and Papifls, were the Father of the Quakers ^ and falfe alio, That we feem to have a Power to command that Windy i. e. the Spirit ^ to be at out heck and lure : Faile alfo. That we have not a Praytr for a Afonth or Tear together in our Hojtfes^ p. 47. And a lliamerul Story aifo 'tis, That Daniel Leeds informs them^ in his Trumpet, that though his Mo-'^ ther^ being a Religioits Woman^ ufed oft to take him a fide to pray with her upon his Knees j but as foon as flje turned Quaker, he heard no more of that kind. However, he fhewed little RevereiA:e, Civility, or Re- fped to his Mother, in Trumpeting abroad fuch 1 Reflexion upon her. And if he heard no more of that kind of Exercife from her, after Ihe tmn'd^ Qj^nker^ probably fhe might fincerely pray privately in her Clofet, and in Spirit alfo, out of his fight or hearing, and not Pharifaically found a Trumpet abroad of her Devotion. Their affirming. That Sacrifices and Oblations of old were not Wifl- worjlnpj and that God did' not blame that People^ becanfe they performed ti>jj[^,^er^ii^es^ J^P'470 This is fully anfvvered before. And 'tis \'.*jj - > • . ^ ^ contrary ( 92 ) contrary to what the Lord fays by his Prophet, where he calls them y^aln Oblations^ and. their Incenfe an jibomiriAtion : Rejeding alfb their Ne-w-Moons and Sabbaths, and callif?^ of Jjfemblies^ Ifai. i. 13. Wherefore then did the Lord judge thefe f^ain ^nA Abomina- ble^ and could not away with them, if they were not IVill-rvorJlnp? As are the Prayers of them, who regard Iniquity in their Hearts, and whofe Prayer is become Sin, and Sacrifice of the Wicked Abomination. Iflreg-ard Iniquity in my Hearty the Lord will not hear mcy Pial. 66. 1 8. CHAP. VII. Of theRVLEof FAITH. AiMong other Inflances of thefe Redors Charges, of Blafphemy againft the Quakers^ they have quoted £. B. for faying, 'The ' Scriptures are not the Rule and Guide of Faith and Life, but the * Spirit of God ^ Though they have not prov'd this to be Blafphemy • But feeing they judge it fo, I may invert the contrary upon them, as their Principle, i.e. The Spirit of God is not the Rule and Guide of Faith and Life, bttt the Scriptures ; Contrary to Chrill's own Teflimo- ny. When he, the Spirit of Truth, is come, he will guide you into all Truths John 16. 13. And, He ^jall teach you all things^ and hi-ing all things t a your remembrance, whatfaever 1 have faid unto you^ Ch. 14. 16. (1) If the holy Spirit be the principal, fupream Guide into all Truth, then the holy Spirit is the principal Guide and Ruk of Faith and Life, in his Teaching and Guidance : But the holy Spirit is the principal' and fupream Guide into all Truth ; Ergo, (2) If the Spirit be the fupream Guide and Rule to lead us into all Truth, then the Scripture is not the fupream and fole Guide and Rule (but a fubordinateRule.) But the Spirit is the fupream Guide and Rule, to lead us into all Truths Therefore; The firfi Propofrioh is evident from that of ■'^ohii i5.' i^.^flcGItr^i. %6. before cited. • Thefe Men charge 5. F/^fc^r with fpeaking plain Engl ij% and teilitig us. Scripture ts not the Voice of God. And where is the Blafphemy or Error in this, pray ? Then e Converfo, their Opinion muft be. That Scripture is the Voice of God \ 1. e. that Writing is the Voice of God. But v/here prove they that by Scripture? Chrifi: told the jevvs, They had neither heard his Voice, nor fe^n liis' Shape -^ and yet they had.,. (9?) had, and fearched Scripture, John 5. 37, 39. Therefore Scrip- ture is not the Voice of God, whofe Voice is full of.Majelly and Power. Tiie Form of Confeffion before the Houfe of Commons, theft Men untruly fay, was this, viz. I believe with my Hearty and confefs ' with my Mouthy that the Scriptures are a Divine and Exafh Rule of Faith and Lrfe^ quoting Hifiory of Quaker ifm^ p. 53. Thefe Men are very Credulous, tho' it be a falfe Hillory againll us. I affirm, This Form of Confeflian was not ours, before the Houfe of Commons j it feems, they will believe falfe Hiftory, rather than the Ad of Parliament, wherein our Confeffion of the Holy Scriptures, being given by Divine Infpiraticnj is inferted. And therefore thefe Ad- verfaries might have fpared their fubfequent Flouts and Reflexions, about the Quakers being always the fame, and fweetly agree with one ano-* ther, and ot their Brethren the Papifts, meaning, they differ as much from one another, oi Lines in the Circumference ; yet (fay they) they meet in the fame Centre ofVnity, the Tope. And to thefe falfe Mockeries, they add more Scorn and Confufion againll the Quakers, as well as Blafphemy againfl the Light, in thefe words : Let the Quakers differ never fa much, yet in fpight of Senfe and Reafon, there is nothing but Harmony and Unity amongfl them, bteaufe they. aH follow the. fame itn^ erring Light, tho' it lead them into never fo many ContradiHions, p. 48. m horrid ! What Confnfion and Blafphmy is this, and efpecially a- gainfl: the unerring and true Light, profefs'd and own'd by us ! Thus they play and vaunt yvith their Falffioods and Jeers againfl us, from the falfe account they have given of the Form of our Confeffion, as before demonftrated. They wrong me in faying. Whitehead faysy the Scripture allows thefe Names, i. e. ' Gimcracks, Wheelbarrows, Tatter- demalions, &c. quoting p. 68. 1.25. I do not find in my Book (Truth and Innocency) any fuch faying of mine, as that the Scripture allows thefe Names ; neither did I ever read them in Scripture. Tho* 1 did mention Covetous, Mercinary Triefls, and inftanced Ifai. 55. 10,. 1 1 . & Jer. 5. 30, 3 1 . & Ch. 23. 9, 1 o, T i- & Mic. 3, 1 1. againft them. Thefe Men feem not Confciencious in their Writing,Uhus to falfify and pervert Words and Matters, which I am fure, the Scriptures, of Truth are not their Rule for, nor yet the Light within.. Tho'' we mnfl own the True Light to be our Chief Rule, as well as the Way, the Truth, and the Life^ Chrifl being all thefe unto us.. Now touching thefe Men's Preliminary Propofitions, let us i^& what they are, and confider tliem as followeth, viz^ T,.W5: (94) 1 . We da not fay, the Scriptures are a Rule to tti, oi written \ though they are foy when they are written. Note, They had need to have Explain'd this Nice Diflindlion \ which Is hard to make any better fenfe of, than this : We do not fay, the Scriptures are a Rule to us, as Scriptures ^ tho' they are fo, when they are Scriptures. 2. We do not fuppoje, that the Revelation of the Mind of God in Scrip itre^ is a General Rule to Chriflians^ Jews-, and all cur Fore-fathers^ from Adam, before the Mind of God was committed to Writing. Note here, They confefs a more General Rule than the Scripture, both as to Time, Ages and People, /. e. The Revelation of the Mind of God. And was it no: the Spirit of God that gave that Revelation, before the Scripture was written ? And is it not the fame Spirit, that now reveals the Mind of God, and opens the Scripture to the Underftanding ? • ^ i • vtj. Wefoftively ajfcrt, that neither Ood nor Chrijl, hut the Mind of Cod revealed to Adankind, either Written or. Unwritten^ is a General Rulei The Unwritten Revelations, before the Scriptures were put into Meriting ^ and the Written ever fince, p. 48. Note here, The ifi part of their Afiertion is dubious ; for the Written Declaration of the Mind of God cannot be a General Rule where it never comes, idly. If the Mind of God unwritten, be a General Rule to them who have not the Written Revelations, then the Scriptures are not a General Rule to- all. But many tliat have them not, may be in more near Union with God, than thofe that exclude the Inward Revelation of the Mind of God by his Spirit, and pretend, the Scriptures to be the Only, Compleat, and General Rule to them -, and yet, in their finfol Courfe of Life, v.^alkxontrary, by negleding and difobeying the Spirit. Their words, Jhe Mind ef God written, and, The Rev£^ lettion of the Mmd of God, conveyed to us by Writing, appear different and dubious Expreffions. For can the very Mind of God be con- tain'd in Writing, any more than his Thoughts ? When they fpeak of the Holy Scripture or Writing, I think, they Ihould rather call it, a Djeclaratioai of the Mind and Will of God, in things Eilential to Solvation, aid to be believ'd and pradis'd. And if the Mind of God be the General Rule of Faith and Pradice, why may not God and Chrift, in their Teaching, be owned, as the Cheif, Uni- verfal Rule^ as well as God is Light, Chrifl is the true Light, the Way, the Truth, and the Life? Can he be both the Light and the Way, and yet no Rule? Thefe Men iay, Islot that we deny all Immediate Revelation in thefe IflftDays, p. 49. No ! Why then are they fo rnuch concern'd againfl us. (95) ITS, for afTerting the Neceffity of it ? I deny their %iag, Th^t God hath taken Care in hii Vrevidefsce-, that in thvsla^ jige there Jhfi/l b^fio neid of it ( i. e. Immediate Revelation ) having provided the Scri^thres^ oi a Sn^flernent of that Want^ p. 49. 1, 6^ 7. Wliicli is to render God lefs kind in thefe laft Ages, than in the former ^ and his People, un- der theGofpel and New-Covenant-Difpenfation, more remote from him, tiian in the Old j contrary to his Proraifes, which concern their Knowledge of hiralelf, and Univerfai Pouring out of his Holy Spirit. BelTdes, thofe Written Revelations (as tliey term them) muft b'e revealed, or opened, to the Underilandtng by the Holy Spirit, and Light thereof^ or elfe the Divine r\lyfi:eries declared of therein, will remain as a Sealed Book, both to the Learned and Unlearned, Tho' it is true, Immediate Revelation can be no Rule to them that do not believe it^ Howbeit thefe Men further yield, viz. That they who have them (i. e. Revelations) and have good ajfurance they have fo :, on God^s Name^ let them believe and obey them, if they pleafe, p. ibido 1. 10, 1 1. But then fuch fliould not be oppofed or ridicul'd by fuch Men, who are in Darknefs and Blindnefs, without Difcerning ^ who lay, I . IVe frove, the Light within can be no Rule to m^ p. ibid, wherein their Gontradidion is evinc'd before. However the Light of Chriffc with.in can be and is a certain Rule, Way and Path to the Children of the Light, and to all Jufl Men fearing God. And tJiis is agree- able to Holy Scripture-Teftimony. -isH .bia'i'i The Reafons thefe, Men give, why the Light within can be no Rule to them, befpeak their own great Darknefs, and their Reafons irrational. As, i . Becanfe (fay they) it teaches not all things mcejfary to our Salvation : Implying, they have followed the Teaching of the Light within, fo far as it ,can teach, or made fo far a Trial of it : Which I do not believe •, neither have they made out, that they have fo done. And therefore their concluding, The Light within conld never have iyiftrnUed us about the Fall of Man, or our Recovery by JefHs Chrifi ^ Is to oppofe the Power, Ability, or Su.^ciency of that true Light, which enlightens every Man coming int-p the World ; which Light they have confefs'd unto, and that no doubt it was before any thing was made, or Conference named, p. 6. We confefs, we have been Taught, both by the Scripture, and the Light within, about the Fall of Man, and our Recovery by Jefus Chrifi. But as our Re- covery is by jefus Chrift, it is by him, and his Light, that we know and experience that Recovery, and Ariling out of the Fall ; he be- ing the Refurreftion and the Life. Wherein, tho' we mufl own the Scripture a Subordiaate Rule, as directing to Chrift the Light j yet ■•«•■ (96) lie is our Light, onr Life, onr Salvation, our Diredor, our Leader ^nd Miniikf^as well as our Way to the Father. i/. In our Duty of fincere Obedience to Chrift, there's both the Knowledge of him'^ Faith in him, and true Love to him required^ and this cannot be Without the true Lights i.e. his own Light. None can truly Love God, without knowing him^ j5°^^ caa truly Know him, but by his Light ihining in their Heart : Therefore the Light is the Caufe^^nd manifefts the Reafon of true Obedience to God, and •to the holy Scriptures. . iMy, No Man can truly obey the Holy Scri^ture^ without a right Vnderfianding thereof: But the Light gives that Vnderjianding ; Therefore the Light is the real Cauje of that Obedience \ when Men come to fcrve the Lord in Newnefs of the Spirit^ and not in the Old- ^mfs of the Letter^ Rom. 7. 6. . ») Thefe Mens faying, We could never have known there had been -a Spirit of Chrifi^ or a Scripture^ had we not Tidings of them in onr Scrip' ture^ P-49- As they fay in the line before. Whereby they fliew themfelves ignorant of the Sufficiency and Self-Evidence of the Spi- rit and Power of Chrift. And the like in their following words. Viz. ^nd if the Light within he the fame with Chrijl^ and the Spirit of Chrift as Okakers fay^ J muft believe firfi, that there is fuch a Lighty fiich a Chrif-^ and fuch a Spirit of Chrijl ^ which I cannot do^ but by the Scriptures^ p. ibid. Here they do not only deny the Self-evidencing Property of the Spirit, and of the Light of Chiill, but fhew their own Unbelief thereof, and alfo of the All-fufficiency of Chrift. And how can they truly believe and underftand the Scriptures, but by the Light, from whence they firft came ? For there are many in the World do not believe, but queftion the Scriptures \ who fhall induce them to believe them, and by what Rule? If they anfwer, By the Scriptures ^ that were but Petitio principij^ or aii im- poflng upon them by begging the Queftion y it muft be that IFord, -or Spirit of Life and Power^ that works Faith in the Heart, which would bring ,if.hem truly to believe thofe Divine Truths, recorded in holy Scripture. And it would be as Impertinent for them to fay, The Scripture is the Only and General Rule of Faith, upon the Authority of their own Aflerting it j as they deem it Ridiculous to fay, Chriji or his Spirit is our Rnle^ who is our Ride. However we muft afcribe more Power and Preheminence to Chrift, and his Self- evidencing Power and Light, than to the Scriptures ^ though they contain many holy Dodrines, Precepts, Diredions or Rules, fub- -ordiaate and fubfervient to him the great Lawgiver. 2. Their ( 97 ) ■ 2. Their other Reafon againft the Sufficiency of the Light with- in, is, Becaufe (iljiy they) Ife are yet at VHcenaimksy':wheryto fiii'd thatRjtle^ that we may be guided by it'^'^p. ^.c^.J Which- is~ft'i|^. in ^lii- dication, that they have riot made any; fincere Trial o^ the' LigA .within, as hovy far it would guide thera; they are yet fo friuch groping in the Dark, that they are uncertain wliere ko fidld it. J3ut if they were lincere and in earneft, defiring Go be guided by .-the Light, they would certainly find it in themfelves; though as ^; Light [liinin^jn a.dark plact;,; '^ven in their dark Hearts; But alas! r pity the Meils Igaorance and Blindnefs of Mind ! How ^ould tht7 fee ^nd know thofe^W Rules ia Scripture, without the Light within? And how ihduld,they really fubmit to the holy Precepts and Dodrine thereof, as a Rnle of Faith and PraUice^ withr out the Help and Guidance of the Light and Spirit of Ghrifl? We we do not dired thefe Men to oar felves, or to any of us ^ nor yet to London^ Tork, Brifiol^ or Rome^ (a.s they fcoritfully inquire) for the Xight, or Ghriftian Rule ^ but to Ghrill, the true Light, and to his Light and Appearance in them. And different Measures Or De<- grees in Manifeflation of the fame Light in Men, does not make it as many Rules, as there have been or will be Men tn the Worlds as thele Men ignorantly inf^ ^ becaufe Chrift, the true Light, and liis 'Life and Spirit, is but one ^ not many, different Lights orSpiri^s^-^b'iPt -one and the fame in their own being, tho' manifefl by meafure in .Man. And tho' thefe IVIen ,will not have the Light or Spirit ofG6d, fubflantiaily corifder^ d, to be a Rule to any\ for fo (fay they) it guides and teaches none ^ but as it effeU:s and peds abroad a Light into our Minds, to guide and direU m by. Whereby they grant, the Spirit is to be a Rule, as it fheds abroad a Light into, our Minds, to giiide anddi- red us by V yet herein they are inconfiflent with themfelves in their Uncertainties, ,wjhere to, find that Rule, as well as between the Spi- rit's Efeliling and Shewing aferoad the Light in our Hearts. For the Spirit fo Shedding the Light, implies its Immediate Influence and Shining in our Hearts \ but Ejfed^ing, as a thing only made orforra'd in Man, which the Divine Light is not. ^ j. ';=;i'T v.^\In Opppfition to their -Abfurdities. implied againft xh^-.^OmJiers Rule i p. 5c. J proceed : ;God did not leave every Man to baftimer .out, or myent/aiRule for liimfelf, becaufe he hasajTorded-an^Uni- yerfal Divine Lights ^through his dear Son, to every Maii in the World i but fo he hath not Ten Thoufand Bibles, nor a Bible vo eve*- ry Man \ neither ha?ye thefe Men prpv -d the Bible one univerfal, in- tir-eRule of faith 5 \np,VA4?inonU,V3t.^/Wtiat part, or parti fchefeof, -. v O is ( 98 ) Is fuch a Rule, or which of the various Copies or Tranflations? The Light profefs'd by tlie Quakers ought not to be compared to the Popijh Rule in the Tomes of their Conncils^ p. 50. 'Tis Blafphemy fo to compare it. The Spirit of God is Abie and All-fiifficient to make known his own Dilates, and to give true Underftanding in them, and to difcover every vain Fancy, and vitious Inclination ot Man, and all faife Pretences and Motions, and brutal Inclina- tions, to Acb of Uncleaanefs, or Injury to others, whatfbever: And whoever follow fuch Inclinations, they turn their backs on the Light, and rebel agaiafl it, and grieve the holy Spirit, which will rife up in Judgtrrcnt againfl them. And as the Spirit of Truth is Self-evidencing, bearing Witnefs, becaufe the Spirit is Truth, i John %. 6. So the Spirit is iufficient to manifefl its own pure Motions and Fruits, from thofe corrupt and finful Motions of the Flefh. And that which makes manifelt things reprovable, is Light. And we fleither preach fcveral Individual Lights, in fo many Members as are j.n the true Church, nor confine the great Luminary to any Allem- bly or Meeting, nor in the Interval thereof deprive the refl: of the Members of t^e true Church from having a ihare in the true Light to be their Guide and Rule. And what true Counfel or Advice proceeds from fuch an Aflembly, as is gathered in the Name of <;;hrifl:, it firft arifes from the Light in particular Members ^ tho* as coming from fuch an AfTembly, it may be more prevalent with fome that are weak in the Faith, than as coming only from a pri- vate Perfon. This Univcrfal Divine Light, is of one Kind, and operates both iu Individuals, and in General, where Mens Spirits are united in it. . ,Thefe Men Calumnioufly proceed, viz. h woi not homo in fpecie, thift b.egptt G. Whitehead, or W. Penn; but fome unhappy Individual -Man^ to he a Pla^^te'and Pefl (God permitting) to our Common Chriflia- nityy p. 50. A very vile and grols Charafter put upon them and their Fathers, an^ againft God's Providence touching them, who are neither Plague nor Pell; to true Chriftianity •, for we dclire the Promotion there'bf. ■ '""' ^'p-' ':\-S3' The Light of Chrifi x^ithin U no 'Uncertain nor- Mktahle Rule, but of Divine Power and Authority. And how prove they, that the Scripture never alters, but is the T^mtioi' Sixteen Hundred Tears tb- gether ? ibid. Hath there been no Alteration in any part of Scrip- ture in the feveral Tranfcriptions, Tranflations, for Sixteen Him- 4red Tears together, neither in the Greek Copies, nor in the Latin, or EogiilhTramlations, in thcfe Sixteen Hnndred Tears time ? I doubt not ( 99 ) not but they know Alterations in divers Eflglif!i Bibles, tod many now to enumerate. Which tJien of thcfe will thefe Men aflign us foe the only^ compleat, general, certain and immutable ^Rtile? Tht Light within never taught us, that the holy Dodrine of JScripCure; abltradly cohlider'd from the Writings, was either Dufi^ Death, or Serpents Meat j but that the Scriptures are Holy and Sacred, with relpe£t to tliat Dodrinc. Neither did the Light ever tell, that our qwo Writings were to be priferr'd before them, p. 5 i. Tli^ieFer- fons make no Gonfcience howthey mif-reprefent us. Y-'i ■ c'^-'*^'^ :,,Thac they who are come to Chrift Jcfus, and walk in ll*i!ii^^iieed not go to Law one with another, is true ftill, and noCojitradi(Ltio» to any of their going to Law againft Unjull and Injurious Men, to recover their Due, or Civil Rights, when unjuftly detained from, them, p. 51. xr^fiwr- ... Thefe Mens InfiniTation is envious iarid^perfecuting, where th^y' imply, that, our Rule will MreB m to Fighting with Carnal Weapom.- To tlieir quoting J. Pemiyman^ in his Remarks upon Chrift's Lambs defended -^ citing a Miniller, as faying. We dlre^ all People to the Sfirit of God in them ; and if that leads them to Fight, 1 have nvthing to fay againft it. And they fay Wliitehead, in his Lambs Ikfence, OtPlllS it, p. 34> 35>3<^) 31' Here yon Re^^orsyhciY^ diredly wrong'd me, in faying, Whitehead owns it^ which is utterly falie. I have fearched the Book and Pages you quote, and do not find any fuch words- therein, as owning, that the Spirit of God might lead any of hs tofighty but the contrary , ,nor do I plead or own any fuch thing , nor have I known any Miniller among us fb. to fay or gran-t, as youaccufe me to owa from John Penaymans Citation : And therefore you are' Accountable for your manifeft Abufe hei-ein. What you all^dge of^.v*5 this kind, about a Lihi^rty for Fighting in this 51ft page, is fully an-, fwer'd in my faid Book, Chrift's Lambs defended, and elfewhefe:- Your perfecuting Spirit, aiming at our Deftru(fi:ion,wouId willingly fallen Blafphemy and Sedition upon us ; but the Righteous Judge of all hath pleaded our Innocency, and will pl^ead v^ith you for ypnr ininrious, perfecuting Attempts. ■ ■' .• -V ..,':;hii .'.My Objeding againfl: Baptifts words, God €o^c^eatcr ^ith 0^2^"^ 6¥l With the Father ; as implying Two Creators, or Two Gods ♦, d;^^(3gd' Co-creator with God, implies Two Agents in Creating the World : And in my Confefling the Divine Relation of Father sn^ Son, and as Co-workers in the Order and Degrees of iVIanifeflation;^ Dh^:' cQvery, Qitalers Plainnefsj p. 24; I do not here call thirtii Co'-f creators.^ nor did f fay, that God the Fath^'and Cod 'th'eim wtr^^ O 2 either ( lOO ) rither Co- creators or Co-workers^ they have mif-cked my word^. Vox I would ask thefe Men, Ifali the words of wicked Men, Perfecutors, Railers, and of their Father the Devil himfclf, which are recorded in Scripture, be of Divine Author ity^ or Divine Infpiration ? Speak out Men, and Anfvver dii edly. Thougli we fincei-ely ownall Scrip- ture given by Divine Infpiration, either from God, Chrill, or his Servants the Prophets and Apoftles, to be of Divine Authority. And wliat fay thefe Men to the Books called j^pverypha, which they do not own to be Canonical, or a Rule of Faith and Life? Ar^ they of Divine Authority.? If they fay they are, why not Gand*'. nical? And wh6 made one part of the Bike Ganouical, and ano^ ther Apocryphal? But thefe angry Men cry out. Thou Wretch! TV ^0 abom to take arvay the Bread of Life from w^ that Divine NoHrijlymem of our Soids^ and think to feed m rvith thy U^hipt-buhhles ^ we could better fpare the Sun., tljOti thii Candle of the Lor d^ p. 53. This is a fad Out- cry ! But where do the Scriptures call themfelves the Bread' of Life^ And the Divine Nourishment of our Souls^ and' the Candle of thf Lordt^ Is not this to put the Scriptures for Chri/l, and to rob Chrift ot his Power and Dignity ? They contrarywife tellifie, That Chrifi is the Bread of Life^ and therefore that Divine Nouriflyment : And that the Lord kai lighted 'my Candle. Thefe Per-fbns highly applaud the Scripture in words, laying, They can better ff are the SUn^ than thi^- Candlje of the Lord: But'how-xio their A(9:ions agree thereto, when they Gontenni and Reproach the true Light and Spirit profefs'd by us, under fuch Terms as, The Quakers Snuffs or a few Sparks from their Forge ? Tiiough this is not fo bad, as calling it, a Spark from the De- vJVs Forge \ yet both bad enough, fordid, and blafphemous. ! And where do the Scriptures- fay, 'Tis our Rule to try v?/? things by? Can Men try all things without the Spirit? Nofure. Tm? Spirit fcarcheth all things, even the deep things of God. How- ever, thefe Men fome time come a little nearer, in ConfefHng, The DiBates of the Spirit was the Rule to them that gave forth the Scriptures : And alio in their granting, viz. This does not exclude the Spirit from having any thing- to .4'>' to ■dlr-eB ta-vi^hat to believe., and how to live^'r' True, and I ijiay add, The-S-pirit -wouki diredtRem both .to be-^- lieve, and live according io- th^s Scriptures, if they would more' mind and attend upon the Spirit of God. And they tiir ther again. Confefs, viz, Bejides., the Spirit of God opens our Eyes., too much clofed, up f nee the Fail., fo that we may the better perceive and believe tl>e things contained in the Scripture., md fiir up our ^ffc^ions to embrace them^ p. 53. I would not have them decline this Gonfeflk^n, nor wiicel'- about again from it, or be aih^m^d thereof, ■ becaufe in it tliey talk • very very like the Qttahrs^ by them Contemned. For hcie the p«int.is yielded and conceded to, that the Spirit of God mull have the Pieheminence, to open their Eyes to perceive and believe the things cm^ tmned in the Scripture. 'Tis true, both Chrift and the Apoftles re- feir'd the Jews to the Scriptures in many places, to convince thofe Unbelievers ^^-for the holy Spirit may and can make ufe of, and powerfully apply its own Tellimonies unto Convidion, and Con- verfion alfo, if Men perfift not in wilful Unbelief. But all th^s while, it mult be aflcnted to, that the holy Spirit is the Efficient Giufe of their Gonvidion and Gonverfion ^ becaufe the Spirit opens tlieir Eyes to perceive and believe the things contained in the Scrip- ture. Paul may plant, and yipolh water, but it's God that giveth the Increafe : By them, as his Alinifters and Inftruments, many be- lieved i but it was as God gave to every one of them. Thefe Men prefumptuoufly Wrong Ghrift's words, John 7. 38. by thus citing them, viz. He that helieveth on me (not 04 tBe Light) but tu the Sfriptfire faithy p. 54. I. i . Here they add, (not as the Light) and the particle but nonfenficaDy : V/diat a manifell Abufe is this ! As if Chrift would not have them believe as die Light faith, as if the Light and the Scripture were contradictory: Wherein they have exprefly contradided Ghrift's own Exhortation, Believe in the Light ^ that ycH may be the Children of the Light^ John 12. 36. To fay, from "john 20. 9. The Light could not hiiVe informed them of Chrifi's Refnrre^ia7iy their want of- Faith therein being attributed to their Ignorance efthe Scriptures \ is to C'aft their Deficiency upon the Light, as infufficient, or not able to inform them; and fo to make the Light as ignorant as themfelves : A ftraoge way o£ Argumg ! That becaufe fome Men are ignorarit.and unbelieving of the Light, the Grace, the Word nigh in their Hearts, tlierefore this cannot inform them what to believe.: Exprefly contraiy to Ghrift's own Teftimo* . ny-, intimating, that they might be the;. Children of the Light, by- believing therein •, confequently, being Children of the Light, they muft have the Faith of thofe things neceilary to their Salvation. They need not urge to us Scripture to prove. That Ghrift and his - ApoJiles, for demonftration and proof of their Dodrine, have refer-; red their Hearers (efpecially the unbelieving J^tpjj to the Scriptures of the Prophets ^ for the Apoftles, hi preaching the Gofpelof Jefiis Chrift, did preach according to tlie Revelation of the Myfiery, which was keptfecret fince the World began j but now is made manifeji-^ and by the Scriptures of the Prophets^ according to the Commandment of the Everlafi- ing Gody made known to all Nations for the obedience of Faithy Rom. 16. 25, 26,. ( 104 ) .2 5,25. They having the Revelation of the Myftery of Chrlft, (which was ^kept fecret llnce theWorld began) and the Scriptures -of .the Prophets, might very well make ufe of them in Teftimony to -the Myftery (and for-theConvincement of their fiearers) having the Commandment of -the" Evedafting 'God tiicreunto. How had thofe Prophets the fore-fight of the Mejfuih^ and of his Sufferings, •Refurrcdion, and Glory of his Day, whofirfi prophefied and wrote .the Scriptures thereof? They could not have it from Scripture, but ■from his Spirit and Light in them. The Holy Scripture (no doubt) is very Ufeful and' Helpful in good Hearts and Hands, and Inftrii^ -mental by the powerful Afliftance'of. the. Holy Spirit (from; whence it cape) both to the Opening of the Underftanding, Convidion and •Converlion of fuch elpecially as have a true Efteem for the lame : But when thefc Men tell us. That the Scripnre is the Bread of Life ^ ^the 'dimne Nourifiimembf our'Souls^ the Sword of the Sprit ^ Eph. 5. 17. andWells of Salvation^ fiom whence all our Comfort flaws ^ as p. 53, 54. We would not have them to 'be angry with us, if we tell them^ We are not of their Faith, as ta this dieir Dodrine, which fets the Scripture in the place of ChriH:, giving the Scripture the Titles proper to Chrift, as, The Bread of Life^ The divim Nourijljment of our Souls ^ Chrift being ttie Fountain of Life and Salvation : When he exhorted to labour for. the Bread which endures to Eternal Life, did he meaa, they muft labour for the Scripture or Bible? And when htSaid.^ Whpfoever drinketh of the Water that I jlialigive him^ Jhall ?2ever thirjl j .hut the IVatef-^that J JJjall give- him^'Jlntll be iXl him a Weil of Water fpringing up into Everiafiing Life^ John 4. 14. Did he mean the Scripture herein? Arid where are the Scriptures called, The Sword of the Spirit^ by the. Apollle ? When he exhorts the Saints at Ephefm, to put on and take nnto them' the whole uirmour of God\ withal he faith. Tale the Helmet of SallJation^ and the Sword of thi Spirit, which is the Word of God^ Epliid. 17. Was not this the Tame Word of God, wliich is faid to ht Qiuck and Powerful, and jliarper than any Two-edged Sword, piercing, &:C. and a Difcerner of the Thoughts and Intents of the Heart ? Heb:/4. i2. Was this Word the Sa-ipture or Bible, fuppofe ye? . 0r w.aV)itpo£ the Word of God > Power, the Living Eternal Word? >i ^.^ :i y'"'] ' ;« ."'''•' -'"^ ''^i ' '•^'^ 7/^/.;8..2o.'>is alledg'd againft:us, viz.. To^the Law and to tkeTefii^ mony, if they f peak not according to this Word, they may pretend the Spi-' r^t ofCod, and a Light within, if they will', but they have no Light tn them, fays the Prophet, p. 54. Here they liave wrong'd the Prophet, by intermixing their own. words within his, in the fame Sentence, . . . i. e. ( i<='5 ) K e. They m^y pretend the Spirit of God^ and a Light within^ if they wiUi thefe are their own words, and not the Prophet's. And if thefe Men will infill upon, They have no Light in them, to prove, we. have none in us, they contradidt themfclves in their confefling at leafl fome Light in every Man, that is, both a Common Light and lilummation of the Spirit of God, and a Natural Light. But they fhould better have confider'd the words, No Light, in the Tranflation, for. No Morn- ing, in the Hebrew Note, in the Margent : Is there no Light before the Morning ? ./Vgainft our acknowledging. The Holy Scriptures to be given by Divine Infpiration, and preferring them before al] other Books in the World, they again repeat feveral fcornful Falfhoods before Anfwer'd ; as that v/e call them D/-/, and prefer our own Speak- ings, &c. p. 54. Which Perverfions are abundantly Anfwer'd over and over ( to K Bugg, and others.) I would Query thefe Men upon their following Fallhoods in p. 55. i. Where do we tell them. The Scriptures have not fo much Authority as Fox^s Journal ? 2. Where do we mock, fcorn, and give firipes to the Scriptures ? 3. W^heredocs5. Fijher call the Scripture it felf a Nofe of Wax f A grofs Perverfion and Abufe of Sam. Fijher ; he does not call the Scripture it felf a Nofe of JVax, but reflects upon them that make it fo, by their va- • rious Interpretations, Perverfions, &c. Thefe Men revile him and W.Temi, &c. but do not anfwer them ^. but proceed ii;i tli,eir.^e-i. proaching and Vilifying, inllead of giving fair and ingenuous An-, iwers. And they may be afhamed to vilifie Sam. Fifljer.^ long iince gone to his reft, who in his Life- time was a Man far excelling thefe his Reviling Accufers, both in Clearnefsof Underftanding, Piety and Parts. They injurioufly quote James Parnel, as faying, We can do all things without the Scriptures, p. 1 8. Whereas J. P'S words are thefe : Without him (i.e. ChriA) we can do nothing, John i 5. 5. hitthat by him we can do all tlnngs, without the help of Scripture, (that is, if Chriit fb pleafe) Phil. ^. 13. Here he, with the Apollle, places the All- fufficiency upon Chrifl, and not upon our felves. oWas it not then very unjufl in thefe Men to leave out his words, importing the fame in refpeft to Chriit ? As Common as it is with there Men to flout, deride,and pervert^ fo Common it is to run from points of Dodriiie in Controverfie to Perfbnal Refledlions. 4. I never underftood, nor do I believe, that 5. Eccles compared Filth or Dnng to the Bible in the Miniftershand. And I do not perceive, that JF. 5w?>//s refleding on thofe Formalifts (that meerly imitate the Saints Pradice, in Meet- ing together on the account of Worfhip, only becaufe they have read thereof) can juftly be charged upon the Qji^akcrs, either as a P flighting < 10^ )' flighting holy Scripture, or any true Pra , As they difnnguifh between Matters indifferent in Difcipline and Worlliip, and things necejfary to Salvation ^ fo they allow diflind ways of Judgment to the Church ; a Judgment of Dlfcretioiiy with an Authoritative Judgment to oblige her Members to Obedience, and in things necejfary to Salvation^ only a Submiffion of their Faith and Practice to the Authority of Cod in holy Scripture. But to the firil I mull tell 'em, that'what Judgnientqf DiJcretion or Authority the true Church can claim, as obligatory iipoii her Members, it mult be no other, : than what Chrill allows, and to be exercifed in a Gofpel-way and Order, fo as to anfwer and agree to the Witnefs of God in them, and no otherwife to impofe upon them in matters of 'Worfliip and Difcipline, and not in Mens arbitrary Wills ^ for that's no ways convincing, nor agreeable to the Witnefs of God. But what Matters of Worlhipand Difcipline are {6 indifferent, that yet they may be impofed, without being required in holy Scriptm'e, thefe Men fhew not. If they aifume an Authority to impofe Mat- ters of Worfhip a^d Difcipline, which they elleem Indiflferent, by Coercive ways of Perfccution, not only unto Excommunication, but unto Imprifonment, Sequellration of Ellates, Gonfifcations, and Seizures of Peoples Goods, for fuch Matters of Worlliip: This [is not a Gofpel-way or Method, nor allow'd by Chrift or his Church. For the Golpel-method is exercifed by due InltruflLiau-, Warning, Admonition, and Reprehenfion ^ and upon Rebellion, and pcrlifting therein, then wilful Offenders to be rcjedled, and excluded the Church's Communion. I deny tMem to be Clirilt's Miniffrers or Church, who are for impofmg in Matters of Worlliip, Difcipline or Faith, and inforcing their Impolitions by Perfecutioii or Penalties againff: Perfons or Eflates. Paffing by divers fcurrilous and perfonal Reflections, I proeee4 to their P 2 CHAP- ( ic8 ) 3rj ^u.i^v.v.GHAP. VIII. Of the Perfen of Chrijh THis their 8th Chapter I find is fluff'd with divers falfe Quota- tions and Perveriions, befides their unjuft Refledtions and Re- proaches.-, I may be the more brief upon it. X^e words they quarrel at out of S^rs Brrand-t p. 8. about Chriji in the Flejh being an Example or Fignre. Here they vary the words, Fie is an Example and Figure ^ and lb change the Disjunctive or^ into the Copulative and. My rendring Example or Figure Synonymous, they quibbk againfl me about ufing the word ToVof, as fignifyiug either Figure or Example. They do not deny, that Ti/W in Greek lignifies Figure and Example \ but ask, Muft Figure in Englifhy^;7//r wi jh Againft me, thefe Men quote ,Light and Life, p. 3. thv^. *uii^ Men need not be directed to the Type for the Antirtypc, mr yet f(? Jeru- ialem, either to Jefm^ Chrifi, or hus Bloody tohere our j^rufalem-C^r)[/? is hm aXype^i p. 5?) 58. . Here they have fuUly quoted flie:again ; After / thr. the w©rd Anti-'ty^e^ they leave out, viz, Ntither td the outward Tern' /)/(»; And a-fcef the woid Bloody they add, for my faying thele words, Whr/'e^our (iiittvard jcruihlGm-C^mfi is hut -a Tyfe ^ which are none of my words, ;but a meer Forgery of their own: Though thereupon they obtrude this Queflion, as Confequential, And what could he he aFiaiii-e or Tyfe »/, hut a 0}rifi within? Whereby they would make us to^fejd two Ghrifts^ a Figurative Chrifl without, and a Subflrantial '(Shrift within V wheix^asin the very Page and Book quoted by them, (\. e. Light and Lifei p/8. iiiftead of p. 58.) I there confefs upon the :!A;dverrary'4 Coiitrndidionv, in granting the Reception of the Spirit the -only Mians^ the Gift of Chrifi to m^ and his being reved'd in us by his spirit \ I tlieiiGd obferved, 'That then Chrift and his Life is nearer, ' than either '^emfalem^ or above the Clouds \ tho' he afcended far ' above all Heavens : Whereby I confefs to OJ.ie and the fame Chriil only.. But if they deem the words as quoted againfl me, Erroneous, then to invert them as their Opinion, they muft run thus : That Men need to he dire^ed to the Type for the Anti-type \ and to Jerufalem, to Jefns Chrif-T ^c. Which appears Contradidory to the Teftimony given of God by his Servant Mofes, Dent. 30. 12, 13, 14. And to what the Righteoufnefs of Faith fpeaketh, and cxprefly requireth, •fee i?i?w. TO. <5,7, 8. ^••?:, • ' "^ '': ;'. Again thefe Men fay-,'- tAii.^ Tennfdys plainly, the Tafchal Lamb- was Hot the Figure or Type of the outward Chrifl^ but of the Light within, 'of zohich Chrift himfelfwas but a Figure : Quoting Chriflian iJiiaker, p. 97. I confefs, I have narrowly examin'd this Quotation, and do not find thefe words in the Book and Page quoted, nor fo ftated there- in j but a manifeft Perverfion and Abufe of W.P. and his words, fix.. 'Since ond^outward thing cannot be the proper Figure or Re- ^ prefcntationVunothei- ^ nor is it the way of Holy Scripture fo to * teach us ; the dntward Lamb jljems forth the inward Lamb ; the Jew * outward, the Jem inward- Where do thefe Adverfaries here find the words, as quated by them ? Or that Chnfi himfelf was but a Fi- gure of the Light within? This repealed Falfhood of theirs, I plainly de tedded, and teftificd againfl: in my Truth and Innocency, p. 54. as a notorious Perverfion and grofs Falfhood : Which thefe Adverfiries do not clear themfelves of^ neither can they. And for them to draw grofs Abfurdities againft; us froni tlieir own falfe Qiiotations ^wid abfnrd PerverfK)ns, is an adding Iniquity to Sin. Their charg- ing R.HMberthorn with aflerting,TW Chrifi is^ a Figure ; and mc, with owning the fame, p. 58. 1. 27. I deny as FallTioods, till they bring proiitive Ytooi-^itermimSt that liefq allcrted, and I owned the fame; r. And (in) And as falfe ConfequcaGes, Thai: Chnfi mafi he $uh&r th rigmfs} hirn-^^ felff or of another Chriji toithin/i. And> That 4Qji^ke.r,woM4rend('':0ii(iit' ivithout^ a Shadovo ody^ p. 58. For Chfift vyithou^ty w^s' ^nd is tbi: Compieat Subftaotial Chrift, aod ia liiiEji vvas a{id is $he Pul-ijcf^ qF theGodhead,aadpf his.Fulnfifs we having, feceJMfi^d Gif^e^t^r Grace j therefore the Light, the Grace, the Divine Seed, or Principle, as in us, is a Seed or Meafure of the fame Divine Life, Virtue and Ful- nefs, which was and is in llxQUdux Chrifi. $0 tliat Ch^-ift without and within, his Saints and Meinb^is, is one and the fame Qhrifl:. For Chrift in the Flefh, and Chrift in the Spirit, does not m^ke tv/o Chrifts, but one Chrift, the lafl Mmt^ tjie Lord, from Heaves j, faid to be a Qulchting Spirit, (as he is to them that are SpirituaUy ' Quickned by him ) i Cor. 1 5 . 45, 47. j^nd-, mw the Lord is that Spirit \ and where the Spirit of the Lord is., there is liber ty^^ 1 Cor. 3.17. Now thefe Men thus fet forth Chrifl within^ as only fame Graces and Jn- fjtences Chrifl jheds in our hearts, which, they fay, are Fignratively Chrifi; p. 58. I would then invert the Queftion upon, them. If Chrift with- in be only a Figure of Chrift- without, and not Subftantially Chrift? Or whether they mean by Figuratively Chrift, that the Spirit, the Grace, the Virtue and Power of Chrift within, be a part of Chrift, and fo the pan put for the whole by a Synechdoche ? However, the Spirit, the Life, the Word, or die Seed^ which dwelleth in the Saints ^ and Children of God, and by which they are made an holy Gene- . ration, and Conformable to the Image of his Son, is one Holy, Di- ^ vine, Subftantial Principle of the Divine Nature and Being of God, and his dear Son Jefus Chrift, beyond ajid above all Legal and. out- ward Types, Figures and Shadows^ And what is it the holy ApQr» ftles efteemed Chrifl in them, ,but this Divine Lr/^, IVord, Seed;, ot Principle ? Wherein the fame Chrifl^ that was Crucified, manifefts. himfclf fphitually within, or in ti'ue Believers. 'Tis certain, the; Apoftles preached the fame Chrifi within them, that was Crucified., . And this was really G. Fs intent in what is quoted againft him* Great My fiery, p. 106. As i have fuHiciently obfervf,d in Truth and Jnnocency. p. 25. ._ Thefe Adverfaries again fallly quote me thus, w;l. Whitehead # his Antidote, p. 28. fays. We may believe the Hifiory ef that oHtward Chrift, but not truft in him as anObje^ of our Faith, p* 5-8.; Wjwch IS. a manifeft Falfhood ^ I fay no fuch thing, but the contrary, i. e^ ' Surely Chrift within, and Chrift without, are not Two Chrifts. ' And for the Sufficiency of the Light within, 1 cited G. Keith's Con- ^ ' hSion, That the Light within, in a true Senfcyis Ce/l a?id Chrift: ^ the *• Eternal < 1^2 ) ^ Eterftai and Ejfentid Word'^ as in bis Antichrifts and Sadducees^ p. 23. * From \vhich 1 inferr'd, that furely t^en God and Chrifl, the Eter- '^a1 and' Eflenttal Word, is All-fcfficient^ and ^ble to fave Ma^.from ' Sin^ Wfath' and Condemnation. Nevertihelefs God hath refpect *-C0 'thrift; Jefiis, his Mediation, SM^eiing, and Oyihg for us, in his ' fo laving lis.' Hfcre are no- fuch words^ as that we may believe the Hiftory of rhaf'oiitf^iird Chnji^'but not trMp' in him 04 m ObjeB of cur Faith. I Wonder thefe Men are- not alhamed of fuch abufive For^: gery iii\ their f^lfeQiiotations I'And when^they fiave thus faliifyed theifii then -th^y cry. oxn^ They are e'en ready t:of!ffocate tu with the fii^k'of'them, ■p.'^S. When 'tis thefe Ad verfaries themfelves make the ftink with their abominable falfe Quotations and Perv^rfions. Again^'tis falfe alfb. That Whitehead y^jJ, We are not to Confide in Chrifi without m : Which are not my words ^ the matter is anfwer'd before. Again, 'tis alfo falfe, that Pamel ( Satan's Defign difco- vered, J)»'^9, tl.') fays^ By preaching Chri/t in Heaven^ the Devil gets his Work done -here on Earthy p. ibicC I find no fuch Book fo ftiled, m all 'janies Pamelas Works. But if any of our Friends have fo faid, it itiay be true in Fad in this fenfe : Under pretence of preaching Chrifi in Heaven, and excluding him out of Mens Hearts, the De- vil does get his Work in a great Meafure done here on Earth, v/liilfl the Faith of Chrift's Inward and Spiritual Appearance and Work is oppofed by fuch Preachers ^ becaufe the Power and Rule. of Satan in Mens Hearts cannot be fubdued, without Chrift's Power and Work be known therein, againft Sin and Satan. To W. Baylef's Quotations upon C?/. 3. i, 2, 3. Where Chrifi Jit teth at the right hand of God^ Thefe Men give no plain Anfwer, where thofe things above are to be fought, or what things they are to feek \ but put the Quefti^n, How ! Has Heaven nothing worth feeking after ? When there is hardly a)ry thing elfe worth feehng^ jo long as Cod^ and Chrifi^ and Saints andAngdSy inhabit there. But where Ihall they feek thofe things which are above? Where iliall they feek God and Chrift, and bycM'hat Guide? Though God and Chrift be above, and in the Heavens, yet not confin'd fo as Men need to fay. Who fimll afcend ufinti Heaven., that- isy to bring Chrifi down fi-om above? Rom. i o. ^nd the Heaven of Heavens cannot contain God, becaufe his Prcfence flUth Heaven and Earth : He is an Omniprefent God, prefent every where, as has been Confefs'd. And Chrifi afcended far above all Heavens., that he might fill all things. My faying, 'This God and •• Chrift, and the Spirit, the (Quakers did not find above the * Clouds, &c. was not in the Icall to oppofe tJie Omniprefence of of God, or his Spirit, or to exclude God or Chrifl out of Heaven, or Heavenly Places ; but rather to intimate the Nearnefs of God and Chrift, in his Light and Grace, to them that diligently, in Spirit, feek after him. Howbeit thefe Men wrong the Quotation in thefe words, They never afcended thither to feek their Chrifl- there themfelves, p. 59. Which are none of my words : But againfl our former Adverfaries, Qighting the Light within, a^ an uncertain Gmde^ and another God and Chnfi^ than he which is above the Clouds^ who (they faid) have their Refidenee in the Heavens^ I did fay, ' The Quakers did ' not find God, Chriil, and the Spirit, above the Clouds at fuch a ' DiHance ^ for they never afcended thither to feek their Refidenee: Light and Life^ p, 40. This was Hill to bring them to a more Near and Inward feeking of God and Chrill, m that Manifeflation of Divine Light given^unto them j and not to exclude God, Chrift, or the Holy Spirit,' wholly out of their Hearts ^ for that is not the way for any to have their Hearts made clean, good, or true to God. Again, they wrong my words in their Quotation, faying.lVhitehead fays again, we have no Scriptftre-proof that Chrifi exijh outwardly at God's right hand, p. 59. Which was not my faying \ but fpeaking of the Son from the Subfiance of the Father, I asked Scripture-proof for thefe words, i. e. That he exifieth outwardly, bodily without us, at Go£s right hand ; that is, as he is the Son from the Subfiance of the Father ', I taking the Adverfary's meaning to be, to exclude Chrifl wholly out of his Saints, as confifting of a Bodily Exiftence -, which alfo I did not fuppofe thefe Expreflions or Terms fo proper or fcrip- tural, to afcribe unto the Eternal Son of God, as he is of the Subftance of the Father -, 'though I denied not him to have his own proper, glorious Body in Heaven. 'Tis falfe alfo, that my asking. What or where is God's right hand, Scc. was in afcojjing manner, ( as they fay.) And alfo falfe it is. That I am one of the Scomers of the Right Hand of God; or that this is the very Marrow of Quakerifm, p. 5 9. As for thofe they call Troublefome Fellows, the SnaJi\^i:;i;r>';.;;'r.. a2 CHAP. ( ii«5 ) CHAP. IX. Of Water-Baftlfm. THefe Reftors appear not fincere nor pertinent to their own Pradice, nor have they cleared themfelves in this Point-, though they have taken great pains to prove Water-Ba^tifm com- manded and practifed by Chrilt and his Apoflles; feeing 'tis Sprink- itng Infants (and that with the Sign of the Crofs too) they own and pradice ;, pretending to ofler proof for their Water-Baftifm in thefe words, viz. Now let m fee whether we caa offer better proof for CUV WAter-Baptlfn^ p. 6i. 1. lafl. Whereby they mnfl: mean Sprinkling Lifams j as further appears by thefe Pallages of theirs, viz., 1. Speaking of IVater-Baptifm, they pretend, It^s more than the ddhbling the Face with a little Common Water ^ as they ( meaning Qlia^ kers) profanely feoffs p. 65. 1.2. 2. They fay. If all the Children of the Province o/ Canterbury were brought to the uirch-Bifiiop to he baptiz^ed by him, he might not fay , Wloen I was made Arch-Bifliop of this place^ and fent to this See^ I was not fent: to baptiz.e the Children of this numerous Province, &C. p. dp. 1. 24.-—^ By which it's apparent, thefe Men intend Sprinkling all Infants in their Pariihes with Water ^ which I deny to be Baptifm, either in a Proper or Scripture-fenfe. For Sprinkling is Rantifm, and not Baptifm, coming of Va.y]l^u Rantiz.o, i. e. Afpergo to Iprinkle, or to belprinkle, Hcb. 9. 13, 19. compared with Heb. 10.22. P^tfr/V/zo; a Befprinliling\ and Ch. 12. 24. and i Pet. 1.2. But Ba'/ji^u is to Baptiz^e, to Plunge under Water, to Overwhelm, &c. Wherefore I would not have thefe Men offended at the word Rantifm, it being as much Engliih as the word Baptifm. And alfo B*T7i«-^.o/V, is tran.- llated Wajlnng, i. e. of Cups, Pots, Brazen Veflels,-and Tables, Mark 7. 4. Now if Wafloing her€ Ihould be taken in the common kw^Q, Cleanly People ii^*(as aforefaid ) upon them, That ' tht^/r Sacraments of Water^ Weud and Wihe'^ -ttre mt Carnal y hut Spiritual, in thefe words, viz. Now Water, Bread and Wine, are net thofe, hut the outward part oj therrty which with the inward and fpiriiual Grace make up the Sacraments ; and hence they arc not Carnal, but a Spiritual Ordinance, p. di . 1. 1 . Whence 'tis plain, they take in Water, Bread and Wine, together with the Inward and Spiritual Grace, not to be Carnal, but Spiritual •, fo the one, as well as th^ otirer, to be a Spiritual Oidihance. But ftill the Objeftion lies againlt them. How canie they botli X /- being both Spiritual, as before. They confefs the Baptifm of the Spirit to be tlie New and more Gloriom Baptifm ^ and the other X i- ^- tfiatof Water) to be that other EUmcntary cue, as in page 53. I. J. a fine. So that here (butia Self-cbntradiftion) they grant, the Baptifm of Water, and the Baptifm of tVie Spirit, to be Two, and of different Kinds v the one Elementary, and the other the more Glorious Baptifm of the Spirit^ which therefore mufl: re- late to the Inward and Spiritual Grace, and not to the Elementary Sign j confcquently t\\t Spiritual Baptifm, and .the Elementary B^j^- tiSn, being Two, do not both together make oip the One Spiritual Baptifm. ( "9 ) Baptlfm. And 'tis certain, .what they call the Onward md VifibU Signi does decay and p^rijh , b^t the thing Jignijiedy the hefi party tht Ir/wfird aid Sjlritiial Cracsy does never fer^Jh^ as .they confefs, p. (J J. 1. 13, 14. 9oW€y,er' 'tis well thefe Mea ■ are dr^wjj to diftinguifli. between ihe Outward Vifible Sign, and the thing fignified j between the Elementary Baptifm of Water, and the more Glorious Baptifni of the Spirit: Contrary to thofe of their Brethren, who would make the One Baptifm^ mentioned Ephef. 4. 5. to be that of Water, as well as that of the Spirit. And fo would make the Baptifm of Water, and the Baptifm of the Spirit, to be but one Baptifm : Con- trary to John the Baptifi; his plain diftindion between his Water- Baptifm, and Chrill's Spiritual Baptifm, M>ittk s- i^' Mark 1.8. Luke 3. i5. John 1.33. ^fls 11. \6. & i. 5. Thefe Redors further to promote and exalt their Water-Baptifm (or rather Rantifm) prooceed and fay thus, Jgainy here was fnch a Triv Hedge annex'' d to thu IVater-Baptlfm^ Regeneration, Remijfion of Sins '^ quoting Tit 3. 5. John 3. 3, 5. Ads 2. 38. and Ch. 22. id. yls proves it to be (fay they) more than the dabbling the Face with a little common Water, p. 55, 66. And aifo they quote Gal. 3. 17. (for v.27.) p. 67. Now by thefe Scriptures we may examine, what Priviledge thefe Men place upon their Water-Baptifm, or rather Sprinkling Infants. Tit., 3. 5. Not by Works of Righteonfnefs which we have done, bnt accord' - ing to his Mercy hefaved ui, by the Wajlung of Regeneration, and Renew- ing of the. Holy Ghofi. And John 3. 3, 5. Jefits anfwered andfaid unto him, Ferily, verily I fay unto thee, except a Man be born a^ain (or from above) he cannot fee the Kingdom of God. Ads 2. 38. And ?eter f aid unto them. Repent and be baptiz^ed every one of you, in the Name of Jefus Chrifi, for the Remijfion of Sins, and ye Jhall receive the Gift of the Holy Ghofi. And Ads 22. 'i 5. -And now why tarriefi thouf Arife and be baptized, and wafli away thy- Sins, calling on the Name of the Lord. And Gal. 3. 27- For 04 many of you, as have been baptisLed into Chrifi^ have pat on Chrifi. I deny that all thefe Scriptures relate to Water- - Baptifm, much lefs to Rantifm, or Sprinkling Infants i particularly thatofTiV. 3. 5. andthatof>/o«3. 3,5. ScG"/!/. 3.27. ^For (firft)the Wajhing of Regeneration, andRenewingof the Holy Ghofi, which fa veth, is neither outward Baptifm, nor Sprinkling with Water ; but the inward Walhing, or Sandification of tlie Spirit. The Baptifm that now faveth fu, is not the putting away the filth of the Bejh, but the att- fwer of a good Confidence towards God, by the Refirre^lion of Jefns Chrifi^ I Pet. 3. 21. (2dly) He that is bora from above, is born of that : Water and Spirit, which is from above j even the Spiritual Living - Water,. ( 1^20 ) Water, which Chrifl giveth, the Grace and Virtue 6f the Holy Spirit, wherewith he waflieth and fandifitth^ whofaid unto Teter, If Iwajh thee not^ thou hafimpart with nie^ John 1 3. 8. (jdly) Tiiey that were baptized into Chrift, werefpiritualljT'Wafliedand fandl- iied into- him, whereby they put on Chrill j as is further explain'd Rom. 6. 3,4. Kmvp ye noty that fo many of us as were baptized into fefm Chrifl J were baptiz,ed into his Death -^ therefore we are buried with him by Baptifm into Death ^ that like as Chrifl was raifed dp from the dead by the Glory of the -Fathtr^ 'even fo we alfo fljould walk in Newnefs of Life. V^evQ '^'. Fa/ if we'haTre been planted together in the likenefs of his Death^ we flmllbe 'alfo- in thit likenefi of his RcfnrreUion. And Col. 2.12. Buried with him in Baptifm^ wherein alfo ye are rifen with him through the Faith of the Operation of God^ who hath raifed him from the Dead, Who can, without Idolatry, make this Baptifm Water-Baptifm orRantifm? .And what great Ignorance of the Spirit's faving Baptifm, or in- ward Operation, does it bcfpeak in thefe Men, to elteem Believers being bapdzed into Chrifl, and into his Death, or being buried with him by Baptifm, to be by the Outward Elementary Baptifm ! But it feems, becaufe the Text, fohn 3. 3, 5. Except a Man be born again of Water ^ and of the Sprite he cannot enter into the Kingdom of God: Thefe Men will needs have it to be their Water-Baptifm, i. e. their Elementary Baptifm, becaufe Water and the Spirit are mentioned : As if there could be no Spiritual Water, or no Grace, Vertue, or Adminiftration of the Spirit fo called. For they fay. We are fure that Water is Water^ p. 64. 1. 7. ab ult. And we^ poor Creatnres^ are fo apt to take Water for Water^ and had always been accuflom^d to that of Watery p. 6" 5. 1. 32. Now here they fall in diredly with the Tapifls, in their Interpretation of John 3. 5. viz. That no Man can enter into the Kingdom of God^ nor into the FellowjJnp of holy Church, with- oHt Water-Baptifm ^ as held by the Rhemifls^ fee their Annotations iipon John 3. 5. And therein oppofed by the Reformed Proteflants, as appears by Qr. Fidkeh Anfwer, viz. It is not necejfary in this place by Water, to imderfland Material Water, but rather the purifying Grace of Chrifl; as iii Chap. 4. V. 1 1, 14. where 'tis called Living Water -.^ whereof he faith, VVaJhing with Water in Baptifm is an outward Sign. So that the Reformed Proteflants did not efleem the outward Ele- mentary Baptifm, t\\Q Soufs faving Baptifm, the Regenerating Baptifm, the SanBifying Baptifm, that brings forth the New Birth, much iefs Rantifm, or fprinkling Infants. They are very Blind and Senfual, that fuppofe, the outward Element of Water in either can wafh sway Sin, and purifie the Soul or Spirit of a Man, fo as to make it ( 121 ) it a New Birth from above : For the New Birth is Spiritual ^ a> that which is born of the Spirit, is Spirit, aud therefore fpiritually wafhed or baptized. Whereas they fay, IVater is Water -^ and there- fore muft needs underltand it of the outv/ard Element of Water. By the fame way of Arguing, they may as well fay, that Fire hFire\ and therefore when Chriil is faid to baptize with the Holy Ghofi^ and withFircy it muft be underllood of the outward Element of Fire: Whereas both IFater and Fire are figuratively afcrib'd to the Living Word, Power and Spirit of the Lord ; and fo his Walhing and making Clean from Sin and Uncleannefs, to the Operation of the fame Spirit and Power, through Obedience of Faith therein. Tho* thefe Men alfo manifeflly mif-apply Ephef. 5. 16. unto their Water- Baptifm, ( p. 66. 1. 27. ) where *tis faid, Chrifi alfo loved the Churchy and gave himfelffor i/, that he might fanBifie and clean fe it with the wajh^ ing of Water by the Word^ Eph. 5.25, 25. 'Tis.not faid, By the Prieil's fprinkling Infants ; but. By the Word^ that ChviQ: fmElifieth and cleanf- eth his Church : Nor is it fpoke of the outward Element of Water j but of that wherewith Chrifi fanBifieth^ deanfeth^ and waflmh his Church by th^Word. Alas, what Ignorance and Idolatry is it to afcribe this great Work of Regeneration and Salvation from Sin, to their outward Elementary Baptifm, or Rantifm rather ! And feeing "we deny not, th^t John's Baptifm Was v/ith Water, and that the ,' Difciples of Chriftdid baptize, as is mentioned John 4.. 1,2. Tho* Jefiis himfelf baptiz.ed not^ but hif' Difciples did^ v. 2. And that this was with Water too, agreeable with 3^tf^«'s Baptifm, and the end there- of ^ that Chrifi might be manifefl unto 7/y-\!iv ..„^^. ' To prove WdteY^Baptifrn froth }Q\\Xi'^,\^^. woimta'iareVraUict of Chrifi in Compliance with either Jews or John'j iaptifm^ but an Jn- flitHtion and Command of Chrifi ; Their Reafon is^ becahfe it is faid^ John ■ 4. 1,2. Jefm baptized more Difciples- than John, though Jeffn himfelf baptiz:ednoty but his Difciples. Jt cannot be underflood. (fay they) how JejHs did, what his Difciples did, tfnlefs they did it by Chrifi's Order or Command, p. 63. 1. 23. They leave out the foregoing words of the Text, viz. The Lord knew, how the Pharifees had heard, that Jefta made And baptized more Difciples than John ', the Jews having reported to John, that he, to ip^ow John bare witnefs ( i. e. Chrifi ) baptized,^ and R • aa ( 122 ) All A/feH came to him, John 3. 26. This was the Jews and Pharlfees Report ♦, though their having heard, that Jefm made and ba^tiz.ed mo Difclfles than John, implies, that aH Men did not come to him ^ and ■'tis plainly faid, Jefus himfelf baptized not^ but hU Dlfcifles j which yet proves it not Chrill's Inftitution, nor that they did it as fuch, by his exprefs Order or Command ^ though they might do it by his •Permifllon, it being at fuch a time, when Johrr^ Miniltry and Baf)- tiliti was held in Efleem by ihtjem. So that this proves it not his 'IaR:itntion, to continue as aGolpel-Dirpenfation, becaufe it was then A6{\^ in the time of the Legal Difpenfation, before Chrift was oifer'd np, to put an End to that Difpenfation, and the Types and Shadows, Meats and Drinks, and divers Wafhings thereof. And if the Jews Report, that Jefus made and baptiz.ed more Difcifles than John, be infiftcd -upon ^ yet thefe, who were' made Difciples, and baptized, could not be Infants, becaufe Difciples or Scholars. The' ^eJHS himfelf baptized not, but his Difciples did j this does more imply, that it was not Chrifl*s Inftitutiori and Command, th a nth^ Difci- ples doing it, proves it was. The next Scripture alledg'd is, Matth. 28. 19. Go teach and bap' tizj (fay they) &c. To which they add, Wejhall prove, that thi^ was the fame Wntef-Bap'tifm, that Chrifi had'Jnftituted^ John 4. p. 6'3. Here they wrongly cite Chrifl''s wbr-ds, which are not, Go teach and bap- tize '^ but. Go ye therefore and teach all Nations, baptizing them. They have ^dded the Y{6tdand, which ought not to be between the words teach, baptizjng; BaptiTiing (being the Participle, prefent Tenfe) im- mediately att«nding their Miniflry, as a Baptizing Miniftry, ( or a Converting Miniltry into true Faith) into the Name or Power of the Father, Son, and Holy GhoU, as well as a Teaching or,Difcipling ~ iVIiniftry. For it is m 'Matth. 28. 19. alledg'd, m to %vo[xd, in nomen^ into the Name, that they were commanded to difciple them, baptizing them into the Name of the Father, and of the Son, and of the Holy GhoH. Arid Mis 19. 5. there is like wife «« to mi>>»5) ns with a little Teamg and Naying^ p. 5f . But to render the Qua- kers and Anabaptifts as black and odious as they can, they tell of A firange Difcovery made of many Witches in and near Sherborn, and that there were near Two Hundred of them at one Meetings mofi of them Qltahrs and jinabap^ijhs, p. ibid. For which Story they quote an Old Pamphlet, ftiled. The Gag f^/r the Qnakers^ and fay, It tells usj Three Men and Two Women, formerly Quakers, committed to Dorcheiter Goal, confefs^d upon Examination, and fince their Confinement, to fun dry Verfons, That when the Devil firjl appeared to them, and temfted them to be Witches, before he would admit them into that facred Order, he caiifed them to Renounce their Baptifm. And truly (quo' they) the Devil had fome reafon for this, to make them tear off the Livery of their Old Ma- jher, his greatefl Enemy, before he took them into his Service, p. 6']. This I take to be an^Odious and Incredible Story, both againft the. Quakers and Anabaptifts (fo called) and as Inconliflent with it fdfy that fuch a Number of Anabaptifts, as well as Quakers, fhould be thus tempted, and taken into the Devil's Service, upon renouncing their Baptifm •, feeing the Anabaptifts are more in the Praclice of Water- Baptifm than thefe Men, who- have thus grolly Calumniated them, and the Quakers. ^ And 'tis very llrange, we Ihould hear no more of thefe many Witches pretended, of their Convidlion and Execution, or Condign Punifliment. But Lyars had need of good Memories, to make their Stories hang together, and to make therni out more amply than thefe Men have dbne^ to make them Credible., But one thing more .L would remind thefe Redors of: Tiiat feeing, they have beftowed Co much pains to prove their Water-Baptifm Chrift's Inftitution and Command, whereby he admitted Converts into his Society and Church ; and place fuch great Strefs and Sandioa upon it, as Chrift's continuing Ordinance, Inftitutioa and Command; efteeming it the Waftnng of Regeneration, and that Wat ir, whereby Men are bom again; and that Baptifm, whereby Chrift fanElifieth and cleanf-ej^ eth his Church ; and that it is- Chrift's Livery, Markj^and Character of the Society of Chriftians ', and that it was the Conftant Fra5lice of the Apoftles, and all the Chriftian World ta this day,; and.thcit the Scripture" Baptifm was not the Baptifm of the Holy Ghoft, p. 66^ & 70. and mort fully in this their Ninth Chapter, wherein they have fo highly ap^ plauded their Water-Baptifm. All which confider'd, nov»^, what great Hypocrilie and Infincerity are thefe Pcrfons juftly Chargeable with in the fight of God, Angels and Men, in theig notpradiling that Baptifm they have pleaded for, from the Pra(ftice of the Apo- ftles j.but iailead thereof i?.w//w> or Sprinkling of Infents,.toinake them ( "<5 ) them thereby Members of Chrift, and of his Church Militant, who are neither capable of Teaching, nor of ConfefTion of Faith ? If thefe Men believe, what tliey themfelves write, argue, and urge on this Subjea, for the neceffity of Baptizing only Believers, when taught^ by what Authority do they in Pradtife fo eafily difpenfe with this, and evade and change it into their Rantizing, or Sprinkling and Crofling Infants on the Face ^ and yet fo demurely pi-ofefs and tell the People, tiie Holy Scripture is their Only Rule of Faith and Pra- ^ice\ when they can, contrary to their 6wn demure Pretences, pradife Unfcripcural Traditions, both Humane and Popifh ? Now let's a little examine, how thefe Men turn and evade that Account the Apoftle Pad gives of his Commiffion, touchmg this Cafe of Baptifm, in i Cor. i. 17. For Chrifi fern me not to baptiz.e^hut to preach the Gofiel. From which (in contempt) they tell us. This u our Goliah-ArgHmem^ p. 6"^. 1. ult. And in dired Contradidioa to this Account of St. Vaid^ they tell us, S?, Paul had Power and An- therity in his Commijfion to itaptiae all^ as well as Preach to all, p. 68. Thus in words exprefly Gontradiding the holy Apoftle Pad, fo bold are thefe Redors, that they'll corred him j as farther appears in what follows, viz. / was not fent to Baptiz.e'j that was nor the Chief Part of his CommiJfion^'bHt to perform the more necejfary and dijficdt Part of it^ to preach to^ difpme with^ and convince Gam-fayers, p. .69. ''1. 4; Yet ftill thefe Men will have it part of his CommilTion, to.Bap^ tizjewithWater^ as well as to Preach the Gofpel •, and fb would make him to fay. For Chrift fent me not chiefly^ or only^ to Baptize, but to Preach the Gofpel ^ and then, when he (aid, / thank God that I hap- tizjed none of you^ but Crifpus and Gains ; confequently this muft ren- der him to thank God he hasd omitted part of his CommilTion. If they fay, No^ his reafon for fo thanking God was, lefl any jliodd fay^ he had haptiz^ed in's own Name^ verE 15. This being only his ~ particular Reafon to them, why he baptized no more of them than thofe he mentiops*, he proceeds to his more general and abfolute Reafon, Ibewing that it was not included in his CommilTion : And 1 haptiz^ed alfo the Houflrold of Stephanus ^ befides^ I know not whether I baptized any other : For Chrifi fent metiHtto baptize, but to preach the Gefpely verf. 16, 17. This was his general, plain and pofitive Rea- fon, why he baptized no more than thofe mentioned. This is di- redly his general negative Reafon, For Chrifi fent me not to Baptiz.e^ but to Preach the Gofpel: 'Tis not. For Chhift fent me not chiefly (or only) to Baptize, but to Preach the Gofpel ^ for this had been no Reafon to omit Baptizing the reft, excepting thofe h\w he mentions, he ( 127 ) he had liberty to have baptized many more, if his Commiffion had authorized him to iiave baptized ally as -well as f reach to all^ as thefe Men fay., (p. 58. I.7.) ab dt. contrary to what Tad exprefly liys, 'twas not the Extent of his CommilTion, i. e. Nn to Baptize, bnt to Preach the Gofpd. Tis ftrange, thefe Men will adventure thus to turn and alter Pad's CommiHion, from, For Chrifi fent me not to Bap- tize^ to, Chrifi fern me not Chiefly to Baptiz.e. And yet in pag. 59. very fcurriloufly reflect upon the word Qnly^ being added in W. Smith''% Catechifntf in the laft Edition in folio: In the firft it being faid, Tloey that are falfcy preach Chrifi without ^ in the latter. They that are falfe^ preach Chrifi Only without. And the word Only being in the lafl Edi- tion, according to the Author's Mind and Intention, thefe Perfons unjuftly caip, and take occafion to deride us thereupon, faying, In the folio Edition they have added the word Only for 'very jhame, p. 59. ihid. When 'tis evident, they can prefume to add the word Chiefly to the Apoftle's plain negative Reafon, and Account of his Com- miflion ; as, Chrifi fent me not Chiefly to Baptize, infl:ead of. For Chrifi fent me not to Baptiae^ but to Preach the Gofpel. Now to come off with their thus varying Pad's Commilfion, they tell us. He carefdly de- fitted t)^ers for that Service, as (eileeming it) impojfible the Twelve Apofile^ fi^dd have been able^ Tvith their own hoK/is^ to have Baptiaed fitch MidtitnUes they Converted, p. ^9. I. lU Bwit jjrove not, whom P Baptiz-e the Three ThoHfrnd^ added to them ia qne day ? ABs 2. . Now, haviifg' relbii^d thel ^id iScripture, t C<7>i - 1.17. out of -thde ' Perfons numb Hands and Perverfion ^ not to anfwer all the ^«^- ^haptifis Arguments by thef? Men alledg'd, I would ofi'er a little more alfo to refcue Chrift's Commiffion, Matth. 28. 19. out of theie Mens hands, who would make it their principal Proof, and Chrift's ■general Commiffion for Water-Baptifm, jj. 53. I proceed to conclude ■this Head of Baptifm with an Argument or two>from the Terms of the Commiffion, Matth. zS. Go teach all Nations, b'aptix.ing them in ( or into ) the JSIame of the Father, and of the Son, and of the Holy Ghofi. Arg. I . 'If the Commiffion intended Baptizing them with Water, Anm. ' then the Apoftles muft have followed and ufed the Terms of theP^ ^25. * Commiffion in the Execution thereof, to manifelt their Authority *forJt: *Biit C 128 ) 'But they did not follow nor ufe the Terms of the Commi/Tioa ' in Baptizing with Water \ Therefore that Baptifm was not in- * tended in the Commiflion. - 'The firfl part of the Argument is undeniable, from the Sandion ' and Auchoricy of the Commiflion it felf, which is exprefly, Go teach all Nat ion s^ baptiz,i?ig them in (or into) the Name oj the Father^ ' and of the Son^ and of the Holy Ghofl. ' The fecond part of the Argument is provM by the following : ^ ^r^. 2. ' Chrill's Apoftles and Minifters did Teach and Preach ' in the Name of the Father, Son, and Holy Ghoft : 'But they did not Baptize xvith Water in the Name of the Fa- ' ther, Son, and Holy Ghofl j Therefore Baptizing with Water ' was not intended in that Commiflion. . 'The fecond Proposition is proved, by th^ir Baptizing only in * the Name ofitheLord, or in the Name of the Lord Jefus, when ' they Baptized with Water, as 5^0^/7 did. ' We do not find m all the ji^s^ or other Scripture, that the ' Name of the Father, Son, and Holy Ghofb, were ufed by any ' of the Apoflles of Chrifl in Baptizing with Water. Let him per- ' ufe W. Deirs BA'?r]/cri/.Zv ArtTd;)^*;, and T. Latvfon^s BttrrjKXiJt.oKo'yieti or, ' ^ Treat ife concerning Baptifms : Whereunto is added, A Difcourfe * concerning the Supper, Bread and Wine^ called the Communion : And aifb 5. Fijher^ when a Baptifl, his Book entituled, UctiJ'o^oiTrTi^oyy; TLa.iJ'i^opJii, Bahy-Baptifm meer Babifm^ printed 1553. Though then he was (as he appeared therein) zealous for .Baptizing Believers, with Water, and Breaking of Bread, &c. And being then fincere 'for the Pradice of what he believed in thofe things, (and far exceird thefe Men in Argument for the fame) the Lord foon after further open'd his Eyes, to fee the End and Myflcry of thefe, and all other Shadows. And what he writes and argues in his faid Book againft Baby-Baptifm, or Rantifm, and againfl the great Corruptiqns of the Priefts, and thofe of the Clergy^ &c. I never yet heard of any of them that undertook to Aiifwer the ^lame. ^' CHAP. ( 129 ) .I'O" CHAP. X. OfWBl^lSi^per. nf3'i3fl.t THE Lord's Supper, fcripturally confidered in the feveral Dif- penfations thereof, both as in the Figure and in the Subllance, we confefs and own ; but the Subftance as more Excellent and Per- manent than the Shadow ; as the inward and fpiritual Grace, and fpiritually partaking of the Flefh and Blood of Chrifl, (for the Life and Nourilhment of Believers Souls) far excels the outward and vifible Signs or Symbols j as Ghrift is that true Bread which comes from Heaven, that Spiritual Rock, that Spiritual Meat and Drink in- deed, which all Ifrael did, and all true Spiritual Ghriftians do eat and drink of, John '-?iiiliui yiiKi/Jfiiqi ^ifj \9n:» nr- , . ( IJO ) Wliereupon I would know, if thefe Men will be determined by thefe Texts, and by Chrift's and his Difciples Example and Pradice therein mennoned, relating to his lalt Supper with them? Whence 'tis plain, *twas a real Sapper in the Evening, or at Night ^ and the Vaffover tlie principal part of that Supper, which he had cxprefly commanded his Difciples to make ready for him and them^ fee Matth^ 26. 1 8, 15?, 20. Lake 22. 8, 1 1, 1 3, 1 5. It is hence evident, it was a real Evening-Snpper, to fulfil the Jews Legal Feafts, particularly that of the Paflbver, or Pafchal Lamb, appointed under the Law \ which as it was obferved by the Jfraetites^ in commemoration of the Lord's wonderfully preferving and delivering them out of Egy^ty. ^o it was a Type of Chrift, our BlefTed Redeemer, our Heavenly Paflbver, the Lamb of God, which taketh away the Sins of the World ^ and the Bread and the Cup, typical or figurative of the Body and Blood of Chrifl, as broken and fhed for the Remiflion of Sins ; and as his Flelh is Meat indeed, and his Blood Drink indeed, to all who Ipiritually Eat and Drink thereof^ and this is a Myltery indeed. And herein we fhall both agree in ConcefTion, at leaft, that we ought not to negled tlie Subllance, by fcicking in the Shadow. It's faid, Likewife alfo the Cup after Suffer^ ( i. e. Chrift took ) faying, This Cnp U the New Tefiament^ in my Bloody mhich is ped for yon, Luke 22. 20. So that he took the Cup twice, to wit, both at Slipper, and after Supper. But now, if you our Adveijfaries flill will upbraid us for omitting the Shadow or Figure of Chrift's Body and Blood in this his Supper, which was the Lord's Supper, I Query of you, I. Is yours a real Supper? 2. Do you adminifter it at Night? 5. Is yours the Paifover? 4. How do you prove, yon are the Men called by Chrift to adminifter. tile fame ? We are un- latisfted concerning yon in all thefe. 5.. Will you now be deter- mined by Chrift and his Difciples real Pradice and Example' iii. thofe very Script/n-es (Mat. 26. Luke 22.) urged by you for Deter- mination of the Controverfie ? If not, you are not lincere in your Pretenfions for* the Lord's Supper ^ when I may prefume, you^ cannot prove yours either any Supper or Dinner^ nor your felves called of Chrift, as his Minifters thereof j or in his Minifters fteps. Obferv. i. Concerning the Pajfo'ver, which Chrift did eat with his Difciples, he faid, / will not any more eat thereof, until it he fulfilled in the Kingdom of God : And like wife of the Cup, he faid, / will not drink of the Fruit of the Fine, until the Kingdoru of Godjliall come, Luke 22. i(?,.i8. (whei-ein they are fpiritually fulfilled.) Whence it ap- pear§j ( If ) pears, he intended a Ceflation of both the Cup and Pajfover : For we find not, that he kept fuch a Solemnity after his Refurredion, when he dined with his Difciples, and took Bread, and gave them, and Fifh likewife, John 21. 12, 13. 2. Obferve, i Cor, 1 1 . 26. As oft as ye eat this Breads and dnn% this Cpip^ ye dojherv the Lord's Death till he come ^ compared with iCor, 1 . 7. Wmi7ig for the coming of our Lord Jefm Chrifi, &c. Which was to confirm them unto the End, and make them blamelefs in his day, V. 8. where this Coming of the Lord, they then waited for, muft either terminate fuch manner of fhewing his Death ; or elfe it was no Coming of the Lord Jefus Chrift they then waited for: But it was a Coming of the Lord Jefus Chrift, as is mentioned aifo i Cor, 4. 5. 3. But an if when Chrifb came to confirm, and make them blame- lefs, according to the intent of their Waiting for his Coming, they fhould have flighted fuch his Coming, and taken no notice thereof, as any Coming of Chrift at all ; but have fa id. We muft (hew forth his Death (by outward Signs) until he Perlbnally come from Hea- ven at the lafl Day of Judgment : Thereby they would not only have render'd Chrift's Spiritual Coming and Revelation from Hea- ven (to confirm them) No Coming -^ but alfo they would thereby have fo far fhut him out of doors, or kept the door of their Hearts ihut againft him, as they do, who will not open and receive him in, when he knocks, and thereby mils of his blefTed Supper, /. e. of lupping with him, and he with them •, which he hath promifed to him that will hear his Voice, and open when he knocks, Rev. 3. When our Lord faid, Take^ eat^ this is my Body^ 'Tis evident, the Bread which he took, and blefled, and brake, and gave the Difci- ples, Matth. 26. 26. This, was Figurative of his Flefli, as *twasMea£ indeed ^ and fo of him, as the Bread of Life, which came down from Heaven^ John 6. 54, 55, 5 Continuance, by the words. As oft as ye do this. But it feems, it was very often then obferved among them, and at Evening alfo, from the words, When ye come together into the Chnrch :, and. In eating- every one taketh before other his own Snpper., i Cor. 1 1.20,21. So that' it appears, 'twas in their Evening Meetings, and about Supper-time, they obferved this Commemoration : But I do< not think, thefe Mea have. ( »3J ) iiave fo much as a formal Imitation thereof in tlmrCkui^ch. -A^d certainly Chrifl's faying, Take, Eat, this ts my Body,, ^r^^' Drink p all of'itj this is. my Bloed ef the New Tefiamefrt r, was to belpiricually fulliird, and not literally : For the Spiritual Believers cannot, in a literal fenle, eat Chrift's Flefh, and drink his Blood ; neither can there be any fuch Tranfubflantiation of the Bread and Wine, as Papifis imagine. And to be fure, there is a folemn and ferious Preparation required for fuch an Eating the Flefh, and Drinking the Blood of Chrifl, as to have Eternal Life thereby , and that we may dwell in Chrifl, and Chrifl in us. Tiiefe Men tell us, We cannot think fach a firiU Examination of our [elves is required of every one, before he eats his Dinner, and that fer roam of it he JJjould be damned, p. 7 1 . 1. 4. To which I fay, We ought to be both Itrid and ferious in Self- Examination daily, fo that whether we eat or drink, or whatfoever we do, we may do all tO'the Glory of , God, i Cor. 10. 31. compar'd. w.itll- Col. 3. 17. ^nd whaffoever ye do, in Word or Deed, do all in. the Name- of the Lordjejiti, givingThanh to God and the Father by him : So thaG we ought to remember the Lord, and be thankful to him, both ia= Eating and Drinking, and allour Adions j that whatever we do,v it may be to his Glory. We, ought not to think, we. have donc^ enoughy or fery'd 6r,grorif]^'d (poi fufEciently^iin receiving Bread and Win^ to Copmeniorate Ghf |LfF's Death afewv times in the Year,, arid to fpend moll of the Rq/idue'bf "our time in Carelefnefs and Forgctfulnefs of him, or in Lodfenefs, Flelhly Liberty, and Sinful Pleafures, as too many do , one day receiving their Sacrament, and the next day be DrUnk, or go to Plays, or follow their Covetous Pradlices V and man^r continuing in their pride, , and various Sip,fuL ExcelTes j which many, of the Prieits- are not^ clear of themfelves,> ^nd therefore not like to., make the People better than themf?l|Yes,v or to lead 'them further "than they are themfe'lvesj, 'and!, howriiaii-y., Loofe Communicants do they receive?. .v . !■ . And though our Lord Jefus Chrifl, and his ApoUte P^;^/, in rela-.. tion to the Shadow or. Typ,e, and outward Admiiiiilration diere^f^ drdplace a Coipmembratioii of Chrill a;nd his beath iipon tKeBre^. and the Cup, ivlijch thoiigh not exprefs'd .ifu the Sojema Fealls of the Hebrews and Jews of Old, yet Chriil^sSnppei;,. when he ate the. Paflbver with his Difciples— the. fame Night in which/ he was be- trayed, was much refembled by them, and they did much refemble. it in the Solemnity thereof. And therefore Chriff^ iafl Supper with his Difciples, aupears to be a Fulfilling ahd;Confum^ating of tliofeSoteriiit,. Typical Feails of the.'aacjLe^L.ii'i'rfW'/. I.ijefer the; ' ' "~ " ■'■' ' ' " ' Reader . Reader to T. Goodwin % Civil nnd Ecdejiaflical Rites of the Ariciem Hebrews, Chap. 2. Of their Fedfis^ p. 8p, 90,91, 92. viz. 'After the ' Ceremonies of Preparation, they proceeded to give Thanks^ the « Mafler of the Hoiife fitting down with his Gueits, took a Cup of ' Wine in his right hand, and therewith began to Confecrate with * a Blejfwg •, — which having fiid, he firft lightly rafted of the Wine, ^ and from him it pafled round the Table. This Grace of Thankf- ' giving 'they call bircath hajitiin, Tlie Blejjingof the Caf. With this ' Ciirifthiriifelf feemed to have begun hisSuppeiv: He took the G/p, ^ and g^ve ''Thanh^ andfdid.y Take thla-i and divide it among your felves \ * for I fay unto y off j I will not drink of the Fruit of the Vine, until the King' ' dotn of God fiall come^ Luke 22. 17, 18. After the ElefTing of the * Cup, the Mafter.of the Houfe took Bread, which they did fcindere^ *■ but not ahftindere, lightly Cut for the eaiier breaking thereof j but * not cut in fiinder : And holding this in both his hands, he coitfe- *■ crated it With a Blejfing alfo. This Confecration of the Bread they ' tzxm^dibircath halechcm^ The Blejfing of the Bread. After the Con- ^ fecration, he brake the Bread \ the Bread being broken, he di- * llributed to every one, that fat at the Table, a Morfel : Which be- *'ing done, then they began to feed upon the other Difhes, that were *^ provided. This Rite of Bleffing both the CHf and the Breads they * bbrerved:only in their folemn Feftivals. At the end of the Feaft, ''they again gave Thanks; aild the Mafter, crone of them atTa- *-. ble, taking a Cup of Wine in both his hands, pronounced a Bleffing * to the Lord, and the Guefts anfwered accordingly. And this is ^tliought to be the Cup, wherewith Chrift after Supper commended *'theMyftery of his Blood to his Difciples. Thus they began and * ended their teft with the Blejfmg ofaCnp,&:c. And both thefe * CuJds are tiientioned by St. Lnke, (c. 22, v, 17, 20.) In the New ' Teftament, was added only to the laft Cup, This Gtp is the New * Teftament in my Bloody which is jhedforyoH. After all this, they fi]ng ' Hymns and Pfalms ; which alfo was pradifed by our biefled Savj- ' our. Marl 14. i5, h-t. In the beginning and ending, we fee h^s'. ' Prad:rce fuiblble with theirs. Howbeit, that the faid Author might not feem to make the Ble/led Sacrament (as his term is) of our Lord's Body and Blood, a Jewip Ceremony ; he further addethv, 'Viz.. (p-93-) 'The Jews could not lay. The Cup of Blejfing^ which\ * .jpe blefs^ is it not the Communion of the Blood ofChnft, i Cor. 10. 16". ■: And alfo, concerning theFeaft of the Paflbver, Chap. 4. the faid. Author fartlT, ' The Rites and Ceremonies obferv'd by the Jews in *".thc Eating of this Sacrarticnt, their BafchAl Lamb^ agreed with thofe ''■-'-'■■ ' general ( t35 ) «^ general Ceremonies u fed in their Solemn Rails ^ they bieflcd the 'Cup, and blefled the Bread, and divided among the Guefls. And ' on ExQd. 1 2. i6. iie nieations the AmmncUtloy the Declaration, or ' Ihewing forth of the Paflbvier j hence (faith he) the ApofHe bor- ' rowed his Phraie, As often oi ye Jhall eat this BretuL, md drink thit ' G^p, ye ^idl declare or (Ijew forth the Lord's Death^ i Cor. 1 2. 16. Thiis far I have quoted the faid Author, for Information in this Cafe: And I am not Convinced, that it was precarious on my part to fay, — ' And therefore to us, that lafl: Supper of Chrifl ap- * pears to be a Confummation and Fulfilling of the Jewifii Solemn ' Feafls under, the Law , as Johnh- Baptifm was, of the divers Legal ' Wadiings or Baptilins, impofed until the time of Reformation,. ' when Chrifl: blotted out, and nailed the Hand-Writing of Ordi- ' nances to his Crofs :' Antid. p. 1 13, 1 14. Now when thefeMen cannot prove the wordS^r^wcw/- aScripture- Expreflion, they tell us, "'TIS a word that fignifies to bring an holy Thing (fucb is the Death of Chrifi) to our Minds^ p. 71. It feems they are very forgetful, or unmindful of Chrifl:, and his Death, that they muffc needs be put in Mind thereof a few times in a Year by their outward S^n or Sliadow. They wrong us in faying. We ufe to ex- pefs an Order of Alen^ fet afart for holy /^linifiration^ viz. as Conjurers^: 'fhieves^ Robbers^ Witches^ Devils^ Beafis^ &c. For we do not believe, that any^ true Minifl:crs v^rere th^streated l)y any of us, or our Friends \ iior yet that thele Men are fbfeC apart by Jefus Chrifl:: Let them prove their Call from Him, as being fo fet apart. Yet I fuppole, Babylon's Ader chant s^ and Ferjecnting Hireling-Priefts^ have been by fome expofed under thofe. and fuch Charaders, as properly befong to their Mother, the Old Whore:, being, as l,ijgh^y charg'd, Rev, r8« 28. and Qi. 9. 21. and Cli. 22. 15. compared, with Jfai. 47. p. an4 ^%57-3- ^ . ; ^■■.^,:-A ':.) :- : .Kj a-'i rao'it 3);:i'!;,; "07 ob- Thefe Men wrongly quote my words, Autidnte p. 112. thv^^ viit He (G. W.) tells m ^^»V;, till he comes, is meant, till Chrifi- comes fpiri- tually into owr hearts \ and Chrifl was not then come fo to the Corinthians, and that was the reafon of the Celebration of this Ordinance was continued [0 longy p. 71. Thefe words they have noted with Comma's for mine, thongh they are of their own forming : My words are, viz,, , * Nor had they (i. e. the Corinthians) then fo far attained to the * Coming of the Lord Jefus Chrifl:, as to confirm and make them - ' blamelefs in his day, but then waited for fuch his Coming, i Cor. ic ' 7, 8. For there were divers Diforders among them, and many of ^^tliem Carnal,, and walked as^ Men ; And therefore they were not *then - ( »?« ) ^ then of the purefl of XJliriftians^ though they had good Gifts, yet ^ they.had then great heed to wait for rk C(?wi??g- (or Revelation) * of ChriH, to make them better, to bring them into a blamelefs * ilace; '.'Here are not the words they have added, as mine, viz. And that mas the reafon \>f the Celebration of this Ordinance woi continued fa tong. Thus they have impofed upon me, and then make their own Objeftion, viz. We had thonght^ ChriJ} had been come to every Man alive :j for he enlightens every A'fan that cometh into the World^ P* 7 1 • 1. 27. To which I anfwer: Yet the Power, the SpiritualComing, and Revelation of our Lord Jefus Chriff, is not made known to every Man inlightned, fo as to make him blamelefs^ nor isChrift {o Revealed to any Man, before his Mind be turn'd to the Light and Grace given him by Jefus Chrift, and he wait therein for the Com- ing or Revelation of our Lord Jefus Chrift, who has given every Man Light and Grace, that they may attain to tliat Knowledge and Experience. They tell me, Truly G. the pnrer Men are^ and the more Chrifl be tome into their hearts^, the more worthy they are^^—fiich are the ft'tefi to participate of this Ordinance j ibid. 1. 3p. Anfwer: Truly Friends^ the purer Men are, and the more Chrifl is come, revealed and dwelling in their hearts, the more worthy they are to be Com- municants at his Table in his Kingdom, and to partake of the SuTd- ftance, tlie living Bread and Wine of the Kingdom j and the lefs need have -they of the Outward Sign or Shadow to remember Chrifi by^ for they dwell in him^ and he in them': As hehinifelf teftifieth, He that eateth my Flefli^ and drinketh my Bloody dwelleth in me^ and I in himy John 6. 55. And fuch are not fo forgetful of Chrifl, as you are, who fuppofe, you have need of Outward Signs^ Shadows^ or Images^ (as your 'Terms are) to remember him by, ibid. halt. If you are fuch forgetful dull Difciples, to argue thus Popiply, why do you diflent from the Church of Rome^ where there are great ftore of Images, and outward Reprefenfations, both of thePerfbn, Crofs, and Death of Chrifl:, &c. both for Commemoration and Af- feftation, which no true Spiritual Communicants with him have any need of ^ though you feem to face that way, when you fign with a Crofs Infants Faces ? (By the way ) Your telling of fame Pri* mitive Chrifiians and Martyr s.^ who ivtr took it (meaning the Lord's Supper ) even when going to their lafi home, at Death-, as their Viati- cum, as a Cordial, to comfort and revive their Spirits, and fit them for their lafi^ ConjUch at a Stake or Furnace, ibid. 1. ^6. You highly ex- tol and prefer the outward Sign or Shadow, -as a very high Cordial, and preparatory for fuch a great Conflid, as if it were of no lefs Virtue C «?7 ) rVuftue.^ad Power, than Chriit himfelf^.; which we have not heard fmmt itiabfe Prini^tive. Chr.iflians or Martyrs : You appear Superfli- ^ioUs and Uiitried Peirions.in tliis Caih oi A^anyrdom. For what- evef^ Belief or Obitrvation ^ny.of the Martyrs had, in relation to the outward Sign before their Execution,' to be fure they had a hQtt^v Viatic mn^ and more excellent Cordial^ to comfort, revive and fupport their Spirits, and to fit. them for their lafl Confiid, even the Spiri^x-and Ppwei^ of our i^rdJefusiChrifl:, for vyhom they fuf- fered; , !^isinot outward Signsy, Iinages,,^Skidows, or External Re- .j>r§r^t^tioASj willfnppovt-0r teyiv.e. the- Spirits agaiiilt fuchaConr To theh' ^ccufing W.Smit\ for faying', 'Chrift in 'm doth offer up himfelf a livina^ Sacrifice unto God for fty, &:c. p. 72. 1, do not take '^i:^. herein to deny' Chrill's Offering up himfelf a/ Real Sacrifice fe ysr.oit,the Ci'ofs, without , us, -nor to mean Literally. by Living . Sacrifice ^^Ixijt. that,. in .a,Spiritual Senfe the Fellowfliip and Fruit of ^Chrill's Sufferiag mull be known and experienced in us. As where a Soul is humbled under the Burthen of Sin, and Senfe of the Judg- ment, Condemnation and Wrath of the Law, (and alfo ready to cry out with David -and Chrift^ My God^ my Godj.ivhy hafithoH for- /akenme! Plalm 2.:^. i. Matt. 25. 48.) .That =Soni mult be rel-iev'd \)bfy ar^ inward Sen/e of the Grace and Mercy, of God i\\ Chri.ft, and tffect^nd Fruit of Chrifl's Suffering, Sacrifice, and Blood of Sprink- ling, .and the Voice- and Speech thereof in the Confcience, fpeaking Mercy, Forgivenefs and Deliverance to the truly humble and peni- tent v which- are better things than what the Blood of Abel fpake. slfJmA'Chriil.may ^e.f^id,, in, a Spiritual and .Myfterious Senfe, to be ^•aiiiitmg Sacrifice .in us^ when; by his Spirit helbears with us, and ^ifmpathr^es with us^, and hMps our Infirmities, and raifes up our Spuis above the Wrath and Conde;i] nation of the Law ^ as Pad faid, I'tkrpHgh the Law am dead unto. the Lavo^ that I might live unto God: I 'am crucified with Chrifiy nevertheiefiriive, yet not I^'hitt Chrifl Hveth 'Jrilmc't an,d tfpe Life vphkhlnQW limiffxthe Befh^ / li've by. -the Faith of the 'Mp qfG:qd^jX()ho'l6fi^d^pie.,jartAgflV GaJ;2,f9,20. • bf.-Iaiilhe 'next ;placfvi nnift take aoxie^ «if gf.fcandalous .Romance -xthefg Men have .fr^rii'd. in the QuakejlS;Name| viz. We:tMt drepire "Q(ia}i£rs fvphich the, Corinthians Trer.f,?.'or, it feems^net a Mdn of them) have Chrift and ha J)eath within, pis '^.v^hat need. we troifl^le ofir Memories .abofit Calvary e^^Jerufalem ? The Lujlful^ Atheifiical^Schifmatical^ and ^l,m^eriQoxmt^\^mim/9^jtaye'lfi^^>fito r^rnmhcr and fliew-forth his Death :^Jf^-»f.^<)hp,^is,m(}^^^^^^^^ Ko\ih^''if,}t^}^.flfafey- p. 7a..'',f/I;ai'Qult COJI- •Tiod.) T ' fefs, ( ij8 ) fefs, I never knew any Quahr either write or fpeak in this manner: If thefe Men can produce me any Oputker^s Book, which hath this Storf in it, they'll do me a kindnefs to inform me of it ^ till then, I mull return it upon their own heads, as a falfe Fiftion, and fcan- dalous Romance of their own Invention, to defame us. And their annexing to it G. Whitehead's faying, The Corinthians were to wait for the Coming of Chrifi to make them better^ is no proof of the faid Fidioii, but agreeabk to the Apollle's words, i Cor. i. 7»8. Thefe Men omjultly defame the Quakers^ deriding them, as come to the Unblameahle States and therefore they remember it (i. e. the Blood of Chrifi) no more^ urdefs it be in Scorn^ to thank him for nothings P'72.» Which is a foul and grofs Slander. We have more venerable Ellceni and Value for Chrill, and his Sufferings, Death and Blood, (even for the intire Offering and Sacrifice of Chrifi) than they who plead for Sin's continuance, and living in Iniquity all their daysi^ and thereby make the Blood of Chrifi of none effed, as to themfelves, and make no Confcience of belying and defaming others, as thefe Men have done by us. I pafs by much of their empty, fhallow, de- riding Stuffy Reflexions and Perverfions, as neither affeding me, nor deferving my ferious Notice. However, take this Inflance of their Levity by the way : For their not imitating Chrifi, with re- fpedt to the Pallbever, in what they call the Lord's Supper, they make this fuch a mean Circumllance, that they compare it to a Habit, Fojiurey &c. and then go on thus, viL^Bnt then, good G. yon mnfl forbear to adminifier another Ordinance, which is your Preachments in Breeches, and Doublets, and Cravats, p. 72. Behold their Levity and Impertinency ! What a flight Comparifon they make for the principal part of the Supper of the Lord., which was the Paflbver -, and for their not imitating it, either in Matter, Time, Habit, Po- flure, or Perfons. PafFing by more of their Levity : 'Tis true, the Anti-type, or t;he Subflance, that confummates and fulfils the Type, always continueth after the Type is vanilh'd : Ihe Tajfover is abo- lijhed; bnt Chrifi our Tajfaver continues for ever, p. 73. 1.6. And fo does Chrill, as our Living Bread, and Heavenly Vine, with the Fruit thereof -, the Wine of the Kingdom, typified by the outward Bread or Cup. And true alfb, that the Legal Triefihood was a Type of the Spiritual under the Gofpel ', the former is done away, the latter will fiand, ibid. We deny you to be of the Spiritual Prieflhood under the Gofpel, who are for Tithes and Offerings, Oblations, Obven- tions, Eafler-reckonings, &c. For the Tyt-hing-Prieflhood was Le- ^al, not Evangelical. They again belye the Qnakers, in charging them ( i?9 ) "them with QHahy-Ra^e againfi the SpiritM Priefthoo^, ibid. 1. 9. 'Men's WeakaeiTes are no good Reafon for fheir continuing in the j6iitward Signs or Shadows, as theie Men fuppofe, ibU, 'Tis bet- ter Reafon, they (hould come out of both, into Strength, Life and Subftance in Chrifl: Jefus ^ unto which they are diredly called by the Gofpel-Miniftration. My not Condemning them, who are Cou- fcientioufly tender in the Pradice of that which they believe to be their Duty, either in Breaking of Bread, or Water-Baptifm : I do not thereby grant thera to be ftanding (j off el-Ordinances^ but rather that the Obfervers may be miftaken therein j tho' otherwife Con- fcientious, lefs Superllitious, and of more Inn<:)cent Lives and Gan<- verfations, than many formal Obfervers tliereof. The Men pro- ceed thus, viz. He (G.W.) confeffes^ (Antid. p. 115.) 'The Abufe ' of the Subllance or My.ftery doth incur Damnation, grievous ' Difeafes, if you reft and ftick in the Shadow, and negled: the * Subftance. Here ((ay they) we are very good Friends again^ and fo rve jhallpan volth him: For it's -very trne^ to flick in the Shadoxo^ and neg- le^ the Afyftery^ doth incur Damnation :■_ Eat does not this allow us to nfe the Shadow^ or we coidd not fiick i'n it ^ no George, / ho^e we pall not fticJi in it^ though we ufe it as a Means to obtain the My fiery ^ p. 73. Refly : Bat while ydii ftick In the Shadow, and make that the Means both to bring an holy thing to your Minds, and the Shadow to re- member Chrifl by, and alfo a Means to obtain theMyftery ^ this is an Indication both of your Forgetfulnefs, and Negled of Chriff the Subftance, the greatefl part of your time ^ as alfo, of your Su- perflition,. and falling fhort of the Subftance, whilft you make the Shadow your Means to obtain it. This your outward Sign there^ fore, is a Sign that you have; not obtained the Subftance orMyftery^ and that you do not Obiidy the fame, fo long as you are fticking in the Shadow, that you may bbtain the Myftery. The Ground is. fo barren you ftick in, that you corttinue fo Unfruitful, and void of the Fruits of Life and Subftance, not obtained by the Means of your Shadows and outward Sighs, which are no more the very Image of the heavenly things themfelves, than the Legal Shadows werc^Heb.\o.i.,-^,\ V,; •, ^,.,',,; After all their 'fhenxilhip, as' befo1-e pretended, with G.Wloiteheady with a Seeming great Sigh, they thus exclaim againll him: Ah George ! thou wafi not in this good Mind when thou wrotefl that accurfcd Book^ which thou calledfi Light and Life, where thou vilified.'* fi the My - fiery y the Blood of Chrifiy laughed' fi and jeered'fi at it as an ufelcfs and unprofitable things See p. 54. The fiiedding of the Blood of Chrtfi^ let out T 2 by ( I4p0 l)y a Spear^ was ,thi j^El-of.rpifJied-j^^^.andjhe^ an htfi^iime'fit^ a^ .CrMelty, which to lay tke Aferifwioti^ (^^i^fi y/fSire/s-ff'd7t/;S*i^^ upon, li falfe DoElrim^ :p. 73. ■ AhcI tliereupp;!' fivp, linps alter^'^'jcijy out of ftch (i' Gorgon's joead-y fach mflzifir-qm. mfiJpJcfmJe-Sy^f^f:,', W.{i^ .will tliefe Men merit by flich'fcandalquskajlery'? Ani no\y,'t<) invert the words oppos'd by them, they' muft; rim thus,, viz. 77?^ Pieddlng of the Blood ofCloriJ} Hpon the Crofs^ that mas kt out by flpe Spear^ was not th^ Atio.fawic'ke^ M(in^ par. the, Sf ear 'a7iJnfirii,ni^ntM-Pvnel4^^ awares run theni^lyesmtoV' which I 'pofitivcjy deny, as.,repug- nant to the Merit", of Chrifl's own \di of Obedience, and' voluntary Refignation to the Wil) of -G'od, and Death, of the Crofs, Wherein he gave himfelf a Raafom'for all^ to place tliis.y'[/m>(?m?^ (or dif? ferving) Ad' of Chriit for^ Man^s Kcdemption,' iipo^n tlVq-Soicl^ers Ac^ of 'Jhedding his Blood-ut>pr^ tpe' Cfpfs, 'rtet' was let^J^yVfy vixiu^ of 'the ^petir heing thrnji' ihto/lii's fid'e'^ (wliich were my til en Opponent's words, objeded a'gainffc by 'me) Ifay, this was to deny the Aferlt or Worth' of Chriffs Obedience, and to torn it upon the Ad and cruel Inflrumentof a-vviclied: Man 1 uOne afci^n Chriil hbd'Hnilli'd' the 'Oifffring', arid given 'up.the (^kQ^ •' S^ich a fe^rVij- Hoh,^' and Clwagihgtlie Merit of'Chrifl's:OT3.ferienby7i%y.Bti:;rs ralie.p6CTrme, ana contrary to. Scripture, Thil. 2: 7, S, 9. And alio Ji[ls'i, 13. And further,,' the partiality and Injullice of thefe Re^ viling.Advcrfafies, in tliis care, apjpears in tlieir leaving^ out the^ Aided upon him\yr3^i li s^CdAQyB'y wic^^ to death. Light and Life quoted^/ p. 6'4. Where 'tis evident, I highly valu'd Chrill's Obedience and Sacrifice, and .Iqfien, uo part thereof by dir flinguifhing lus Rehgnation,, in,'thti^. ^jpnVig- up himfelf, from, the; Ad of wicked Men ^ as 'tis pfainry diltinguifli'd" Mis 2. i^, Hj^^, being delivered by the- determinate C«tinJel__^and^Ffire'JkmwUdge '.of Go^^'^ye ha^ve taken^ and by ivicked! hands ' have, crucifed arid flain ,• See how plain the Diftindibri is, between CHrifilf^s feeing deUveVedv'Qr given . up according to the Counfel of God to fuffer^ and the A& of thofe murderous wicked hands. Thefe our reviliiig,,Adverfaries, there-, fore horridly abufe and wrong. mCj in faying, 7 vilified the- Myjfery^ (HO the Shod of Cbrifl, laughed and ^Jeered at. it^ as a^n nfdef^ md mro- w4;(d Bloody p. 73j 74.. .For I always* ell^eenfd V.amrt ofthe mo£' precious Sacriffce of Chfifl, tH'ough f c6ukl hot fubmit t6 fuch Do- drine as placed the Meritorious Caufe of Salvatioii upon thcmeeru45t of a wicked Man's jhcddmg^ or letting out his Blood, by a Spear thrull into his fide, after he was put to Death. 1 further tefti fie againfl -another falfe Qiiotation, thefe 'Ad\^evfarids"lrave \manifefi:ly forged for mine, with Comma's at thecnds6f:;heiineSy'tp niake' the Reader believe, that the .words are rklly ijiine.' .' Afte'r thefe* words,.'y/^. [Whereas fo much mention is made of the Bldod^pieddwg; and fo much Efficacy and Virtue feems to be derived from it] their Forgery follows next: ' Alas, poor deluded ChriHians ! How have' * you been cheated by the Evangeliils and ApoflleS,- and a Compan^,- * of Hireling- PrieflsT ever, fince the Apollles days, to. caufe yoit l0i ^ reft and rely fo confidently upon a Sun-beam, or Shadow, to catch *" at an Ai5parition, or a Phantafm, a meer Semblance and Appear- ' arice, p. 74. Thefe are none of my words, but a grofs Forgery put upon me. My queftioniug. Where is the Blood,/, f?. that was: fhed? Is it in being, or no? Or did it fink into tl^e Ground, and corrupt ? This 'was not "to undervalue tlrei Blood oif &in^ that wkV fhed, 'or dny. part of his blefled 'Ofrerihg/or^Ranfolii j but .It \\'a's^ upon a Baf^ljf^s faymg, T^at, BLoocl^^nUimoy_thj-, Gromdy hip^t'iii^l Life, ^.66'.'^ - vv>.^ u... *v v<\ .^..■^ .-,A^..... .. ' :...,• ,,;-. ^ .. ,1 . _ They telT' us of greater Abominations than thefe : One IrJftanc'e i'^', viz. Is it not^ fays he (G. W.). a Spiritnal Supernatural VirtHe^'Tujuf' and Efficacy^ th^t cleanfeth^'favethmdjkf'ifieth? T^,-jj^.:IfwetV£r'Ph}^, conciled by the VeathofChrifi (which includes his whole Sacrifice anif^ Ranfom) we jhallhe faVed.by his Life : And_ if.Ve are Jaftified freelyl by his Grace, is- it'not then'"a Spiritual, Supernatural Virtue, Pbwei-' and Efficacy, which adtually cleanfeth,. faveth, and juftifiech. frpm'- Sin ? This is not to make either the Death or Blood of Chrift of none E flea, but the contrary^ Where is then **-jhe. great Abyxni-' nation ?; , ' \ - ■ ■; /■ : ;'' ■''[ ; -'^z '' \ ' :-«^ -^ir. Another Inftance to prove hs '^guilty oi great Abomlndtiorn^^'^t^ my faying'. That Blood that faves, is in beings arid incorruptible : For We are not redeem'' d with corruptible things, p. 74. ibid. *Tis plain, that in iP^M.i 8,1 p.the precious Blood ofChrifi there mentioned, is oppos'd to Corruptible Things, and is put for the, .whole Sacrifice of Chrift, as of a Lamb withpm'Blemifh, and wit hont Spot .• ';As divers times in Scrip-; ture" that is afcfihed to the Bhod, which, pertains to the Whole Sa-^ '" '-■'•- '■ - ' . -^ .... crificei' ( 14^ ) criHce of Chrift, the wrhole Ranfom or Price, whereby v,'e are bought ^ and alfo to the Work of his Spirit, Grace and Power, nris very fad thefe Men fhould charge as with greater Abominations ia thefe Matters. I never defign'd in the leafl to Invalidate any part of the Sacrifice or Blood of Chrift, offer'd upon the Crofs without us; yet ftill I muH place the real Work and A£t of Sandli- fication, and Cleanfing from Sin, upon die Grace and Spirit of Chrift within us. And if they'll deem this an Abomination^ they mufl; be Accountable unto Chrift for fuch their Abomination, when they (hall appear before his Tribunal. fn Death for Mankind, took effect from the beginning, ever fince, Man fell ; and the blefied Effeds and Fruit thereof, for Man's Re- demption, fhall continue to the End of the World. And the Emi- nent Love and Refped God had from the beginning, and ever will have to his own promifed Seed, Chrift Jefus, and to all that he did and fuffered for the Redemption and Salvation of the whole Adam^ (or all Mankind) the Excellent Flrme^ Merits^ or Defervwgs of Chrift, in all his Obedience, Works and Sufferings for Mankind, did reach tp the beginning of the World, and Ihall to the end thereof. For He, who was as a Lamh jl.tin from the Fonndation of the Worlds and by the Grace of God tafled Death for every Man^ ever liveth to make Intercefijon for Man, according to the Will of God : And alfo to effed and compleat that Work of Redemption and Salvation, that he hath obtain'd for us •, that he may be our King, Prieft and Pro- phet, Our Minifter, our Leader and Commander •, for which Ends he was promifed and given, 7/^;. 55.4.I Ch. p.d, 7. fleh.S. r,2* R^v. 17. 14- Ch. 19. i5. •V^sfor my Confeffmg unto the Myftery of the Blood of Chrift, tnc Blood of the Everlafting Covenant, which both fprinkles the Confcience, and cleanfeth us from all Sin, if we walk inthe,Lig(it, I John I. And that this is the Life, and agrees in one wicH the' Spirit; for it is the Spirit that fandines, whereby the Virtue of the Blood of Chrift is known in the fame Work. I never intended hereby, or by any Allegorical or Metaphorical Expreflions of the Life or Blood of Chrift, to throw the outward Blood of Chrifi out of doers, as if it were but the Bbod of an Oxj or Sheep, let out at the Sham' blesj as they falfly fay, and molt grofly and ijijiirioufly mifreprefent me, and pervert my words, p. 74. If any of us have told them of an C M? ) an imvard Blood of Chnfi, as they fay, 'twas Myflically and Ailego- rically fpoken ; and I hope, in that fenfs, it might be Co told them, without any real Offence, as well as Divine and Spiritual Things be Metaphorically iiJoken of, under divers Figures and Em- blems i Why may not the Spirit of God be as well called Bloody as IVater^ or Wine, or Mdk, or Honey ? ^c. And in W, TindaVs Tranllation of the Bible, i "John 5. 'tis faid, The Spirit, the Water, and the Blood, and thefe three are One. But thefe Men fay, An. inward Blood of Chrifi, a Blood never heard of before^ neither in Scrip- twre, nor my of the Writings of Chrifiians, ftnce the Upofiles times, till Satan in thefe lafl Ages of the World, opened a Vein in Fox'f Croxon, and fo farfujlied m with Plenty of it, p. 74. 1. 12. ab ult. However, I hope they will not deny W. Tindal, who was both a Learned and IndullHous Man, and a Martyr, to be a Chriftiaa ; befides other Chriftian Writers, who haVe Written Myflically both of the Sufferings and Blood of Chrift, as well as Literally. Surely thefe Men would be but in a dead and fenfelefs Condition, if they had no Blood in their Bodies ; and if they know no Life n the Afeek mitfi inherit the Earthy &:c. p. 79; Thti^ they fcofF and deride, when they can neither determine nor confute the Matter they feoff at. And when thefe Men have repeated thefe true words. The MoJi'Hlgh pn/ls down andfets up whom he pleafes ; they add, It were endlefs to trace thefe Men in all their tollies of this hnd^ who fo extreatnly doted npon uttering Prophecies^ that they could not write a Pamphlet with- .oHt giving a Cafi of their Skill herein^ p. 79. Thus they proceed in their fcoffing and reviling Humour, and uttering Falfhoods againll us, inftead of giving Ingenuous or Moderate Anfvver. And the}"^ had no Reafon thfis to deride upon thefe words, The Mof-Htgl' fulls down and fets up whom he pleafes \ being diredly according to the words of the Prophet Daniel^ who (fpeaking of the God of Heaven) l^ich, He changeth the Times and the Seafons % he removeth Kings^ and fettcth up Kings. He giveth VVtfdom unto the Wife .^ &c. Dan. 2.21. This is not to be fcofted at, as one of the. Quakers Follies. Thefe Scorners tell us of one Richard Crane^ that foon after hi^ Majefiy'^s Refioration^ wrote apiece^ filled^ AfriEi Account of Babylon'.f Merchants J &c. where they fay, he welcomes the Loyal Clergy^ who had fnjfe?''d fo long and fo much for their King. Out of which they have given. us a large Recitation, if we may credit them ^ for I have not thefaid piece of R. C's. However it feems to have a general Stroke againlt Babylon^ s Merchants^ Men of Prey, Hireling- Priefis, Ravening Wolves J and the Wicked in this Nation^ both Pricfis and People, fuch were the bitter Perfecuting Priejis, &:c. Which the faid R, C. did thus Cha- raderize, and figaified their Judgment and Downfal, as the Mer- chants of Babylon, according to Rev. 18. 9, 10, 11, 23, 24. In the Citation, as thefe Men Iiave given it, I find no m.ention made either of the Loyal Clergy, or of the Aiinifters of the Church of England^ riorin the Half-fheet Pamphlet, falfly filled, The Onahrs Prophecy of the dreadful and utter DeftruBion of all the Minifiers of the Church of England ; which contains the greatefl part of what thefe Men have cited of the faid StriH Account of Babylon*j Mrrchants. Obferve hence, how thefe Men have made the Application : They'll have it,' A welcome to the Ldyal Clergy : The Libeller will have Jit, A Pro- phecy againfi all the Mnifters of the Church of England : ( Behold, what cunning tSiviiiers thefe Men are!) xvhen 'tis dire6:ly againft Baby- lon's Mer chant Sy Ravening Wolves, Aim of Prey, Hireling- Priefis, fuch as were the bitter Perfecuting Stock of Hirelings. How thefe Men caa apply this to the Loyal Clergy, as they call them, and to all the Mi- nifiers of the Church of England, is to be queftioned : And what Reafon can they have for fuch Application, unlefs they be Con« U 2 fcious ( «4S ) Ttious to thcmfelves, that they themfelves, and the rell of lIk Priefty, .'•e both B,ibylons Aierchams^ Ravemng Wolves^ Aim of Trey ^ Hireling C'jvetoHS Priefis^ and bitter Perfecutors. Though I charitably hope, they are not all To bad j Tome are Men of better Temper, than to perfecute their Confcientious Peaceable Neighbours, by Imprifon- ment, Seizures, or Spoil of Goods, becaufe they cannot for Con- icience fake put into their Mouths, or pay thcni Tithes : As even, for fmall Tithe, perhaps for the value of a Tithe- Pig or Goofe, &c. f)nie have been fevereiy profeciited unto Impwfonment, and Spoil of Goods, by ibnie of the Priefis. And of this kind of Perfecutioa and Oppreflion, we could produce a large Catalogue, and a fad Ac- count of their Perfecucion, Opprefiion and Cruelties, tending to the Ruine of many Families : And thefe Priefis^ that ar"e guilty thereof, may juftly apply Prophecies of their Dovvnfal to themfelves^ and they will have no caufc to think, as thefe Men do, that Divine Pro- videncs h^u fj ordered M-itters^ as to encourage them to hifs any of the Quakers off the Stage X^^ they word it) for j)rophecying of their DownfaL And I would not have them make too light of iiicli things. Thefe Men faying, We very well know what little reafon there is to exfeB Pro- fhecies in thefe latter days^ (p. 80. 1. 10. ab ult.) is their Miftake, and. Contradidfory to the Prophecy of Joel, Ch. 2.28. And it Jhall come to pafs afterward, that I will pour out of my Spirit upon all Flejb, and your Sons and your Daughters Jhall prophefr ; fee Ads 2.17. There are two forts of Prophecies, Legal and Evangelical : The firfl of Judgments,, Calamities and Deflrudions, both againft Rebellious and Idolatrous Perfons, People and Nations ; the fecond for Inftruftion, Edification and Comfort. Concerning fuch Legal Prophecies, I do humbly confefs, all Men.. had need to be very Cautious and Well-aQhred, that they have ex- prefs Viiion, certain Revelation, and a Divine Call and CommifTion from God, to warrant the Publication of fuch Prophecies ; and not CO follow their own Spirit, nor the flrength of Imagination ; neither humane Conjedure's, nor their fuppofed rational Probabilities, to divulge inch fevere Prophecies, which may be of very dangerous Tendency, both to the Perfons concerned, and to many others j . as it hath been to forward unflable Spirits : Which we allow not of. And for Evangelical Prophecying to Dodrine, Edification and . Comfort in the Church of Chrift, none are meet to be concern'd. therein, but fuch as are truly Converted, Sandified, and have the. Gift of Prophecy, and truly ferve God in the Gofpel of his dear 5on ChriH Jefus, And fuch are more cxercis'd in the Gofpel- Spirit,. than ( H9 ) than in Legal Severities ; and therein concern'd in an earnefl Travel of Soul, latercefTion and Supplication in the Spirit of our Lord Jefus Chrifl, our blefled Mediator and Advocate, for Men's Repentance, Converfion and Salvation, and not for their Deflrudion. Such are pioufly Careful to watch againll falfe Imaginations, and Delufions of Satan, who is and hath been very bulie to draw the Minds of Ex-^.. alted Conceited Perfons into vain Imaginations, and falfe Simili- tudes, and Deceiveablenefs of Unrighteoufnefs ^ that he might noc only thereby beget a Sulpicion againfl the true Prophets, but alfo abufe and unfettle the Minds of Men with vain Hopes, or amazing Panick Fears, by his falfe Pretences and Delufions. On the other hand, the fame Adverfary, the Devil, is very bufie with his Agents and Advocates to make IVlen defpife true Prophecy, divine Vifiort and Revelation in thefe days, and to count it all EmhHftafikk Mad- mfs and Folfy/^^iS thefe Men fay againlt the Qiiakers, That alt of them are touched with Madnefsy quoting Defence of the Snake in the^ Grafs^ Part I. Which if they were not under fuch Delufions, as- to believe Lyes, they would be afliam'd to quote fuch an one's Au- thority, or to give fo much Credit to his Defence,- who makes no- Confcience of Reproaching and unjullly Defaming an honell and- innocent People, as is largely prov'd againft him : Their giving '^o much Credit to fuch, will not be for their Credit. And if thefe Men^ believe i\\q Qiiakers ai"e ailtouch'd with Madnefs, have they fhewn themfelves very Wife Men, trow ye, in bellowing fo much Labour and Pains upon Mad Folks, as they have done in this their greac Book, which I have thus far anfwered, and in their other Books, anfwered by us ? Befides, are Mad People to be made the fubjed of- Scora and Derifion, as they have endeavoured to make us ? Pity and Companion would more become their Profeflion towards us, if they did really deem us Delirious, or under Difcompofure. Thele words they quote "againft us, Tljere Jljall be no King rulings hut Je/ki, &c. p. 82. if any among us have fo writ, without Ex- plication, I take them to mean no otherwife, than Only Jefus Chrilt, who is King of Kings, mull be King and Governour in his King- dom, over the Confciences of his true Members, and faithful Sub- jeds. And, this is not at all to Infpire People with any difguft of the Civil Government^ neither does it fet «p Qiiakers in Authority over the refi ; as thefe Men falily fuggell. For we are no ways Ambitious of fuch Grandure, or of being in Worldy Autliority : But to demean our - felves Peaceably and Innocently, with true Refped to the Civil Go- Yernment,i]nder whichDivine Providence hath placed us, And- feeing, thefe ( i$o ) fciiefe Men pretend, That there are none of them Vriefts or People of the Church of England, who do not own the Scripture-Prophecies concerning the Kingdom of Chrifi^ or the Government of the Lamb ^ but that they affisrt the fame in a great Meafitre fulflled^ p. 82. This Conceflion they give upon my telling them, 'That what Prophecies are for *• Chrill's Kingdom, or the Government of the Lamb, we mud own, ' and that he ihall rule the Nations, andhefliall rule in the midft ^ of his Enemies, and that the Kingdoms of this World fhall be- *" come the Kingdoms of God, and of his Ghrifl: And thefe and fuch like, the holy Scriptures do expreQy warrant and teflifie^ Truth and Innocency^ p. 29. All this they feem very fairly to grant, and as if all the Priefis 0/ England do ajfert the fame. But how do they really believe or own Chrifl's Kingdom, and the Government of the Lamb, whilft they oppofe his Light in Men.^ judging it Blafphemy to lay. The Light ^ that enlightens every Man^ xoas before Marl's Confci- ence was^ or before Cjnfcience was named ? And their calling Chrijt ivitkny a Counterfeit Phantafm'^ and their oppofing Immediate Reve- lation, and difcerning between Saints and Devils, and Sinlefs Per- fection: How can they truly own Chrift to be their King, if they neither hear his Voice, nor are fubjeft to his Power or Govern- ment, nor are in any fuch Nearnefs to him, as to be under his Im- mediate, Divine Teaching and Revelation ? Thefe Men have no juft Caufe to upbraid us about the Govern- • ments : ' We having, ever fince we were a People, with due Reve- ' rence and Submiflion owned Magiflracy to, be an Ordinance of * God, as appointed by him for the Punilhment of Evil-doers, and *" the Praife of them that do well. To thefe Men's Queflion, Why might not Jefns be fai'd to Beign^ when K. Ch. II. came to the Crown^ who profefs^d his Retigion, Rejior^d his Church to her prifiine Glory^ and ownd himfelf a Member thereof^ p. 83. 1. I. How like flattering Temporizers do thefe Men talk! How far Jefus might be faid then to Reign, I kave to the Con- fid era tion and judgment of all fober People in this Nation, who beheld, or can remember, the great Extravagancies, the a^omma,- bk Excefs, Drunkennefs, Rioting, Swearing and Curting, which then were committed, and oj:>enly appeared among many of the Priells Hearers, and Members of their Church. And I deny, that fuch are Members of the true Church. Howbeit when tliat Flood of Wickedncfs grew lb high, and the Cry thereof very lowd, K. Ch, II. did foon ifiiie out a Proclamation^ to put a Itop thereto ^ v/hich was fome check to that open Profaneiicfs and Debauchery. But ( '5« ) But how do thefe Men prove, that the faid King Refiar^d Chnfi's'- Church to ^^er frifiine Glory ? Wiiat was that Glory, and wherein did • icconfift? And where was Chrilt's Church, and what Condition was fhe in before this Reftoration ? What Mortal Man, King or other, can do that great Work? How fuperftitioufly and flatter- ingly do thefe Men write ! Have they not here fet up a Worldly Prince in Chrift's Throne and Place, who is the Builder and Re- ilorer of his own Hoiife, Church and Family ? But that Church, that is built and fupported by Man or Men, whether Worldly Princes or others, is it not liable to fall, when they fall, or are re- mov'd ? Beiides thefe Men's temporizing Inflnuations ufed againfl us, they.inlinuate many Falfhoods, to render us obnoxious to the Government. As, i. that E. Burroughs faid, There ought to be no other Government in the World^ hat that of Jefas. Note, 1 do not be- lieve, he faid thefe words. 2. Nor that he would withdraw our due Obe- dience from thofe Rulers^ in whofe Dominions we are born and live^ under firetence^ that we are Suhje^s to Chrift : 'Though as his Church and ' People we have given our Power, in refpect to Faith, Religion ' and Worlhip to Chrift, to be fupported and ftand by him, and * not to the Wills of MortaFMen, or Earthly Powers \ Chrill be- ing the Author of our Faith, and Eternal Salvation. 3. I do not underftand, that the People of God, in Matters of Confcience, Faith and Religion, giving their Power only to God, can be either Sedi- tions^ or direlt Treafon^ againffc the Government of any Kingdom, . as thefe Men very bitterly infinuate, p. 83. They need not tell us the Scriptures, i Pet. 2. 13, 14. and Rora. 13. requiring S^bmijfion to every Ordinance of Man for the Lord's fake \ and every Soul to be fnbje^t to the higher Powers^ not only ftfr Wrath^ bat for Confcience fake ^ and alfb, to Fear Cod^ and Honour the King : Whereby they may fee, the Fear of God is preferred. But if they'll conftrue Subjedion to the Higher Powers, to be in Matters of Faith, Religion and Confcience^ then they mufl be of what Religion the Higher Po wets, Kings and Rulers, will have them \ and as they change in Religion, fo thefe Men mult change alfb : Which I do not believe was the Apoftle^s Intent and Meaning ^ but that they muft be fubjed in Civil and Tem- poral Concerns, relating to Juflice and Morality in Convcrfatioa one towards another, and not in Faith and Worfhip-, the Magl- itrate being appointed for a Terror to Evil-doers, and the Praife of them that do well.: The Apoltle does not fay. Let every Soul be ot that Religion the Higher Powers or Magiftrates are of ^ for if h? had fo faid or meant, neither, he nor any other Apoftles or Chri- ftian.^ ( mo ftiajis fhonld ever have needed to have fuffer'd Martyrdom, 5- Thefe Men's Infiiuiation is alfo falfe and invidious, in faying, That they (i.e. the Quakers) rebel not only a^ahifi the Law of the Landy hat a^ahifl the Law of jefm-y whom they fretend to he their Ki?ig. 4- And as falfe, bitter and fcornfui, is their faying, Bnt King and ' Parliament can make no Collars for the Necks of ^Makers. 5. 'Tis alfo falfe and fcornfui, that now they can Creep and Cringe to Parliaments^ as well as any other. Qiiery : When did thefe Men ev^r fee us fo Creeping and Cringing to Parliaments? However we fcek not -to tlie Parliaments to make or eftablifh a Religion for us, nor for any Law for Tithes, or fat Benefices, nor to incenfe them to Perfe- , cution againft others, nor for any Laws for that end, as fome Priefls have done. But commonly when we have appeared, and applied, to the Parliaments or Government, it hath been againit Perfecution, «nd to difcover the fame ^ and for the Relief of many Innocent i^erfons and Families, whom Priefls have caufed deeply to fuffer by Imprifonment, and exceflive Diftreflcs upon their Goods and Chat- tels. 6. I take it to be a Faifhood and Forgery,that E.BurroHghs tells us. They are the right Heirs to it^ (i.e. an outward Throne) and that ^tis their right of Inheritance^ they are Kings de jure, tho^ not de fade. Thefe Lines they have Comma'd, that the Reader may believe they arc £. Biirroughsh his words, as if he would make the Quakers Worldly Kings, and Heirs of outward Thrones and Crowns^ But let them produce thefe words out of E. B\ viz. That they are the right Heirs to an outward Throne^ and Kings de jure, tho"* not dc fadoj for till then, I am perfwaded, thefe are arrant Forgeries. 7- Thefe Men again repeat their falfe Qiiotation againft us, out - of their Brief Difcovery^ P- ^S- viz. The Magiftrate that is fent of Gody &c. He is the Profhet whom Mofcsfpoie of., Deut. 18. 58. Far this they quote Truth defending the Quaker s^ p. 9, 10. Which falfe ■Qiiotation they included m their Charge of Blafphemy againft the Quakersy which (to vent their Envy) they gave to the Parliament in 1699. And I having told them {m Truth and Innocency^ p. 29.) that we are very wrongfully quoted in this place by them j for our words are, ' The Magiftrate that is fent of God, and is his Mini- ' fter, &c. He hears the Prophet, whom Mofes faid, the People jljould * hear in all things^ Deut. 18. 18. A litious Books delivered to the Parliament. But how patieml;^ they ' ttffutd fub/nh to fujfer under PeirfeQHtion t\\cm^^h^%y k to bequeftion'd, feeing that rather than lofe their Fat Benefice? and Tithes, ma* ny of them could Temporize, Creep and Cringe, and. Conform, alfo contrary to their former Pretences for Reformation, from Popery and Prelacy, and to their Solemn League and Covenant. *■ One while they conld Cry up their Directory, and Cry down * the Common- Prayer- Book, as, tending to make Miaiijers too Su- ^ pine and Carelefs of exercifing their Gik% in Prayer, &c. , Ano- * ther while Conform to the Liturgy,' and Cry up that, inffead of * their Diredory. Thus many of them have done. 1 knew one eHeem'd an Eminent Presbyterian Miniller, who (after he con- form'd to the Liturgy, being taxed for his Violating his former Pretenfions) excufed himfelf, that he had a 5i/?jop in hts Belly^ even when' a Presbyterian Mihifter. And many others of the Prieft? could not clear themfelves froi^ fuch pifTu'nulation and Tempo- rizing. ■ ■'_ - ' "'^'r^;, -;•-■'/;; We have again thofe blafphemous ExprelTions cafb upon us, againft Chrift within, viz. The Pha/itafm of a Chrifi within the Qua- %ers\ p. 85. 1. ult. And then they go on in their Infolent and Prefumptuous Mocking, viz. By Defending and Vpholding onr earthly Kings^ we do : Hereby we keep the Quakers Jefpu out of the Throne^ p. 85, 87. What Irreverent and Indecent Treatment is this ! And how grofly falfe! for they cannot keep the Qiiakers jefus, the true Chrift, out of his Throne. For he is riding on Profperoufly, he is on his Way, and who will not fubmit to his Truth, and Meekrtefs, and Righteoufnefs, but continue his Enemies, againft him and his Light, his right Hand' will teach him terrible things againft them,and his Arrows fliallitick faft in the Heart of die Kmg's jEnemies^ feePy^/.45. 4, 5. .<:'.'.':! Again, thefe Men Infultingly tell us, viz. Bnt Whiteheads ^e/ Plea is his lafi^ P- 3 1 • 1. 1 9. he teils m^ thefe Ojfences were pardoned by divers A^s of Jndempmty. Pray, fays George, let this be obferved. At lafi Geofge, thou art fain to plead thy Pardon ; did ever Alan fiic to SanEinaryj that was not C^nfcions of his Guilt ? (p. 88. 1. 12. abujt.) Anfwer (i.) 'Tis nOttrue, that I am fain to plead my Pardon, as a guilty Perfon. (2.) Some Innocent Men have had Pardons, for their Defence, againft Occafions unjuftly fought againft them by, Ill-minded Men. (3.) As King Charles II. himfelf once told T.Jjlioore and me, before his Council, in 1572. 'That ibraeMen J' did accept of Pardons, that were as Innocent as new born Chil- ' drenj < «55 ) * dren ; and lie would grant his Pardon to our Friends then in Pri- * fbn, many of them being Condemned by colour of Law unto a * Pramumre^ and others for not going to Parifh-Clmrches. (4) Thefe Men have wrong'd me in their Quotation again : 1 did not tell thern, thefe Offerees (thcy mention) were fardon*d^ ' but concerning fuch as ' were fo-rmerly rather for a Commonwealth-Government, than an ' Oppreffive, Perfecuting Monarchy. I faid, And what then ? Did ' they fin againll God therein ? No. Did they offend againft Man, ' or any Humane Laws thereby? They are pai-don'd by divers Ads ' of Indempnity, Truth and Innocency^ p- 3 1 • Neither did I conclude ' tliereby, that fuch were guilty in tlie fight of God, for being- for- ' merly of that Opioion. But to fhev;- fuch Incendiaries as thefe their own Violation of thofe Ads of Indempnity, by upbraiding peaceable Men with fuch Offences againft Humane Laws, as were Indempnified. And thus 1 did, and might juftly argue adhomwemy to fliew fuch bufie and perfecuting Incendiaries their Folly and En- vy ^ wherein I did Commemorate the Clemency of die Government againfl the Meixies of the Wicked, which are Cruelty. ' ' ■ Their main Objedion againft G. F. I obferve, is Cautioning Presby- terians, (^c. aga'wfi defiring^ (and doting on) an Earthly Kingy with In- Itances, what Perfecutors Earthly Kings mre. And fuppofe he did fufped or believe one or another King, in particular, would be a PerRxutor, and- for that Reafon endeavonred to difcourage their fetting up an Earthly King -to be Head over them^ as a Profeffing People or Church. • This I take to be the general fenfe of the Ob- jedion, and what may be gathered from C.F's feveral Papers to the Pi-esbyterians, &c. which thefe Men quote over and over, (p. 85,86", 87, 88.) whether truly or not, I queftion, for I have them not. Yet all-this Rationally and Impartially confider'd, proves not, that the Qkakers are Enemies to Kingly Gov em ment^ or Averfe to J/fonarchy, ^i thefe Men have charged them Indefinitely, and without Exception ^ wherein they appear injurioully partial. For 'tis plain, the Reafon of his Averfion to ihdr Earthly Kings Was^ their Examples of Perfe* eution, or at leaft the Danger thereof by them ^ efpecially if too^ innch Prieft-ridden, or fwayed by Priefts: Which cannot be to op- ^pofe either Monarchy it felf,. efpecially that which is not Perfecuti;ig or Opprefllve, or any^good Kings; I' having told thetrt- plainly, *;We are not againft fucH a Monarchy, as is fuftly <;)ualified for' *• the good of the People, under which they might enjoy their Liber-' '^ties and Properties, as Men and Ghi4ftians ; and that, though we '^'Mke not badones^ (-i.^. 'Rih:gs^ant}<3o'(^mnent5') Hve^hcrvedlway^' v.. . X 2 been (•5 3-2.. There are two things thefe Men have granted, which might a- bate their furious Profecution in this point, and narrow the Contro- verfie into a fmall compals. 1 . That the Lord in his Wrathy for the Punijljment of our Sins^ did overturn Kings., Princes., Governments and Larvs^ P- 77* 2. Neither do we know (fay they) either Presbyterians or EpfcofAlians., that are very fond of a wicked ferfecnting King., p. 86. Which Conceflions grant much of the Senfe and Intention of what they have quoted againft us injurioufly, to prove the Qnakers Sedi- tioHSy and Averfe to Monarchy. But would they elteem it Juft or Rational to retort the like upon them, Oh ! You are Anti- Monar- chical, yon are Enemies to Kingly Government \ for you tell us, The Lord in his wrath did overturn Kings., Princes., &c. and that yon ars not fond of wicked perfecuting Kings, no more than the Quakers, O what Enemies to Kingly Government are thefe I As if all Kings mufl needs be Perfecutors : (And to retort upon them, according to their own imdue terms) What a bafe Slander and Defamation would this be of our Engliflj Monarchs .' (As they unjuflly infer again!]- the Quakers, p.88.) But with great Flattery of our Eiiglifli Monarchs, who (quo' they) fince the Reformation (except one or two, and their Reigns were but jliort) have been great Exemplars of Piety .^ or elfe of Goodnefs and Compajfion : So that we may pray to God to continue hs but fuch, whilfi we continue a Nation y and we foallflill be the happiefi People of any we know under the Sun, ibid. But who are the Two Kings they except, that were nei- ther Pious, nor good Exemplars ? And what good Affedion do thefe, and fuch liJce Priefts, fhew to the prefent King and Government^ for his Goodnefs and Clemency, in granting and confirming Liber- ty of Confcience to Confcientious Diflenters, whiift their work of Heviling and Afperfing them with Blafphemy and Sedition tends not only to confront the King's Goodnefs and Clemency therein, but to ftjr up a new Perfecution : Which if they could begin it upon- thc Quakers, it would fcarce ftop tliere, but other Diflenters pro- bably fliould not efcape their Fury. It is not unknown to many yet alive, that in the late Reigns many PariJh-PrJefis of Note were not only. ( >57 ) only Incendiaries to Perfecution, but feme of them aftually con- cern'd therein, as Informers upon the Conventicle- AB^ as well as fe- vece Prolecutofs otherwife ^ to the great Injury, and (tending to the) Ruine of honefl Induftrious Families. And thefe Men, who wrote their Brief Difcovery againft the People called Qnakers^ given to the Parliament, by that Adion (or by their bitter Invedives and Calumnies, to render us the faid People Blafphemotu, Seditiom^ and Treafona^le) have not manifefted themfelves to be fo little of a Cove- tons^ Perfecting Temper^ tu any of the Meek and Lamb-like Teachers a\^ong the fakers, as they pretend and deride them. Nor do I kn^w of any one Teacher among us, who preached and commanded^ in th^^ame of the Lordy that all the Cavaliers^ that were then in Prifon^. (taken in Sir George BoothV Bufmefs) JJjould be put to Death: They quote G. Bijhop%^zx^^^^ ? which, though I have not, if any fuch fevere Exprellions were therein, (which I queflion) we difown them, as neither any Ad of the People called Quakers, nor agreeing to tlieir Spirit, or Chriftian Principle. From my faying, 'It was ' the Corruption of thofe Places and Offices (in the former Govern- ' ments) that was ftruck at, rather than the Places themfelves, con- ' fider'd in their firft Inllitution : Thefe Men hence infer, viz. Buf we judge them of a very turbulent and unquiet Spirit, that will therefore be content under none, p. 89. This is very falle and prefumptuous in thefe Perfons thus to judge us, when they can evince no fuch overt Adt of Turbulence in our Converfations under any Government 3 and how they fhonld otherwile give a juft Judgment on our Spirits,, is not very coniiftent with their not being able to difcem, in this Worlds who are Saints, and who are Devils, until the RefurreEiion and great Day of 'judgment, according to their owa Confeflion, p. 22. But now they would make the Wprld believe, they have a fpecial Difcerning and Judgment of Men's Spirits j yea, of the turbulent and unquiet- Spirit of the Quakers under every Government, whiles their quiet Converfation fpeaks the quite contrary. . Thefe Men tell us. They mnfi leave the Civil Government, and purfue Another Game ', whereunto (they fay) they are led : Now fay the Priefls of the Lord — Cry they, p. 89,. Taking it for granted, they themfelves are the Lord's ?/-/>//, and t\\^.K.t\\t Quakers would flay them: But I deny both. Wherein and How could th^ Iky them ? They tell us. Let the Tithes and Glebes be fold, faith Geo. Fox, and given to the Poor ', Afmall Box of Ointment for our Saviour, a fender Portion devoted- to Chrifi and his Minijlers ; and yet repined and grudged at by thefe Wretches, p. 89,90- O fad Complaint indeed ! Whata fmall Box of OintmentL ( ts8 ) puttm^t aii4,teder Portion are all the Tithes the Pri ejl s tak^ iiiroughovic En^laind ai^d Wnies f Let ail the Freeholders and Farm- ers, and therieil:pft{ierrihabitarftsof£?7^i4Wi^,&c. on whom Tithes are impofed, anfwer this heavy Complaint of the& Norfolk- Priefts^ v/hy they allow them fuch ^fmall Box of Ointment^ and flendcr Por- tion : And yet they would be elteemed the Prkfis of the Lord^ fudi as received T^it.hes.under the Law, .and Chrifi^s Minifters too., fuch as rf ceijv^d aioiie* : Tit^ Mea go oh in their heavy Complamt againfl psJu this C^r^, viv!;.'i ^rid to f filiate ir^ they (QaakerS) are taken mth 4 li}^a^ft of Piety, io hefiow it if^^n 'the Poor ^ altl>ough Gjd hates Rvh-^ hery for an Offeririg : Neither can a Pretence of Chanty ever halhrv or fan^ij\e,^f^ifh a vi(ianpi^ and frofane Sacriledgey p, 90. Now thefe Priefis appear in hard Anger : Why ! Take away Tithes from them ! GjVi!lji;U*)t:i$ c^d profane Sacriledge I, How higbiy do they here place the, S^H6ion;Ot//i?« Pivimwt upon Tithes to -the Lord's Priefis'^'i^ they wqiild be. efleem'd ! Though many of their Brethren let fall- that Pka, when they are put to it, either to prove themfelves the Lor£s Priefis, after the Order of jiaron, and Lexiitical Priefhood, or tlieir right to Tithes, as Chriil-s Minifters, by his Law, and his Mi- Rifters i^-'^'^nipl^ And Fradice. W hen they can prove none of thefe Scriptuvaliy,. O then the .Jus Divinum.is laid atlde, ■andthc-jHsM'/t- rnannm, 'fron?: Humane Laws • ( fuch as thofe pefifi) ones of K: H. 8. ) niuft.be pleaded V though there they cannot efcape the Plea^of Di- vine rRight to Tithes, becaufe that's made the Reafon and Ground of thofe Laws for Tithes, as pretended due to God^ and Holy Church. Whicli was the old PofiJhPlea, and opposed by fome of the moil linc?re ^efori?i'4.Proteftants, and. Martyi>s alfo. But by thefe Men's- Judgment, ^liv\?ho detaiii Tithes from the Priefis, mtifb be dcem'd fQllrnGt^-, Profane andSacrilegiotts Wretchs, without Exception. How far this may affed fuch of the Nobility, or great Men, who receive Tithes, (which were by //. 8. fold, or alienated from the Church, or Spirituality, fo term'd) they may confider thereof, if they pleafe:' For if they who*iletaili Tithes fix)m: the Parifli Priefis muft have the Ch graders of v^'^^'^/^'^^i Profaiie, or SaeriUglotfi Wretches, the Impro-^ priatQr&, ,a|i4-iihicij*;f anuers^cf .Tithes, had -negd to look' to them- ^ lelves, :r-:v:i 7.a'!'I^:ow -.->;:HSi.c.::2^r!3bfiii ,^W1 s'bic.' rj aTS Thefe Aclverfaries furfher proceed in'thetr hcav^- Complaint aii'd' Cenfure againft the Qiiakers, thus, Vn.. They hav^ called m Greedy Dogs, Wolves, DaityloirCs Merchants, Gorm^c. Thfls heavily they Complahi againffc tite Quakers^ and fhew their great Grief aga-inft them : Olt they flrike at the Root of our Trade ! They would take away our Tithes, our Maintenance, our Oil to feed pur Lamps, which then will go out of themfelves. By which the People may lee, what uphokis their Miniftry and iPreachingj how foon would their Lamps cxtinguifn, if thisfmall Box of Ointr- ment, this little Oil (the Tithes) were taken away? It appears, their Miniftry does not depend upon Chrill*, they appear not ne- cefTitated by him to preach the Gofpel \ if their fmall Box of Oint- ment, and their Oil i^ail, they'll not preach freely, (as Chrilt re- quired his Miniilers, ^/itff . to.) their Lamps will ex'tinguifh, becaufe they were nev^r lighted by ChriH:, nor with his Oil, but the World's Lucre, Tithes- an-cl Gain-, which their making fo diminutive as a fnmll Box of Ointment '^ they might as well have faid a little Crufe of Gil, does import their great Avarice : So that I think Ifai. 55. lo, 1 1. is not mif- applied unto them. They have little Reafon to compare the Quakers to Balaam^ or themfelves to blefled Jacob or Ifrael, p.90. but rather to apply Balaam's way, and coveting after the Wages of Unrighteoufnefs, to themfelves j fee Jnde 11. And we have more need to pray, God prefeiTe irsfrom thefe furious Pr/V/j rage, than they, to pray God to preferve them from Quakers rage, who (lay they) like Mad-folks fly Kp on every one they meety (a notorious Lye by the Vfaf) and are fitter ta he confuted by Chains than Arguments^ P-pi* And yet thefe Adverfarfes 6fe the bell Arguments they can, an4 the worfl Names and Cal\imnies, to confute them. Thus fhatter'd, difcompos'd and incoufiftent are thefe Learned Men in their fruit- ieis Work of Envy. 'Tis the old Perfecuting Work they would be at again, as Chains, and Prifons, and ftrait Confinenients, and Cor- poral Punifhments upon us \ befides the Spoil of our Goods, which divers of them flill make upon our Friends in many places, for their pretended fmall Box of Ointment, and little Oyl-, though their Lamps areftill fo dim, they give no Light to us. Thefe Men appear fo Carping and Captious, like bulle Incen- diaries, and like Doeg, that mifchievous Informer againll D^w^, that I wave the Repetition of divers of their Quarrels, on Quota- tions about Governments j choofmg rather to reduce fome Parti- culars into General Comprehenfive Objeromire and engage themfelves ^ faitlifuily £0 fcrveaud obey his rnoft Serene Highaefs, as his Liege ^ People, ill the Deduce of hi^ Perfon and Governnient, with their * %im0 and itfat^P, C^^C' [Now I would ferioully a%k Henry Me- » ritm^ U he had noe a lisnd In M% Nv^^fothAddrtfs ? I fuppofing he can. remember thoIbDays, a«d how CoufonnaWe he then was, as well as now.J The like frorii the Tarijh Priefis and others of tlie County of Sidffex^ Berh^ Bedf^rd^ Taunton^ Chard^ Hereford, Hert- ford-y Lancafier, Leverpool, Prefion, Wiggan Ifl Lancajhire, Northamptor?^ Stafford, &:c. ... • '^•-■. • ■ In the Addrefs )df thm Parijl) Priefiit ' aiKlv hv;. MJ^r In the Addrefs of the Pari^l) Prkfis tnd"6'thers in tne County i^t Northampton, to R. C. ' They fpeak of the precious xMemory of his *• Thrice, Renowned Father, under whofe Shadow (fay tirey) we fat 'for a time with great Safety, and fweet Repofe— — And wete, 'amazed at the divine Stroke, that took from us in atimeib' un-. ' look'd for, the Light af our Eyes, and the Breath of our Noftrtls, 'the Wifeft and moft Glorious of Princes, 6^c.- •■ ' , '- In the Addrefs of the Prie(is and others of the County of Wa^^, wick, to R. C. 'They alfo exprefs their Sorrow for their late uh- ' fpeakahle Lois, by 'the Death of his Highnefs's ImcOmparableFa- ' ther,d-r. Yet faying, Tho' tlieir Sun is fet, yet no Night enfued." ' For no fooner was the moft IlUiftrious Light of thcfe Three N^i- ' tions extinguifhed, but it pleafed the Father of Lights to fet up , 'another^ and tliati: taking away a Mofe^, beftowed on them a, ' jofliHa, Sfc. .1 . •> :^i' - - ^1 - ■ -^ : ' ; .-, .t ::,^ i From the Priafts mid o'th^r^df the Eaft-Ridmg-m Mk Coi'mty W^ Tork, in their Addrei^ to^^. &i ^ They alfo expreis i^orrbw for /the . ' De'ath of his Father^ yet had Hopes, that Godha^^ i^d\ic&Hira ^ up, to promote t\\t fame Common '4ntereft of Zion:^And]p]tpr < mifed SubmiiTion to him, and did declare (as they, pretend^)'^^ 1. ' the ftrength of Chrift, to be Afliftant to himii. e. R. C),.'Wifh, ' whatever w^ pre8i6^fef*«T ^ '^^^l^^^^o-:::^ > Thefe ( 167 :> Thefe arc but a few Inflances of Addrefles ainonglt many /iiorc, too tedious here to recite, in the fuperlative Prgifeaf Oliver Crom- well^ and his Son Rkhkrd^ after his Father's Death -^ wherein thofe Priefis, &:c. in their pretendedly Religious Stile, did thus loudly fing to the high Praife and Glory of thofe Perfons, call'd l^roteUors. But then, what great Naml)crs of them turn^ld their Tunes, and chang'd their Song, after the Return oiKXhurUs II. when the Act of Uniformity came in Force, 'tis not unknown in many parts of this Nation, how that many Eminent P^r/'/?7?>^i>/^.f Conform'd, con- trary to- their Solemn G^vcnant and Oiith, fome of them to fave their Old Livings, Vicarages, Tithes aiKiGkbe- lands •, (and v^'as't not thOu, H. Meriton^ oiie of that fort?) others left their Old Livings and Places, and removed into other Counties, and Con- formed for New Ones ;, where their former Zeal for their F^eforma- tion, and their Solemn League and Covenant, was not fo well known ^ that ia their New Places they might not appear fuch Changlings and Temporizers, as they were, for their own Ends and Lucre. But how to excufe this' (brt of Selfifh Temporizing, and Breach of Covenant,- for Gain and Lucre, was fomewhat a dir- ficult point. Thofe that were fo Stout and Hardy, as to outface and guiet their own Confciences for a time, they could the more eafily relinquifh their Diredory, and all that pretended Reforma- tion, and wheel about to the Liturgy, theCommon-Prayer-Book': And then on goes the Surplice, bowing before Altars, fign of the^ Crofs on Infants Fa'ces, &c. And what fhift made they to Itibjed themfelves to thofe Ceremonies ? O let's not be hindered from Preach- ing the Gofpel by fuch Indifferent things or Ceremonies : We'll rather Preach the Gofpel in a Fool's Coat^ than be debarred fiorn our Minifiry. We mufi ufe Chrifiian Prndence^ 6cc. With many fuch flim Excufes and Alle- gations. But the Searcher of Hearts faw Covetous Self, more than Gofpel Zeal, or Sincerity, in the bottom : And many People through thefe Nations were not Ignorant of thefe things. As for fuch Minifters or Teachers, as Confciencioufly DiHented, and could not Conform, what is here related of the Temporizers, *does not afleft them^ nor is it intended to afFed any, but fuch as. have been or are concerned/ And it was thefe Invidious Ad- verfaries unjuftly and crudly upbi-aiding the Quakers about Govern- merits and Agility of their Confciences^ as before, that occafioned the Recital of thefe things : For Envy mull fometimes meet with an Inevitable Check.,.. Seci,indHm hominem. CHAP. ( i68 ^ C.H A P. XII. Of their AJfmblies, . ..: ..) ,, //. ^..tiie.Q_UAKERS.) TO m^ke tbeTaid People, called Quakers^ Sufpeded and Dan- gerous, they again repeat feme of their old fluff about a Fund-, &c. They fay. Great Care is nfed to freferve their y^jfcmblies^ their Fund or Exchet^uer^ the Regifier of their Si-ijferirigs^ &C. To which they were fully Anfvvered, and the Innocency and Service of our Aflemblies more fully and clearly Vindicated, than they can An- fwer, both with^relpeft to the Worlhip of God, and Pradice of .pure Religion, in point of Charity and CompafTion to the Afflided and Indigent^ as in Truth and Jnmcemy^ p. 39^,40,41. And 1 told them, ' We deny their Terms of F/W, Fxchequer^ or Common Bank\ ' we know no Common Stock we have, that can properly be called *" di Fund or Exchequer^ for improvement of a Stock, or advancing * and increaling Mpney upon, as a Fund, Foundation, or fettled ' Bottom, &c. What Fund for Improvement can a Colledion for *• our Poor be, that is foon difbributed and fpent ? Though we have * free and voluntary CoHedions in our Monthly and Quarterly Meet- ' /Wj, for the Charitable Supply and Relief of the Poor and Indi- * gent among us, that they may not be chargeable or burthenfome * to our Neighbours, of other Perfwafions, no^ to the Parilhes 'wherein they dwell ^ with other neceflary Charges-, which both as Men and Chriftians we are obliged to defray, and need not be alhamed thereof, nor afraid to manifeft our Innocent and Chriflrian Defign therein, as being of no Danger nor Hurt to the Civil Go- vernment, or any People ^ as divers of our Adverfaries have en- deavour'd to Infinuate, not being able to prove any Matter of Fad, or 111 Effects .thereof on our parts, that might render us either Criminal, or ju'llly Sufpitious. And yet they envy and inveigh againft our Innocent Meetings of all forts, both thofe fet apart intirely for Worfhip, and thofe for the Exercife of Chriflian Care and Charity ^ wherein we ferve and worlhip God alfo. ; ■^^;,^, .jQr^ Thefe Adverfaries, to advance the.Creditof their Agent F.Bttgg^ tell US^ As for what we- have cited from yJ//". Bugg'j Books, if he' has wronged chum in that, or by falfe or forged Quotations, we defire they .would manifeft it by a f articular Notation of th€m\ and then Appeal to the Honourable Houfe of Commons, to whom he has tendred fever al of his Papers, that they would inftiCb a Condign Funijhmcnt on him : But we are I well ( ^(x) ) well affiired (quo' they) that his Truth and Sincerity herein will abide the Tefl of their fevereft Scrutiny^ p. 97, 98. From hence it is obiervable, how higlily Confident thefe Men are of B. Btiffgh Truth and Sinceri- ty, in what he has writ and quoted againfl the Feople calkd fakers \ whereby they have efpoufed his Controverfies againfl the Quaker Sy and thereby have afTumed to themfelves no fmall Task, and made themfelvcs Accountable for his manifold Abufes and Forgeries, by their fo Confidently taking his part, and expofing their afliirance to the World of his Truth and Sincerity, in what he has done and attempted againfl us, to incenfe the Government and Nation to our Perfecution and Ruine, if he could have ohtain'd his Evil Ends, which God hath hitherto fruflrated^ Thanks be to him. If thefe Men have read our Anfwers extant, fully detefting F.B\ grofs For- geries and Falfhoodfi, they fhould not need now to delire a Mani- feflation thereof by particular Notations ■, being particularly and plainly noted in our Anfwers : And if they have not read ouv Anfwers, then they might be afhamed thus to alTert his Truth and Sincerity, and to be fo Credulous of a Party fo Invidious, without an Impaj-tial Hearing of the accufed Party. And the more Dif- ingenuous and Indifcreet they, to fhew fo much Confidence, and high Commendation of a Perfon fb bitterly Invedlive, without an Impartial Hearing of the party Accufed, as well as the Accufer. And when 'F- Biigg has given his. perfecutiiig defaming Papers, ta the Members of Parliament againfl us, we have not been afraid to Appear, nor backward to Vindicate our Innocency, and deted his Envy, Falfhoods and Forgeries againfl us to the Parliament: Which many have been made fenfible of, to his Shame and Contempt in the Eyes of many DifcreeD and Impartial Perfons of Note and Qua- lity.. And it will be no Honour to any of thefe PnV/j, to abet or gratifie fiich a Mercenary Tool, as many of them Iiave done. > And further, in Honour to F. Bngg^ thefe Rectors give this Rela- tion, viz.. G. Whitehead knovos^ he had lately an Opprtmity (could he have made good his Acc^tfatiom) of expofing Fr. Bugg, before fevcral of thofe worthy Members^ in the Houfe of our Right Reverend Dioceftn in London^ hut what did he, get by the Attempt^ but Shame nnd Cdnffifm^ before fo great, a Trefence ? p. 98. . >^ i^^ ,■! -v ^i Anfwer : I would know of thefe Accufers, whence th^yhai-thi^' Account? Had they it from F. Biigg^ or from any Indifferent Pcrfoii prefent? Let them produce their Witnefs, that G.W. by the At- tempt, did get but Shame and Confufion. , Foxy 'tis a nntorioiOis Falihood, as both their Diocefan, and thofc, Qrave. Members o^t ^ Z Parliamcjir (170) Parliament rhen prefent, might eafily obferve, and I doubt not we^e fcnfiblc, how F.B. was baffled and confounded, when he was dofely put to it, about feveral of his falfe Charges and Accufations, m his New Rome Vmna-ik^d : As about denying Chrifi Jefiu^ and the Holy Seriptures-y and particularly his Charge, viz. Tljanhe Qtiakers Prophets gave Wttnefs to G. Fox, inOeatl of this Chrift ^ that they call him (G.F.) the Branchy the Star^ the Sim of Rrghteoufnefs ^ and fin the North of Eng- land, for the Town 0/ Bethlehem ^ as in's Epiflie to the Bereans^ and p. 8r. Upon my Negation of this flilfe Charge, and urging upon him to make Proof thereof, and fhewing how grofly he had per- verted our Friends words, relating to Chrifl the Branchy the Star^ the Sm of Right eoufnefs^ &c. he could make no proof of his Charge, but was put to a Ne plus ultra therein : As alfo in his falfly Ac- cufmg us with calling the Holy Scriptures BeajHy Ware-^ which he has prefumptnouily repeated over and over in divers of his Books- againft us, even after detected of the Folly and Falfhood of that grofs Accufation. As alfo, I made it then plainly appear, how that, becaufe of our Solemn Denial of four of his falfe Charges in his New Rome V?7maik'dj he, the laid Fr.Bugg^ in his Book ftiled New Rome Arraign* d^ ' forged a Trial, and many notorious Lyes therein, in ' other Men's Names, to ridicule, defame, and fcandalize divers ' Citizens of London^ and Men of good Repute \ condemning them * alfo to the Pillory for Perjurd Perfons, in his pretended Trial, in * a way of Judicature, unwarrantably aded by himfelf j as 'tis charg'd againft him in The Quakers Vindication^ againft K Buggs Calumnies, printed 1^93. and dcliver'd to the Members of Parliament, to Clear us from his grofs Alperfions and Calumnies. As alfo, I difcover'd before the fa id Diocefan of Norwich^ and thofe Members of Parliar Hi€nt aforefaid being prefent, ' how the faid F. Bugg had profanely *• forg'd a Sermon, which he Hiled G. Whiteheads Sermon^ of above * Two Printed Sheets, in his Book ill led The Pilgrim's Progrefs ^ * wherein he ha\, confufedly patch'd and pack'd broken Quotations, * and intermix'd iiis own fcurrilous Abufes, and therein profaning * the Sacred Name of Chrift and God, &c. under the Title of G. * Whitehead's Sermon^ explaining their Ancient Tefiimony. This and fuch grofs, abominable and profane Forgery, I charg'd K Bugg with to his Face, and difcover'd in the Prefence of the Bilhop of Norwich^ and thofe Members aforefaid ^ our Friends John Vaughton and John feild being alfo prefent j and the faid J. V. alfo deteded F. Bugg of Falfhood and Defamation. 'Tis too tedious here to relate all theDif- €Gurfe we had at that time, in theTrefeacc of thofe Perfons of Note before^ ( »7i ) before-mentipned, wliofe Moderation and Juflice was Gommendabic.j in their affording a patient and ibber Hearing to both Parties. And I can fafely declare, I was fo far from coming off with Shame and Confufion, that I feldora ever was more eafie and chearfnl in m> Spirit in managing a Controverfie with an Adverfary before. And 'tis further obfervable, what an high and flattering Applaiift thefe Men give of G. Keithy in thefe words, viz. And oi for Mr. Keith, (who is now received into our Churchy and defervedly refpeBed by all the Members thereof) his excellent Learnings and^ which is better, his greM Modefiy and knomi Sincerity^ Jets him as much above thofe that defame him, as a Chalice of pvre Gold is in price beyond founding Brafs, or a tinkling Cymbal^ p. 98. Seeing G. K. is received into your Church, and fo highly commended by you, not only for his Learning, but his Modefty and Sincerity : You may take him, and fee what a Rare Inftrument you'll make of him, and how Sincere he vnW prove at the long Run. And you efteem him fo fincere and excellent a Piece, as is meet to be compar'd to pure Gold ^ if he be fuch, as you com- pare him, he mull needs excel you all, who are arguing and plead- ing for Impurity and Sin during Life, and as cleaving to your hefi Performances ^ and accufing the Church of God with complaining. That their Righteoufnefs was as filthy Rags, as before, p. 16. But now in Contradidion to all this, you have found a Man that has no Drofs in him, if your Comparifon be true, and he meet to be compar'd to pure Gold. But by your leave, we can neither believe you herein, nor yet in your laying. He is fo defervedly refpeBed by all the Members of your Church: For we really believe (as we have heard) the con- trary from many, that all of the more Confiderate and Wifer fort, both of Minifters and Members, do not fo efteem of him j wIk) has been fb perfidious to the People he was above Thirty Tears Conver- fant among, and Ho highly Vindicated, as he had the People called Quakers (together with their Principles) as God's Chofen People and Church ", whom he now Reproaches and Vilifies to the Highth : Be- ing alfb now received into that Church, which he has abundantly teftified againft, together with their Bipops and Pnefis, as in his Immed. Revel, and other Books, which he Ihould have particularly and fully Anfwered and Refuted convincingly in all the parts there- of, rather than Aide oft^ under pretence of RetraBation. But if this your Profelyte C. K. excel you all in Purity and Sincerity, as pure Gold, and deferves to be^cpmpar'd thereto, in your efteem j or be fo fincere, as the pure Hoiiey, without any mixture of Wax, &c: why do not you of the Clergy procure liis Preferment, if not t-b be Z 2 Arch' ( J72 ) Arch- Bifijof^ yet to Some Bifljofrick, at leall to fome fat Benefice, for it's tlui he wants? Your fuperlative Praife given of him, will appear but a mccr Complement and Flattery, if yen do noc in Uiis Kind fonie way promote him to a far higher Dignity, than a poor Irinerant Deacon, to clamour up and down againft the Qiiiikers : Which in the End will in no wife turn to his own, or your Repu- tation, Honour or Credit. But to return to our Solemn AlTemblies : In good Confcience we 'Hill affirm, they are all Religious and Chriftian Meetings, both thofe a])pointcd and fettled intirely for the Worfhip of Almighty God, and thofe for Chriftian Care, good Order, and Exercife of Chrilfiau Charity in our Society^ they are all Religious Ones to be Hu'e, and Ijinocently held in the Name of the Lord too : A^, Whatfoever ye do in Ward or Deed^ do all in the Name of the Lo7;d Jefns^ Col. 3. 1 7* And what have thefe Men to objed againft any of thefe our Meet- ings ? They fay, But G. Whitehead anfwers^ (P-43- Truth and Itit nocency) ' As to ihe. Door of our Yearly Meeting being kept by * fome Per Ion or Perlbns, this we hope is no Offence in it felf j the * Door not being lock'd, barr'd, or bolted, as prohibited. Againft this they ailedge the Provifo in the Aft of Exemption, againft the Door's being lock'd, barr'd or bolted, during the time of fuch Meeting together, i. e, for Religious Worfhip : And they thereupon qneftion, Is it not dearly the Defgn of the jiEl^ that all Meetings for Re* ligiom Worjlnp jhoidd be fee for every one that pleafes to come unto them^ and (as they fay a few lines before) for every one fo come into^ that hoi a mind to do fo ? p. 98. Thus they object, becaufe I faid, ' Our * Meetings are innocently upheld in the Name of the Lcr-d, for his * Worfhip and Service : Wherein I included bath thofe intirely fet a- part for the Woriliip of God, and thofe for his Service, relating to OiHces of Chviftian Care, Love and Charity one towards another, for thePraftice of that pure Religion we are called unto j wherein God is ferv'd alfo. Tl;ough thefe are diftinft from thofe fet apart mtirely tor Worfhip \ as, fervently Praying to God, in the Name and Spirit of the Lord Jefus Chriif, and foberly Difcourfing about the Poors Wants and Supplies, and for good Order in Converlation, are di- ftinft Exercifes, yet both Religious Praftices and Exercifes, and perform'd in the Name and Service of the Lord. And therefore I 76 ) they tell us of, than as an AdveiTary to give our Enemies occafion til us to defame us, as if we fuffer'd a Regifter with many ground- Jcfs and downright Falfhoods: Which I take to be very fcandalous. And as Untrue and Unjufl is, what tliefe Men noted againft m in their Brief Difcovery^ &c. p. 25. That they f/.e. the Qiiakcrs) 'fc.we a Regifler of their Snjferiv^s^ thereby to render the Governours and Govern' ment odiova for Perfeauion to Poflerity : Without making any di- flindion between the prefent Favourable Government, and thofe under which we have formerly fuffer'd fevere Perfccutions : In this therefore they ar€- very Unjuft. And I am not Confcious to my fcjf oi SLny Notorioiii Vmriith^'m fayingyNeither do I know of any among us, that have fo threatned to publifh it (i.e. the whole, or a general Regifter of the Qiiakers Sufferings) to After-ages j much lefs with a deiigii to render the Governours and Government (without Ex- ception) Odious for Perfecution to Poflerity. What they lay of C. W. as Great Cenfor Librorum, few coming forth without being fub^ mitted to his Exarnen^ p. 99, 1 00. is not true; neither do I know any one Book fo fubmitted. Their quoting W. P. to prove rne guilty, (Judas and the Jews., P'4iO his faying, 'Our faithful ' Chronicles of the Bloody Tragedies of that profe fling Generation 'will tell future Ages other things. And his Rejoinder., p. 410. ' That New Provocations may give occafion for tlicir Hiflory to come 'abroad to the Nation more Compendio^fly than ever. But thcfe Men have fallly quoted him; for inlfead of Coheir Hiflory]] they have put [their Regifter.] I faid true, 1 did not then know lo much as what they now quote, though it be fhort of their Charge. And as neither- of thefe Qiiotations did threaten the late or pre- fent Governours and Government, to render them Odious for Pei- iecution to Poilerity ; but that former profeffing Generation, who then were fo bufie and invective in their Books and Pamphlets againft us, wh^ his two Books quoted were printed, in 1673. So neither do I yet believe, that they intended, that a General Re- gifter of the Qiiakers Suferings would be divulg'd for future Ages; though he might fuppofe a Com^eHdium thereof, by his words f more ComjKndioully than ever.] For divers Books, or Hiftories, of our Friends Sufferings, both in Old and New England^ have been pub- lifh'd already ; fo that there's the Icfs need of a General Regifter thereof to be publifh 'd. Though if the Priefls, or any of them, ftiould continue or renew Perfecution againft us for forc'd Mainte- nance, Tithes or otherwife, as I believe our Chriftian Teftimony v/iil ftand againft them therein, fo I am apt to think their fevere Perfccutions ( »77 ) Perfecutions will make them Odious, and may be expofed to Po- fterity, either by Hiflory, or Compendiums thereof. I do not threaten them therewith, but I tell them my Thoughts. I have not Exmftd what they Charge againfl E. B. ( as I am accufed ) about the Goraparifon of the Sufferings of the People of God, &c, but Explaiii'd his Intention \ being not fafely exprefled in his Works, Truth and Innocency^ p. 44, 45, ^6. And I have purpofely omitted many of thefe Men's reviling Reflexions, and fcurrilous Detradions, and injurious Perverfions, as well as divers things that have been before anfwer'd \ though I have pretty fully trac'd them in thofe things, which to them may feem moil material and weighty againll us, and have Confciencioully (without affeded- flourifning) anfwer'd them, according to the Ability given me of the Lord, who hath in a good Meafure hitherto helped and ainit- ed me. To thefe Men's Gonclullve Infinuation, that there are many things of a public k Nature^ which they have purpofely omitted', and fome which they, have but gently touched upon. They would hereby feem to be very gentle, mild, and fparing towards us, as if they lliould tell us, they have Ihewn us Mercy ^ when they have fought our Deltrudion, by bitterly Afperling, and odioufly Recriminating us in many things of a publick Nature. For what worfe, more odious and obnoxious could they have rendered us, than BUfphemoHS againfi God, Chrifi, and the Holy Scriptures, Seditioui, and Treafonable to the Government or State ? Wherein they have fhewn neither Mercy nor Truth. And at lafl, after their pretended Gentle Touches upon things of a publick Mature, alledged againfl us, They leave them to the Wifdom and Prudence of our Rulers in Church and State : Since what 'Influence they may have upon our Peace and Quiet, is their Province, not ours, ( fay they ) to take Care of. Which flill feems to be an Infinuation againfl us, as dangerous to the Nations Peace and Quiet. "' The Lord in Mercy ( if it be his Will ) give thefe Men a true Sight and Senfe of their Prejudice and Envy ^ and Humble them unto true Repentance, for their deviling Mifchief againfl them who are quiet in the Land. A a Some ( i7« ) Some of the Thm Norfolk'ReBorsI>o&rmes^vv\\Qvc^ * with they oppofe the Quakers ; together witli fome of their Contradi&ions^ Notes and Queries on them. •'."•... re ^ tjoi, :i.).>isyr. ^v' Uv^i '^ iJix. ■■■-■..J iO yiifcfD L'nj.AiO jtNder their fide -of 'A'^y^efBiJdiftkff^^^fke^^f'&l^rhj^ JLJL fhemoits Trhicifles of the People called Oiiakcrs, This is the firit!, viz. Of the Llik withhi : Great Myflery, p, 209:' and p. 331. 'This * Light, that doth enlighten every one that cometh into the World, * is not Confcience; for the Light was before any thing was made, ' or Confcience named : Brief Difiov. p. 3 ' ' ZNote, This is thefe Learned Dodors principal Charge of JBUf- fhemy, being their firfl Charge againfl the Quakers. Oit^ry : fs not their Charge blafphemous herein ? ] ^ " - But in this their other Book, on fecond Thoughts, in plain Coatradidion to themfelves, they confefs, viz^. Chap-, I Gontradi(ftion.i It bein& a grtai Trnth^ that 'Chrtjh'^ the true liighf^ which light eth every Mm that cometh into the Wmid% and that Lights no doubt y was before any thing was mafie^or Confcience* named,. Principles of the Qiiakers^ p. 4. and •^'^^ 6. ' ••"""-• i\«"^^l*> i**^w^>^^-,-i "' Note^ Now this is a Great Truths which befofe thby'jndg^cj 5/^/ phemofif.2 Contrad. again. But how if^ after ail, this Light af the QimJicrs hb not .any Beam of the true Light, but a Spark from the Devil's Fdr&e\ iPrinc. p. 5. \, 30.^ — His Quaker-Light fiajhes there very Terribly, like Lightn'wg, it burns whcre-e'^er it falh. Ibid. 1. 9. i fine. {^Nste,' Have ^hey not blafpliemoufly fcoff'd here?] Hi^ Imaginary Chrijl, the Light within: —The Golden Image^ yoif havt fet up, an Imaginary Chrifi within. Ibid. p. 7. 1. 16, 33. Contrad. ^Ve heartily own his (Chrill's) Appearance in the Flcjh, and in the Spirit : His Perfonal Appearance in the Fnlnefs vf Time, and his ^Spiritual Appearance in every true Believer ;^ Ibid. p. 8. 1. 4. ^ fine.' \_Query : Is it not thea Blafphemy, to call Chrift within an Imaginary Chrifi f ]] Chap. II. Of the Breath of Life, which God breathed into Man, whrrei>y hi became a Living SohI : AThe Redors put this Queflion, viz. (179) Mi'i Doei he^think that God really Breathe f-, or has Lnngf- 16 Breathe ^With} Ibid. p. TO. 1. lo. I fine. V^-^" ■*'''^ X'-'LQ^^y ^ Is iiot this ail Atheillieal and Unfavoiiry Quefllohfy 9Jrit> ■' -: :^: ''-(o Li' .:--.'[ I'.. Chap. III. Of infallibility : We fay thefi, Thi^ is an Attrihnte incom- patible with a Creature^ p. 14. Contrad. JVe own, there mufl be an Infallibility amongjl good Men^ or there wonld he none fttch, p. ibid. 1. 2. ^ fine. [_Note, But there are fome fuch, therefore.]] The Holiefi Man that ;V, is not able to give an h fallible. Char aUer of another Man, p. 15. 1. 16. Contrad. We may certainly know (i. e. Teachers) whether they be falfe or trite ', or elfe, why are we commanded to Try the Spirits ? Which fiiews they may be difcerned of what fort they are; tho^ Satan does never fo much transform himfelf into an Angel of Light, p. ibid. 1. 4. a fine. We may dijli-nguijlj betwixt a Man of God, and a Dreamer of Dreams, SxiC. p. 16. 1. 2. [^Oitery : What ! Certainly fo know and difcern, and yet not In- fallibly ? Or may we certainly know Fallibly ? What rare fenle is that!] In none of thefe Cafes, (i.e. of the Miniflry to Spiritual States) ca',i We 'reach further than aCertai-nty, p. 16. 1. i5. ^ fine. A Man may be Certain by his Senfe and Knowledge. Certainty and In^ fallibility are vafily dijferon, p. 17. 1. 5, 10. Qjtery : Is his Senfe and Knowledge then Fallible, in what he i§ certain of? 3 *' :' ' Of Minifters. They may he true Shepherds, in relation to their Ftoci's^ tho* in relation to God they may be Wolves, and fo reckoned at the lafi Day ', but the Sheep fitre may hear fitch a one's Voice, and follow fitch a Condn^, tho' the Men he wicked and ungodly, whilfi their DoEirine is trne, p. 17. 1. 6. % fine. [_Note, See what rare Minifters and Shepherds tFfele Men would promote .31 'Who donbts but Judas was wicked enmghflCet the People might hear him, and follow him, whilfi in his Doctrine he followed the Injlrif^ions of hU Mafier : Nay, there u no donbt he might Convert fome by hts Mini- fi^y, and they might receive Nourijiiment from this Wolf, as Romulus and Remus fom another, p. i2. {^Note^ The Lord delivei- his Sheep from fuch J/idaffes aad Wolves.^ •*^-^ ^''-' An 2 Oil ( >8o ) On Mai. 3. 18. Then Jhall ye return and difcern between the Righte- ous and the Wicked ^ between him that ferveth God-, ^nd him that ferveth him not : Thefe Redors thus Paraphrafe, viz. Well., [ays God, Jlay but till the Re fur r (HI 07% : Non eft judicaiidum de operibiis Dei ante quintum aftum, There u a time coming., when you jhall fee a differ ence^ a time when I make up my Jewels^ a time of the Revelation of the Righte- CHS Judgment of God j then fliallye return, Convertimini, come to a bet- ter fenfe of things \ yon jhall fee a difference, how much it avails to be Religions, when IJJjall Jefarate the Sheep from the Goats, and fend one to Heaven, and the other to Hell, p. 2i, 22. ^Note, 'Twill be too late then to return, and be Convened, to a right fenie and difccrning.] Chap. IV. Of Perfection: Againfl a.Sin!efs One.^ thefe Redors con- tell, viz. That Alen jh^ll have Sin, and be on a Warfare, fo long oi.they be on Earth. The Sainn are partly finfiU, and have failing in their bejl Works ', and that St. Paul wa4 not fi'eed from the AB of Sin, whilff in this Life, &c. And to oppofe Men for fpeaking thus, and to tell them, they are Ignorant of Chriff, and this is not found DoHrine, fpeaks him a Pleader for abfoliite Perfection, and a finlefs State in this Life, which we had rea- fon to cenfitre as Blafphernom, (fay they) p. 23. and 1. 10. %. fine. Contrad. Our HoUnefs is the fame, for lltuD and j^ualttp, with that of God's and Chriffs, and therefore faid to be perfect, p. 24,. 1, 3. ^ fine. Contrad. again. That Men Jliall have Sin as long as they be on Earth., &c. and will have Sin inherent in them at their befi State, and adhering to their -befi Works, p. 25. 1. 14. a fine. The be ft of Men were liable to commit fin. And the Church of God complained. That their Righteonf- nejs was as filthy Rags, That Sin cleaved to., and blemijlied their .befi Perfjrmances, p. 26. 1. 2.6. Contrad. Thus God directs his People to take to them words, and fay ^ Take away dXi Iniquity, and receive us Gracionfiy, p. 27. 1. 1 8. {jQuery: Then does not the Devil dired thefe Men to plead for Sin to continue fo long as they live, and charge them with Blaf- phemous Dodtrine, who plead for a Sinlefs State in this Life ?] How Joyfully could fome of tu fmg our Nunc dimittas, (for dimittis)^ and welcome a Winding-Sheet.^ which can Otllp tUi^^ ns perfeBly cleatty p. 27. 1. 13. Sfine. l^Note, Oh rare Winding-Sheet ! Thou art fet above Chrill: Whence came this Dodtrine ? 3 We ( «8i ) We hold^ that, every Duty we perform to God is good^ becaufe it is a Duty, p. 28. L 14. (And yet in Contradidion ) Their Rigkeoufnefs (f. e. of the CLiOTch of God ) was as filthy Rags^ p. 16. C How good was'k then ? And what was ic good for? The true Church owns it not, neither does God accept it.] Chap. V. In oppoficion to ray pkading for the Spirit of Truth fpeaking in Man, and through and by the Minifters thereof, &c. Thefe Adverfaries fay, viz. Thus were true, if the Spirit fiake in us^ or them, as through a Trunk j as the Devil did through the Images^ when he utter' d his Oracles, p. 29. I. <5. 1 fine. QWhat a rare Comparifon have thefe Learned Men here pro- duced \~\ We cannot fay with,St. John, That which was from the beginning, which we have feen with our Eyes, and our Hands have handled of the Word of Life ^ becaufe we had the fortane to be born Sixteen Hundred Tears .after the Gofpel was preached and confirmed, p. 31. 1. 9. % fine. ZNote, They have neither feen nor handled of the Word of Life, and yet they'll be Preachers and WitnelTes of that which they have neither fight nor fenfe of.j ^ dangerous Principle to ajfert^ That Immediate Revelation, or Infpira- tlon, is not ceafed, but is afianding and perpetual Gift in the Church of Chrifty (quoted againfl the Quakers, as declared by a Learned Man) p. 35. 1. 9. a fine. Con trad. On i Cor. 2. 9. By the Common Illumination of the Spirit ^ he, is enabled to underfiand the fenfe of that Revelation (i. e. the Scrip- ture ) and by a more fpecial one to underfiand it favingly^ i. e. to be^ lieve and obey it^ p. 33- !• 4- ^ fine. Let as (faith he) a little more particularly RefteB upon that Blafphemom DoUrine of the fakers, concerning .a Spiritual Mini/fry, and Spiritual Worjhlp, whereby they pretend^ that the Holy Ghoft now comes down upon • their Ajfemblies-, as it did in the Apofiles time^ and moJes them to Preach and Pray by Infpiration, p. 35, 1. 9. . Again quoted, from. tlieir faid Learned Man. jdV/ . C How Credulous are they of fuch Blafphemy, agailtft a Spiritual Miniftry, and Spiritual Worihip ? Gh. fad and lamentable!] Cliap. VI. Of the Scripture. The Letter (containing fwh DoShines^ as abovefaid) is the Light, as David fays^ p. 39. 1. 4. i fine. QVhere David fays fo of the Letter, they prove not.] ( i8» ) We. h4d thought a Ckifiiati, . could m^et^.h'^^ gwe to. Prayef^ S(.cyhit he miift l?e mayedb^, f^ie SpHt%iitMvr^jt^yfii^i^>t's,. -Command' to Pray always ; or if thfiitrmea^iefi pi^p^ii^^ard. Afm^fi^ we IfJt^^ with mnef that^vs^^^t(i_ -P^'ajiey^'it^tzdld mt^fit^d ifprns. itmand iMtthn and I^ifpoji- f/wo! ffl «>, p. 45. 1. 5.'i^:iia5?>- I ,. ■';!-::■.; .: .1 ;,/■.. ..y.. INote, This contradicts their oppqfing Spiritual Worfliip, Preach- ing and Praying by Inrpirati0n,:C^i:-. as before.;] ■ V; ' ., Qf the Light within^ which' tihey Uvm Mm's Reafm^ which ui^t- ohjjonrcd might have been fnffment to have infirn^led him in the Pra^ice Qf'j^flice And Jionefyy ^C. hm alaiytoxp there i a Thief in our Candle, a thick Mifi about oar Vnderfi^^ding^ that clouds it fo^ that ive are ready withmt- 6kher. helfs to take the mofl- briitlfli Immoralities to be laudable f^irtaes^ &:c. p. 46. 1. 2T. C Note^ They appear very Milty and Cloudy indeed, by their treating the Light fa courfely as thfey have done.O' .. ;, .:v> ■- v,.':y A. . ■ ■■ ' •■■; --■•"'• : _ . ;.:-_,.' Clvdp.-^li.i X^ie ^'S^^. vaithln can be 'no Ride t a 05,1 p; 49. I. r^s^. •svA>. But in plain Contrsdii^ion, thefe Redors thus declare, y'li. If the Liffht be our Rule,, rve hop no Quaker rviJl think a-mifs of ta^ for what ive have wrote againfl them \ for every Man hath the Light'withi-n him, and 7?mJ} a^ according to it \ which we ferioufly declare, we have here done : And if ym^ionld fay, what we have wrote is falfe and er^' rpneoHit how .c^ndd \ve help it J: Sedng our Light ought to be duy\Rule, ro^ fqnare our A^hions by, which (God knows ) we have dove accotdinglyy p. 42. parag. 5. Contrad. again, viz. They nil (i.e. the Qiuksrs) follow the fame Unerring Light, though it lead them in nev-er fo many Cmtraditbioiv^y p. 48. 1. 20. ii:* 1 '-■'\ -'t.r x\ fi\ r.-^y^ Vt.^ ^'J^i^ The Scriptfire was the Srpord of the Spirit, Ephef ^, 17. ■^. - (liV(word of tJie Spirit, the Living Word, was before the Scripturciwas written.^ '\\'x':,\\^.U ,- - • ^-^ \(a'h ^h <^ci^r y\ <• ' • j4ll our Comforx-flows fi-om thofe Wells of Salvaticn, (rj)^ldn^'6f the Scriptures) p. $4- !• »3« & l-^P- l_Qtiery : Where do they prove the Scriptures to be Wells of Sal- vation, any more than the Fountain of Life ?] Of thci iViimfs.ofiSpdiM ther»y and Snbmijfion fO thtjudgmtnt'thtre^- of, Thcfe Redors tell us, viz. The Judgment of ancient Friends, And rf whimpcal Witnefs, called the Light within, fetch'' d from Terra incognita, mu{l be fet upon the Bench^ and aHthmratively Jitdge and Determine ally ^ $^*^Uji^ > ri- ... < ^3 ) ., ^Notfy What BIaif)/?omou5 StnfTis tJiis agaiiifi- airiflv who isUhc Chap. Vlir. OfChrift. T^e Natii^e^<>fcy>ifi^'^my^V(Bihkytkkl^ ^0 the f^K{on-,9f\0iiU'ft Vfiih^^t^ wh^ie- the Name is only given to Chnfi wlthin^^to hU Graces md Image ^ by a Figure^ (^'h Q. a Meto'/iymy^ the Effect for the C^fife) f^ thai here arejiet two Chrifis ^ for Chrifi xoithout ^. only -M'erf()i^4i,Si4fi.4tftt4l,i . ^mift^ withi^.^igiirM.ive. ; And therefore fy f^yy ivs :i^:e f^v&d'by m(>t^>€rift, impiy'Twa.Chuifts, if Qae and Oij£ Hxake Two ? What dull, divinity is this I 3 1'.u'v.v r;- jocr Chap. IX. Ofi Water-Baptilhi : Tiiejr term rt, viz; Our fVakr^ Saptifmyp.6i . 1. ult. They hr'm^ Matt. iS^ 19. which they wrongly thus cite. Go Teach and Baftiz.e^ .&:c. and fay^ This woi the fame Wateri BaptifmfhatChrifi had infiitatedi.. p.:6)^. i. 17..,") -rr; ' '■(' i "i ;' '." "- * ^^;,.Qontrad. ' And yet (joafe/sf •thMi.imo,: in Matt: ^8. 29: and y^^i 1 9. 5. Gr^iuing,. tha/ Mthe 0^i\u^ midm .i-fe^f^titoei*.'^;?^^ 0«t|^O^ titl^y are all 07ie^ p. 64. Part 4. {Not-e^ Confequently Baptizing them: into th^ Name of the Father, Son, and Holy Ghofl, as in Matt. 28. (as they grant) was- a Bap- tizing them into the Power of God andChrift, ^c.3 -. .VyAo\*-^ vav.;;; . Another .Scripture allpdg'd foi- prodf, iSj ^ohi ^.. 3, 5. fTi-tf^r-l* I4^mbe born, again of Wat'it>^ \aadthe\Mily Ghoft,'%c. JVIjatever h-\he fenfe of bei?7g born again ^ we are fare (fay they) tigat Wnter t4 Watery, and not the fame in this flaae with' the Spirit: of God^ p. .54. 1. 8. 4 "fine. We poor Ignorant Creatures^ 4re fo aptto take Water for Water:, p. 55.'. 1. 17- a fine* ..' :; i.;ijiiii([j -Jiii 10 . : : ^iiiOi^/i -y . a 1. > [,Note., Here they make the Baptifm of Water, and tliat df ' th^ Spiiit, bptjli-ome iiv^theiEi^^' rajidfa Idolize the tfementary.T I Contrad . Thk mw:md mpre glorio^.JBitptifm. afihe^prir^ (they- grants tit>\>^)mare than^thatMhi)r£lewent^yf?2e^iyp.6s,^)^^^ ; i, J.'. Contrad. again: Here was fitch a Priviledge annexi\t^ ih^^ Water'^ Baptifm^ Regeneration., Remijfmi of Sins^' quoting Tkm^. ^ . John 3,,. a,,5,. Ads-,2,.3[8, and Z2.,B{Ji m^p-orJeajk-^Jibemre i^httft-fhe d^hblim the Face with a little common Watw^ p. <5'5£S^iSdlyM 9^3 b'mtjdo zca ( i84 ) ZNote^ It mufb be more indeed, if it produce Regeneration, Re- miflion of Sins, and the New Birth ^ the Water muft be turn'd into Spirit and Life : But how fhould we believe fuch a Miracle, or Do- ftrine of Tranfubftantiation ?G Buftifm with the Holy Ghcfl^ in fome meafure^ WOf always preparatory to that Baptifm, (i. e. of Water) p. 66, 1. 8. . Contrad. Baptifm wa4 appointed as a means^ whereby the inward Bap- tifm of the Holy G'hcjl was given. [|Contrad. again.^ ^"^ therefore the ■Scripture- Baptifm was not the Baptifm of the Holy Gh'^fi : Quoting for proof, Eph. 5. 16. That he might fandifie and cleanfe it (i. e. the Church) with th€ Wafhing of Water, ibid. 1. 24. ZNote, The Sandifying and Cleanfing the Church was Chrifl's Work, and with his Water; and not the Priefls, with their Wa- ter ; fee Titus 2. 14. and 3. 5.] This (i. e. Water-baptifm ) was the Badge and Livery the Chrifiians wore : — Therefore when they were Baptiz.edj they were faid to put on Chrifi^ Gal. 3. 27. page 57. line 2. \iNotey What an eafie way of putting on Chrifl thele Men make! And further obferve, I do not find one Argument or Proof offered for Rantifm^ or Sprinkling Infants, in all tiieir Ninth Chapter •, but for Water- Baptifm, (i.e. of Believers) to which the receiving the Holy Ghoft, and the Baptifm thereby, is (by thefe Opponents) faid to be Preparatory^ yea., always preparatory., p. 64, 66."} Chap. X. Of the Lord's Supper. Ont would think., the words of St. Matthew 26. 25, 27, 28. and alfo of St. Luke 22. ip, 20. Jhould be plain enough to determine this Contreverfie., While they w^re mating., viz. the Pajfover, Chrifi took Breads and bleffed it., and brake it., &c. p. 70. Contrad. The Paffover is abolijhed, but Chrifi our Paffover continues for ever., p* 73* i'6. {Note^ 'Tisiabolifhed, becaufe a Type: As the Legal Priellhood was a Type of the Spiritual ( as is confeflcd.) The Bread and the Cup were Typical, alfo of the Spiritual and by the fame reafon abolifhed.3 I hope we fhall not ftick in it., (i.e. the Shadow) tho* we ufe it (iay they) as a means to obtain theMyfiery., P- 73- !• i 5- ^ fine. They call it a Commemoration-Ordinance., p. 7c. to remember him (i.e. Chrift) by, p. 7 J • 1- ult. {_Note, Therefore their always flicking in the Shadow, only in Commemoration of the Myllery, does ihew forth, that they have not obtain'd the Myftery.3 Of ( i85 ) OfChrifi within^ (againft the Quakers) viz, /« effect they have cafr out JeffU of Nazareth, ar well as hU Blood '^ only drefsd up one, m Michal dealt with Saul, a Coumerfeit Phamafm^ which they call a Chrifi within. ( p. 74. 1. 5. ^ fine.) The Phantafm of a Chrifi within the Quaker s^ p. 8d. 1. ult. \_Note, 1. 'Tis Blafphemy to call Chrifi within, a Counterfeit Phantafm. 2. Gur Owning Chrift's Spiritual Appearance in true ^ Believers (as thefe Redtors have in words alfo done) can be no '^ cafling out of Jefus of Nazjtrethy or his Blood *, he being one and the fame Lord Jefus Chrift, who hath appeared both in the Flep^ without us ^ and in the Spirit^ within us.] Chap. XI. Of Government : They fay, viz. IVe very well know^ what little Reafon there is to expe^ Prophecies in thefe latter days^ p. 80. 1. 10. ^ fine. V ' [_Note, Exprefly contrary to Joel 2. 28, 29. and A^s 2. 1 7, 1 8.3 Why might not Jefus he faid to Reign, when K. Ch. II. came to the Crown, who profejfed his Religion, refiored his Church to her prifiine Glory ^ and owfi'd himfelf a Member thereof? p. 83. 1. i. VQucry: Who and where was Chriit'sChmxh before, ^..0;,li, came to the Crown i\ ., ...^ . -ri'^T.j-.'',, - •■ -w.^ • ■ r -.-r Our Englijli Aionarchs fwce the Reformation' fexcept om or'two, and their Reigns were but Jliort) have been great Exemplars of piety, or elfe of Goodncfs and Compajfm/, p. 88. I. 5. CAnd who were thofe Two Kings, that were not Exemplars of Pitev, G^r.^3 ;, .y. Thefe Redtors quote 0\ F. as faying, *Le't the Tithes and Glebes. ' be fold, and given to the Poor.- Againft which they complain thus, viz. A [mall Box 'of Ointment for onr Saviour, a fender Portionj^ devoted to Chrifi and his Minlflers \ and yet repined and grudged at hy thefe Wretches: (Farther adding) Neither can a pretence ef Charity ever hallow or fantiife fnch a yillanous and profane Sacri ledge, p. 89, r ^N'ote^ Ah poor Priefts.!, Wb^t ifin'all Box of Ointment, ^ndpn^ der Portion, do you make oT all your Tithes,'' Glebes, manifold In- comes and Profits! Wherein the Nation is not unfenfible of your heavy Charge and Burthen.3 Thefe P^i-pers (fay they) are for trying another method, and \is a Blow at the Root, which they doubt not but will do the Bufinefs ^ and that is^ the taking away our Aiaintenance, the denying us Oil to feed our Lamps ^ which will then go out of'themfelves. Oh thefe Prie(ts, d\C, p. 90. 1. 1 8. B b INote, ( i8«5 ) l^Note^ Alas ! How angry are thefe Prlelbs, when any thing totiches, or rubs upon their Gain! It feems a Necejjtty is not laid upon them to preach the Gofpel, but to fecure their Oil, the Tithes, &c. to feed their Lamps, or elfe they excinguifn*, their Preaching ceafeth of it felf ^ their Lamps being not fed with Divine Oil, that is lafting.] Qo4 freferve tts from Quaker- Rage^ who Hie Mad-fdlhs fly-n^on tvrry . ifne they meet.^y'ldn^ arefifttr to be cofifnted with Chains^ khan Argnmefttfy p. 91- 1. 7-""" '■ • ■ • _^ • • ■ ■ • . ' \_Notey By tliefe and iuch Kke Calumnies, tiiey 'We greatly fhewn their own Rage and Fury ^ and hereby they give us Intimation , what they would be at, their old Work of PerjecHtionr\ Chap. XII. G. Whitehead l^thcfrrs to ftref?£then their Teftrmony (i.e. againit Tithes) by fame of the Martyrs^ who ivere^ he fay s^ of their Mwd herein-^ efieckliy one William Thorp: This W. Thorp woi hi deed a Zealom-, but 'Ignorant Man^ (lay thcfc Redors) voho lived in the Reign 0/ Henry IV. hut vom no Aiartyr^ V- 99' 1. n. Ncte^ What a Popifh Detraction againft William thory is this, to render him but an Ignorant Man I And how like his PerfecuEor Tho- moi Arundel^ the Arch-Bilhop of Camerbnry^ his deeming W. Thorp Ignorant, Blind and Foollp, in his Anfwers, calling him Lewd Lojfel, Idiot, occ. and both contrary to the Proteflant Record, and Cha- rafters given of the faid VV. Thorp, viz. of his *■ Learned Anfwers, his * Terfcverance in the Truth, and valiantly maintaining the fame. 'And * as for his End, it being uncertain, and not found that he was ^burned ; wherefore it is recorded. That it remained moll like to * be true, that he being committed to fome flrait Prifon (as before "^ threatned by the Arch-Biihop) there was fo ftraitly kept, thac * either he was fecretly made away, or elfe di6d by Sicknefs; fee Vol. I . Mart, his Examination and Confeflion in K. Hen. IV's time. Therefore thefe Men appear ignorantly Confident, in rendring the faid W' Thorp but an Ignorant Man, and no Martyr : For whether he was privately made away, or his days ended by durefs m Prifon, orl^rait Confinement, he fufier'd as a Martyr. POST^ ( «87 r POSTSCRIPT, THE faid Reftors have added no Proof againfl us, by finally Expofing in Print an Advertifement, direded To the Clergy of the Diocefi of^ Lincoln, and fubfcribed Ja. Lincoln^ dated May 24. 1700. writ in iiigh Praife and Commendation of F. Bugg^ his Wri- tings and Books, as very ufeful : But condemning the People called Quakers, and their Miniiters, charging them with Blafphemies, Im- moralities, damnable DoBrines, fer-mcious Errors, layina- in wait to de^ ceive, &c. (But no Proof nor Demonftration thereof.) All which, in good Confcience, we utterly deny -, and cannot take J. L. to be the Council of God therein ; nor his thus defaming us, to be any Proof of thefe Ad verfaries Refuted Charge. . Before he had com- mended F. Sugg's Books, or pafs'd Judgment againft us, he fliould have taken due notice of our manifold Anfwers thereunto ex- tant. His high Applaufe of F. Bugg will not be for his Honour, or the Clergy's Praife, to whom 'tis direded, in thus declaring for him, viz. / do hereby recommend him to your favour, and his Writings t a your Terufal, that by them yon may Xtt how much yon are concerned to be watchful over the Souls committed to your Charge, that they may not be infe^ed with the Contagion of thofe damnable DoHrines taught and fubliflied among them: (Without alfigning any one fuch Dodrine.) Alas, Clergy of Lincoln Diocefs ! How are you hereby degraded ? What carelefs, ignorant, and dull Souls, does this ren- der you ', as not feeing your own Concern, and Charge for Souls without your perufal of F. Bugg's Writings, and making him your Monitor and.Tutor -, as. if he had done more for you than your Bifhop himfelf, that is, afforded you Eye-falve by his Writings ? Which is to give F. Bugg the preference to you all, and to pro- mote him above both your Bifhop and you. Confider then (by this) what fort of Watchmen you are made. I would humbly Caution Ja. Lincoln, not to take, up Reproach againft us upon the bare Credit of our Adverfaries Evil Reports. The Lord give them true Repentance, who have mifreprefented us, if it be his Gracious Will ' E 2 N I Si Princeton Theological Semiruiry-Spe* 2 01008 7338