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            <title>Quakerism, a new nick-name for old Christianity being an answer to a book entituled Quakerism no Christianity, subscribed by J. Faldo : in which the rise, doctrine and practice of the abused Quakers are truly, briefly and fully declared and vindicated from the false charges ... made by that adversary with a key opening the true meaning of some of their doctrine ... / by one of them and a sufferer with them in all their sufferings, William Penn.</title>
            <author>Penn, William, 1644-1718.</author>
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                  <author>Penn, William, 1644-1718.</author>
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               <term>Faldo, John, 1633-1690. --  Quakerism no Christianity.</term>
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         <div type="title_page">
            <pb facs="tcp:47076:1"/>
            <p>QUAKERISM A NEW <hi>Nick-Name</hi> for OLD Chriſtianity BEING An <hi>Anſwer</hi> to a <hi>Book,</hi> Entituled, <hi>Quakeriſm No Chriſtianity;</hi> ſubſcribed by <hi>J. Faldo.</hi>
In which The <hi>Riſe, Doctrine</hi> and <hi>Practice</hi> of the Abuſed <hi>Quakers</hi> are Truly, Briefly and Fully Declared and Vindicated from the Falſe Charges, Wicked Inſinuations, and utmoſt Oppoſition made by that Adverſary.</p>
            <p>With a KEY, Opening the True Meaning of ſome of their Doctrine, from that Conſtruction which their Enemies Ignorantly or Enviouſly Affirm, Report and Diſpute to be theirs.</p>
            <p>
               <hi>By one of them, and a Sufferer with them in all their Sufferings,</hi> William Penn.</p>
            <q>
               <p>
                  <hi>Behold, I will make them of the Synagogue of</hi> Satan, <hi>who ſay they are</hi> Jews, <hi>and are not, but do Lye: Behold, I will make them to come and Worſhip before thy Feet; and to know, that I have loved thee,</hi>
               </p> 
               <bibl>Rev. 3. 9.</bibl>
            </q>
            <p>Printed Anno 1672.</p>
         </div>
         <div type="to_the_reader">
            <pb facs="tcp:47076:2"/>
            <pb facs="tcp:47076:2"/>
            <head>The Author TO THE READER.</head>
            <p>HOwever our many ſorts of <hi>Enemies</hi> may pleaſe themſelves, with their brisk Endeavours againſt us, &amp; the Expecta<g ref="char:EOLhyphen"/>tion they thence have of our Utter Overthrow, eſpecially ſome <hi>Independents, Anabaptiſts</hi> and <hi>So<g ref="char:EOLhyphen"/>cinians;</hi> Be it known to the whole World, <hi>Pro<g ref="char:EOLhyphen"/>feſſor</hi> and <hi>Prophane,</hi> our Confidence is in God, for whoſe holy Truths ſake we are as Men kil<g ref="char:EOLhyphen"/>led all the Day long; and it is our Perſwaſion, that many Thouſands in theſe Nations have that <hi>Senſe</hi> of us in their own Conſciences, which it is as impoſſible for the utmoſt Power or <hi>Ar<g ref="char:EOLhyphen"/>tiſice of our angry Adverſaries to exſtinguiſh, as the Sun in the Firmament.</hi> We matter not their <hi>Flouriſh, Number, Threat</hi> or <hi>Force,</hi> though <hi>Gog</hi> and <hi>Magog</hi> are combin'd to ſeek our Ruin; <hi>God that made the Heavens and the Earth, the Sea and Foun<g ref="char:EOLhyphen"/>tains of Water hath them all in Deriſion,</hi> and will not be wanting to aſſiſt us, <hi>otherwiſe fore-lorn up<g ref="char:EOLhyphen"/>on Earth,</hi> in this juncture of cloſe Attacque, (we waiting on him) with that Divine <hi>Courage,
<pb facs="tcp:47076:3"/>
Wiſdom</hi> and <hi>Patience,</hi> which may enable us to ſurmount the Difficulty of the Work, <hi>and through the Tribulations of our Day, bring us to the Recompence of that Peace which is Eternal.</hi> And indeed, this is our Joy above all worldly things, <hi>that the Lord is our Light, and our Salvation,</hi> we know it, we experience it; <hi>therefore whom ſhould we fear?</hi> Though all <hi>Sects</hi> ſeem met in one, <hi>as a mighty Man of War, to our Overthrow,</hi> the deſpiſed <hi>Stripling</hi> (by this great <hi>Goliah)</hi> has a <hi>Sling and a Stone,</hi> that (however contemptible, yet) coming in the Name of the Lord, will give this <hi>Giant</hi>'s <hi>Head a Victim to his Faith.</hi> We know in whom we have believed, and cannot be <hi>Cudgell'd, Jeer'd, Rail'd or Smooth'd out of</hi> our moſt Holy Faith, who has God for its Father, and Victory for its Off-ſpring. A Birth un<g ref="char:EOLhyphen"/>known to the Bawling <hi>Phariſees</hi> of the Age; nor can any but a Conquerour inherit.</p>
            <p>
               <hi>Reader,</hi> their Cries for <hi>Scripture, Chriſt, Fundamentals,</hi> and the like, are meer Pre<g ref="char:EOLhyphen"/>tences that make but up a Cloak to cover the <hi>Avaricious,</hi> and <hi>Ambitious</hi> Ends of thoſe lead<g ref="char:EOLhyphen"/>ing Men in every Party, that as deeply and vigorouſly proſecute our Ruin, as a <hi>Jew doth Riches;</hi> but the Reaſon is known to Almighty God. Becauſe the <hi>Quakers</hi> having been taught that Inward, Heavenly, Straight and Narrow Way to Life by an Internal Living Teacher;
<pb facs="tcp:47076:3"/>
they would, <hi>ſay they,</hi> ſruſtrate all Hope of fur<g ref="char:EOLhyphen"/>ther Advantage, <hi>the Ignorance of People in the things of God has hitherto benefited us withal,</hi> by their moſt vehement Declaration to the World, that <hi>no Man can be a Child of God, who is not begotten of God; and that no Man can be ſo begotten, but by the Internal Operation of his Spirit to Waſh, Cleanſe and Inliven the Mind to God-ward; that this is the Deepeſt and moſt Excellent End for which Man was made, the Law was given, Prophets raiſed, and Chriſt Came, Lived, Died, Roſe and Aſcended: That who know him not thus let into the Conſcience, in order to Purge it from Dead Works, by the Deſtruction of that Power which product them, to lead Captivity Captive, and Raign as King, Lord, Judge and Law-giver, are Ene<g ref="char:EOLhyphen"/>mies to the Croſs of Chriſt, and are at beſt but Carnal, Hiſtorical, and meerly Out-ſide Chriſtians.</hi> And this we ſtanding by, and they knowing full well, with the fatal Conſequence to their Deſigns that would attend the Univerſal Re<g ref="char:EOLhyphen"/>ception of this kind of Doctrine, they ſeek to divert the Minds of tender and enquiring People by all the <hi>Hideous, Deviliſh Falſities Satan's utmoſt Intereſt can furniſh them withall;</hi> deforming us with what Mire they can either borrow or invent, hoping by ſuch <hi>Beſmeerings</hi> to make the <hi>Dogs faſten us</hi> for ſome Monſtrous Beaſts, and chuſing rather to Solemnize our
<pb facs="tcp:47076:4"/>
Funeral, with the Merriment of the Vulgar, then suffer them to know us truly as we are, leſt their ſober Conſcience ſhould enquire or be toucht with any the leaſt Pitty for our ſo hard Dealing at their Cruel Hands.</p>
            <p>Well! but for Your ſakes, <hi>O Impartial People!</hi> am I this time engaged in Spirit to concern my ſelf, otherwiſe againſt my Will, to take an Angry, Scoffing <hi>Independent</hi> Prieſt in hand; a Man I know not, but by his Book, and certainly an Ignorant, Malicious and Scurrilous one too. I perceive how un<g ref="char:EOLhyphen"/>known ſoever he is to me, I am not to him, <hi>and he has taken great Care to tell me ſo:</hi> but mine own Concern would have ſuggeſted Silence to me for an Anſwer to his Uncivil Reflections (for Arguments I cannot call them) had not my earneſt Deſires been for the Vindication of that Truth <hi>Living,</hi> upon all Occaſions offer'd, which the <hi>Grave</hi> will prevent me doing. It is my Satisfaction God has made it my Lot; and that of ſuffering from Detractors, I eſteem not the leaſt part of my Crown: for whoſe Holy Service, he is my Witneſs, I have long ſince chearfully ſacrific'd my All of Content<g ref="char:EOLhyphen"/>ment in this World; and yet am not without a ſhare from his peculiar Providence.</p>
            <p>But let us ſee if the <hi>Quakers</hi> are thoſe Miſe<g ref="char:EOLhyphen"/>rably Deluded Wretches, this <hi>Taunting Prieſt</hi>
               <pb facs="tcp:47076:4"/>
would repreſent us, whoſe <hi>Triffling Quirks</hi> ſhow the Emptineſs of the Head, and Airineſs of the Mind from whence they came. If we are what he aſſerts, we are the worſt of Men, by how much we pretend to greater things; but if it ſhall appear, we are Scripturally <hi>Ortho<g ref="char:EOLhyphen"/>dox,</hi> in ſome of thoſe very Points for which he repreſents us <hi>Heterodox,</hi> and miſtaken by him in the reſt; I hope it will not be without Good Reaſon, that I have entituld this ſhort Diſcourſe <hi>Quakeriſm a New</hi> Nick-Name <hi>for Old Chriſtianity.</hi>
            </p>
            <p>
               <hi>Reader,</hi> the whole of what I have to deſire from thee is an <hi>Impartial Mind</hi> in the Peruſal of this Defence and Iuſt Explanation of our ſo much miſ-repreſented <hi>Faith</hi> and <hi>Doctrine;</hi> with that we dare adventure our Cauſe, and without it there is no Truth ſo clear, that <hi>Pre<g ref="char:EOLhyphen"/>judice</hi> may not queſtion it. Let not the Multi<g ref="char:EOLhyphen"/>tude of our Adverſaries be an Argument againſt our Cauſe; <hi>Their Reviling ought not to paſs for Reaſon, nor Noiſe for Conqueſt.</hi> With God Al<g ref="char:EOLhyphen"/>mighty and his holy Witneſs in thy Conſci<g ref="char:EOLhyphen"/>ence, do I leave the Iſſue of this Endeavour: Be Serious, be Conſiderate. Farewel.</p>
            <closer>
               <signed>Thy Friend, very ready to ſerve thee with all Sincerity for the Truth's ſake, as it is in Jeſus,
<hi>William Penn.</hi>
               </signed>
            </closer>
         </div>
         <div type="table_of_contents">
            <pb facs="tcp:47076:5"/>
            <head>THE CONTENTS.</head>
            <list>
               <item>
                  <hi>CHAP. I.</hi> THE Introduction. Our <hi>Adverſary's</hi> Definition of <hi>Chriſtianity</hi> Defe<g ref="char:EOLhyphen"/>ctive. <hi>True Chriſtianity</hi> ſtated. <hi>Quakeriſm</hi> miſtaken by him. It is prov'd <hi>True Chriſtianity;</hi> and a <hi>Quaker</hi> a Right <hi>Chriſtian. Page</hi> 1.</item>
               <item>
                  <hi>CHAP. II.</hi> How <hi>Chriſtianity</hi> was introduc'd it hurts not the <hi>Quakers.</hi> The Queſtion is not of <hi>Chriſt's Viſible Coming,</hi> that is Owned by them. Nor is their <hi>Religion</hi> a New One from that of <hi>Chriſtianity;</hi> but the Recovery of Loſt Primitive <hi>Chriſtianity,</hi> ſince the Reign of Anti-Chriſt in the World. That <hi>Qua<g ref="char:EOLhyphen"/>keriſm,</hi> as call'd, made its Way by Purity, Sorrow and Rejoycing, as well as <hi>Chriſtianity.</hi> The Prieſt's Vilifying Expreſſions Rebuk'd. That the Diſtinct Times of their Appearance is no Argument againſt their Harmony, or being but Two Words for the ſame Thing, ſince the ſame Truth may appear at Two diſtinct Ages of the World. It would ſtrike out <hi>J. Faldo</hi> as well as the <hi>Quakers,</hi> if the Contrary were admitted. That he groſly Contradicts himſelf as to Time. <hi>Chriſtianity</hi> has more or leſs been in the World where Godly Men and Women have been, as well before as ſince that Appear<g ref="char:EOLhyphen"/>ance. We intend no New Diſpenſation, but the Re<g ref="char:EOLhyphen"/>newed Revelation of the ſame Power, which is the True Goſpel. <hi>p.</hi> 11.</item>
               <item>
                  <pb facs="tcp:47076:5"/>
                  <hi>CHAP. III. J. Faldo</hi>'s Charge. That the <hi>Scriptures</hi> are not the Word of God, Reaſons for it. The Scriptures by him urg'd againſt us, clear'd and prov'd to be for us; They are the Words of the Word; a <hi>Declaration</hi> of the great Law, Word, or Commandment, but not <hi>that</hi> Law, Word, or Commandment. <hi>p.</hi> 24.</item>
               <item>
                  <hi>CHAP. IV.</hi> His <hi>Charge.</hi> What he quotes proves it not. <hi>Revelation, Infallibility,</hi> and <hi>Inſpiration</hi> conſider'd. The <hi>Prieſt</hi> prov'd Uncertain of his own Faith. Our Friends debaſe not the <hi>Scripture,</hi> but Lift them up His <hi>Objection</hi> about our <hi>Books Titles</hi> anſwer'd. The <hi>Uſe of Scripture</hi> aſſerted. The <hi>Light</hi> vindicated from Inſufficiency. Something of the True <hi>Rule. p.</hi> 32.</item>
               <item>
                  <hi>CHAP. V.</hi> The <hi>Charge</hi> Stated, not Proved. The <hi>Scriptures</hi> not the moſt Excellent nor only General Rule. God may ſpeak by <hi>Inſtruments.</hi> The Inſtruments not the Rule, but that which uſeth them. That the <hi>Scrip<g ref="char:EOLhyphen"/>tures</hi> being Obligatory, does not conclude it the General Rule under the Goſpel. The Diſ-ingenuity of our <hi>Ad<g ref="char:EOLhyphen"/>verſary,</hi> in citing the Apoſtle's Words, Reprehended: The <hi>Scriptures</hi> no Judge in that ſenſe wherein they are not the General Rule. The Scriptures Confeſt to. <hi>p.</hi> 52.</item>
               <item>
                  <hi>CHAP. VI.</hi> We deny the <hi>Charge.</hi> His Proof, <hi>no Proof;</hi> but againſt himſelf. We Own, Believe, and deſire to Obey the <hi>Scriptures;</hi> they afford Comfort, and are as <hi>Lights</hi> in the World; but not that <hi>True Light.</hi> The Light and Spirit Superior to them. <hi>p.</hi> 63.</item>
               <item>
                  <hi>CHAP. VII. Commands</hi> upon Conviction to be obeyed. All <hi>General</hi> Commands Obligatory. <hi>Particular</hi>
                  <pb facs="tcp:47076:6"/>
not, but upon particular Commiſſion Our <hi>Adverſary</hi>'s Diſ-ingenuity. The <hi>Scriptures</hi> a Means by which God may be known; but <hi>not the Principle. p.</hi> 70.</item>
               <item>
                  <hi>CHAP. VIII.</hi> His <hi>Charge</hi> of our Denying the Scrip<g ref="char:EOLhyphen"/>tures any <hi>Means</hi> by which God doth enable Men to re<g ref="char:EOLhyphen"/>ſiſt Temptations; And that we ſay they are <hi>Dangerous</hi> to be read, rejected. His <hi>Proofs</hi> lame. The <hi>Scrip<g ref="char:EOLhyphen"/>tures</hi> are believed to be a Means, &amp;c. The true Knowledge of them Divine. No Knowledge of Divine Things, but upon Experience. It does not deſtroy <hi>Faith. W. Penn's</hi> Words ſafe and ſound. The <hi>Prieſt</hi> a meer Shuffler. <hi>Learning</hi> a Servant to Truth <hi>Chriſt</hi> the Word of God. Faith by our <hi>Adverſary</hi> preferred before Scripture. The <hi>Scriptures</hi> ought to be Read, Believed and Obey'd. <hi>p.</hi> 76.</item>
               <item>
                  <hi>CHAP. IX.</hi> That we do not put the <hi>Scripture and Holy Spirit in Oppoſition.</hi> The Wickedneſs of the <hi>Prieſt</hi> in his Proof. They accord, and we acquieſce in their Teſtimony. We do not ſay that they are not to be obeyed without extraordinary Apoſtolical Revelation, as baſely ſuggeſted. His Proof fictitious and forged. Such only are by us deny'd as are only Literal, Formal <hi>Chriſtians.</hi> The Scriptures own'd and believ'd in by us according as they teſtifie of themſelves. <hi>p.</hi> 91.</item>
               <item>
                  <hi>CHAP. X.</hi> He chargeth us with a Denial of all the <hi>Ordinances of the Goſpel;</hi> Firſt in general, then in particular. His Proof of the firſt Invalid. His great Diſ-ingenuity in wreſting our Words, eſpecially <hi>I. Pennington's. p.</hi> 102.</item>
               <item>
                  <hi>CHAP. XI.</hi> The firſt of the particular Ordinances he
<pb facs="tcp:47076:6"/>
ſays we deny, is the <hi>Miniſtry.</hi> His Proof lame. <hi>W. P.</hi> and his Friends defended. <hi>J. F.</hi> and his Gang Reprove<g ref="char:EOLhyphen"/>able. We own a Goſpel one; but not his. The <hi>Calling</hi> abuſed by ſuch Pretenders. <hi>p.</hi> 105.</item>
               <item>
                  <hi>CHAP. XII.</hi> The Second particular Ordinance is a <hi>Goſpel-Church.</hi> His Definition for us, by its groſs Contrariety to the Scripture. His baſe Inference of our Denial of <hi>Religious Societies,</hi> and <hi>Outward Gifts</hi> from our Friends aſſerting of but one <hi>Catholick Church,</hi> and that it is in God. A <hi>Goſpel-Church</hi> owned. Our <hi>Adverſary</hi> proved <hi>Heterodox</hi> about Apo<g ref="char:EOLhyphen"/>ſtolical Preaching. Inward Sence preferr'd before In<g ref="char:EOLhyphen"/>telligence. <hi>p.</hi> 112.</item>
               <item>
                  <hi>CHAP. XIII.</hi> We deny <hi>Preaching,</hi> ſays he. His Diſ-ingenuity in ſtating our Principles. We hold and practiſe true <hi>Goſpel-Preaching.</hi> No Difference between what the Light teacheth, and the Scripture. Our <hi>Goſpel</hi> is <hi>Peace;</hi> Our <hi>Adverſary's</hi> is <hi>War,</hi> &amp;c. True <hi>Preaching</hi> Converts, our <hi>Adverſary's</hi> not. <hi>p.</hi> 117.</item>
               <item>
                  <hi>CHAP. XIV.</hi> His Charge of our Denial of <hi>Goſpel-Prayer,</hi> inverted. The Prayer he pleads for, Anti-Goſpel. True <hi>Prayer</hi> ſtated, aſſerted and defended with plainneſs, from Scripture and Reaſon. That as well in Families as Meetings, and at Meals, as both, Falſe Worſhip deteſtable to God. All <hi>Falſe,</hi> wherein God's Spirit is not the firſt, and Chief Mover and Aſſiſter. The Subtility of <hi>Satan</hi> in putting upon unacceptable Prayer, to prevent true Prayer. <hi>p.</hi> 121.</item>
               <item>
                  <hi>CHAP. XV.</hi> His Charge of our Denial of <hi>Baptiſm</hi> and the <hi>Sacraments,</hi> introduc'd with a Diſcourſe of
<pb facs="tcp:47076:7"/>
poſitive Commands, Deſtructive of the Foundation of Religion. The <hi>Prieſt</hi> againſt God, Scripture and Reaſon. He confounds himſelf. <hi>Baptiſm of Water</hi> prov'd <hi>John's;</hi> and not to continue, <hi>Mat. 28. 19. 1 Cor. 1. 17. Epheſ.</hi> 4. 5. cleared and vindicated. The One <hi>Spiritual Baptiſm</hi> defended. <hi>p.</hi> 129.</item>
               <item>
                  <hi>CHAP. XVI.</hi> The <hi>Supper,</hi> he ſays we deny, not denyed but <hi>fulfill'd.</hi> The Scriptures conſulted; No Perpetuity proved. That it was a <hi>Sign,</hi> and that Signs were done away in Chriſt, demonſtrated, The preſent <hi>Practice</hi> in the Caſe not Primitive. Our Faith left with God in the Matter. <hi>p.</hi> 141.</item>
               <item>
                  <hi>CHAP. XVII.</hi> His <hi>Charge</hi> of our Denying Chriſt's Tranſactions to influence into our Juſtification conſider'd. His <hi>Proofs</hi> not for him. His <hi>Abuſe</hi> of our Friends words. <hi>Juſtification</hi> diſtinguiſhed upon as <hi>Remiſſion,</hi> and as daily <hi>Acceptance.</hi> The <hi>Tranſactions</hi> of Chriſt largely own'd by us. The Scriptures confirm <hi>our Faith in Chriſt, as a general and particular Saviour.</hi> No Works of Man Meritorious. <hi>p.</hi> 147.</item>
               <item>
                  <hi>CHAP. XVIII.</hi> He ſays we diſown the <hi>True Chriſt.</hi> It is prov'd, that <hi>He denies</hi> in Contradiction to himſelf what we deny; and that <hi>we are Scriptural and ſound in our Belief:</hi> And though we cannot exclude that <hi>Divinity</hi> from the true Chriſt; Yet we alſo own, that the true <hi>Chriſt took Fleſh,</hi> that he appeared for the Salvation of Mankind, and that his Bodily Appear<g ref="char:EOLhyphen"/>ance was inſtrumental in the Point. <hi>Chriſt own'd</hi> ac<g ref="char:EOLhyphen"/>cording to Scriptures. <hi>p.</hi> 157.</item>
               <item>
                  <hi>CHAP. XIX.</hi> Our <hi>Adverſary</hi>'s propoſed three <hi>Scrip<g ref="char:EOLhyphen"/>ture-Places</hi>
                  <pb facs="tcp:47076:7"/>
are by us rightly applyed, and his <hi>Charge</hi> is found untrue. <hi>Chriſt</hi> is prov'd the true Light, Com<g ref="char:EOLhyphen"/>forter, Creator and Redeemer. Our <hi>Adverſay</hi>'s Ob<g ref="char:EOLhyphen"/>jections examin'd and refuted. His <hi>Triumph</hi> turneth to his <hi>Shame.</hi> The true ſignification of the Word <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>, and <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> confirmed. <hi>p.</hi> 166.</item>
               <item>
                  <hi>CHAP. XX.</hi> Our <hi>Adverſary's Charges</hi> deny'd: His <hi>Proofs</hi> fail him. The <hi>Quakers</hi> are no Idolaters; and <hi>Quakeriſm</hi> no Idolatry. We own and profeſs the only true God, that made Heaven and Earth. <hi>p.</hi> 191.</item>
               <item>
                  <hi>CHAP. XXI.</hi> Our <hi>Adverſary</hi> at a loſs to prove his Charge. We own ſo much of the <hi>Reſurrection,</hi> as the Scriptures expreſs; more Curioſity Dangerous and Condemnable. <hi>Eternal Rewards</hi> own'd by us. <hi>J. Fal<g ref="char:EOLhyphen"/>do</hi>'s Book will prove it to him, and our Tribulations to Us. <hi>p.</hi> 199.</item>
               <item>An <hi>Appendix,</hi> being a <hi>Reply</hi> to that Laſt Part of his <hi>Book,</hi> which pretends to Anſwer the Firſt of my <hi>Spirit of Truth Vindicated</hi> &amp;c. <hi>p.</hi> 206.</item>
               <item>A <hi>Key,</hi> opening a Way to every Common Underſtanding, whereby to diſcern the Difference betwixt the <hi>Quakers</hi> Faith, Doctrine and Practice, and the Perverſions and Traducings of their ſeveral <hi>Adverſaries. p.</hi> 236.</item>
               <item>
                  <hi>J. Faldo's Key</hi> proved Defective. <hi>p.</hi> 246.</item>
            </list>
         </div>
         <div type="errata">
            <pb facs="tcp:47076:8"/>
            <head>ERRATA.</head>
            <opener>
               <salute>READER,</salute>
            </opener>
            <p>THough this Civility of Excuſing the Author from the Miſcarriage of the Preſs, be that which is both due in it ſelf, and alwayes acknow<g ref="char:EOLhyphen"/>ledged by Sober and Impartial Men; yet having to do with a Generation of People reſolved to our Ruin any way (whoſe onely Clemency to the Prin<g ref="char:EOLhyphen"/>ter, is Cruelty to the Author, and are therefore not weary of Excuſing the one, that they may the more Colourably Accuſe the other) I have endeavoured at a Correction of ſuch Eſcapes as ſeemed to me in over-looking the whole Diſcourſe moſt hurtful to the Senſe. For many Literal Miſtakes, want of due Points, Points miſplaced, Tranſpoſitions, or the like Impunctuality and Impropriety, I beſpeak my Excuſe from thee: If thou art Ingenuous, thou wilt not deny it; and if thou art not, I ſhall the leſs con<g ref="char:EOLhyphen"/>cern my ſelf in the Advantage taken.</p>
            <p>
               <table>
                  <row>
                     <cell role="label">
                        <hi>Pag.</hi>
                     </cell>
                     <cell role="label">
                        <hi>Line,</hi>
                     </cell>
                     <cell role="label">
                        <hi>Errors,</hi>
                     </cell>
                     <cell role="label">
                        <hi>Corrected.</hi>
                     </cell>
                  </row>
                  <row>
                     <cell>6</cell>
                     <cell>32</cell>
                     <cell>Outward Chriſtianity</cell>
                     <cell>Outward Manifeſtation</cell>
                  </row>
                  <row>
                     <cell>11</cell>
                     <cell>28</cell>
                     <cell>Comparence</cell>
                     <cell>Compariſon</cell>
                  </row>
                  <row>
                     <cell>12</cell>
                     <cell>11</cell>
                     <cell>and</cell>
                     <cell>but</cell>
                  </row>
                  <row>
                     <cell>23</cell>
                     <cell>19</cell>
                     <cell>(had ſo—</cell>
                     <cell>(had he ſo—</cell>
                  </row>
                  <row>
                     <cell>39</cell>
                     <cell>17</cell>
                     <cell>Reconciliation</cell>
                     <cell>reconciled</cell>
                  </row>
                  <row>
                     <cell>40</cell>
                     <cell>8</cell>
                     <cell>which</cell>
                     <cell>who</cell>
                  </row>
                  <row>
                     <cell>47</cell>
                     <cell>17</cell>
                     <cell>want</cell>
                     <cell>went</cell>
                  </row>
                  <row>
                     <cell> </cell>
                     <cell>20</cell>
                     <cell>this</cell>
                     <cell>his</cell>
                  </row>
                  <pb facs="tcp:47076:8"/>
                  <row>
                     <cell>50</cell>
                     <cell>19</cell>
                     <cell>for</cell>
                     <cell>to</cell>
                  </row>
                  <row>
                     <cell>51</cell>
                     <cell>23</cell>
                     <cell>whatſoever</cell>
                     <cell>whomſoever</cell>
                  </row>
                  <row>
                     <cell>68</cell>
                     <cell>27</cell>
                     <cell>lightned</cell>
                     <cell>lighted</cell>
                  </row>
                  <row>
                     <cell>76</cell>
                     <cell>17</cell>
                     <cell>—</cell>
                     <cell>to be any, &amp;c.</cell>
                  </row>
                  <row>
                     <cell>85</cell>
                     <cell>5</cell>
                     <cell>Words</cell>
                     <cell>Word</cell>
                  </row>
                  <row>
                     <cell>88</cell>
                     <cell>21</cell>
                     <cell>to</cell>
                     <cell>too</cell>
                  </row>
                  <row>
                     <cell>89</cell>
                     <cell>25</cell>
                     <cell>that Reſt</cell>
                     <cell>the Reſt</cell>
                  </row>
                  <row>
                     <cell>93</cell>
                     <cell>3</cell>
                     <cell>our</cell>
                     <cell>his</cell>
                  </row>
                  <row>
                     <cell>94</cell>
                     <cell>31</cell>
                     <cell>Temporal</cell>
                     <cell>Temporary</cell>
                  </row>
                  <row>
                     <cell> </cell>
                     <cell>34</cell>
                     <cell>Word</cell>
                     <cell>God</cell>
                  </row>
                  <row>
                     <cell>95</cell>
                     <cell>16</cell>
                     <cell>high</cell>
                     <cell>highly</cell>
                  </row>
                  <row>
                     <cell> </cell>
                     <cell>25</cell>
                     <cell>129</cell>
                     <cell>124</cell>
                  </row>
                  <row>
                     <cell>96</cell>
                     <cell>6</cell>
                     <cell>Scriptures</cell>
                     <cell>Scripture</cell>
                  </row>
                  <row>
                     <cell>107</cell>
                     <cell>16</cell>
                     <cell>God reſpoke</cell>
                     <cell>God ſhall have reſpoken</cell>
                  </row>
                  <row>
                     <cell> </cell>
                     <cell>17</cell>
                     <cell>made</cell>
                     <cell>makes</cell>
                  </row>
                  <row>
                     <cell>109</cell>
                     <cell>5</cell>
                     <cell>Rich</cell>
                     <cell>as Rich</cell>
                  </row>
                  <row>
                     <cell> </cell>
                     <cell>6</cell>
                     <cell>which</cell>
                     <cell>what</cell>
                  </row>
                  <row>
                     <cell> </cell>
                     <cell>28</cell>
                     <cell>Hawking</cell>
                     <cell>Hackny</cell>
                  </row>
                  <row>
                     <cell>116</cell>
                     <cell>9</cell>
                     <cell>Certainty</cell>
                     <cell>Certainly</cell>
                  </row>
                  <row>
                     <cell>123</cell>
                     <cell>21</cell>
                     <cell>are</cell>
                     <cell>is</cell>
                  </row>
                  <row>
                     <cell>125</cell>
                     <cell>29</cell>
                     <cell>all Conceivings</cell>
                     <cell>all Self-conceivings</cell>
                  </row>
                  <row>
                     <cell>126</cell>
                     <cell>4</cell>
                     <cell>joyned</cell>
                     <cell>enjoyed</cell>
                  </row>
                  <row>
                     <cell>127</cell>
                     <cell>24</cell>
                     <cell>pure Ware,</cell>
                     <cell>blot out</cell>
                  </row>
                  <row>
                     <cell>128</cell>
                     <cell>17</cell>
                     <cell>riſen, departed</cell>
                     <cell>riſen and departed</cell>
                  </row>
                  <row>
                     <cell>132</cell>
                     <cell>2</cell>
                     <cell>punctually</cell>
                     <cell>punctual</cell>
                  </row>
                  <row>
                     <cell>139</cell>
                     <cell>5</cell>
                     <cell>I</cell>
                     <cell>blot out</cell>
                  </row>
                  <row>
                     <cell>140</cell>
                     <cell>4</cell>
                     <cell>John'<hi>s</hi>
                     </cell>
                     <cell>John</cell>
                  </row>
                  <row>
                     <cell>142</cell>
                     <cell>2</cell>
                     <cell>my</cell>
                     <cell>the</cell>
                  </row>
                  <row>
                     <cell> </cell>
                     <cell>13</cell>
                     <cell>with reſpect</cell>
                     <cell>in Compariſon</cell>
                  </row>
                  <row>
                     <cell>144</cell>
                     <cell>21</cell>
                     <cell>or</cell>
                     <cell>and</cell>
                  </row>
                  <row>
                     <cell>146</cell>
                     <cell>8</cell>
                     <cell>to me ſelf</cell>
                     <cell>with my ſelf</cell>
                  </row>
                  <row>
                     <cell> </cell>
                     <cell>
                        <gap reason="illegible: faint" extent="2 letters">
                           <desc>••</desc>
                        </gap>
                     </cell>
                     <cell>back <gap reason="illegible: blotted" extent="2 letters">
                           <desc>••</desc>
                        </gap>
                     </cell>
                     <cell>back at us</cell>
                  </row>
                  <pb facs="tcp:47076:9"/>
                  <row>
                     <cell>152</cell>
                     <cell>15</cell>
                     <cell>could</cell>
                     <cell>would</cell>
                  </row>
                  <row>
                     <cell>157</cell>
                     <cell>19</cell>
                     <cell>ſuch too as</cell>
                     <cell>ſuch as</cell>
                  </row>
                  <row>
                     <cell> </cell>
                     <cell>29</cell>
                     <cell>there with</cell>
                     <cell>where with</cell>
                  </row>
                  <row>
                     <cell>158</cell>
                     <cell>10</cell>
                     <cell>as</cell>
                     <cell>at</cell>
                  </row>
                  <row>
                     <cell>159</cell>
                     <cell>12</cell>
                     <cell>had</cell>
                     <cell>has</cell>
                  </row>
                  <row>
                     <cell> </cell>
                     <cell>23</cell>
                     <cell>elſe it was not</cell>
                     <cell>or elſe it had not been</cell>
                  </row>
                  <row>
                     <cell>161</cell>
                     <cell>34</cell>
                     <cell>p. 72, 77,</cell>
                     <cell>p. 72, 77, 84, 85, 93.</cell>
                  </row>
                  <row>
                     <cell>164</cell>
                     <cell>1</cell>
                     <cell>anſwer'd</cell>
                     <cell>conſider'd</cell>
                  </row>
                  <row>
                     <cell> </cell>
                     <cell>27</cell>
                     <cell>Matter</cell>
                     <cell>Nature</cell>
                  </row>
                  <row>
                     <cell>165</cell>
                     <cell>17</cell>
                     <cell>Creco</cell>
                     <cell>crew</cell>
                  </row>
                  <row>
                     <cell>168</cell>
                     <cell>8</cell>
                     <cell>of</cell>
                     <cell>of our Principles</cell>
                  </row>
                  <row>
                     <cell>203</cell>
                     <cell>10</cell>
                     <cell>to</cell>
                     <cell>too</cell>
                  </row>
                  <row>
                     <cell>209</cell>
                     <cell>14</cell>
                     <cell>I do</cell>
                     <cell>and I do</cell>
                  </row>
                  <row>
                     <cell> </cell>
                     <cell>30</cell>
                     <cell>when</cell>
                     <cell>wherein</cell>
                  </row>
                  <row>
                     <cell>213</cell>
                     <cell>28</cell>
                     <cell>the gift of Spirit</cell>
                     <cell>a Gift of the Spirit</cell>
                  </row>
                  <row>
                     <cell> </cell>
                     <cell>31</cell>
                     <cell>not</cell>
                     <cell>blot out</cell>
                  </row>
                  <row>
                     <cell>214</cell>
                     <cell>28</cell>
                     <cell>not Agents</cell>
                     <cell>not prime Agents</cell>
                  </row>
                  <row>
                     <cell>217</cell>
                     <cell>3</cell>
                     <cell>the Truth of</cell>
                     <cell>blot out</cell>
                  </row>
                  <row>
                     <cell>227</cell>
                     <cell>1</cell>
                     <cell>Creator</cell>
                     <cell>Creation</cell>
                  </row>
                  <row>
                     <cell>229</cell>
                     <cell>34</cell>
                     <cell>reputed</cell>
                     <cell>reputed him</cell>
                  </row>
                  <row>
                     <cell>230</cell>
                     <cell>4</cell>
                     <cell>due</cell>
                     <cell>duly</cell>
                  </row>
                  <row>
                     <cell>239</cell>
                     <cell>7</cell>
                     <cell>is rightly</cell>
                     <cell>is it rightly</cell>
                  </row>
               </table>
            </p>
         </div>
      </front>
      <body>
         <div type="treatise">
            <pb n="1" facs="tcp:47076:9"/>
            <head>QUAKERISM A NEW <hi>Nick-Name</hi> for OLD Chriſtianity:</head>
            <head type="sub">BEING A Short and Round Anſwer to a Book, Entituled, <hi>Quakeriſm No Chriſtianity, &amp;c.</hi>
            </head>
            <div n="1" type="chapter">
               <head>CHAP. I.</head>
               <argument>
                  <p>
                     <hi>The Introduction. Our</hi> Adverſary's <hi>Definition of</hi> Chriſtianity <hi>Defective. True</hi> Chriſtianity <hi>Stated.</hi> Quakeriſm <hi>Miſtaken by him. It is proved True</hi> Chriſtianity, <hi>and a</hi> Quaker <hi>a Right</hi> Chriſtian.</p>
               </argument>
               <p>§. 1. AMong many other Perſons, that have of late Induſtriouſly eſſayed the Miſ-Repreſenting the <hi>Quakers,</hi> and their <hi>Religion</hi> (overcaſting the Sincerity of the One, and darkning the Excellent Beauty of the Other, by their <hi>Miſts of Ignorance and Prejudice) John Faldo,</hi> though the <hi>Laſt,</hi> has not been the <hi>Leaſt</hi> concern'd.</p>
               <p>
                  <pb facs="tcp:47076:10"/>
§. 2. I am truly Sorry to ſee, that among the ſeveral Arguments, ſome Men's Prudence render'd for Toleration, <hi>that of giving Diſſenters Liberty, and they would War within themſelves,</hi> ſhould be ſo amply verified by their Unchriſtian Irruption upon us (diſturbing thoſe by Slanderous Pamphlets, who would not be concern'd in their Heats.) But this Folly and Uncharitableneſs, I am to tell the World, lies not at the <hi>Quakers Door,</hi> who ſeek Peace with all Men; but ſome Reſtleſs Spirits among other Perſwaſions, <hi>whoſe whole Food ſeems to turn into Conteſt,</hi> and ſhew they can no more live without it, then the Air they breath in. <hi>What ſhall we do then? Suffer their Slanders, Detractions, Additions, and Down-right Abuſes of us to paſs Unanſwer'd?</hi> No: for then we ſhall be concluded, either <hi>Guilty</hi> or <hi>Vanquiſht.</hi> What then? Why we will defend our ſelves with <hi>Truth</hi> and <hi>Moderation;</hi> and that I hope, with God's Aſſiſtance, to do in this ſhort Treatiſe, to the Confuſion of our Enemies, and Renowning the Truth, and Clear<g ref="char:EOLhyphen"/>ing our Innocence to the World.</p>
               <p>§. 3. The Author is pleas'd to call his Book, <hi>Qua<g ref="char:EOLhyphen"/>keriſm no Chriſtianity.</hi> A Title of more Reproach and Infamy, then became a <hi>Christian-</hi>Man to give. But let's hear what he means by <hi>Christianity.</hi>
               </p>
               <p>§. 4. By Chriſtianity, <hi>we are not to un<g ref="char:EOLhyphen"/>derſtand all thoſe Matters of Faith and Pra<g ref="char:EOLhyphen"/>ctice,</hi> 
                  <note place="margin">Pag. 2. Sect. 2.</note> 
                  <hi>which</hi> Chriſtianity <hi>doth obliege us unto.</hi> A ſtrange Definition, of true <hi>Chriſtianity:</hi> For, if to Believe, and Do all <hi>Chriſtianity</hi> requi<g ref="char:EOLhyphen"/>reth; be not <hi>Chriſtianity,</hi> then there is ſomething beyond all that <hi>Christianity</hi> requires to be believ'd
<pb n="3" facs="tcp:47076:10"/>
and done <hi>that is Christianity;</hi> elſe I underſtand nothing. But ſaith he, <hi>It takes in whatever is worthy in thoſe Religions, it hath ſuperceded, yea, the very</hi> Hea<g ref="char:EOLhyphen"/>thens. What then? Is it not therefore <hi>Chriſtianity?</hi> Egregious Weakneſs! What an Hair has he ſplit? but it flyes in his Eyes: Is it not therefore <hi>Chriſtianity, becauſe</hi> Chriſtianity <hi>takes it in?</hi> If <hi>Chriſtianity</hi> takes in whatever is worthy in other Religions; then, ſince <hi>Chriſtianity</hi> is <hi>Worthineſs</hi> It ſelf, Comprehenſive of whatever was in any degree Excellent among <hi>Jews</hi> or <hi>Heathens;</hi> will it not follow, That, to Believe and Practiſe all that <hi>Christianity</hi> requires, <hi>is Christianity;</hi> unleſs we are to underſtand, That <hi>Christianity</hi> does not require what was Worthy and Commendable among <hi>Jews</hi> or <hi>Heathens,</hi> which he ſays, we are.</p>
               <p>§. 5. This then does not make <hi>Chriſtianity</hi> a Diſtinct Thing in kind, from what was <hi>Worthy,</hi> as he calls it, that is, <hi>Godly</hi> among either <hi>Jews</hi> or <hi>Heathen:</hi> but that <hi>Chriſt</hi> did by his Viſible Appearance benefit the World with a more glorious Manifeſtation of the ſame Divine Power, Purity, Truth, Wiſdom and Righteouſneſs, then former Ages were either capa<g ref="char:EOLhyphen"/>ble of, or attended with. To exclude then all An<g ref="char:EOLhyphen"/>tecedent Times from any ſhare in <hi>Chriſtianity,</hi> is both Weak, and Cruel; ſince it plainly ſhuts them out of all hopes of Eternal Salvation: for if no Name be given but the Name of Chriſt, under the whole Hea<g ref="char:EOLhyphen"/>ven, by which Men can be ſaved; then, <hi>either Chriſt was alwayes in ſome meaſure or other a Saviour, and ſuch as were ſaved, in ſome degree or other, Chriſtians; or there was one Saviour before Chriſt's outward coming, and another ſince;</hi> or laſtly, <hi>all that were antecedent to that Appearance, were damn'd.</hi>
               </p>
               <p>
                  <pb n="4" facs="tcp:47076:11"/>
§. 6. I appeal then to the Conſciences and Un<g ref="char:EOLhyphen"/>derſtandings of all impartial People, if our Belief be not the moſt Juſt, Merciful and True; that however it pleaſed God to ſend his Son a Light into the World at that time more eminently then before, yet that he was ſo far Spiritually manifeſted in all Ages, <hi>as the Word of God nigh in the Heart, and great Command<g ref="char:EOLhyphen"/>ment in the Conſciences of Men,</hi> as who believed and obey'd, obtain'd Remiſſion of Sins and Eternal Sal<g ref="char:EOLhyphen"/>vation. This is clear; for if no man could ever ſee, or know the Father but the Son, and he to whom the Son reveals him, then becauſe many of the Holy An<g ref="char:EOLhyphen"/>cients both ſpiritually ſaw and knew God (other<g ref="char:EOLhyphen"/>wiſe they could never be ſaved) it follows, <hi>that Chriſt did in all Ages reveal God,</hi> who being Light, and that it is Light alone which can Reveal or Manifeſt; it was as a Light within, that he communicated unto the Soul of Man, which is within Man, the Knowledge of the Pure God: <hi>Whatever may be known of God is manifeſt within Man, for God hath ſhewed it unto him:</hi> ſo that the Contradiction and Error of the Man's De<g ref="char:EOLhyphen"/>finition of <hi>Chriſtianity</hi> is evident.</p>
               <p>§. 7. But yet a little further: He plainly <hi>Heathenizes</hi> that notable <hi>Chriſtian</hi> Paſſage of the refuſing it all Priviledge within the bounds of <note place="margin">Apoſtle,</note> 
                  <hi>Chriſtianity,</hi> viz. <hi>Whatſoever things are True, Honeſt, Juſt, Pure, Lovely, of Good Report;</hi> 
                  <note place="margin">Phil. 4.</note> 
                  <hi>if there be any Vertue, if there be any Praiſe, think on theſe things.</hi> Now if this Religious <hi>Chymiſt</hi> ſhall once extract all things that are <hi>Honeſt, Juſt, Pure, Lovely, and of Good Report,</hi> from <hi>Chriſtianity</hi> (which the Apoſtle maketh the Sum of what he had been writing (unleſs it is not a Chriſtian Epiſtle)
<pb n="5" facs="tcp:47076:11"/>
and therefore ends with a <hi>Finally, my Brethren)</hi> tell me, O <hi>ſober Reader,</hi> what a kind of <hi>Chriſtianity</hi> there would be in the World? O Monſtruous Impiety! Is this Man fit to write of <hi>Chriſtianity</hi> that places it beneath the loweſt ſtep of Purity; making manifeſt Difference betwixt being <hi>a Child of God, and a Chri<g ref="char:EOLhyphen"/>ſtian?</hi> True, the outward Hiſtory of Chriſt's exceed<g ref="char:EOLhyphen"/>ing Love to Man-kind, deſerves all humble and re<g ref="char:EOLhyphen"/>verent Credit as a Godly Tradition, and it ſhould forever bind Men to receive and fear and worſhip him: yet I boldly affirm, that though the Manifeſta<g ref="char:EOLhyphen"/>tion was clearer; <hi>yet Salvation was Salvation, and a Child of God, a Child of God in all Ages.</hi> For what is it but to ſay, <hi>that Pure Religion and Undefiled, which is to keep our ſelves unſpotted from the World, belongs not ſtricktly to the Chriſtian, but Jewiſh or Pagan Religion; and that</hi> James <hi>was but a moral Man in the Matter, and not writing on a Chriſtian Subject.</hi> What an empty Trunk, <hi>a Vox, &amp; praeterea nihil,</hi> a ſounding Braſs and Tinckling Cymbal would this Man make of true <hi>Chriſtianity!</hi> Yet thus far we may force him to ſpeak Truth, though in double Contradiction to himſelf, that ſince <hi>Chriſtianity</hi> takes in all that was worthy in all Ages (not as Alien then, but related to her ſelf) <hi>ſomething of the Nature of true Chriſtianity was in the World before that more Viſible and Glorious Manifeſta<g ref="char:EOLhyphen"/>tion of it; unleſs Chriſtianity be ſuppoſed to take into it ſelf what is not of its own Nature:</hi> thus was Chriſt the <hi>Rock</hi> the Ancients built on, before <hi>Abraham</hi> was, whoſe Day he had a Sight and Sence of, and from it exulted greatly.</p>
               <p>§. 8. <hi>Chriſtianity</hi> then is not an <hi>Hiſtorical Belief of the exteriour Acts,</hi> the true Chriſt did in that bodily
<pb n="6" facs="tcp:47076:12"/>
Appearance, <hi>which is but Hiſtorical Chriſtianity,</hi> as our Adverſary weakly argues; for that was the leaſt part of it, ſince <hi>Chriſtianity</hi> is that which <note place="margin">pag. 4.</note> brings to God, which thouſands that believe the other will never arrive at: but a <hi>firm belief in him that ſo Appeared, Lived, Died, Roſe and Aſcended, both as teſtified of in the Scriptures of Truth, and more eſpecially as he breaks in upon the Soul by his Divine Diſcoveries, as the true Light inlightning every Man,</hi> this I call <hi>Chriſtianity;</hi> and <hi>that Man is a Child of Light, who obeys that Light; a true Chriſtian, who is Chriſt-like; a Child of God, and Heir of the Promiſe, who is inwardly renewed and begot anew of the Incorruptible Seed, and Word of God:</hi> For thoſe who were Chriſtians of old, were ſuch as came to know Chriſt, <hi>no more after the Fleſh, but as the ſecond</hi> Adam, <hi>the Lord from Heaven, the Quickning Spirit,</hi> who ſaid, <hi>I am the Reſurrection and the Life;</hi> really witneſſing him to be that in themſelves, wherefore they <hi>Believed,</hi> and upon Repentance, received Re<g ref="char:EOLhyphen"/>miſſion of Sins and Eternal Salvation. And I do affirm, that Chriſtianity ſtands in the Manifeſtation of a Meaſure of that Righteous <hi>Power, Wiſdom, Truth and Life</hi> in the Soul, which appear'd ſo largely and gloriouſly in that Body at <hi>Jeruſalem,</hi> to work Repen<g ref="char:EOLhyphen"/>tance, then give Remiſſion, ſo Renew, Redeem, and finally Save: and who came to be made ſenſible of that Heavenly Treaſure in their mortal Bodies, and to improve it as good Stewards, were Poſſeſſors of true <hi>Chriſtianity,</hi> and therefore <hi>Right Chriſtians.</hi> The Diſtinction betwixt Moral and Chriſtian, the ma<g ref="char:EOLhyphen"/>king holy Life <hi>Legal,</hi> and Faith in the Hiſtory of Chriſt's outward <hi>Chriſtianity</hi> Manifeſtation, <hi>has been a deadly Poyſon theſe latter Ages have been infected with,</hi> to the Deſtruction of Godly Living, and <hi>Apoſtatizing</hi>
                  <pb n="7" facs="tcp:47076:12"/>
of thoſe Churches, in whom there might once have been begotten, ſome <hi>Earneſt, Living Thriſt</hi> after the Inward Life of Righteouſneſs.</p>
               <p>§. 9. By this, I think it may be pretty well known, what we mean by <hi>Chriſtianity,</hi> and a <hi>True Chriſtian:</hi> How far this will agree with his Definition of <hi>Qua<g ref="char:EOLhyphen"/>keriſm,</hi> and a <hi>Quaker,</hi> I will proceed to examine.</p>
               <p>Quakeriſm <hi>is a heap of Tenets, with the</hi> 
                  <note place="margin">Pag. 6. Sect. 3.</note> 
                  <hi>uſurped Names of true Chriſtian Principles, which are yet really no ſuch thing, but ſubvert<g ref="char:EOLhyphen"/>ing both Foundation and Fabrick of true Chriſtianity; And I call him a</hi> Quaker <hi>that profeſſes the Light within every Man to be the Lord, and Saviour, and very God: So that then I ſay</hi> Quakeriſm <hi>is no Chriſtianity.</hi>
               </p>
               <p>§. 10. Indeed, if <hi>Quakeriſm,</hi> reſpecting us, were this, I would ſay ſo too: but becauſe it is juſtly a Stranger to any ſuch Imputation, I rightly faſten that of Ignorance or great Malice upon our <hi>Ad<g ref="char:EOLhyphen"/>verſary.</hi> I have already expreſt our Judgment of <hi>Chriſtianity,</hi> which I ſuppoſe to be the <hi>Quakeriſm</hi> ſtruck at, what ever may be pretended, at leaſt, what is our <hi>Quakeriſm,</hi> or <hi>Chriſtianity rather:</hi> and we leave our Belief with that God who made it ſo, to juſtifie it, and us, who thus ſted faſtly hold, and dai<g ref="char:EOLhyphen"/>ly, yet patiently ſuffer for it, by his own Diſco<g ref="char:EOLhyphen"/>veries in the Conſciences of Men. But this I will add, That ſince he has rendred us to be one thing in Shew, and another in Reality, our Appeal is to the God that made Heaven and Earth, to right us in the Minds of all.</p>
               <p>§. 11. We dare not Believe or Practiſe what
<pb n="8" facs="tcp:47076:13"/>
comes not in by True Conviction (things meerly Hiſtorical excepted, and yet there is a Conviction for them to) The <hi>Devils</hi> who knew Chriſt and trembled, were more ſenſible then thoſe who know him only by Hear-ſay, and make a Mock of that Trembling, which ſeizeth the Contrite Souls of Men for Sin. We declare in the Preſence of the Eter<g ref="char:EOLhyphen"/>nal God, that it was the Striving of the holy Spirit in us, that firſt moved us to ſolid Repentance, and as we came to be judged byit, and reconciled unto God in our Minds, ſo have we appear'd before all Men; <hi>therefore it is utterly Falſe, that We cover our Tenets with the Names of Chriſtian Principles,</hi> ſince theſe fol<g ref="char:EOLhyphen"/>lowing, which are ours, are truly <hi>Chriſtian</hi> and <hi>Scriptural</hi> (1.) <hi>God created Man Innocent, in his own Image created he him.</hi> (2.) <hi>That Man or all Mankind has faln ſhort of the Glory of God through Diſobedience.</hi> (3.) <hi>That in the Seed promiſed Redemption can only be had.</hi> (4.) <hi>That this Seed is He that in time was call'd</hi> Chriſt. (5.) <hi>That by this Holy Seed, both before and ſince that Coming, the Serpent's Head hath been parti<g ref="char:EOLhyphen"/>cularly bruiſed in all who have been redeemed or ſaved, as the Holy Men and Women of Old, and ſuch in every Age as have known a Sanctification.</hi> (6.) <hi>That this Seed appeared in the Fulneſs and Stature of a Man in that Outward Body prepared of God above 1600. Years ſince, and in it encounter'd, and conquer'd Satan, and trod him under his Feet.</hi> (7.) <hi>That he bore the Sin of the World.</hi> (8.) <hi>That he laid down his Life a Ranſom for all.</hi> (9.) <hi>That ſuch as Believ'd and Follow'd him as he then appear'd, receiv'd Remiſſion of Sins, and Eternal Life.</hi> (10.) <hi>That what was then outwardly done, did ſtill refer and had relation to an Inward Work in the Souls of Men: the Holy Life put forth it ſelf to work Inward Conviction, and drive
<pb n="9" facs="tcp:47076:13"/>
the Mind into a Meaſure of the ſame in it ſelf; for the whole End of it was, to draw the Minds of Men more In<g ref="char:EOLhyphen"/>ward, to a Manifeſtation of that ſame Life, Vertue, Pow<g ref="char:EOLhyphen"/>er, Wiſdom, and Righteouſneſs in each Particular, which appeared in that Body in General, and qualified it to that great Work, and ſuſtain'd it under all its Sufferings, and put that great Value upon them, which really was in them;</hi> Wherefore, <hi>to the Divine Power firſt, and to the Holy Manhood next, do we aſcribe that Great and Wonderful Benefit that thereby came unto the World.</hi>
               </p>
               <p>§. 12. But next, we muſt deny his <hi>Quaker</hi> as well as his <hi>Quakeriſm:</hi> indeed, they go together; who miſſeth one, it is unlikely he ſhould hit the other. We never ſaid, <hi>that the Light in every Man was the only Lord, and Saviour, and very God.</hi> Let him but ſhow us any paſſage of any one acknowledg'd to be a <hi>Qua<g ref="char:EOLhyphen"/>ker,</hi> and he will ſay ſomething: But me-thinks, he that has quoted ſo many paſſages out of our Friends Books, to ſo little purpoſe, ſhould not have neglect<g ref="char:EOLhyphen"/>ed to inſtance in ſome one of us, that hath ſo expreſt our ſelves; it ſhows, that either he thinks to be believ'd Hand over Head, or really there is no ſuch Doctrine by us aſſerted, and conſequently he knew no ſuch place to cite. But for the Upright-hearted in all Forms, who are deſirous of the Subſtance, that will give Life to the Soul; and who ſtand only at a diſtance from us, on the account of the many <hi>frightful Characters</hi> their <hi>Teachers</hi> give of us, I ſhall briefly open our Faith in this Matter.</p>
               <p>§. 13. <hi>Firſt,</hi> We aſſert, <hi>that all Men are enlightned,</hi> (let it be <hi>Lighted</hi> in their Souls or Underſtandings, if our <hi>Adverſaries</hi> will) This is prov'd from <hi>Joh.</hi> 1. 9. alſo,
<pb n="10" facs="tcp:47076:14"/>
                  <hi>whatever may be known of God is manifeſt with<g ref="char:EOLhyphen"/>in, for God has ſhewn it unto them.</hi> Again, <hi>what<g ref="char:EOLhyphen"/>ever</hi> 
                  <note place="margin">Rom. 1. 19. Eph1. 19.</note> 
                  <hi>is reproved is made manifeſt by the Light; for whatever makes manifeſt, is Light.</hi> All Knowledge of God comes by the Light he gives into the Soul as well as that all have that Light, though few obey it.</p>
               <p>§. 14. <hi>Secondly,</hi> This Light is Divine, <hi>becauſe it is the very Life of the Word, which is God;</hi> not an Effect of its Power, as a Created Light, which ſome vainly fancy; but in <hi>Him,</hi> or <hi>It,</hi> the <hi>Word,</hi> was <hi>Life,</hi> and that <hi>Life</hi> (Numerical) was the <hi>Light</hi> of Men: what is <hi>Life</hi> in the <hi>Word,</hi> is <hi>Light</hi> in Men, and <hi>who follow that Light as A Reprover of the Deeds of Darkneſs, ſhall be made Chil<g ref="char:EOLhyphen"/>dren of Light,</hi> and have the <hi>Light of Life.</hi>
               </p>
               <p>§. 15. <hi>Thirdly,</hi> Though we ſay that <hi>all are enlightned by it,</hi> or receive Light from it, yet far be it from us to aſſert, every ſuch Illumination is the only <hi>Lord, and Saviour, and very God.</hi> By no means, but rather thus, <hi>that the only Lord, and Saviour, and very God is the great Sun and Light of Righteouſneſs to the Inviſible World of Souls and Spirits</hi> (if I may ſo ſpeak) who manifeſts unto every particular that which concerns the State of every In<g ref="char:EOLhyphen"/>dividual; but not that every ſuch Inlightning ſhould be the Intire <hi>Lord, Saviour, God:</hi> ſo that this <hi>Prieſt</hi> is already found deficient in his Work: he ſhould better have underſtood us before he had given an Ac<g ref="char:EOLhyphen"/>count of us, and diſcovered his Oppoſition to us. What <hi>Superſtructure</hi> can we expect from ſo infirm a Foundation; how ſhall <hi>J. Faldo</hi> prove <hi>Quakeriſm</hi> no <hi>Chriſtianity,</hi> who is defective in his Definition of both? Certainly the <hi>Quaker</hi> may be the beſt of <hi>Chri<g ref="char:EOLhyphen"/>ſtians</hi> for ought he has groundedly oppoſed to him:
<pb n="11" facs="tcp:47076:14"/>
I am ſure he would have thought ſuch a Miſtake in us moſt hainous; to ſay nothing of that Advantage he would have taken to ſhow his little Wit, and great Prejudice in aggravating our Ignorance to the World.</p>
            </div>
            <div n="2" type="chapter">
               <head>CHAP. II.</head>
               <argument>
                  <p>How <hi>Chriſtianity</hi> was introduc'd it hurts not the <hi>Qua<g ref="char:EOLhyphen"/>kers.</hi> The Queſtion is not of <hi>Chriſt's Viſible Com<g ref="char:EOLhyphen"/>ing,</hi> that is Owned by them. Nor is their <hi>Religion</hi> a New One from that of Chriſtianity; but the Recovery of Loſt Primitive <hi>Chriſtianity,</hi> ſince the Reign of Anti-Chriſt in the World. That <hi>Quakeriſm,</hi> as call'd, made its Way by Purity, Sorrow and Rejoycing, as well as <hi>Chriſtianity.</hi> The Prieſt's Vilifying Expreſſions Rebuk'd. That the Diſtinct Times of their Appearance is no Argument againſt their Harmony, or being but Two Words for the ſame Thing, ſince the ſame Truth may appear at Two diſtinct Ages of the World. It would ſtrike out <hi>J. Faldo</hi> as well as the <hi>Quakers,</hi> if the Con<g ref="char:EOLhyphen"/>trary were admitted. That he groſly Contradicts himſelf as to Time. <hi>Chriſtianity</hi> hath more or leſs been in the World where Godly Men and Women have been, as well before as ſince that Appearance. We intend no New Diſpenſation, but the Renewed Revelation of the ſame Power, which is the True Goſpel.</p>
               </argument>
               <p>§. 1. THe next Miſ-Repreſentation, is of the Man<g ref="char:EOLhyphen"/>ner of our Appearance, and the Time of it, by way of Comparence with that of <hi>Chriſtianity,</hi>
                  <pb n="12" facs="tcp:47076:15"/>
little to his Purpoſe, and in my Judgment, much againſt him.</p>
               <p>§. 2. <hi>Chriſtianity was introduc'd by Prea<g ref="char:EOLhyphen"/>ching the Promiſed</hi> Meſſias <hi>and Pointing at his</hi> 
                  <note place="margin">Pag. 7. Sect. 1.</note> 
                  <hi>Human Perſon: but</hi> Quakeriſm <hi>by Preaching a Light within.</hi>
               </p>
               <p>I anſwer, that this is nothing injurious to the <hi>Quakers</hi> at all, but highly on their ſide: for had they preacht a Chriſt now coming in the Fleſh, <hi>they had deny'd his true and only great Viſible Appearance, at</hi> Jeruſalem, <hi>which all true Quakers own.</hi> Since then they believe that Appearance, and therefore need not preach what is not to be again; and that the whole <hi>Chriſtian-</hi>World beſides, have ſo long and lazyly depended on it, without their Thirſting after his Inward Holy Appearance in the Conſcience, to Bind the Strong Man, Spoyl his Goods, and Caſt him out; in ſhort, to Diſcover Sin, Wound for it, and make an End of it by the Brightneſs of his Spiritual Coming into the Soul, of all ſuch as wait for him, and will receive him (in which Senſe he was reveal<g ref="char:EOLhyphen"/>ed in ſuch, and became in the Saints of old the Hope of their Glory) I ſay, ſince he has <note place="margin">Gal. 1.</note> been ſo much talkt of, and depended on, as to his then Viſible Manifeſtation of himſelf, and ſo little, if at all deſired after, as to his Spiritual and Inviſible Coming into the Hearts of Men, to finiſh Tranſgreſſion, and bring in Everlaſting Righteouſneſs: Therefore God raiſed us up, and we are now gone forth into the World to declare, <hi>That he is Spiritually Manifeſted; as then fully in that Body, ſo now meaſurably in the Con<g ref="char:EOLhyphen"/>ſciences of all People, a Divine Light, Reproving every Unfruitful Work of Darkneſs:</hi> So that here is the
<pb n="13" facs="tcp:47076:15"/>
Miſchief, the Malice and Ignorance of our Enemies do us in this World, that becauſe we Speak ſo much of, and Preach up, and Write for <hi>Chriſt</hi>'s <hi>Inward</hi> and Spiritual Appearance as a <hi>Light</hi> to Mankind; <hi>there<g ref="char:EOLhyphen"/>fore</hi> they conclude with a mighty Confidence <hi>that we Deny his Outward Coming, Life, Death, Reſurrection, and Aſcenſion, and the Benefits thereof.</hi> O Darkneſs it ſelf! We have our Witneſs with the Lord of Heaven and Earth, that we own <hi>Him</hi> to be the <hi>Saviour General</hi> of the whole World, as to <hi>that Appearance, and that he obtained precious Gifts for Men;</hi> but we ſay (and our <hi>Adverſaries</hi> have not wherewith rea<g ref="char:EOLhyphen"/>ſonably to unſay it) that <hi>firſt the Divine Light, Life, or Power that ſhined through that Bleſſed Manhood, was Excellently the Saviour, and the Manhood but Inſtrumen<g ref="char:EOLhyphen"/>tally:</hi> Thus the Scripture, <hi>There is no Saviour beſides me, ſaith God; a Body haſt thou prepared me: He</hi> then was greater then <hi>his Body,</hi> for it is call'd a <hi>Vail,</hi> and very properly, <hi>for it vail'd much of that Divine Life, which when it was withdrawn</hi> (as he himſelf ſaid, it was expedient) <hi>the Saints did witneſs inwardly Reveal'd, Chriſt in them, their Hope of Glory.</hi> And <hi>ſecondly,</hi> No Man or Woman in the World is ſavingly benefitted by his then Appearing as a Saviour, and obtaining precious Gifts for Men, but as every ſuch Individual Perſon comes to experience his Internal Manifeſta<g ref="char:EOLhyphen"/>tion, to <hi>Convince, Condemn, Wound, Heal, Break, Bind up, Slay, make Alive in the Newneſs of the Spirit:</hi> This is the State of Right Redemption and Salvati<g ref="char:EOLhyphen"/>on, and thus is he particularly a Saviour, and eve<g ref="char:EOLhyphen"/>ry ſuch one is greatly benefitted by him, as he was in that former Appearance the general Saviour of Mankind. Behold then, <hi>O You that are Impartial!</hi> how unworthily he hath Injur'd us? to make People
<pb n="14" facs="tcp:47076:16"/>
believe, <hi>that We teſtifie to Chriſt's Inward Appearance in Oppoſition to, and Denial of his Outward;</hi> which is far from our Hearts, ſo much as to Conceive.</p>
               <p>§. 3. But again he tells us, <hi>That Chriſtianity made its way by the Purity of its Doctrine, the gracious Words that Chriſt ſpoke, by Sings and</hi> 
                  <note place="margin">Pag. 9, 10, 11.</note> 
                  <hi>Wonders; but</hi> Quakeriſm <hi>by Blaſphemies againſt the Lord Jeſus Chriſt; and quotes</hi> E. B. ſaying, Your Imagin'd God above the Stars; and <hi>G. Fox.</hi> There are Miracles among Believers in the Spirit, <hi>&amp;c.</hi> frothily querying, <hi>whether it ſmells more of the</hi> FOX <hi>or the</hi> GOOSE.</p>
               <p>'Tis true, the Purity of its Doctrine was, and is, an admirable Enforcement it had, and hath above all other: nor can he faſten juſtly any Impurity upon what we profeſs, though he endeavours to detract from it by baſe Aſperſions, for indeed it is the ſame. <hi>Sweet were the Words of Chriſt,</hi> I grant; but altoge<g ref="char:EOLhyphen"/>ther as Severe and Terrible to <hi>Phariſaical Hypocrites,</hi> who were both the greateſt <hi>Scripturians,</hi> and <hi>Haters</hi> of <hi>Him</hi> in that Age.</p>
               <p>§. 4. Nor is it true that <hi>E. Burrough</hi> ſo expreſt himſelf, in <hi>Deriſion of God's Preſence</hi> above the Stars; but of Peoples Imagining him to be in the <hi>Likeneſs of Man,</hi> and ſo denying his <hi>Omni-preſence,</hi> that He ſhould not be as well below as above.</p>
               <p>§. 5. But <hi>Wonders and Miracles</hi> were wrought. What then? are not the <hi>Quakers</hi> true <hi>Chriſtians</hi> with<g ref="char:EOLhyphen"/>out them? ſee the Wickedneſs of this Spirit that works againſt us; <hi>unleſs we will work Miracles to confirm that Doctrine in this Generation, which was con<g ref="char:EOLhyphen"/>firmed
<pb facs="tcp:47076:16"/>
by Miracles 1600. Years ago; either it is not True or we have no Right to it.</hi> But by the way, ob<g ref="char:EOLhyphen"/>ſerve their Folly; for they Unchriſtian at once <hi>Chriſtianity</hi> and <hi>themſelves too;</hi> ſince <hi>Chriſtianity muſt either be no longer ſuch, nor they Chriſtians, whilſt they cannot work Wonders to prove it, or them to be ſuch; or elſe the</hi> Quakers <hi>are never the leſs true Chriſtians for not working thoſe Wonders they boldly require from us.</hi> We pretend not to a new Miniſtration, and ſince the Queſtion is not about the Viſible Coming of the <hi>Meſſiah,</hi> which call'd for Viſible <hi>Miracles</hi> (for that's granted on all hands in <hi>Europe)</hi> but the Spiritual Appearance of the <hi>Meſſiah</hi> in the Hearts and Con<g ref="char:EOLhyphen"/>ſciences of his People, that he might not have a bare and empty Title when he was call'd Jeſus, <hi>but really ſave his People (now as then) from their</hi> Sins; the Caſe is plainly alter'd <hi>as to obvious Miracles to our Carnal Senſes;</hi> the preſent Work being to open <hi>the blind Eye, and unſtop the deaf Ear of the Mind; blind<g ref="char:EOLhyphen"/>ed and ſtop't by the God of this World.</hi> And theſe are greater Things, of more Weight, and the Conſequence of them of far greater Importance. And judge you, how Vain, Light and Unbecoming a Miniſter of the Goſpel of <hi>Chriſt Jeſus,</hi> that requires an account for every Idle word, was it in <hi>J. Faldo,</hi> when treating of <hi>Chriſtianity,</hi> to ſay, <hi>whether it ſmells more like the FOX or the GOOSE?</hi> Vain and Frothy?</p>
               <p>§. 6. But once more; <hi>Chriſtianity entred the World with Raviſhing Songs, and Hallelujahs of the Angels, Healing all Diſeaſes, Caſting out De<g ref="char:EOLhyphen"/>vils,</hi> 
                  <note place="margin">Pag. 11. 12.</note> 
                  <hi>Preaching Peace: But</hi> Quakeriſm <hi>en<g ref="char:EOLhyphen"/>tred the World, as if Hell had broke looſe, and Poſſeſſions by Satan had made way, and fit Souls for the</hi> Quakers
<pb n="16" facs="tcp:47076:17"/>
                  <hi>Spirit.—O the Hell-dark Expreſſions of the</hi> Quakers <hi>Spirit, frightful, and amazing Words, bitter Curſes, How<g ref="char:EOLhyphen"/>lings and Roarings! and what elſe</hi> J. Faldo's <hi>Devil plea<g ref="char:EOLhyphen"/>ſeth, by which to render the</hi> Quakers <hi>Odious.</hi> Well! But to Anſwer him.</p>
               <p>It was a time of Joy, and a time of <hi>Sorrow;</hi> the Spirits of the Juſt rejoyced that he was born forth into the World, and that Sun of Righteouſneſs ri<g ref="char:EOLhyphen"/>ſen, whoſe Diſcovering Light, and Refreſhing Beams would renew the World, that had been in great meaſure bewilder'd, ſince its firſt Innocent State: but therefore was it not a time of <hi>Wo, Sorrow, Terror, and Grievous Diſtreſs to all the Workers of Iniquity?</hi> did not Chriſt come to bring <hi>War</hi> as well as <hi>Peace;</hi> a <hi>Sword, a Fire upon Earth?</hi> Did not his Fore-runner come <hi>in an Aſtoniſhing Manner, in Differing Attire, of another Diet, and from a Deſolate Place to Preach Re<g ref="char:EOLhyphen"/>pentance, and to Warn them,</hi> with an <hi>O Generation of Vipers, to flee the Wrath to come?</hi> Did he not ſay that an <hi>Ax (a Sharp and Terrible Inſtrument)</hi> ſhould be laid to every unfruitful Tree? And did not the Apoſtles Preach to the <hi>Pricking of the Hearts of Thou<g ref="char:EOLhyphen"/>ſands,</hi> and <hi>Paul</hi> by name; that <hi>Felix himſelf Trembled?</hi> and all, as knowing the <hi>Terrors of the Lord themſelves,</hi> they warn'd others? wherefore <hi>Judgment</hi> is ſaid to have begun at the Houſe of God. Finally, did not the <hi>Devils Howl, Roar and Tremble,</hi> foreſeeing they ſhould be diſlodg'd, by one ſtronger then them<g ref="char:EOLhyphen"/>ſelves, <hi>Chriſt the Son of the Living God?</hi> and <hi>was there no Terror, Dread and Amazement in all this?</hi> I perceive, it may be a Vertue in the Primitive <hi>Chriſtians;</hi> but a Vice in the <hi>Quakers,</hi> at leaſt in <hi>J Faldo's</hi> Account.</p>
               <p>§. 7. But this know, O Impartial People, the
<pb n="17" facs="tcp:47076:17"/>
                  <hi>Quakers</hi> were overtaken, by the mighty Hand of God; and great were their <hi>Travels and Pangs of Sorrow under the Righteous Terrors of the Lord,</hi> whoſe hour of Juſt Judgments was come; and being thereby made Witneſſes of his handy Work, and redeem'd through Judgment, <hi>they became Miniſters of Judgment unto others;</hi> and the Terror of it ſtruck Thouſands; <hi>the Devils Trembled,</hi> and all Fleſh (at leaſt in ſome) <hi>was as Graſs,</hi> and <hi>the Beauty of their Carnal, Outſide Religion but as the Flower of the Field,</hi> which, in the Name of the Lord we teſtify, fell, and wither'd before the Brightneſs of his Appearance to us; <hi>who put on Strength like a Giant that was to run his Race, and girded himſelf with Power: and who was able to ſtand before him? the Hills melted at his Preſence, and the Mountains fled before him into the Sea.</hi>
               </p>
               <p>And art thou given up, <hi>J. Faldo,</hi> to call <hi>Light,</hi> Darkneſs; and <hi>Darkneſs,</hi> Light; <hi>the Terrors of God, the</hi> Poſſeſſions <hi>of</hi> Satan; and the <hi>Remorſe of Conſcience,</hi> Hell Broke Looſe? O Unhappy Man! The Lord will reckon with thee for this Blaſphemous Impiety: and this I ſay to thee, and all thy <hi>Aſſociates,</hi> that E<g ref="char:EOLhyphen"/>ternal Miſery will be the End of you, for all your <hi>ſweet Notions of Religion,</hi> unleſs you <hi>obtain it through the</hi> Fire; <hi>the firy Judgments of the Lord reveal'd in your Conſciences.</hi> For that end is Chriſt now, as former<g ref="char:EOLhyphen"/>ly, manifeſted, that Judgment might be laid to the Line, and Righteouſneſs to the Plummet in all; and becauſe we earneſtly contend <hi>for the Inward Work of Christ,</hi> as the moſt beneficial to Mankind, there<g ref="char:EOLhyphen"/>fore is it that you <hi>Prieſts</hi> have us in Hatred, Scorn and Deriſion all the Day long; and indeed, we are grie<g ref="char:EOLhyphen"/>vouſly wronged by your Wickedneſs and Cruelty; <hi>but the Lord is our Strength, of whom therefore ſhould we be
<pb n="18" facs="tcp:47076:18"/>
afraid? and why do you Rage, and Imagine a Vain Thing concerning us?</hi>
               </p>
               <p>§. 7. Now for the time when <hi>Chriſtianity</hi> and <hi>Qua<g ref="char:EOLhyphen"/>keriſm</hi> came (as he is pleas'd to diſtinguiſh them) <hi>Some,</hi> ſays he, <hi>date Chriſtianity from</hi> 
                  <note place="margin">Pag. 13, 14, 15.</note> 
                  <hi>the Birth of Chriſt:</hi> others, WITH MUCH MORE REASON, FROM THE RESURRECTI<g ref="char:EOLhyphen"/>ON OF CHRIST, witneſs that place, <hi>All Power is given unto me in Heaven and in Earth.</hi>
               </p>
               <p>The Conſequence of this Aſſertion is thus much, <hi>That Chriſt taught not Chriſtianity; That his Diſciples who believed in him, were but better kind of Carnal</hi> Jews; <hi>That Chriſt's Life, Doctrine and Miracles were not per<g ref="char:EOLhyphen"/>form'd under a State of</hi> Chriſtianity; <hi>That he had not all Power before his Reſurrection,</hi> contrary to the <hi>Scripture;</hi> In ſhort, <hi>That</hi> Chriſt <hi>and</hi> Chriſtianity <hi>did not go toge<g ref="char:EOLhyphen"/>ther;</hi> and if you will, <hi>that Chriſt was not Chriſt, but a good extraordinary</hi> Jew, <hi>before his Reſurrection;</hi> for I am ſure, his Notion of the Beginning of <hi>Chriſtianity</hi> warrants the Conſequence. O the Orthodoxality of this <hi>Wif<g ref="char:EOLhyphen"/>fling Prieſt, Buſy-Body,</hi> and <hi>Conceited enough!</hi>
               </p>
               <p>Well, but this is not all, we have a Contradiction to add to his Burden; <hi>Chriſtianity made its Way by many Signs and Wonders wrought before</hi> 
                  <note place="margin">Pag. 9.</note> 
                  <hi>Multitudes, and that not only by Chriſt himſelf, but alſo by his Diſciples and Servants,</hi> BOTH BEFORE, AND AFTER HIS DEATH. If this be not Giving and Taking, Granting and Denying, there is no ſuch Thing in the World; <hi>For here is Chriſtianity before Chriſt's Death, and yet WITH MUCH MORE REA<g ref="char:EOLhyphen"/>SON, here is a Denial of that Aſſertion, and AFFIRM<g ref="char:EOLhyphen"/>ING THAT IT TOOK ITS RISE AFTER HIS RESURRECTION.</hi> Truly, we need not much
<pb n="19" facs="tcp:47076:18"/>
fear the Conſequence of ſuch Encounters, when our <hi>Adverſary</hi> puts Weapons into our Hands to his own Shame and Overthrow.</p>
               <p>§. 8. But that he may be further kind to us, he proceeds, <hi>The Diſciples were called Chriſtians at Antioch,</hi> Act. 11. 26. <hi>but the Thing Chriſtianity might well be before the Name Chriſtian.</hi> Enough for us, Sober Reader, to defend our firſt Chapter (but a Woful Contradiction to himſelf) where we ſay, that what was call'd Chriſt, <hi>was before the Name,</hi> and ſome<g ref="char:EOLhyphen"/>thing of the Excellent Nature of Truth, Purity, Ho<g ref="char:EOLhyphen"/>lineſs which leads to Salvation, &amp;c. which the Word <hi>Chriſtianity</hi> with us imports at large (un<g ref="char:EOLhyphen"/>leſs they ſhould be excluded as any parts thereof, which ſuppoſeth a Chriſtianity Deſtitute of Truth, Purity, Holineſs, &amp;c. like that of this Age) though in no appearance ſo clear, as in that, in which Chriſt viſibly manifeſted himſelf.</p>
               <p>§. 9. But upon <hi>Peter's</hi> Words, <hi>If any Man ſuffer as a Chriſtian let him not be aſhamed,</hi> 1. Pet. 4. he obſerves; <hi>Here</hi> Chriſtianity <hi>is Diſtinguiſht both from</hi> Judaiſm <hi>and</hi> Heatheniſm. <hi>Both the</hi> Gentiles <hi>and the</hi> Jews <hi>were bitter Enemies to the</hi> Chriſtian <hi>Name;</hi> and <hi>that</hi> not <hi>for the</hi> Name, <hi>but the</hi> Thing's <hi>ſake.</hi>
               </p>
               <p>This muſt either regard the Apoſtate <hi>Jew</hi> and <hi>Gen<g ref="char:EOLhyphen"/>tile,</hi> and ſo we cloſe; or the <hi>Jew</hi> and <hi>Gentile</hi> upon their Inward Knowledge of God, and Obedience to him, and here we recede, and muſt deny his Aſſertion (nay it would be a Contradiction to that Juſtice, Purity, and Worth he allows them to have had, ſince it were to ſay, that ſuch Qualifications could be Igno<g ref="char:EOLhyphen"/>rant of Chriſtianity, the Perfection of them) for
<pb n="20" facs="tcp:47076:19"/>
the <hi>Good</hi> among them became <hi>Diſciples,</hi> at leaſt <hi>Lovers</hi> of the <hi>Chriſtian Religion,</hi> then not <hi>Haters of</hi> either <hi>Name</hi> or <hi>Thing:</hi> For where among <hi>Jews</hi> or <hi>Gentiles</hi> their Hearts were Upright to God, according to that Diſcovery he made of himſelf to them, and that they kept to the divine Sence and Reliſh which they had of the Love, Purity, Juſtice, Mercy, Goodneſs, and Re<g ref="char:EOLhyphen"/>compence of God (for ſuch as in any Age could come to God, did <hi>firſt know that God was, and that he was a Rewarder of all thoſe that did draw nigh unto him,</hi> to ob<g ref="char:EOLhyphen"/>tain which knowledg, God had manifeſted it in man; for he had ſhown it <hi>there</hi> unto him) I ſay, thoſe who ſo retained the Sence of God in their knowledg, were not aggriev'd, <hi>Chriſtianity</hi> ſhould take Place; for they meaſuring things, as they inwardly <hi>felt them,</hi> were proper Judges of Gods Riſing and Breaking forth among the Sons of Men; they could feel him leading out of, and beyond the Uſe of thoſe Elements which were once added becauſe of Weakneſs, and now be<g ref="char:EOLhyphen"/>came beggarly by a brighter Glory: An inward ſenſe being that they kept to, as the more ſure Word; as <hi>they felt a with-drawing of the divine Life, Power, Spi<g ref="char:EOLhyphen"/>rit, out of thoſe inferiour Inſtitutions, they followed it, not ſtaying in any outward diſpenſation, becauſe God had been there, if he had once left it:</hi> But ſuch as were <hi>Litteral, Formal, Exact, Critical,</hi> they were the Perſons, <hi>who having leaſt of the Divine Sight and Senſe of God's go<g ref="char:EOLhyphen"/>ings among the Sons of Men, they contended for God's Ex<g ref="char:EOLhyphen"/>teriour Appointments;</hi> as that they were <hi>ſignally given, Good Men had Practiſed them, and are we Wiſer then our Fathers? No, we will have our Reaſons</hi> (indeed Dark<g ref="char:EOLhyphen"/>neſs) <hi>ſatisfied in the Matter.</hi> Behold the <hi>Phariſee and Greek</hi> of Old, to whom <hi>Chriſt</hi>'s outward Appearance was to the one a <hi>Stumbling Block and to the other Fool<g ref="char:EOLhyphen"/>iſhneſs;</hi>
                  <pb n="21" facs="tcp:47076:19"/>
and the <hi>many-headed Profeſſor</hi> now, who eſteems no better of his <hi>Spiritual Manifeſtation</hi> in the Hearts of the Children of Men. O! what will the End be of the <hi>Gawdy Obſtinate Hypocrites</hi> of this Age, who re<g ref="char:EOLhyphen"/>ſiſt ſo great Salvation? <hi>Tribulation and Anguiſh</hi> for<g ref="char:EOLhyphen"/>ever, unleſs they repent; for what Men Sow, that they ſhall Reap, and who have improved their <hi>Ta<g ref="char:EOLhyphen"/>lent,</hi> ſhall enter into the Joy of their Lord.</p>
               <p>§. 10. Well, But when came this <hi>Quakeriſm</hi> into the world? he tells us, about the year 1651. quoting, <hi>E. B's Epiſtle</hi> before <note place="margin">Pag. 15. 16, 17.</note> 
                  <hi>G. F's Gr. Miſt.</hi> alſo a ſmall Treatiſe writ by <hi>J. Whitehead,</hi> and <hi>J. Pennington;</hi> from whence he infers, that <hi>Quakeriſm</hi> is a <hi>Late Diſpenſation,</hi> therefore not <hi>that</hi> of <hi>Chriſtianity.</hi> But certainly, this Man hath taken a very Quick Courſe to Un-Chriſtian himſelf and all the <hi>Preſbyterians, Independ<g ref="char:EOLhyphen"/>ents,</hi> and <hi>Anabaptiſts</hi> in the World, as well as the <hi>Quakers:</hi> For I would ask him, if there was not a Time ſince the Primitive Age, wherein Darkneſs had overſpread the Earth, the Beaſt did Reign, and the Pure Religion was wholly Wilderneſt? If So? Conſequently the <hi>Reſurrection of Truth</hi> is no more a New Diſpenſation, or not that of Chriſtianity, <hi>then a Man that is exiled his Country, is not eſſentially the ſame Man, when he returns, that he was before.</hi> And ſo far is my Argument for thoſe <hi>Separatiſts,</hi> that though I take them to be ſhort of the True Evan<g ref="char:EOLhyphen"/>gelical Faith and Righteouſneſs; yet I acknow<g ref="char:EOLhyphen"/>ledg them to have a Reformation unknown in that thick <hi>Apoſtacy,</hi> which has couer'd the World, and Ecclipſt the bleſſed Light of the Glorious Goſpel that ſhin'd in the firſt Ages after Chriſt: But ſince
<pb n="22" facs="tcp:47076:20"/>
we are of another <hi>Religion</hi> by his Account, then the <hi>Chriſtian,</hi> becauſe we cannot ſay that we were al<g ref="char:EOLhyphen"/>wayes ſucceſſively from the Apoſtles Time, I will argue, that the <hi>Presbyterians, Independents,</hi> and <hi>Ana<g ref="char:EOLhyphen"/>baptiſts</hi> are <hi>not Chriſtians,</hi> nor is what they profeſs, to be eſteem'd <hi>Chriſtianity,</hi> becauſe they cannot prove a Regular Succeſſion from the Apoſtles Times, their Date alſo being of later years. What will they ſay then? The <hi>Church</hi> was fled into the Wil<g ref="char:EOLhyphen"/>derneſs: <hi>Truth</hi> exil'd; <hi>God</hi> as a ſtranger in the Earth; yet <hi>Truth</hi> ſtill the ſame in it ſelf. Very well, ſo ſay we: God was pleas'd to Renew the Right Chriſtian Diſpenſation to us, and by us according to <hi>John's</hi> Viſion, that the Everlaſting Goſpel was preacht again, intimating, <hi>that their had been a Time wherein it was not preacht.</hi> If this be not a New Goſpel, be<g ref="char:EOLhyphen"/>cauſe anew or again preacht; neither is that which <hi>J. Faldo</hi> calls <hi>Quakeriſm</hi> a New Diſpenſation, be<g ref="char:EOLhyphen"/>cauſe it is <hi>Preaching anew the Everlaſting Goſpel</hi> to the Sons of Men; which is God's Power inwardly ma<g ref="char:EOLhyphen"/>nifeſted for the Conviction, Converſion, Redemption, and Salvation of the Souls of ſuch as believe in it.</p>
               <p>§. 11. And though he particularly ſeems to Triumph over <hi>Iſaac Pennington's</hi> Diſtinguiſhing be<g ref="char:EOLhyphen"/>tween the Diſpenſation of <hi>Moſes, Chriſt</hi> and his <hi>Apoſtles,</hi> and THIS of our Day, as if they had been three ſeveral Diſpenſations, and conſequently, if Chriſt's was not that of <hi>Moſes,</hi> becauſe it ſwallow'd it up; neither this the Diſpenſation of Chriſt, which <hi>J. Pennington</hi> ſaith, it ſwallows up: yet to me it ſeems a pittiful Catch; and ſhows, he knows not how to take things with that Candor they are writ. <hi>J. P.</hi> means not a Diſtinct Adminiſtration in Kind,
<pb n="23" facs="tcp:47076:20"/>
but Diſpenſation of one and the ſame Light, Life, and Power by Nature, at ſeveral Times, and ſundry Manners to the World: <hi>Chriſt</hi> was <hi>before</hi> the Law, <hi>under</hi> the Law, <hi>with</hi> the Prophets, but never ſo re<g ref="char:EOLhyphen"/>vealed as <hi>in</hi> that Holy Manhood; will it therefore follow, he was not Antecedent to that Appearance, or He, that appeared then more gloriouſly, had ne<g ref="char:EOLhyphen"/>ver ſhown himſelf before? Or becauſe of a Differ<g ref="char:EOLhyphen"/>ence in Manifeſtation, therefore <hi>not</hi> the ſame HE (through all thoſe ſeveral Manifeſtations) in him<g ref="char:EOLhyphen"/>ſelf? Certainly, this Man is very Unjuſt to <hi>J. P.</hi> eſpe<g ref="char:EOLhyphen"/>cially, when the Words above quoted, that ſpeak of a Diſpenſation he experienced a little before God broke forth by us called <hi>Quakers,</hi> could have infor<g ref="char:EOLhyphen"/>med him, that he meant the Divers Breakings forth of God's Light and Truth, in order to the full Diſ<g ref="char:EOLhyphen"/>covery and Recovery of Loſt Primitive <hi>Chriſtianity.</hi> So that this preſent Appearance ſwallowing up all going before it (had ſo term'd it, as he doth not, and therefore wrong'd) is no more then <hi>God's Retriving to us the Ancient Goſpel, with additional Bleſſings and Aſſiſt<g ref="char:EOLhyphen"/>ances,</hi> giving us the ſame <hi>Life</hi> and <hi>Foundation</hi> they had, and what elſe he pleaſed by way of Improvement; which alters not the Nature, no more then a Child in Chriſt is not that Numerical Creature, but ano<g ref="char:EOLhyphen"/>ther Diſtinct Being, when a Man. And if this Ac<g ref="char:EOLhyphen"/>count of Things will not ſatisfie him, he may chuſe: I have thus far cleared the Truth, and thoſe who ſincerely profeſs it, and therein my own Conſcience both to God, and the World.</p>
            </div>
            <div n="3" type="chapter">
               <pb n="24" facs="tcp:47076:21"/>
               <head>CHAP. III.</head>
               <argument>
                  <p>
                     <hi>J. Faldo</hi>'s Charge. That the <hi>Scriptures</hi> are not the Word of God, Reaſons for it. The Scriptures by him urg'd a<g ref="char:EOLhyphen"/>gainſt us, clear'd, and prov'd to be for us They are the Words of the Word, a Declaration of the great Law, Word, or Commandment, but not that Law, Word, or Commandment.</p>
               </argument>
               <p>§. 1. THis Chapter will concern the Scriptures more directly, in which we hope to prove, that not We, but our <hi>Adverſary</hi> is miſtaken with re<g ref="char:EOLhyphen"/>ſpect to what he chargeth upon us.</p>
               <p>§. 2. He intitles his Chapter thus, <hi>That the</hi> Quakers <hi>Deny the Scriptures.</hi> 
                  <note place="margin">Pag. 18, 19, 20.</note> I was almoſt aſtoniſht at it, becauſe he pretended to prove all out of our own Books, and none ſuch had ever yet come to my hand, But upon my ſober Peruſal of the Matter, I found this to be the Upſhot, <hi>That the</hi> Quakers <hi>Deny them to be the Word of God;</hi> therefore they deny them altogether: Whence I take good Heart to ſhow his Ignorance, or great Diſhoneſty.</p>
               <p>§. 3. I will allow to him, without going any farther, that the People called <hi>Quakers, do deny the Scriptures to be the Word of God,</hi> and therefore ſhall take for gran<g ref="char:EOLhyphen"/>ted what he quotes out of <hi>J. N. F. Howgil, J. Parnel,</hi> and <hi>W. Smith.</hi> But that we do conſequently Deny the Scriptures, we ſhall oppoſe, we hope, to the Death.</p>
               <p>
                  <pb n="25" facs="tcp:47076:21"/>
§. 4. I do declare to the whole World, that <hi>We believe the</hi> Scriptures <hi>to contain a Declaration of the Mind and Will of God,</hi> in and to thoſe Ages, in which they were written, being given forth by the Holy Ghoſt, moving in the Hearts of holy Men of God; That they ought alſo to be Believed, Read, and Fulfill'd in our Day, being Uſeful for Reproof and Inſtruction, that the Man of God may be perfect; And that they have been, and are Inſtrumental to great Good upon the Spirits of People, by the ſecret Power of God, which often ſtrikes, and preſſeth home to the very Conſci<g ref="char:EOLhyphen"/>ence the weighty Truths declar'd therein; yet <hi>We do Deny them to be the Word of God, aſcribing that alone to</hi> Chriſt <hi>himſelf, and that not without Scripture and Reaſon.</hi>
               </p>
               <p>§. 5. <hi>Firſt,</hi> It is granted on all hands, that <hi>Chriſt</hi> is expreſly called in Scripture <hi>the Word of God,</hi> but no where, that the Scriptures are ſo ſtyled.</p>
               <p>
                  <hi>Secondly,</hi> That though I ſhould allow it to be a Fi<g ref="char:EOLhyphen"/>gurative Expreſſion, and therefore ſays our Adver<g ref="char:EOLhyphen"/>ſary, <hi>Improper;</hi> yet becauſe a Word among Men, conveyes the Mind of one unto another, and that Chriſt is the great <hi>Word</hi> of God, that in all Ages hath convey'd, or ſpoken the Mind of God unto Mankind (and ſo the Author of all good Words) he only may by way of Right and <hi>Excellency</hi> be ſo ſtyl'd of Us.</p>
               <p>
                  <hi>Thirdly,</hi> I ſhall eaſily grant to him, that one Word may ſtand repreſentative of many; and that the Ten Words were not Ten Numerical Words, becauſe each Word contained many: yet, this I will ſay, that <hi>Word</hi> in Scripture is taken for <hi>Commandment,</hi> and they have an equivalent Signification, as in <hi>Deuteronomy</hi> may be ſeen. And ſince that was the
<pb n="26" facs="tcp:47076:22"/>
Import of the Ten Words, <hi>to wit</hi> Ten Command<g ref="char:EOLhyphen"/>ments, each Word has its own Commandment; Therefore it is no more againſt us, to allow thoſe Ten Words, to be more then Ten Words, then Ten Com<g ref="char:EOLhyphen"/>mandments, to have more then Ten Words.</p>
               <p>And whatever our <hi>Adverſaries</hi> may ſay, or think of us, We therefore Decline to call the Scrip<g ref="char:EOLhyphen"/>tures the Word of God, becauſe <hi>we believe It to be a Title only due to that Living, Quickning Word, by which God vouchſafes to diſcloſe his Mind and Will unto Man-kind,</hi> Chriſt <hi>the Way to the Father.</hi>
               </p>
               <p>§. 6. But ſayes our <hi>Adverſary</hi> to this <hi>Argument,</hi> The Word was God, therefore the Scriptures can<g ref="char:EOLhyphen"/>not be the Word, becauſe they are not God; <hi>Let me tell you, that the Scripture</hi> 
                  <note place="margin">Pag. 27.</note> 
                  <hi>may be the Word, and Chriſt the Word alſo; and yet though Chriſt be the Word of God, the Scriptures the Word may be quite another thing.</hi> Certain I am, this is quite another thing then good Doctrine: How can the <hi>Scriptures</hi> be the Word of God, and <hi>Chriſt</hi> the Word of God too? Are there two Diſtinct Words of God, the one quite another thing from the other? O ſhameful Arguing! If he had ſaid, Chriſt is <hi>the</hi> Word of God, and the Scriptures <hi>a</hi> Word of God, he would have a little better hit the Mark: But to aſſert <hi>Two General Comprehenſive Words of God,</hi> ſounds Harſh and Inconſiſtent. I would fain know, in Caſe we ſhould admit this abſurd Aſſertion, how he would diſtinguiſh between theſe Two Ge<g ref="char:EOLhyphen"/>neral Comprehenſive Words? For my part; I think it as good Senſe, to call a <hi>King</hi>'s <hi>Letters,</hi> King; or an <hi>Ambaſſador</hi>'s <hi>Credential's</hi> Ambaſſa<g ref="char:EOLhyphen"/>dor. <hi>O no, ſays our Adverſary, you Miſtake; <note place="margin">Pag. 27.</note>
                     <pb n="27" facs="tcp:47076:22"/>
Chriſt is called a Light, a Rock, a Lyon, will it thence follow, that there are no other Lights,</hi> 
                  <note place="margin">p. 28, 29, 30, 31.</note> 
                  <hi>Rocks, or Lyons.</hi> I Anſwer, There is no other <hi>Light, Rock</hi> or <hi>Lyon,</hi> then Chriſt, with reſpect to <hi>That</hi> for which <hi>He</hi> is ſo call'd; Neither is there any other <hi>Word</hi> then <hi>Chriſt,</hi> with reſpect to <hi>that</hi> for which he is ſo ſtyl'd, to wit, <hi>God's Living, Power<g ref="char:EOLhyphen"/>ful Word:</hi> And this decides the Controverſie, and plainly adjudges us the Matter againſt the utmoſt Force of our Adverſary, to the Contrary: For if he is therefore a <hi>Light,</hi> becauſe he only can, and doth <hi>Diſcover</hi> the Unfruitful Works of <hi>Darkneſs; a Rock,</hi> becauſe whoever build on Him, is <hi>Safe;</hi> and a <hi>Ly<g ref="char:EOLhyphen"/>on</hi> becauſe the <hi>King</hi> of all, whoſe Utterings are able to Terrifie all Deſtruction from his Walks, but what he brings upon his <hi>Adverſaries;</hi> and therefore there is not another <hi>Light to inlighten Man's Soul,</hi> or <hi>Rock for Chriſt's Church to be built on,</hi> neither <hi>any other Lyon to ſecure them from the Devourer:</hi> conſequently, becauſe he is the Living, Spiritual, Powerful <hi>Word</hi> of God, <hi>there is not another, that's</hi> The <hi>Word of God.</hi>
               </p>
               <p>§. 7. But he further ſays, That the <hi>Word of God</hi> is ſo expreſt in Scripture, as it muſt needs be un<g ref="char:EOLhyphen"/>derſtood not of <hi>Chriſt,</hi> but the <hi>Scriptures. He that regardeth not the Word of the Lord.</hi> 
                  <note place="margin">Exod. 9. 19, 20. 1 Sam. 9. 27. Epheſ. 6. 17.</note> 
                  <hi>He that feared the Word of the Lord; Stand thou ſtill a while, that I may ſhew thee the Word of God, the Sword of the Spirit, which is the Word of God.</hi> And <hi>the Cares of the World—choak the Word, and it becometh Unfruitful,</hi> Mark 4. 19. <hi>which,</hi> ſaith he, <hi>cannot be un<g ref="char:EOLhyphen"/>derſtood of</hi> Chriſt <hi>or</hi> God, <hi>and that a little Skill in the Original would free us from theſe Miſtakes,</hi> and to that Purpoſe.</p>
               <p>
                  <pb n="28" facs="tcp:47076:23"/>
To which I anſwer, that the <hi>Word of the Lord</hi> men<g ref="char:EOLhyphen"/>tion'd in <hi>Exodus</hi> and <hi>Samuel</hi> are properly to be under<g ref="char:EOLhyphen"/>ſtood of the Living, Spiritual <hi>Word of God,</hi> which ſpoke to the People through thoſe Servants of the Lord; For who Received or Rejected the <hi>Mind of that Word,</hi> ex<g ref="char:EOLhyphen"/>preſt in many Words, received the Word, and it had a place in their Hearts; or elſe rejected it, and it had no place in them: This makes nothing againſt us in the leaſt. For that Paſſage in the <hi>Epheſians, Beza</hi> whom he quotes, I ſuppoſe as embracing his Judg<g ref="char:EOLhyphen"/>ment, has determin'd the Matter; for he has it, <hi>the Spiritual Sword.</hi> Then let us read the Words thus, <hi>The Spiritual Sword is the Word of God,</hi> or, <hi>The Word of God is the Spiritual Sword:</hi> For <hi>Chriſt</hi> is as truly a <hi>Sword,</hi> an <hi>Ax,</hi> a <hi>Fire,</hi> which the <hi>Word of God</hi> is call'd, as a <hi>Lyon,</hi> a <hi>Rock,</hi> a <hi>Door.</hi> And for the laſt Paſſage out of <hi>Mark,</hi> which ſeems to carry moſt of Weight in it for our <hi>Adverſary,</hi> it may rightly be underſtood of that <hi>Truth, which Chriſt the Word livingly ſows in the Hearts of Men &amp; Women, the Word of Advice, Reproof, Inſtru<g ref="char:EOLhyphen"/>ction,</hi> 
                  <note place="margin">This is anſwer'd fully in a Book intituled <hi>Chriſt Aſcended</hi> &amp;c. <hi>by</hi> G. W.</note> and the like: But of the <hi>Scrip<g ref="char:EOLhyphen"/>tures</hi> it cannot be underſtood, as neither can any of the other places. For <hi>firſt,</hi> thoſe two Paſſages in <hi>Ex<g ref="char:EOLhyphen"/>odus,</hi> and <hi>Samuel</hi> concern only particular Caſes, at a time, when not a third part of the <hi>Scriptures</hi> were written, as our <hi>Adverſary</hi> will confeſs. And for that in the <hi>Epheſians,</hi> 'tis manifeſt that the <hi>Scriptures</hi> are not the Spiritual Sword, or Sword of the Spirit, which are ſubject to ſo many Caſualities as they are, therefore not the Word of God, whoſe Edge never blunts; For as is the Spirit, ſuch is the Sword, and ſuch the Word, to wit, Living, Spiritual, Power<g ref="char:EOLhyphen"/>ful,
<pb n="29" facs="tcp:47076:23"/>
which the Scriptures of themſelves (I think, all will, or ſhould acknowledg) are not. I will not ſtick to confeſs alſo, that a Word of Advice, a Word of Counſel, a Word of Reproof, and a Word of Com<g ref="char:EOLhyphen"/>fort lodge in the Scripture; or the Scriptures, with reſpect to the Times, wherein they were given forth (and now daily, as brought home to the Con<g ref="char:EOLhyphen"/>ſcience by the <hi>One Word of God,</hi> who gave them firſt forth) are Words of Truth, Knowledg, Wiſdom, Love, Reproof, Exhortation, Edification, <hi>&amp;c.</hi> yet never can we be brought to attribute unto the Decla<g ref="char:EOLhyphen"/>ration <hi>that Title, which is peculiarly due to Him, whoſe Declaration it is.</hi> A <hi>Prince</hi> may expreſs his Mind <hi>in Words,</hi> but <hi>thoſe Words</hi> are not that <hi>Prince;</hi> neither can any one of his Titles, as a Living <hi>Prince,</hi> be pro<g ref="char:EOLhyphen"/>perly given to his ſaid Declaration. Nor have we any other Way to Diſtinguiſh between the <hi>Word</hi> and <hi>Words, Commandment</hi> and <hi>Commandments,</hi> the <hi>Thing It ſelf,</hi> and <hi>thoſe Expreſſions</hi> by which it doth declare it ſelf, then <hi>the Word of God,</hi> and the <hi>Words of the Word,</hi> which are Words of God, or <hi>Holy Writings:</hi> Holy with reſpect to the Matter or Truth they treat of.</p>
               <p>§. 8. But here <hi>J. Faldo</hi> ſteps in, and ſeems to offer an Expedient in this Streight; Says he, <hi>Though you ſay they are not the</hi> Word of God <hi>eminently, and I</hi> 
                  <note place="margin">P. 21.</note> 
                  <hi>believe ſo too; for the</hi> Scriptures <hi>cannot be the Word of God in that Senſe wherein</hi> Chriſt <hi>is: yet you may call them the Written Word of God, for ſo we Diſtinguiſh them.</hi>
               </p>
               <p>Truly, this ſeems pretty modeſt, though here we muſt part too, unleſs he will come a little near<g ref="char:EOLunhyphen"/>er; For neither can the <hi>Word of God</hi> properly be ſaid to be written: The Words by which the Mind or Will of the Word is expreſt, may be recorded,
<pb n="30" facs="tcp:47076:24"/>
and, as ſuch, a True Declaration; but it is as Im<g ref="char:EOLhyphen"/>poſſible for the Word of God to be written, as it would be for a <hi>Prince,</hi> or <hi>Senate</hi> to be <hi>written,</hi> or contained in Letters, though their Will and Plea<g ref="char:EOLhyphen"/>ſure may be largely declared by a Writing; becauſe it would be to ſay, that the <hi>Word of God could grow Old, Decay, be Loſt, miſ-Rendred, Corrupted, Tranſcribed, Reprinted, Corrected, and be Subjected to Fire, Water, Vermin,</hi> &amp;c. which were impoſſible. So would it be an abſolute Derogation from the Dignity peculiarly Due to the Living Word of God, to give that which is its proper Title to any thing beneath its Living, Powerful, Quickning Self. He has a Scripture or two for us; I have written to him the great Things of my Law; <hi>A ſharp Rebuke,</hi> ſays he, <hi>to the Ob<g ref="char:EOLhyphen"/>jecters</hi> 
                  <note place="margin">P. 33.</note> 
                  <hi>againſt the Written Word of God,</hi> but I don't ſee it for my ſhare. The great Things of the Law, Word, or Commandment, which are required may be writ<g ref="char:EOLhyphen"/>ten, but that doth not follow, that the Eternal Law, Word or Commandment Requiring, is a written Law, Word or Commandment, but the Contrary; And for <hi>Moſes Writings,</hi> of which Chriſt ſpoke, 'tis mani<g ref="char:EOLhyphen"/>feſt, they were not call'd the Word of God, but <hi>the Word of God himſelf call'd them Writings.</hi>
               </p>
               <p>§. 9. But <hi>J. Faldo</hi> objects on t'other hand, that he much feareth, <hi>the Scriptures will loſe of their Authority with People, in caſe they ſhould not be ſo acknowledg'd;</hi> and at laſt he falls ſo down right upon us, that he boldly, but weakly concludes, <hi>who Deny the Scriptures to be the Word of God, deny them in every reſpect: For who Denyes them that Title, denyes what</hi> 
                  <note place="margin">Pag. 37, 38. 39.</note> 
                  <hi>they have been generally Known by, Diſtin<g ref="char:EOLhyphen"/>guiſht from, and Lifted up above all other Writings, and
<pb n="31" facs="tcp:47076:24"/>
that Appellation, on which is grounded their Authority, and which puts an Awe upon the Conſciences of Men.</hi> How Weak and Vain this is, I could freely leave to the <hi>Reader,</hi> without any further Conſideration; But that it might not be thought by any therefore Unan<g ref="char:EOLhyphen"/>ſwerable, I will ſay, <hi>That to call them the Words of God, and declared Mind and Will of God to Mankind, is no ſuch Diminutive Title,</hi> but altogether Worthy of them.</p>
               <p>§. 10. If we do Deny to them what has been wrong<g ref="char:EOLhyphen"/>ly Attributed, that no ways Leſſens their Authority, but Corrects the Miſtake of thoſe who thought of them beyond what they really are; It is a poor Begging of the Queſtion, to ſay, We Deny them, that which many have Aſcrib'd to them. Their Authority is grounded upon the Living Word of God, and who comes to that, Honours the Scripture aright; and who Err from the Holy Conduct of it, their Verbal Praiſes of the Scripture, are but like the <hi>Phariſees</hi> Painting the Prophets Sepulchres, whilſt they were Perſecutors of One greater then the Prophets: And who knows not, how much the Shell hath had aſcrib'd unto it the Honour, only due to its Subſtance, by thoſe <hi>Watchmen</hi> of the Night, whoſe Dark Minds could ſee no farther?</p>
               <p>§. 11. And for the <hi>Awe</hi> they have upon Men, this is my Judgment, and I am not aſham'd of it, that Attributing ſo much to the Letter of the Scriptures, and Declining that Regard Men ought to have had unto the Holy Living <hi>Word of God,</hi> that alone creates all things New, and was the Author of, and Rule to thoſe ſound Words themſelves, <hi>hath Rob'd
<pb n="32" facs="tcp:47076:25"/>
the Living Word of God of its True and Rightfull Honour, and rendred Mens Hearts more Formal, and leſs Aweful then they would otherwiſe have been;</hi> So that the only Way for People to come to a True Sight of, Sincere Reſpect for, and Grounded Belief in the Holy Scrip<g ref="char:EOLhyphen"/>tures, is, <hi>to be turned to the Voice of the Living, Power<g ref="char:EOLhyphen"/>ful Word of God, from whom they came, which is nigh unto every one, to Direct, and Order, and Diſcipline to, and in that Way of Holineſs,</hi> they teſtifie of, and <hi>which Leads to Eternal Happineſs.</hi>
               </p>
            </div>
            <div n="4" type="chapter">
               <head>CHAP. IV.</head>
               <argument>
                  <p>His <hi>Charge.</hi> What he quotes proves it not. <hi>Revelation. Infallibility,</hi> and <hi>Inſpiration</hi> conſider'd. The <hi>Prieſt</hi> prov'd Uncertain of his own Faith. Our Friends debaſe not the <hi>Scripture,</hi> but Lift them up. His <hi>Objection</hi> about our Books-Titles anſwer'd. The <hi>Uſe</hi> of Scripture aſſerted. The <hi>Light</hi> vindicated from Inſufficiency. Something of the <hi>True Rule.</hi>
                  </p>
               </argument>
               <p>§. 1. HIs Fourth and next Chapter to be examin'd, endeavours to prove, <note place="margin">Pag. 40, 41.</note> 
                  <hi>That we Equal our Writings and Sayings to the Scriptures, and preferr them before the Scriptures.</hi>
               </p>
               <p>In this Undertaking, he muſt either prove, what he aſſerts, from our own Writings expreſly, or conſequentially. To run through every Quotation he makes, would be as Tedious, as Importinent; But a few of what make moſt to his Purpoſe, I will faithfully obſerve with his Inferences.</p>
               <p>
                  <pb n="33" facs="tcp:47076:25"/>
§. 2. He begins with a Book, Intituled, <hi>Love to the Loſt;</hi> (and ſo will I) <hi>The Things following which I have declared of, are not the Things of Man, nor by Man did I receive them, but by the Revelation of Jeſus Chriſt:</hi> W. Dewsberry thus, <hi>The Word of the Lord to his Beloved City, through your Brother and Com<g ref="char:EOLhyphen"/>panion in the Tribulation and Kingdom of Patience in the Lord Jeſus Chriſt.</hi>
               </p>
               <p>Now what to ſay here in their Defence, when he lays nothing to their Charge, but what hath been generally expreſt, I know not; Certain it is, that <hi>No Man knows the Father but the Son, and Him to whom the Son</hi> REVEALS <hi>him. The Inſpiration of the Almighty giveth Underſtanding; and, No Man can know the Things of God but by the Spirit of God.</hi> Well may we conclude then, that <hi>J. Faldo</hi> knows God no better then I do <hi>Terra Incognita;</hi> for he denyes all Knowledge of him by any Internal Diſ<g ref="char:EOLhyphen"/>coveries: What he knows, is by Man, and from Man.</p>
               <p>What Offence, or Undervalue, I would fain know, can it be to the Scriptures, that Men ſhould know God that only Way, by which they teſtifie, God can be known of Men? Or, Why ſhould he be Angry at his Author, for Confeſſing to have known God that very Way, by which the Scriptures declare him only to be known? But indeed, it happens ill to the Prieſt, for all this is to prove too, <hi>that We deny the Scriptures, though hereby we fulfil them.</hi>
               </p>
               <p>§. 3. For W. D's Words, <hi>they are alſo firm;</hi> for God promiſed the Repouring out of his Spirit, and the Repreaching of his Everlaſting Goſpel: And
<pb n="34" facs="tcp:47076:26"/>
ſince the Queſtion is not, whether we have it; but, <hi>whether it be an Invalidating the Scriptures, for any, un<g ref="char:EOLhyphen"/>der the plentiful Pourings out of the Spirit, and Power of God, to ſay, This is the Word of the Lord;</hi> I ſay, it is firm, that ſo Saying may therefore be in the Latter as well as Former Dayes allowable, and no Detracti<g ref="char:EOLhyphen"/>on at all from the Scriptures: And for the Conclu<g ref="char:EOLhyphen"/>ſion of his <hi>Epiſtle,</hi> it is what every good Chriſtian Man can ſay. What Folly, what Impudence is it in <hi>J. Faldo,</hi> to make that an Equaling our Writings to Scripture, or Preferring them before it, which both his own <hi>Tribe</hi> (I am able to make appear) hath fre<g ref="char:EOLhyphen"/>quently us'd, though by Themſelves Irreproveably? And which indeed is the Condition of every good <hi>Chriſtian-Man,</hi> namely <hi>to be a Brother, and Companion to the Children and Family of God, in the Tribulation and Kingdom of Patience in the Lord Jeſus.</hi> Well! If this Man's manifeſt <hi>Weakneſs</hi> make not for our Cauſe, I ſhould very greatly ſtrange.</p>
               <p>§. 4. And therefore ſays he, <hi>Pennington prays ſeri<g ref="char:EOLhyphen"/>ouſly. My Upright Deſire to the Lord for you is—That he would ſtrip you of your Knowledg of the Scriptures, accor<g ref="char:EOLhyphen"/>ding to the Fleſh; By Fleſh,</hi> ſays he, <hi>their Senſe is, the Uſe of our Underſtandings</hi> (though Sanctified) <hi>as will appear in the</hi> Key, <hi>&amp;c.</hi>
               </p>
               <p>But this Expreſſion ſerves for a <hi>Notable Key</hi> to open his Ignorance and Dishoneſty. His <hi>Ignorance</hi> is evident in Reputing it a Slight of the <hi>Scriptures,</hi> to deſire that Men might be ſtript of their Fleſhly Know<g ref="char:EOLhyphen"/>ledg of them. I do affirm it to be both Seaſonable and Serious; and did not <hi>J. Faldo</hi> ſtand upon a tot<g ref="char:EOLhyphen"/>tering Baſis, he would not ſo declaim againſt us for Undermining it. But let all behold his <hi>Diſhoneſty,</hi> to
<pb n="35" facs="tcp:47076:26"/>
ſay, that we deſire <hi>to be Script of the Knowledge of the Scriptures after our Sanctified Underſtandings; making a Sanctified Underſtanding, and that Fleſh</hi> which can never inherit the Kingdom of God, to wit, the <hi>Car<g ref="char:EOLhyphen"/>nal, Dead, Dark, Unregenerated Underſtanding</hi> to be all one. O Diſingenuous Man! Art thou fit to be a <hi>Goſpel Miniſter,</hi> who haſt not learnt to do as thou wouldſt be done by? I leave it with the Conſcience of the <hi>Reader,</hi> how Juſtly or Unjuſtly thou haſt dealt with us in this Matter, and what all or any of it con<g ref="char:EOLhyphen"/>cerns the Scriptures; For if Men will not underſtand them as they are, is it the Fault of the Scriptures? No ſurely; ſhall then <hi>Iſaac Pennington</hi>'s Deſire, that their wrong Knowledg of thoſe weighty and Holy Writings, be interpreted a <hi>Diſ-Reſpect to them,</hi> and a preferring our own Writings before them, which ſo heartily ſeeks their Right Knowledge of them? If this be the Way to prove <hi>Quakeriſm no Chri<g ref="char:EOLhyphen"/>ſtianity,</hi> we need not much fear the Iſſue of his Attempt.</p>
               <p>§. 5. But he proceeds to prove our Equaling of the Scriptures two Wayes. <note place="margin">Pag. 41, 42.</note> 
                  <hi>Firſt,</hi> from our pretending to <hi>Infallibility. Secondly,</hi> our Plea for the Neceſſity of <hi>Inſpiration.</hi> He quotes <hi>G. Whitehead</hi>'s Letter to him, <hi>Whether Infal<g ref="char:EOLhyphen"/>libility be attainable by any in theſe dayes? which we affirm, is to true Believers; which if thou denyſt, we queſtion thy Call.</hi> Of <hi>Inſpiration</hi> he cites <hi>J. Story</hi>'s ſhort Diſcove<g ref="char:EOLhyphen"/>ry thus, <hi>Therefore may I ſay, much more, it is not in the Power of that little Book, either to throw down Self-Will in any, in whom it is not yet ſubdued, or to exalt the Truth in general, becauſe it is only</hi> Queries <hi>gather'd by the Author</hi> from the Letter <hi>of the Scriptures</hi> without, <hi>and no Meſ<g ref="char:EOLhyphen"/>ſage
<pb n="36" facs="tcp:47076:27"/>
of Heavenly Propheſie, Doctrine or Exhortation re<g ref="char:EOLhyphen"/>ceived by the Author from the Lord through the Divine Inſpiration of his Light and Spirit within;</hi> Therefore I ſay, <hi>It is a very Vain and Idolatrous Exhortation.</hi> To all which ſober Matter I have no other Anſwer from him, then that the <hi>Quakers</hi> Writings are full to this Purpoſe. Indeed I am glad of it, or we had little Rea<g ref="char:EOLhyphen"/>ſon to Suffer what we do for our Deſcent from the Carnal Profeſſors of Religion in the World: But I have this to ſay to him; He that doth not Infallibly know what he knows of God or Religion, <hi>knows no<g ref="char:EOLhyphen"/>thing certainly, which concerns either.</hi> Now if Men can<g ref="char:EOLhyphen"/>not attain to any ſuch Certainty, Farewell all Re<g ref="char:EOLhyphen"/>ligion; <hi>For, That a Man ſhould affirm, and not know whereof;</hi> That he ſhould profeſs God and Religion, yet be uncertain of both: But that <hi>J. Faldo</hi> ſhould Preach of both, <hi>and profeſs himſelf Errable in all ſuch Doctrine;</hi> Who ought to believe him? Why ſpends he his Breath at a Venture? Rather let him Eat, Drink, for to Morrow he ſhall Dye; for Death is certain. This is your <hi>Independent, Fallible, Errable, Uncertain</hi> J. Faldo, <hi>Preacher to a People at</hi> Barnet, <hi>and,</hi> God knows, <hi>a Lamentable one too.</hi> What Reaſon have any to Believe him againſt Us, who is Uncertain of the Truth of what he ſays againſt us, by his own Prin<g ref="char:EOLhyphen"/>ciple?</p>
               <p>§. 6. For <hi>Inſpiration</hi> the Scriptures are not more expreſs in any one thing. No man can know the things of God by the bare Spirit of a Man: But, the Spirit of a Man, or a Man diſtinctly conſidered from the Inſpiration of the Almighty, can read <hi>Scripture,</hi> and form <hi>Queries,</hi> and call them <hi>Chriſtian</hi> too; yet, <hi>who will dare affirm this Man's Queries to be
<pb n="37" facs="tcp:47076:27"/>
Chriſtian?</hi> Can they beat down <hi>Self-Will?</hi> They may talk of it, or exalt the <hi>Living Truth,</hi> that came not from it. This is the Scope of <hi>J. Story's</hi> Anſwer to the Queſtioner; For, what is this but Stealing the <hi>Pro<g ref="char:EOLhyphen"/>phets</hi> and <hi>Apoſtles</hi> Words, when they are made Uſe of out of that <hi>Senſe</hi> in which they were given forth, and to an other <hi>End,</hi> then that for which they were given forth, which proves to us, that the Senſe, and not the Words, ſhows the End of their being ſo given forth. The <hi>Scriptures</hi> are a Sealed Book to all, but thoſe who know them by the ſame Hand, which Ori<g ref="char:EOLhyphen"/>ginally gave them. So that however <hi>Common</hi> they may be in the World, they are <hi>Strangers</hi> to them that un<g ref="char:EOLhyphen"/>derſtand them not: And though <hi>Old,</hi> reſpecting the Time, when they were revealed to the Saints, yet <hi>New</hi> to every Age; ſo that we aſſert not a Revelati<g ref="char:EOLhyphen"/>on of New Things, but renewed Revelation of thoſe Things God made former Ages Witneſſes of: other<g ref="char:EOLhyphen"/>wiſe Men are no more benefited by them; And to be benefited, they muſt be made ours by the Spirit, which made them the Holy Ancients.</p>
               <p>§. 7. In ſhort, No Man can underſtand Spiritu<g ref="char:EOLhyphen"/>al Things, but the Spiritually Diſcerning; None can ſo be without the Inſpiration of the Almighty, or Spirit of God. This is Scripture. Now the Au<g ref="char:EOLhyphen"/>thor of thoſe Queries, and <hi>J. Faldo</hi> alſo Denying In<g ref="char:EOLhyphen"/>ſpiration, <hi>they conſequently deny themſelves to be Spiri<g ref="char:EOLhyphen"/>tually Diſcerning;</hi> and for Men <hi>not Spiritual,</hi> to Judge of Religious and Spiritual Matters, much leſs to Write of them, and bid their Writings go, and <hi>throw down Self-Will, and exalt the Truth,</hi> is Vain and Ido<g ref="char:EOLhyphen"/>latrous; For, the Scriptures themſelves, conſider'd meerly as ſuch, are unable, much leſs Writings
<pb n="38" facs="tcp:47076:28"/>
founded on the Authority of <hi>Self Will;</hi> for it is the alone Priviledge of God's Power and Spirit, and no Writing whatever, diſtinct from it, can perform that Great and Mighty Work in Man.</p>
               <p>§. 8. And, for <hi>Equaling our Writings</hi> with the <hi>Scriptures,</hi> becauſe we aſſert <hi>Inſpiration,</hi> and that what we have received, and do declare of the Things of God, is from the Revelation of his Spirit in our Hearts, it is a Fooliſh Inference; <hi>Truth</hi> was and is <hi>Truth</hi> all the World over, and there was and is but <hi>One Way</hi> to come to it in all Ages, I mean <hi>Inſpirati<g ref="char:EOLhyphen"/>on.</hi> The Scriptures are True, and our <hi>Writings</hi> are True; but will it therefore follow, that we bring them upon a Vie? Is this your Diſputant? But to determine this Caſe, He ſhould firſt have prov'd if he could, what <hi>Power</hi> God gave to the Ancients, and what to Us. How much of his <hi>Spirit</hi> to thoſe Ages, and what to This; or elſe he loſeth himſelf. If he can Experimentally tell, what were their Diſcoveries and Experiences, and what are Ours, he would be a Proper Judge: But to think to run us down by Ex<g ref="char:EOLhyphen"/>alting them, or to leſſen what we are, by Increaſing their Praiſe, is an old <hi>Artifice</hi> of the Devil; and So<g ref="char:EOLhyphen"/>ber Men will be more True to Themſelves, and Juſt to the Matter, then ſo to cenſure us. <hi>Cannot one Man be another Man's Brother, and not the Elder Bro<g ref="char:EOLhyphen"/>ther?</hi> Doth it follow, that becauſe God has made what we know our own, by his Holy Inſpirations and Operations, that therefore we put our ſelves <hi>upon the Compariſon with the Ancients?</hi> If true <hi>Chriſti<g ref="char:EOLhyphen"/>ans</hi> fill up, or add to Chriſt's Sufferings, yet behind, why ſhould their <hi>Writings be ſhuffled out of all Relation to the Scriptures?</hi> There may be a Relation, <hi>where
<pb n="39" facs="tcp:47076:28"/>
there is not an Equality, much leſs a Preference,</hi> and that we do aſſert againſt all Oppoſers.</p>
               <p>§. 9. But now let us ſee what he ſays of our ſetting the Scriptures beneath our own Writings; and I will take his own Way to do it. <note place="margin">Pag. 5.</note>
               </p>
               <p>
                  <table>
                     <row>
                        <cell>The <hi>Characters</hi> of the <hi>Scriptures,</hi> given by the <hi>Quakers,</hi> as ſays <hi>J. Faldo.</hi>
                        </cell>
                        <cell>
                           <hi>Characters</hi> of their own <hi>Teachers Writings,</hi> and <hi>Sayings,</hi> given by them.</cell>
                     </row>
                     <row>
                        <cell>Feeding Death with Death. The Letter which Killeth. <hi>[Declar. from the Miniſt. of the Word, p.</hi> 7.]</cell>
                        <cell>The Voice of the Son of God was utter'd forth by him, by which the Dead was rais'd <hi>[F. H. Life of E. B. p.</hi> 20.]</cell>
                     </row>
                     <row>
                        <cell>Seeking the Living among the Dead <hi>[J. Parn. Shield]</hi>
                        </cell>
                        <cell>His Words Miniſtred Grace to the Hearers <hi>[Fox jun. Life E. B.] A Miſtake, for he dy'd before E. B.</hi>
                        </cell>
                     </row>
                  </table>
               </p>
               <p>
                  <hi>Reconciliation:</hi> Death is a State without the Li<g ref="char:EOLhyphen"/>ving Experimental Knowledg of God, and his Work in the Heart; And that State will talk of the Fame of Wiſdom, as ſaith the Scripture, and that from the Scripture, that is, from, or in the words of Scripture, being Ignorant of the true Senſe of the Scripture, thinking there to have Life; which Li<g ref="char:EOLhyphen"/>teral Knowledg it feeds upon, and contents it ſelf with, where Nations have lain Apoſtatized from the Life of God, and Power of Godlineſs. <hi>The Letter Killeth,</hi> that is, the Literal Knowledge (or rather their Imaginations from the Letter, not being Di<g ref="char:EOLhyphen"/>vinely Inſpir'd, ſo as to underſtand it) by which Men buoy and lift up themſelves as <hi>Chriſtians</hi> in the
<pb n="40" facs="tcp:47076:29"/>
World, and yet are Strangers to the inward ſenſible Work of God: And it does <hi>Kill</hi> the Soul, with re<g ref="char:EOLhyphen"/>ſpect to that true Life the Spirit and Power of God begets in all right <hi>Chriſtians,</hi> through whom the Voice of the Son of God has, does, and will utter it ſelf to the Ends of the Earth, for the Raiſing the Dead in Treſpaſſes and Sins, as that <hi>worthy Servant</hi> of God did, which is now with his Lord. This diſ<g ref="char:EOLhyphen"/>reputes not the Scriptures, but thoſe who make a wrong Uſe of them; nor is there any Compariſon be<g ref="char:EOLhyphen"/>twixt Reading what God's Spirit requires, &amp; imme<g ref="char:EOLhyphen"/>diate Hearing his Voice, and being ſenſible of his pre<g ref="char:EOLhyphen"/>ſent living Touches upon the Soul: Writings are but holy Things at ſecond hand; a Living Miniſtry is the very Life, Power and Spirit preſent, and more immediate. In ſhort, the Teſtimony of F. H. we pre<g ref="char:EOLhyphen"/>fer not before the Teſtimony <hi>Luke</hi> gives of holy <hi>Ste<g ref="char:EOLhyphen"/>phen.</hi> We prefer the Scriptures before all Writings, but before God's immediate Power we dare not do.</p>
               <p>
                  <table>
                     <row>
                        <cell>Paper, Ink, and Writing the ſame, <hi>pag.</hi> 7.</cell>
                        <cell>A Shield of the Truth, <hi>[Title J. P's Book.]</hi>
                        </cell>
                     </row>
                  </table>
               </p>
               <p>
                  <hi>Reconcil.</hi> What's this to the purpoſe? We ſay that the <hi>Scriptures,</hi> or the Writings, not the Things writ<g ref="char:EOLhyphen"/>ten of (mark that) are Paper, Ink and Writing, which was ſpoken abſtractively, and upon a Compa<g ref="char:EOLhyphen"/>riſon of them with the Word of God (that was with God, and was, and is God over all, bleſſed for ever) Doth any Man think, that we believe greater things of <hi>J. Parnel</hi>'s Book? By no means. He call'd not his Book, conſiſting of ſo much Writing, Ink, and Pa<g ref="char:EOLhyphen"/>per, a <hi>Shield of Truth;</hi> but that of which it treated, was the <hi>Truth,</hi> and with reſpect to the Controverſial part of it, as it was writ in Defence of the Truth, it
<pb n="41" facs="tcp:47076:29"/>
might be tearm'd a <hi>Shield;</hi> in which ſenſe the <hi>Scrip<g ref="char:EOLhyphen"/>tures</hi> by him urged, have the upper-hand of his <hi>Wri<g ref="char:EOLhyphen"/>ting,</hi> by whoſe greater Authority with Men, he abets and maintains the Doctrine contended for.</p>
               <p>
                  <table>
                     <row>
                        <cell>
                           <hi>Shews you</hi> (I ſuppoſe the Light) <hi>your own Faces, which the Scriptures cannot do</hi> [Scorned Quak. ac<g ref="char:EOLhyphen"/>counts, p. 20.]</cell>
                        <cell>
                           <hi>A Spiritual Glaſs opened</hi> [Smith'<hi>s</hi> Cat. &amp;c. &amp; Morn. Watch.]</cell>
                     </row>
                  </table>
               </p>
               <p>
                  <hi>Reconcil.</hi> This can be no way hard to reconcile; For, when we ſay, the Scriptures cannot ſhow Men at all Times, and in all States, their Conditions, but the Secret In-ſhining Light of God alone, we are not ſo unworthy as to intend, that any Book of ours can; No, but with reſpect to that <hi>Principle</hi> which it directs to, and is able to tell a man All that ever he did, <hi>The only Spiritual Glaſs,</hi> and which the beſt of Writings fall ſhort of.</p>
               <p>
                  <table>
                     <row>
                        <cell>Precepts and Traditions of Men <hi>[Morn. Watch, p.</hi> 18.]</cell>
                        <cell>Truth's Principles <hi>[Ti<g ref="char:EOLhyphen"/>tle of</hi> Crook'<hi>s Book.]</hi>
                        </cell>
                     </row>
                  </table>
               </p>
               <p>
                  <hi>Reconcil.</hi> It is deny'd that ever any ſuch Words were ever ſpoken, or written of the holy Scriptures, as <hi>Precepts and Traditions of Men;</hi> for they contain the holy Precepts and Traditions of the <hi>Word of God,</hi> who is God himſelf; it is baſe and unworthy, thus to mince and miſ repreſent our Writings. For <hi>Truth's Principles,</hi> it ſignifies no more, then the Declaration of what we believe, as the very beginning of the Book expreſly proves.</p>
               <p>
                  <pb n="42" facs="tcp:47076:30"/>
                  <table>
                     <row>
                        <cell>That Light is in the Scriptures, prove that; or tell me what one Scripture hath Light in it <hi>[Lip of Truth, p.</hi> 7.]</cell>
                        <cell>Light riſen out of Dark<g ref="char:EOLhyphen"/>neſs. <hi>Title of Farnſ<g ref="char:EOLhyphen"/>worth</hi>'s <hi>Book.</hi>
                        </cell>
                     </row>
                  </table>
               </p>
               <p>
                  <hi>Reconcil.</hi> There is not Light in the Scriptures, that is, there is not Living, Spiritual, Eſſential Light in the Scriptures, or by way of Excellency; <hi>but a de<g ref="char:EOLhyphen"/>ſcriptive and declarative Light they carry with them of the true Light,</hi> the Author of thoſe excellent Things therein mention'd; In which Senſe alone do we un<g ref="char:EOLhyphen"/>derſtand <hi>Richard Farnſworth</hi>'s Title. God having cauſed his Light to ſpring out of Darkneſs, and he being then the Witneſs of it, teſtified to the Truth thereof, by a Declaration to the World of what he knew in the Matter. He did not ſay, That <hi>Book</hi> was that <hi>Light;</hi> for ſo it had never been before him that writ it, <hi>and the Writings of it;</hi> and what Caſualities the Book was, or is liable to, would fal upon the <hi>Light,</hi> though he bears Record to an <hi>Everlaſting Spiritual Light,</hi> that ſhines Within, <hi>where his Book cannot be.</hi> But rather, that he knew and witneſſed the <hi>Viſitation of the Day-ſpring of God's Eternal Light of Life to the World,</hi> he writ his <hi>Book</hi> to give <hi>Notice thereof,</hi> calling it by that <hi>Name,</hi> becauſe his <hi>Subject</hi> treated on, doth manifeſt<g ref="char:EOLhyphen"/>ly import ſo much; not that the <hi>Book</hi> was that Holy and Eternal <hi>Light.</hi>
               </p>
               <p>§. 10. Let it ſuffice to all impartial People, that we only deſire to make a Difference betwixt the <hi>Writings,</hi> and the <hi>Thing written of;</hi> and to the Eter<g ref="char:EOLhyphen"/>nal Overthrow of our Adverſaries (not wholly without their own Help) ſince they think, the <hi>Titles</hi> we give our Books (very Glorious in themſelves)
<pb n="43" facs="tcp:47076:30"/>
moſt unworthy of them, but proper to the Scrip<g ref="char:EOLhyphen"/>tures, whom they ſay, we ſlight. Let it be conſi<g ref="char:EOLhyphen"/>der'd that not one of thoſe Books is deſtitute of Scrip<g ref="char:EOLhyphen"/>ture; but is either generally in a Scripture Style, or particularly defended by plenty of expreſs Scriptures cited; <hi>therefore of Neceſſity, they, the Scriptures, muſt alſo partake with them in Common of thoſe famous Titles:</hi> And thus far have they the Preference, that they are quoted on purpoſe, to give the Truth we write of, greater Credit; what is that greater Credit, but to be exactly agreeable with themſelves; ſo that our Adverſaries Argument amounts to thus much; <hi>They therefore prefer their own Writings before the Scriptures, becauſe they in all their Writings earneſtly endeavour by numerous Quotations to prove, what they write, to be ac<g ref="char:EOLhyphen"/>cording to the Scriptures.</hi> Behold <hi>Reader,</hi> how at one Blow we fall! The whole Chapter of this <hi>Fallible, Errable, Uncertain, Buſie Prieſt,</hi> with reſpect to his Charge of our preferring our own Writings before the Scriptures.</p>
               <p>§. 11. But there remain two Things to be conſi<g ref="char:EOLhyphen"/>dered before we cloſe this Chapter. <hi>Firſt,</hi> his untrue Inferences; <hi>Secondly,</hi> his baſe <note place="margin">p. 53, 54.</note> Compariſon of us with the <hi>Papiſts,</hi> with Deſign, to render us Odious to all that abominate their <hi>Idolatry.</hi>
               </p>
               <p>Firſt, <hi>That the Scriptures both are, and ever were Su<g ref="char:EOLhyphen"/>perfluous; for, the Light within (as they pretend) was al<g ref="char:EOLhyphen"/>wayes fitted to Inſpire every Man and Woman in the ſame Manner, and to all Intents and Purpoſes, as they were in<g ref="char:EOLhyphen"/>ſpired, and written.</hi>
               </p>
               <p>Which, how juſt and true it is, we do reſerve the Examination of it to God's Witneſs in the Con<g ref="char:EOLhyphen"/>ſcience of the <hi>Reader.</hi> Only, this much I will ſay;
<pb n="44" facs="tcp:47076:31"/>
that though all Ability was, and is in <hi>Him,</hi> whom we declare to be the Light of all Mankind, to Re<g ref="char:EOLhyphen"/>veal the whole Mind of God, yet, in as much as very few in all Ages were ſo reſigned up to the Holy Conduct of it, as they ought to have been, the Lord hath put it into the Hearts of Many, to ſtir up the Negligent and Sloathful, by a Reminding them with that Counſel, in outward Writings or other Verbal Teſtimonies, which they had long ſlighted in them<g ref="char:EOLhyphen"/>ſelves, that it might Inſtrumentally work upon them unfeigned Repentance and Converſion to God. Therefore went God's Meſſengers forth, Line upon Line, and Precept upon Precept; here a little, and there a little; But this I affirm, and that in the Name of the Lord, againſt the uttermoſt Strength of this Buſie <hi>Prieſt,</hi> that, had thoſe <hi>Prodigal<gap reason="illegible: faint" extent="1 letter">
                        <desc>•</desc>
                     </gap>
                  </hi> in all Ages lived up to that Meaſure of Divine Light (the Ta<g ref="char:EOLhyphen"/>lent God gave to every Individual) there had not been any ſuch need for thoſe Meſſages: Wherefore the Occaſion of them was not for want of any ſuffici<g ref="char:EOLhyphen"/>ent Gift from God, but becauſe of their own Rebel<g ref="char:EOLhyphen"/>lion. Nay, they were the <hi>Teſtimonies of the very Light of Chriſt</hi> (in the Prophets and Apoſtles, who were Heirs and Children of Light) which they gave forth at divers Times in their ſeveral Ages, as God pleaſed to move upon their Spirits with reſpect to Mankind; ſo that ſtill it was the Light within, which ſo reprov'd and exhorted. But, ſuppoſe that the World had not been ſo Rebellious, neither will it follow, but that a ſlow Improvement of the Heaven<g ref="char:EOLhyphen"/>ly Gift, might have occaſioned many Divine Exhor<g ref="char:EOLhyphen"/>tations; yea, the Exerciſes of Mens Spirits, as <hi>Davids</hi> for Inſtance, in reference to the Spiritual Travel, might for the Benefit of others have been written.
<pb n="45" facs="tcp:47076:31"/>
Let us ſuppoſe the higheſt State of Deliverance, and Praiſe, Men are capable of arriving at in this World; yet Epiſtles of divine Love, Experience, heavenly Praiſes, &amp;c. might have been tranſmitted from Church to Church, as of the Flock and Fami<g ref="char:EOLhyphen"/>ly of God. Therefore I utterly deny, that the Perfection of the Light's Teachings makes the Scriptures ſuperfluous, much leſs the general beſt Attainments that have been, and now are in the World.</p>
               <p>§. 12. But that any Man, ſo conceited of his Abilities, as <hi>J. Faldo,</hi> ſhould ſo baſely miſtake Rea<g ref="char:EOLhyphen"/>ſon, and abuſe his Reader, as to infer from the Ability of the Light in It ſelf, <hi>whether obey'd, or not obey'd,</hi> the Uſeleſneſs of the Scriptures, or Teſtimo<g ref="char:EOLhyphen"/>nies of holy Men to the World, is Ground for juſt Cenſure and ſevere Rebuke; for it were to ſay, that becauſe a Maſter is of himſelf able enough, therefore all Books are ſuperfluous. The Scripture don't ar<g ref="char:EOLhyphen"/>gue the Inſufficiency of the Light, ſince ſo, the In<g ref="char:EOLhyphen"/>ſtrument would riſe againſt its Principal; but the Inſufficiency of the Creature, in which condition Line upon Line, and Precept upon Precept may, by the Light within good Men, be given forth <hi>to invite and encourage Man to yield Obedience to the Conviction of the Light within every ſuch Rebellious Perſon;</hi> in which the Love of God is marvelouſly expreſſed, who by his holy Light within, and its Teſtimonies without, endeavours the Conviction and Reformation of the Children of Men.</p>
               <p>§. 13. But hear him in his ſecond and laſt Infe<g ref="char:EOLhyphen"/>rence; <hi>upon the ſame Ground, the Tenets and Aſſertions
<pb n="46" facs="tcp:47076:32"/>
of all the</hi> Heathens <hi>are to be received as of equal Authority with the Scriptures; for they reſulted from their Light Within, improved much more orderly and to Purpoſe then the</hi> Quakers <hi>do theirs. Yea, the bitter Scoffs of</hi> Lucian, <hi>and</hi> Julian <hi>the Apoſtate muſt be admitted into the ſame Or<g ref="char:EOLhyphen"/>ders, for if it be admitted, they did not Vilifie and Scorn and Deride the Scripture and</hi> Chriſtianity, <hi>according to the Dictates of their Conſciences; it cannot be denyed, that they therein acted from the Power within, which whether it were the Power of Darkneſs or not, the</hi> Quakers <hi>having no Rule to judge it by, but their own Sentiments, it is left by them undetermined; And I know not hardly any Worſe they ſaid of</hi> Jeſus <hi>of</hi> Nazareth, <hi>the</hi> Scripture, <hi>and</hi> Chri<g ref="char:EOLhyphen"/>ſtianity, <hi>then the</hi> Quakers <hi>have done under other Names.</hi>
               </p>
               <p>This Paſſage Impertinent enough to the purpoſe, and as Black as Hell it ſelf in Malice againſt that deſpiſed Remnant of People Called <hi>Quakers,</hi> by God's Aſſiſtance, I will effectually anſwer, to the ſhame of this ungodly Slanderer.</p>
               <p>The <hi>Gentiles</hi> Light was one in Nature with that, which the <hi>Evangeliſt</hi> ſaith, <hi>inlightneth all Men</hi> (a Text, whoſe Plainneſs &amp; Expreſſneſs yields that Advantage to us, againſt the utmoſt Force of all our <hi>Adverſaries,</hi> which they are Angry at, but can never Invalid) I ſay, one in Nature with that Divine Being; and as ſuch, tranſcending all Writings whatever: yet that the <hi>Gentiles</hi> had that Light in a more excellent Degree, then that in which the <hi>Prophets</hi> and <hi>Apoſtles</hi> enjoyed it, whence came thoſe excellent Writings, I utterly deny, and that in the Name of all true <hi>Qua<g ref="char:EOLhyphen"/>kers,</hi> I ſay again, that, though the leaſt meaſure of Pure <hi>Light it ſelf,</hi> is to be preferred before all the Writings in the World, <hi>as meer Writings;</hi> yet that
<pb n="47" facs="tcp:47076:32"/>
it may not be comparable to that Degree and further Diſcovery of Light, which was witneſſed by thoſe who gave forth thoſe Writings, I gr<gap reason="illegible: faint" extent="2 letters">
                     <desc>••</desc>
                  </gap>t: ſo that to bring the Sayings and the Aſſertions of the <hi>Heathens</hi> upon an Equality with the Writings of the holy <hi>Prophets</hi> and <hi>Apoſtles,</hi> we dare not aſſent to; but vehemently oppoſe any ſuch Inference made to be the Product of our Belief. For, though as I ſaid before, any meaſure of <hi>Light it ſelf</hi> is beyond the moſt excellent <hi>meer Writings</hi> of a far greater; yet the Writings or Sayings given forth by that leſſer Ap<g ref="char:EOLhyphen"/>pearance, are not to be brought into Compariſon with thoſe of a greater Diſcovery, <hi>no more then the Degrees of Diſcovery, or Manifeſtation of the Light it ſelf.</hi> This the Apoſtle <hi>Paul</hi> practiſed; who, notwith<g ref="char:EOLhyphen"/>ſtanding that he rightly knew that Adminiſtration to ſupercede, and tranſcend what want before, ſtuck not to remind the <hi>Heathens</hi> of their own <hi>Authors,</hi> as <hi>Aratus, Menander,</hi> &amp;c. <hi>by an apt Application of them to this Purpoſe, in Defence of his Doctrine.</hi> And if Thoſe who became a Law unto themſelves, Doing the things contained in the Law, were to be preferred before the Circumciſion, who kept not the Law, and that, who lived without Law outward—yet according to Law inward, ſhould be judged by Law inward, which was ſubſtantially the ſame (as teſti<g ref="char:EOLhyphen"/>fies the Apoſtle) with what was required by the Law outward; <hi>Then their Law within Subſtantially conſi<g ref="char:EOLhyphen"/>der'd, did not fall ſhort of that Law without, nor they who kept it of the Circumciſion themſelves;</hi> which moſt clearly overturns that Ignorant or Malicious Cavil, to wit, <hi>that the</hi> Quakers <hi>have no Mean by which to judge of the Ground of Wrong and Right Actions;</hi> For if the <hi>Scriptures</hi> be that only Judge, then there could have
<pb n="48" facs="tcp:47076:33"/>
been no Knowledg of right or wrong Actions, Spi<g ref="char:EOLhyphen"/>rits or Powers, before they were given forth: which becauſe the <hi>Patriarchs</hi> and <hi>Gentiles</hi> had an evident Sight and true Sence of, by that Internal Law of Light in the Heart and Conſcience, without Scrip<g ref="char:EOLhyphen"/>ture, it follows, that the <hi>Quakers</hi> owning the ſame Light, and that, in a more eminent Diſcovery, can not be guilty of ſuch an Ignorance.</p>
               <p>§. 14. But a litle further to inſpect his Argu<g ref="char:EOLhyphen"/>ment: If the having no Outward Rule was to be without all Rule, whereby to Try a Right from a Wrong Power; I would gladly know, how the <hi>Pro<g ref="char:EOLhyphen"/>phets</hi> themſelves were aſſured of the Truth of their Motions, being without any outward Touch-Stone; and by what means the <hi>Apoſtles</hi> knew, that the Spi<g ref="char:EOLhyphen"/>rit or Power which acted them to reject and decry the whole Service of the <hi>Jews,</hi> which God had ſo pe<g ref="char:EOLhyphen"/>culiarly Inſtituted (Circumciſion for Inſtance, that was given for a Sign FOREVER) was the right Spirit or Power? I ask, <hi>Was it the Scripture without, or the Son of God, otherwiſe called the Light or Word of God revealed in them?</hi> But I will yet proceed; Sup<g ref="char:EOLhyphen"/>poſe any Man who is call'd an <hi>Independent,</hi> and owns the Scripture to be that which <hi>J. Faldo</hi> reputes them, ſhould pretend a <hi>Viſion</hi> of very ſtrange and unwonted Things, ſhould imitate a Trance, &amp; perſonate ſome extraordinary Inſpired Perſon, by what place of Scripture would <hi>J. Faldo</hi> aſſure himſelf or others, of the Sincerity or Impoſture of ſuch a Perſon? his Rationals being otherwiſe Sound; his Life Sober, and his Pretences no way anti-Scriptural? <hi>O Weak Man!</hi> Is thy Religion without a ſecret <hi>Light, Life, Power, Vertue, Sight or Reliſh</hi> of the Root and Ground
<pb n="49" facs="tcp:47076:33"/>
of things; or rather doeſt thou conclude, that all Mankind, however Chriſtian, are left <hi>Deſtitute of any Inward Power to Try or Diſcern Spirits,</hi> becauſe it is thine own State of Darkneſs? I affirm to thee and all the World, that in this Caſe, no outward Mean whatſoever decides the Matter, or clears the Doubt; only the inviſible Light, Power or Spirit of God: Yea, and that in far leſs Caſes too. In which ſenſe chiefly, it is the Diſpenſation of the Goſpel, ſo call'd, and juſtly preferr'd before all other.</p>
               <p>And this I leave with him; that nothing can judge of the Root and Ground of Evil, but the Root and Ground of Good. The Works of Evil, the Scriptures tel us, are abominable; But the Que<g ref="char:EOLhyphen"/>ſtion is, <hi>How do I know, what they declare to be Evil, is ſo?</hi> what works the Conviction in me? and where an Evil Spirit brings it ſelf not forth into thoſe Works, what ſhall diſcern him, except it be the Good Spirit? It is the Power of God within, that cruſheth the Power of the Devil within. The Scriptures without, Reprove his Works without; But ſince the things contained in the Scriptures were ſuch in themſelves, and true, and experienc'd before they were written: will it not follow, that the inward Power was both a ſufficient Judge, and their Author too; and conſequently Greater.</p>
               <p>§. 15. But above all, the Impudence of his Wick<g ref="char:EOLhyphen"/>edneſs; both to charge the Impiety of <hi>Julian</hi> and <hi>Lucian</hi> upon the Light within, by placing them in the ſame Order with the beſt of <hi>Heathens,</hi> and <hi>Qua<g ref="char:EOLhyphen"/>kers,</hi> walking up to the Light within; and to affirm, for all that the <hi>Quakers</hi> have to judge to the contra<g ref="char:EOLhyphen"/>ry, they acted by a Divine Power; <hi>Ranking the</hi> Qua<g ref="char:EOLhyphen"/>kers
<pb n="50" facs="tcp:47076:34"/>
                  <hi>Faith in Chriſt, upon an Equality in Evil, with their horrid Blaſphemies.</hi> The Top of all Uncharitableneſs, &amp; a very Lye; for this is to ſay, <hi>That the beſt &amp; worſt of Heathens were all alike:</hi> that they wanting Scriptures, could not rightly diſcern the Difference between the Bad and Good; that thoſe who live up to that Light (as he cannot deny the <hi>Quakers</hi> to do in a great meaſure) are but in <hi>Julian</hi> the <hi>Apoſtate,</hi> and <hi>ſcoffing<g ref="char:punc">▪</g> Lucians</hi> Ranck; In ſhort, that the <hi>Quakers</hi> Believing <hi>in one God; that he has Enlightned all Men; that he has Striven by his Light and Spirit in the Conſci<g ref="char:EOLhyphen"/>ences of Men through all Ages, and by it, in the Hearts and Mouths of his Prophets; and above all, by that bleſſed Appearance of Chriſt Jeſus, who Tabernacl'd among Men in that Body prepared for that purpoſe; who there in preach't the heavenly Kingdom within; worked Miracles; laid down his Life for the World; roſe again, and aſcend<g ref="char:EOLhyphen"/>ed to the Father; leading Captivity captive, and gave Gifts for Men;</hi> that who believes in him, and takes up his Croſs, ſhall be his Diſciple, and perſevering, have Everlaſting Life: That the <hi>Quakers</hi> Faith, (I ſay) in this Solemn &amp; Conſcientious Manner, upon which they place the Eternal Happineſs of their Souls, ſhould ſcarely be a Jot better, then the APOSTA<g ref="char:EOLhyphen"/>CY OF <hi>JULIAN,</hi> AND THE IMPIE<g ref="char:EOLhyphen"/>TY OF <hi>LUCIAN;</hi> AND BUT ONLY SERVE, TO RENDER US AS GREAT DESPISERS AND CONTEMNERS OF CHRIST AND ALL HIS RELI<g ref="char:EOLhyphen"/>GION, AS THEY WERE. O ſtrange Compariſon<g ref="char:cmbAbbrStroke">̄</g> Well, they tell us of a <hi>Book</hi> coming out of our Hard Sayings to our Oppoſers; But match this, impartial <hi>Reader!</hi> But however the Devil blinds and hardens this <hi>J. Faldo;</hi> ſure I am, the
<pb n="51" facs="tcp:47076:34"/>
                  <hi>Devil</hi> himſelf knows better. What ſhall I ſay? Truly nothing more; but leave it with the Righteous God of Heaven and Earth, to plead our Cauſe in the Hearts of all People, and avenge himſelf upon his Adverſaries, to whom Vengeance belongs.</p>
               <p>§. 16. For his Compariſon of us with the <hi>Papiſts,</hi> we little heed it. He tells the World, the <hi>Papiſts</hi> own Revelation (which he proves at large) and the <hi>Qua<g ref="char:EOLhyphen"/>kers</hi> hold Revelation alſo; Therefore the <hi>Quakers are Papiſts,</hi> or very near them, as his Story, indeed an arrant Lye (either in him or the <hi>Papiſt)</hi> will inform us; where he ſays, that a <hi>Papiſt</hi> 
                  <note place="margin">P. 55.</note> 
                  <hi>upon being ask't, which of all Sects in England approach'd them moſt?</hi> replyed, the <hi>Quakers.</hi> How near we are to the <hi>Papiſts,</hi> in <hi>Faith, Worſhip,</hi> and <hi>Diſcipline,</hi> ſhall be left to them, that know, and have ſeen more then this conceited <hi>Prieſt.</hi> But, <hi>Argumentum ad hominem.</hi> Thus, The <hi>Papiſts</hi> own a <hi>God,</hi> a <hi>Trinity of Perſons</hi> &amp;c. and <hi>J. Faldo</hi> owns a <hi>God,</hi> and a <hi>Trinity of Perſons</hi> alſo; therefore <hi>J. Faldo is a Papiſt,</hi> or very near a Kin to one. Would this be juſt? If not, neither is his Concluſion of Force againſt us. What is Truth, is not diſcommendable, where ever, and by whatſo<g ref="char:EOLhyphen"/>ever held. It is high Weakneſs to exclaim againſt true <hi>Chriſtians</hi> for holding any Truth in common with the very <hi>Turks;</hi> and much more Condemnable to conclude them <hi>Turks.</hi> But we muſt be run down, if they can, and therefore no matter what <hi>ugly Skin</hi> they caſt over us, <hi>ſo the Dogs will but faſten.</hi> The Lord God plead our Cauſe on Earth.</p>
            </div>
            <div n="5" type="chapter">
               <pb n="52" facs="tcp:47076:35"/>
               <head>CHAP. V.</head>
               <argument>
                  <p>
                     <hi>The Charge Stated, not Proved. The</hi> Scriptures <hi>not the moſt Excellent nor only General Rule. God may ſpeak by Inſtruments. The Inſtruments not the Rule, but that which uſeth them. That the</hi> Scriptures <hi>being Obligatory, does not conclude it the General Rule under the Goſpel. The Diſingenuity of our Adverſary, in citing the Apo<g ref="char:EOLhyphen"/>ſtle's words, Reprehended. The Scriptures no Judge in that ſenſe wherein they are not the General Rule. The Scriptures Confeſt to.</hi>
                  </p>
               </argument>
               <p>§. 1. HIs Fifth Chapter deſigns to Prove, <hi>That we Deny the Scriptures to be a Rule of Faith, and Judge of Controverſies;</hi> And that he may ſufficiently prejudice his <hi>Reader</hi> a<g ref="char:EOLhyphen"/>gainſt <note place="margin">p. 65, 66.</note> us, and our moſt Holy Faith, He not only tells him, that to deny them to be the <hi>Word of God,</hi> is a good Reaſon, why he ſhould conclude us to deny them to be a Rule (though at the ſame time, it ma<g ref="char:EOLhyphen"/>nifeſtly ſhows, that we would acknowledge them to be ſuch, were they the Word of God, and that therefore the Word of God is our Rule) but he ſuggeſts, that we believe a Conformity to their Gui<g ref="char:EOLhyphen"/>dance, <hi>cannot render a prophane Man leſs prophane:</hi> To prove this, he quotes <hi>James Parnel,</hi> thus, <q>And he alſo that ſaith, The Letter is the Rule and Guide of the People of God, is without, feeding upon the Husks, and is ignorant of the true Light, which was before the Letter was: <hi>Shield of Truth,</hi> p. 10.</q>
               </p>
               <p>
                  <hi>William Smith</hi> thus, <q>And if thou lookeſt upon
<pb n="53" facs="tcp:47076:35"/>
the Scripture, to be for a Rule, and for Trying, thou giveſt that unto them, which is due unto Chriſt: for He is the Rule, and leads his People; and he alone ſearches the Hearts, and tryes the Reins, and not the Scripture.</q> Again, <hi>But if you will ſee a Mouth full of Blaſphemies againſt the Authority of the Scripture; read with Horror and Amazement, the following words:</hi> 
                  <q>God is at Liberty to ſpeak to his People by them, if he pleaſe, and where they are given by Inſpiration, he doth ſo; but ſays <hi>J. Faldo, the Sting is behind, and in the Tayl of this non-ſuch Sentence:</hi> and ſo he is at liberty to ſpeak by any other created thing, as to <hi>Balaam</hi> by his <hi>Aſs. Nayl. Light of Chriſt, &amp;c. p.</hi> 19.</q>
               </p>
               <p>In Anſwer to all which, he ſays juſt nothing; but thinks, it is enough to have cited theſe Paſſages and ſeems to triumph as reaſonably as the Man which dreamt he did eat, but awaket anhungry, delighted himſelf in his ſleeping Feaſt. Let us trie to rouſe him out of this Lethargy of Ignorance and Conceit.</p>
               <p>§. 2. I ſhall freely confeſs, that for the ſame Reaſons, that we deny the Scriptures to be the Word of God, we cannot own them as the General Rule of Faith. But alſo, as we acknowledge them to be the Words of the holy, living and powerful Word of God; ſo that they expreſs and declare unto us many holy Rules for Godlineſs; and I declare in the Name of all the Right-born <hi>Quakers</hi> in the World, <hi>that we utterly reject all ſuch, as Deny the Scriptures to be profitable for Reprehenſion, Inſtruction, Exhortation and Eaification.</hi> How vain then is this
<pb n="54" facs="tcp:47076:36"/>
Man's Impeachment of us, as Perſons void of all true Reſpect for them?</p>
               <p>§. 3. In ſhort; as the Scriptures are not the Word of God, <hi>but a Declaration of the Word of God;</hi> ſo the Scriptures are not the general Rule, <hi>but a Decla<g ref="char:EOLhyphen"/>ration of the true general Rule:</hi> which I prove thus.</p>
               <p>That which alwayes was, and is a more general Rule then the Scriptures, muſt needs be, and is moſt properly THE <hi>general Rule,</hi> and not the Scriptures; but that was, and is the Light of God in the Hearts of Men; Conſequently not the Scriptures, but the Light was, &amp; is moſt properly <hi>The general Rule.</hi> The middle Propoſition only to be excepted againſt is clear, in that before the Scriptures were writ, and ſince, where they have not been known, Men have been &amp; are Con<g ref="char:EOLhyphen"/>vinc'd, Reprov'd, Inclined, Taught, Order'd and Rul<g ref="char:EOLhyphen"/>ed by the inward Appearance of God's Light in the Conſcience. And among thoſe who are called <hi>Chri<g ref="char:EOLhyphen"/>ſtians,</hi> let them be juſt to God and their own Souls, and they <hi>muſt confeſs, that there is ſomething very near them, when the Scriptures are quite remote,</hi> both from their Perſons, and their Thoughts, which upon any Miſcarriage is as a ſwift Witneſs, to ſmite: and up<g ref="char:EOLhyphen"/>on the approach of Temptation is as quick to warn, and diſwade the Mind from falling into the Foul<g ref="char:EOLhyphen"/>neſs of it. Is not this then more Living, Imme<g ref="char:EOLhyphen"/>diate and General, that neither Sea nor Land, Day nor Night, nor any condition, <hi>but a Seared Conſci<g ref="char:EOLhyphen"/>ence,</hi> can exempt People, or deliver them from the ſecret living and ſenſible Touches of this holy Wit<g ref="char:EOLhyphen"/>neſs, whether they be to Counſel, Juſtifie or Con<g ref="char:EOLhyphen"/>demn? This ſearcheth the Heart, this tryeth the
<pb n="55" facs="tcp:47076:36"/>
Reins: of which <hi>David</hi> ſaid, <hi>It had made him Wiſer then his Teachers,</hi> who read and expounded the out<g ref="char:EOLhyphen"/>ward Law unto him.</p>
               <p>§. 4. And indeed, it is unworthy of the Ex<g ref="char:EOLhyphen"/>cellency of the Adminiſtration of Life it ſelf, more glorious then that of Condemnation, the State of the Law, that an outward Book, though declara<g ref="char:EOLhyphen"/>tory of never ſo much good, and not the Good it ſelf ſhould be the ſole general Rule of ſuch as are under it. What is it, but to ſubject the Spirituallity of the Goſpel to the Letter of the Law? And thus much worſe, that then it ſelf they had either the daily Living Voice of God, or a Law engraven on Stone, whilſt the Scriptures, which they call the pre<g ref="char:EOLhyphen"/>ſent Goſpel Rule, are but in Paper. But can any true Chriſtian think, that God is ſo wanting to his Pro<g ref="char:EOLhyphen"/>miſe, who promiſed <hi>to Write a Law in the Hearts of his People,</hi> as to bound them by meer <hi>Literal Preſcripts?</hi> No ſurely; but much rather, that the Law of the Spi<g ref="char:EOLhyphen"/>rit of Life in Chriſt Jeſus, which he promiſed to write in the Hearts of Men and Women, ſhould be the Rule of this Adminiſtration, <hi>which is a Living Pow<g ref="char:EOLhyphen"/>erfull Rule,</hi> preſent upon all Occaſions, and in all ſtraights, and ready to aſſiſt with Counſel, Wiſdom, and Knowledge, all who act agreeably to the Mind of God, who will reward every Man according to his Works. So that <hi>J. Parnel,</hi> and <hi>W. S.</hi> their Expreſſions are clear'd. For <hi>J. N's,</hi> the laſt of the three, it was not written in Deriſion of Scrip<g ref="char:EOLhyphen"/>ture, as is unworthily ſuggeſted; but to prove, that God is not limited to Inſtruments. God, whoſe holy Spirit is the living ſubſtantial Rule, may appear after divers Manners, either by bringing into
<pb n="56" facs="tcp:47076:37"/>
the very Conſcience the Truth of ſome weighty Paſ<g ref="char:EOLhyphen"/>ſage in the Scripture, or by a Miniſtry, or any other Way; yea, by <hi>Balaams</hi> Aſs to <hi>Balaam,</hi> and that without Blaſphemy or Prophaneneſs; For by whom, or what may not the Almighty direct the Sons of Men? ſtill it was not ſo mean a Creature as an Aſs (which God ſpoke by, to aggravate the Stu<g ref="char:EOLhyphen"/>pidity of <hi>Balaam,</hi> and greaten the Miracle) No; Nor the Apoſtles themſelves, much leſs their Wri<g ref="char:EOLhyphen"/>tings; but the Word of the Lord, that <hi>was as a Fire to the Workers of Iniquity, and Sanctification, and Re<g ref="char:EOLhyphen"/>conciliation to them that believe it.</hi> That was the <hi>True Rule;</hi> wherefore ſaid the Prophet., Hear the Word of the Lord. What Word? that, <hi>nigh in the Heart, which</hi> Moſes <hi>and</hi> Paul <hi>preach'd.</hi> Still the outward In<g ref="char:EOLhyphen"/>ſtrument is not the Rule; the <hi>Prophet</hi> is not the Rule, the <hi>Apoſtle</hi> is not the Rule, much leſs are their Writings, being they are but all external Inſtru<g ref="char:EOLhyphen"/>ments: And this I will abide by againſt all the In<g ref="char:EOLhyphen"/>ſults of our Enemies by God's Aſſiſtance, that both they are but ſuch Inſtruments; and that ſuch Inſtruments are not the Goſpel-Rule, but <hi>that Light, Life, Power or Spirit, which uſeth them;</hi> and who at<g ref="char:EOLhyphen"/>tributes that Honour to the Inſtrument, which is due to the chief Mover in it, or by it, commits down-right Idolatry; Therefore what is flung up<g ref="char:EOLhyphen"/>on the <hi>Quakers</hi> by their <hi>Adverſaries,</hi> is more juſtly chargeable upon their <hi>Adverſaries.</hi> But we cannot help it, if that People will not work through the Outward to the Inward; the Writings or Perſons, to the <hi>Light, Life</hi> and <hi>Power</hi> that employ them for any Uſe or Service in the World! Nor ſhall we ever be condemned of God, that we therefore decline to attribute thoſe Titles to the Scriptures (otherwiſe
<pb n="57" facs="tcp:47076:37"/>
worthy above all Books) which are only due to that which gave them forth; eſpecially, ſince what we believe in the Matter, is with an holy Fear and Re<g ref="char:EOLhyphen"/>verence towards our God, and Good-Will to<g ref="char:EOLhyphen"/>wards all Men.</p>
               <p>§. 5. But he Objects, (1) <hi>That what</hi> 
                  <note place="margin">p. 68, 59, 70, 71.</note> 
                  <hi>is therein affirmed by the Lord, we ought to believe;</hi> proved from Chriſt's Words, <hi>O Fools, and ſlow of Heart, to believe all that the Prophets have ſpoken!</hi> Luk. 24, 25. (2) <hi>That what is thereby commanded (not being repeal'd by the coming of Chriſt) it is our Duty to obey,</hi> Deut. 5. 34. (3) <hi>That the holy Scriptures do in their kind determine or diſcover to us, whether we be<g ref="char:EOLhyphen"/>lieve and walk, or practice aright or not,</hi> proved hence; <hi>All Scripture is given by Inſpiration of God, and is profita<g ref="char:EOLhyphen"/>ble for Doctrine, for Reproof, for Correction, for Inſtru<g ref="char:EOLhyphen"/>ction in Righteouſneſs, that the Man of God may be Per<g ref="char:EOLhyphen"/>fect, throughly furniſhed unto all good Works;</hi> and here<g ref="char:EOLhyphen"/>in [all things which are written in the Law and the Prophets] <hi>do I excerciſe my ſelf to have a Conſcience void of Offence. 2 Tim. 3. 16. 17. Acts</hi> 24. 16.</p>
               <p>To all which I ſay, we do with him acknowledge, that, whatever the Lord hath by his <hi>Prophets</hi> and <hi>Apo<g ref="char:EOLhyphen"/>ſtles,</hi> who writ the Scripture, <hi>affirmed,</hi> and <hi>required</hi> (taking in his Exception about <hi>Chriſt's Coming)</hi> it is our Duty both to Believe and Obey<g ref="char:punc">▪</g> ſo that there is no Difficulty in that Matter. For the laſt Paſſage, there is ſome ſober Scruple in our Minds about it; For there are manifeſt Conteſts in the World, both about <hi>Faith</hi> and <hi>Practice.</hi> They reſult not from the <hi>Scriptures.</hi> I grant: but that they proceed from Mens wrong Apprehenſions of <hi>Scripture</hi> in a great Meaſure, that I affirm; and I know no Man ſo ſtupid,
<pb n="58" facs="tcp:47076:38"/>
as to deny. Now, I would fain know, which way thoſe wrong Apprehenſions are to be rectified: He ſays, by <hi>Scripture:</hi> I ſay, Not; for the <hi>Key</hi> is wanting. What is that <hi>Key</hi> may ſome ſay? <hi>The Spirit of Truth, who gave them forth:</hi> Who can explain any Man's Mind ſo well as Himſelf, in a Matter, wherein he is not rightly underſtood; or it is hard to underſtand Him? And if none but what is indued with Rea<g ref="char:EOLhyphen"/>ſon, is capable of underſtanding a Rational Propo<g ref="char:EOLhyphen"/>ſition; Neither can any Man whatever underſtand ſpiritual Propoſitions, or Propoſitions about ſpi<g ref="char:EOLhyphen"/>ritual Matters in the <hi>Scriptures, but by the Illumi<g ref="char:EOLhyphen"/>nation of the Holy Spirit in ſome Degree or other.</hi> This is ſo clear, that the Sun is not more obvious at Noon-day in a clear Sky, then this muſt be to all Diſcerning Minds; ſo that the Scriptures, though profeſſedly own'd by us to be Inſtrumental to the Knowledge of that Doctrine of Reproof and Inſtru<g ref="char:EOLhyphen"/>ction in Righteouſneſs (weightily mention'd by the Apoſtle <hi>Paul</hi> (for certainly they do declare to us ve<g ref="char:EOLhyphen"/>ry Excellent Precepts and Rules) yet, they are ſo far from being THE General and Abſolute Rule, that the very <hi>Light or Spirit of Chriſt is, and ought to be our Rule, how far, which Way, and to what End we are to be<g ref="char:EOLhyphen"/>lieve and practiſe them.</hi> And I cannot forbear at this time (though I have often done ſo) to ſhew the hor<g ref="char:EOLhyphen"/>rible perverſion of Scripture, this Man is guilty of in the laſt of theſe two Scriptures, by him quoted for Proof of the Third Head. The Apoſtle in his De<g ref="char:EOLhyphen"/>fence againſt the Publick <hi>Orator</hi> of the <hi>Jews,</hi> tells the <hi>Governour</hi> then preſent, among other Paſſages, that though he was no Diſturber, as accuſed; yet, ſaid he<g ref="char:punc">▪</g> I confeſs, <hi>that after the Way which they call</hi> Hereſie, <hi>do I Worſhip the God of my Fathers, Believing all things
<pb n="59" facs="tcp:47076:38"/>
which are written in the Law and the Prophets, and have Hope towards God, which they themſelves alſo allow, that there ſhall be a Reſurrection of the Dead, both of the Juſt and the Unjuſt.</hi>
               </p>
               <p>§. 6. Now brings in <hi>J. Faldo</hi> theſe words <hi>[all things which are written in the Law and the Prophets]</hi> do I exerciſe my ſelf to have a Conſcience void of Offence towards God and toward Men. I do ſay, this is a perverſion of Scripture; for he hath <hi>Firſt</hi> left out that which is more applicable to the Words, and put that only in, which is leaſt ſo: and <hi>Next,</hi> he has done it in the ſame <hi>Character,</hi> by which common Readers may be miſtakenly ſtrengthned againſt us; this is plain: And for the former, I af<g ref="char:EOLhyphen"/>firm, that it could not be ſo proper in the Apoſtle to ſay, he <hi>was exerciſed in his Belief of the Law and the Prophets,</hi> as in that Way of Worſhip, <hi>they call'd He<g ref="char:EOLhyphen"/>reſie,</hi> and <hi>his Hope of a Reſurrection;</hi> both left out by our <hi>Adverſary.</hi> Nor is ſuch a Uſe of his words ſu<g ref="char:EOLhyphen"/>table to the Condition <hi>Paul</hi> was in: For he having out-ſtript both the Law and Prophets, and <hi>being brought to a Brighter Day, and more Excellent Diſpenſa<g ref="char:EOLhyphen"/>tion,</hi> he cannot be ſo rightly ſaid to have been exer<g ref="char:EOLhyphen"/>ciſed in that he had left behind him, <hi>as in the Work of his own Day, which fulfill'd and ſwallow'd up the other Diſpenſations,</hi> as but Fore-runners of it; which was that ſpiritual Worſhip Chriſt ſet up, and he wor<g ref="char:EOLhyphen"/>ſhipp'd the God of his Fathers in, and endeavour'd to gather others to, though they reputed it <hi>Hereſie,</hi> and that Hope of the Reſurrection of both Juſt and Unjuſt, which they themſelves pretended to own. What then could be <hi>Paul's</hi> Meaning in that Confeſ<g ref="char:EOLhyphen"/>ſion to the <hi>Law</hi> and <hi>Prophets?</hi> I Anſwer, what is
<pb n="60" facs="tcp:47076:39"/>
ours to the World, before whom we ſtand charg'd by the <hi>Profeſſors, Tertullus, J. Faldo</hi> at this Day; name<g ref="char:EOLhyphen"/>ly, that though he preach'd a further Glory, and they therefore accuſed him of Undervaluing the Law and the Prophets, becoming an Heretick, Se<g ref="char:EOLhyphen"/>ducer, and what not; as this Man doth us: he then (as we now) <hi>made his Defence, confeſt to the Law and the Prophets, yet teſtified to a more Spiritual Worſhip, but unto which they prophetically</hi> tended. Whence we obſerve (1) The greateſt Enemies to the Spiritualli<g ref="char:EOLhyphen"/>ty of that Evangelical Diſpenſation, <hi>where the great<g ref="char:EOLhyphen"/>eſt Profeſſors of a Literal Religion, the only ſeeming Ad<g ref="char:EOLhyphen"/>mirers of the Scriptures, and earneſt Contenders for the Faith and Religion once delivered to the Fathers,</hi> at leaſt as they pretended. (2) That they were wont to ac<g ref="char:EOLhyphen"/>count ſuch as were eminent Promotors of the Go<g ref="char:EOLhyphen"/>ſpel, <hi>Contemners, at leaſt Slighters of the Law and the Prophets.</hi> What need I ſay any more; Behold a Parallel, as plain as Light it ſelf; <hi>The Literal</hi> Jews <hi>then, the Literal</hi> Chriſtians <hi>now; the Spiritual</hi> Jews <hi>then, the Spiritual</hi> Chriſtians <hi>now.</hi>
               </p>
               <p>§. 7. But one Paſſage more. <hi>The Holy Scriptures determine according to their kind, or</hi> 
                  <note place="margin">Pag. 71.</note> 
                  <hi>as much as a</hi> WRITING <hi>can do, whether we believe or practiſe aright or not;</hi> For, ſayes he, <hi>Thoſe who come under the Executative Determination of Laws, do find, that Proceſs in Writing doth not looſe its Force for the Decrees and Sentences being put into that Form.</hi>
               </p>
               <p>To his Aſſertion, and the Inſtance he brings to prove it, I will return this Anſwer.</p>
               <p>To ſay the Scriptures determine as far as a WRITING CAN, does our <hi>Adverſaries</hi> buſi<g ref="char:EOLhyphen"/>neſs, I mean, for us: ſince it manifeſtly implies,
<pb n="61" facs="tcp:47076:39"/>
                  <hi>that it is not ſo determinative of all Caſes, as ſome thing elſe may be, which is a more Living, Immediate and In<g ref="char:EOLhyphen"/>fallible Judge then a WRITING is or can be;</hi> and we will grant, that the Scriptures do determine, as much as any Writing in the World can do, unleſs God would pleaſe immediately and more full to Re<g ref="char:EOLhyphen"/>veal ſomething, leſs clearly laid down in the Scrip<g ref="char:EOLhyphen"/>tures, <hi>and then ſhould require that Revelation to be Writ<g ref="char:EOLhyphen"/>ten,</hi> for Men muſt have a care of limiting, either his Power or Will. If <hi>J. Faldo</hi> had at the beginning of his Oppoſition to the <hi>Quakers</hi> Belief in the Scrip<g ref="char:EOLhyphen"/>tures, well conſider'd this, I am of opinion, that either he would have never given himſelf, and us the trouble of ſo much needleſs Diſcours, or have been ſo Careful of his Cauſe, as never to have wounded it with this fatal Blow, <hi>that the Scriptures can determin as far as a Writing will go:</hi> Nothing to the Queſtion at all, which lyes here; <hi>Whether any the beſt Writing, or the Spirit of Truth, that gave it forth, is Judge;</hi> and as far from his purpoſe, as quite looſing of his Cauſe amounts to. Again,</p>
               <p>§. 8. His Inſtance about the Law is lame, for the good Laws of any Land are but <hi>Reaſon Written,</hi> or ra<g ref="char:EOLhyphen"/>ther declared by writing, which is oblieging againſt the Corruption of a <hi>Judge,</hi> but not the Reaſon of the Judge. Neither is the <hi>Law</hi> the <hi>Judge,</hi> but there is a Judge, who interprets and ſpeaks from the freſh Diſ<g ref="char:EOLhyphen"/>coveries of his own Reaſon, the Meaning and Intendment of thoſe written Laws. If the Laws be Sufficient without a Judge, why is there a Judge? If then they are <hi>Dark, Obſcure,</hi> and <hi>Doubt<g ref="char:EOLhyphen"/>ful</hi> in many Caſes, ſo as to need a Judge and In<g ref="char:EOLhyphen"/>terpreter, which I call <hi>Living and Immediate Rea<g ref="char:EOLhyphen"/>ſon;</hi>
                  <pb n="62" facs="tcp:47076:40"/>
then ſince the Scriptures are Writings, in which are many Things very Difficult to be un<g ref="char:EOLhyphen"/>derſtood; it follows, <hi>that there muſt be an imme<g ref="char:EOLhyphen"/>diate Living Judge:</hi> which muſt be therefore the Spirit of Truth that gave them forth; becauſe, <hi>none Knows the things of God ſave the Spirit of God;</hi> and that thoſe who are the Makers of Laws, are the only Per<g ref="char:EOLhyphen"/>ſons, who are fit to judge and determine in Caſe of Difficulty, by a declaration of their Mind or Inten<g ref="char:EOLhyphen"/>tion in any ſuch obſcure Paſſage. So that if <hi>J. Faldo</hi> ſhould write a Thouſand Years againſt the <hi>Quakers</hi> he would never be able to weather this one Paſſage, in which <hi>he has moſt evidently ſubjected the Scriptures to a more Living, Spiritual, and Immediate Judge, then any meer Writing poſſibly can be,</hi> which he makes them but to be.</p>
               <p>§. 9. In ſhort, either the Scriptures are not obſcure (a thing we daily ſee) or if ſo, yet ſufficient, which is impoſſible, or they muſt have a Judge, which is moſt true and neceſſary; and what Judge, but the Spirit of Truth, which leads into all Truth? And ſo far are Decrees from determining, becauſe writ<g ref="char:EOLhyphen"/>ten, that they are therefore determinative of Con<g ref="char:EOLhyphen"/>troverſie, becauſe of that Conviction, the Power from whence they came, works upon the Conſcience. So that, though what is true in it ſelf, is not the leſs ſo, becauſe written; yet is not the Writing (ſubject to an hundred Caſualities) nor Matter therein de<g ref="char:EOLhyphen"/>clared, as there, eminently the <hi>Rule,</hi> much leſs the <hi>Judge,</hi> after our Adverſaries Notion of a <hi>Judge;</hi> But that Living, Powerful Spirit, which gave it forth, and who are made ſpiritual Men by it: For the ſpiritual Man judges all things. Such Writings may be declaratory of the Mind and Determination
<pb n="63" facs="tcp:47076:40"/>
of the Living <hi>Rule</hi> or <hi>Judge,</hi> I grant; but alſo I utterly deny, that the Writings themſelves are that Rule, how People are to believe them; and a Judge, how to determine of the Difficulties and Obſcurities within themſelves. A meer Begging of the Queſtion, and a thing altogether abſurd.</p>
               <p>We cannot end this Chapter without an Acknow<g ref="char:EOLhyphen"/>ledgment of the Goodneſs of God; in Opening things ſo clearly to the making known his Divine Light and Truth, and manifeſtly Diſcovering the great Darkneſs and Blindneſs of its Oppoſers.</p>
            </div>
            <div n="6" type="chapter">
               <head>CHAP. VI.</head>
               <argument>
                  <p>We deny the <hi>Charge.</hi> His Proof, <hi>no Proof;</hi> but againſt himſelf. We Own, Believe, and deſire to Obey the <hi>Scriptures;</hi> they afford Comfort, and are as <hi>Lights</hi> in the World; but not that <hi>True Light.</hi> The Light and Spirit Superior to them.</p>
               </argument>
               <p>§. 1. THe next Charge he brings againſt us, is a Con<g ref="char:EOLhyphen"/>ſequence of his already miſtaken Judgment, and untrue Aſſertions concerning us; viz. <hi>That we take People off from Reading the Scrip<g ref="char:EOLhyphen"/>tures,</hi> 
                  <note place="margin">p. 78.</note> 
                  <hi>and Looking into them for Inſtruction and Comfort;</hi> to prove which, as he thinks (for none elſe can, that is not either as deeply Ignorant of us, or as Malicious againſt us, as <hi>J. Faldo</hi> ſhows himſelf in almoſt every particular) he brings out <hi>W. Smith,</hi> ſpeaking thus in his Catech. pag. 95. <q>And this is the Meaning of our Doctrine, to bring People to the Everlaſting
<pb n="64" facs="tcp:47076:41"/>
Word of God in themſelves.</q> O Ungodly Man! What Evil Spirit hath poſſeſt <hi>J. Faldo</hi> into this wretched and impious Conſequence? Certainly, he is groſly blind, or he has ſinned againſt the Light of his own Conſcience, if he hath Conſcience enough to think it a Sin, which I profeſs, I doubt, when the <hi>Malignity, Frothineſs, Envy, and Impious Un<g ref="char:EOLhyphen"/>juſtice of the Man are ſet before me.</hi> For (1) let any tell me, if it be a Sin, to bring People to the everlaſt<g ref="char:EOLhyphen"/>ing Word of God in themſelves; though he <hi>Dirts</hi> us not a little for ſo doing. (2) If we do hereby take Men off from reading and looking into the Scriptures. I do affirm againſt this Ungodly Prieſt, and that by Authority from God, the Scriptures, Reaſon, and the firſt <note place="margin">
                     <hi>See</hi> Calv. Inſt. Eraſ. in Nov. Teſt. 1 Cor. 2. 2 Pet. 1. 19. Bez. ibid.</note> Reformers too, that no Man on Earth can underſtand them, but by being firſt brought to the Everlaſt<g ref="char:EOLhyphen"/>ing Word of God nigh in the Heart, by which the Lord ſpeaks forth his Will to the Creature: and the Scriptures themſelves direct to this, and never ſaid that of themſelves, ſome <hi>over<g ref="char:EOLhyphen"/>doing Prieſts</hi> aſſert concerning them; whoſe whole End is this, that by Exalting the Letter, and Exclu<g ref="char:EOLhyphen"/>ding the Spirit, they may lock up all Knowledge in their own <hi>Areanum,</hi> and plead the Impoſſibility of Knowing the things of God any other way then by their literal Miniſtration; for ſhould Men be but turned to the Certain Witneſs of God in their own Conſciences, there placed of the Lord, their whole <hi>Trade, Power,</hi> and <hi>Reputation</hi> would fall, and their Deceits be made manifeſt in the View of the World; which God, the Righteous Judge of Heaven and Earth is now accompliſhing.</p>
               <p>
                  <pb n="65" facs="tcp:47076:41"/>
§. 2. But he ſays that <hi>J. Parnel cenſures ſuch that draw Peoples Minds from the Light</hi> 
                  <note place="margin">P. 79.</note> 
                  <hi>within to the Light without, putting the Letter for the Light,</hi> &amp;c. Shield of Tr. pag. 10. And what then? Becauſe we ſay, that he who inlightens all Men, <hi>God,</hi> that is the Sun, and Fountain of all Divine Light, and in whom there is no Darkneſs at all, is greater then the Scriptures; therefore will it follow, that we take People off from Reading or Looking into them. Behold your <hi>Prieſt,</hi> you that hear him! <hi>Is this Man to be accounted of, as a Miniſter of the Goſpel, that thus unrighteouſly deals with us?</hi> But God will recompenſe upon his Head in the Day of his terrible Vengeance for all his Hard and Ungodly Sayings againſt us.</p>
               <p>We do ſay, and that rightly, <hi>Whoever puts the Letter in Oppoſition to, or above the Spirit, is an Idolater;</hi> For there can be no Compariſon rightly made be<g ref="char:EOLhyphen"/>tween them; the Heavens don't excell the Earth more, then the Spirit does the Letter, and the Power the Form: But if we do not therefore deny the <hi>Form of Godlineſs,</hi> becauſe we prefer, and preſs more ear<g ref="char:EOLhyphen"/>neſtly <hi>the Power;</hi> neither do we exclude the Scrip<g ref="char:EOLhyphen"/>tures, becauſe we prefer and preſs the Everlaſting <hi>Word of God nigh in the Heart:</hi> And this I will tell him, that, to buſie the Minds of Men with the Depth of thoſe Truths the Scriptures declare of by read<g ref="char:EOLhyphen"/>ing, and exerciſing their Minds, in Meditating thereon, before they have been turned unto the Mea<g ref="char:EOLhyphen"/>ſure of the Light or Grace of God in the Heart, to believe and obey that in its ſecret Diſcoveries, Re<g ref="char:EOLhyphen"/>proofs and Strivings, <hi>is, to ſet Men about Images, to conceive a God, a Chriſt, a Salvation, a Damnation,
<pb n="66" facs="tcp:47076:42"/>
an Heaven, an Hell;</hi> by which the Inward Work of God is overlook't, and they become Rich in Notion, whilſt moſt barren in Obedience, and of all People that live upon the Earth, <hi>the Greateſt Idolaters;</hi> be<g ref="char:EOLhyphen"/>cauſe they bow down to their own <hi>Imaginations, for real Truths:</hi> And this is the State of every Oppoſer to the Sacred Light within, how full ſoever of the meer Literal Knowledg of the very Scriptures themſelves: for indeed, who knows the new Birth, though the Scriptures declare of it, but who really experience it?</p>
               <p>§. 3. But <hi>J. Story,</hi> he thinks, has Contri<g ref="char:EOLhyphen"/>buted much to prove his Aſſertion in this <note place="margin">pag 80.</note> Paſſage: <q>And although the holy Scripture with<g ref="char:EOLhyphen"/>out, and the Saints Practices are <hi>as Lights</hi> in the World; yet, far be it from all true Chriſtian Men, ſo to Idolize them, <hi>as to ſet them in Eſteem above the Light, which is ſufficient to guide;</hi> or to eſteem them Equal with the Light and Spirit of God within.</q> 
                  <hi>J. S.</hi> Short Diſcourſe: Pag. 2. To this he objects, that J. S. <hi>confeſſes them to be as Lights but not a Light, and that our Commendations of that Idol the Light within, are ſuch, that if they were true, he were a ſtark Fool, that would direct his Eyes to the Scrip<g ref="char:EOLhyphen"/>ture.</hi>
               </p>
               <p>But here the <hi>Prieſt</hi> fail's egregiouſly. For if the Scriptures are as Lights, I cannot ſee how they ſhould be denyed to be as in the Nature of a Light; unleſs to acknowledge their Teſtimonies to be as <hi>Lights,</hi> be to deny them to have <hi>any Light</hi> at all. Is this the great <hi>Originalian, Linguiſt, Critick, Phi<g ref="char:EOLhyphen"/>loſopher,</hi> and what elſe his own conceit will have him? What is it but to ſay, that ſix burning <hi>Candles</hi> are ſix
<pb n="67" facs="tcp:47076:42"/>
                  <hi>Lights?</hi> but not that they give a Light, either joyntly or ſeparately; But 'tis below us to purſue every Advantage his Ignorance gives us: I find him more in Words then Matter, a great deal, and I ſuppoſe, more are of that Mind, or elſe what means his great Pains to be made waſte paper of already? <hi>Quakeriſm no Chriſtianity,</hi> has exchang'd the Book-Sellers Stalls for the Tobacco Shops. Poor Man! perhaps he will write another Book, to complain of the Deadneſs of Profeſſors Hearts, that they make ſo ill Uſe of the Labours of painful Miniſters. I am confident, nothing but his Fear of looſing by it could divert him from ſuch a <hi>Lamentation.</hi>
               </p>
               <p>But to his Reflection upon the <hi>Light, as our Idol; and their Folly, who attend upon the Scriptures, when they have ſo excellent a Light in their own Boſomes;</hi> the Sub<g ref="char:EOLhyphen"/>ſtance of the reſt of the Chapter, I thus return. God is that Light which hath enlightned Mankind, and to have the higheſt Reverence for him, and be<g ref="char:EOLhyphen"/>lieve in him can be therefore no Idolatry: And for the Scripture all grant, that there is a State above them; For I hope, the Man does not think, that People ſhall have Bibles in Heaven, and the more any approach to the heavenly Life, and Glory, the leſs need there will be, and yet not the leſs value of them. But this we alſo ſay, that they are profita<g ref="char:EOLhyphen"/>ble for Inſtruction and Comfort in this World: And God hath ſpoke, does, and yet will by the Scriptures ſpeak to the Conſciences of Men; For, being given forth by the Spirit of God, they do de<g ref="char:EOLhyphen"/>clare that <hi>Reproof, Exhortation</hi> and thoſe <hi>Promiſes,</hi> which being felt in ſome Sence of the ſame Divine Light, <hi>do adminiſter Knowledge and Refreſhment.</hi> But we do alſo and again declare it as our Faith, <hi>that
<pb n="68" facs="tcp:47076:43"/>
the Pouring out of the Spirit, is a Goſpel Priviledge,</hi> yea, the very proper and peculiar Promiſe and Bleſ<g ref="char:EOLhyphen"/>ſing of the Father in that State; and that, as the Spirit is ſuperior to the Letter, ſo we earneſtly contend, not againſt the Scripture, but for that <hi>Living Experimental Knowledge</hi> of them, which all witneſs, who are truly taught and led by the Spirit, and <hi>which can't be obtained by any meer Writings whatſo<g ref="char:EOLhyphen"/>ever.</hi> Nor does it follow, that becauſe God has given a ſufficient Light, therefore all other Means ſhould be ſuperfluous. Certain I am, <note place="margin">p. 81.</note> this Argument is fitter for <hi>Bedlam</hi> then one who more then once Vaunts himſelf to be a <hi>Critick</hi> (indeed a Quibler) For what is it but to ſay, that though eve<g ref="char:EOLhyphen"/>ry Man has Reaſon enough in him to know, that Intemperance is below a very Brute, yet becauſe he is Intemperate, his Reaſon is not ſufficient to in<g ref="char:EOLhyphen"/>form him better; Or, if it be ſufficient, he ought to deſpiſe anothers Admonitions however ſeaſonable, his Reaſon being enough to his Information: Was <hi>Nathan</hi> of no uſe to <hi>David,</hi> who had ſo ſecret, and ſufficient a Teacher? And here I do obſerve that all our <hi>Oppoſers</hi> ſplit themſelves, and will for<g ref="char:EOLhyphen"/>ever, unleſs better inform'd; <hi>They ignorantly or baſely infer a Fallibility or Inſufficiency to be in the Light, from the Fallibility and Rebellion of thoſe Perſons, whom we ſay, are lightned by it:</hi> And on the Contrary hand, <hi>that all ſhould be neceſſarily Infallible, who are Inlight<g ref="char:EOLhyphen"/>ned, by an Infallible Light,</hi> not conſidering, that nei<g ref="char:EOLhyphen"/>ther is the Grace of God <hi>Inſufficient to Save, becauſe Men refuſe to be Saved by it; nor, though it be ſufficient,</hi> and Infallible in it ſelf, <hi>that therefore all thoſe to whom it is tender'd are ſav'd;</hi> or therefore <hi>are Infallible, with<g ref="char:EOLhyphen"/>out any Conſideration had to their Obedience.</hi> How Falſe?
<pb n="69" facs="tcp:47076:43"/>
How Injurious? How (almoſt) Unpardonable is this <hi>Prieſt</hi> then? Who ſeems to charge us with be<g ref="char:EOLhyphen"/>lieving, <hi>that all Power in Heaven and in Earth is in every Particular Man,</hi> becauſe, ſayes he <note place="margin">p. 81.</note> 
                  <hi>this Light in every one is God, Chriſt, Spirit &amp;c.</hi> For, though we confeſs, that as to every individual Per<g ref="char:EOLhyphen"/>ſon, all the Power, which is requir'd to redeem that Soul from the Pollutions of the World, unto the pure and undefiled Religion, is in that <hi>Divine Principle,</hi> which, with reſpect to the great Dark<g ref="char:EOLhyphen"/>neſs of the World, is very aptly denominated Light, yet that therefore the whole Light and Power of it ſhould be comprehended by, or contained in every Individual Soul, I utterly Renounce as no Conſe<g ref="char:EOLhyphen"/>quence of our Doctrine; For that were to ſay; <hi>in every Room where the Sun ſhines, there is a diſtinct Sun.</hi> Theſe are but ſome of the Prieſts old <hi>Bulbeggars</hi> to ſcare the Simple, and they will at laſt do as much for their Inventors. It ſhall ſuffice us (1) that, though the Light ſhines not alike into all habitable Places, yet the ſame Light, by Nature, ſhines into all ſuch Places. For illuſtration only; If a Man has ſix Rooms expos'd to the Sun, there may be more Light in ſome one then another, yet not therefore another Sun or Light. (2) If People refuſe to ſee by it, it implies no Deficiency in the Light, but argues mani<g ref="char:EOLhyphen"/>feſt Rebellion in the Party. (3) That, whatever Means it may pleaſe God, to uſe to ſtir up Men to obſerve &amp; obey the Light they withſtand, they ought not to be thought ſuperfluous, or the Light there<g ref="char:EOLhyphen"/>fore Inſufficient. (4) That all ſuch Means as can be effectual, proceed from that Divine Principle in <hi>others,</hi> and with Deſign of turning the <hi>Rebellious</hi> to the Grace which they reſiſt in themſelves. So,
<pb n="70" facs="tcp:47076:44"/>
notwithſtanding the <hi>Quakers</hi> do own and aſſert the Spirit to be Superiour to the Scriptures, eſpeci<g ref="char:EOLhyphen"/>ally in this Adminiſtration; yet, they do not deny the Scripture all Service or Benefit, by no means, but believe, it ought to be Read, Believ'd, Honour'd and Obey'd, as that, by which God has, doth, and may yet reach to the Hearts and Conſciences of Peo<g ref="char:EOLhyphen"/>ple. And to the Righteous Lord God of Heaven and Earth do we make our Appeal in this Matter (a<g ref="char:EOLhyphen"/>gainſt the Unrighteous Dealing of this traduc<g ref="char:EOLhyphen"/>ing <hi>Prieſt)</hi> who is the Searcher of the Hearts of all Men.</p>
            </div>
            <div n="7" type="chapter">
               <head>CHAP. VII.</head>
               <argument>
                  <p>
                     <hi>Commands</hi> upon Conviction to be obey'd. All <hi>General</hi> Commands Obligatory; <hi>Particular</hi> not, but upon par<g ref="char:EOLhyphen"/>ticular Commiſſion. Our <hi>Adverſaries</hi> Diſingenuity. The <hi>Scriptures</hi> a Means, by which God may be known; but <hi>not the Principle.</hi>
                  </p>
               </argument>
               <p>§. 1. THough indeed we need not concern our ſelves any further in this Subject, af<g ref="char:EOLhyphen"/>ter the Diſproof of his Premiſſes; namely, that becauſe the <hi>Quakers Deny the Scriptures to be the Word of God, therefore they deny them to all Intents and Purpoſes,</hi> much leſs, that we ſhould eſteem our ſelves oblieged to conſider, what remains after ſuch plentiful Con<g ref="char:EOLhyphen"/>futation, being but Conſequences of the <hi>Prieſts</hi> drawing from his own Falſe Aſſertions already en<g ref="char:EOLhyphen"/>ervated; or a miſtaken Underſtanding of ours, plainly diſcover'd, and which indeed ſeems both to
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reſemble, and follow the old way of <hi>two and twenti<g ref="char:EOLhyphen"/>ethly Beloved,</hi> to ſpin out the Hour-Glaſs, I mean, ſaying over the ſame things in other words; yet, that we may remove all Ground of Scruple, I will lay down the ſeveral Charges of the remaining Chap<g ref="char:EOLhyphen"/>ters, concerning the Scriptures, and the beſt Proofs he brings for them, and briefly examine both.</p>
               <p>§. 2. <hi>The</hi> Quakers <hi>affirm, the Doctrines, Commands, Promiſes, holy Examples expreſſed</hi> 
                  <note place="margin">pag. 87.</note> 
                  <hi>in the Scriptures, as ſuch, not at all to be binding to us. This,</hi> ſayes he, <hi>is a Denying of the Scriptures, and the Authority of the God of the Scriptures.</hi> For Proof of this, he brings out E. <hi>Burroughs,</hi> Speaking thus, <q>That is no Command of God to me, what he Com<g ref="char:EOLhyphen"/>manded to another; neither did any of the Saints which we read of in the Scripture, act by that Command, which was to another, not having the Command to themſelves; I challenge to find an Example to it.</q>
               </p>
               <p>To this I anſwer briefly, and plainly. <hi>Edward Burroughs</hi>'s Expreſſion may be taken two wayes, and both ſafe enough to the Honour and Credit of the Scriptures, though not to the Charity or Honeſty of <hi>J. Faldo.</hi> No Command in the Scripture is any fur<g ref="char:EOLhyphen"/>ther oblieging upon any Man, then as he finds a Conviction upon his Conſcience; otherwiſe Men ſhould be engaged without, if not againſt Convicti<g ref="char:EOLhyphen"/>on; a Thing Unreaſonable in a Man. Therefore the <hi>Apoſtle,</hi> when he wrote to the Churches, exhor<g ref="char:EOLhyphen"/>ted them, Not to do thoſe things whereof they were aſhamed, to ſhun what was manifeſted to be Evil; and affirms, <hi>That whatever might be known of God was manifeſted Within; for God had ſhown it unto them.</hi> So,
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that Conviction can only obliege to Obedience; and ſince what works that Conviction, <hi>is the Manifeſting Light, Univerſal Grace, or Quickning Spirit in the Heart of Mankind,</hi> it follows, that <hi>the principal Ground for our Faith in the Scriptures, and Reaſon of our Obedience to the Holy Precepts therein contained, is the Manifeſta<g ref="char:EOLhyphen"/>tion, Conviction and Secret Drawings</hi> of <hi>the Light, or Spirit of God in the Conſcience:</hi> And thus <hi>E. B</hi>'s Words are Sound and Scriptural; for the Scriptures are chiefly believed to be true upon Conviction, there<g ref="char:EOLhyphen"/>fore every Practice therein: and when any Man is convinced, that what was Commanded another, is required of him, then, and not till then, he is rightly authoriz'd to perform it. Again,</p>
               <p>§ 3. Such Commands are either relating to <hi>Ordi<g ref="char:EOLhyphen"/>nary or Extraordinary Caſes:</hi> By <hi>Ordinary Caſes,</hi> I mean, ſuch as chiefly concern <hi>Faith</hi> and <hi>Holy Life,</hi> which are General, Permanent, and Indiſpenſible; and then I deny his Conſequence. By <hi>Extraordinary Caſes,</hi> I underſtand, Moſes'<hi>s going to</hi> Pharaoh; <hi>the Prophets ſeveral Manner of Appearance to the Kings, Prieſts and People of</hi> Iſrael, <hi>with other Temporary Com<g ref="char:EOLhyphen"/>mands relating to Outward Services, &amp;c.</hi> And ſo we do ſay, that what is Commanded one Man, <hi>is not binding, as ſuch, upon another;</hi> But when the Lord ſhall ſay, <hi>If thou Sinneſt thou ſhalt Dye; If thou keepeſt my Commands, thou ſhalt Live; Be ye Holy, for I the Lord your God am Holy:</hi> Alſo in caſe of <hi>Example,</hi> as the <hi>Prieſt</hi> cites. <hi>Whoſe Faith follow, conſider the End of their Converſation. Leaving us an Example, that we ſhould follow his Steps. For</hi> 
                  <note place="margin">1 Pet. 2. 21. Heb. 13. 7. 2 Theſ. 3.</note> 
                  <hi>your ſelves know you not, how you ought to follow us. For after this manner in the old
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time the Holy Women alſo, who truſted in God, adorn'd themſelves.</hi> I ſay, theſe <note place="margin">1 Pet. 3. 5.</note> Precepts and Examples are oblieging upon all; Why? becauſe they more or leſs meet with a Conviction in the Conſciences of all: For I am perſwaded, none that has a reaſonable Soul, who has not out-lived their Day, and on whom the Night is not come, a<g ref="char:EOLhyphen"/>mong the <hi>Indians</hi> themſelves, but would readily ſay, Theſe are true and weighty Sayings; <hi>for Faith in God, and an Holy Self-denying Life, are neceſſary, both to Tem<g ref="char:EOLhyphen"/>poral and Eternal Happineſs.</hi> Thus then are we clear from his Ungodly Conſequence, indeed Aſperſion, to wit, <hi>That the</hi> Quakers <hi>affirm the Doctrines, Commands, Promiſes, Holy Examples expreſſed in Scrip<g ref="char:EOLhyphen"/>ture, as ſuch, not to be binding.</hi> But let's hear another of his Conſequences, by way of Charge, and ſee, if he will acquit himſelf better then before.</p>
               <p>§. 4. <hi>The</hi> (Quakers) <hi>deny the Scriptures to be any Means by which we may come to know God, Chriſt, and Our ſelves.</hi> To prove <note place="margin">p. 96, 97.</note> this, he quotes <hi>W. Smith</hi>'s <hi>Primmer,</hi> p. 2. <q>
                     <hi>Q.</hi> Is there not another Way, by which we may come to know God?</q>
               </p>
               <p>
                  <q>
                     <hi>Anſw.</hi> Nay Child, there is not another Way, <hi>for Chriſt is the Way.</hi>
                  </q> To which he replies,</p>
               <p>
                  <hi>Chriſt ſaith,</hi> I am the Way, no Man can come to the Father, but by me; <hi>but he doth not ſay, that there is no Coming to the Knowledge of God but by Chriſt<g ref="char:punc">▪</g> For, ſome Knowledge of God may be attained, not only with<g ref="char:EOLhyphen"/>out Chriſt, as the Means, but without the Scriptures alſo;</hi> Quoting that Paſſage in the firſt of the <hi>Romans: For the Inviſible Things of him are clearly ſeen, being underſtood by the things that are made, &amp;c.</hi>
               </p>
               <p>
                  <pb n="74" facs="tcp:47076:46"/>
To all which I ſay, (1.) That greater Untruth Irreverence, and Impertinency could not well have been expreſt, then in his ſaying, <hi>That no Man can come to the Father, but by Chriſt; and no Man can come to the Knowledge of God, but by Chriſt, are two different things:</hi> For it manifeſtly implies, that Men may know God without Chriſt, either inwardly or outwardly, <hi>(though no other Name be given) and that to know the Father, was to know ſome other kind of Being, then to know God:</hi> Or, that when they did know the one, <hi>they did not know the other.</hi> (2.) That it was never denyed by any <hi>Quaker,</hi> that God might, and ſome<g ref="char:EOLhyphen"/>times does reach into the very Heart and Conſcience by the Scriptures: Shall I allow, that a Man may be convinced of his Evil by reading one of our Books; and ſhall I deny it to be as poſſible for any to be convinced by reading ſome Paſſages in the Holy Scriptures? God forbid. Neither did <hi>William Smith</hi> ever mean, that Chriſt was ſo the only Way to the Father, as thereby to exclude all Inſtruments; <hi>for then he had both cut off all Benefit that could accrue to Peo<g ref="char:EOLhyphen"/>ple by his Books, and alſo from that Miniſtry God had given him to profit others with,</hi> which was far from his Thoughts, we may be ſure. So that the great Wick<g ref="char:EOLhyphen"/>edneſs of this <hi>Prieſt</hi> is herein manifeſt, without fur<g ref="char:EOLhyphen"/>ther Coſt to know him; for he argues from our de<g ref="char:EOLhyphen"/>nying that there is any other Way to the Father, but Chriſt, <hi>to our excluding the Scriptures, and conſequently our own Books, and Miniſtry with them, from being any way Inſtrumental of Good. Reader,</hi> what can be ſaid to ſuch a Man; but that he is either Ignorance or Ma<g ref="char:EOLhyphen"/>lice it Self? I wiſh it were the former, but his Book makes me fear the latter.</p>
               <p>
                  <pb n="75" facs="tcp:47076:46"/>
§. 5. In ſhort, through all Inſtruments, <hi>He,</hi> who in time, and with reſpect to that Manifeſtation, was call'd <hi>Chriſt,</hi> was, is, and ever will be the <hi>alone Way</hi> to the Father: And though he may di<g ref="char:EOLhyphen"/>ſcover himſelf by divers Inſtruments, yet it is but in order to incline Man <hi>to his Holy Voice in Man;</hi> Some they hear and obey and live; Others they reſiſt the Grace, grieve the Spirit, turn from the Way of the Light, and are in a State of Death.</p>
               <p>God hath been frequently pleaſed to move in the Hearts of the Obedient to viſit the Rebellious, that the Inward Strivings of the Holy Spirit might be the more Efficacious by its Strivings through ſome Outward Inſtruments; but ſtill it is the ſame Light, Grace or Spirit of God: Nor is the Light within any whit the more Inſufficient to reclaim the Rebel<g ref="char:EOLhyphen"/>lious, if minded; for it is the ſame Light with that, which moves in the Hearts of the Obedient to bear Record for God againſt their Ungodly Deeds. Only Mens Minds being far ſtrayed from that Holy Light, or Word in the Heart, and gone abroad in<g ref="char:EOLhyphen"/>to the wide World of Luſts and Vanities, it hath pleaſed God to viſit Mankind ſo degenerated, by thoſe who have been Obedient Children, to the End they might be the more eaſily gained to a Subjection unto the Holy Light in themſelves: ſo that all Con<g ref="char:EOLhyphen"/>viction and Converſion, are to be aſcribed to the Light, Grace, and Spirit of God, whether imme<g ref="char:EOLhyphen"/>diately in the Creature, or mediately by any Inſtru<g ref="char:EOLhyphen"/>ment. Only take this by the way, that whatſoever is Efficacious mediately, is not to be underſtood ſimply of another Man's Meaſure of Light or Grace, but in Conjunction with what God hath given, and may be at work in the Party convicted and convert<g ref="char:EOLhyphen"/>ing;
<pb n="76" facs="tcp:47076:47"/>
for every Mediate Conviction gives and Ad<g ref="char:EOLhyphen"/>dition of Life, and Strength to the Immediate Con<g ref="char:EOLhyphen"/>viction that is wrought by the Operation of that ſo long neglected Meaſure of Light, Grace, or Truth in the particular Conſcience: We appeal then to eve<g ref="char:EOLhyphen"/>ry Impartial Perſon that reads us; if we own not the Scriptures in that very Senſe he would have People believe, that we deny them, to wit, <hi>That God may and doth ſpeak to People through the Writings of the Holy Prophets and Apoſtles, which are commonly call'd Scrip<g ref="char:EOLhyphen"/>tures; and conſequently, we do not deny the Scriptures to be any means by which we may come to know God, Chriſt, and Our ſelves,</hi> ſo often as it ſhall pleaſe the Eternal God to reach into the Hearts of Men, by any of thoſe Truths therein declared of.</p>
            </div>
            <div n="8" type="chapter">
               <head>CHAP. VIII.</head>
               <argument>
                  <p>His <hi>Charge</hi> of our denying the Scriptures any means by which God does enable Men to reſiſt Temptations; and that we ſay, they are Dangerous to be read; rejected. His Proofs Lame. The <hi>Scriptures</hi> are believ'd to be a means, &amp;c. The true Knowledge of them Divine. No Knowledge of Divine Things, but upon Experience. It does not deſtroy Faith. <hi>W. Penn's</hi> Words ſafe and ſound. The <hi>Prieſt</hi> a meer Shuffler. <hi>Learning,</hi> a Ser<g ref="char:EOLhyphen"/>vant to Truth. <hi>Chriſt,</hi> the Word of God. Faith by our Adverſary, prefer'd before Scripture. The <hi>Scripture</hi> ought to be Read, Believ'd and Obey'd.</p>
               </argument>
               <p>§. 1. HE further charges us, <hi>with denying the Scrip<g ref="char:EOLhyphen"/>tures to be any Means, whereby to reſiſt Temp<g ref="char:EOLhyphen"/>tation;
<pb n="77" facs="tcp:47076:47"/>
and that we ſay, That they are Dangerous to be read.</hi> For Proof <note place="margin">P. 106, 109, 110, 111, 112, 113.</note> of which he quotes a Book, cal<g ref="char:EOLhyphen"/>led, <hi>Love to the Loſt;</hi> and mine, Entituled, <hi>The Spirit of Truth Vindicated.</hi> The firſt is this, <hi>For, thoſe only are Children of God, who are led by the Spirit of God, to whom they who were led by the Letter, were Enemies:</hi> From whence he concludes, <hi>That we account it a very dangerous thing to read the</hi> Scriptures. Now if this Paſſage hath any relation to his Charge or Concluſi<g ref="char:EOLhyphen"/>on, no Man ever ſaw the like; the whole Scope of which is but this. That there are Children of the Fleſhly, Literal and Hiſtorical Knowledge of the Scriptures and Religion, who are Strangers to, and therefore Perſecutors of the Children born of the Spirit: And that in all Ages there hath been more or leſs of this among Inward and Outward <hi>Jews</hi> and <hi>Chriſtians:</hi> and let <hi>J. Faldo</hi> deny it if he dare. How Wicked then is he to extort (indeed invent) an In<g ref="char:EOLhyphen"/>ference ſo forreign to the Matter, and then charge it upon the <hi>Quakers</hi> in general; and, as if it were prov'd by that Paſſage in particular, which can no wayes be concern'd in any ſuch Unrighteous Doctrine. I perceive, it is as impoſſible for our Adverſaries to do any thing againſt us, without they have the Making of our Conſequences, as we are ſure to find them miſ<g ref="char:EOLhyphen"/>ſhapen enough, by that time they get clear of their Hands; but bleſſed be the Name of our God, who has given us an Underſtanding, and Boldneſs both to ſearch the Reins of our Enemies Cauſe, and defend his, which he has put into our Hands in this our Day.</p>
               <p>§. 2. But hear him further, if it may be worth
<pb n="78" facs="tcp:47076:48"/>
while: <hi>That this Abominable Tenet is the</hi> Quakers <hi>Take one Inſtance more out of their Famous Author,</hi> W. P. <hi>or</hi> William Penn.</p>
               <p>
                  <q>But I will aſſure them, they ſhall grope in the Dark, till they come into the dayly Obedience of the Light, and there reſt contented to know only as they experience; and not from a ravening com<g ref="char:EOLhyphen"/>prehending Brain, that would in its Unregenerated State, graſp at the clear Myſteries of the King<g ref="char:EOLhyphen"/>dom, into which Fleſhly Comprehenſions and Notions can never enter: but all muſt be as Un<g ref="char:EOLhyphen"/>learned from their firſt Birth, Education, and Tra<g ref="char:EOLhyphen"/>ditional read Knowledge, as he is unman'd that is again become a little Child, before the Secrets of God's Work come to be made known. <hi>Spir. Truth Vind.</hi> p. 23.</q> Upon which hear his Comment.</p>
               <p>
                  <hi>That</hi> W. P. <hi>(of all others) ſhould talk at this rate, is moſt Ridiculous. What! Know only as they experience, know what God is no farther then they experience: Can we experience his Omnipotency? What! Know the Death of the Man Chriſt Jeſus, the Life to come, and judging of all Men by the Lord Jeſus, only by Experience? Where is Faith all the while? If none but Believers are Saints, ſuch as</hi> W. P. <hi>are profeſſedly none.</hi>
               </p>
               <p>If <hi>Reader,</hi> we are got beſide the Matter charg'd againſt the <hi>Quakers,</hi> to wit, <hi>that they deny the Scrip<g ref="char:EOLhyphen"/>tures to be any Means whereby to reſiſt Temptation,</hi> our wandring <hi>Adverſary,</hi> who led me thither, is on<g ref="char:EOLhyphen"/>ly to be blam'd; But ſince I am here, I ſhall endea<g ref="char:EOLhyphen"/>vour to clear the Truth and My ſelf, before we re<g ref="char:EOLhyphen"/>turn to the Point in hand.</p>
               <p>It cannot be ſo ridiculous in <hi>W. P.</hi> to aſſert the Impoſſibility of any Man's Knowing God, or the Things belonging to his Everlaſting Kingdom, but
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by Experience, or, as God hath been pleaſed, by the Inſpiration or Illumination of his Light or Spirit to demonſtrate, or diſcover unto Mankind, as it is Impious and Antichriſtian in <hi>J. Faldo,</hi> to aſſert the Right Knowledge of God obtainable any other way, then by Experience. And this, <hi>Reader,</hi> choaks <hi>J. Fal<g ref="char:EOLhyphen"/>do,</hi> and the reſt of his <hi>Partners</hi> more then they are willing their Followers ſhould know; who, for all their Cries againſt us, <hi>as Overturners of a Goſpel, and Eſtabliſhers of a Legal Righteouſneſs,</hi> dread the Conſe<g ref="char:EOLhyphen"/>quence of having their own <hi>Strivings, Runnings, Willings, and Literal Knowledge laid aſide,</hi> in which their Life, Faith, Worſhip, and whole Religion moſtly ſtand, and of being reduced to the very Alphabet of Inward and Experimental Religion, <hi>where the Righteous Judgements of God are known</hi> for Sin, which they ſhake off, on another (miſtaken) Ac<g ref="char:EOLhyphen"/>count; and in this Myſtery the Devil works moſt ſubtilly, and vigorouſly againſt the Light of Chriſt within, and its True and Holy Birth.</p>
               <p>§. 3. But ſays he, <hi>How! Know God's Omnipotency experimentally?</hi> Very well ſay I, againſt the Folly of this <hi>cavilling Prieſt.</hi> Experience is Demonſtra<g ref="char:EOLhyphen"/>tion; and the World without, and the Redemption I know within, which no Power, but what is Al<g ref="char:EOLhyphen"/>mighty, could ever have effected, <hi>make up that De<g ref="char:EOLhyphen"/>monſtration; which is that Experience,</hi> therefore I only know God's <hi>Omnipotency</hi> by <hi>Experience.</hi>
               </p>
               <p>§. 4. <hi>But is it thus, that you know Chriſt died, that there ſhall be a Judgment, and an Immortality?</hi> I anſwer, not altogether thus; <hi>One Part</hi> is Matter of Story, and is believed, <hi>firſt,</hi> Hiſtorically, upon the Credit
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of Hiſtory; and <hi>then</hi> upon the Account of Inward Conviction too: <hi>The other</hi> is Knowable only upon Experience; For we feel in our ſelves Rewards and Puniſhments for Good and Evil in this Life, and receive them as Earneſts of what will attend Man-kind in the next: And we have an inward Sence of a never dying Life; which, as we are Gather'd into it, and Grow up in it, we ſhall Inherit Eternal Felicity; and as there is an Erring from that Holy Spirit of Life, the Wages of ſuch Rebellion will be the direful Portion of Death and Miſery to every Soul forever.</p>
               <p>§. 5. Nor does this claſh with <hi>Faith,</hi> whatever the <hi>Prieſt</hi> would ſuggeſt. <hi>For Faith is a believing in, or relying upon God, with reſpect to a further Knowledge and Enjoyment of him;</hi> which no wayes impugnes or with<g ref="char:EOLhyphen"/>ſtands a Knowledge of God upon Experience, ſo far as Men do experience: wherein they ſimply be<g ref="char:EOLhyphen"/>lieve, <hi>they do not yet ſo perfectly experience, which ends Faith;</hi> yet it abides certain, that when they do ex<g ref="char:EOLhyphen"/>perience, that further Revelation of the Goodneſs, and Mercy, and Riches of the Love of God, as the End of their Faith, <hi>then, and not before, they may be ſaid to know thoſe things.</hi> Why then ſhould we be denyed to conclude, and that moſt rightly, that to <hi>Know,</hi> and to <hi>Experience,</hi> are equivalent Terms? No <hi>Knowledge</hi> without <hi>Experience;</hi> no <hi>Experience</hi> without <hi>Knowledge.</hi> And though Men may believe in a further Enjoyment of what they now have but an Earneſt of, yet <hi>that,</hi> as ſuch, they know not, con<g ref="char:EOLhyphen"/>ſequently they experience it not. And ſo much this inſolent <hi>Vilifier</hi> of that ſerious Expreſſion, confeſ<g ref="char:EOLhyphen"/>ſeth to us, and diſputes for (as he thinks againſt)
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us, when he ſayes, <hi>where is Faith all the while? and if none but Believers be Saints, ſuch as</hi> W. P. <hi>are pro<g ref="char:EOLhyphen"/>feſſedly</hi> none. Since then my Affirming no <hi>Knowledge</hi> of God without <hi>Experience,</hi> ſtrikes not at <hi>Faith,</hi> becauſe <hi>Faith,</hi> ſays our <hi>Adverſary, is not a clear know<g ref="char:EOLhyphen"/>ing, but believing or relying upon God, as to things not yet clearly known and enjoyed;</hi> what has the Man been a doing all the while? But here was his ſhameful Miſtake and Contradiction; That <hi>Knowing</hi> and <hi>Believing</hi> are <hi>one and the ſame thing;</hi> and this I will make appear from his own Words, and a Contradi<g ref="char:EOLhyphen"/>ction to himſelf, at the End of it.</p>
               <p>§. 6. He quarrels my affirming all Knowledge to reſt upon Experience, and oppoſes to it this queſtion, <hi>Can we experience his Omnipotency?</hi> as much as to ſay, <hi>yet we know it;</hi> elſe he queries impertinent<g ref="char:EOLhyphen"/>ly. If ſo then, that God's <hi>Omnipotency</hi> may be known, and not Experienced (the purport of his Query) it muſt be only by <hi>Faith;</hi> and if by <hi>Faith, then a Man may certainly know any thing to be what it is, and yet at the ſame time only believe it to be ſo:</hi> which he as earneſt<g ref="char:EOLhyphen"/>ly withſtands, when he asks, <hi>Where is Faith all the while?</hi> &amp;c. I would then ſain be reſolv'd, whether that Man, ſuppoſe <hi>J. Faldo,</hi> who ſays, that Knowing and Believing are One, and Knowing and Experien<g ref="char:EOLhyphen"/>cing are Contraries, be more ridiculous; or <hi>W. P.</hi> who affirms, that <hi>Faith</hi> (which ſtricktly taken, is but an Evidence of things, not yet <hi>clearly ſeen, ex<g ref="char:EOLhyphen"/>perienc'd or known)</hi> and <hi>Knowing,</hi> are not one and the ſame thing; and that <hi>experiencing</hi> and <hi>knowing</hi> can never be Contraries?</p>
               <p>§. 7. I would adviſe this <hi>Prieſt</hi> to be leſs con<g ref="char:EOLhyphen"/>ceited,
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and better grounded the next time he has to do with us; for even in thoſe places, where he ſeems moſt <hi>Inſulting,</hi> he appeares moſt <hi>Weak. Reader,</hi> what we experience, we know; and from hence are taught to believe that Fulneſs to be in God, which we can never comprehenſively Know; ſo that our Knowing God from <hi>Experience,</hi> does not weaken <hi>Faith,</hi> but as Enjoyment is the End of Faith, ſo from thence great Encouragement is to be taken, to preſs on from <hi>Faith to Faith;</hi> till there is an Arriving, <hi>at the Meaſure of the</hi> 
                  <note place="margin">Eph. 4. 13.</note> 
                  <hi>Stature, of the Fulneſs of Chriſt.</hi> But he leaves not off here.</p>
               <p>§. 8. <hi>I ſhall not Comment on his</hi> ravening compre<g ref="char:EOLhyphen"/>hending Brain (a moſt <hi>affected Phariſee among the Quakers) nor his</hi> clear Myſteries, <hi>as clear a Contradi<g ref="char:EOLhyphen"/>ction as it is;</hi> nor Fleſhly Comprehenſions <hi>as much Un<g ref="char:EOLhyphen"/>truth, and Non-ſenſe, as (according to their Meaning of it) it Comprehends; for I have not Room to ſpread all his Rubbiſh.</hi> I wonder not at his courſe Uſage of me; 'tis like a Man of his <hi>Breeding, Fury</hi> and <hi>Profeſſion;</hi> there is abundantly more yet behind, ſome of which will be obſerv'd in a more proper place.</p>
               <p>But to reply; <hi>Ravening,</hi> is a moſt proper Word and due to <hi>J. Faldo,</hi> with his whole Tribe of <hi>Prieſts</hi> (and, if he will, <hi>Raving too;</hi> ſome few more mode<g ref="char:EOLhyphen"/>rate ones excepted) for we commonly underſtand by a <hi>Ravenous Dog,</hi> one that is <hi>Greedy, Sharp-ſet, that hunts hard for Prey, that ſnatches and ketches at every thing it likes, or may anſwer his hungry Appetite:</hi> now whether this may relate <hi>to that greedy purſuit of the</hi> Prieſts <hi>after Hire, the Baſon, the Box, the Purſe;</hi> or that inſatiable Thirſt they have after Knowledge of
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thoſe Religious Matters, which were the <hi>dear-bought Experiences of ancient Saints,</hi> whilſt Strangers to the <hi>Fiery and Refining Judgments of the Lord;</hi> through which alone it is obtained; certain it is, that the Word is moſt aptly uſed by the <hi>Quakers</hi> againſt that <hi>Ravenous Generation.</hi>
               </p>
               <p>§. 9. <hi>Comprehending Brain,</hi> is compaſſing, or ma<g ref="char:EOLhyphen"/>ſtering of any thing in the Underſtanding; and where People are more ſtudious to fill their <hi>Heads with Knowledge, then to adorn their Hearts with Righte<g ref="char:EOLhyphen"/>ouſneſs,</hi> we uſe thoſe Words in a way of Reproof: Since having learnt of God, what we know of him, through the Operation of his Light in our Con<g ref="char:EOLhyphen"/>ſciences, it is our Teſtimony, and our work in the World, <hi>to beat down that Thirſting Spirit after much Head-Knowledge, and preſs all to the continual Obſervance of an humble and conſtant Obedience to the</hi> 
                  <note place="margin">Tit. 2. 11. 12, Jam. 1. 27.</note> 
                  <hi>Grace of God manifeſted in their Hearts, that teacheth to deny all Ungodlineſs, and Worldy Luſts, and to live Soberly, Righteouſly, and Godlikely in this preſent Evil World,</hi> which is the <hi>Undefiled Religion.</hi>
               </p>
               <p>
                  <hi>Nor his Clear Myſteries; as clear a Contradiction, as it is.</hi> It was not <hi>Clear,</hi> but <hi>Clean</hi> in my Copy, which I ſuppoſe I can produce, and has been ſo corrected by me. Ingenuous Men would allow <hi>ſome Grains</hi> for Ill-Printing, to us eſpecially, who have not the Preſs open, nor thoſe Advantages for Well-Printing, which our <hi>Adverſaries</hi> Enjoy; that Day is not yet come to us: <hi>J. Faldo's</hi> Title is <hi>Imprimatur</hi> enough; <hi>we ſwim againſt the Stream, ſuch as be, with it:</hi> But God can, and will turn the Rivers of Waters, and make the Sea Dry Land. <hi>Vincit qui patitur.</hi>
               </p>
               <p>
                  <pb n="84" facs="tcp:47076:51"/>
§. 10. But once more hear him. <hi>What is to my pre<g ref="char:EOLhyphen"/>ſent purpoſe is in the laſt part of his ſaying,</hi> 
                  <q>All muſt be as unlearned from their traditional read Knowledg as he is unman'd, &amp;c.</q> Where he falls out of all bounds upon us; and draws this Conſequence, and asks theſe Queſtions: <hi>Sure the Scrip<g ref="char:EOLhyphen"/>ture-Knowledge being Read-Knowledge, or</hi> 
                  <note place="margin">P. 112, 113.</note> 
                  <hi>Knowledge that comes by reading (as one means) is a moſt hateful thing to God. That he will impart none of his Secrets to thoſe, that will underſtand any thing by his writ<g ref="char:EOLhyphen"/>ten Word. How came God to fall out with his own Off-ſpring? Did he write, and cauſe it to be written, and yet never intended we ſhould read it; or reading it, that we ſhould not believe a Word of it? Shall they be judged by the Law, who live under it, and yet the Knowledge of God thereby be a Sin, and Hinderance to their Salvation? To what a height of Wickedneſs and Folly do they quickly go; who are poyſoned with that Abomination of holding the Light in every Man's Conſcience to be God, Father, Son, Spirit, Chriſt, Scripture, all?</hi> W. P. <hi>what means your Latine, Greek, Authors, Logick, Scripture-Quotations? Did you learn all thoſe things by Immediate Inſpiration? But I ſmell your Deſign; you would have us throw away all the Knowledge we have by Reading, or Tradition, till we come to be regenerate, that is,</hi> Quakers. <hi>But in the mean time, you would have us without the Armour of Light</hi> (For whatſoever makes manifeſt is Light) <hi>that we may not be able to defend our ſelves againſt the moſt Ignorant Non-ſenſe, that the meaneſt of your</hi> Votaries <hi>can attempt us with. But the</hi> GOD ABOVE, <hi>and the Scriptures without, have taught us better things. I am not unwilling to quote a few Scriptures.</hi> Put on the Ar<g ref="char:EOLhyphen"/>mour of Light, <hi>Rom.</hi> 13. 12. The Word of God is quick and powerful, ſharper then any two-edged Sword,
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                  <hi>Hebr.</hi> 4. 12. Above all, taking the Shield of Faith, wherewith ye ſhall be able to <note place="margin">Epheſ. 6. 16, 17.</note> quench, &amp;c. and the Sword of the Spirit, which is the Word of God. <hi>Obſerve Faith in the 16th verſe is preferred above the Words of God in the 17th verſe; therefore it is not Chriſt the Word, but the Scripture the Word: For Faith is not above Chriſt; Jeſus Chriſt, who had leſs need of Scripture then any of us all, reſiſted Satan's Temptation by Scriptures,</hi> It is written, It is written, <hi>Mat.</hi> 4.</p>
               <p>I have, <hi>Reader,</hi> given his Mind at large, and the rather, that the Inconſiſtency of it, with the Charge he begun his Chapter upon, and the Contradiction of it to himſelf, might more evidently appear. My Meaning is too fouly conceal'd, and diſingenuouſ<g ref="char:EOLhyphen"/>ly evaded by the Man. How could he think, that I ſhould ſpeak ſo reverently of the Scriptures, and quote them diligently, and very often to the Proof of my Aſſertions, and yet mean nothing leſs abuſive of them, then his untrue Conſequences? I intended no more then this; That Men in a State of Degene<g ref="char:EOLhyphen"/>racy from God, may have a Profeſſion of God, and Religion, taken up from the Words of Scripture, and outward Practice of the Saints; not being ſo much as ſenſible of the <hi>Remorſe, Convictions and Judg<g ref="char:EOLhyphen"/>ments, God brings upon every Soul for Sin, which is the Beginning of his Work of Redemption:</hi> and that many are Rich in Notion, and a Shew of Religion; who never begun right, but muſt know a being ſtript of all their Knowledge, and thoſe wrongly apply'd Pro<g ref="char:EOLhyphen"/>miſes they have taken as to themſelves out of the Scriptures, and thoſe Imaginations they have raiſed thence, towards a Fabrick of Religion: <hi>and ſo become Poor and Naked, and Hungry and Thirſty, as
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a little Child, or new Bottle fitted for the new Wine of the Spirit; and to which the Scriptures teſtifie.</hi> Many can talk of Chriſt from the Scriptures, which crucifie him in themſelves by Wicked Works, and do ren<g ref="char:EOLhyphen"/>der Praiſes to him, as the Seed that hath bruiſed the Serpent's Head, while the Serpent may be yet raign<g ref="char:EOLhyphen"/>ing in them. All ſuch <hi>Knowledge</hi> and <hi>Profeſſion of Religion from the meer Letter of the Scriptures, diſtinct from the Revelation and Operation of the Eternal Spirit within, muſt be Unlearnt, Unravill'd, Unbottom'd; one Stone muſt not be left ſtanding upon one another,</hi> that there may be a Beginning upon a right Foundation. But, far be it from me, to ſay, <hi>that a Man muſt un<g ref="char:EOLhyphen"/>learn that Knowledge he has had of the Scriptures from the Key of</hi> David, <hi>the Living Word of God, when it has opened the Myſteries therein declared of;</hi> By no means; <hi>for ſuch Knowledge is Right, Natural, Sanctified from God, and to be eſteem'd very Excellent and Divine.</hi>
               </p>
               <p>§. 11. My <hi>Latin, Greek, Authors, Logick, Scrip<g ref="char:EOLhyphen"/>ture-Quotations</hi> I therefore us'd, and urg'd, with plainneſs and brevity, to prove and recommend the Truth I defended to the World; that lying under great Diſcredit with too many, they might ſee that ready to its Confirmation, which they perhaps would not otherwiſe have thought upon: But the <hi>Prieſt</hi> has been as Uncandid with me here, as with my Friends and Self abundantly elſewhere; for he in<g ref="char:EOLhyphen"/>fers general Affirmatives or Negatives from particu<g ref="char:EOLhyphen"/>lar Propoſitions: becauſe I affirm'd, that Unregene<g ref="char:EOLhyphen"/>rate Men muſt begin again, that their Religion muſt be unlearn't, as to their way of acquiring it, the <hi>Prieſt</hi> concludes, the <hi>Quakers deny all Knowledge which comes from reading, Meditation, or any ſuch Means, how<g ref="char:EOLhyphen"/>ever
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ſanctified;</hi> then which, there can be nothing of that kind more Untrue; ſince it were to ſay, <hi>becauſe we deny an erroneous Underſtanding, therefore we deny all Underſtanding; or, in as much as we comdemn all ill<g ref="char:EOLhyphen"/>acquired or wrong-gotten Knowledge, for that cauſe, we are to be concluded Enemies to all true and well gotten Knowledge.</hi> But we muſt bear this, and a great deal more; and the rather, ſince he does ſo ſeaſonably aſſiſt to his own Confutation, by acknowledging <hi>that the Scriptures without, and God above has taught him better things.</hi> Now what is this <hi>Teaching of the God above?</hi> If it be in the Scripture, it was impertinent to ſay any more then that the Scriptures have taught them better things: but if he meant that God taught by his immediate Diſcoveries, with and beſide the Seriptures; then wherein do we differ? Why has he taken ſo much Pains, and flung ſo much Dirt? He bids us alſo <hi>to put on the Armour of Light:</hi> If he means that of the Scriptures, he errs egregiouſſy; for no Man can put them on, neither are they <hi>that Light which manifeſts every Thought, Word or Deed;</hi> but that Light which we aſſert to have been before the Scrip<g ref="char:EOLhyphen"/>tures were, and now is, where they are not, or at leaſt, when they are not thought upon, which is ſome thing more Immediate, Living, Spiritual and Inward, and that brings Thoughts, Words and Deeds to Light, ſavours, reliſhes, diſcovers, and accepts or condemns. In ſhort, thus; if whatever makes manifeſt, is Light, then becauſe the Thoughts, Words and Deeds of Men and Women have been manifeſted unto them in all Ages, as well before Scri<g ref="char:EOLhyphen"/>tures were, and where they have not been, as ſince they were, and where they have been; it follows that they had Light, and that the ſame Light cannot
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be the Scriptures, though the Matter Written, cal<g ref="char:EOLhyphen"/>led Scriptures, was manifeſted by that Light to the holy <hi>Pen-men</hi> before they were written; which ſtill makes for the Authority of the Light within. The <hi>Prieſt</hi> exhorts us to that, he endeavours to over<g ref="char:EOLhyphen"/>throw, and with which holy Armour we have fairly foyl'd him in his own Field. The ſame may be ſaid of the Word of God, though not of the Scriptures any further, then the ſharp-Word of God may ſpeak, or pierce through them into the Conſciences: for with good Reaſon do we affirm, that the <hi>Scriptures</hi> or Writings, <hi>are not that Sword, but that from whence they came.</hi> The word was a <hi>Fire,</hi> an <hi>Hammer,</hi> a <hi>Sword,</hi> in the <hi>Prophets:</hi> But the Words or Writings it ſpoke by, were not that Fire, Ham<g ref="char:EOLhyphen"/>mer, nor Sword; <hi>neither bad they any other Edge, then what the Word put upon them.</hi> To the ſame purpoſe may I argue againſt their being the Off ſpring of God, properly; for, as ſuch, they could not be ſubject to Caſuality. God's Off-ſpring is more Living and Eternal: that Word is to high, for properly taken, I mean as Writings, they were the Off-ſpring of the Writers only; but the Truth they declare of, is of God, and that will abide forever.</p>
               <p>§. 12. But upon the <hi>Shield of Faith, and the Sword of the Spirit,</hi> which <hi>is the Word of God</hi> he has a pretty Fetch. <hi>Faith in the 16. verſe is preferred above the Word in the 17. verſe; Therefore it is not Chriſt the Word, but the Scriptures the Word; for Faith is not above Chriſt.</hi> But neither will this do his Buſineſs: and a Shame it is, that this Man ſhould bring theſe Places to prove that the <hi>Scriptures are Means, whereby to reſiſt Temptation,</hi> which concern them not, eſpeci<g ref="char:EOLhyphen"/>ally
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this in hand; unleſs he would have <hi>Faith</hi> to be the <hi>Scriptures</hi> or Word of God, in his Senſe, which as it is abſurd, ſo it will by him be denied, ſince he allows the Faith to be preferr'd above the Word of God, therefore diſtinct from it, and not Conſe<g ref="char:EOLhyphen"/>quently the ſame with it. And ſhould we grant to him, That <hi>Chriſt</hi> is not underſtood by the Word of God, but the Scriptures, yet obſerve, the fatal Blow his Cauſe receives at his own Hand; Every true Chriſtian hath Faith, that Faith is above the Scrip<g ref="char:EOLhyphen"/>tures, <hi>therefore every true Chriſtian hath ſome thing in him above the Scriptures.</hi> Every true Faith overcomes the World, and quenches the fiery Darts of Satan, conſequently Temptations therefore not ſo properly the Scriptures, <hi>but true Faith which is preferred above them, and reſiſts Temptations, and overcomes the World.</hi> The juſt they live by Faith: <hi>but Faith is above the Scripture; Therefore the Juſt live by that which is above the Scriptures,</hi> and of courſe the Scriptures are not the Rule of Faith; for how can any thing be ruled by that which is inferiour to it? Thus much we get, granting to him that the Scriptures are <hi>that Word of God.</hi> But we deny that Gloſs too. For the Spiritual Sword, as he ſays <hi>Beza</hi> renders it, which is that Word of God, muſt be at leaſt of the Nature of that reſt of the <hi>Armour</hi> mentioned in that Chapter, <hi>I mean of an Inviſible Spiritual Nature, which the Bible, as a meer Writing is not.</hi> If any ſhould ſay, <hi>but the Truth it declares of;</hi> I ſay ſo to: and the very Words, when by the living Word brought into the Conſci<g ref="char:EOLhyphen"/>ence, do <hi>Pinch, Prick, and Wound;</hi> but then that Operation comes from the Power of the Word, which through them reacheth into the Heart of the Creature, and ſo the Words without, and the
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Word within carry a double Conviction with them. But ſaid Chriſt to the Devil, <hi>it is written;</hi> what then? <hi>therefore muſt the Quakers needs deny the Scrip<g ref="char:EOLhyphen"/>tures to be any Means to reſiſt Temptation.</hi> Or rather are they not ſuch Means, when God is pleaſed to uſe them, which I am ſure, no right <hi>Quaker</hi> ever de<g ref="char:EOLhyphen"/>nyed. Beſides, it was Reaſonable that Chriſt ſhould ſo anſwer (ſet that Power aſide which fill'd up thoſe Words, and chained <hi>Satan)</hi> becauſe the Devil uſed Scripture to prevail upon him, as the place proves. However, we deny not, but confeſs, that where<g ref="char:EOLhyphen"/>ever God is pleaſed to ſpeak by any place of Scrip<g ref="char:EOLhyphen"/>ture to a tempted Soul, the Scripture may be very well acknowledg'd to be a Means by which God ſcatters ſuch Doubts and Diſpondencies, and gives Power over Temptations; and that it may often ſo occur: Yet we would not have People fly to them, as what of themſelves may be ſufficient, but rather have Recourſe to that Divine <hi>Faith,</hi> which the Scrip<g ref="char:EOLhyphen"/>tures teſtifie <hi>is able to Quench the fiery Darts, and Overcome the Temptations of this World;</hi> and which <hi>J. Faldo</hi> has largely confeſt, <hi>is to be preferred above the Scriptures themſelves.</hi>
               </p>
               <p>§. 13. The other part of his Charge, to wit, <hi>That they are dangerous to be read;</hi> has been anſwer'd again and again. We ſay, Let them that <hi>read, underſtand, fear, believe and Obey;</hi> and then they will read wor<g ref="char:EOLhyphen"/>thily; otherwiſe, <hi>men read their own Condemnation and Deſtruction.</hi> For the Holy Truths they declare of, are <hi>not to be ſeen, known, or injoyed</hi> by every Prophane, nor yet profeſſing Perſon that reads them: they are a ſealed Book to all who err from, and deſpiſe that Word of God nigh in the Heart, which originally
<pb n="91" facs="tcp:47076:54"/>
gave them forth, and now bears living record to them. Bleſſed are they that rightly Underſtand and Do them, to ſuch they are of great Price.</p>
            </div>
            <div n="9" type="chapter">
               <head>CHAP. IX.</head>
               <argument>
                  <p>That we do not put the Scripture, and Holy Spirit in Op<g ref="char:EOLhyphen"/>poſition. The Wickedneſs of the <hi>Prieſt;</hi> in his Proof. They accord, and we acquieſce in their Teſtimony. We do not ſay, that they are not to be obey'd without extra<g ref="char:EOLhyphen"/>ordinary Apoſtolical Revelation, as baſely ſuggeſted. His Proof fictitious and forg'd. Such only are by us de<g ref="char:EOLhyphen"/>ny'd, as are only Literal Formal <hi>Chriſtians.</hi> The <hi>Scriptures</hi> own'd and believ'd in, by us, according as they teſtifie of themſelves.</p>
               </argument>
               <p>§. 1. TO cloſe up his falſe <hi>Charges</hi> againſt us <hi>about the Scriptures,</hi> though I thought not to be<g ref="char:EOLhyphen"/>ſtow ſo much time about him, be pleaſed to hear him, and his Teſtimonies, which he thinks ſufficient to prove what he ſayes of us to be true.</p>
               <p>§. 2. <hi>That the</hi> Quakers <hi>put the Scrip<g ref="char:EOLhyphen"/>tures and the Spirit of God in Oppoſition to</hi> 
                  <note place="margin">P. 117, 119.</note> 
                  <hi>each other.</hi> To make this good, he quotes <hi>W. Smith,</hi> thus; <q>Traditions of Men, Earthly Root; Darkneſs, and Confuſion; <hi>Nebuchadnezar</hi>'s Image; Putrefaction, and Corruption; Rotten, and De<g ref="char:EOLhyphen"/>ceitful; all out of the Life and Power of God; Apoſtacy; the Whore's Cup; the Mark of the Beaſt; <hi>Babylon</hi> the Mother; Baſtards brought
<pb n="92" facs="tcp:47076:55"/>
forth of Fleſh and Blood; the Birth that perſe<g ref="char:EOLhyphen"/>cutes the Son and Heir; Graven Images, <hi>Morn. Watch</hi> p. 22, 23.</q> 
                  <hi>It would amaze,</hi> ſayes he, <hi>a</hi> Chri<g ref="char:EOLhyphen"/>ſtian <hi>to read what is contain'd in the two Pages quoted, of vilifying Reproach to the Scriptures, and the Doctrines from them received: If this be not Oppoſing the Spirit of God to the Scriptures, and rendering them advers to each other, the Devil himſelf muſt diſpair of Inventing Words to expreſs it by.</hi>
               </p>
               <p>And now <hi>Reader,</hi> it is time for me, with a Soul full of Grief, to make my Appeal to the Righteous Lord God of Heaven and Earth, and his equal Wit<g ref="char:EOLhyphen"/>neſs in thy Conſcience, if ever <hi>Quakers</hi> writ, or ſaid any ſuch thing of the <hi>Holy Scriptures.</hi> O far be it from us! and very great and heavy will the Dam<g ref="char:EOLhyphen"/>nation of <hi>J. Faldo</hi> be in the Day of the Lord, un<g ref="char:EOLhyphen"/>leſs he ſhall unfeignedly Repent, becauſe of theſe deteſtable Lyes, that he ſeems wilfully to faſten up<g ref="char:EOLhyphen"/>on our Writings. What <hi>William Smith</hi> ſaid, refle<g ref="char:EOLhyphen"/>cted not in the leaſt upon the Scriptures, nor yet thoſe Doctrines, which were truly received thence. No ſuch words can be produced by our <hi>Adverſaries:</hi> had <hi>W. S.</hi> written any ſuch thing, he that adds ſo much, that was not, we are to ſuppoſe would not have omitted mentioning of that, if it had been. But <hi>W. Smith</hi> addreſt himſelf to that <hi>Adulterated Spirit,</hi> which had defiled Nations, that nevertheleſs were under the Profeſſion of God, Scriptures and Religious Worſhip, though in Works they deny'd God; and as concerning Scripture and true Worſhip, groſly err'd, not knowing the Power of God, nor how to Worſhip him in Spirit, and in Truth: not that he ever durſt to entertain ſo Blaſphemous an Apprehenſion of thoſe Holy Wri<g ref="char:EOLhyphen"/>tings,
<pb n="93" facs="tcp:47076:55"/>
or thoſe Doctrines that are truly received thence, as is ſuggeſted by our moſt unfair <hi>Adverſary.</hi> And is it not the height of all Unrighteouſneſs to our Neighbour, that when he condemns the Degenera<g ref="char:EOLhyphen"/>ted Spirit, Knowledge and Worſhip of any People, however profeſſing the Scriptures, and it may be pretending to believe accordingly, as <hi>W. Smith</hi> does all Apoſtate <hi>Chriſtians, J. Faldo</hi> ſhould infer, <hi>that his Neighbour calls the Scriptures themſelves, and not a wrong Knowledge of them, Will-Worſhip, Corruption, Rottenneſs, Deceitful, Whore's-Cup, Apoſtacy, Earth<g ref="char:EOLhyphen"/>ly Root, Graven Images, &amp;c.</hi> and that he ſhould in<g ref="char:EOLhyphen"/>tend nothing leſs then <hi>Oppoſition betwixt the Spirit and its own Scriptures?</hi> There needs no further Confuta<g ref="char:EOLhyphen"/>tion then the groſs and black Envy of our <hi>Adverſary</hi> about this one Paſſage. Be it known to all, we do affirm the Scriptures never did jarr with the Spirit, nor the Spirit oppoſe himſelf againſt the Scriptures: and thus much our Writings can plentifully prove to all ſober Enquirers.</p>
               <p>§. 3. But he offers another, and the laſt Proof of his Charge from <hi>J. Naylor.</hi> 
                  <q>That of this ſort are they falſe Prophets (as I ſup<g ref="char:EOLhyphen"/>poſe <note place="margin">P. 120.</note> he means) who have their Preaching from Study, and other Men's Mouthes, and not from the Mouth of the Lord.</q> From which he infers, that what we have in the Scriptures, is not from the Mouth of the Lord; and queries: <hi>I would know</hi> (ſaith he) <hi>of the</hi> Quakers, <hi>what they will make of the Mouth of the Lord? It was ſaid to</hi> Jeremiah, Jer. 15. 19. Thou ſhalt be as my Mouth.</p>
               <p>Our Meaning is ſtill over-look't by this diſinge<g ref="char:EOLhyphen"/>nuous <hi>Adverſary,</hi> and a quite contrary thing ſubſti<g ref="char:EOLhyphen"/>tuted.
<pb n="94" facs="tcp:47076:56"/>
The natural Purport of the Words can be no more then this: That though the Things decla<g ref="char:EOLhyphen"/>red of in the Scriptures, were the Word of the Lord to the holy <hi>Ancients,</hi> and <hi>Jeremiah</hi> as God's Mouth (not his Mouth therefore) to the People of <hi>Iſrael;</hi> yea, and much of it the Word of the Lord to us too; yet, for Men to ſay any part there<g ref="char:EOLhyphen"/>of by wrote, eſpecially if they add their own Com<g ref="char:EOLhyphen"/>ments and Gloſſes, fraim'd from Study to any part of the Scriptures, and cry, <hi>Thus ſayes the Lord;</hi> or <hi>Hear the Word of the Lord; and not in the ſame living Senſe, nor upon the like Commiſſion, every ſuch one doth Rob his Neighbour, and Steal his words:</hi> And He is no more a True Prophet for ſo doing, then a <hi>Parrat</hi> is a <hi>Man,</hi> becauſe he can talk. If then no ſuch Crea<g ref="char:EOLhyphen"/>ture is therefore to be reputed Rational, nor what he ſays, Reaſon, as to him, though ſo in it ſelf, becauſe it proceeds not from the Root and Princi<g ref="char:EOLhyphen"/>ple of Reaſon, but by meer Imitation, and conſe<g ref="char:EOLhyphen"/>quently a Prater, in no caſe to be minded: Neither is he a <hi>true Prophet, nor that the Word of the Lord, with reſpect to that Prophet, who has not received what he delivers, from the immediate Word of God himſelf, but by Hear-ſay, or meer Imitation.</hi> No, he is but a very <hi>Babbler,</hi> and begets People no further then into meer Words, and Imaginary Gloſſes, which is the Ground of that Uncertainty that is in the World about Religion.</p>
               <p>The Scriptures then are to us oblieging, as the Things they declare of were the Word of the Lord to ſeveral Ages (Temporal Commands excepted) and they are not without a Mouth; yet they, and <hi>Jere<g ref="char:EOLhyphen"/>miah</hi> too, are Inferior to the Mouth of the Eternal Word, which ſpeaks in this Evangelical Diſpenſati<g ref="char:EOLhyphen"/>on
<pb n="95" facs="tcp:47076:56"/>
the Will of God unto Mankind after a more li<g ref="char:EOLhyphen"/>ving and immediate Manner, as was propheſied of old. And I may thus far gratifie our <hi>Adverſary</hi>'s Curioſity about <hi>God's Mouth,</hi> and tell him, that the Word of God, is the Mouth of God; <hi>and the true Prophets and Apoſtles in all Ages have been the Mouth</hi> of the Word of God, and the Scriptures are the Wri<g ref="char:EOLhyphen"/>tings of thoſe holy Prophets and Apoſtles, as they were the Mouth of the Eternal Word, revealing God's Will in their Hearts, that they might declare it, whether by Word of Mouth, or Writing to the People: and this is the true Order and Deſcent of things.</p>
               <p>§. 4. But he has one Kick more at us, before he gives up the Ghoſt in his Miſ-repreſen<g ref="char:EOLhyphen"/>tation of us concerning the Scriptures. <note place="margin">pag. 129.</note> 
                  <hi>The</hi> Quakers <hi>hold it is a ſin, and the ſign of Idolatry, to Believe and Live according to the Inſtructions and holy Examples expreſſed in, and by the Scriptures, except we have them by immediate Inſpiration, and at firſt hand, as the Apoſtles received them: And now</hi> (ſays he) <hi>I am come to the higheſt Round of their Ladder.</hi>
               </p>
               <p>Indeed, thoſe Rounds of Ladders are very danger<g ref="char:EOLhyphen"/>ous places: I will not ſay how often, nor for what an Army-<hi>Chaplin</hi> might deſerve to be ſo high exalted, but ſince his eager purſuit after an Innocent People has brought him actually thither, and it falls to my Lot to be his Executioner; I ſhall take all the care I can to acquit my ſelf well of my Employment; I will warrant him for ever coming down the ſame way he went up. In order to which, let us firſt hear what kind of Speech he will make us, to the Point in hand.</p>
               <p>
                  <pb n="96" facs="tcp:47076:57"/>
                  <hi>William Dewsbury in his Diſcovery of Mans Return,</hi> pag. 21. <q>All People may ſearch the Scriptures, and ſee how you have been deceived by your Teachers, who have cauſed you to ſeek your loſt God in Carnal and Dead Obſervations; which they have not any Scriptures for.</q> What this is to his purpoſe, I cannot underſtand; to be ſure it is for ours. For <hi>W. D.</hi> is ſo far from making it Ido<g ref="char:EOLhyphen"/>latry to live up to the Scriptures, that he condemns their ſeeking for the true God, where he was not to be found, which, ſayes he, they HAVE NO SCRIPTURE FOR: <hi>As much as to ſay, that they ſeek after God not according to Scripture,</hi> and there<g ref="char:EOLhyphen"/>fore are both Deceivers and Deceived. Certainly this is a Miſerable Farewel he takes of the <hi>firſt part of his Book,</hi> and the <hi>Quakers</hi> Denial of the Scrip<g ref="char:EOLhyphen"/>tures; that they ſhould therefore affirm a Practice according to Scripture, without immediate Inſpi<g ref="char:EOLhyphen"/>ration, Idolatrous, <hi>becauſe they aſſert ſuch to be de<g ref="char:EOLhyphen"/>ceived, who ſeek after God, not according to Scriptures;</hi> If ſo much Impertinency ſhould fall from a Poor <hi>Quaker</hi>'s Pen, <hi>what Reproach, Inſolence, and Triumph</hi> would there be. But he has another Witneſs, that by the Mouthes of two Witneſſes, his Charge againſt us, may be (not eſtabliſht, but) evidently diſprov'd.</p>
               <p>§. 5. <hi>And this is Babylon, the Mother of Harlots, viz.</hi> [to read and practice, as the <note place="margin">p. 126.</note> Saints did, and the Apoſtles of the Scriptures of the New Teſtament] <hi>and the Abomination of all Uncleanneſs. W. Smith's</hi> morning watch, p. 23.</p>
               <p>
                  <hi>Forgery</hi> in the abſtract, as baſe, black, and diſhoneſt as Man can be to Man. What! rob him of Truth, of a
<pb n="97" facs="tcp:47076:57"/>
good Conſcience; foiſt in, put out, alter, gloſs pervert, and what he pleaſeth. What<g ref="char:punc">▪</g> make us lve againſt God, his Servants, Scriptures, the Light within, and our own Souls? But I have the leſs need to make our Defence, where his manifeſt Corruption of our Words accuſe him, and my Anſwer to the <hi>firſt part</hi> of his Charge in this Chapter, has done it at large; Only thus much give me leave to ſay, That <hi>if Words urg'd upon one Subject, ſhall be apply'd to another of a different Nature; and that our</hi> Adverſary <hi>can never prove his Charge againſt us, but by abuſing, corrupting, miſ-rendering and interlineating our Words;</hi> there is no Reaſon that we ſhould much concern our ſelves in the Conſequence of ſuch Debates<g ref="char:punc">▪</g> that Way of De<g ref="char:EOLhyphen"/>monſtration will ſave us the Labour of a Vindica<g ref="char:EOLhyphen"/>tion with all Sober Perſons. But he has not done with us yet.</p>
               <p>§. 6. <hi>I am e'en tired with ſearching the ſulphureous Veins of the Pit and Mire of</hi> Quakeriſm, <hi>the Root of all which, is the Deified Light</hi> 
                  <note place="margin">Pag. 127.</note> 
                  <hi>Within: if you have not enough of this Smoak to ſatisfie you, it is the Bottomleſs Pit it riſes out of, I will give you two Ebullitions more, and then leave you ſatisfied, or to get better Senſes.</hi>
               </p>
               <p>
                  <q>So amongſt the words you find, how the Saints in ſome things walked, and what they practiſed, and then you ſtrive to make that thing to your ſelves, and to obſerve and do it as near as you can: and here you are found Tranſgreſſors of the Juſt Law of God, who ſaith, <hi>Thou ſhalt not make to thy ſelf any Graven Image, nor the Likeneſs of any thing.</hi>
                  </q> And ſayes <hi>J. Faldo,</hi> it follows now, what Difference is there in the Ground betwixt you and the <hi>Pope?</hi>
                  <pb n="98" facs="tcp:47076:58"/>
though in the Appearance there ſeems to be ſuch a great Space.</p>
               <p>I have been the more punctual in the Recital of this, that I might ſhow to my <hi>Adverſary,</hi> I will be juſt to him, though he be moſt egregiouſly Unmanly with us. He ſays, <hi>That he is e'en tired;</hi> indeed he has Reaſon for it, though for nothing elſe: For, who ever got any thing by Beating the Air, or Spitting againſt the Heavens?</p>
               <p>
                  <hi>The Sulphureous Pit of</hi> Quakeriſm, we can in one ſenſe allow, and <hi>J. F.</hi> may be better acquainted with it; For the Plagues which the never-dying Worm, the ſharp reproving, condemning Light Within, will inflict upon the Spirits of them who reſiſt and gainſay the Truth, are aptly reſembled to a Sulphureous Bottomleſs Pit: <hi>Sulphureous,</hi> becauſe of the Inſufferableneſs of the Smoak: <hi>A Bottomleſs Pit,</hi> by reaſon of a Diſmal, Endleſs State and Con<g ref="char:EOLhyphen"/>dition of Wo. And I doubt not, but <hi>J. Faldo</hi> has an Earneſt of this, for his Attempts againſt the Light, and the Children of it.</p>
               <p>This long Diſcourſe is no more to us then the reſt of his <hi>Traſh,</hi> that we have already rejected as his own Invention and baſe Perverſion of our real Meanings. Take <hi>W. Smith</hi> in his own Senſe and Belief, and all is well: But receive him in <hi>J. Faldo</hi>'s Diſguize, and truly we ſhould not know him our ſelves. He intended, that all thoſe real Experiments of other Perſons (of which the Scriptures are full) <hi>talkt un<g ref="char:EOLhyphen"/>experimentally over, by Unregenerated Spirits, can be no wayes beneficial;</hi> Nay, that what <hi>Ideas</hi> or Notions they may have to themſelves <hi>of the Holy Ancients En<g ref="char:EOLhyphen"/>joyments,</hi> while altogether unacquainted with them, <hi>are but a kind of Images;</hi> which their believing in, and
<pb n="99" facs="tcp:47076:58"/>
bowing to, as indiſpenſible Goſpel-Truths, is to be <hi>reputed nothing below Idolatry it ſelf:</hi> Yet far be it from us to ſay, that to believe the Truth, as declared in the Scriptures, <hi>is Idolatry,</hi> as well as that it is mani<g ref="char:EOLhyphen"/>feſt Folly in any ſo to ſay or think of us; when not only we are moſt careful and deſirous of rendering what we believe <hi>purely Scriptural;</hi> But I do declare, that as no man can live the Life of the Scriptures without the Operation of that Spirit which gave them forth, ſo to live up to what they do <hi>exhort and declare is the higheſt Pitch of Purity Man's Nature is capable of aiming at, and attaining to.</hi>
               </p>
               <p>§. 7. He now intends to wind up his <hi>Diſcourſe</hi> on the preſent Subject with a retroſpective and contra<g ref="char:EOLhyphen"/>cted Argument of all thoſe particular diſtinct Char<g ref="char:EOLhyphen"/>ges. viz. <hi>They who deny the Scripture to be the Word of God; equal their own Writings &amp;</hi> 
                  <note place="margin">P. 128, 139</note> 
                  <hi>Sayings; deny them to be a Rule of Faith and Life, a Judge of Religious Controverſies; take Men off from Reading them; deny the Scripture to be any Means whereby we may come to know God, or Chriſt, or our ſelves; affirm them to be no Means whereby to reſiſt Temptation, and are Dangerous to be read; deny them to be Profitable, but as Experienced; put Scripture and Spirit in Oppoſiti<g ref="char:EOLhyphen"/>on; affirm the Doctrines, Commands and Holy Examples expreſſed in the Scriptures</hi> (as ſuch) <hi>to be not at all bind<g ref="char:EOLhyphen"/>ing to us; hold it as the Sin of Idolatry to believe and live according to the Inſtructions and Holy Examples expreſ<g ref="char:EOLhyphen"/>ſed in, and by the Scriptures, except we have them by immediate Revelation, as the Apoſtles: They who do all theſe things, mentioned in the fore-going Particulars, Deny the Scriptures.</hi>
               </p>
               <p>
                  <pb n="100" facs="tcp:47076:59"/>
                  <hi>But the</hi> Quakers <hi>do all theſe things; therefore they De<g ref="char:EOLhyphen"/>ny the Scriptures.</hi>
               </p>
               <p>To which I return this Argument.</p>
               <p>If to Deny the <hi>Scriptures</hi> to be the <hi>Word of God;</hi> to make what Writings are given forth by the ſame Spi<g ref="char:EOLhyphen"/>rit relative of the Scriptures; if not to prefer any Writings before the Scriptures, nor equal them to the Scriptures; if to deny the Scriptures to be moſt properly the General Rule of Faith and Life, and Judge of Controverſie, and not the Spirit rather; if not to take Men off from Reading the Scriptures for Inſtruction, &amp;c. if not to Deny them to be any Means, whereby Men may come to know God, Chriſt or our ſelves; if to affirm them to be a Means where<g ref="char:EOLhyphen"/>by to reſiſt Temptation; not Dangerous to be read; if to deny them to be read to any profit, without the Aſſiſtance of the Spirit, eſpecially by ſuch as know them not, who are in a Rebellious and Unregenerate State; if never to dare to put the Scriptures and Spirit in Oppoſition to each other; if not to affirm the Doctrines, Expreſſions and Holy Examples, as ſuch, not to be binding (Temporary Services ex<g ref="char:EOLhyphen"/>cepted) if to hold it as no Sin of Idolatry, nor any other, to Believe and Live according to the In<g ref="char:EOLhyphen"/>ſtructions and Holy Examples expreſſed in, and by the Scriptures: If to do all theſe things, ſo men<g ref="char:EOLhyphen"/>tioned, <hi>be not to deny, contemn and Undervalue, but rather to honour, rightly inſtate and recommend the Scrip<g ref="char:EOLhyphen"/>tures; then the</hi> Quakers, <hi>who Believe and Do all this, are not Denyers, but Owners, Aſſerters and Defenders of the Scriptures,</hi> ſo far as they themſelves deſire to be Defended. But we have largely prov'd, that ſo to do, is not to deny them, and that the <hi>Quakers</hi>
                  <pb n="101" facs="tcp:47076:59"/>
ſo hold; therefore the <hi>Quakers</hi> are no Denyers, but Maintainers of the True and Divine Authority of the Scriptures.</p>
               <p>§. 8. For his Compariſon of us with the <hi>Papiſts</hi> (though he has been ſo Cunning, or Unjuſt rather, as to quote their <hi>Authors</hi> and not ours, and ſome paſſages we juſtly doubt) it is Ridiculous, and every way Unworthy of our Notice. A meer Begging of the Queſtion, and by what we can gueſs, deſign'd only to bring an <hi>Odium</hi> upon us. He puts the <hi>Scrip<g ref="char:EOLhyphen"/>tures</hi> in the middle, and the <hi>Quakers</hi> and <hi>Papiſts,</hi> like the two Theeves upon the Croſs, on each ſide, to diſcover their Harmonious Agreement againſt them; which of them he makes to be him that ſhould go to Paradice, I know not: but we have the upper Hand.</p>
               <p>But we can never allow of the Compariſon, <hi>ſince the</hi> Papiſts <hi>place the Rule and Judgſhip, in a</hi> Pope, <hi>or General Council, and the</hi> Quakers <hi>in the Eternal, Un<g ref="char:EOLhyphen"/>errable, Holy Spirit of God,</hi> and conſequently, our Adverſary is baſely Irreverent to God, that brings the <hi>Pope, or a Council of Fallible Men</hi> upon a Compari<g ref="char:EOLhyphen"/>ſon with his Infallible Spirit. Nor, if it were true, would it be any thing againſt us; ſince <hi>Proteſtants</hi> will not allow themſelves to be therefore <hi>Papiſts,</hi> be<g ref="char:EOLhyphen"/>cauſe in ſeveral things they agree; <hi>as about God, Eter<g ref="char:EOLhyphen"/>nity, Chriſt, his Life, Death, Sufferings, Reſurrection, Laſt Judgment, and Eternal Recompence.</hi>
               </p>
               <p>§. 9. To conclude; We dare leave it with God, and all ſober Men, to judge, how far<g ref="char:punc">▪</g> 
                  <hi>J. Faldo</hi> hath abuſed us, in giving in ſo black a Charge againſt us, and traducing our Perſons, and perverting our
<pb n="102" facs="tcp:47076:60"/>
Writings to prove it, by baſe Characters faſtned upon the one, and falſe Inferences charg'd upon the other; Which of themſelves conſpire the Over<g ref="char:EOLhyphen"/>throw of their Inventer: and thus is he fairly turn'd off <hi>from the higheſt Round of the Ladder,</hi> which he hath <hi>ſo unadviſedly adventur'd to mount.</hi> And as it fares with ſome Notorious <hi>Malefactors,</hi> he remains there <hi>Pendent, as a Monument of his own Raſh, and Diſhoneſt Undertakings to the Terror of all Paſſengers, who ſhall happen to travel by this way of Controverſie to the Land of Truth.</hi>
               </p>
            </div>
            <div n="10" type="chapter">
               <head>CHAP. X.</head>
               <argument>
                  <p>He chargeth us with a Denial of all the Ordinances of the Goſpel. Firſt in general, then in particular. His Proof of the firſt Invalid. His great Diſingenuity in wreſting our words, eſpecially <hi>I. Pennington</hi>'s.</p>
               </argument>
               <p>§. 1. THe <hi>Second part</hi> of his Book begins <hi>with the</hi> Qua<g ref="char:EOLhyphen"/>kers <hi>Denial of all the Ordinances of the Goſpel,</hi> as he will have it. It is more then poſſible that we ſhall prove him, ere we part, not only to <note place="margin">p. 1. 2. 3. 4. 5.</note> be a Denier of the True Goſpel Ordinances, but indeed, an Introducer of another <hi>Goſpel,</hi> if ſuch a thing may be: But to his Charge; <hi>Firſt</hi> in general, then in particular. <hi>The</hi> Quakers <hi>deny the Ordinances of the Goſpel in general, by which,</hi> ſayes he <hi>I underſtand, not thoſe of Nature's Book, nor what was revealed by</hi> Moſes, <hi>but thoſe Ordinances which were com<g ref="char:EOLhyphen"/>manded by Precept, or preſcribed by Example in the New Teſtament.</hi> Now to prove what he ſays of the <hi>Qua<g ref="char:EOLhyphen"/>kers,</hi> he cites <hi>G. Fox</hi> thus; <q>And we ſay, He Chriſt
<pb n="103" facs="tcp:47076:60"/>
hath triumphed over the Ordinances, and blotted them out, and they are not to be touched, and the Saints have Chriſt in them, who is the End of out<g ref="char:EOLhyphen"/>ward Forms, <hi>G. Myſt.</hi> p. 52.</q>
               </p>
               <p>In all which I find no Denial of <hi>Goſpel Ordinances;</hi> Nor were they ſo much as meant by him: His Lan<g ref="char:EOLhyphen"/>guage is Scriptural; For Chriſt did <hi>blot out the Hand<g ref="char:EOLhyphen"/>writing of Ordinances,</hi> and he <hi>was to the Saints then, and is to thoſe now, who rightly</hi> believe in him, the End of <hi>all Meats, Drinks, Waſhings, Days, or any other Temporal, Elementary or Figurative Worſhip:</hi> for <hi>J. Faldo then</hi> to charge a Denial of all <hi>Goſpel-Ordinances</hi> upon theſe words, <hi>is to plead for a Legal Diſpenſation, and Bondage to the Shadows of the Good Things to come;</hi> thereby making Chriſt's coming of none Effect: <hi>and Conſequently introducing of another Goſpel,</hi> as ſpeaks the <hi>Apoſtle;</hi> beſides that he baſely wreſts our Words.</p>
               <p>§. 2. Again, <hi>But Pennington is ſo Cruel, by that time he arrives to P. 38. of Unity,</hi> that he ſays <q>Such of the People of God, as do not follow the Lord perfect<g ref="char:EOLhyphen"/>ly out of the City of Abomination [VISIBLE WORSHIP] but be found in any part there<g ref="char:EOLhyphen"/>of when the Lord cometh to judge her, the Lord will not ſpare them.</q>
               </p>
               <p>I perceive that unleſs we will allow <hi>J. Faldo</hi> the Li<g ref="char:EOLhyphen"/>berty of telling the World <hi>our Meaning, or rather mak<g ref="char:EOLhyphen"/>ing his own to be ours,</hi> his <hi>Eſſays</hi> come to nothing. What Words can be ſounder of their Kind, <hi>[Viſible Wor<g ref="char:EOLhyphen"/>ſhip]</hi> being left out, and which our <hi>Adverſary</hi> unwor<g ref="char:EOLhyphen"/>thily puts in? Are not People to follow God fully? Strange Doctrine that he teacheth! But grant him his <hi>Gloſs,</hi> alias, <hi>groſs Comment,</hi> without Diſtinction,
<pb n="104" facs="tcp:47076:61"/>
and I know he do's his Work. But we are not ſo eaſily to be <hi>overlaid.</hi> We do declare, that while Men have <hi>Bodies,</hi> which are the viſible Parts of Men, and the <hi>Bodies</hi> of Men are converſably concern'd in Religious Worſhip as well as the Soul, <hi>there will be, there muſt be, and there ought to be a Viſible Worſhip;</hi> Therefore moſt falſe is <hi>J. Faldo</hi>'s <hi>Paraphraſe:</hi> yet thus far we could go; That <hi>Viſible Worſhip (as ſuch) with<g ref="char:EOLhyphen"/>out a due Regard to what Kind of Worſhip it may be, and what is the Root from whence it came, cannot be well plea<g ref="char:EOLhyphen"/>ſing to God;</hi> For then, that ſo <hi>Splendid Whore, and De<g ref="char:EOLhyphen"/>ceitful Prophet,</hi> at large deſcribed in the <hi>Revelation of Saint John,</hi> would be therefore true Worſhippers, becauſe <hi>their Worſhip was Viſible:</hi> But I do perceive, that here it pincheth, with almoſt all Profeſſions; <hi>The</hi> Quakers <hi>would put us off our own Strivings, Willings, Runnings in our own Wiſdom, Contrivance Appointment; whereby we muſt take up ſuch a Croſs to ſelf, as is inſup<g ref="char:EOLhyphen"/>portable to Fleſh and Blood:</hi> And indeed it is ſo; which all muſt come to know a Crucifying of, or they enter not into the Kingdom of God here, nor hereafter: <hi>The Old Leaven muſt be purg'd out, and the New Wine have a New Bottle: Men muſt become Children, and Religion taken up not upon Conviction, muſt be abandoned for the leaſt Appearance of God's Light breaking in upon the Heart and Conſcience, reproving the unfruitful Works of Darkneſs.</hi>
               </p>
            </div>
            <div n="11" type="chapter">
               <pb n="105" facs="tcp:47076:61"/>
               <head>CHAP. XI.</head>
               <argument>
                  <p>The firſt of the particular Ordinances, he ſays we deny, is the <hi>Miniſtry.</hi> His Proof lame. <hi>W. P.</hi> and his Friends defended. <hi>J. F.</hi> and his Gang reproveable. We own a Goſpel one; but not his. The Calling abuſed by ſuch Pretenders.</p>
               </argument>
               <p>§. 1. HE now deſcends to ſhow our De<g ref="char:EOLhyphen"/>nial of the <hi>Ordinances of the Goſpel</hi> 
                  <note place="margin">2. part. p. 8. 9.</note> 
                  <hi>in particular;</hi> and we, to examine what he ſays; wherein if he ſucceed no better then in his En<g ref="char:EOLhyphen"/>deavours to manifeſt our Denial of them in general; I think the <hi>Reader</hi> will have reaſon to think, we ſhall not ſit down by the loſs. But hear him.</p>
               <p>§. 2. <hi>They Deny all Miniſtry that hath a mediate Call to that Office;</hi> quoting <hi>J. Parnel's Shield</hi> &amp;c. p. 16. <q>And their Call to the Miniſtry we deny, which is <hi>Mediate.</hi> Alſo <hi>G. Fox</hi> in his <hi>Gr. Myſt.</hi> pag. 45. But who can witneſs an <hi>Immediate</hi> Call from God, and ſpeak as they are moved by the Holy Ghoſt, and ſuch travel from place to place having no certain Dwelling-place, <hi>this Miniſtry we own and witneſs.</hi>
                  </q>
               </p>
               <p>The Charge againſt the <hi>Prieſts</hi> I eſteem ſound, but not <hi>J. Faldo</hi>'s againſt the <hi>Quakers.</hi> We do for ſe<g ref="char:EOLhyphen"/>veral Reaſons already urg'd, deny that any Man can be <hi>a True Miniſter who is not immediately Call'd;</hi> for it's not, <hi>go ye forth into all the World and preach the Goſpel,</hi>
                  <pb n="106" facs="tcp:47076:62"/>
that belongs unto all Men; no more then, becauſe <hi>Princes</hi> ſend <hi>Ambaſſadors to Princes with their Creden<g ref="char:EOLhyphen"/>tials, therefore every Man ought to do the like in Imitati<g ref="char:EOLhyphen"/>on, without conſidering thoſe neceſſary Qualifications</hi> that belong to ſuch an Action. <hi>Peter, John</hi> &amp;c. were a great while Diſciples, not at <hi>Academies,</hi> but in Chriſt's <hi>School,</hi> which taught <hi>the Mortification of Luſts, and an holy ſelf denying Life;</hi> To ſuch it was that the Commiſſion came, but neither was their Commiſſion of force, till they had received <hi>that Anointing, which was to enable them</hi> to act by it. If then every Holy Man as ſuch, is not fitly <hi>gifted and impowerd</hi> to be a <hi>Miniſter,</hi> but that it depends upon a more Im<g ref="char:EOLhyphen"/>mediate, and Extraordinary thing; certainly thoſe, who take upon them the Miniſtry, <hi>that have neither learnt by true Mortification to be Holy, nor receiv'd any Power from Heaven to be Miniſters, but explode both as to the preſent Age, and Teach for Hire, and Divine for Money, are not of Chriſt's making, but their own; and therefore to be denied.</hi> And thus much <hi>J. Faldo</hi> to his own <hi>apparent Overthrow</hi> grants us; where <note place="margin">pag. 9.</note> he ſays, <hi>we acknowledge that all True Miniſters of Chriſt ought to have an Immediate Call, ſuch as conſiſts in Grace and Gifts; And ſuch as have not this Immediate Call, we account unworthy of the Thing and Name.</hi>
               </p>
               <p>What more has any <hi>Quaker</hi> ſaid? Why is <hi>James Parnel</hi> quoted to prove that what he charges upon the <hi>Quakers</hi> as to their Denying the Miniſtry of the Goſpel, is a Truth, when it is become no Crime at all in <hi>J. Faldo</hi> to aſſert, <hi>that who are not Immediately call'd are Unworthy both of the Name and Thing? Is he become an Enemy himſelf to that Goſpel-Ordinance?</hi> If <hi>Immediate,</hi> then not <hi>Mediate:</hi> and if not <hi>Mediate, then</hi> J. Parnel <hi>and</hi> G. Fox <hi>writ Ortho<g ref="char:EOLhyphen"/>doxally;</hi>
                  <pb n="107" facs="tcp:47076:62"/>
conſequently, we are not to be reputed <hi>Denyers of the Miniſtry of the Goſpel, becauſe we aſſert that no Man is a Goſpel-Miniſter, who is not Immediately call'd thereto.</hi> So that his Mincing of the Matter in the next page, will no ways qualifie it; viz. <hi>That Motions by the Holy Ghoſt he allows, yet he affirms, that thoſe who are moved by the Commands of the Spirit in the Scripture, are mov'd by the Holy Ghoſt:</hi> For if any holy Man reading the Apoſtle's Commiſſion, ſhall at that in<g ref="char:EOLhyphen"/>ſtant of Time receive an Heavenly Power to make it his, laying that ſame Injunction upon him, and in<g ref="char:EOLhyphen"/>duing him with ſuch a Meaſure of that Divine Power, as they received, <hi>We ſhall cheerfully grant him to be truly call'd;</hi> yet not becauſe, <hi>Go ye into all Nations and preach the Goſpel, is there written,</hi> but becauſe <hi>God reſpoke thoſe Words by the ſame Living and Eternal Power immediately to that Particular Perſon, which made, what otherwiſe was but the Commiſſion of the Apoſtles, his Commiſſion alſo.</hi>
               </p>
               <p>§. 3. But there is a Word or two, which ha<g ref="char:EOLhyphen"/>ving layn hard upon his Stomach he vomits up thus: <hi>As for having no Certain Dwelling-place,</hi> 
                  <note place="margin">pag. 10.</note> 
                  <hi>and leaving Houſes, Lands and Poſſeſſions, let them repair to</hi> William Penn, <hi>and others of their Mini<g ref="char:EOLhyphen"/>ſters, for an Anſwer to it, who have large Poſſeſſions and brave Habitations, ſuch as few Miniſters as they diſclaim (eſpecially the</hi> POOR NON-CONFOR<g ref="char:EOLhyphen"/>MISTS) <hi>enjoy.</hi>
               </p>
               <p>What Anſwer this is to that part of <hi>G. Fox's</hi> Words, which it pretends to refute, is obvious to the meaneſt Capacity that is not prejudic'd; For my part, I know not what induc'd him to any An<g ref="char:EOLhyphen"/>ſwer at all, being Scripture Words, unleſs it were,
<pb n="108" facs="tcp:47076:63"/>
that he might reflect upon the <hi>Plenty God hath given ſome of us.</hi> What! Doth he envy Men <hi>the Bleſſings of Heaven, upon their Induſtry? or the Love of Parents to their Children?</hi> Is his Eye Evil, <hi>becauſe God's Eye is Good? Doth his Mouth water after the</hi> Quakers <hi>Poſſeſſi<g ref="char:EOLhyphen"/>ons, now the Government hath juſtly and ſeaſonably pre<g ref="char:EOLhyphen"/>vented him of a fat Benefice?</hi> But, why muſt <hi>William Penn's</hi> Name be queſtion'd about Houſes and Poſſeſſi<g ref="char:EOLhyphen"/>ons? Is he Angry that an Enmity like his own, <hi>in his deceas'd Father, depriv'd him not of that Eſtate for</hi> Conſcience ſake, he now begrudges him the Injoy<g ref="char:EOLhyphen"/>ment of? <hi>but he dyed a better Man, a more Natural Father, and ſincere Chriſtian, then a Man of</hi> J. Fal<g ref="char:EOLhyphen"/>do'<hi>s Sordid Conſcience will ever do;</hi> But let me tell the Man (if yet he be worthy of that Name) that <hi>W. Penn firſt loſt his Eſtate before he got it;</hi> and ſa<g ref="char:EOLhyphen"/>crific'd it, the Comfort of his Fathers Houſe, and whatever was dear of this World to <hi>the Quiet of a Conſcience void of Offence,</hi> before it pleas'd Almighty God <hi>to make all his.</hi> Such as have known him better then <hi>J. Faldo</hi>'s Informers, of the moſt eminent both of <hi>Presbyterians, Independents</hi> and <hi>Anabaptiſts,</hi> could tell him, <hi>he hath had a Conſcience,</hi> (whatever they be<g ref="char:EOLhyphen"/>lieve now) <hi>that was not to be caught by the Bait of Plea<g ref="char:EOLhyphen"/>ſure, Eſtate, Preferment or Eſteem in this World; as well as that no Severity us'd to bow or balk it, could prevail to renounce what it had believ'd upon pure Convictions.</hi> To conclude his Defence in this place; <hi>He got not what he hath, by Preaching</hi> (as perhaps <hi>Mercenary J. Faldo,</hi> and many of his Coat have done) but ha<g ref="char:EOLhyphen"/>ving it, by God's Providence and Faithfulneſs, can notwithſtanding (through the continued Love of God) <hi>freely beſtow his Strength, Labour, Eſtate, and Life too, for the Promotion of the Unchangeable Pure
<pb n="109" facs="tcp:47076:63"/>
Way of God, in which he has believ'd, from whom he received, and to whom he ow's all that he hath.</hi>
               </p>
               <p>But why <hi>poor Non-Conformiſts,</hi> after all their preacht up <hi>Battles, Spoyls, Plunders, Sacriledges, Decimations? &amp;c.</hi> Rich, and Covetous as ever: As Rich, becauſe <hi>the Baſon walks, and takes its Rounds two to one of which it did;</hi> and Covetous, <hi>becauſe they remain as diſ<g ref="char:EOLhyphen"/>contented, as if they were ſtarving;</hi> witneſs a Late <hi>begging Book</hi> from a <hi>Non-Conformiſt's</hi> hand, <hi>which conjures their Hearers into larger Benevolence,</hi> though by the ſtyle one would think, <hi>it were their juſt Due.</hi> I am perſwaded, their <hi>Preachings, Chriſtnings, Burials, Churchings,</hi> alias, <hi>Lying in Viſits, Exhortations, Thanks<g ref="char:EOLhyphen"/>givings, and Prayers, have cheated People of more Gold and Silver, then ever they did dare to make the leaſt Pre<g ref="char:EOLhyphen"/>tence to</hi> (though they alwayes dar'd to take, what they could get) <hi>in their former Dayes of Power.</hi> But this is nothing to me further, then that it is leſs diſhonourable to <hi>William Penn,</hi> or any other <hi>Quaker,</hi> whom God hath bleſſed with a plentiful Subſiſtence, that having Eſtates, <hi>they notwithſtanding ſhould ſuſtain the Labour, and Suffering of Preaching the Goſpel,</hi> and that at all ſeaſons, then in <hi>J. Faldo and his Brethren,</hi> who (it's greatly to be feared) preach, what they call the <hi>Goſpel,</hi> that they might get Eſtates, at leaſt Lively<g ref="char:EOLhyphen"/>hoods by it, let him or them ſay what they will. I could give him a long Liſt of more <hi>Exacting Jocky, Hawking, Mercenary, Bargains</hi> of Presbyterians, In<g ref="char:EOLhyphen"/>dependents &amp; Anabaptiſts, <hi>then can readily be parallel'd by Pariſh-Prieſts;</hi> A thing once denyed by them, and ought ſtill to be Deteſted of all others.</p>
               <p>§. 4. But he ends not here concerning the <hi>Mi<g ref="char:EOLhyphen"/>niſtry:</hi> For ſays he, <hi>The Quakers deny our Miniſtry,
<pb n="110" facs="tcp:47076:64"/>
becauſe we preach from the Scripture.</hi> A wicked Lye, minted out of Hell it ſelf: We have laid down no ſuch Propoſition; nor tending to it. But he ſup<g ref="char:EOLhyphen"/>poſeth <hi>J. Parnel</hi> helps him to prove this Aſſertion. <q>And here is the Difference of the Miniſters of the World, and the Miniſters of Chriſt—The One of the Letter, the other of the Spirit.</q>
               </p>
               <p>Strange Impudence, to call this a Proof. It is a Proof indeed, but againſt him; for if a Falſe or Worldly <hi>Miniſtry,</hi> under the Form of Godlineſs may not be, Farewell Scripture. But if ſuch a Thing will be allow'd us, then ſince the Letter or Scriptures <hi>are not by them rejected, but in Shew moſt highly admired, and that they pretend to collect all they believe or know from thence</hi> (though indeed they underſtand them not) we have great Reaſon to ſay, <hi>that thoſe who are Mi<g ref="char:EOLhyphen"/>niſters only from the Letter, with what they imaginarily comment upon it, are not Chriſt's Miniſters.</hi> We are ſo far from making it a Reaſon why we deny your <hi>Miniſtry,</hi> who are under that Qualification, that we utterly deny you to have that Knowledge from the Scripture which we except againſt, but your own Inventions and groundleſs Conceits alone: For though <hi>J. Faldo</hi> thinks it very <hi>Heterodox</hi> to ſay, that unleſs we are immediately aſſured from the Light within of the Truth of what we hold, and that all Belief, not ſo diſcover'd, is a Lye; deriding at <hi>Samuel Fiſher's</hi> Anſwer in that <note place="margin">pag. 14. 15.</note> Caſe, <hi>Thoſe who ſwore, as the Lord lived, ſwore falſly, becauſe they knew him not to Live;</hi> affirming to us, <hi>that they were ſuch as did not believe him to live at all, and therefore</hi> S. Fiſher <hi>erred</hi> (in his Conſtruction) I ſay, though it be ſo, yet we are not forelorn of Reaſon as well as Scripture to our Defence. For
<pb n="111" facs="tcp:47076:64"/>
no Truth is ſuch to me, which I either do not know to be true, or have not ſome real Ground to believe to be ſuch, <hi>however true it may be in it ſelf.</hi> And that <hi>Sam. Fiſher</hi> urg'd that Scripture pertinently, and Conſequently his return upon it is impertinent, He himſelf has provided us with an Argument; for if he will not have it, that they therefore lyed, in ſay<g ref="char:EOLhyphen"/>ing as the Lord liveth, becauſe they knew him not to live, we muſt ſee what was the Reaſon that God gave their Aſſeveration the Lye. Sayes <hi>J. Faldo, they did not believe him to live at all.</hi> Very well, then the Narrow of the Difference lyes here, That we ſay, <hi>They knew him not to live; And</hi> J. Faldo ſays, <hi>That they believ'd him not to live.</hi> Now I would fain know which are moſt excuſable? One ſayes, they <hi>who ſaid, as ſure as the Lord liveth, lyed,</hi> becauſe they know not God to live; and the other, <hi>that they believ'd him not to live.</hi> If any thing be to be gotten, it is this; <hi>that they who know him not to live might believe him however to live, whilſt thoſe who believ'd him not live, would not believe a thing they had no Ground or Knowledge inducing them to it.</hi> But he has lead us to a quick Expedient, <hi>They did know God to live; becauſe he that lives, may know from thence that God lives, who holds every Soul in Life that lives.</hi> To which I return, that they did believe God to live, <hi>becauſe they lived; for how could they doubt of his Living, who held them in Life:</hi> But enough of this. To conclude; <hi>A Living Spiritual Miniſtry we own that preaches the Everlaſting Goſpel in its own Power, and that freely, to the Raiſing of People dead in Treſpaſſes and Sin, to turn them from Darkneſs to Light, that they might ſerve the Living Lord God of Heaven and Earth, in the Newneſs of the Spirit, who is worthy of all Honour and Glory forever.</hi>
               </p>
            </div>
            <div n="12" type="chapter">
               <pb n="112" facs="tcp:47076:65"/>
               <head>CHAP. XII.</head>
               <argument>
                  <p>The Second particular Ordinance is a <hi>Goſpel-Church.</hi> His Definition for us, by its groſs Contrariety to the Scripture. His baſe Inference of our Denial of Religi<g ref="char:EOLhyphen"/>ous Societies, and Outward Gifts, from our Friends aſſerting of but <hi>one Catholick Church,</hi> and that it is in God. A Goſpel-Church own'd. Our <hi>Adverſary</hi> proved Heterodox about Apoſtolical Preaching. Inward Sence preferr'd before Intelligence.</p>
               </argument>
               <p>§. 1. THe Next Goſpel-Ordinance, he ſays we de<g ref="char:EOLhyphen"/>ny, is a <hi>Goſpel-Church;</hi> Not to ſpend time about his Way of Phraſing it, though uncooth enough; <hi>We ſhall attend his Proof.</hi>
               </p>
               <p>
                  <q>And the Church ſo gathered into God, is the Pillar and Ground of <note place="margin">page 16. 17, 18.</note> Truth, where the Spirit alone is Teacher.</q> J. N. <hi>Love to the Loſt,</hi> pag. 17.</p>
               <p>Upon which he argues thus, <hi>The Goſpel-Church is a Church which hath other Teachers, and not the Spirit a<g ref="char:EOLhyphen"/>lone; whereas the Apoſtles gave themſelves to Preaching of the Word, and Elders were ordained; therefore the</hi> Quakers <hi>deny a Goſpel-Church, and they contradict themſelves, for they have more Teachers then All others.</hi> A Lye to be ſure.</p>
               <p>There is greatly wanting to this <hi>Prieſt</hi> a better Underſtanding, or more Honeſty in uſing what he has; for who is not blinded with Prejudice, may diſcern, that from our ſpeaking of the <hi>Univerſal Church of God,</hi> which ſays the Apoſtle, as well the
<pb n="113" facs="tcp:47076:65"/>
the Quakers, <hi>is in God;</hi> he infers, <hi>that we deny all Vi<g ref="char:EOLhyphen"/>ſible Religious Societies, commonly called by the Ancients the Churches of</hi> Aſia, Theſſalonica, Epheſus, Corinth, <hi>&amp;c.</hi> And from our Aſſerting the Spirit to be the only Go<g ref="char:EOLhyphen"/>ſpel-Teacher of all who believe, he concludes, <hi>that we deny all Preaching of Men, though by the Spirit.</hi> O blind, or elſe moſt diſingenuous Man! What? Charge that upon us, <hi>which our Practice gives the Lye to every day.</hi> But when we urge this againſt him, and ſuch like <hi>Adverſaries,</hi> then it is not, that he hath Miſ-re<g ref="char:EOLhyphen"/>preſented us, <hi>but that we have Contradicted our ſelves.</hi>
               </p>
               <p>But to clear the Point, if it can yet be doubtful: We do believe, <hi>there is One, and but One Univerſal Church, the Ground and Pillar of Truth, and that is in God; anchor'd, eſtabliſht and built upon him, the Rock of Ages, and Foundation of many Generations:</hi> and as ſuch, neither is every Viſible Society, making Pro<g ref="char:EOLhyphen"/>feſſion of Religion, nor are all of them together, <hi>that Church;</hi> but ſuch alone, <hi>who are waſhed in the Blood of the Lamb, and ingrafted into the True Vine, bringing forth the Fruits of Holineſs to the Eternal Ho<g ref="char:EOLhyphen"/>nour, Glory, and Renown of Chriſt the Head, who is o<g ref="char:EOLhyphen"/>ver all, God, bleſſed for evermore.</hi> And though there be a Mediate Preaching, which is to ſay, that the Spirit ſpeaks by ſuch whom he hath anointed to preach; yet it cannot be ſtrictly ſaid, that <hi>Man preaches,</hi> or it is <hi>Man's Miniſtry,</hi> but rather, <hi>the Spirit by Man, and that it is the Spirit's Miniſtry, and Man only a Mean, or Inſtrument, through which the Teaching is convey'd,</hi> or <hi>Direction rather to the true Teacher, the Light in the Conſcience:</hi> Not that the Lord doth not ſometimes plentifully teach his Children without any ſuch Means too, who are turned to the Grace in the Heart, and believe and walk in his Holy Light, where
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God is to be found, and an Acceſs to this Holy, Bleſ<g ref="char:EOLhyphen"/>ſed Preſence adminiſtred; for he hath both promiſed <hi>it</hi> of old, and perform'd <hi>it</hi> in our Dayes. Thus the <hi>Apoſtles</hi> were <hi>Preachers,</hi> not from Man, nor by Man, but by the Revelation of the Son of God, declar<g ref="char:EOLhyphen"/>ing of the Myſteries of God's Everlaſting Kingdom, as they were moved by the Holy Ghoſt: And ſo none are exempted; <hi>for all may Pro<g ref="char:EOLhyphen"/>pheſie</hi> 
                  <note place="margin">1. Cor. 14. 31.</note> 
                  <hi>one by one, that the Church may be edified.</hi> Yet I cannot but obſerve, that (1) the Man implicite<g ref="char:EOLhyphen"/>ly denies <hi>that to be a True Church, which is the Ground and Pillar of Truth,</hi> for ſuch the <hi>Quakers</hi> ſtyle <hi>a Go<g ref="char:EOLhyphen"/>ſpel-Church.</hi> (2) That he affirms <hi>the True Church to have other Teachers then the Spirit:</hi> which is to ſay; <hi>that the Primitive Churches were not led, guided and taught by the Spirit of God only, but by ſome other Teachers alſo; contrary to expreſs Scripture, the Promiſe of God, and very End of the bleſſed Goſpel.</hi> If he ſayes that he meant the <hi>Apoſtles,</hi> that were inſpired; I anſwer, that was never deny'd by us, <hi>becauſe that was the Teaching of the Spirit by them,</hi> which was very little leſs, then if it had been immediately in them: So that one of theſe two things muſt follow from his kind of Arguing; <hi>Either the Apoſtles preacht without the Motions of the Eternal Spirit; Or, Preaching as they were moved of God's Spirit, was their Preaching, and not the Holy Spirit's that ſo plentifully dictated to them what they were to ſay:</hi> But in as much as neither can be reputed true by true Chriſtian Men, I conclude <hi>the Quakers ſound,</hi> and their boaſting <hi>Adverſary Heretical.</hi>
               </p>
               <p>§. 2. But he thinks he hath clearly got the Point of us, about a <hi>Quaker's</hi> telling him, <hi>they knew, that one of the</hi> Dutch <hi>Nation ſpoke by the Spirit in a Meet<g ref="char:EOLhyphen"/>ing
<pb n="115" facs="tcp:47076:66"/>
of ours, though in that Language which was not under<g ref="char:EOLhyphen"/>ſtood by the Meeting, becauſe they all found Refreſhings.</hi>
               </p>
               <p>I will be faithful in giving his Obſervation upon it: Of the unknown Language he ſayes, <hi>This was orderly according to the Popiſh Maſs, who read Prayers in an Unknown Tongue to the People;</hi> but herein he wrongs us, for though we do acknowledge, that the pure and ſingle Power of the Almighty, may both ſtrike Aſtoniſhment, and give Refreſhment, where the words utter'd are not alwayes underſtood; ſince he doth both frequently without them: and that Underſtanding and Sence are two things; for the <hi>Devil</hi> may ſpeak the beſt words in the Bible, and be an undiſcover'd <hi>Devil</hi> ſtill, except by this Divine Light, Power or Spirit he be inwardly manifeſted; conſequently a right <hi>Sence</hi> may be had, where words may not be underſtood, which is the <hi>One Tongue</hi> to the Children of the Light. Yet we not only decry all deſign'd Obſcurity by Praying and Preaching in unknown Languages, but with the <hi>Apoſtle</hi> ſay, that we chooſe rather by far to ſpeak in a known Tongue, that the People may underſtand our Words, as well as have a ſence of our Spirits; Nor did ever any <hi>Qua<g ref="char:EOLhyphen"/>ker</hi> yet pretend to be moved to pray in an Unknown Language, whilſt he was Maſter of that which was well known to the People: ſince then we don't affect ſuch Obſcurity, the Caſe of all thoſe <hi>Papiſts,</hi> who pray in <hi>Latin,</hi> rather then in their Native and vulgar Tongue, he is very diſingenuous in that re<g ref="char:EOLhyphen"/>flection.</p>
               <p>§. 3. Upon the <hi>Quakers</hi> Reaſon, why they knew that Declaration was from the Spirit of God, viz. <hi>becauſe they found Refreſhings,</hi> he beſtows this Confuta<g ref="char:EOLhyphen"/>tion,
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                  <hi>ſo have Children many a time</hi> AT PUPPET-PLAYES. <hi>What a paſs are theſe People come to, who yet deny all Teachings of Man?</hi>
               </p>
               <p>But what a Paſs, may I rather ſay, hath this Man's implacable Spirit againſt the Truth of God brought him to? who to his Diſhoneſty before, adds Prophane<g ref="char:EOLhyphen"/>neſs, joyn'd with Scoff and Impudence, when he denies all Refreſhment that comes not by ſound of Words, in a known Tongue, <hi>to be any more Certainty from God's Spirit then the Pleaſure, Children take at</hi> Puppet-Plays, though he could not but think the Perſon that ſpoak to him, <hi>meant by Refreſhings what came from God, &amp; that there can be no Proportion or Compariſon betwixt that Pious An<g ref="char:EOLhyphen"/>ſwer, and the Ungodly Sport of</hi> Puppet-Playes. <hi>Ben. Johnſons</hi> ALCHYMIST, which all good Men deteſt, and <hi>himſelf dying, abhorr'd,</hi> hath nothing in it <hi>half ſo groſs in Abuſe of Religion.</hi> I even tremble at the Thoughts of that <hi>Hand writing upon the Wall,</hi> which this Man's Impiety is writing (I fear with in<g ref="char:EOLhyphen"/>deleble Characters) againſt him, who will receive a juſt and certain Recompence at the hand of the Righteous Judge of Heaven and Earth, for all his hard Speeches againſt the Holy Way of the Lord.</p>
               <p>§. 4. But let me not omit to ſhow the Blow he gives his own Cauſe in this Expreſſion; ſince by the ſame Reaſon that we know no <hi>Refreſhment</hi> to be any more of God, without known Words, then that of a <hi>Puppet-Play; he knows not any more the Teachings of the God above, p. 113. nor the</hi> Motions <hi>of the Holy Ghoſt or Dictates of the Grace of God within 2. Part.</hi> 9, 10. (known Words being excepted) to be of God; <hi>then that Refreſhment little Children have in a Puppet-Play;</hi>
                  <pb n="117" facs="tcp:47076:67"/>
The Conſequence of which <hi>Diabolical Compariſon</hi> is nothing leſs, <hi>then to overthrow all inward ſence of God's Preſence, or that Refreſhment which comes from it;</hi> And then indeed, we muſt confeſs, we ſhould be neceſ<g ref="char:EOLhyphen"/>ſitated either to deny all Teaching, or conclude with this Antichriſtian Prieſt, <hi>That Man's Teaching, or Miniſtry ought to be adhered to.</hi> Where <hi>if Puppet-Playes be meer Imitations of real things,</hi> as I have been credibly told, we know not, <hi>but our Ignorance of an Inward Sence, might render us very fit to judge in favour of the</hi> Prieſt <hi>&amp; his</hi> Puppet-Play-<hi>Doctrine;</hi> till when, we leave Imitating <hi>J. Faldo,</hi> and the <hi>Puppets</hi> together, who alike fainedly repreſent Life, Power and Spirit, but in reality are empty Sounds, and meer Wind rat<g ref="char:EOLhyphen"/>ling through lifeleſs Truncks.</p>
            </div>
            <div n="13" type="chapter">
               <head>CHAP. XIII.</head>
               <argument>
                  <p>But we deny <hi>Preaching,</hi> ſays he. His Diſingenuity in ſtat<g ref="char:EOLhyphen"/>ing our Principles. We hold and practiſe true <hi>Goſpel-Preaching.</hi> No Difference between what the Light teacheth and the Scripture. Our Goſpel is <hi>Peace;</hi> Our <hi>Adverſary</hi>'s, is <hi>War,</hi> &amp;c. True Preaching con<g ref="char:EOLhyphen"/>verts, our <hi>Adverſary</hi>'s not.</p>
               </argument>
               <p>§. 1. ANother of thoſe Ordinances, he falſly affirms us to deny, <hi>is Preaching,</hi> of which he ſpeaks thus; <hi>They will allow a Hearing the Word preach'd, and that muſt be the Light within;</hi> 
                  <note place="margin">pag. 20.</note> 
                  <hi>but the Mind of God contained in the Scripture, they muſt by no means hear preached; for (as I hinted from</hi> G. Fox) <hi>we
<pb n="118" facs="tcp:47076:68"/>
muſt not hear Man; for the Prophets bid ceaſe from Man.</hi>
               </p>
               <p>This is ſo far from making againſt us, that it makes for us, at an high rate; For who preaches without that <hi>Light</hi> of Chriſt, that the <hi>Quakers</hi> affirm all True Preaching proceeds from, preaches not from the Diſcoveries and Leadings of the Light, and conſequently all ſuch Preaching <hi>is in the Darkneſs,</hi> where God's Counſel cannot be known. Nay, how is it poſſible that People can be turn'd from Darkneſs to the Light, (the End of Preaching) by thoſe, <hi>who deny, that Men ought to preach from the Revelations and Guidings of the Light?</hi>
               </p>
               <p>§. 2. He hath alſo with manifeſt Baſeneſs, brought us in, as putting a Difference betwixt our Preaching by the Light within, and that Doctrine of God, which is contained in the Scriptures; Whereas we Read, Believe, Practiſe and Preach no other Doctrine, for Truth, <hi>then what is explicitely or implicitely there held forth,</hi> and teſtified unto: Though we confeſs, that we don't only ſo believe, practiſe, and preach it, becauſe there written; <hi>but from an Inward Living Power or Spirit, which both Opens the Myſteries thereof to our Underſtandings, begets right Belief in them, and at ſundry times moves upon our Hearts to declare a freſh thoſe Ancient, Bleſſed Truths therein expreſt.</hi> And this is what <hi>G. F.</hi> meant, and <hi>we All underſtand by Ceaſing from Man,</hi> to wit, <hi>meer Man; not Man Inſpir'd,</hi> or ſo Divinely qualified.</p>
               <p>But he has a Scripture, and a Paſſage out of <hi>W. Smith</hi> to juſtifie his Charge, at leaſt he thinks ſo; <hi>And how ſhall they preach, except they be ſent? as it is written, How beautiful are</hi> 
                  <note place="margin">Rom. 10. 15. 18.</note> 
                  <hi>the Feet of them that preach the Goſpel of
<pb n="119" facs="tcp:47076:68"/>
Peace?</hi> &amp;c. We ſay ſo to; and did we mean the ſame, 'twere happy for <hi>J. Faldo.</hi> By being ſent, we underſtand by the Light within, and the Scripture without, a <hi>being anointed by the immediate Power of God,</hi> without which the Diſciples themſelves, who had ſo many Advantages above us, were not to budge: They could have told moſt of what <hi>Jeſus</hi> had done and ſuffer'd, which, though Truth in it ſelf, and they able to relate it, yet bare Truth, and all they had ſeen or known, <hi>without a Living Immediate Power and Commiſſion</hi> within (the Baptiſm of the Holy Spirit) <hi>they were not to budge on God's Account.</hi> If <hi>J. Faldo</hi> could give us as good Evidence of his being ſo call'd, as he hath done of a Falſe and Enrag'd Spirit againſt the Truth, we ſhould acknowledge him for a Goſpel-Miniſter; but ſince he diſ-acknowledges all ſhare in any ſuch Miſſion, we juſtly refuſe him any part in a Goſpel-Miniſtry.</p>
               <p>§. 3. In ſhort; If none can preach without being ſent, then ſince he &amp; his Tribe were never ſo ſent, they ought not to preach, nor any to hear them; For Right Faith can never come by ſuch a Miniſtry: No; They are Right Goſpel-Miniſters, &amp; their Feet truly beau<g ref="char:EOLhyphen"/>tyful, <hi>whoſe Goſpel is Peace on Earth, &amp; good-Will towards Men; Not Garments rold in the Blood of Kings, Princes, Rulers and People: No Worldly Armies, Battles, Victo<g ref="char:EOLhyphen"/>ries, Trophies, Spoiles, Sequeſtrations, Decimations, and the like Blood-thirſty and Tyrannical Projects:</hi> In which <hi>J. Faldo</hi> and his POOR NON-CON<g ref="char:EOLhyphen"/>FORMING MINISTERS have had their <hi>Hands</hi> almoſt <hi>over Head and Ears, till they had well nigh loſt their Ears, and their Heads too.</hi>
               </p>
               <p>
                  <pb n="120" facs="tcp:47076:69"/>
                  <hi>Such Covenant-breaking, Self-ſeeking, Proud, Cove<g ref="char:EOLhyphen"/>tous, Tyrannical, Club-law, Perſecuting Prieſts we could never own;</hi> but ever did, and ever ſhall earneſtly bear our faithful Teſtimony againſt them, as the <hi>Locuſts, Caterpillers, Serpents, and Dragons of the Earth, whoſe<g ref="char:punc">▪</g> Cruelty, Self-ſeeking and Falſneſs hath griev'd Good Men, and cauſed the Wicked to Blaſpheme the Name of the God of Heaven;</hi> whoſe Damnation ſlumbers not, if by unfeigned Contrition not pre<g ref="char:EOLhyphen"/>vented.</p>
               <p>§. 4. Well, but we are to hear, what ſtrength <hi>William Smith</hi>'s <hi>Primmer</hi> can give to his Charge: <q>
                     <hi>Queſt.</hi> Is there ſomething of God in my Conſci<g ref="char:EOLhyphen"/>ence, that will give me the Knowledge of him? <hi>Anſw.</hi> There is not any thing elſe that can do it.</q> That is, <hi>principally</hi> there is no other Teacher, no o<g ref="char:EOLhyphen"/>ther Revealer, or Diſcoverer of the Mind and Will of God to us then <hi>Chriſt the Light,</hi> as ſaith the Scrip<g ref="char:EOLhyphen"/>ture; <hi>No man knows the Father but the Son, the true Light, and he, to whom the Son reveals him: And what<g ref="char:EOLhyphen"/>ever makes manifeſt is Light.</hi> Now unleſs a Man may know God without any Manifeſtation, it is impoſſible, that he ſhould be known without Light, that only gives it; eſpecially when it ſhall be conſi<g ref="char:EOLhyphen"/>dered, <hi>That HE is Light it ſelf:</hi> If then there is no Knowing of God, but that which we know muſt firſt be manifeſted, and that whatever makes manifeſt the Things of God, <hi>is Light;</hi> it evidently follows, <hi>That the Light is the Alone Author of thoſe Diſcoveries Men receive of the Mind of God.</hi> And whatever Knowledg may be given or rightly obtained through the Scriptures, is not to be imputed to the Scripture as ſuch, but that Divine Light, which gives inward
<pb n="121" facs="tcp:47076:69"/>
Conviction of the Truth, of what is outwardly read, or writ in that excellent Book called Scripture. <hi>So that ſtill to Chriſt the True Light, as the Chiefeſt Cauſe</hi> (in which ſenſe he is moſt properly ſo called) <hi>do we rightly aſcribe all the Knowledge we have of God, and his Everlaſting Kingdom.</hi>
               </p>
            </div>
            <div n="14" type="chapter">
               <head>CHAP. XIV.</head>
               <argument>
                  <p>His Charge of our Denial of <hi>Goſpel-Prayer,</hi> inverted. The Prayer he pleads for, Anti-Goſpel. True Prayer ſtated, aſſerted and defended with Plainneſs from Scrip<g ref="char:EOLhyphen"/>ture and Reaſon. That as well in Families as Meetings, and at Meals, as both Falſe Worſhip, deteſtable to God. All Falſe, wherein God's Spirit is not the firſt and chief Mover and Aſſiſter. The Subtilty of <hi>Satan</hi> in putting upon unacceptable Prayer, to prevent True Prayer.</p>
               </argument>
               <p>§. 1. <hi>BUt we deny Prayer as well as Preaching,</hi> 
                  <note place="margin">Pag. 23, 24, 26.</note> if he may be credited; and indeed we do ſo by the ſame <hi>Figure,</hi> or contrary Way of Speaking, <hi>that We deny them,</hi> that is, as <hi>John Faldo</hi> owns them; but not that therefore we ſhould deny them at all. His Charge lies in three parts.</p>
               <p>Firſt, <hi>That we Contemn True Goſpel-Prayer;</hi> To prove which he cites <hi>W. Smith's Catechiſm,</hi> p. 107. <q>Though ſome may not ſpeak in ſuch formal compo<g ref="char:EOLhyphen"/>ſed Words, yet in the ſame Wiſdom their Words are formal; they can ſet their own Time to begin and end; and when they will they can utter Words, and when they will they can be ſilent: and this is
<pb n="122" facs="tcp:47076:70"/>
the Unclean Part, which offers to God, which he doth not accept.</q> Very well, and what is this to the denying of Goſpel-Prayer? It ſeems then, that what Prayer this Paſſage reflects upon, is Goſpel; conſequently, if I underſtand any thing, <hi>formal, wiſe Words, in Man's Time, and Will, which is Un<g ref="char:EOLhyphen"/>clean, is Goſpel-Prayer in</hi> J. Faldo's <hi>account;</hi> other<g ref="char:EOLhyphen"/>wiſe it is utterly falſe to ſay, <hi>That</hi> W. Smith's <hi>Words prove the</hi> Quakers <hi>to contemn Goſpel-Prayer.</hi> But what can be more clear to the View of every Impartial Soul, then that <hi>J Faldo</hi>'s making that Prayer only which he is capable of himſelf, that ſtands in his own <hi>Time, Will, Wiſdom,</hi> and <hi>Invention</hi> to be Goſpel, ra<g ref="char:EOLhyphen"/>ther then to deny it, and ſeek after one more truly Evangelical; <hi>is not ſo much to maintain the Truth, as himſelf.</hi>
               </p>
               <p>§. 2. Secondly, he ſayes, <hi>That we own no Prayer that is not by immediate Inſpiration and Motion of the Spirit, and without the Uſe of our Concep<g ref="char:EOLhyphen"/>tion</hi> 
                  <note place="margin">P. 27. 30.</note> 
                  <hi>and Direction of our Underſtanding:</hi> His third I will add to this, becauſe to the ſame Purpoſe; viz. <hi>That we own no Prayer, but what is by and in the Light Within;</hi> and here he brings 3. or 4. Teſtimonies which are to the ſame purpoſe. I grant what he ſays of us in this particular, <hi>to be our Faith;</hi> and ſhall prove it to be ſound Doctrine from the Scriptures of Truth. <hi>The Worſhip of God is in the Spi<g ref="char:EOLhyphen"/>rit and in the Truth;</hi> Now unleſs Men <note place="margin">Joh. 4. 24.</note> may perform Goſpel-Worſhip without the Spirit and the Truth, or if in the Spirit and the Truth, <hi>yet not by the Motion of either,</hi> a thing abſurd; it muſt needs be, <hi>that Men ought only to pray or preach by the Motion of the Spirit and of the Truth.</hi>
               </p>
               <p>
                  <pb n="123" facs="tcp:47076:70"/>
If ſuch only are Children of God, who are led by the Spirit of God, and walk in the Light, as Chriſt is Light, and that therein Acceſs alone may be had to God, who is Light, and in whom is no Darkneſs at all; then with good Reaſon may we ſay, <hi>That no Prayer that aſcends to God without the Leading of God's Spirit, and which is not by, and in the Light, can be ac<g ref="char:EOLhyphen"/>ceptable with him;</hi> conſequently, <hi>Goſpel-Prayer is on<g ref="char:EOLhyphen"/>ly from the Motions of the Spirit of God, and by and in the Light of Chriſt.</hi> Again,</p>
               <p>If no Prophecy or Preaching was to be of old, <hi>but by the immediate Revelation or Motion of the Spirit,</hi> though it was but to Men; of far greater Reaſon, <hi>ſhould not any Prayer be made without a Motion of the ſame Spirit, which is to the Eternal, only Wiſe God.</hi>
               </p>
               <p>§. 3. Nay, the Creature conſidered from under the Leadings of God's Spirit in all Religious Acti<g ref="char:EOLhyphen"/>ons, is unable to think a good Thought, much leſs, to perform one good Work; and as the Profeſſors ſay, <hi>from the Crown of the Head to the Soal of the Foot, are altogether unclean;</hi> will it follow then, <hi>that either ſuch corrupt and ſinful Duties are Goſpel-Prayer, and an Ordinance of God:</hi> or elſe, that what we aſſert of Praying by the Motions of the Spirit, and in, and by the Light of Chriſt in our Hearts, <hi>muſt be the only Go<g ref="char:EOLhyphen"/>ſpel-Worſhip,</hi> which we are yet further inclined to believe.</p>
               <p>For it is ſaid in Scripture, <hi>that the Word and Prayer ſanctifieth all things:</hi> Now if we take this <hi>Word</hi> in our ſenſe, to wit, <hi>the Word of God;</hi> then we are to con<g ref="char:EOLhyphen"/>ſider, whether the <hi>Word</hi> derives its Sanctifying Ver<g ref="char:EOLhyphen"/>tue from the <hi>Prayer,</hi> or the <hi>Prayer</hi> from this <hi>Word?</hi>
                  <pb n="124" facs="tcp:47076:71"/>
Not the former to be ſure; If then it be allowed to be the latter, ſince this Prayer (which to be ſure is Goſpel, or the Apoſtle would not have owned it) <hi>hath a Sanctifying Vertue in it;</hi> &amp; that no Prayer begun or carried on by meer Man, can ſanctifie, becauſe we are of our ſelves unable to <hi>think one good Thought,</hi> it evi<g ref="char:EOLhyphen"/>dently follows, <hi>That this Word of God, which gives Pray<g ref="char:EOLunhyphen"/>er that Sanctifying Power, doth begin or move firſt to that Sanctifying, Acceptable, Truly Goſpel-Prayer.</hi>
               </p>
               <p>§. 4. But now ſuppoſe by <hi>Word</hi> is meant the Words, either of Scripture, or Preachings, yet are we ſafe; For, ſince nothing can sanctifie, but it muſt be from it ſelf, or ſomething elſe, and that meer Man in Preaching or Praying cannot; and that God is that alone Power, Wiſdom and Eter<g ref="char:EOLhyphen"/>nal Spirit that is able to ſanctifie; it will follow alſo, <hi>that God's Spirit or Power moving in the Heart is that a<g ref="char:EOLhyphen"/>lone which renders the Words or Prayers of any ſanctifying.</hi> Nor is this all: The Pool of <hi>Betheſda</hi> is a notable Figure of the Matter in hand: where the Certainty of being cured upon ſtepping into the <hi>Pool</hi> ſo ſoon as ever the <hi>Angel</hi> had moved the Waters, doth very lively repreſent to us, that <hi>what Benefit we may ever expect to receive from the Lord, comes not from an haſty Ruſhing into any Religious Performance in our own time, but our patient Waiting, till the Lord's holy Angel ſtirs and moves the Waters, and then to lay all aſide to imbrace ſo bleſſed an Opportunity.</hi> Further,</p>
               <p>§. 5. The Goſpel-State is an <hi>Eternal Sabbath.</hi> He that prayes in his own <hi>Will, Time, Wiſdom, Inventi<g ref="char:EOLhyphen"/>on, is picking Sticks, and kindling a Fire, and compaſſing
<pb n="125" facs="tcp:47076:71"/>
himſelf about with the Sparks of the Fire of his own kind<g ref="char:EOLhyphen"/>ling:</hi> This Man hath not <hi>Ceaſt from his own Works,</hi> he will ſuffer loſs in the Day of God, and his Bed will be made in Sorrow.</p>
               <p>§. 6. Nor is this the utmoſt of our Force; For whatever God hath not required, juſt will it be with him to ſay, <hi>who hath required theſe things at your hands?</hi> 'Tis true, God loves that his People ſhould pray, and Chriſt injoyns it; <hi>but he alſo bids all Watch unto Prayer;</hi> that is, <hi>wait to feel that Spirit of Life to ſtir which gives Life to Prayer, the Key of</hi> David, <hi>by which Heaven's Door is opened, and the Soul comes to receive True and Heavenly Refreſhment.</hi> The Want of which ma<g ref="char:EOLhyphen"/>keth ſo much Complaint among ſome, <hi>that their Duties are Unholy Things, they want Power, they have prayed long, but to little purpoſe;</hi> whereas had they pray'd aright, that had never been. Much more might be said to this, but my Conſcience is clear in the Matter, and I ſhall conclude this Point with a general Confeſſion and Caution.</p>
               <p>§. 7. We do acknowledge, <hi>That God is; That he ought to be worſhipped; That Worshipping of God is ſtricktly a bowing down before him, in Fear and Holy Reverence, ac<g ref="char:EOLhyphen"/>cording as he makes himſelf known to the Creature. That Prayer is a Goſpel-Ordinance; That it is not only Good, but Neceſſary to be uſed; That God only can give us to pray aright, as well to pray at all; That therefore his Aſſiſtance is neceſſary;</hi> to have which, there ought to be <hi>a Waiting out of all Conceivings, Inventions, or Forms, to receive a Living Touch, and Sence from his Pure Liv<g ref="char:EOLhyphen"/>ing and Eternal Spirit, whereby to ſet our Spirits at work. This is that Oyl, which makes the Chariot Wheels go
<pb n="126" facs="tcp:47076:72"/>
ſmoothly, and without which they grate and jarr.</hi> Thoſe who have not Words, eſpecially in Publick Places, <hi>have Sighs and Groans, and a deep and ſilent Exerciſe of Spirit God-wards: In which bleſſed Communion is joyned, and Refreſhments that out-do all Worldly Satisfaction.</hi> That it is the Duty of all to wait upon God, and that not only at Publick Meetings, but at their own Houſes alſo, and therein as well at their Meals as at all other times for Worſhip. If any have the Motion of God's Eternal Spirit upon their Hearts, let it be anſwer'd, to God's Praiſe, and the Edification of others; if not, let none offer up an <hi>unſanctified, dead Sacrifice to the Lord,</hi> as all that comes from meer Man is, for it will be their Burden: neither prodigally ſpend their own Portion, or that Bread upon others, God has beſtowed for their own Uſe. Thus, whe<g ref="char:EOLhyphen"/>ther ſuch <hi>Eat, Drink, Sleep, or otherwiſe Enjoy of God's Benefits; Let all be done with holy Aw, and to the Glory of God our Father:</hi> as it will certainly be, if there be but <hi>a ſtill and reverent Waiting in Spirit upon the Lord, in the Light of Chriſt, to be made ſenſible of his Goodneſs, and Bleſſings upon us, and Unity with us in our Under<g ref="char:EOLhyphen"/>takings, and Enjoyments.</hi> And let this be a <hi>Warning</hi> unto all, in the Name and Fear of the Jealous God of Heaven and Earth, that they do not offer up to God their <hi>halt, and lame, and blind Self-Sacrifices,</hi> which my God abhorrs; Eſpecially you <hi>Profeſſors,</hi> whoſe Leaves are large, <hi>but your Fruit little:</hi> Think not to be heard by your Multitude of Words, nor Variouſ<g ref="char:EOLhyphen"/>neſs of Duties; <hi>God regards the Root, the Life, the Power, the Spirit that begets them, and whoſe Life it is that animates them; if they ariſe from God's Holy Spirit, and Seed of Life, they can, they will interceed and pre<g ref="char:EOLhyphen"/>vail;</hi> but if not, <hi>God will ſay to you one Day, who has
<pb n="127" facs="tcp:47076:72"/>
required theſe things at your Hands:</hi> O! for the Love of God, and your own Souls, offer not God a Wor<g ref="char:EOLhyphen"/>ſhip <hi>out of His own Spirit, much leſs Contend for it:</hi> for you ſtrengthen <hi>Satan's Bonds</hi> in ſo doing, and feed the <hi>Myſtery of Iniquity, the painted</hi> Jezabel, <hi>the Mother of Harlots, from whom theſe falſe accurſed Births have come; who under outward Imitations and Performan<g ref="char:EOLhyphen"/>ces holds People in Death and Darkneſs, and perfect En<g ref="char:EOLhyphen"/>mity againſt God, and his Living, Spiritual, Holy Seed in them, and others, that is able to bruiſe the Serpent's Head;</hi> which is the Pure Way of God, and in whom is the Bleſſing forever; For the <hi>Devil</hi> the ſubtil Serpent having got into thoſe outward Courts of Religion, Signs and Shaddows of the Good Things, which God had given Credit to by his Appearing once in them, he pleads their Divine Inſtitution, a<g ref="char:EOLhyphen"/>gainſt the very Life and Subſtance, that like old Gar<g ref="char:EOLhyphen"/>ments it hath put off; And ſo all are deceived by his Transformations and ſubtil Twinings, who come not to that Inward Sence of Life and Power, which reliſh the very Spirit, and can try the Inſide: Ser<g ref="char:EOLhyphen"/>vants are not Maſters becauſe they wear their old Clothes; neither is the <hi>Devil</hi> an Angel of Light, be<g ref="char:EOLhyphen"/>cauſe he puts on the Pure Ware, the <hi>Spirits</hi> old Clothes. God once appeared at the Mountain, and <hi>Jeruſalem,</hi> therefore was either Worſhip to con<g ref="char:EOLhyphen"/>tinue? No; God diſappeared, that he might ſet up a more Spiritual Worſhip, where ends Meats and Drinks, and all outward Services, figurative of the Good things come.</p>
               <p>§. 8. Let it not be evilly taken by any of you, neither be ye offended in me, or the Doctrine I here defend; <hi>For all Preachings, Prayings, Graces</hi> (as they
<pb n="128" facs="tcp:47076:73"/>
are called) <hi>with the reſt of the Worſhip of the Day, which ariſe not from the Holy Power and Spirit of God,</hi> it is at this time laid upon me, and I am bold to declare, in the Name of the Eternal Holy God, <hi>A Blaſt, an utter Blaſt is coming upon them all, and they ſhall be found amongſt the Chaff, and not the Wheat, in the Day of God's terrible Tempeſt, where nothing but the ſolid and weighty Seed ſhall remain Stable and Unſhaken.</hi> O bow, bow ye <hi>tall Cedars, and ſturdy Oaks!</hi> Come out, and be ye ſeparated by the Power of my God, from all your <hi>Inventions, ſelf-Contrivances, ſelf-Runnings and Willings, ye Children of the Night, and Lovers of your own Works, more then Lovers of God's; who out of the Living, Pure Eternal Spirit of Life, are holding forth Faith, Worſhip, Prayers, and Ordinances, and contend<g ref="char:EOLhyphen"/>ing for them, againſt the very Life it ſelf, that in a more plain Appearance is riſen, departed from them;</hi> and come to know the one <hi>True Faith, Worſhip, and Great Ordinance of God, by the Operation of his Spirit in all your Hearts and Conſciences;</hi> elſe you will dye in your Sins, and <hi>Chriſt ſhall profit you nothing,</hi> but your Dreams of Sal<g ref="char:EOLhyphen"/>vation ſhall vaniſh, and utter Deſtruction will be your Portion for evermore.</p>
            </div>
            <div n="15" type="chapter">
               <pb n="129" facs="tcp:47076:73"/>
               <head>CHAP. XV.</head>
               <argument>
                  <p>His Charge of our Denial of <hi>Baptiſm</hi> and the <hi>Sacra<g ref="char:EOLhyphen"/>ments,</hi> introduc'd with a Diſcourſe of poſitive Com<g ref="char:EOLhyphen"/>mands, Deſtructive of the Foundation of Religion. The <hi>Prieſt</hi> againſt God, Scripture and Reaſon. He confounds himſelf. <hi>Baptiſm of Water</hi> prov'd <hi>John</hi>'s; and not to continue. <hi>Mat. 28. 19. 1 Cor. 1. 17. Epheſ.</hi> 4. 5. cleared and vindicated. The One <hi>Spiri<g ref="char:EOLhyphen"/>tual Baptiſm</hi> defended.</p>
               </argument>
               <p>§. 1. I am now come to the two laſt Particulars of this Charge, <hi>Baptiſm,</hi> and the <hi>Lord's Supper,</hi> which he introduceth with a ſhort Diſcourſe of the Nature of God's Commands, reſpecting <hi>Goſpel-Ordinances,</hi> which he ſayes, we deny. I ſhall onely take notice of this Paſſage, where he tells us, <hi>that the Ordinances, hitherto conſider'd, are called</hi> Moral, <hi>from their natural Obligation,</hi> 
                  <note place="margin">pag. 33. 34.</note> 
                  <hi>although reſpecting the Subſtance, they deſerve a more</hi> EVANGELICAL <hi>Denomination, with<g ref="char:EOLhyphen"/>out which we cannot</hi> (ſays he) <hi>call them</hi> CHRI<g ref="char:EOLhyphen"/>STIAN ORDINANCES. <hi>But theſe two I come now to conſider, are purely poſitive, and depend meerly upon divinely reveal'd Inſtitution, and God has ſo expreſs'd his Jealouſie over this Right of his, that when Sins not onely againſt natural Light, but ſuperadded Pre<g ref="char:EOLhyphen"/>cepts to confirm and ſtrengthen its Doubtfulneſs and Decays, have been paſſed by without any ſpecial Expreſſions of his Provocation; Sins committed againſt his poſitive Laws
<pb n="130" facs="tcp:47076:74"/>
(as</hi> CIRCUMCISION, and all Ceremonial Laws, as well as <hi>Water-Baptiſm,</hi> and what is gene<g ref="char:EOLhyphen"/>rally call'd the <hi>Lord's Supper)</hi> have been avenged with a high Hand.</p>
               <p>To all I return theſe ſhort Heads of Matter. Firſt, that a <hi>Miniſtry,</hi> grounded <hi>Internally</hi> upon the Grace and Gifts of God; <hi>externally</hi> upon the Scriptures of Truth; A <hi>well order'd Church,</hi> conſiſting of Religi<g ref="char:EOLhyphen"/>ous Members; <hi>Preaching, Praying, and that Scrip<g ref="char:EOLhyphen"/>turally too</hi> (by him call'd <hi>Chriſtian-Ordinances)</hi> are by him made <hi>Natural to all Nations,</hi> antecedent to Chriſt's outward Coming, and conſequently, there was the <hi>Thing Chriſtianity,</hi> before the <hi>Name Chriſtianity:</hi> which pleads our Cauſe againſt his firſt Chapter; and a groſs <hi>Self-Contradiction.</hi> Next, that thoſe he calls <hi>Na<g ref="char:EOLhyphen"/>tural Ordinances,</hi> and of Univerſal Obligation, are far more <hi>Subſtantial and Neceſſary to Salvation, then thoſe two of Water-Baptiſm, and the Lord's Supper,</hi> upon which he more peculiarly beſtows the Title of <hi>Chriſtian;</hi> ſince no Man can ever be ſaved without the one, I mean thoſe <hi>Natural Ordinances,</hi> as he calls them; <hi>and any Man may be certainly ſaved without the other,</hi> that he ſo peculiarly calls <hi>Chriſtian-Ordinances;</hi> which how Unreaſonable, and Prepoſterous it is, let the <hi>Impartial</hi> Judge.</p>
               <p>Yet again, his great Ignorance, and Abuſe of God, and true Religion appears in this, that not only he himſelf egregiouſly errs in ſuch a Conſtructi<g ref="char:EOLhyphen"/>on, but confidently affirms <hi>God to be more concernd to vindicate the former, and take Vengeance for the Breach of his poſitive and exterior Precepts,</hi> as the <hi>Ceremonial part of the Jews Worſhip, and the Bread, Wine, and Water</hi> Sacramentally us'd now a days (if yet as ſuch, they may be accounted Precepts) which the <hi>Devil</hi> himſelf
<pb n="131" facs="tcp:47076:74"/>
can creep into the Profeſſion of, and cannot cleanſe as concerning the Conſcience, <hi>then of his fundamental natural and ſubſtantial Laws and Ordinances, without which God cannot be worſhipped, nor one Soul ſaved;</hi> in plain <hi>Contradiction</hi> to that notable Paſſage of the Prophet, <hi>Bring no more Vain Oblati<g ref="char:EOLhyphen"/>ons, Incenſe is Abomination unto me, the Sab<g ref="char:EOLhyphen"/>baths,</hi> 
                  <note place="margin">Iſa. 1. 13, 14, 15, 16, 17.</note> 
                  <hi>the Calling of Aſſemblies I cannot a<g ref="char:EOLhyphen"/>way with, it is Iniquity, even the Solemn Meeting. And when you ſpread forth your Hands, I will hide mine Eyes from you; yea when ye make</hi> (or multiply) <hi>many Prayers, I will not hear; your Hands are ful of Blood:</hi> WASH YE, MAKE YOU CLEAN, PUT AWAY THE E<g ref="char:EOLhyphen"/>VIL OF YOUR DOINGS FROM BE<g ref="char:EOLhyphen"/>FORE MINE EYES; CEASE TO DO EVIL, LEARN TO DO WELL, SEEK JUDGMENT, RELIEVE THE OP<g ref="char:EOLhyphen"/>PRESSED, JUDGE THE FATHER<g ref="char:EOLhyphen"/>LESS, PLEAD FOR THE WIDDOW; Where the Caſe is determin'd againſt him. For here we have an Account of their <hi>Exactneſs in many Out<g ref="char:EOLhyphen"/>ward Ceremonial Laws, ſtanding in figurative things,</hi> and a moſt ſevere Reproof of them, <hi>for their great Degeneracy &amp; Corruption, as to their Morals, or Rebellion againſt God's Natural Ordinances,</hi> as <hi>J. Faldo</hi> calls them.</p>
               <p>God himſelf brings the natural and poſitive Or<g ref="char:EOLhyphen"/>dinances (as by this <hi>Prieſt</hi> diſtinguiſht) into the Scales, <hi>&amp; gives the weight againſt the latter.</hi> Let him ſhow us when ever there was a Man waſht and clean'd that was reprov'd for omitting any of thoſe poſitive and Ceremonial Laws, <hi>as I have produc'd a plain. Scripture, that expreſſes God's Deteſtation and Abhorrence of thoſe of his Elected Nation the</hi> Jews, <hi>that erred from the Eternal
<pb n="132" facs="tcp:47076:75"/>
Law of Righteouſneſs writ in the Hearts of the very Hea<g ref="char:EOLhyphen"/>thens, though they were never ſo punctually as to their Obſervance of outward Inſtitutions;</hi> and he will do ſomething: otherwiſe, as it is manifeſt, what a Kind of <hi>Chriſtianity</hi> this Man would make, that any <hi>Celſus</hi> or <hi>Porphyry</hi> would blow away with a breath; ſo it is moſt clear, <hi>that God lays a far greater Streſs up<g ref="char:EOLhyphen"/>on Mens walking up to thoſe Immutable Ordinances</hi> (by our <hi>Adverſary</hi> called Natural, which we can accept of, as being proper to Mankind) <hi>then thoſe Tempora<g ref="char:EOLhyphen"/>ry and Shaddowy Services that muſt vaniſh upon the Ap<g ref="char:EOLhyphen"/>pearence of the Subſtance it ſelf.</hi>
               </p>
               <p>And Laſtly, It is no leſs then <hi>Blaſphemy</hi> in our <hi>Ad<g ref="char:EOLhyphen"/>verſary,</hi> and an evident Contradiction to himſelf, to assert, <hi>That the Light he grants thoſe Immutable Ordinan<g ref="char:EOLhyphen"/>ces to reſult from, may be doubtful, or decay, reſpecting it ſelf:</hi> since it were to ſay, <hi>That God the Fountain of that Rivelet of Light, from whence thoſe excellent Streams come, is Doubtful, and lyable to Decay;</hi> for whatever is naturally incident to any meaſure of Light; <hi>is ſo to the whole:</hi> Nay, it is to affirm, <hi>that from a doubtful and decayable Light may and doth iſſue forth Clear, Divine and Eternal Precepts of Righteouſneſs.</hi> I would not have <hi>J. Faldo</hi> lay the Blame of his own Doubts or Decays upon the Light; but upon his own Rebellion againſt it. He has too too largely vilified that bleſ<g ref="char:EOLhyphen"/>ſed Manifeſtation, to receive much Benefit by it. But O the Injuſtice of Men, <hi>that impute all of Incapacity to ſee, which is truly from themſelves, to the Light With<g ref="char:EOLhyphen"/>in,</hi> which yet they refuſe to be ruled by! Let the ſo<g ref="char:EOLhyphen"/>ber <hi>Reader</hi> be ſeriouſly warned, that he believes in no ſuch Peſtiferous Doctrine, which in ſhort, tends to no more nor leſs, <hi>then an Exalting and Preferring the Exterior Coat, or Shell of Religion</hi> (and that moſt of
<pb n="133" facs="tcp:47076:75"/>
their own making too) <hi>above and beyond that Eternal Light, which is the Law of God in the Heart, that leads to perform our Duty uprightly both to God and Man.</hi> For I had rather be <hi>Moral Socrates</hi> in the Day of God's terrible Judgment, then <hi>Out-ſide-Chriſtian</hi> J. Faldo, <hi>with all his Jeer and Enmity againſt Chriſt's Light within.</hi> But let's hear what he ſayes to theſe <hi>Chriſtian-Ordi<g ref="char:EOLhyphen"/>nances</hi> in particular, though we have no Reaſon to expect much to his own Purpoſe, whatever he may ſay for ours, when we conſider, how ſhamefully he has introduced them.</p>
               <p>§. 2. <hi>I ſhall begin with</hi> Water-Baptiſm, <hi>it being the firſt in order of the two, both in its Inſtitution and Practice; which the</hi> Quakers <hi>deny (in theſe</hi> 
                  <note place="margin">P. 36.</note> 
                  <hi>words)</hi> 
                  <q>Baptiſm we own, which is the Baptiſm of Chriſt with the Holy Ghoſt, and with Fire; but we deny all others. <hi>J. Parnel's Shield of Truth,</hi> pag. 11.</q>
               </p>
               <p>To which I ſay, that we have great Reaſon ſo to do; for firſt. Chriſt never was <hi>Adminiſtrator of Water-Baptiſm, but that of Fire and the Holy Ghoſt.</hi> Water-Baptiſm was <hi>John</hi>'s, the Fore-runner, figuratively, and uſed to that Preparation, neceſſary to receive the viſible Coming of the <hi>Meſſiah;</hi> were the <hi>Meſſiah</hi> now viſibly to come, and <hi>John Baptiſt</hi> alive, it would be Indiſputable: But that Time being paſt, and it be<g ref="char:EOLhyphen"/>ing <hi>John</hi>'s Viſible Adminiſtration, which is over, and not <hi>Chriſt</hi>'s; and laſtly, that the Fore-runner is not to continue, but give way to Him, and his Ad<g ref="char:EOLhyphen"/>miniſtration, that was ſo fore run, which was Chriſt, and his Baptiſm; we do conclude, that there is no ſuch <hi>Baptiſm,</hi> as <hi>J. Faldo</hi> charges us with the Denial of, that can plead any Continuance in the <hi>Chriſtian
<pb n="134" facs="tcp:47076:76"/>
Church:</hi> Which <hi>John</hi> himſelf was not unſenſible of, when he ſaid, <hi>I ſhall Decreaſe, but he will Increaſe;</hi> and who (like the Morning Star) accordingly Decreaſt, and became Ecclipſt by the Encreaſe of the Brighter Glory of Chriſt, who was and is Lord of all.</p>
               <p>§. 3. If any ſhould ſay, that it is not meant of <hi>John</hi>'s <hi>Baptiſm;</hi> but a new Water-Baptiſm inſtituted by Chriſt, becauſe of thoſe onely Words on which they ground their Commiſſion, <hi>Go teach all Nations, Baptizing them, &amp;c. J. Faldo</hi> anſwers for me, that it is a Miſtake; <hi>He means not another Water-Baptiſm from John's,</hi> when he tells us, <hi>that the Water-Baptiſm (which he calls the</hi> Chriſtian-<hi>Ordinance,</hi> and renders the <hi>Qua<g ref="char:EOLhyphen"/>kers</hi> a ſort of <hi>Heathens</hi> for denying) <hi>is that Baptiſm which was in point of Order and Inſtitution, before the Bread and Wine were inſtituted:</hi> which how well ſoever it may ſquare with the <hi>Epiſcopalians, Presbyterians, Independents,</hi> and <hi>Anabaptiſts</hi> Notion of Baptiſm, (whom he ſays, he has no further concern'd in his Book, then vindicated) and his own date of Chriſtia<g ref="char:EOLhyphen"/>nity from Chriſt's Resurrection, it is manifeſt; firſt, <hi>That no Commiſſion was given by Chriſt, before he broke Bread with his Diſciples; Conſequently he muſt intend</hi> John'<hi>s onely:</hi> And next, <hi>That</hi> John'<hi>s Commiſſion it ſelf is not extant; mu<gap reason="illegible: blotted" extent="1 letter">
                        <desc>•</desc>
                     </gap>h leſs any Commiſſion to perpetuate his, as generally oblieging:</hi> But above all, that the Diſ<g ref="char:EOLhyphen"/>ciples of Chriſt ſhould not onely uſe, but eſteem for an Ordinance of Chriſt a Baptiſm, <hi>that had not their Lord for its Adminiſtrator,</hi> as ſaith the Scripture; <hi>for Jeſus baptiſed not:</hi> is abſurd, and all together <hi>Anti-Goſpel.</hi> If we will credit Chriſt's own ſaying, <hi>The leaſt in the Kingdom of Heaven is greater then John;</hi> as if he
<pb n="135" facs="tcp:47076:76"/>
ſhould have ſaid; <hi>John</hi>'s <hi>Adminiſtration was an In<g ref="char:EOLhyphen"/>troduction, and a Kind of Preparation in order to my Co<g ref="char:EOLhyphen"/>ming, but no otherwiſe is it intereſſed in my Kingdom, which is Spiritual, and that I am now about to ſet up in the Hearts and Conſciences of Men; and the leaſt of that Spiritual Kingdom is greater then the Children of</hi> John'<hi>s Watery Diſpenſation.</hi>
               </p>
               <p>§. 4. That this is Truth I will further prove even from that very Place, which they repute a ſuf<g ref="char:EOLhyphen"/>ficient Commiſſion for Water-Baptiſm. <hi>Go there<g ref="char:EOLhyphen"/>fore and teach all Nations, Baptizing them in the Name of the Father, Son and the Holy</hi> 
                  <note place="margin">Mat, 28.</note> 
                  <hi>Ghoſt, &amp;c.</hi>
               </p>
               <p>In diſcourſing of things laid down by the <hi>Evange<g ref="char:EOLhyphen"/>liſts,</hi> it will not alwayes ſuffice, what ſome one <hi>Evan<g ref="char:EOLhyphen"/>geliſt</hi> ſaith; as in the Paſſage Controverted. We have here a Commiſſion, it is granted; but what it was with reſpect to the Baptiſm mentioned, and the Time when it was to take place, will be the Queſtion; To reſolve which, we muſt have recourſe to another place, without which this cannot be ſo clear to thoſe, who ſeek after Scripture-Demonſtration. <hi>Luke</hi> in his Hiſtory of the <hi>Acts</hi> of the <hi>Apoſtles,</hi> ſoon after his Addreſs to <hi>Theophilus,</hi> gives us an Account of ſome farewell-Expreſſions, Chriſt uſed to his Diſci<g ref="char:EOLhyphen"/>ples; not ſo fully expreſt in his Hiſtory; which he delivers to us after this manner; <hi>And being aſſembled together with them, he</hi> (Chriſt) <hi>commanded them, that they ſhould not depart from</hi> Jeruſalem, <hi>but wait for the Promiſe of the Father, which</hi> (ſayes he) <hi>ye have heard of me.</hi> FOR <hi>JOHN</hi> TRULY BAPTI<g ref="char:EOLhyphen"/>ZED WITH WATER, BUT YE SHALL
<pb n="136" facs="tcp:47076:77"/>
BE BAPTIZED WITH THE HO<g ref="char:EOLhyphen"/>LY GHOST NOT MANY DAYES HENCE.</p>
               <p>From whence nothing can be clearer, then firſt, that the Baptiſm mention'd in, <hi>Go, teach all Nations, Baptizizing them, &amp;c.</hi> was not the <hi>Baptiſm of</hi> John; but the <hi>Baptiſm of the Holy Ghoſt,</hi> call'd, <hi>the Promiſe of the Father,</hi> which they were to wait for, recor<g ref="char:EOLhyphen"/>ded by <hi>Luke,</hi> both in the 24th Chapter of his Hi<g ref="char:EOLhyphen"/>ſtory of Chriſt, and the firſt Chapter of his Hi<g ref="char:EOLhyphen"/>ſtory of the <hi>Acts</hi> of the <hi>Apoſtles.</hi> Nay, leſt it ſhould be thought, that he meant of another <hi>Water-Bap<g ref="char:EOLhyphen"/>tiſm,</hi> as ſome vainly imagine; to help their Under<g ref="char:EOLhyphen"/>ſtanding, and prevent all ſuch Miſtake, he diſtingui<g ref="char:EOLhyphen"/>ſhes, <hi>not betwixt</hi> John'<hi>s Water-Baptiſm, and his own, but betwixt Any Water-Baptiſm at all, and his own Bap<g ref="char:EOLhyphen"/>tiſm of the Holy Ghoſt. John</hi> indeed baptized with Water, <hi>but ye ſhall be baptized with the Holy Ghoſt.</hi> Then you will be fitly qualified, and commiſſionated, after you ſhall have received the Promiſe of the Father, which you are to wait for; and then to go, and teach all Nations, <hi>baptizing them,</hi> &amp;c. Suitable to thoſe Expreſſions of the <hi>Baptiſt</hi> himſelf; <hi>I indeed Baptize you with Water, but he ſhall Baptize you with the Holy Ghoſt. His Fan is in his Hand, he</hi> 
                  <note place="margin">Mat. 3, 11, 12.</note> 
                  <hi>will throughly purge his Floor. He that cometh after me is preferred before me.</hi>
               </p>
               <p>Beſides, the very words themſelves taken in the <hi>Original</hi> Tongue, import in Point of Propriety no<g ref="char:EOLhyphen"/>thing leſs; For the <hi>Greek</hi> knows no ſuch thing, as <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>, &amp;c. <hi>baptizing them in the Name,</hi> but <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>, <hi>baptizing them into the Name of the Father, Son, and Holy Ghoſt,</hi> which
<pb n="137" facs="tcp:47076:77"/>
by the frequent uſe of that Prepoſition <hi>'Eis, Into,</hi> it is impoſſible for Water-Baptiſm to do; no more, <hi>then for a Man by it to be baptized with the ſame Baptiſm, where-with Chriſt was to be baptized; to be buri<g ref="char:EOLhyphen"/>ed with him, Chriſt, to be baptized into Chriſt,</hi> 
                  <note place="margin">Rom. 6. 4.</note> 
                  <hi>and ſo to be baptized into his Death;</hi> or by it, <hi>and not by One Spirit, to be baptized into One Body.</hi> Which becauſe no <hi>Water-Baptiſm</hi> could ever do, it conſequently follows, <hi>that it was never intended of Water-Baptiſm,</hi> ſince it would then have been, to a<g ref="char:EOLhyphen"/>ſcribe that to meer <hi>Water-Baptiſm,</hi> which it is both utterly impoſſible for it ever to perform, and is really the alone Property of the <hi>Spiritual Baptiſm</hi> of Chriſt to effect.</p>
               <p>§. 5. To our Objection of the Apoſtle's Anſwer, <hi>Chriſt ſent me not to Baptize, but to Preach;</hi> he argues; <hi>Becauſe he did Baptize ſome, therefore it</hi> 
                  <note place="margin">p. 39.</note> 
                  <hi>was an Ordinance: and that he baptiz'd ſo few, was but provi<g ref="char:EOLhyphen"/>dential, not deſigned; and the Reaſon why it was not laid upon the Apoſtle</hi> Paul, <hi>was becauſe his Call was extraor<g ref="char:EOLhyphen"/>dinary and out of due time.</hi>
               </p>
               <p>But the Confuſion and the Weakneſs of this Re<g ref="char:EOLhyphen"/>ply, might ſave me the Labour of an Anſwer with all, but thoſe who might eſteem it Unanſwerable, becauſe almoſt Unintelligible. For if every Pra<g ref="char:EOLhyphen"/>ctice was an Inſtitution, then becauſe the ſame <hi>A<g ref="char:EOLhyphen"/>poſtle</hi> Circumciſed, it was a <hi>Chriſtian-Ordinance. Pra<g ref="char:EOLhyphen"/>ctice</hi> then, we ſee, and all the reaſonable World knows, is not <hi>Inſtitution.</hi> Many things indifferent in their Nature may be practiſed and uſed, and yet never inſtituted or required.</p>
               <p>That he had it not in his <hi>Commiſſion,</hi> the <hi>Prieſt</hi> him<g ref="char:EOLhyphen"/>ſelf grants; but excuſes that Defect by a greater,
<pb n="138" facs="tcp:47076:78"/>
viz. <hi>He was called extraordinarily, and out of due time.</hi> But as they were all extraordinarily called, or elſe the <hi>Prieſt</hi> contradicts himſelf, ſo if we may believe the <hi>Apoſtle,</hi> he was Inferior to none of them; If not in his Works, I know no Reaſon, why he ſhould be reputed ſo in his <hi>Commiſſion.</hi> That his Commiſ<g ref="char:EOLhyphen"/>ſion was of God is granted on all hands; And if it pleaſed God to make it none of <hi>Paul</hi>'s <hi>Commiſſion,</hi> we would be glad to ſee any of our time produce one more large, and effectual; till when, we are con<g ref="char:EOLhyphen"/>tented with no more Extent in the Point, then God pleaſed to give his <hi>great Apoſtle:</hi> and believe, what<g ref="char:EOLhyphen"/>ever <hi>J. Fuldo</hi> ſayes to the contrary, that he was a <hi>Goſpel-Chriſtian-Apoſtle: And if Water-Baptiſm had been then reputed a Goſpel Chriſtian-Ordinance, neither had God omitted that in his Commiſſion, nor had the Apoſtle ſpoke ſo lightly of it.</hi>
               </p>
               <p>§. 6. But <hi>J. Parnel</hi> offends him in theſe words, at leaſt he takes Offence at them; <q>They who would have one Baptiſm inward, <note place="margin">pag. 37, 38.</note> an other outward, would have <hi>Two Bap<g ref="char:EOLhyphen"/>tiſms,</hi> when the Scripture ſaith, <hi>The Baptiſm is but One.</hi> Shield of Truth, p. 11.</q> Which he would be thought to Confute thus, and it ſeems more material, then any thing he has writ on this Subject.</p>
               <p>
                  <hi>I muſt tell him by the way, that he tells an Untruth wilfully. He uſes, or rather abuſes the Words of the Apo<g ref="char:EOLhyphen"/>ſtle juſt before repeated;</hi> one Lord, one Faith, one Baptiſm; <hi>and there he adds</hi> but, <hi>which the Text has not.</hi> And here the Scripture ſaith, the Baptiſm is but one: <hi>Let him find me</hi> (ſays <hi>J. Faldo) ſuch a Scripture, and I will be bound to turn</hi> Quaker.</p>
               <p>I perceive the Man thinks he can turn <hi>Quaker</hi> much at the rate he can <hi>Pray,</hi> I mean, when he will;
<pb n="139" facs="tcp:47076:78"/>
but I will tell him ſo much, that it is as hard a Task for him to turn <hi>True Quaker,</hi> as to be a true primi<g ref="char:EOLhyphen"/>tive <hi>Chriſtian,</hi> a thing moſt difficult to be ſure.</p>
               <p>But to his Quibble about <hi>But,</hi> that <hi>J. Parnel</hi> has told a I willfull Untruth, in ſaying the Baptiſm is <hi>but One:</hi> ſuppoſe it will be allow'd that there was one Bap<g ref="char:EOLhyphen"/>tiſm, in the ſame ſenſe that there was one Lord, one Faith. Now if there is <hi>but One</hi> Lord, &amp; <hi>One</hi> Faith, as it is to be ſuppoſed, <hi>J. Faldo</hi> believes, why ſhould it be ſo Criminal to ſay, there is <hi>but One Bap<g ref="char:EOLhyphen"/>tiſm?</hi> If ſaying, there is one Lord, and one Faith, be <hi>ſynonimous</hi> or <hi>equivalent,</hi> with affirming that there is but one Lord, and one Faith; I cannot ſee how it ſhould be an Untruth to ſay, <hi>that there is One Baptiſm, is one and the ſame thing wish our ſaying, there is</hi> (but) <hi>One Baptiſm.</hi> In ſhort, if there is more then One Baptiſm, becauſe the Apoſtle does not ſay, there is <hi>but one Baptiſm;</hi> then there are more Goſpels, Lords and Faiths, becauſe the Apoſtle did not ſay, there was <hi>but</hi> one Goſpel, <hi>but</hi> one Lord, and <hi>but</hi> one Faith; conſequently there may be many <hi>Goſpels, Lords</hi> and <hi>Faiths,</hi> as well as <hi>Baptiſms.</hi>
               </p>
               <p>§. 7. Enough of this Weakneſs; His Strength fol<g ref="char:EOLhyphen"/>lows. <hi>Water-Baptiſm is the Sign, the Bap<g ref="char:EOLhyphen"/>tiſm of the Spirit ſomething</hi> (but not all) <note place="margin">pag. 38.</note> 
                  <hi>ſignified. Now to call the Thing ſignifying and ſignified, by the ſame Name, doth not make them Two of that Name, no more then there were two New Covenants, becauſe both the Matter contained in it,</hi> Hebr. 8. 10. <hi>and Circum<g ref="char:EOLhyphen"/>ciſion the Sign,</hi> Gen. 17. 13. <hi>are called the Covenant.</hi>
               </p>
               <p>I ſhall grant to him, that the Thing ſignifying, and ſignified are ſometimes called by one and the ſame Name; as <hi>Baptiſm:</hi> But when diſtinguiſht by
<pb n="140" facs="tcp:47076:79"/>
                  <hi>Water,</hi> and <hi>Holy Ghoſt,</hi> I hope, nothing that is not as blind or hardened as <hi>J. Faldo</hi> (if yet he himſelf) will ſay, that therefore they are but One Baptiſm. Chriſt himſelf diſtinguiſhes betwixt <hi>John</hi>'s <hi>and his Baptiſm; and himſelf and his Baptiſm:</hi> And frequent<g ref="char:EOLhyphen"/>ly his <hi>Apoſtles,</hi> yea the <hi>Baptiſt</hi> himſelf, ſeem'd to take all Occaſions, whereby <note place="margin">Mark 11. 30. Acts 1. 22. 10. 37. 18. 21. 19. 3.</note> to let People know, that his <hi>Baptiſm</hi> was but that of Water, and that the Baptiſm of Chriſt <hi>was not of Water, but of the Holy Ghoſt,</hi> as the Scriptures in the <hi>Margent,</hi> plainly prove.</p>
               <p>So in the Word <hi>Circumciſion</hi> compounded of the ſame Letters, and Syllables, let it be uſed to expreſs <hi>that of the Body, or the Fleſh;</hi> or <hi>that of the Heart in Spirit:</hi> Yet it is to be hoped, that none will con<g ref="char:EOLhyphen"/>clude, there were not <hi>Two Circumciſions,</hi> and ſo <hi>Two Jews;</hi> the one <hi>Inward,</hi> and the other <hi>Outward.</hi> Though now he is <hi>no more a</hi> Jew, <hi>that is one Outwardly; neither is that Circumciſion, which is outward in the Fleſh; but he is a</hi> Jew <hi>which is one Inwardly, and Circum<g ref="char:EOLhyphen"/>ciſion is that of the Heart, in the Spirit, and</hi> 
                  <note place="margin">Rom. 2. 28, 29.</note> 
                  <hi>not in the Letter, whoſe Praiſe is not of Men, but of God.</hi>
               </p>
               <p>§. 8. And ſhould we grant him what he deſires, as to the ſame Name, being applicable to the <hi>Sign</hi> and the <hi>Thing ſignified;</hi> yet Weak and Wretched muſt his <hi>Sophiſm</hi> appear to all clear-ſighted <hi>Readers;</hi> For if therefore the <hi>Baptiſm of Water and of the Spirit are One,</hi> becauſe the ſame Word is applicable to the Sign, and the Thing ſignified, and in that ſenſe <hi>they are both of them One Baptiſm:</hi> Then by juſt Conſequence, <hi>muſt the Circumciſion outwardly in the Fleſh, and the Circum<g ref="char:EOLhyphen"/>ciſion
<pb n="141" facs="tcp:47076:79"/>
of the Heart in the Spirit, be One;</hi> becauſe the Word of it ſelf is equally applicable to both; and Conſequently they are <hi>both</hi> of them <hi>One</hi> Circumciſion: And here, <hi>but</hi> muſt and will be allow'd us. What <hi>Jew</hi> Living could have reaſon'd better for the Conti<g ref="char:EOLhyphen"/>nuation and Perpetuity of <hi>Circumciſion?</hi> But becauſe he has ſaid nothing here for Baptiſm, more then what may be ſaid for Circumciſion; and that Circumciſion is utterly exploded of the Chriſtian Religion, as a Sign, whoſe Signification is come, and therefore no more a Sign; our Aſſertion <hi>of the One Spiritual Baptiſm of Fire and the Holy Ghoſt,</hi> as onely upon the ſame Fundation, proper to Chriſt's Kingdom, doth remain fix and Im<g ref="char:EOLhyphen"/>moveable againſt all the <hi>Batteries</hi> of our <hi>Adver<g ref="char:EOLhyphen"/>ſary.</hi>
               </p>
            </div>
            <div n="16" type="chapter">
               <head>CHAP. XVI.</head>
               <argument>
                  <p>The <hi>Supper</hi> he ſays we deny, not deny'd but fulfil'd. The Scriptures Conſulted. No Perpetuity prov'd. That it was a <hi>Sign.</hi> And that Signs were done away in Chriſt, demonſtrated. The preſent Practice in the Caſe not primitive. Our Faith left with God in the Matter.</p>
               </argument>
               <p>§. 1. <hi>BUt the Quakers</hi> (he ſays) <hi>diſown the Ordinance of the Lord's Supper to be now a Goſpel-Ordinance;</hi> for which he cites <hi>J. Parnel,</hi> a Young Man often in his Eye, now dead, as he was grieveouſly ſo to <hi>J. Faldo</hi>'s Brethren the <hi>Independents</hi> at <hi>Cogſhall</hi> in <hi>Eſſex,</hi>
                  <pb n="142" facs="tcp:47076:80"/>
who by unparallel'd, and never to be forgotten Cruelties, murder'd him, as may be ſeen in my <hi>Se<g ref="char:EOLhyphen"/>cond part of our ſerious Apology</hi> pag. 185. 186. 187. His words, as he quotes them, are theſe; <q>
                     <hi>For the Bread which the World breaks, is Natural and Carnal; ſo alſo the Cup which they drink: and here is no Commu<g ref="char:EOLhyphen"/>nion, but what is Outward and Carnal.</hi> Shield of Truth. pag. 13. Alſo <hi>W. Smith</hi> thus; They [Bread and Wine in the Lord's Supper] are the <hi>Popes</hi> In<g ref="char:EOLhyphen"/>vention. His Primm. pag. 39.</q>
               </p>
               <p>To the firſt Citation, I anſwer, that the Bread and Wine, being of an Outward, Elementary Nature and Subſtance, may with reſpect to what they ſignifie, be very properly tearmed Natural and Car<g ref="char:EOLhyphen"/>nal, for ſo they are. And the World, that is, <hi>thoſe who are doing it upon meer Imitation, and not from any Heavenly Commiſſion, they ſee no further, and their Communion may well be ſaid to be Natural, Outward and Carnal.</hi>
               </p>
               <p>To the ſecond, I do challenge <hi>J. Faldo</hi> to make it good, and require it at his Hand in the View of the World, to produce any ſuch words out of <hi>W. Smiths</hi> Books; and that he may not plead Miſtake of <hi>Authors,</hi> I will give him the Scope of all our Books &amp; Friends, to prove that we ever call'd the <hi>Bread and Wine Chriſt bleſt, the Invention of the Pope.</hi> O ungodly Man! What haſt thou done, that God ſhould thus give thee up, not onely to believe Lyes thy ſelf, but to en<g ref="char:EOLhyphen"/>deavour to make others do the like? Thy Book ſhall be a <hi>Milſtone</hi> about thy Neck in the Day of the righ<g ref="char:EOLhyphen"/>teous and terrible Judgments of Almighty God. We deny the Expreſſion, and lay the Slander at <hi>John Faldo</hi>'s door.</p>
               <p>
                  <pb n="143" facs="tcp:47076:80"/>
§. 2. <hi>But the</hi> Quakers <hi>main Objection,</hi> ſays he, <hi>is, that Chriſt is come in Spirit to them, and his Diſciples were to do it in Remembrance of him till he came; there<g ref="char:EOLhyphen"/>fore this Precept doth not binde them. J. Faldo</hi> pretends thus to anſwer, <hi>But who would think, that Chriſt in the Spirit was not come (either in ſhedding it abroad mira<g ref="char:EOLhyphen"/>culouſly, as in the</hi> 2. of the <hi>Acts; or as a Sanctifier) in the Hearts of his People, when the Diſciples and whole Church of</hi> Jeruſalem, <hi>were ſo frequent in this Ordinance; and when the Apoſtle</hi> Paul <hi>tells us, to the</hi> Corinthians; The Bread which we break &amp;c. <hi>it was for thoſe to whom Chriſt was come by a Spirit of Sanctification, not thoſe in a State of Sin, unconverted to Chriſt.</hi>
               </p>
               <p>That I may briefly and fully reply, be pleas'd to obſerve (1) That we don't deny Bread and Wine to have been given, and that by Command of Chriſt to his Diſciples. (2) That it was a Sign to them of that Life he would give for the World, and which at that time they were weak in the Knowledge of (3) We believe the Life moſt eminently meant, and which they were to do it in the Remembrance of, was that Fleſh and Blood that in the 6. of <hi>John</hi> he ſaid, <hi>Who did not eat nor drink thereof,</hi> 
                  <note place="margin">Joh. 6. 53. 58.</note> 
                  <hi>ſhould have no Life in them;</hi> and which, 5. verſes after, <hi>he calls the Bread that came down from Heaven.</hi> (4) 'Tis our Faith, that this hea<g ref="char:EOLhyphen"/>venly <hi>Bread and Wine, and Fleſh and Blood,</hi> which ſuch were to eat of, that would have Life Eternal, for which he came (and of which the Diſciples themſelves were then ſo ignorant) was <hi>the Thing ſignified by the Sign Chriſt gave</hi> his Diſciples. (5) That Sign is no longer of force in Point of <hi>Inſtitution,</hi> then till the thing ſignified is come; ſo that who truly witneſs the <hi>Com<g ref="char:EOLhyphen"/>ing</hi>
                  <pb n="144" facs="tcp:47076:81"/>
of <hi>Chriſt into their Souls, and the Eternal Bread of Life, or Fleſh and Blood to nouriſh, are rightly come to an End of the Sign and Figure.</hi> (6) That Chriſt did ſo come is evident from many Scriptures. <hi>There be ſome ſtanding here, that ſhall not taſte of Death</hi> 
                  <note place="margin">Math. 16. 28.</note> (ſaid he) <hi>till they ſee the Son of Man com<g ref="char:EOLhyphen"/>ing in his Kingdom. I will not leave you Comfortleſs, I will come to you.</hi> Implying, that he was the Comforter, that ſhould come to them after the with-drawing of that Outward Appearance, which was expedient for them to be done: <hi>He that is with you, ſhall be in you;</hi> and abundance to the ſame purpoſe. (7) That the <hi>Practice</hi> of it after the Pouring forth of the Spirit, is not, neither can it be, any Inſtitution, or ſo much as a Continuance of it upon an Inſtitution, <hi>any more then the Apoſtles forbearing ſeveral things lawful in themſelves, that were upon the Command of the</hi> Jewiſh <hi>Ceremonial Law forbidden; The Circumciſion of many</hi> Gentiles; <hi>and above all, the Apoſtle</hi> Paul's <hi>Purifying of himſelf at the Temple of</hi> Jeruſalem, <hi>after he had been near thirty years a Chriſtian, or Goſpel-Preacher, and conſequently a Thrower-down and Demoliſher both of the Temple, and all its Ceremonial Worſhip.</hi> (8) That every one who be<g ref="char:EOLhyphen"/>lieved, and were in ſome meaſure turned to the Chri<g ref="char:EOLhyphen"/>ſtian Religion, and were accounted Members of the ſeveral Churches becauſe of ſuch Profeſſion, <hi>did not preſently come to know Chriſt after the Spirit, or diſcern his ſpiritual Manifeſtation, and whilſt they were as yet Weak and Carnal in their Conceptions of Chriſt, believ<g ref="char:EOLhyphen"/>ing in him, and accounting of him but after the Fleſh</hi> (a Knowledg of him, the Apoſtle himſelf confeſſeth once but to have had) <hi>the Outward Bread and Wine might be ſuitable to that ſort of Belief, and a Sign ſhowing forth a more Spiritual, Internal Bread and Cup,</hi> which the
<pb n="145" facs="tcp:47076:81"/>
Apoſtle in the ſame fore-going Chapter to the <hi>Corin<g ref="char:EOLhyphen"/>thians</hi> expreſſeth thus; FOR WE BE<g ref="char:EOLhyphen"/>ING MANY ARE ONE BREAD, <note place="margin">1 Cor 10. 15, 16, 17.</note> AND ONE BODY; FOR WE ARE ALL PARTAKERS OF THAT ONE BREAD; <hi>The Cup of Bleſſing which we bleſs, is it not the Communion of the Blood of Chriſt? The Bread which we break, is it not the Communion of the Body of Chriſt? I ſpeak as to wiſe Men: Judge ye what I ſay.</hi> Which evidently imports a more Inward Heavenly <hi>Bread, Fellowſhip</hi> and <hi>Communion,</hi> both with Chriſt, and one and another. (9) It ought not to ſtumble any, that it ſhould laſt <hi>to that Day</hi> and yet be laid aſide <hi>Now;</hi> For, <hi>Cuſtoms</hi> when once <hi>introduc'd and receiv'd, are not eaſy to be relinquiſh't or left off;</hi> and it having been the <hi>Token</hi> Chriſt gave to his Diſciples in the time of their great Weakneſs, Fear and Unbelief concerning him, it was quickly embrac'd and imitated, by ſuch as believ'd, eſpecially <hi>Jews,</hi> who juſt coming out of a Multitude of <hi>Exter<g ref="char:EOLhyphen"/>nal Services,</hi> were ready to make part of their Religi<g ref="char:EOLhyphen"/>on conſiſt therein: But as ſuch came to grow into the true <hi>Jews</hi> State, they ſaw beyond all Exteriour Signs and Services, <hi>And that nothing which could be taſt<g ref="char:EOLhyphen"/>ed or handl'd, and that periſht with the Uſing, and that could never clenſe the Conſcience from dead Works but were the Shaddows only of Chriſt the Living Eternal Subſtance and Bread of Life, could be a ſtanding Ordinance of the Everlaſting Goſpel.</hi>
               </p>
               <p>§. 3. And truly, when I have ſomtimes conſider'd the <hi>Apoſtle Paul</hi>'s Inſpir'd Epiſtles to his <hi>beloved Timothy,</hi> &amp; that among the many weighty, plain and neceſſary things therein declared, &amp; recommended for the En<g ref="char:EOLhyphen"/>creaſe
<pb n="146" facs="tcp:47076:82"/>
of Godlineſs, and good Order in the Church of Chriſt, he ſhould be wanting to expreſs ſomething about theſe two Points, of <hi>Water-Baptiſm,</hi> &amp; <hi>the Lord's Supper,</hi> ſo call'd, and inſiſted upon, <hi>as the moſt weighty Ordinances of the Goſpel</hi> (in Compariſon of which <hi>Praying, Preaching, good Life, and ſuch like</hi> (the great Subjects of thoſe Epiſtles) <hi>J. Faldo reputes meer Heatheniſm)</hi> I have concluded to me ſelf, that had his Value of them been equal, with what ſome now a<g ref="char:EOLhyphen"/>days put upon them, he would not, or rather the Holy Spirit, <hi>have omitted a very peculiar Recommen<g ref="char:EOLhyphen"/>dation of them.</hi> But though this be ſufficient to dull the Edge of their Spirits, who daily cut and hack us for our (not Denial, but) Affirming the Fulfil<g ref="char:EOLhyphen"/>ling of them by the coming of a more Living Bread; Yet our ſo knowing and witneſſing a more Heaven<g ref="char:EOLhyphen"/>ly Table ſpread, and the Preſence of the Eternal God withdrawn out of that ſo abuſed Practice, <hi>by the Idolatries, Superſtitions and Pervertions of ſeveral Ages; and that Revenge, Blood-ſhed and Deſtruction, which have follow'd the ſeveral Contenders for it, all without Commiſſion, as well as out of the Primitive Order;</hi> is the chief Ground, <hi>nor of denying it ever to have been in Uſe</hi> before its Abuſe, as is before expreſt, <hi>but of our letting fall any further Practice</hi> of it. And this I hope, will be accounted a <hi>Modeſt, Sober</hi> and <hi>Chriſtian Account of our Faith,</hi> which we leave with God to weigh againſt the <hi>chaffy Flurts,</hi> and <hi>vilifying Epithetes J. Faldo</hi> uſes againſt us; and which <hi>for Brevi<g ref="char:EOLhyphen"/>ty ſake I omit to tranſcribe.</hi>
               </p>
            </div>
            <div n="17" type="chapter">
               <pb n="147" facs="tcp:47076:82"/>
               <head>CHAP. XVII.</head>
               <argument>
                  <p>His <hi>Charge</hi> of our Denying Chriſt's Tranſactions to in<g ref="char:EOLhyphen"/>fluence into our Juſtification conſider'd. His <hi>Proofs</hi> not for him. His <hi>Abuſe</hi> of our Friends Words. <hi>Juſtification</hi> diſtinguiſht upon as <hi>Remiſſion,</hi> and as daily <hi>Acceptance.</hi> The <hi>Tranſactions</hi> of Christ largely own'd by us. The Scriptures confirm <hi>our Faith in Chriſt, as a general and particular Saviour.</hi> No Works of Man Meritorious.</p>
               </argument>
               <p>§. 1. I Am now come to that part of his Charge, which affirms <hi>our Denial of the Tranſactions of Je<g ref="char:EOLhyphen"/>ſus Chriſt in the Fleſh to have any Influence into our Juſtification</hi> (an uncooth Phraſe) <hi>be<g ref="char:EOLhyphen"/>fore</hi> 
                  <note place="margin">pag. 46.</note> 
                  <hi>God, and our Salvation.</hi> To prove which he brings forth three Paſſages of our Friends; <q>All that are called <hi>Presbyterians,</hi> and <hi>Independents,</hi> with their Feeding upon a Report of a thing done ma<g ref="char:EOLhyphen"/>ny hundred years ago. <hi>E. Burroughs</hi>'s <hi>Trump.</hi> p. 17.</q> Which <hi>J. Faldo</hi> wickedly conſtrues thus; <hi>This he ſaith by way of Reproach againſt all that act Faith on, and receive Comfort from the Bleſſed Effects of Chriſt's Righteouſneſs and Sufferings by him wrought and ſuffe<g ref="char:EOLhyphen"/>red, when he was in the World:</hi> Whereas in Honeſty and Truth (which <hi>J. Faldo</hi> ſhews himſelf wholy un<g ref="char:EOLhyphen"/>acquainted with) he meant no more, <hi>then their Ex<g ref="char:EOLhyphen"/>ceſſive Admiration of, and the Regard to what Chriſt did without, whilſt they neglected, undervalued and decry'd for Blaſphemy and</hi> Euthuſiaſm <hi>the Appearance, Work
<pb n="148" facs="tcp:47076:83"/>
and Righteouſneſs of Chriſt within.</hi> But he thinks, we have miſtaken him, and that he is better armed for us, then we are aware of: <hi>What Righteouſneſs Chriſt per<g ref="char:EOLhyphen"/>formed without me, was not my Juſtification, neither was I ſaved by it: R. Farnſworth</hi> he quotes for <hi>Author,</hi> but no <hi>Book;</hi> which is very unfair. However, this may be ſaid in Defence of <hi>R. F.</hi> that what gives daily Acceſs and Acceptance to, and with the Lord, is that Preparation of Clean, and Righteous Adornment the Soul actually receives from Chriſt, who is the Lord her Righteouſneſs. And take Juſtification in this ſenſe, and not for Remiſſion, in which he meant it, if ever he ſaid it, and we do all own and acknow<g ref="char:EOLhyphen"/>ledge the ſame, and let our <hi>Adverſary</hi> do his worſt: Only I deſire him to tell us the <hi>Book</hi> next time, which affords that Expreſſion.</p>
               <p>§. 2. But <hi>I. Pennington,</hi> he thinks, he has made his own. <hi>Can Outward Blood clenſe the Conſcience? Can Outward Water waſh the Soul clean?</hi> Queſt. p. 25. I beſeech you that read me, hear his comment, <hi>A plain Denial of the Efficacy of the Blood of Chriſt ſhed on the Croſs to clenſe the Soul from the Guilt of Sin, by its Satisfaction to the Juſtice of God.</hi>
               </p>
               <p>I have had to do with many Enemies to God's Truth; But I muſt profeſs to the whole World, I never yet ſaw, ſpoak to, or read of a more diſinge<g ref="char:EOLhyphen"/>nuous Man: <hi>To pervert our Words, alter Sentences, draw Generals from Particulars, and then call them Ours is Baſe and Unmanly.</hi> I would fain have an impartial Man anſw<gap reason="illegible: faint" extent="1 letter">
                     <desc>•</desc>
                  </gap>r me. Doth <hi>I. P.</hi> deny, or any way meddle with the <hi>Outward Blood</hi> concerning the Guilt of Sin paſt, how far it had an Influence in<g ref="char:EOLhyphen"/>to Juſtification, <hi>taking Juſtification in that Senſe?</hi>
                  <pb n="149" facs="tcp:47076:83"/>
But does he not treat of the Outward Blood, with reſpect to <hi>Purgation and Sanctification of the Soul from the preſent Acts and Habits of Sin, that lodge therein?</hi> Is he ſo Sottiſh, as to make no Diſtinction betwixt being pardon'd Sin paſt, and the Ground of it; and being renewed and regenerated in Mind and Spirit, and the Ground of that Conversion? or elſe is he ſo impiouſly Unjuſt, that becauſe we do deny, that Out<g ref="char:EOLhyphen"/>ward Blood can be brought into the Conſcience to perform that Inward Work (which they themſelves dare not, nay, do not hold) <hi>Therefore</hi> I. Pennington, <hi>denys any Efficacy to be in that Outward Offering and Blood towards Juſtification,</hi> as it reſpects meer Re<g ref="char:EOLhyphen"/>miſſion of former Sins, and Iniquities? This may give the Sober-minded ſome Reliſh of his Rancker: We do ſay, that Outward Blood can no more clenſe, then Outward Water; But we alſo ſay, <hi>that Chriſt's Blood had an Influence into Juſtification (as he phraſeth it)</hi> which I ſhall preſently ſhow.</p>
               <p>§. 3. He undertakes the Defence, of what he falſly ſays we deny, but ſo confuſedly, as ought to ſhame a modeſt Man, and a Pretender to Con<g ref="char:EOLhyphen"/>troverſy.</p>
               <p>His firſt Scripture is this. <hi>And he re<g ref="char:EOLhyphen"/>ceived the Sign of Circumciſion, a Seal of the</hi> 
                  <note place="margin">Pag. 50, 51.</note> 
                  <hi>Righteouſneſs of Faith, which he had yet being uncircumciſed, that he might be the Father of all them, that believe, though they be not circumciſed, that Righte<g ref="char:EOLhyphen"/>ouſneſs might be imputed to them.</hi> Rom. 4. 11. His Obſervation and Inference run thus, <hi>that Imputation is a Reckoning that to any, which they have not from them<g ref="char:EOLunhyphen"/>ſelves, nor actually from another, otherwiſe it could not
<pb n="150" facs="tcp:47076:84"/>
be Grace, therefore it was the Righteouſneſs of another, not his own.</hi>
               </p>
               <p>This is ſo baſe a Pervertion and Miſ-uſing of the Word, that <hi>Imputation</hi> both in Scripture, and Common Diſcourſe is always taken and uſed in the contrary ſenſe; Let him produce me one Scripture that countenanceth his Notion. This imputed Righteouſneſs is beſt underſtood by the Context: <hi>Even as</hi> David <hi>alſo deſcribeth the Bleſſedneſs of the Man unto whom God imputes Righteouſneſs without Works,</hi> ſaying, <hi>Bleſſed are they, whoſe Iniquitys are forgiven, and whoſe Sins are covered; Bleſſed is the Man, unto whom the Lord will not impute Sin. Cometh this Bleſſedneſs then upon the Circumciſion only, or Uncircum<g ref="char:EOLhyphen"/>ciſion alſo?</hi> for we ſay, <hi>that Faith was reckoned to</hi> A<g ref="char:EOLhyphen"/>braham <hi>for Righteouſneſs. How was it then reckoned? when he was in Circumciſion, or Uncircumciſion? And he received the Sign of Circumciſion, a Seal of the Righteouſ<g ref="char:EOLhyphen"/>neſs of the Faith, which he had yet being Uncircumciſed, that he might be the Father of all them that believe, though they be not Circumciſed;</hi> that Righteouſneſs might be imputed unto them alſo. verſ. 6, 7, 8, 9, 10, 11.</p>
               <p>In which we may perceive, <hi>Firſt</hi> that the Righte<g ref="char:EOLhyphen"/>ouſneſs was by the <hi>Apoſtle</hi> inferr'd from <hi>David</hi>'s Words of the Bleſſedneſs of that Man, <hi>unto whom God imputed not Sin.</hi> As much as if he had ſaid, <hi>whom God forgives, he imputes not Sin to;</hi> and to whom he imputes not Sin, <hi>ſuch he lookes upon as Righteous,</hi> that is, <hi>to be as clear of the Guilt of former Sin by Remiſſion, as if it had never been committed. Secondly;</hi> that not Works of our own, no, though aſſiſted by the Holy Spirit to perform them, ſtricktly conſider'd, can juſtifie in this ſenſe, <hi>but Faith only in the Goodneſs,
<pb n="151" facs="tcp:47076:84"/>
Mercy and Promiſe of God to Pardon, Remit, and ſhow Favour unto all ſuch, who Diſtrusting their own Weakneſs, and Repenting of their former Miſcarriages, humbly, yet firmly put their Confidence in him.</hi> This being <hi>Abraham's</hi> Caſe with reſpect to himſelf and Poſterity; God no more lookt upon him as a Stranger at a diſtance from him, but one, who by Faith was brought nigh, and became thus juſtified not by Works of Righteouſneſs that he wrought, <hi>but by Faith in God,</hi> which was accounted unto him for Righteouſneſs, and that really too; ſince he could not believe without an Inward Act of Righteouſneſs: but not of his own.</p>
               <p>§. 4. In ſhort, <hi>Juſtification</hi> bears a twofold ſenſe in the Scripture; and becauſe we are frequently miſ<g ref="char:EOLhyphen"/>taken about it by ſuch as underſtand not the Extent and Uſe of the Word, I will explain it. <hi>Juſtifica<g ref="char:EOLhyphen"/>tion</hi> is ſometimes to be underſtood of <hi>Remiſſion, or non-Imputation of Sin upon Repentance, and Faith in the Pro<g ref="char:EOLhyphen"/>miſe of God.</hi> In which ſenſe we ſay, That all the righteous Works Man is capable of, either from him<g ref="char:EOLhyphen"/>ſelf, if ſuch can be; or from the Aſſiſtance of the Holy Spirit ſtricktly as ſuch, can never move one Jot to Juſtification, that is, <hi>to the Blotting out of former Iniquities;</hi> for if Men could do more a thouſand<g ref="char:EOLhyphen"/>fold then they do, and that it were never ſo accep<g ref="char:EOLhyphen"/>table, <hi>it is but their preſent Duty, and cannot have Ver<g ref="char:EOLhyphen"/>tue enough in it to anſwer a preſent Obligation, and cancel the old Debt of Diſobedience</hi> too: God only upon Faith in his Goodneſs, Mercy and Holy Promiſe can give <hi>Remiſſion, Pardon, or make free from the heavy Debt Transgreſſion hath brought upon us;</hi> and that not as thereby meriting, but as obtaining ſuch Re<g ref="char:EOLhyphen"/>miſſion
<pb n="152" facs="tcp:47076:85"/>
from God, upon his own free tender. This is Evangelical Faith, and Righteouſneſs too, of which <hi>Abraham</hi> was a Partaker, as well before as after Circumciſion, that he might be the Father of all.</p>
               <p>§. 5. But <hi>Juſtification</hi> is not only taken for <hi>Re<g ref="char:EOLhyphen"/>miſſion of former Sins, and Accounting of Believers, as if they had never tranſgreſt,</hi> that is, <hi>Righteous;</hi> but for that <hi>Regenerate</hi> and <hi>Clean State of Soul, and that Ac<g ref="char:EOLhyphen"/>ceſs to, and Acceptance with God reſpecting Daily Duty;</hi> In which ſenſe <hi>no Man, nor Woman ever was, or ever will be Juſtified another way, then by Inward and Real Righteouſneſs:</hi> Nor in this ſenſe can any be fur<g ref="char:EOLhyphen"/>ther <hi>Juſtified,</hi> and <hi>Accepted,</hi> then as they are thus <hi>purified</hi> and <hi>regenerated;</hi> Since it could be to ſay, not only that God upon Repentance of former Sins and Belief in his Promiſe has blotted out their Iniqui<g ref="char:EOLhyphen"/>ties, which may be, <hi>whilſt habitual Sin is yet but a working out, and not quite overcome;</hi> for that is true enough: but <hi>that God accepts ſuch as purified, ſancti<g ref="char:EOLhyphen"/>fied and regenerated</hi> (the other ſenſe of Juſtification) <hi>while they are actually Impure, and Unregenerated;</hi> this we abominate, and then which nothing can be affirm'd more Reproachfull to, and Deſtructive of his Eternal Holineſs.</p>
               <p>§. 6. Having thus explained and expreſt what we underſtand by the Word <hi>Juſtification,</hi> I ſhall declare, How far we believe <hi>Chriſt Jeſus our Lord,</hi> reſpecting his Coming both in the Fleſh, and Spirit, influenceth into our Juſtification (as the <hi>Prieſt</hi> terms it) The <hi>Seed,</hi> afterwards call'd <hi>Chriſt, was and is God's free Gift, Promiſe, and Covenant of Light,
<pb n="153" facs="tcp:47076:85"/>
by whom alone, Remiſſion, Juſtification, and Eternal Salvation did or can come to Mankind; That in the Fulneſs of time a Body was prepared, in which he came to fulfill the Fathers good Pleaſure; that he preacht the Promiſe of Remiſſion of Sin, and Salvation to as many as believed in him, and took up his Croſs and followed him; confirming the ſame by many Miracles.</hi> For this Do<g ref="char:EOLhyphen"/>ctrine of Redemption, and aſſerting himſelf to be the Off-ſpring of God, one with God, to whom all Power in Heaven and Earth was committed, <hi>the</hi> Jews <hi>perſecuted him, ſtigmatizing him with the Name of Blaſphemer, and at laſt apprehended and crucified him.</hi> We do ſay then, <hi>that Faith in the ſame Chriſt who then appeared, who ſo preached, worked Miracles, and lay'd down his Life for the World, and not in another, does give Remiſſion of Sins; and as follow'd, as become all true Diſciples, Eternal Salvation:</hi> yea, <hi>that Outward Blood was then, and is now to be reverently believed in as a Seal, Ratification and ſtrong Confirmation of that glad Tidings of Remiſſion of Sin, and Eternal Salvation, which he held forth in the Name of his Father, to thoſe who would take up the Croſs and follow him.</hi> And therefore with good reaſon was Remiſſion of Sins preached in his <hi>Blood,</hi> becauſe it was the moſt viſible eminent Act of his Life, both fitteſt to recommend his great Concern<g ref="char:EOLhyphen"/>ment for poor Man, and confirm the Truth of that bleſſed Goſpel he preached to him in the World.</p>
               <p>§. 7. And as for <hi>Satisfaction,</hi> Though we deny any ſtrickt and rigid Purchaſe, as carnally under<g ref="char:EOLhyphen"/>ſtood, and irreverently held by many; yet that the Offering up his Innocent Life did and doth turn to Account to as many as truly receive him, we faith<g ref="char:EOLhyphen"/>fully believe; yea, that he did bear that for Man.
<pb n="154" facs="tcp:47076:86"/>
(I mean his Iniquity) <hi>he could not for himſelf;</hi> And has by that Suffering obtained precious Gifts, that is, that Victory Man could never have ob<g ref="char:EOLhyphen"/>tain'd; yet ſtill we do aſcribe all that was done, but inſtrumentally to the bodily Sufferings, and principally to the <hi>Will</hi> of that Divine Life, whoſe <hi>Body</hi> it was, which offered <hi>it</hi> up, and by the which <hi>Will it was Sanctified,</hi> and ſo acceptable with God: Otherwiſe more, nay all would be aſcrib'd to the Body, which I affirm to be Blaſphemy it ſelf; for it was not the Body eminently, which ſaved the People from the<gap reason="illegible: blotted" extent="1 letter">
                     <desc>•</desc>
                  </gap>r Sins; but that which dwelt in <hi>it,</hi> whoſe it was; ſo that though the <hi>Body bore the Name of the Whole, yet was it not the Whole;</hi> but by <hi>Syneedoche,</hi> a part for the whole, which is very familiar in the Scriptures.</p>
               <p>§. 8. To his Spiritual Coming into the Soul do we aſcribe the <hi>Inward Righteouſneſs.</hi> We ſay, <hi>That Chriſt as he is the Light, Power and Righteouſneſs of God, being received into the Soul, and diligently obey'd, and communed with, he doth firſt Convince of Sin; then brings Trouble for Sin; and Sin thus becoming a Load to the Soul, he adminiſters Strength to ſhake off every ſuch Load and Burthen, and to conquer and ſubdue the Power of Sin and Satan in the Soul:</hi> In which ſenſe he is more proper<g ref="char:EOLhyphen"/>ly and particularly <hi>a Saviour, when he binds the ſtrong Man, ſpoils his Goods, caſts him out, deſtroys the Works of the Devil, finiſhes Tranſgreſſion, and brings in Everlaſt<g ref="char:EOLhyphen"/>ing Righteouſneſs;</hi> Otherwiſe, in vain would he have that Title, <hi>And thou ſhalt call his Name</hi> Jeſus, <hi>for he ſhall ſave his People from their Sins;</hi> not the <hi>Effect, Eternal Death,</hi> without the <hi>Cause, Sin:</hi> For the <hi>Wa<g ref="char:EOLhyphen"/>ges of Sin is Death; As men ſow, ſo ſhall they reap.</hi> And
<pb n="155" facs="tcp:47076:86"/>
a dreadfull Diſappointment will it be to the <hi>Hypocri<g ref="char:EOLhyphen"/>tical Profeſſors</hi> of this day, that dream of <hi>Juſtification, Redemption</hi> and <hi>Salvation,</hi> and are yet carried away with the Temptations of <hi>Satan,</hi> at his will; being igno<g ref="char:EOLhyphen"/>rant of the inward Power of Chriſt to bruiſe the Ser<g ref="char:EOLhyphen"/>pent's Head. To conclude, that Righteouſneſs which Chriſt as God's true Light, Power and Righteouſneſs works in us (therefore is not of us) is that <hi>which alone brings into true Union with God, and Memberſhip with his Unſpotted Church;</hi> conſequently, <hi>no Man without that Qualification, can be ſo accepted with him, or have Acceſs to him: for God is of purer Eyes then to behold Iniquity; and without Holineſs no Man ſhall ever ſee the Lord.</hi> But let none miſtake me, I do not intend, that who is not quite Perfect, is altogether to be condemned; by no means: but that Man is only ſo far accepted of God, <hi>as he is really Regenerated and Beautified by the internal Righteouſneſs of Chriſt.</hi>
               </p>
               <p>And to this purpoſe is that other Scripture, he quotes againſt us; <hi>That as Sin has reigned unto Death, even ſo might Grace reign through Righteouſneſs unto Eter<g ref="char:EOLhyphen"/>nal Life, by Jeſus Chriſt our Lord:</hi> For all Men ha<g ref="char:EOLhyphen"/>ving actually ſinned, and Sin ſo becoming inherent; Grace (that teacheth to deny all Ungodlineſs, and Worldly Luſts, and to live Soberly, Righteouſly and Godly, which is that Righteouſneſs) ſhould alſo reign in all by Jeſus Chriſt. Now unleſs it be an Evil for us to ſay, that Men are accepted with God upon Chriſt's <hi>Inward Righteouſneſs,</hi> when the Scrip<g ref="char:EOLhyphen"/>tures ſay, that the Reign of Grace through Righte<g ref="char:EOLhyphen"/>ouſneſs (where Sin reigned, which was within Man certainly, and therefore <hi>Inward)</hi> is unto Eternal Life (as full a word, as being accepted with God) I can<g ref="char:EOLhyphen"/>not ſee, <hi>but in our holding forth Chriſt's Righteouſneſs to
<pb n="156" facs="tcp:47076:87"/>
be made ours by the Operation of his Holy Spirit in the Heart, as the Efficient or Principal, if not only Cauſe of our daily Acceptance with God, we are Scripturally Orthodox.</hi>
               </p>
               <p>§. 9. We would alſo provide againſt the Malice of thoſe Tongues, who, becauſe we do allow Good Works or Fruits to be well-pleaſing to God, and ne<g ref="char:EOLhyphen"/>ceſſary to Life Eternal, do therefore rank us among the <hi>Papiſts, as pleading for the Merit of Good Works:</hi> For we lay not this <hi>ſecond</hi> ſort of <hi>Juſtification,</hi> and much leſs the <hi>firſt,</hi> upon any Exteriour Works, that the very Spirit of Truth himſelf leads into, <hi>as meerly Exteriour,</hi> be they Acts of <hi>Juſtice, Mercy, Charity,</hi> or ſuch like; But upon the holy Working of God's Power and Spirit in the Heart, and the Creatures believing in, and reſigning himſelf up unto God, to be by him renewed, ordered, led, and diſpoſed: So that the Creature has no further Share, then as he bows to the Requirings of God, and contentedly acquieſceth, in what it pleaſeth Almighty God to do with him. So our Wills there daily ſubmitted to the Holy Will of God, which is Sanctification, is the Ground of our daily Acceptance with God, and being received (not as juſt by the <hi>Non-Imputa<g ref="char:EOLhyphen"/>tion</hi> of Sins formerly committed, for that alone de<g ref="char:EOLhyphen"/>pends upon Repentance, and Faith in God's free Love to remit; but) as juſt, <hi>by being actually and re<g ref="char:EOLhyphen"/>ally made ſo through the Participation of the Juſt and Righteous Nature of Chriſt,</hi> who is to all ſuch, <hi>Wiſ<g ref="char:EOLhyphen"/>dom and Righteouſneſs, and Sanctification and plentious Redemption;</hi> and here we will end this Argu<g ref="char:EOLhyphen"/>ment, leaving our Faith therein with God and ſo<g ref="char:EOLhyphen"/>ber Men.</p>
               <p>I ſhall omit here, as well as elſe where, taking
<pb n="157" facs="tcp:47076:87"/>
any notice of his baſe Revilings, &amp; ſordid <hi>Pedantry,</hi> unworthy of a Good <hi>Chriſtian,</hi> or Man of Learning and Civility; and endeavour as God ſhall enable me, to acquit my ſelf of the Remainder of his Book, with the ſame Honeſty, Truth, Reaſon and Brevi<g ref="char:EOLhyphen"/>ty, that I hope, I have done, in what I have hitherto undertaken and diſpatcht.</p>
            </div>
            <div n="18" type="chapter">
               <head>CHAP. XVIII.</head>
               <argument>
                  <p>He ſayes we diſown the <hi>True Chriſt.</hi> It is proved, that <hi>He denies</hi> in Contradiction to himſelf what we deny; and that we are Scriptural and Sound in our Belief: And though we cannot exclude that <hi>Divinity</hi> from the true Chriſt; Yet we alſo own, that the true Chriſt <hi>took Fleſh,</hi> that he appeared for the Salvation of Mankind, and that his bodily Appearance was inſtrumental in the Point. <hi>Chriſt owned</hi> according to Scriptures.</p>
               </argument>
               <p>§. 1. HE is now <hi>arriv'd at the Root-Error of the</hi> Qua<g ref="char:EOLhyphen"/>kers, as he is pleaſed to name it, who is a Man of Names, and ſuch too as are Beaſt enough too ſometimes; but they may paſs perhaps for Goſpel-Zeal, or a pretty ſort of Wit amongſt ſome of his ſmall Companions, <hi>whoſe Diſeaſe is to be miſtaken;</hi> but let's hear him patiently.</p>
               <p>
                  <hi>The</hi> Quakers <hi>diſown and deny the Chriſt of God, and ſet up a falſe Chriſt in his room</hi> 
                  <note place="margin">P. 70, 71.</note> 
                  <hi>and ſtead; and attribute all to that falſe Chriſt which is due and peculiar to the true Chriſt. This is that Non-ſuch Lye which travels to bring forth that</hi> Babel, <hi>therewith their Religion abound.</hi> His
<pb n="158" facs="tcp:47076:88"/>
Proof is at hand, <q>This we certainly know, and can never call the bodily Garment Chriſt, but that which appeared and dwelt in the Body.</q> 
                  <hi>Penning<g ref="char:EOLhyphen"/>ton</hi>'s Queſt. 23, 32. To which he ſayes, <hi>They do not deny, that there was ſuch a Man as</hi> Jeſus <hi>the Son of</hi> Mary, <hi>and that God, or rather Chriſt was in him; but this is no more, then they profeſs of themſelves, that Chriſt as God is in them, yet that Body of the Man</hi> Jeſus <hi>which he calls here the bodily Garment, he tells us they can never call Chriſt.</hi> This Quotation he offers as explaining by another from the ſame <hi>Author and Book,</hi> p. 20. <q>For that which he took upon him was our Garment, even the Fleſh and Blood of our Nature (VERY RIGHT; but what followeth is wofully falſe) which is of an Earthly Periſhing Nature; But he is of an Heavenly Nature.</q> From whence <hi>J. Faldo</hi> infers againſt us, <hi>That the Body Chriſt took upon himſelf of our Nature, is not the Chriſt.</hi>
               </p>
               <p>But before we give him off, we hope, through the Help of our God to prove, the Contrary to be high<g ref="char:EOLhyphen"/>ly againſt Chriſt, Scriptures and ſound Reaſon; He has done us right in two reſpects, which may a little anſwer for the Ill-Language he giveth us in our Charge. <hi>Firſt,</hi> That he acknowledgeth, we own, that there was ſuch a Man as <hi>Jeſus the Son of</hi> Mary (in Contradiction to abundance of our Adverſa<g ref="char:EOLhyphen"/>ries) <hi>and that God was in him,</hi> which makes up our Chriſt. <hi>Secondly,</hi> That he whom we call <hi>Chriſt,</hi> is not <hi>J. Faldo</hi>'s Chriſt; <hi>for he was that Body only that dyed;</hi> elſe what mean thoſe words inferred by way of Proof againſt us, in Defence of the Charge; <hi>The Body which Chriſt took on him of our Nature, &amp;c.</hi> and therefore, they can never call that Chriſt, <hi>intimating he doth;</hi> as the following Paragraph tells us. <hi>This is a plain
<pb n="159" facs="tcp:47076:88"/>
Denying the Man Chriſt Jeſus:</hi> yet behold the <hi>Babel</hi> of the Matter, who after this dare ſay (VERY RIGHT) to this part of <hi>I. Pennington</hi>'s words; <hi>for that which he took upon him, was our Garment, even the Fleſh and Blood of our Nature:</hi> Where he manifeſtly implies, that what he juſt now accounted the whole <hi>Chriſt,</hi> and reproa<g ref="char:EOLhyphen"/>ches us for denying to be ſuch, is not the <hi>Chriſt</hi> Himſelf, but his Garment only; <hi>unleſs there be no Difference betwixt Chriſt, and his Garment;</hi> or that <hi>Chriſt was but the Garment of that more excellent Soul, or Divine Being that dwelt therein,</hi> which is Unſcriptu<g ref="char:EOLhyphen"/>ral, and very Carnal. If this Man had not charged us, with what he cannot prove; nay, if he has not manifeſtly contradicted himſelf in his Endeavours to do it, no Man was ever guilty in thoſe Reſpects. But that none may be ſtumbled by his <hi>untrue Cha<g ref="char:EOLhyphen"/>racters</hi> of us: We do believe, and plainly declare, and that with Holy Reverence and Fear, that we cannot, we dare not call the <hi>meer Body,</hi> the <hi>Chriſt;</hi> but the <hi>Body of Chriſt;</hi> That he was after the Fleſh born of the Virgin, like unto us in all things, Sin excepted; and conſequently, that Body muſt have been of the ſame Nature with ours; elſe it was not a Real, but Phantaſtical Body, is moſt true; and if it had not been ſo, neither could it have been a Gar<g ref="char:EOLhyphen"/>ment of the Nature of our Fleſh, which is ſo, and to which <hi>J. Faldo</hi> ſaid juſt now VERY RIGHT; nor could the cruel Inſtruments have prevail'd againſt his Life, as they did.</p>
               <p>And now, whether it be moſt againſt <hi>Chriſt, Scrip<g ref="char:EOLhyphen"/>ture and Reaſon,</hi> to ſay that that Body, which was nai<g ref="char:EOLhyphen"/>led upon the Croſs, <hi>was the Chriſt,</hi> or the <hi>Body of Chriſt onely,</hi> I leave with <hi>Christ, Scripture and Reaſon to determine?</hi> Certain I am, that this Principle muſt
<pb n="160" facs="tcp:47076:89"/>
center in that <hi>ſenſeleſs Dream</hi> of <hi>J. Reeve</hi> and <hi>L. Mug<g ref="char:EOLhyphen"/>gleton,</hi> as well as that it makes a perfect Difference be<g ref="char:EOLhyphen"/>twixt <hi>Him</hi> that was before <hi>Abraham,</hi> and <hi>Him</hi> that ſaid ſo: <hi>Him,</hi> that told his Diſciples, <hi>I will not leave you comfortleſs,</hi> and <hi>Him</hi> that ſaid, <hi>I will come to you again.</hi> Nay, why ſhould Chriſt ſay to his Diſciples, it was expedient he ſhould go away, ſince certainly if ſome more Excellent and Profitable Appearance of him<g ref="char:EOLhyphen"/>ſelf had not been to ſucceed, at leaſt as to them; it had been far more Expedient, he ſhould in that Manner have remained amongſt them. And why did the <hi>Apo<g ref="char:EOLhyphen"/>ſtle</hi> ſpeak <hi>of no more knowing Chriſt after the Fleſh, and of his being revealed in him, and in the Saints, as their Hope of Glory, and that he was the Quickning Spirit and Lord from Heaven;</hi> If that <hi>Body</hi> was the Intire Chriſt, &amp; not ra<g ref="char:EOLhyphen"/>ther <hi>the Body prepared for that Divine Power, Wiſdom, and Righteouſneſs to tranſact in,</hi> and appear by, and to the Sons of Men; which with reſpect to that great Ma<g ref="char:EOLhyphen"/>nifeſtation, was denominated <hi>Chriſt</hi> or Anointed, ſhall we dare think, that he, who ſo ſpoak, and of whom the Apoſtle ſo teſtified, was not the true <hi>Chriſt</hi> (which to be ſure was before that <hi>Viſible Body)</hi> God forbid. Let that Sin lie at <hi>J. Faldo</hi>'s Door.</p>
               <p>§. 2. But he offers to us Scripture, <hi>And it was reveal'd to him</hi> (Simeon) <hi>by the Holy Ghoſt, that he ſhould not ſee Death, before he had ſeen the Lord's Chriſt. And he came by the Spirit into</hi> 
                  <note place="margin">Luk. 2. 26, 27.</note> 
                  <hi>the Temple, and when the Parents brought in the Child Jeſus, then took he him up in his Armes and ſaid, Lord now letteſt thou thy Servant depart in Peace, for mine Eyes have ſeen thy Salvation, a Light to lighton the Gentiles, &amp;c.</hi> and it is and will be granted, that <hi>Simeon</hi>
                  <pb n="161" facs="tcp:47076:89"/>
ſaw the Lord's Chriſt: But I hope, <hi>J. Faldo</hi> will not deny unto that good Man, who waited for <hi>Iſrael's</hi> Conſolation, that he had as well a Spiritual, as Natural, an Inward as Outward Sight of Chriſt: For can he think, that the <hi>Word</hi> which took Fleſh, was nothing of that Saviour, and that the True Light which then appeared, is to be excluded any Share therein? Will <hi>J. Faldo,</hi> or any Man that owns Scripture, dare to affirm, there was not ſomething belonging to the True and Compleat Chriſt, beyond what his outward Eyes could poſſibly ſee? Certain<g ref="char:EOLhyphen"/>ly this Allegation from <hi>Luk</hi> 2. 26. will never prove the Body of <hi>Jeſus,</hi> which the Father prepared for him, to be the <hi>Whole Intire Chriſt, Saviour, Light, Salvation and Glory of Iſrael,</hi> unleſs Chriſt under all theſe Con<g ref="char:EOLhyphen"/>ſiderations conſiſted, or was made up of the more Outward Body, that only was obvious to the Out<g ref="char:EOLhyphen"/>ward Eyes; which to affirm, were both to deny his Divinity, and to conclude <hi>Simeon</hi> void of any Spiri<g ref="char:EOLhyphen"/>tual Sight or Intendment in theſe Words of the Lord's <hi>Chriſt,</hi> as a Light enlightning the <hi>Gentiles,</hi> and God's Salvation to the Ends of the Earth. Though ſtill be it underſtood, that we confeſs that Child, as ſeen and underſtood by <hi>Simeon,</hi> with reſpect to that great End of his Appearance, to be the Lord's <hi>Chriſt.</hi> Nay, <hi>J. Faldo</hi> himſelf ſayes as much p. 70. otherwiſe there would be an exalting the Body above the Divinity; nay, an utter Excluſion of the Divi<g ref="char:EOLhyphen"/>nity with reſpect to the True <hi>Chriſt.</hi> Let none then be ſo Ungodly and Unjuſt to us, as to infer, we deny the Lord's <hi>Chriſt,</hi> becauſe we rather chuſe to ſay <hi>the Body of Chriſt,</hi> then <hi>Chriſt;</hi> for, ſayes he, <hi>Chriſt is God manifeſt in the Fleſh,</hi> ſee J. F. p. 72, 77.</p>
               <p>
                  <pb n="162" facs="tcp:47076:90"/>
§. 3. And leſt any ſhould think, that therein I contradict the inſpired Saying of that Juſt Man, when he ſaid, <hi>Mine Eyes have beheld thy Salvation;</hi> the Words import no more then this, <hi>Mine Eyes have beholden the Manifeſtation and Breaking forth of thy Seed and Heir, who is come to viſit the World, and bruiſe the Serpent's Head: Mine Eyes have ſeen him by whom thy Salvation ſhall be declared; through whom thou wilt put forth thine Arm, and work mightily for the Salvation of Man.</hi>
               </p>
               <p>And this his other Scriptures prove at large for me, the moſt Conſiderable of which I take to be this; <hi>The God of our Fathers raiſed up</hi> Jeſus, <hi>whom ye ſlew, and hanged on a Tree; Him</hi> 
                  <note place="margin">pag. 74.</note> 
                  <hi>hath God exalted with his right Hand, to be a</hi> Prince, <hi>and a</hi> Saviour, <hi>for to give Repentance to</hi> Iſrael, <hi>and For<g ref="char:EOLhyphen"/>giveneſs of Sin, Act.</hi> 5. 30, 31. which can no more be underſtood expreſly, ſtricktly and intirely ſo, then it would be reaſon able for a Man to ſay, that when <hi>Samuel</hi> died, the Soul and Body which was call'd <hi>Samuel, died;</hi> and not rather, <hi>the Body of him who was called Samuel:</hi> And this is the Ground and Reaſon why the <hi>Socinians, Muggletonians</hi> and ſeveral <hi>Anabaptiſts</hi> hold the Mortality of the Soul, becauſe otherwiſe thoſe Words, which ſpeak of the Death of Chriſt, could not be taken properly, as they take and defend them. I ſay then, and that with Force of Reaſon, and which at this time, may be more to the Conviction of ſome, the Suffrage of our malig<g ref="char:EOLhyphen"/>nant Adverſary <hi>J. Faldo</hi> himſelf, however contra<g ref="char:EOLhyphen"/>dicting to his fore-mentioned Senſe, the Words are thus to be underſtood. <hi>The God of our Fathers, who raiſed up</hi> (the Body of) <hi>Jeſus from the Dead, which ye
<pb n="163" facs="tcp:47076:90"/>
ſlew and hung upon a Tree; Him,</hi> whoſe Body you ſo cruelly uſed, <hi>hath God exalted with his right Hand, to be a</hi> Prince, <hi>and a</hi> Saviour <hi>for to give Repentance to</hi> Iſrael, <hi>and Forgiveneſs of Sin.</hi> To put this out of Doubt, hear <hi>J. Faldo</hi> his own ſelf.</p>
               <p>
                  <hi>Let not theſe Blaſphemers of the Lord of Life, and Glo<g ref="char:EOLhyphen"/>ry, delude People with a Fancy, as if we be<g ref="char:EOLhyphen"/>lieve and preach the</hi> FLESH AND <note place="margin">pag. 72.</note> BLOOD OF CHRIST, TO BE CHRIST, SEPARATED FROM HIS SOUL, OF THE NATURE OF MAN's SOUL <hi>(but undefiled)</hi> OR THAT WE TAKE HIS MAN's NATURE TO BE CHRIST, SEPARATED FROM HIS ETERNAL AND DIVINE NA<g ref="char:EOLhyphen"/>TURE.</p>
               <p>One would think I had ſpent my Time in vain, when I ſet about to prove, that the Divine <hi>Light, Life, Power, Wiſdom,</hi> and <hi>Righteouſneſs</hi> were not unconcerned in the true Chriſt, and conſequently that the <hi>Body</hi> which only died, was not the Entire <hi>Jeſus</hi> or Saviour; ſince our <hi>Adverſary</hi> calls us <hi>Blaſ<g ref="char:EOLhyphen"/>phemers</hi> and <hi>Deluders</hi> (and I know not for what, except it be) for Teaching that Doctrine he recom<g ref="char:EOLhyphen"/>mends in the ſame Paragraph, wherein he calls us thoſe <hi>hateful Names.</hi>
               </p>
               <p>§. 4. But that his great Inconſiſtency with himſelf may be further manifeſt; hear him again: <hi>If Men be ſo blind as not to ſee the Error of Diſown<g ref="char:EOLhyphen"/>ing</hi> Jeſus <hi>of</hi> Nazareth, <hi>the Son of</hi> Mary; <note place="margin">pag. 75.</note> 
                  <hi>who was hanged on a Tree, put into the Sepulchre of</hi> Joſeph <hi>of</hi> Arimathia <hi>to be yet alive, and the Chriſt of God by all theſe Scriptures</hi> (the moſt conſiderable whereof are
<pb n="164" facs="tcp:47076:91"/>
anſwerd) <hi>it is a Blindneſs, wherewith never any before the</hi> Quakers, <hi>who profeſſed the Scriptures to be a true Teſtimony, were ſmitten; ſurely God hath given them up for their Pride, Giddineſs, or Idle Ignorance, and that Injuſtice; and the Devil hath blinded their Minds.</hi>
               </p>
               <p>Enough of him at this time in Contradiction to himſelf, and of his Ungodly Cenſure of us. But we hope, it may not be improper to obſerve, that though before he recommended to us the Lord's <hi>Chriſt,</hi> as, Conſiſting of a <hi>Divine and Humane Na<g ref="char:EOLhyphen"/>ture,</hi> that is, <hi>God and Man,</hi> and that he would not be thought to call the <hi>Fleſh and Blood and Man's Soul intirely Chriſt, in Diſ-junction from the Divinity;</hi> Yet now, all thoſe who ſay, <hi>that Body which was born of</hi> Mary, <hi>hanged on a Tree, laid in the Sepulchre of</hi> Joſeph <hi>of</hi> Arimathia, <hi>was not, and is not the Living Chriſt of God, are ſmitten, for their Pride, Giddineſs, or Idle Ignorance, and the Devil hath blinded their Minds with a Witneſs:</hi> From whence Three Things reſult; (1) <hi>that the Divinity is no wayes concern'd in the Lord's Christ.</hi> A manifeſt Contradiction to himſelf; or elſe, with <hi>Noetus</hi> of old, and <hi>J. Reeve and L. Muggleton</hi> of our Age, <hi>the God-head dyed in Company with the Manhood.</hi> Blaſphemy it ſelf. (2) <hi>That the meer Body was the Only and Intire Chriſt,</hi> whatever he pretends, <hi>and not ſo much as the Man's Soul in Conjunction with it,</hi> unleſs the Soul was of ſuch a material groſs Matter, <hi>as that it could be hang'd on a Tree, dye, and be laid in a Sepulchre</hi> (which is to aſſert the Mortality of the Souls) all which happened to the Lord's Chriſt, ſays <hi>J. Faldo:</hi> But becauſe the Man's Soul was not mor<g ref="char:EOLhyphen"/>tal, and could not be hanged on a Tree, and put into a Sepulchre, it follows, that it was the <hi>Viſible Body,</hi> which could only be hang'd on a Tree, and
<pb n="165" facs="tcp:47076:91"/>
laid in a Sepulchre, that was and <hi>is the Only and Intire Lord, and Saviour Jeſus Chriſt, in</hi> J. Faldo's <hi>ſenſe:</hi> Which, how Impious it is againſt him, that truly is ſo; how groſly Abuſive of all People; and how Contradictory to himſelf, let the whole World of Reaſon judge. Is this the Man, that muſt be thought fit to <hi>vaunt it over us with ſuch Impudent Scurrility,</hi> Ungodly, as well as Unmannerly Reflecti<g ref="char:EOLhyphen"/>ons? But in the Earth there is not any thing ſo Fantaſtical, Conceited; Proud, Railing, Buſie Bo<g ref="char:EOLhyphen"/>dy, and ſometimes Ignorant, as a Sort of <hi>Prieſts</hi> to me not unknown (among whom our <hi>Adverſary</hi> is not the leaſt) who think their Coat will bear out their worſt Expreſſions for <hi>Religion,</hi> and Practice an haughty Reviling for Chriſt, as one of the grea<g ref="char:EOLhyphen"/>teſt Demonſtrations of their <hi>Zeal:</hi> an Ill-bred and pedantick Creco, the Bane of Reaſon, and Peſt of the World; the old Incendiaries to Miſchief, and the beſt to be ſpar'd of Mankind; againſt whom the boyling Vengeance of an irritated God is ready to be poured out to the Deſtruction of ſuch, if they repent not, and turn from their Abominable Deceits.</p>
               <p>§. 5. If to excuſe the Matter, he, or any elſe ſhall ſay, the <hi>Body</hi> is only <hi>Synecdochically or Metonymi<g ref="char:EOLhyphen"/>cally</hi> taken, <hi>a Part for the Whole, or Repreſentatively;</hi> I anſwer, that ſuch a Diſtinction overthrows him for ever: For if the <hi>Body,</hi> which was called <hi>Jeſus,</hi> and <hi>Chriſt,</hi> and <hi>Lord</hi> &amp;c. be by him allow'd as Repre<g ref="char:EOLhyphen"/>ſentative of the <hi>whole Jeſus,</hi> then was not that di<g ref="char:EOLhyphen"/>ſtinctly the Chriſt; nay, what has he been oppoſing all this while? We will as truly, and honeſtly ſay, as it is poſſible for him to do, <hi>that it was the Body of
<pb n="166" facs="tcp:47076:92"/>
the Lord Jeſus Chriſt</hi> (which ſometimes bore the Name of the whole Lord Jeſus Chriſt, as the Saviour of Men) <hi>that was born of</hi> Mary, <hi>was hanged on a Tree, and laid in the Sepulchre of</hi> Joſeph <hi>of</hi> Arimathia. And if he will adventure to ſay more, the Conſequences <hi>of Excluding the Divinity, and Man's Soul, from being any part of the True Chriſt, or their Mortality with the Body</hi> (who are Immortal) and not capable of being hanged on a Tree much leſs buried for dead in the Sepulchre of <hi>Joſeph</hi> of <hi>Arimathia) will inevitably fall upon him, and daſh him and his Carnal Notions into peeces.</hi> Thus have I clear'd my Conſcience in clearing up the Conſiſtency of our Belief of the Bodily Appear<g ref="char:EOLhyphen"/>ance of the True Chriſt, with Scripture, and ſound Reaſon; and I hope, to the plain Overthrow of our <hi>Adverſary,</hi> and that with what Brevity was con<g ref="char:EOLhyphen"/>venient.</p>
            </div>
            <div n="19" type="chapter">
               <head>CHAP. XIX.</head>
               <argument>
                  <p>Our <hi>Adverſary's</hi> propoſed three <hi>Scripture-places</hi> are by us rightly applied, and his <hi>Charge</hi> is found Untrue. <hi>Chriſt</hi> is prov'd the true Light, Comforter, Creator and Redeemer. Our <hi>Adverſaries</hi> Objections examin'd and refuted. His <hi>Triumph</hi> turneth to his <hi>Shame.</hi> The true Signification of the <hi>Word,</hi> 
                     <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap> and <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap> confirmed.</p>
               </argument>
               <p>§. 1. BUt he undertakes a more particular Enervation of our Underſtanding of three places of Scripture, which he ſays, we groſly abuſe. It will
<pb n="167" facs="tcp:47076:92"/>
be worth our while, to hear, and ſtop him a little, for he makes great haſt to Triumph.</p>
               <p>
                  <hi>That was the true Light, which lighteth every Man that cometh into the World;</hi> 
                  <note place="margin">Joh. 1. 9.</note> Our Buſineſs is to know three things of him. (1) <hi>What Light it is (2) In what Senſe it inlightneth. (3) How he underſtands every Man;</hi> and this <hi>Line</hi> Compaſ<g ref="char:EOLhyphen"/>ſeth the Matter.</p>
               <p>THAT, (ſays he) <hi>hath for its antecedent, and is to be underſtood of</hi> the Word, <hi>which was in the be<g ref="char:EOLhyphen"/>ginning with God, which was God, by whom all</hi> 
                  <note place="margin">pag. 84. 85.</note> 
                  <hi>things were made, the Light of Men, &amp;c. Light is taken properly for that which doth Manifeſt or Diſ<g ref="char:EOLhyphen"/>cover any thing: ſo Chriſt is Light;</hi> but is now made manifeſt by the Appearing of our Saviour Jeſus Chriſt, who hath aboliſhed Death, and hath brought Life and Immortality to <note place="margin">2 Tim. 1, 10.</note> Light through the Goſpel. <hi>The Meaning is,</hi> ſaid he, <hi>that Salvation Eternal, which God hath pro<g ref="char:EOLhyphen"/>poſed to give to his People, which could not be ſeen in the Purpoſe of God, as ſuch, is by the Appearing of</hi> CHRIST IN THE FLESH, <hi>and therein tranſacting and declaring this Salvation and Eternal Life, abundantly diſcovered: and as Light</hi> properly <hi>is that which makes Manifeſt, ſo</hi> metaphorically <hi>it is that which Comforts and Rejoyceth. I do not in the leaſt doubt, but Chriſt the Word here is call'd Light in both reſpects; And this I take to be the Import of the 4th Verſe;</hi> In him was Life, and the Life the Light of Men, that is, <hi>The Salvation and Life Eternal of poor Sinners was wrapt up in Chriſt, as God; the Conſideration of God manifeſt in the Fleſh for thoſe Ends, is matter of Strong Conſo<g ref="char:EOLhyphen"/>lation.</hi>
               </p>
               <p>In his Firſt Part about the Scriptures he told us,
<pb n="168" facs="tcp:47076:93"/>
that he was got to the <hi>higheſt Round of the Ladder;</hi> in this place he has twiſted himſelf <hi>Rope enough to anſwer the End of his Climing thither;</hi> for if I do not from hence irrefutably prove, (1) That the meer <hi>Body</hi> was not the Intire Saviour: (2) That the <hi>Light</hi> within is of a Saving Nature; I ſhall be ready to allow all our <hi>Adverſaries</hi> Detrectations from the Light within, but juſt Epithetes, and a true Character of.</p>
               <p>If <hi>Chriſt</hi> be the <hi>Light,</hi> which is that <hi>Word,</hi> which made all things, and therefore <hi>God</hi> (as ſaith <hi>J. Faldo)</hi> then Chriſt was before his Appearance, and conſe<g ref="char:EOLhyphen"/>quently our former Chapter is juſtified on our part againſt his Notions of the Lord's Chriſt: For it was impoſſible, <hi>That the Viſible Body taken from the Vir<g ref="char:EOLhyphen"/>gin, ſhould have made all things, which was hung upon a Tree, and buried, &amp;c.</hi> But <hi>J. Faldo</hi> expreſly ſays, <hi>As the Word is the Light of Men, ſo, or in that manner is Chriſt the Light of Men:</hi> Nay, he calls it, <hi>Chriſt's Appearing in the Fleſh, therein tranſacting and declaring Salvation, &amp;c.</hi> intimating, <hi>That Christ was before he took that Fleſh, or appeared in that Body; and that he therefore took it, and appeared in it, to tranſact, work, declare and bring to paſs by and through it as a peculiar Veſſel, and prepared Holy Instrument, the great Salvation, &amp;c.</hi> and conſequently Chriſt was, and is that Word which was with God, and is God, and the Light of Men, &amp;c. And leſt we ſhould yet miſtake him; he calls it <hi>God manifested in the Fleſh,</hi> for thoſe Ends, <hi>to wit, Salvation and Eternal Life:</hi> And that he might ſpeak <hi>all for us in a little,</hi> and give the Deaths-wound to his own Cauſe, he tells us in ſo many Words, <hi>That the Salvation and Life Eternal of poor Sinners was wrapt up in Christ, as God.</hi> Is not this pretty fair for an <hi>Adverſary,</hi> as ill-willing to us and to the Truth,
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as <hi>J. Faldo,</hi> one of Ten Thouſand in his Diſpleaſure againſt us? Certainly, if the <hi>Quakers</hi> are condemn<g ref="char:EOLhyphen"/>able for believing, It was and is Chriſt, as the Word in whom was Life, and that Life the Light of Men, that he was, and is a Saviour, <hi>J. Faldo</hi> muſt not be the Man, that ſhall give the Sentence, who, I know not how? nor why? but that God and his Truth may be glorified by his Self-overthrow, hath aſſerted the <hi>Quakers Principle,</hi> and that at an high rate; and if it can be an Honour to him, that he has aſſiſted to the Conqueſt of himſelf, he ought to have it without any Envy.</p>
               <p>§. 2. But he is as ſerviceable to us altogether in Defence of the Light, however undeſigned; which I prove thus: If Chriſt be properly that Light, which manifeſts or diſcovers any thing (the terms of his Conceſſion) and therefore it doth manifeſt the Purpoſe and Grace of God, which was given in Chriſt before the World was, whereby Death comes to be aboliſhed, and Life and Immortality brought to Light; Then muſt <hi>Chriſt Jeſus,</hi> this manifeſting Light, <hi>be a Divine and Saving Light without all Diſpute:</hi> Now, <hi>J. Faldo</hi> affirms Chriſt to be that Word, and proper Light, that ſo manifeſteth, &amp; diſ<g ref="char:EOLhyphen"/>covereth, as expreſt; conſequently, that Light, which doth ſo Manifeſt and Diſcover, <hi>is a Saving Light.</hi>
               </p>
               <p>Again, If the <hi>Light,</hi> be not only a <hi>Manifeſting</hi> Light (which is to take it <hi>Properly)</hi> but a <hi>Comforting</hi> Light alſo (which is to take it <hi>Metaphorically,</hi> as ſaith <hi>J. Faldo)</hi> Then this Light, as the <hi>Word-Creator,</hi> is not therefore call'd Light from a bare Act of Diſco<g ref="char:EOLhyphen"/>very; <hi>but is a Principle of Life, Power, Vertue, &amp;c.</hi> by which ſuch as obey it, <hi>are conſolated,</hi> and by the Rea<g ref="char:EOLhyphen"/>ſon
<pb n="170" facs="tcp:47076:94"/>
of Contraries, who rebel againſt it, <hi>are condemn<g ref="char:EOLhyphen"/>ed:</hi> Which makes up thoſe two States of <hi>Light</hi> and <hi>Darkneſs;</hi> and their Rewards, <hi>Conſolation</hi> and <hi>Miſery.</hi>
               </p>
               <p>And thus much our <hi>Adverſary</hi> further proves for us; <hi>In him was Life, and the Life was the Light of Men,</hi> that is, <hi>the Salvation and Eternal Life of poor Sinners was wrapt up in Chriſt, as God:</hi> which is to ſay; That the Life of the Word was, and is the proper Light of Men, and unto all ſuch poor Sinners as did and do believe in it, <hi>that Light is unto them Salvation and Eternal Life;</hi> then which, <hi>nothing can be more Or<g ref="char:EOLhyphen"/>thodox in the Point.</hi> Who would think that <hi>J. Faldo</hi> ſhould ever undertake the <hi>Quakers,</hi> ſo little under<g ref="char:EOLhyphen"/>ſtanding their Principles? And if he did know them, What ſhould aile the Man to be ſo much our Friend to write againſt himſelf, under Pretence of writing againſt us? One would think, he did it by the ſame Figure <hi>Irony,</hi> that ſome call Fools, Wits: Yet he would fain diſtinguiſh <hi>Chriſt</hi> the Light, as <hi>Creator</hi> and <hi>Redeemer,</hi> making the firſt Common, the other Peculiar, and that ſpoils all. To which I ſhall brief<g ref="char:EOLhyphen"/>ly anſwer, for he only ſtarts it himſelf: There is but one Kind of <hi>Light,</hi> which reſults from the Life of the Word, and becauſe it cannot be ſuch, but it muſt be Divine and Sufficient, as well to Redempti<g ref="char:EOLhyphen"/>on as Conviction; it will unanſwerably follow, that the manifeſting Light of the Word <hi>J. Faldo</hi> confeſſeth all Mankind more or leſs to be lighted with, is of a Divine and Saving Nature; and that which ſtrengthens this Concluſion, is, <hi>that Chriſt, as God,</hi> is by our <hi>Adverſary</hi> made the <hi>Saviour;</hi> and unleſs he would deny him that he calls God, to have been be<g ref="char:EOLhyphen"/>fore that Manifeſtation in Fleſh, a Redeemer to the Ancients (which were to conclude the Damnation
<pb n="171" facs="tcp:47076:94"/>
of all that died antecedent) Chriſt, the Word, <hi>as that Light was the proper Redeemer through all Generations;</hi> Though I will grant to him, and that in the Name of all that People call'd <hi>Quakers,</hi> the Diſcoveries made by Chriſt, <hi>or God manifeſted in the Fleſh tranſcen<g ref="char:EOLhyphen"/>ded all former Manifeſtations,</hi> and as in my <hi>Spirit of Truth Vindicated</hi> it is largely confeſt (had this <hi>Ad<g ref="char:EOLhyphen"/>verſary</hi> been Ingenuous enough to have weigh'd it) So again I declare, that eminently whatever was before, or hath been ſince, might in a ſenſe be ſaid of that Manifeſtation; becauſe he that then appear<g ref="char:EOLhyphen"/>ed, was the Fulneſs of that Light, Life and Power which meaſurably was, is, and may be diſpenſed to the Sons of Men; wherefore in that ſenſe he was, both before and after, the ſame Convincer, Conver<g ref="char:EOLhyphen"/>ter, Redeemer and Saviour to the Souls of Men.</p>
               <p>§. 3. But he is much ſtumbl'd, and not a little abuſive, becauſe I would have <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> render'd <hi>Enlightneth,</hi> rather then <hi>Lighteth,</hi> 
                  <note place="margin">pag. 87.</note> in my <hi>Spir. of Truth Vindic.</hi> ſaying of me, <hi>I perceive he is as very—as thoſe Phyſicians, who impoſe ſevere Abſtinence on others, but they themſelves will take their Cups off, and their good Cheer to Wantonneſs and Giddi<g ref="char:EOLhyphen"/>neſs.</hi>
               </p>
               <p>How far this Character may be by any thought to reſemble <hi>William Penn</hi> (a Man he often ſtrickes at) I know not; but I dare ſay for him, he never was ſo Diſingenuous as to deſerve it, and leaſt of all from <hi>J. Faldo,</hi> with whom he never had to do, and who muſt needs make a Random-gueſs in the Matter. But this is not the only Scurrility, <hi>William Penn,</hi> however unconcern'd he be, has receiv'd at the hands of that Rude <hi>Prieſt,</hi> nor that he is able to bear. He takes it
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for granted that <hi>W. P</hi>'s <hi>Paſſive Religion,</hi> is like to be a Protection to his baſe Tongue, and ſo long the <hi>Prieſt</hi> ſleeps in a whole Skin. I cannot imagine what his daſhoe—ſhould ſignifie; But it is ill done of a <hi>Prieſt</hi> to quarrell his next Order, and one too, which, if I am not miſtaken, the <hi>Non-Conforming Prieſts</hi> have ſwarm'd after, as the next way of Main<g ref="char:EOLhyphen"/>tenance to their diſplac'd <hi>Carkaſſes;</hi> in ſo much, that we have almoſt as many <hi>Phyſicians</hi> as <hi>Patients.</hi> One would have thought <hi>J. Faldo</hi> had been looking that way by his <hi>Ebullitions,</hi> a Tearm of Art in pag. 127. But that is one of their laſt Refuges: For it requires Pains, which Men of his Function can't abide to do. They are for the Land of <hi>Milk and Honey,</hi> whoever toyles; and <hi>that</hi> they will make the Labours of others yield them <hi>in a Land of Briars and Thorns.</hi> But it happen'd unluckily, that he ſhould charge ſo much Epicuriſm upon <hi>Phyſicians,</hi> whilſt they impoſe ſuch Abſtinence on their Sick, to whoſe way of Life ſo many of his Friends are devoted. Shall I infer, it is <hi>to have thoſe Cups and that Cheer, their Ill-Preaching could not give,</hi> and that <hi>J. Faldo</hi> is therefore as very a—as thoſe <hi>Phariſees, that bound heavy Burdens, and layd them upon the People, but themſelves would not put their Fingers to ſupport them.</hi> Does he live to what he requires from others? if not (and the Courſe he takes, I know not how he ſhould) let him take his <hi>as very a</hi>—to himſelf, which much better becomes Him, then any Body I have to beſtow it upon.</p>
               <p>But to the Point controverted. I ſaid then, and do now again, that the Light muſt be in the Soul, or Intelligent Place of Man; and with reſpect to the Inward parts, I ſaw no Difference between ſaying,
<pb n="173" facs="tcp:47076:95"/>
the <hi>Light of Chriſt lighteth the Soul, or inward parts of Man,</hi> and that <hi>the Light inlightneth Man:</hi> Only ſometimes I granted, that <hi>Enlightning</hi> did import <hi>a Belief in the Light, and ſome Divine Attainments</hi> thereby; both which are ſober, and true, and granted by <hi>I. Faldo,</hi> if I underſtand what he ſayes when he confeſſeth, that moſt Tranſlators render it <hi>enlightneth.</hi>
               </p>
               <p>§. 4. The laſt of what concerns his pretended <hi>Defeat</hi> of our Conſtruction of that Verſe; That was the true Light <hi>&amp;c.</hi> is <hi>Every Man:</hi> hear him; <hi>If this Phraſe be taken ſtricktly in its full</hi> 
                  <note place="margin">pag. 89. 90.</note> 
                  <hi>latitude</hi> (a Phraſe I do as little under<g ref="char:EOLhyphen"/>ſtand, as many of his other uncooth and contradicto<g ref="char:EOLhyphen"/>ry Tearms) <hi>Intending every Individual without Ex<g ref="char:EOLhyphen"/>ception; Chriſt's Enlightning, muſt be underſtood, ſo do<g ref="char:EOLhyphen"/>ing as Creator, not as Redeemer; this is the Opinion of many Superiors to me in Judgment by far</hi> (It may be ſo, though I am apt to think <hi>J. Faldo</hi> ſcarce thinks ſo.)</p>
               <p>But this hath been ſo effectually conſider'd already, that it would be needleſs Repetition, a Fault <hi>I</hi> would not be guilty of (eſpecially at this time) to ſay much to it: Let it ſuffice, that the Light Natu<g ref="char:EOLhyphen"/>rally and Immediately reſulting from the Word, which was and is the Life of the Word, <hi>is the ſame in Kind, both before that Manifeſtation of God (who is Light) in that Holy Manhood</hi> then, and ſince; though not the ſame with reſpect to the Degree of its Diſcoveries. But he tells us, though he can allow it univerſally <hi>as Creator, yet not as Redeemer;</hi> and brings us theſe Scriptures; <hi>Whom we preach,
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warning every Man, and teaching every Man,</hi> &amp;c. <hi>Commending our ſelves to every</hi> 
                  <note place="margin">Col. 1. 28. 2 Cor. 4. 2. Pſal. 145. 14.</note> 
                  <hi>Man's Conſcience,</hi> &amp;c. <hi>The Lord upholdeth all that fall, and raiſeth up all thoſe that are bowed down</hi> (The laſt an old Objecti<g ref="char:EOLhyphen"/>on) Now ſays he, <hi>the Apoſtle could not warn all, nor recommend himſelf to every Man, it muſt be then, all that he preacht to, and who heard him. So, who were upheld, God upheld; and who are raiſed up, are raiſed by him.</hi>
               </p>
               <p>But this is too mean to invalid the Force of the Place, and our plain and <hi>inextorted</hi> Underſtanding of it. The Reaſon of this Miſtake lies here: If it be his Light, ſayes <hi>J. Faldo,</hi> as <hi>Creator,</hi> then it hurts us not; if as <hi>Redeemer; why are not all redeem'd?</hi> putting no Difference <hi>betwixt the Sufficiency of the Light to ſave, and the Salvation, that may be wrought by it upon the Obedience of the Creature.</hi> A Doctrine accurſt from God, and deteſted of all Men not mad, or abuſed by the Suggeſtions of others; for the <hi>Calviniz'd Predeſtination</hi> is the Bottom of it. Let it ſuffice, and ſo we will venture it. (1) <hi>That Chriſt died for all Men,</hi> though all Men, receive not the Benefit intended by it; The <hi>Neglect</hi> of Men don't render God's Love, <hi>no Love,</hi> or that it is not Uni<g ref="char:EOLhyphen"/>verſal, and leaſt of all that it ſhould be Inſufficient in it ſelf. (2) If God has not lightned the Soul of all Mankind with a ſufficient Light to Salvation, the Damnation of Men can never lye at their own Door; neither will they be left without Excuſe. (3) The Light with which he enlightens, being the <hi>Life</hi> of the Word, muſt be Saving; call it the Light of the <hi>Creator,</hi> or <hi>Redeemer, for He is one in himſelf, and ſo is his Light. (4) All Mankind,</hi> in all Coppies
<pb n="175" facs="tcp:47076:96"/>
and Tranſlations, and from the Reaſon of the Thing, muſt be confeſt to be the Subject of this Illumination: Neither let it be hard for our <hi>Adver<g ref="char:EOLhyphen"/>ſary</hi> to grant; <hi>ſince it may be the Light of Chriſt as Redeemer, and yet Men may not be redeemed thereby, through their own Diſobedience.</hi> An inevitable Redemp<g ref="char:EOLhyphen"/>tion then not following upon Mens being thus light<g ref="char:EOLhyphen"/>ed, <hi>but upon their Receiving of it,</hi> I cannot ſee but it may be allow'd us, <hi>that all Mankind not being redeem'd, is no Argument, why</hi> 
                  <note place="margin">Let my <hi>Spir. of Truth Vind.</hi> be peruſed, from p. 53. to p. 7<gap reason="illegible: blotted" extent="1 letter">
                        <desc>•</desc>
                     </gap>.</note> 
                  <hi>all Mankind ſhould not be enlightned;</hi> conſequently (for all the Force our <hi>Adverſary</hi> brings to the Contrary) <hi>Every Man in our Senſe is lighted with a Saving Light in it ſelf.</hi> I omit to mention many ancient, great and learned <hi>Authorities,</hi> ſome of which are, and more may elſewhere ſhortly be produc't in <hi>Defence</hi> of our <hi>Aſſertion.</hi>
               </p>
               <p>§. 5. Now as to his Scripture-Quotations, they are no whit to his Purpoſe: For the <hi>Warning</hi> and <hi>Commendation</hi> were Univerſal, there is not one Soul exempted. And ſhould I grant him his Deſire, what could it availe? For if the Apoſtle had a par<g ref="char:EOLhyphen"/>ticular Regard to thoſe among whom he laboured, neither doth that hinder the Univerſality of the Truth of the Thing in it ſelf, for the Warning is to all, or the Scripture is not binding to all, contrary to our <hi>Adverſaries</hi> Judgment of it.</p>
               <p>Nor is the Caſe parallel with the Relation given of the Divinity of the Word, its Creating Power, and peculiar Benefit of Light from its own Life univer<g ref="char:EOLhyphen"/>ſally extended to Mankind, unleſs that in the places where the word <hi>All</hi> or <hi>Every</hi> is uſed without any
<pb n="176" facs="tcp:47076:97"/>
Exception, an Exception ſhould be made, becauſe ſome one particular Caſe may admit of an Excepti<g ref="char:EOLhyphen"/>on: For neither doth God raiſe up <hi>all who fall;</hi> Nor is it to be underſtood, that all who are raiſed up in all caſes, God doth immediately raiſe, but rather thus; the Lord alone is able to uphold all who fall, and raiſe up all that be bowed down, as to a ſpiritual State, the purport of the words: So that the Univerſal, I mean <hi>All,</hi> remains entire, and the contrary Opinion reſpecting the Light, ends in an abſolute Denial of a Saving Light to the greateſt parts of Mankind; which dreadful Conſe<g ref="char:EOLhyphen"/>quence I had much rather ſhould reſult from <hi>J. Faldo</hi>'s Opinions, then <hi>W. Penn</hi>'s Faith, as ill a Chriſtian, as he is pleaſ'd to repute him, though it be for Vin<g ref="char:EOLhyphen"/>dicating the <hi>Pure Chriſtian Religion,</hi> as it was once deliver'd to the Saints.</p>
               <p>§. 6. But to ſhut up this Diſcourſe, let us take notice of an Expreſſion or two, that this <hi>Critick</hi> lets fall in the cloſe of this Paraphraſe, and that is, Concerning <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> or <hi>Com<g ref="char:EOLhyphen"/>ing,</hi> 
                  <note place="margin">pag. 91.</note> it being more properly referrable to <hi>Light,</hi> then <hi>Man. That was the true Light, which coming in<g ref="char:EOLhyphen"/>to the World lighteth every Man,</hi> rather then <hi>that was the true Light, which lighteth every Man coming into the World. If,</hi> ſayes he, <hi>it ſhould refer to Man, every Man in the very inſtant of, or before his Birth, Chriſt enlightneth; it muſt be meant of created Faculties—For Experience and Senſe without (any one Inſtance to controle it) will tell us, that none can believe without Hearing, nor hear without a Preacher.</hi>
               </p>
               <p>He might much better have ſaid of himſelf, then of the <hi>Quakers-Meeting,</hi> that he was but a <hi>Puppet</hi>
                  <pb n="177" facs="tcp:47076:97"/>
indeed, who knows nothing but by Hear-ſay or meer Imitation: If Man have not ſome more in<g ref="char:EOLhyphen"/>ward Teacher, farewell to the Truth of all Revela<g ref="char:EOLhyphen"/>tion, the Scriptures, and whatever comes by, or from the Inſpiration of the Almighty. This Man, if yet he ben't to much beſotted to deſerve ſo excel<g ref="char:EOLhyphen"/>lent a Name, at once deſtroys all Wayes, or Means, whereby to know, and that not only to the <hi>Quakers,</hi> but himſelf too; For the Scriptures themſelves be<g ref="char:EOLhyphen"/>ing grounded upon Revelation, and his Knowledge, upon them, as he pretends: Take away Revelati<g ref="char:EOLhyphen"/>on, and ye take away the Scriptures; and conſe<g ref="char:EOLhyphen"/>quently what Knowledge <hi>J. Faldo</hi> pretends to have from them, falls to the ground. To paſs by what might be offer'd from the Ancient <hi>Puritans, Brow<g ref="char:EOLhyphen"/>niſts,</hi> and <hi>Independents,</hi> on our behalf, who were once reputed warm Sticklers, for that <hi>J. F.</hi> proudly eſteems <hi>Enthuſiaſm,</hi> for which they became the Deriſion of Carnaliſts. He forgets to whom <hi>Phanatick</hi> be<g ref="char:EOLhyphen"/>longs, and cuts off his pretended Preaching from the God above, &amp;c. p. 113. Thus is this <hi>Blind Leader</hi> faln into the Ditch of his own digging.</p>
               <p>But muſt it be abſurd, becauſe Children at the In<g ref="char:EOLhyphen"/>ſtant of their coming into the World, can't be ſaid to be ſo enlightned. Very well; and what thinks he of the Inſtant of Chriſt's coming into the World, out of the Virgin's Womb? Did he enlighten all who ſhould ſavingly be enlightned at that Inſtant? A mad Diſputant, indeed. What was it enlightned <hi>Simeon?</hi> Who told and revealed to him the Lord's Chriſt? For Shame quit all Pretence to diſpute.</p>
               <p>§. 7. But let's hear him further; <hi>There is a Rea<g ref="char:EOLhyphen"/>ſon in the Text, gives ſuch a Countenance to referring it
<pb n="178" facs="tcp:47076:98"/>
to the Light, as will never be found for the Contrary.</hi> That was the true Light, not <hi>This,</hi> or <hi>This is; not as Chriſt is now in Heaven, nor as preſent with the Evangeliſt</hi> John, <hi>and the then Saints; but it points at Chriſt's Appearance in the Fleſh.</hi> Very notable indeed, and we will not let it ſlip our Obſervation.</p>
               <p>If the <hi>Word</hi> that made all things, which was with God, and was God, was that true Light, as ſaith <hi>J. Faldo</hi> himſelf, p. 84, then can it never be reſtrained to that Appearance as the Beginning or End of it. Nay, the <hi>Evangeliſt</hi> is not yet come, ſo much as to mention any thing of his Manifeſtation in Fleſh; and if we will believe <hi>J. Faldo,</hi> the Verſe concerns the <hi>Word</hi> as <hi>Creator,</hi> and not as <hi>Redeemer,</hi> which he ſtints to his Coming in the Fleſh, ſee pag. 89. But by his Inter<g ref="char:EOLhyphen"/>pretation, that is not relative to his Appearance in the Fleſh, but rather to the <hi>Word,</hi> which was with God, and was God, as p. 84. and ſo the <hi>Spaniſh</hi> Tranſ<g ref="char:EOLhyphen"/>lation has it, <hi>That Word was the true Light, &amp;c.</hi> ſo that either the <hi>Word</hi> was not before that Appearance; or if it were, being that true Light, that true Light was before that Appearance; And Mankind being: alſo antecedent to that Manifeſtation, may very well be ſaid alwayes to have been enlightened by that Light. For that the <hi>Word</hi> ſhould be before that Appearance, &amp; that true Light, which is the very Life of the <hi>Word,</hi> or <hi>Word it ſelf,</hi> ſhould be ſtinted to that Appearance, is as abſurd, as any thing well can be. Again, that we ſhould take <hi>It</hi> to deny Chriſt now to be the true Light, that enlightens all, becauſe he was ſo, is a ſtrange Impertinency, and groſs Falſhood; for then by good Reaſon ought we to infer, that becauſe the Word was with God, and was God, therefore he is not now either with God, or God. Is this your <hi>Ter<g ref="char:EOLhyphen"/>tullus?</hi>
                  <pb n="179" facs="tcp:47076:98"/>
Beſides, If we had nothing of this to offer, the <hi>Evangeliſt</hi> might very well refer to that Appear<g ref="char:EOLhyphen"/>ance without any Denial at all of an antecedent Illu<g ref="char:EOLhyphen"/>mination; It being the moſt excellent Breaking forth of the Divine Light. And this is largely acknow<g ref="char:EOLhyphen"/>ledged and proved in my <hi>Spirit of Truth Vindicated.</hi> Which had he conſider'd but half as much as he im<g ref="char:EOLhyphen"/>portunes us to have his own, he might have ſaved us the Labour of this Animadverſion. But God know<g ref="char:EOLhyphen"/>eth, it is our Portion from many ſuch like baſe and unworthy <hi>Adverſaries.</hi> Every thing is a Fault in a <hi>Quaker,</hi> and nothing in them. We have great Reaſon to diſpair of any Good upon the moſt of them, whoſe Spirits are ſo leaven'd into Prejudice and Revenge, that, not to bear their Lyes, and to rebuke their Slanders is accounted ſcarce ſo tolerable as Railing; But with God the righteous Judge of Heaven and Earth do we leave our Cauſe, to be by him pleaded upon the Necks of that Crooked and Perverſe Ge<g ref="char:EOLhyphen"/>neration.</p>
               <p>§. 8. Upon the Second Scripture, which he pretends we abuſe, to wit, <note place="margin">Pag. 94.</note> 
                  <hi>But what ſaith it? The Word is nigh</hi> 
                  <note place="margin">Rom. 10. 3.</note> 
                  <hi>thee, even in thy Mouth, and in thy Heart; That is the Word of Faith which we preach:</hi> and which, he ſaith, we joyn with the firſt of <hi>John, In the Beginning was the Word, &amp;c.</hi> He obſerves thus much in ſhort. <hi>The Apoſtle alludes to the Words of</hi> Mo<g ref="char:EOLhyphen"/>ſes <hi>in</hi> Deuteronomy: But the Word is very nigh unto thee, in thy Mouth, <note place="margin">Deut. 30. 14.</note> and in thy Heart, that thou mighteſt do it; <hi>that is</hi> (ſaith he) <hi>the Laws, Statutes, and Commandments writ<g ref="char:EOLhyphen"/>ten in the Book of the Law, making the having the Word
<pb n="180" facs="tcp:47076:99"/>
in the Heart to be an having them without Book, or by rote,</hi> as he expreſſeth it.</p>
               <p>But none of the moſt miſtaken of our modern <hi>So<g ref="char:EOLhyphen"/>cinians</hi> (the greateſt Contra-Spiritualiſts Men of our time) I am perſwaded, could have given us a more dark and carnal Interpretation of the place; for the <hi>Word of Faith,</hi> is the Word which <hi>gives Faith,</hi> and in which Faith ſhould be: It is called the <hi>Word of Re<g ref="char:EOLhyphen"/>conciliation and Regeneration;</hi> which can be no other <hi>Word,</hi> 
                  <gap reason="illegible: faint" extent="2 letters">
                     <desc>••</desc>
                  </gap>en that which was in the beginning with God; That, by which God utter'd and declar'd his Mind to the Sons and Daughters of Men in all Ages; That <hi>Word,</hi> whoſe Life was, and is the Light of Men: To make the <hi>Apoſtle</hi> to have preacht another Word, is as much as in him lies, to render him no Goſpel-Preacher.</p>
               <p>Beſides, that <hi>Word</hi> mention'd by <hi>Moſes,</hi> could not be the outward Commandments and Statutés; For the Queſtion was not about them, but about the <hi>Com<g ref="char:EOLhyphen"/>mandment</hi> of Commandments, and <hi>Word</hi> of Words, which he reſolves thus: <hi>Let none ſay, who ſhall aſcend, deſcend, or go beyond the Seas, to fetch the Great Word and Commandment;</hi> But the Word is very nigh thee <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>, ſignifies the <hi>Innermoſt parts of Men.</hi> Whereinto the Outward <note place="margin">Foſt. &amp;c. Sckin. in lex.</note> Commandments could never come. Nay, I do affirm, and that with holy Boldneſs, in the Spirit, Power, and Illumination of the bleſſed Goſpel, that all the by rote Learning of the Letter, of either Law or Goſpel, as they are con<g ref="char:EOLhyphen"/>
                  <gap reason="illegible: faint" extent="3 letters">
                     <desc>•••</desc>
                  </gap>-diſtinguiſht, is of no more Value to the true Knowledge or Worſhip of God, then the Cutting off a Dog's Neck, either to God's Honour or Man's profit, without the Inward Living Word ſhould
<pb n="181" facs="tcp:47076:99"/>
powerfully write, and engrave upon the Soul its Ho<g ref="char:EOLhyphen"/>ly Precepts: neither could there be any Conviction in the Conſcience, concerning the Truth of thoſe Statutes; nor indeed any Conſcience at all: ſince <hi>Conſcience is</hi> no other, <hi>then that manifeſt Judgment Man makes of the Truth or Falſhood of things, with reſpect to his own Soul, from the Word or Light of God in his Heart,</hi> according to the Practice of the Apoſtle, <hi>who was ma<g ref="char:EOLhyphen"/>nifeſt, and deſir'd to Commend himſelf to the Conſciences of all Men:</hi> Not as to a blind unſenſible Thing; but that Judgment in Man, though not from him, which was right, and not learned of Man, but received of God. Whereas <hi>J. Faldo</hi> ſcoffs at ſuch kind of Know<g ref="char:EOLhyphen"/>ledge, the Perniciouſneſs of which Doctrine ought to <hi>antidote</hi> all ſober Perſons from ever adhering to it, or him that preacheth it; For I will be bound to make it appear, that by his own Principles, he is aſſured of nothing, and muſt ſet down under the ex<g ref="char:EOLhyphen"/>treameſt <hi>Scepticiſm</hi> in the World: Or if concludable by any thing, it muſt be by the way <hi>Rome</hi> takes to reſolve all Scruples, &amp; that is Plurality of Votes. how<g ref="char:EOLhyphen"/>ever directed; and this too, rather for Peace ſake, then any Certainty there can be in it. For who bars out of all <hi>Inward Senſes,</hi> Motions, Revelations, Inſpirations or Enlightnings, reſolving only to in<g ref="char:EOLhyphen"/>ſiſt upon what may arrive them from meer Books, becauſe of the Fallibility of Man, and Difficulty of the Matter they do contain; which Way can there be to compaſs any tolerable Certainty to reſt Men's Souls upon? This is your once <hi>Phanatical,</hi> t'other day <hi>Enthuſiaſtical,</hi> now <hi>Pragmatical</hi> and <hi>Scoffing J. Faldo.</hi> The firſt in the very beginning of <hi>Indepen<g ref="char:EOLhyphen"/>dency</hi> in the World, the beſt part that belong'd to it.
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I meane <hi>Enthuſiaſm:</hi> but now deſerted, by many as much as the true Religion is by the Church of <hi>Rome.</hi>
               </p>
               <p>§. 9. The third and laſt Scrip<g ref="char:EOLhyphen"/>ture he undertakes to ſecure us from <note place="margin">Page 98.</note> all Share in, is that of <hi>Peter, We have alſo a more ſure Word of Prophecy, where<g ref="char:EOLhyphen"/>unto</hi> 
                  <note place="margin">2 Pet. 1. 19.</note> 
                  <hi>ye do well to take heed, as unto a Light that ſhin<g ref="char:EOLhyphen"/>eth in a dark Place, until the Day dawn, and the Day-Star ariſe in your Hearts.</hi> By this <hi>more ſure Word of Pro<g ref="char:EOLhyphen"/>phecy</hi> (ſays <hi>J. Faldo) is meant thoſe Prophecies written in the Old Teſtament: which are call'd,</hi> Verſe 20. <hi>Pro<g ref="char:EOLhyphen"/>phecy of Scripture, and are called, the Light that ſhineth in a dark Place.</hi>
               </p>
               <p>I hope it will be alwayes forreign to me, to de<g ref="char:EOLhyphen"/>tract from the holy Scriptures; But the Truth I will take Liberty to defend. The whole Chapter is a very weighty and zealous Recommendation of the <hi>Goſpel</hi> to the Churches, preſſing them to call to Mind the Love of God unto them, and to mind their Duty to him, who had ſo loved them; And as a great Ground, both of their Faith, Love and Duty, the Apoſtle in the 16th verſe tells them, <hi>For we have not followed cunningly diviſed Fables, when we made known unto you, the Power and Coming of our Lord Jeſus Chriſt; But were Eye-Witneſſes of his Majeſty: for he received from God the Father Honour and Glory, when there came ſuch a Voice to him from the Excellent Glory,</hi> THIS IS MY BELOVED SON, IN WHOM I AM WELL PLEASED. <hi>And this Voice, which comes from Heaven, we heard, when we were with him in the Holy Mount; We have alſo a more ſure Word of Prophecy, &amp;c.</hi> Now that this cannot be meant of
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the Scriptures (and take in the Compariſon) I thus prove. If the Reaſon of their Aſſurance, that what they delivered to the Churches, was not Fabulous, but true, <hi>was their being Eye-Witneſſes of his Majeſty, and Eye and Ear-Witneſſes of that Teſtimony God gave of his Son in the Mount, by that Honour, Glory and Voice of Words, which were there utter'd, and did in that Plaee up<g ref="char:EOLhyphen"/>pear;</hi> then the Scriptures not only were not a ſurer Word of Prophecy, but not ſo ſure, becauſe they never heard nor ſaw them ſo delivered; nor yet had any of the Prophets, ſo Glorious, ſo Tranſcendent, and Unqueſtionable a Teſtimony to their outward Eyes and Ears that we read of <hi>(J. Faldo</hi>'s moſt infal<g ref="char:EOLhyphen"/>lible Way of true Knowledge (ſee pag. 91.) as was that which God gave to the Diſciples, when he te<g ref="char:EOLhyphen"/>ſtified, <hi>This is my beloved Son, in whom I am well pleaſed;</hi> But we may inform our ſelves from the Verſes reci<g ref="char:EOLhyphen"/>ted, that they were a more eminent Ground for their Knowledge, Aſſurance, and Belief, then the meer Scriptures; And conſequently the Scriptures are not <hi>the more ſure Word of Prophecy.</hi> Again, the writ<g ref="char:EOLhyphen"/>ten Account of another's Revelation cannot be more ſure to me then that Revelation which I do immedi<g ref="char:EOLhyphen"/>ately receive from God; ſuppoſe it be from God: But this was a Revelation to the Diſciples, and they were ſure it was from God; Conſequently the wri<g ref="char:EOLhyphen"/>ten Account of another's Revelation, as were the Prophecies of the Old Teſtament (ſo called) to the Diſciples, could not be <hi>a more ſure Word of Prophecy.</hi> For it were to ſay, that they were more ſure, that he among them who was called <hi>Jeſus,</hi> was the Son of God from <hi>Iſaiah</hi>'s Teſtimony, <hi>That he would give him for a Light to lighten the</hi> Gentiles, <hi>&amp;c.</hi> then the Immediate Voice of God, when he pointed ſo clear<g ref="char:EOLhyphen"/>ly
<pb n="184" facs="tcp:47076:101"/>
at him, <hi>This is my beloved Son;</hi> He that is amongſt you, whom you have followed, <hi>This is my beloved Son, in whom I am well pleaſed:</hi> Then which, what could be more demonſtrable on God's part, and incredulous on their ſide, who ſhould yet ſubject that living Te<g ref="char:EOLhyphen"/>ſtimony, to any the beſt Tradition? Let me not forget to add; That what the Diſciples then ſaw and heard from God, and the Epiſtle, <hi>Peter</hi> wrot by the holy Ghoſt, being made part of the New Teſtament-Writings, and they accounted more eminent by far then the Old, with reſpect to the more eminent Pouring forth of the Holy Ghoſt, in that Day, which the Prophets fore-ſaw, and they enjoyed, the Old cannot in any wiſe be reputed a more ſure Word of Prophecy, as <hi>J. Faldo</hi> aſſerts; therefore this <hi>more ſure Word of Prophecy,</hi> muſt be another thing.</p>
               <p>§. 10. What that is which may be reputed a more ſure Word of Prophecy, will much deſerve our ſerious Conſideration. If it was not the Voice in the Mount, which we have invincibly proved, to be more <hi>Immediate, Living, Freſh, Convincing and Confirming</hi> to the Diſciples, then any the beſt writ<g ref="char:EOLhyphen"/>ten Prophecies they had; It will follow, that it was meant of the <hi>holy Anointing, that Spirit,</hi> and <hi>meaſure of the Grace, or bleſſed Light of Chriſt,</hi> which is In<g ref="char:EOLhyphen"/>ternal, and out of the Reach of all Viſible Things, to <hi>ſophiſticate, corrupt, miſ-repreſent, miſ-render,</hi> or <hi>miſ-tranſlate,</hi> all which have greatly befallen the Scriptures: For I do affirm, that <hi>Senſe</hi> it ſelf is not ſo certain as Reaſon, and what clearly and fully occurs to the Underſtanding part of Man, is a more ſolid Ground for <hi>Faith</hi> and Knowledge, then
<pb n="185" facs="tcp:47076:101"/>
thoſe External <hi>Sights</hi> and <hi>Viſions,</hi> which Man might be attended with to Confirmation. For what ſhall be the Rule for trying the Certainty and Truth of any ſuch <hi>Viſions</hi> and <hi>Prophecies?</hi> It muſt be ſome mea<g ref="char:EOLhyphen"/>ſure of that Anointing, which was afterwards given more largely to them, in order to try Spirits, and in all other Caſes, which concern the Goſpel; otherwiſe they ſhould not have believ'd with any Certainty, or upon ſpiritual Conviction as to them<g ref="char:EOLhyphen"/>ſelves; For if a Man has not ſomething Divine to direct and inform his Underſtanding as to the true Reliſh, Judgment, and Application of what he may read in any Book, or externally might ap<g ref="char:EOLhyphen"/>pear to his Sences in the Way of extraordinary Viſi<g ref="char:EOLhyphen"/>on, there could be no probable, much leſs certain Ground for his Belief in, or Knowledge of the Truth of that thing, however true in it ſelf. In ſhort, <hi>That which is Truth it ſelf, which is able to teach all things, to try all things, and to lead into all Truth</hi> (which the Scriptures (though Truth) cannot do; for then, they would be Clear, Plain, Perfect, uncapable of Additions, Diminutions, Corrupti<g ref="char:EOLhyphen"/>ons, Miſtranſlations &amp;c.) <hi>muſt be this more ſure Word of Prophecy;</hi> But that the <hi>Anoint<g ref="char:EOLhyphen"/>ing</hi> which the Saints had received of him <note place="margin">1 Joh. 2. 27.</note> was able to do, as ſaith the Apoſtle <hi>John, but the Anointing which ye have received of him abideth in you, and need not that any Man teach you; but as the ſame Anointing teacheth you of all things, and is Truth, and is no Lye: And even as it hath taught you, ye ſhall abide in him;</hi> Therefore this Anointing thus able to do all things, muſt needs be <hi>that more ſure Word of Prophecy;</hi> if <hi>more</hi> ſhall be allowed. In ſhort, <hi>The Law written in the Heart,</hi> is a more ſure <hi>Covenant.
<pb n="186" facs="tcp:47076:102"/>
Law and Word;</hi> then the <hi>Law written upon Stones,</hi> or the <hi>Outward Book of the Law;</hi> elſe, <hi>the Diſpenſati<g ref="char:EOLhyphen"/>on of the Law of Life within, the Goſpel-State,</hi> would be <hi>leſs Sure,</hi> and therefore <hi>leſs Noble,</hi> then the <hi>Law with<g ref="char:EOLhyphen"/>out,</hi> and the Prophecies of the Old Teſtament (ſo call'd) <hi>more Certain,</hi> then the <hi>Scriptures of the New, that belong to a more excellent Diſpenſation, and are an Account of the fulfilling of thoſe very Prophecies:</hi> Nay, it would be to aſſert, that the Words of both Scrip<g ref="char:EOLhyphen"/>tures are more ſure and certain, and our Regard ought to be more eminently after them, <hi>then the very Spirit from whence they came;</hi> which (at leaſt in the Church of God) every one has received a Meaſure to profit with, and ſo perfectly ſubvert the very State of the Goſpel, which was and is the Time of the Pouring out of the Spirit upon all Fleſh, and bringing Mankind to a more near, ſure and living Word of Prophecy, then any Outward Writings whatever, can poſſibly be.</p>
               <p>§. 11. But becauſe he tells us in another place, that a little Skill in the <hi>Original,</hi> would free us from many Abſurdities; we ſhall a little examine both what the Original Text will make for the clearing the Point in Controverſie, and what may be the ſenſe of ſome Men of Learning (a thing he pretends to) and Impartiality (which I hope, he has not Confidence enough to pretend to) I will ſuppoſe then, the <hi>Pro<g ref="char:EOLhyphen"/>phecies</hi> of the Ancients to be intended; but deny any <hi>Compariſon</hi> at all to have been made between them, and that Voice in the Mount.</p>
               <p>2 Pet. 1. 19. <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>, &amp;c. <hi>We alſo have a More ſure Word of Prophecy</hi> as by our late Tranſlation render'd. I cannot per<g ref="char:EOLhyphen"/>ceive
<pb n="187" facs="tcp:47076:102"/>
that Compariſon in the Greek, ſo hugg'd by the <hi>Prieſts,</hi> and inſiſted upon by our <hi>Adverſary,</hi> with manifeſt Deſign to prefer the <hi>Writings before the Spirit that gave them forth,</hi> the great Evangelical <hi>Word of Prophecy,</hi> for the Words without any wrong, not only may, which were enough, but ought to be ren<g ref="char:EOLhyphen"/>dred thus: <hi>Alſo we have a very ſure Word of Prophecy;</hi> which neither queſtions the certainty of the Voice, nor ſo much as intends any the leaſt Compariſon at all with it; which I take to be the very Ground of that Oppoſition which is made againſt us. The Rea<g ref="char:EOLhyphen"/>ſon why I ſo render it, is ready: <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>, <hi>Alſo,</hi> I know our Tranſlation hath, but it is commonly underſtood by our Adverſaries for <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>, <hi>But,</hi> which is a great Inju<g ref="char:EOLhyphen"/>ry to the ſenſe; for <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>, <hi>Alſo,</hi> is conjunctive, and ſignifies onely another confirmatory Teſtimony, whereas <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>, or <hi>But,</hi> is a word that moſtly doth, and to be ſure in that place would ſignifie a Compariſon and <hi>Oppoſition: Alſo</hi> then, not being taken in the ſame ſenſe with <hi>But,</hi> there is nothing therein that can make for the <hi>Compariſon,</hi> or any <hi>Oppoſition</hi> what<g ref="char:EOLhyphen"/>ſoever; Now the <hi>Compariſon</hi> it ſelf <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>, late<g ref="char:EOLhyphen"/>ly rendred <hi>more ſure,</hi> is in the ancient Tranſlations more truly interpreted, <hi>ſure,</hi> and <hi>very ſure;</hi> in which there is no room for any Compariſon, or Op<g ref="char:EOLhyphen"/>poſition in the leaſt: And if <hi>J. Faldo</hi> has but Greek and Honeſty enough, he muſt needs acknowledge, that Poſitives, Comparatives, and Superlatives are uſed promiſcuouſly in the Greek. See <hi>Acts</hi> 25. 10. where <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>, is rendred, <hi>as thou very well knoweſt:</hi> whereas in <hi>J. Faldo</hi>'s ſenſe, <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> would be interpreted, as thou knoweſt <hi>better then I;</hi> which certainly the Apoſtle <hi>Paul</hi> never intended, when he ſpoke to <hi>Feſtus.</hi> And as <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>, <hi>Alſo,</hi> is connective,
<pb n="188" facs="tcp:47076:103"/>
and joyns the 19th Verſe to the 18th Verſe; ſo <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> the expoſitive and diſtinctive Article, doth not pre<g ref="char:EOLhyphen"/>ceed, but follow <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>. The <hi>Syriack,</hi> one of the moſt approv'd Verſions by learned Men, has it thus, <hi>We have over and above a true or ſure Word of Prophecy.</hi> The <hi>Arabick, We have beſide, a very true Prophetick Word.</hi> The <hi>Aethiopick</hi> has a Compariſon, not reſpecting the Sureneſs, but the Antiquity of the Voices: <hi>We have over and above an ancienter Word, or Teſtimony,</hi> which is ſo reſpecting time: The <hi>French, German, Low-Dutch, Swediſh,</hi> and ſeveral of our anci<g ref="char:EOLhyphen"/>ent <hi>Engliſh</hi> Traſlations run thus; <hi>We have alſo the ſure Prophetick Word: We have alſo the right ſure Word of Pro<g ref="char:EOLhyphen"/>phecy: We have alſo the very ſure Word of the Prophets.</hi> All which imports no more, then that they had over and above their own particular Aſſurances of the Truth of the <hi>Chriſtian</hi> Religion, <hi>the Teſtimony of the Pro<g ref="char:EOLhyphen"/>phets,</hi> whoſe Prophecies were fulfilled by the Coming of Chriſt, and the Pouring out of the Holy Spirit; but if it were more, it was only ſo in point of Au<g ref="char:EOLhyphen"/>thority with their <hi>Adverſaries:</hi> Not that the Voice the Diſciples heard in the Mount, was leſs ſure in it ſelf, or that Knowledge of <hi>God</hi> and <hi>Chriſt,</hi> through the Operation of the Power of the Goſpel in the Hearts of thoſe Believers, then the ancient Prophe<g ref="char:EOLhyphen"/>cies of the <hi>Prophets;</hi> But perhaps they were not ſo effectual to perſwade, as the words of the ancient un<g ref="char:EOLhyphen"/>doubted Prophets to confirm their Allegations. Thus Chriſt, in our Tranſlation, Search the Scriptures, not that they were a more ſure Teſtimony then what he himſelf livingly and immediately gave forth; But they ſo reputing them, whilſt they oppoſed him, his Direction to ſearch the Scriptures, was for Con<g ref="char:EOLhyphen"/>firmation of the Truth, they ſeem'd to gain-ſay
<pb n="189" facs="tcp:47076:103"/>
from the Scriptures. What then? Shall we ſay that the Prophets are a more ſure Teſtimony, then what Chriſt the Living Word of God himſelf declar'd, or the Saints became Witneſſes of? By no means; But rather, that the old <hi>Prophecies</hi> are alſo a true Pro<g ref="char:EOLhyphen"/>phetical Teſtimony, like a ſmall Light in a dark Night, they do ſhew forth a Prophetick Light, till the Day-Star of fulfilling them (which ſome then knew, and others preſt after) <hi>ſhould ariſe in their Hearts,</hi> which is that Bleſſed State of <hi>Witneſſing, J. Faldo,</hi> and <hi>T. Hicks</hi> have beſtow'd ſo many impi<g ref="char:EOLhyphen"/>ous Scoffs upon.</p>
               <p>To this agree many learned Men. I will begin with <note n="*" place="margin">Parap, in Epiſt. 2 Pet. c. 1. v. 19.</note> 
                  <hi>Eraſmus;</hi> 
                  <q>If ſo be that the Prophets plain Oracles be in great weighty Eſtimation among you, which Prophecy, by figura<g ref="char:EOLhyphen"/>tive dark Shaddows of Chriſt, <hi>of much more Gravity, or Weight ought ſo evident a Declaration by the Father himſelf of his Son be. They with their Prophecies, prepare the Minds of Men to the Truth of his Goſpel;</hi> In that they Shaddow and covertly point out the thing that the Goſpel doth preach. The <hi>Prophets</hi> agree with the <hi>Father's Voice,</hi> if a Man do rightly interpret them: <hi>The thing that Men ſet forth by Man's Device, may be perceiv'd by Man's Wit; But the thing that is ſet forth by the Inſpiration of the Holy Ghoſt requires an Interpreter inſpir'd by the like Spirit.</hi>
                  </q> A ſevere Check to the Contra-Spirituality of <hi>J. Faldo,</hi> and thoſe other of the Carnal and Apoſtate Profeſſors of Religion in our time, who have forgot the Ground of their Fore-fathers Revolt from the Idolatry of <hi>Rome,</hi> and Superſtitions of a degenerated Prelacy; as well as that is ſhows how much more
<pb n="190" facs="tcp:47076:104"/>
                  <hi>Eraſmus</hi> inclines to give the Preference, if any there be, to the Voice of God then to the An<g ref="char:EOLhyphen"/>cient Prophecies. He alſo quotes <hi>Aug.</hi> to his De<g ref="char:EOLhyphen"/>fence.</p>
               <p>
                  <hi>Beza</hi> not only renders it, <q>
                     <hi>we have alſo a very firm Word of Prophecy,</hi> ſhutting out all Compa<g ref="char:EOLhyphen"/>riſon (the <hi>Prieſts Break-neck)</hi> but affirms, <note place="margin">Bez. in loc.</note> if it ſhould be accepted, as a <hi>firmer Word</hi> of Prophecy, it can only relate to ſuch, <hi>who might have entertain'd ſuch an Extraordinary Belief of the Writings of the Prophets; and not that in themſelves they were a ſurer Word of Prophecy.</hi>
                  </q>
               </p>
               <p>
                  <q>
                     <hi>Vatablus</hi> in ſhort tells us; that <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>, or <hi>more ſure,</hi> is a <hi>Comparative</hi> for a <hi>Po<g ref="char:EOLhyphen"/>ſitive, more ſure,</hi> for <hi>ſure;</hi> uſual <note place="margin">Vat. &amp; Clar. in loc.</note> with the <hi>Greeks.</hi> So ſayes <hi>Clarius.</hi>
                  </q>
               </p>
               <p>And <hi>Grotius,</hi> that great Man, thus renders this <q>part of the Verſe [<gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>] that is, ſayes he, <note place="margin">Grot. in loc.</note> the Writings of the Prophets have been alwayes in Credit and of Force with us: But now much more, becauſe we have ſeen the Fulfilling of them by the <hi>Meſſiah,</hi> and their Agreement with him.</q> Certainly then, others beſides the <hi>Quakers,</hi> muſt needs have been Perverters of this place of the Scripture, in <hi>J. Faldo</hi>'s ſenſe: But he may hear from <hi>Grotius,</hi> that the Scriptures are never the leſs valua<g ref="char:EOLhyphen"/>ble by thoſe who witneſs their Accompliſhment; but the more: A Notion very rife in <hi>J. Faldo</hi>'s head.</p>
               <p>Let it ſuffice, that we have ſtated and Vindicated the <hi>true Chriſt,</hi> to wit, <hi>God manifeſt in Fleſh.</hi> That we have attributed to God manifeſted in that viſible Bo<g ref="char:EOLhyphen"/>dy, <hi>what we believe to be congruous, and according to Scrip<g ref="char:EOLhyphen"/>ture and ſound Reaſon.</hi> And laſtly that thoſe Scrip<g ref="char:EOLhyphen"/>tures,
<pb n="191" facs="tcp:47076:104"/>
which he thought to diſintereſt us in, <hi>are fully and clearly vindicated from his falſe Gloſſes;</hi> proving their expreſs Deſign perfectly deſtructive of thoſe Ends, our <hi>Adverſary</hi> endeavour'd to bend them to, which were his own, and not the Truth's.</p>
            </div>
            <div n="20" type="chapter">
               <head>CHAP. XX.</head>
               <argument>
                  <p>Our <hi>Adverſaries Charges</hi> deny'd. His <hi>Proofs</hi> fail him. The <hi>Quakers</hi> are True <hi>Chriſtians;</hi> and <hi>Quakeriſm</hi> True <hi>Chriſtianity.</hi> We own and profeſs the only True God that made Heaven and Earth.</p>
               </argument>
               <p>§. 1, HE has hitherto charg'd us, one would think, as home as ever Man did, for what is be<g ref="char:EOLhyphen"/>yond <hi>Denying the Lord's Chriſt, and that Love he mani<g ref="char:EOLhyphen"/>feſted in the World for the Salvation of Mankind:</hi> But it is our Happineſs, that his <hi>Proofs</hi> have been alwayes found as Weak, as his <hi>Charge</hi> Deſperate, and the lit<g ref="char:EOLhyphen"/>tle Quarter promiſed us by the One, more then made up by the faint Performances of the Other; elſe, how terrible would this Grim Character be to our ſelves, and much more, to others, who do, and yet will, we hope, believe better things of us. viz. <hi>The</hi> Quakers <hi>are groſs Idolaters, and</hi> Qua<g ref="char:EOLhyphen"/>keriſm <note place="margin">Pag. 112, 113, 114.</note> 
                  <hi>groſs Idolatry.</hi> And he aſſures us, <hi>if there be any ſuch thing as</hi> Idolatry <hi>in the World, he will prove us guilty in the higheſt degree.</hi>
               </p>
               <p>The Way he takes to prove this heavy Charge is this. <hi>Thoſe which own and profeſs that to be God, which is not, are groſs Idolaters; but the</hi> Quakers <hi>do ſo.</hi> The ſecond Propoſition (the firſt being granted by all) he endeavours to prove thus. <hi>Who own and profeſs the
<pb n="192" facs="tcp:47076:105"/>
Light within, and the Soul of every Man to be God, own and profeſs that to be God, which is not God. But the</hi> Quakers <hi>do ſo; therefore Idolaters.</hi> The making good this Charge, will lie upon the Teſtimony he brings out of our Friends Writings, ſince he pretends to no leſs Demonſtration, for every thing he has to lay againſt us. I deny in the Name of all that abuſed People; <hi>firſt,</hi> that we ever own'd or profeſt <hi>the Light within every Man to be God</hi> (though we ſay, it is of God) much leſs that we worſhip it as ſuch: And <hi>ſecondly,</hi> we do forever renounce any ſuch Principle, <hi>As that the Soul of Man, ſimply as ſuch, is the very Eſ<g ref="char:EOLhyphen"/>ſence or Being of God:</hi> If he fails in his Proofs, he muſt fall with Infamy to the Ground. The firſt Man he hopes to make ſure with, is <hi>G. Fox the Younger:</hi> The words, as he quotes them, are theſe; <note place="margin">P. 119.</note> 
                  <q>I will make you know, that I the Light which lighteth every Man that cometh into the World, that all through me ſhould believe, am the True Eternal God, which created all things; that by me (the Light) all things are upheld; and that there is not another beſide me can ſave. <hi>Fox</hi> Young. p. 53.</q> 
                  <hi>Although,</hi> ſayes he <hi>in this Paſſage, be doth not call it the Light within,</hi> Pag. 50. <q>You ſcorn me the Light in you; p. 54. which will not own me the Light in them.</q> 
                  <hi>They,</hi> he ſays, <hi>that cannot from hence read the</hi> Quakers <hi>own and profeſs the Light within to be God, are not like to be</hi> 
                  <note place="margin">Pag. 120.</note> 
                  <hi>much the wiſer, for what they read.</hi> This cuts off all Hopes of <hi>J. Faldo</hi>'s being wiſer; for I ſuppoſe he read what he writ, as blind as he is: However, for the ſake of others, I will endeavour to reconcile this ſeeming Contrariety.</p>
               <p>In the firſt Paſſage he grants, that <hi>within Man,</hi>
                  <pb n="193" facs="tcp:47076:105"/>
was not mentioned; and by his Silence, I ſuppoſe, I may conclude it <hi>Orthodox.</hi> For no Man that be<g ref="char:EOLhyphen"/>lieves Scripture, will dare to deny that God is <hi>Light;</hi> That every Man is enlightned by <hi>Him;</hi> and that by <hi>Him,</hi> who is call'd <hi>Light,</hi> all things are <hi>up<g ref="char:EOLhyphen"/>held,</hi> and that <hi>He</hi> alone is <hi>Saviour.</hi> A Doctrine <hi>J. Faldo</hi> teaches pag. 84. 85, 89. To the other Scraps of Mat<g ref="char:EOLhyphen"/>ter I anſwer, That we never did, do, nor ſhall aſſert, the God that made Heaven and Earth to be compre<g ref="char:EOLhyphen"/>hendable within the Soul of Man; No, it is more impoſſible, then that the Sun in the Firmament could be contain'd within the Body of any individu<g ref="char:EOLhyphen"/>al Perſon. <hi>But that God, who is the great Sun of Righte<g ref="char:EOLhyphen"/>ouſneſs, doth as truly cauſe his Light Spiritual to ariſe upon the Souls of Men, as his Sun Natural upon their Bodies:</hi> and as what Knowledge we have of the Na<g ref="char:EOLhyphen"/>tural Sun is by its Light, Operations and Effects upon the World, ſo our Knowledge of the Eternal Sun of Righteouſneſs, <hi>God (who is Light, and in whom is no Darkneſs at all)</hi> is only and alone by his Divine Light, <hi>Operations,</hi> and Effects in and upon our Underſtandings and Conſciences: ſo that when we ſay <hi>that the Light is within any,</hi> we do not intend the <hi>whole Being of Light,</hi> nor was it in this groſs ſenſe that <hi>G. Fox the Younger</hi> ever meant it. But that <hi>He, who is the Eternal Fountain of all Life, and Sun of Light, cauſeth his Light to viſit the Hearts, and ſhine into the Conſciences of all Mankind, as well of ſuch as Rebel againſt it, and ſcorn it, to reprove them, as thoſe who Receive it, and gladly ſubmit to it, to direct and juſtifie them:</hi> Where<g ref="char:EOLhyphen"/>fore we utterly deny that the Manifeſtation in Man, ſtrictly conſider'd, <hi>is the moſt-high God;</hi> but a Mani<g ref="char:EOLhyphen"/>feſtation of, or from God, <hi>by the Inſhinings of his
<pb n="194" facs="tcp:47076:106"/>
bleſſed Light.</hi> And we cannot be ſaid to Worſhip the Manifeſtation, but <hi>that Eternal God, which is Light, that is thereby manifeſted;</hi> and all Worſhip, otherwiſe founded, is not of God, nor pleaſing to him, but of the Invention of Men, which he will confound; and this, Scripture and Reaſon are ready to defend. <hi>Scorning the Light in them, and not owning the Light in them,</hi> by our <hi>Adverſary</hi> ſo ſtrongly inſiſted upon; is no more then, <hi>ſcorning and diſowning him who is the Light that ſhines in them, and that gives Light to them.</hi> What very vanity then, is all his Boaſt? And how does his Charge retort upon himſelf? But that we may ſend it quite back, to the Pit from whence it came, lets hear how he proves our Belief of the Soul, to be God; which he begins to do, with no ſmall Shew of Aſſurance, that he ſhall clea<g ref="char:EOLhyphen"/>verly compaſs his End.</p>
               <p>§. 2. <q>Every Man has that which is one in Union, and like the Spirit of Chriſt; even as good as the Spirit of Chriſt, <note place="margin">pag. 122. 123.</note> according to its meaſure. <hi>E. Bur<g ref="char:EOLhyphen"/>roughs True Faith,</hi> &amp;c.</q>
               </p>
               <p>And what's this to the Purpoſe? Can any Man be ſo ſtupid as to think, that <hi>E. Burrough</hi> ever intended the Soul of Man, that purely &amp; ſimply conſtitutes him ſuch? For he is ſpeaking of that Univerſal <hi>Grace, Light</hi> and <hi>Spirit,</hi> which God has given unto all whereby they may be led to Eternal Felicity. And unleſs he will ſay, that a Meaſure of the Holy Spirit (a Scrip<g ref="char:EOLhyphen"/>ture-Phraſe) which God hath given to every Man to profit with, is <hi>not</hi> in Union with Chriſt, <hi>nor</hi> as Good in Kind, as the Spirit of Chriſt (which our
<pb n="195" facs="tcp:47076:106"/>
                  <hi>Adverſary</hi> ſayes, is God) it will evidently follow, that what <hi>E. B.</hi> writes, is found and Scriptural; however this makes nothing for our <hi>Adverſaries</hi> pre<g ref="char:EOLhyphen"/>ſent Charge. But he ends not with him.</p>
               <p>
                  <q>Now my Soul and Spirit is center'd in its own Being with God, and this <note place="margin">pag. 123.</note> Form of Perſon muſt return from whence it was taken. <hi>F Howgil. Teſt. of E. B.</hi>
                  </q>
               </p>
               <p>This Expreſſion is deliver'd to us by <hi>Francis Howgil,</hi> as <hi>Edward Burorghs</hi>'s, a little before his De<g ref="char:EOLhyphen"/>parture, in that ſenſible Teſtimony he gave to the <hi>late Life, Labours and Death of that worthy, painful &amp; effectu<g ref="char:EOLhyphen"/>al Labourer, and his Companion in the Goſpel of Jeſus.</hi>
               </p>
               <p>But to help <hi>J. Faldo's</hi> Intellects, that they may no more look aſquint upon ſuch weighty dying Words; Let him know, that <hi>E. B.</hi> ſpoke not of God as his Souls Being by Nature, or as of that very Being (for ſo the Soul would be God indeed, and yet ſubject to all thoſe Pollutions and Puniſhments, which do and will attend Wicked Men <hi>(Blaſphemy with a Witneſs)</hi> but God, as that Being, which by Regeneration, the New Nature, and Spirit of Adoption, all the Righteous Souls are gather'd too, and center'd in, as their Everlaſting Habitation and Life Eternal. The World may perceive with eaſe, at what rate, and what Tearmes <hi>J. Faldo</hi> ſwaggers over the <hi>Quakers:</hi> But let him boaſt that puts off his Armour.</p>
               <p>§. 3 The next Perſon he ſingles out, is <hi>G. Fox,</hi> thus anſwering a Prieſt. <q>
                     <hi>But</hi> 
                     <note place="margin">p. 123.</note> 
                     <hi>God and Chriſt is in the Saints, and dwells in them, and he,</hi> (the Prieſt) <hi>is a Reprobate, and out of the Apoſtles Doctrin. Great</hi> Myſt. pag. 16.</q>
               </p>
               <p>
                  <pb n="196" facs="tcp:47076:107"/>
I perceive, <hi>J. Faldo</hi> will rather quarrel Scripture, when he meets it in a <hi>Quaker's</hi> Book, then not have ſomething againſt them: But certainly if that be the Way to prove that we believe, the Soul is God, to wit, that God and Chriſt are in the Saints; what will become of the Scriptures? Will they eſcape <hi>J. Falao</hi>'s heavy Cenſures? who ſay, <hi>That Chriſt is in his Saints the Hope of Glory. I in them, and they in me. The Tabernacle of God is with Men, and he will dwell in them.</hi> Muſt every thing, that is in ano<g ref="char:EOLhyphen"/>ther, be neceſſarily of that in which it is? But I hope, his Heat being abated, he may diſcern the Weakneſs of his Attempts againſt us. To proceed.</p>
               <p>
                  <hi>I. Pennington</hi> he alſo brings in to make good his Charge: How ſerviceable he may prove, will better appear, when we <note place="margin">pag. 126.</note> have examin'd the Paſſage. <q>That which the Lord from Heaven begetteth of his own Image and Like<g ref="char:EOLhyphen"/>neſs, of his own [Subſtance] of his own Seed, of his own Spirit and pure Life.</q> 
                  <hi>Queſt.</hi> 27. But <hi>J. Faldo</hi> has miſt his Aim and miſtaken his Man; For <hi>I. P.</hi> is not now ſpeaking of the Soul of Man, ſimply conſider'd; <hi>but of that Divine Life, Nature, Image, and Birth, that God by his Word of Life creates or begets in the Souls of thoſe who once lived not to God, but themſelves, bearing the Image of the Earthly; and do turn at his Reproof to walk in the Way of Life.</hi> This will not move the Buſineſs one Jot further on the behalf of our Enemies Charge.</p>
               <p>§. 4. We will cloſe this Point with a Paſſage out of <hi>Samuel Fiſher's Velata quaedam Revelata.</hi> pag. 13. of which he is very cheery, <note place="margin">pag. 127.</note> 
                  <q>As to the Spirit of Man which concurs to the Con<g ref="char:EOLhyphen"/>ſtituting
<pb n="197" facs="tcp:47076:107"/>
of Man in his primitive Perfection; it is the Breath of Life, which God breathed into his Soul, after he had formed him, as to his Body, of the Duſt of the Earth; whereby he came to be a Living Soul, a Soul, that did partake ſomething of God's own Life,—This (Spirit of Man) is that living Principle of the Divine Nature, which Man did before his Degeneration, and ſhall again after his Regeneration partake of.</q>
               </p>
               <p>
                  <hi>This Charge,</hi> ſayes our Adverſary, <hi>being of ſo black and horrid a Nature, I did judge it meet to prove it by abounding Inſtances, and now</hi> Reader <hi>put on the largeſt Charity, and give me thy Verdict, if I have not made ap<g ref="char:EOLhyphen"/>pear, that the</hi> Quakers <hi>are groſs Idolaters,</hi> &amp;c.</p>
               <p>To anſwer which, briefly and to Purpoſe, and to cloſe this Chapter, with a contrary Concluſion, I ſay, That the <hi>Spirit of Man</hi> is not to be taken, as of, or from Man, or that it is any part of Man's Nature, take <hi>Man in an Abſtractive ſenſe:</hi> And had he been ſo fair, as to give us <hi>S. Fiſher's</hi> Words at large, they would have prov'd themſelves of Age enough to anſwer for themſelves. <hi>S. Fiſher</hi> is to be under<g ref="char:EOLhyphen"/>ſtood, of that Spirit, or Breath of Life, not that made Man ſimply a Living Creature of a meer Rea<g ref="char:EOLhyphen"/>ſonable Capacity, <hi>but that Divine Life or Breath, which makes alive to God, and gives a kind of Heavenly Anima<g ref="char:EOLhyphen"/>tion, Motion, or Life, to live to him, which conſtituted</hi> Adam, <hi>not a meer Man, but a bleſſed, holy, heavenly-minded Man, before his Degeneration.</hi> And that <hi>S. Fiſher</hi> did never intend it of the Natural Soul of Man, but rather of the Divine Life of the Soul, without which the Soul is deſtitute of the Knowledge of the True and Living God, his own Words very plain<g ref="char:EOLhyphen"/>ly ſhow; For if <hi>S. Fiſher</hi> intended that Spirit,
<pb n="198" facs="tcp:47076:108"/>
which is the Divine Principle, that Man did partake of before his Degeneration; certain and clear it is, that ſince Man did under that Degeneration partake of his own Soul, or elſe he could not have been a Man, <hi>S. Fiſher never meant the meer Soul of Man, but the Life of that Divine Principle which regenerates and renews the Soul unto a Life of Purity and Bleſſedneſs.</hi>
               </p>
               <p>So that we conclude, the <hi>Quakers</hi> not believing any ſuch Strange and Unſcriptural Doctrine, <hi>as that the Soul of Man, is the God that made the Heavens and the Earth</hi> (for ſo it would make it ſelf, and what is grea<g ref="char:EOLhyphen"/>ter then itſelf) <hi>They are not thoſe</hi> Idolaters <hi>they have been repreſented, and fouly charactered by</hi> J. Faldo: <hi>But Innocent and Free of all ſuch Imputation; and he their Ac<g ref="char:EOLhyphen"/>cuſer, moſt of all Condemnable;</hi> yea, and that for <hi>I<g ref="char:EOLhyphen"/>dolatry</hi> too, who profeſſeth no Knowledge of God; but from Outward Senſe; by Hearing, Reading, &amp;c. p. 91. So that being deſtitute of the <hi>Revelation</hi> of the Son, that only can make known the Living Fa<g ref="char:EOLhyphen"/>ther, what Apprehenſions he has of God, are not Ex<g ref="char:EOLhyphen"/>perimental, but Imaginary; and worſhipping ſuch an <hi>Idea,</hi> he worſhippeth not the true God, but the <hi>Images</hi> of his own Brain, therefore an <hi>Idolater.</hi> See Biſh. <hi>Andrews</hi> upon the Command. and Pagnin. up<g ref="char:EOLhyphen"/>on the word <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>
               </p>
            </div>
            <div n="21" type="chapter">
               <pb n="199" facs="tcp:47076:108"/>
               <head>CHAP. XXI.</head>
               <argument>
                  <p>Our <hi>Adverſary</hi> at a loſs to prove his Charge. We own ſo much of the <hi>Reſurrection</hi> as the Scriptures expreſs; more Curioſity Dangerous and Condemnable. Eter<g ref="char:EOLhyphen"/>nal Rewards own'd by us. <hi>J. Faldo</hi>'s Book will prove it to Him, and our Tribulations to Us.</p>
               </argument>
               <p>§. 1. THe two laſt Charges, of this ſe<g ref="char:EOLhyphen"/>cond Part of his Diſcourſe, <hi>are</hi> 
                  <note place="margin">Pag. 132, 135.</note> 
                  <hi>our Denyal of the Reſurrection of the Dead</hi> (that is, Dead Bodies) <hi>and future Rewards.</hi>
               </p>
               <p>To the Firſt; he brings in <hi>I. Pennington</hi> thus. <q>We ſay, that Chriſt is the Reſurrection, to raiſe up that which <hi>Adam</hi> loſt, and to deſtroy him who deceived him, (viz. <hi>Adam)</hi> ſo Chriſt is the Reſur<g ref="char:EOLhyphen"/>rection unto Life, of Body, Soul and Spirit, and ſo renews Man, &amp;c. <hi>Princ. Elem. Peop. cal. Quak.</hi> p. 34.</q> Upon which he comments, <hi>What is this Reſurrection, but what they call Regeneration?</hi> (it ſeems he does not) <hi>and the Reſurrection of the Body is but in the ſame ſenſe, as the Soul and Spirit is raiſed.</hi>
               </p>
               <p>I can't help it, if <hi>J. Faldo</hi> has made ſo unapplica<g ref="char:EOLhyphen"/>ble a Quotation out of <hi>I. P.</hi> to his Buſineſs. I hope, none are ſo Blind or Partial, as to be angry, that <hi>I. P.</hi> did not write to his Purpoſe; it was ſufficient that he ſpake to his own, or rather to the Truth's. Our <hi>Adverſary</hi> falls down right upon us, with a Charge of Denying the Reſurrection of the Body, and is angry that the Place he produces, helps not his De<g ref="char:EOLhyphen"/>ſign. Certainly, with ſober Men, the Blame will not
<pb n="200" facs="tcp:47076:109"/>
lie at our doors for not making good his Charge, but at his own, that he exhibited one he could not prove. But will he deny the Reſurrection in <hi>I. P</hi>'s Words? If he does, I pronounce him no <hi>Chriſtian;</hi> nor in<g ref="char:EOLhyphen"/>deed will a bare Confeſſing to it render him One: And where he ſtands, I fear, he is but too far from both. Let it ſuffice, that thoſe Words are a modeſt, ſerious and full Anſwer to this <hi>Caviller,</hi> ſince he does plainly acknowledge <hi>All</hi> that the <hi>firſt Adam</hi> loſt, <hi>to be reſtored by Chriſt the ſecond Adam;</hi> and all that the Sin of one incurr'd, <hi>the Righteouſneſs of the other redeem'd from.</hi> Now let his Notions of the Way and Method of Effecting this be what they will, <hi>we deſire not to be wiſe beyond what the Lord ſees convenient for us,</hi> as this buſie Intruder into ſacred Myſteries hath done, that lives in the Land, <hi>not of Light, but groſs Darkneſs with<g ref="char:EOLhyphen"/>in,</hi> and whoſe very <hi>borrowed, made, framed Light,</hi> from <hi>Reading, Art, Study and his own Conceptions, is the very Blackneſs of Darkneſs.</hi>
               </p>
               <p>§. 2. But he affirms, that <hi>George White<g ref="char:EOLhyphen"/>head</hi> ſhould ſay, being preſt in the Matter, <note place="margin">p. 136.</note> that <hi>he did not believe his Body ſhould riſe again after its Death,</hi> which he can prove by many Witneſſes.</p>
               <p>I know not if ever <hi>G. Whitehead</hi> did ſo expreſs him<g ref="char:EOLhyphen"/>ſelf; But I ſee, every Expreſſion muſt be treaſured up to defend a decrepit Cauſe: Truth ſtands in no need of ſuch Watchings, that would make a Man an Offender for a Word. But what if he did ſay ſo, and I ſhould ſecond him, would it follow that we deny a Reſurrection? I am ſure I will deny all ſuch Conſequences. Doth not the Apoſtle ſay expreſly, <hi>Thou Fool—thou ſoweſt not</hi> 
                  <note place="margin">1 Cor. 15. 36, 37.</note> 
                  <hi>THAT BODY THAT SHALL
<pb n="201" facs="tcp:47076:109"/>
BE.</hi> Is Scripture grown into ſuch mean Requeſt with <hi>J. Faldo;</hi> or doth his Rage againſt the <hi>Quakers</hi> ſo tranſport him, that he knows not Scripture, when he meets it from a <hi>Quaker?</hi>
               </p>
               <p>But ſayes our <hi>Adverſary,</hi> upon a like place, and to this purpoſe, (viz.) <hi>We ſhall all be chan<g ref="char:EOLhyphen"/>ged: I would ask, if they would be content</hi> 
                  <note place="margin">pag. 139.</note> 
                  <hi>to be refuſed their Debts, if contracted before</hi> Quakers, <hi>and demanded when</hi> Quakers; <hi>I ſuppoſe they would believe that the Change in a Perſon, is not the Change of a Perſon; and that they are the ſame ſtill to whom the Money was and is due.</hi> But how clever any may think this <hi>Simile,</hi> we will prove it Lame, and Defective; For the Change was not of the Body any further, then as the Soul govern'd it after a new Way of Living. I cannot think that <hi>J. Faldo</hi> will dare to ſay, <hi>that a Man's Body is rendered ever the leſs Corruptible by any the beſt Change the Soul can make in this World.</hi> The Queſtion is about; what that Change muſt be which makes a Corruptible an Incorruptible Body? I mean not by Corrupt, <hi>Sinful, but that groſs Elemen<g ref="char:EOLhyphen"/>tary Matter, which is ſubject to thoſe Impreſſions, Influ<g ref="char:EOLhyphen"/>ences, Mutations, and Paſſions which we ſee all Sublu<g ref="char:EOLhyphen"/>nary Bodies are ſubject to.</hi> Either the Reſurrection of the Body muſt be without that Matter, or it muſt not? If it muſt, <hi>then it is not that ſame Numerical Bo<g ref="char:EOLhyphen"/>dy;</hi> and ſo their proper and ſtrict taking of the Word <hi>Reſurrection,</hi> they muſt let go. If it muſt not be without that ſame groſs Matter it dyed with, then I affirm, it cannot be <hi>Incorruptible,</hi> becauſe it will carry with it that which will render it Corruptible <hi>ad Infinitum.</hi>
               </p>
               <p>And what can be more Unreaſonable, then that Bodies compounded of this Elementary World, which
<pb n="202" facs="tcp:47076:110"/>
ſayes our <hi>Adverſary, ſhall and muſt by Nature have an End,</hi> ſhould out live their own Matter, and which is more, never end? I ſay, we cannot ſee how that which is of <hi>Duſt</hi> ſhould be Eternal, whilſt that from whence it came, is by Nature but Temporal. And that which is yet moſt of all Irreconcileable with Scripture and right Reaſon, is, <hi>that the Loſs and Change of Nature from Corruptible to Incorruptible, Na<g ref="char:EOLhyphen"/>tural to Spiritual ſhould not make it another Body.</hi> In vain do ſuch diſpute againſt the <hi>Popiſh Tranſubſtantiation</hi> as an Abſurd and Impoſſible Thing, who themſelves are guilty in a Caſe of the like Nature. The <hi>Romaniſts</hi> affirm a Change in the Sacrament, though our ſen<g ref="char:EOLhyphen"/>ſes tell us it is the ſame thing that ever it was.</p>
               <p>Our <hi>Adverſaries</hi> in the Point of the <hi>Reſurrection</hi> boldly affirm, that it is the ſame Body, and yet Tran<g ref="char:EOLhyphen"/>ſubſtantiated from Natural to Spiritual, or chang'd from what it was, to ſomething it never was. For my part, I think the Laſt not leſs Impertinent, and the Former more expreſly Scriptural.</p>
               <p>But becauſe ſuch things run Men into <hi>Unprofitable Queſtions, various Searches, and a Philoſophical Way of Diſcourſing,</hi> no wayes tending to God's Honour, nor the Soul's Profit and Comfort, I will Conclude this Head with our Confeſſion, <hi>That every Seed ſhall have its own Body, and that ſuch an one, as it will pleaſe Al<g ref="char:EOLhyphen"/>mighty God to give; and</hi> Thou Fool, <hi>belongs moſt right<g ref="char:EOLhyphen"/>fully to him, who acquieſceth not in an humble Contented<g ref="char:EOLhyphen"/>neſs with the good Will of God, and that manner of Body he ſhall give.</hi> And I think it would make more for Love, Peace, and Good-Will, if our Enemies would leave thoſe things with God, <hi>quicquid ſupra nos, nihil ad nos,</hi> whoſe Will be done in Earth, as it is in Heaven.</p>
               <p>
                  <pb n="203" facs="tcp:47076:110"/>
§. 3. To the Second Head of the Charge to be con<g ref="char:EOLhyphen"/>ſider'd in this Chapter; to wit, <hi>Our not Profeſſing of Eternal Rewards,</hi> needs no <note place="margin">pag. 141, 142.</note> other Anſwer, then, <hi>That none ever read ſo, He quotes no ſuch thing, nay, he ſays, that he has ſearcht, but to no Purpoſe;</hi> and I challenge him to name one Perſon reputed by us, to be of us, <hi>that has ever affirm<g ref="char:EOLhyphen"/>ed ſo groſs a Thing?</hi> Well then may I call this the <hi>Laſt great Lye of his Second Part of Lyes,</hi> and <hi>Slanders too:</hi> ſuch as he will be found much to weak to defend be<g ref="char:EOLhyphen"/>fore the Tribunal of our God, where we have where<g ref="char:EOLhyphen"/>of both to Anſwer, and juſtly Accuſe him before Angels, as well as that we have now plainly refuted him before Men.</p>
               <p>But he makes this a Conſequence of Denying the Reſurrection, which is obviouſly weak; ſince whatever we have ſcrupled of the common groſs No<g ref="char:EOLhyphen"/>tion of the Reſurrection of this Corruptible Body, we have ever held an Eternal State of Recompence.</p>
               <p>But ſo mean are his Proofs for this Conjecture, if I may give them that Name, that they ſhow far more of his Ignorance and Malice, then our Faith in that <hi>Atheiſtical Opinion:</hi> However hear them. <hi>R. Farnſworth,</hi> ſaid he, <hi>was not ſaved by what Chriſt did at Jeruſalem;</hi> therefore, ſays he, <hi>already ſaved:</hi> But can any in their Wits think, he meant ſaved from Sin here, <hi>to be the whole of Salvation and Bleſſedneſs?</hi> O weak Man! Well, but <hi>I Pennington</hi> ſays, <hi>Who for<g ref="char:EOLhyphen"/>get God are to be turn'd into Hell. What Hell?</hi> ſays <hi>J. F. only in this Life.</hi> A very Lye, and Infamous Slander: <hi>J. Faldo</hi>'s Book againſt us, unrepented of, <hi>will prove, we believe, that Eternal Wo and Vengeance ſhall be the Wages of that Helliſh Work.</hi> We ſay, That in this
<pb n="204" facs="tcp:47076:111"/>
Life, Men have an <hi>Earneſt of Heaven and Hell,</hi> and ſome Sence of both States, <hi>as they are Good or Bad;</hi> but ne<g ref="char:EOLhyphen"/>ver did we affirm <hi>Men to enjoy that full Meaſure of Joy, or Torment they ſhall have as their Eternal Reward or Re<g ref="char:EOLhyphen"/>compence hereafter.</hi>
               </p>
               <p>But <hi>E. Bourrough the Day he died,</hi> ſaid, <hi>he was now putting off this Manner of Perſon, and returning to his own Being.</hi> Thoſe are not his very Words; but what then? Is this to prove we deny an Eternal Recom<g ref="char:EOLhyphen"/>pence, to produce his own Teſtimony to an Ever<g ref="char:EOLhyphen"/>laſting State of Bleſſedneſs, that he Himſelf was juſt entering into? But <hi>W. Penn</hi> vindicates an Heaven within after his faſhion, againſt the Author of the <hi>Spirit of the</hi> Qua<g ref="char:EOLhyphen"/>kers <note place="margin">Read Biſhop <hi>Halls</hi> and <hi>Tho. Brook's</hi> Heaven upon Earth.</note> 
                  <hi>tried.</hi> And what is this to denying an Eternal Heaven for the Righteous? Did not the Saints enjoy <hi>Heavenly Places</hi> in Spirit, when on Earth? O Carnal Man! Be-nighted by the Power of Dark<g ref="char:EOLhyphen"/>neſs, whoſe Underſtanding the thick Fogs and Miſts of Ignorance, Malice and Revenge have over-caſt; <hi>that thou call'ſt Good Evil, and Evil Good; Light Dark<g ref="char:EOLhyphen"/>neſs, and Darkneſs Light.</hi>
               </p>
               <p>§. 3. I ſhall here, after his Example, reſume the Queſtion, and collect all that has been ſaid, and made evidently to appear on the behalf of <hi>True Chri<g ref="char:EOLhyphen"/>ſtianity,</hi> and the Apoſtolically Profeſſors of it (I mean the People of God call'd <hi>Quakers)</hi> and ſo end this Diſcourſe, reſpecting the main of the Book.</p>
               <p>
                  <hi>If</hi> QUAKERISM (ſo call'd) <hi>be not another Diſpenſation then that of Chriſt, preached and ſettled by the Apoſtles.</hi>
               </p>
               <p>
                  <pb n="205" facs="tcp:47076:111"/>
                  <hi>If it deny not the Scriptures.</hi>
               </p>
               <p>
                  <hi>If it deny not all, nor any of the Ordinances of the Goſpel.</hi>
               </p>
               <p>
                  <hi>If it deny not any Influence of Chriſt's Tranſactions,</hi> above 1600 <hi>Years ſince, into our Juſtification, and Salva<g ref="char:EOLhyphen"/>tion,</hi> as he phraiſes it.</p>
               <p>
                  <hi>If it deny not</hi> Jeſus <hi>the Son of</hi> Mary <hi>(after the Fleſh) otherwiſe God over all, to be the Chriſt of God.</hi>
               </p>
               <p>
                  <hi>If it own not falſe Gods, and be not</hi> Idolatry.</p>
               <p>
                  <hi>If it deny not the true Reſurrection of the Dead.</hi>
               </p>
               <p>
                  <hi>If it doth</hi> affect (an affected Expreſſion of our Ad<g ref="char:EOLhyphen"/>verſaries) <hi>or rather hold forth a future Bleſſedneſs or Miſery in another World, according to the Deeds done in this;</hi>
               </p>
               <p>Then Quakeriſm, <hi>in our Adverſary's account, muſt be</hi> Chriſtianity:</p>
               <p>
                  <hi>But all theſe things are true, and have been proved of Quakeriſm</hi> (ſo called) <hi>Therefore Quakeriſm, ſo call'd, is true Apoſtolical, or primitive Chriſtianity.</hi> And this ſhall cloſe our Chapter, and my honeſt and clear Anſwer to the ſecond part of his Diſcourſe which makes up more then three parts of four of his Un<g ref="char:EOLhyphen"/>charitable and Diſingenuous Treatiſe.</p>
            </div>
         </div>
      </body>
      <back>
         <div type="appendix">
            <pb n="206" facs="tcp:47076:112"/>
            <head>AN APPENDIX.</head>
            <head type="sub">Being A <hi>Reply</hi> to that laſt Part of his <hi>Book,</hi> which pretends to anſwer the firſt of my <hi>Spirit of Truth Vindicated,</hi> enti<g ref="char:EOLhyphen"/>tuled, <hi>An Examination of the firſt part of</hi> W. P's <hi>Spirit of Truth, &amp;c. with a Rebuke of his Exorbitances.</hi>
            </head>
            <p>§. 1. THough there has been no <hi>Adverſary</hi> which has fallen to my ſhare, that has ſhown more Incivility, and leſs Learning, (a thing he pretends to) in Anſwer to any of my Books, then <hi>J. Faldo</hi> has done in this laſt part of his <hi>Quakeriſm no Chriſtianity;</hi> yet how little ſoever I have, at leaſt to beſtow upon him, I deſire to manifeſt more Temper, Truth and Civility, then to recompence him with that Ill-bred Language, thoſe School-puns, and looſe irreverent, if not prophane Sayings, amidſt the moſt weighty Matters, it hath pleaſed him to give me, for a great ſhare of his Anſwer to the <hi>firſt Part</hi> of my Book. I will rather betake my ſelf to ſingle out the Strength of his Objections, if any there be, and beſtow my Time in Vindication of the Truth, then to rail, revile, undervalue and ſtigmatize with, I
<pb n="207" facs="tcp:47076:112"/>
know not how many diſgracefull Epithites, a Way that never yet reacht into any Man's Conſcience. And this Ken I have of <hi>J. Faldo,</hi> That all his Diſcourſe of Chriſtianity, interlined with ſo much Babling, Prattle, and baſe Abuſe, would never move a ſober <hi>Turk;</hi> and a <hi>Banian</hi> is a Saint to a Congregation of ſuch kind of <hi>Chriſtians.</hi>
            </p>
            <p>§. 2. He tells me <hi>he expected great Things, when firſt he ſet about to read my Book, and began to ſtagger in his Mind, as to that Ingenious Piece,</hi> call'd, <note place="margin">page. 2.</note> 
               <hi>The Spirit of the Quakers tried,</hi> or to that purpoſe: But knowing himſelf better, I hope he will excuſe me, if I do not believe him. He never had that Opinion of any thing writ in Defence of a People he teſtifies ſuch irreconcilable Hatred to, which is none of the meaneſt Blots in his Scutchion. <hi>Pen, the Anſwerer, if he were not furniſht with Fore-head and Tales beyond meaſure, his Pamphlet would have had no<g ref="char:EOLhyphen"/>thing remarkable in it;</hi> Whether this be moſt a Lye or an Abuſe, I know not, perhaps the <hi>Reader</hi> may; but ſure I am, there is more of both then ſtands with true <hi>Chriſtianity</hi> to give a comprehenſive Un<g ref="char:EOLhyphen"/>der value of what he can never anſwer, which per<g ref="char:EOLhyphen"/>haps goes for one among ſuch as have Faith in him, or know no better.</p>
            <p>§. 3. But he is angry at my Stating the <hi>Queſtion,</hi> thus, <hi>Whether God's Holy and Unerring Spirit is or ſhould be the proper Judge of Truth, Rule</hi> 
               <note place="margin">pag. 3.</note> 
               <hi>of Faith and Guide of Life, among Men, eſpecially under the Adminiſtration of the bleſſed Goſpel of our Lord and Saviour Jeſus Chriſt, or no.</hi> I affirm it, and proceed to prove it by Scripture and Reaſon. Upon which be pleaſed to hear his Reflection, and from hence make a Judgment, what that Spirit muſt be
<pb n="208" facs="tcp:47076:113"/>
that ſhould ſo pretend to anſwer my <hi>Spirit of Truth,</hi> &amp;c. <hi>Conſidering his Words foregoing (which are too many and too worthleſs to tranſcribe) And what he drives at in the handling of this Queſtion, I never read one ſo lame and deformed in my Life come forth with ſuch State and Confidence, and ſuch a train and rout of Medi<g ref="char:EOLhyphen"/>ums as deformed as it ſelf; There is in it neither Logick nor Honeſty: Certainly if he had not turned</hi> Quaker, <hi>and in that Fall put all out of joynt, he could not likely after ſuch good Nurſing have been thus lamentably cripled in his In<g ref="char:EOLhyphen"/>tellects, and ſomewhat beſides.</hi>
            </p>
            <p>One would think the Strain of this Comment were Anſwer to it ſelf: Why ſo <hi>much</hi> flouriſh, and <hi>little</hi> done? Muſt Noiſe ſupply the Abſence of Rea<g ref="char:EOLhyphen"/>ſon? and baſe Reviling go for Confutation? Shal<g ref="char:EOLhyphen"/>low Man! what Lameneſs is there in the Queſtion? I profeſs I ſee none, nor has he ſo much as pointed at one Limb that is defective in all this Rabble of Re<g ref="char:EOLhyphen"/>flection. <hi>[I have neither Logick nor Honeſty]</hi> It had been to be wiſh'd that he had ſhown more of both in ſaying ſo, or held his Tongue. <hi>[But my turning</hi> Quaker <hi>has put ſomething out of joynt]</hi> But what, I know not, unleſs the good Opinion I once undeſer<g ref="char:EOLhyphen"/>ved had of ſuch Mountebank <hi>Prieſts.</hi> But give him his due, he is the firſt Man that ever acquainted me with the Ground of Cripling. I was never yet wiſe enough to think it a Natural Effect of Ill-nurſing, only through Careleſneſs in Nurſes, Falls and the like have brought it. I perceive he is not only a Wel wiſher to <hi>Phyſick</hi> by his hard Word, <hi>Ebullitions,</hi> but a ſmall Pretender to <hi>Chyrurgery,</hi> by his Terme, out of <hi>joynt;</hi> when he has given better Proof of his well-ſetting to rights his own diſ-joynted, or, if he will, diſlocated Cauſe with that of Chiſtiani<g ref="char:EOLhyphen"/>ty,
<pb n="209" facs="tcp:47076:113"/>
he may better ſet up for a Religious Bone<g ref="char:EOLhyphen"/>ſetter, and in the mean time he can paſs but for a Pretender.</p>
            <p>
               <hi>[But I have no Logick]</hi> And why? [Becauſe I ſay pag. 37. there is no more Difference to me between a Judge, Rule and Gaide, then <note place="margin">pag 4.</note> eſſentially there can be in the Wiſdom, Juſtice and Holineſs of God; he ſhould have added, <hi>ſayes J. Faldo,</hi> nor between <hi>Truth, Faith</hi> and <hi>Life</hi> amongſt Men.]</p>
            <p>I would know of any Man that can think himſelf capable of judging in the plaineſt Caſe; if this be an Anſwer to my Argument; I ſaid then, I do again, that there is no <note place="margin">Spir. Truth. Vin. <hi>p.</hi> 37. 31.</note> more Difference in them reſpecting the Principle, then eſſentially there can be <hi>in the Wiſ<g ref="char:EOLhyphen"/>dom, Juſtice and Holineſs of God,</hi> which are but ſo ma<g ref="char:EOLhyphen"/>ny Words to expreſs the Perfection of one and the ſame Being, for he is all, and that in all. Wiſe in being Juſt, and both in being Holy; They are in<g ref="char:EOLhyphen"/>ſeparable, for <hi>That</hi> which gives me a right Senſe or Judgment of Truth from Error, is as well to me a <hi>Rule</hi> what I ſhould believe or diſ-believe, and a <hi>Guide</hi> what I ſhould practiſe or not practiſe, as at firſt it was my <hi>Judge</hi> of what was Truth from what was Errour; All which ſober, and indeed unan<g ref="char:EOLhyphen"/>ſwerable Arguing he thought fit to over-look, which is very Diſingenuous. I ſay, that <hi>the ſame Spi<g ref="char:EOLhyphen"/>rit, which is a Judge, is a Rule and Guide, even in that very Act, when it is a Judge,</hi> and that unavoidably; Therefore to diſtinguiſh them is frivolous, and to maintain one to be a Rule, and another a Judge, is abſurd and heterodox.</p>
            <p>For <hi>his Addition,</hi> it is not hard to anſwer, <hi>That
<pb n="210" facs="tcp:47076:114"/>
there is more Difference between Truth, Faith and Life;</hi> for one may be without the other two, I mean Truth <hi>abſtractly:</hi> But if it ſhall be underſtood of Truth received into the Heart, I ſay, that there is ſo great an Affinity between Truth, true Faith, and an Heavenly Life, that they follow each other almoſt at an inſtant, and cannot be ſeparated from each other.</p>
            <p>§. 4. But <hi>he is Angry that I ſhould uſe theſe Words of Lord and Saviour in my Queſtion.</hi> I thought <note place="margin">pag 5.</note> them ſober; and I am ſure I meant them of him that was before <hi>Abraham,</hi> that in time appeared for the Salvation of his People, however he would diſintereſt us in them; but indeed the Way he takes to do it will do us no harm: For that he may inſinuate we mean another thing, he calls it <hi>Playing at Blind-Man's-Buff,</hi> which is worſe then a <hi>Buffle headed Expreſſion.</hi> Is this your Goſpel-Miniſter? Let him go Wraſtle at <hi>Morefields,</hi> play Foot-ball Matches, turn Ringer, a Practice he pleads for in his Book, &amp; leave off Pro<g ref="char:EOLhyphen"/>phaning the Holy Name of God with ſuch an un<g ref="char:EOLhyphen"/>hallowed Mouth and unbridled Tongue. Some of my Scripture-Arguments he pretends to refute, I ſhall mention, and what he objects, that both may be weighed in an equal Ballance.</p>
            <p>§. 5. The firſt Scripture by me urged is that in <hi>Ge<g ref="char:EOLhyphen"/>neſ. 6. 3. My Spirit ſhall not alwayes ſtrive with Man, &amp;c.</hi> From whence I infer, that <note place="margin">pag 8.</note> God's unerring Spirit both did ſo ſtrive either for Conviction and Converſion, or to prompt to fur<g ref="char:EOLhyphen"/>ther Attainments, and that they were not at that time of the World without an Infallible Spirit to Teach, Rule, Judge, &amp;c. To which he ſayes, <hi>My Argument is a Thicket of Impertinences, that a Body had
<pb n="211" facs="tcp:47076:114"/>
need of good Arithmetick to number the Terms, that I am a none-ſuch for Diving, if I can fetch up from this Scripture what is mention'd in this Propoſition.</hi>
            </p>
            <p>What need there is of all this little Wit, a better Word for Pedantry, I know not, and I believe more are of my Mind; but if my Conſequences are ſo Impertinent and ſo Numerous that ordinary Arith<g ref="char:EOLhyphen"/>metick will not ſerve to reckon them, and laſtly ſo Unnatural as the Scripture will afford me not one of them, I am greatly to be blamed. But becauſe what he ſayes for me may be of more Force then all that I can offer, let this Paſſage be weighed <hi>[It is more then probable that the Spirit did ſtrive with them to make them better then they were, yet none of theſe Ends are expreſ<g ref="char:EOLhyphen"/>ſed in the Text]</hi> An eminent Contradiction to him, and which is more, to it ſelf; For if the Spirit ſtrove to make them better, then ſince that better conſiſted in a Diſcovery of Good and Evil, with an Election of the Good, and a Denyal of the Evil, I would fain know of <hi>J. Faldo,</hi> how that could be, and the Spirit of Truth not be what I have inſtanced in my Argu<g ref="char:EOLhyphen"/>ment. Was it not then a <hi>Judge</hi> of what was Good from Evil? A <hi>Rule</hi> how to chuſe one and refuſe the other? A <hi>Guide,</hi> to lead, direct, enable to the Choice, and preſerve in it? O Weak Man! Is this the Upſhot of all thy poor Inſults? But why may not <hi>William Penn</hi> expreſs the Scope of any Scripture in his Ar<g ref="char:EOLhyphen"/>gument, though he find not the very Words in the Text, if it will bear them, eſpecially ſince <hi>J. Faldo</hi> himſelf allows it, both in granting that the Spirit ſtrove to make them better, which is not verbally ex<g ref="char:EOLhyphen"/>preſt, and by his Weekly Practice of Preaching, where nothing is more frequent then his Expoſition,
<pb n="212" facs="tcp:47076:115"/>
and after a ſort too, which the Text many times will not bear.</p>
            <p>But he tells me that <hi>my Queſtion is, to prove the Spi<g ref="char:EOLhyphen"/>rit's Teaching indefinitely, or without Difference of Perſons; and my Proof ſpeaks of the Spirit's</hi> 
               <note place="margin">pag. 9.</note> 
               <hi>Striving with Wicked Men.</hi> For this he cries out, that <hi>I wander from Truth and Reaſon, and am Infatuated,</hi> queſtioning, <hi>if my Conſcience have any Eyes;</hi> and has Impudence enough to tell me, that <hi>I am beholding to him for giving no further Diſcovery of my Vanity and Folly, &amp;c.</hi>
            </p>
            <p>How groundleſs his Cavil and Reflection are, and with what rude and unhandſom Terms he is pleaſed to give them, I need not trouble my ſelf to ſhew; But certainly if God affords Bad Men his Spirit to ſtrive with them; then Good Men, who cannot be ſuch without it, but Senſual and Deviliſh rather, muſt needs have this Holy Spirit, as well to preſerve them, as that is made them ſuch; if ſo, then may we con<g ref="char:EOLhyphen"/>clude our <hi>Adverſary</hi> Weak, as well as Envious, who from that <hi>Text</hi> denies my Proof of the Univerſality of God's Spirit. For what is it but to ſay, that though all Wicked Men have the Spirit ſtriving, Good Men have it not? Whoſe Conſcience wants Eyes at this time, will not be hard to determine; but ſure I am, it was his Wiſdom to leave off where he did, ſince his reputing my Sober Scriptural Argu<g ref="char:EOLhyphen"/>ment Infatuation, Folly, &amp;c, was the moſt evident Mark of his own he could well have given us.</p>
            <p>§. 6. The Second Scripture I urge, and which he perverts, is that in <hi>Neh. 3. 20 Thou gaveſt alſo thy Goo<gap reason="illegible: in gutter" extent="1 letter">
                     <desc>•</desc>
                  </gap> Spirit to inſtruct them,</hi> which, <hi>ſayes he,</hi> without being ſo Ingenuous as to mention, much leſs conſider, and
<pb n="213" facs="tcp:47076:115"/>
anſwer my Argument upon it, <hi>is mainly the Spirit of God, which he put upon</hi> Moſes <hi>and</hi> Joſhua, for which he quotes <hi>Numb. 11. 17. 27. 18, Pſal.</hi> 77. 20. But does he think us ſo Credulous, as to receive this Stuff for Goſpel? Certainly we muſt commit the greateſt Cruelty upon our Underſtandings to ſtrain them to ſuch a Fiction. He might with as good Reaſon have ſaid, that the Pillar of Cloud by Day, and Fire by Night were ſeen of none but <hi>Moſes</hi> and <hi>Joſhua,</hi> as to grant, they had the immediate and general Benefit of them, and at the ſame time deny them to have had the immediate Benefit of the Spirit's Teachings. Be<g ref="char:EOLhyphen"/>ſide had they not had ſome Meaſure of the Spirit of God, they could never have known that <hi>Moſes</hi> had been ſo inſpired, nor have ſo willingly bowed under <hi>Moſes</hi> as they did, and have ſhewn themſelves ſo well aſſured of his Conduct. Nor can the Ob<g ref="char:EOLhyphen"/>jection of their Rebellion at times, invalid our Rea<g ref="char:EOLhyphen"/>ſon, ſince it were to ſay, that they ſinned not againſt the Spirit of God in themſelves, but in <hi>Moſes</hi> only. But becauſe they did ſin againſt the Holy Ghoſt in themſelves, and that it was the greateſt Ground for Charging of Rebellion againſt them, we may well conclude that they had the Spirit, that is, to Conviction.</p>
            <p>The Scriptures he brings, are no more to his pur<g ref="char:EOLhyphen"/>poſe, then the Story of <hi>Toby</hi> and his Dog: For though there was the Gift of Spirit poured out upon <hi>Moſes, Joſhua,</hi> and others, that was not com<g ref="char:EOLhyphen"/>mon to the People; yet this proves not that they were not without a Meaſure of the Unerring Spirit to teach them what was acceptable with God; The Difference was not, that <hi>Moſes,</hi> &amp;c. had the Spirit, and the People had it not, but that he and ſome
<pb n="214" facs="tcp:47076:116"/>
others had the Spirit of Government, and the Peo<g ref="char:EOLhyphen"/>ple had it not. But what is this for him? <hi>Doth not the ſame Eternal Spirit that teacheth to Rule, alſo teach People to be ruled?</hi> Nay, I affirm, that as God did gift ſeve<g ref="char:EOLhyphen"/>ral by his Holy Spirit to Govern, and conſequently they had the Spirit; ſo did he beſtow of his Holy Spirit upon the People, to enable them to live accor<g ref="char:EOLhyphen"/>ding to the Government, and conſequently they had as truly their Meaſure of the Holy Unerring Spirit, as had <hi>Moſes, Joſhua,</hi> &amp;c. theirs.</p>
            <p>§. 7. The Third Scripture he would unconcern me in, is this, <hi>And the Inſpiration of the Almighty giveth them Underſtanding.</hi> Up<g ref="char:EOLhyphen"/>on <note place="margin">pag. 11, 12.</note> this <hi>he asks</hi> me this Queſtion.</p>
            <p>
               <hi>But doth this Incourage Men to caſt off all External Means, and the Uſe of their Reaſon? Nothing leſs,</hi> ſays he; <hi>Nothing leſs,</hi> ſay I too: And who can help it, if he underſtands me ſo; But that he may be as baſe, as baſe can be, he askes this Queſtion as the Reſult of my Argument upon the Place, and never yet an<g ref="char:EOLhyphen"/>ſwers it at all: But I cannot help it, if <hi>J Faldo</hi> will render me a Fool, that he may ſhew himſelf Wiſe, I confeſs he wants ſome ſuch Fool for his Work, and his own Weakneſs may tempt him to that Diſhoneſty. Only I would have the <hi>Reader</hi> know, that Reaſon, Memory and Underſtanding are all uſeful Servants; we deny them not a Place in the Heavenly Work, but as Inſtruments, not Agents; what ſhould not move of themſelves to Religious Worſhip, but in and by the Motions of the Holy Spirit of God.</p>
            <p>§. 8. The next Scripture he thinks I abuſe, is this; <hi>Whither ſhall I go from thy Spirit; or Whither ſhall I flee from thy Preſence?</hi> 
               <note place="margin">Pag. 13.</note> From whence <hi>(ſayes he)</hi> you can ſcribble thus. If
<q>
                  <pb n="215" facs="tcp:47076:116"/>
God's unerring Spirit be ſo nigh, and the Sence or it ſo certain, it muſt be either to Reprove for Evil done, or to Inform, Uphold, Lead and Preſerve, in reference to all Good: Now, in which of the two ſenſes it ſhall be taken, the Preſence of God's Eter<g ref="char:EOLhyphen"/>nal Spirit, &amp; his being the Saints Inſtructer, Judge, Rule and Guide, are evidently deduceable from the Words—<hi>rudis indigeſta<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> moles,</hi> worſe then ever Bear brought forth her Cubbs,</q> ſays <hi>J. Falde:</hi> But this is not all; hear him further, <hi>which with her Lick<g ref="char:EOLhyphen"/>ing may be brought into ſome Shape, but your Products are ſo defective, both in Truth, right Reaſon, and Syntax, and Senſe, that it is no Diſ-reputation to your Adverſary to be confounded by them.</hi> A notable Excuſe for no Anſwer but Silence, which is always counted Anſwer enough by him, that hath never another to give. Again.</p>
            <p>
               <hi>It is an effectual (but an impudent) Courſe, to Silence all the World from Oppoſing you, by writing ſuch confident confuſed Non-ſenſe:</hi> We may ſuppoſe then that there is ſuch a thing as confuſed Senſe. Yet again</p>
            <p>
               <hi>Were it not for the ſake of many who conceit your Infal<g ref="char:EOLhyphen"/>libility, which you are here ſo blindly pleading for, I would as ſoon</hi> abandon my Time (Non-ſenſe) <hi>to diſpute witha diſtracted Man in his Raving Fits, as with</hi> W. Penn, <hi>till he come better to himſelf, then I find him in his Pamphlet.</hi>
            </p>
            <p>And <hi>Reader,</hi> Canſt thou think that my <hi>Adverſary</hi> has taken a fair or probable Way to bring me to my ſelf again, whoſe beſt Arguments are ſordid, ill-bred Names, down-right Lyes and Slanders? I challenge any Man that can ſoberly pretend to Religion, to ſo much as abet this manner of Proceeding againſt me, and the Way I profeſs: if this were to be <hi>Chri<g ref="char:EOLhyphen"/>ſtian, as it is Antichriſtian;</hi> were I a <hi>Turk,</hi> I ſhould take
<pb n="216" facs="tcp:47076:117"/>
great Care I came not within the very Suburbs of ſo baſe a Profeſſion. Where's <hi>J. Faldo</hi>'s Reading, Learning, Conſcience in this one Paſſage? I will not ſo much as attempt the Defence of my Argument; for it were to ſay, it needed my Aſſiſtance, or that my <hi>Adverſary</hi> had done ſomthing to indanger its Securi<g ref="char:EOLhyphen"/>ty, who has ſo pleaded the Sobriety and Truth of it, by an Oppoſition that could become none but a Creature as for-lorn of all Honeſty as himſelf, that it is a Credit to my Cauſe, almoſt equal with our Clearneſs, that ſo much Rancour and Ignorance ſet themſelves againſt it. This is no leſs Man then your Vaunting, Struting <hi>J. Faldo</hi> his own ſelf, who thinks as well of himſelf, and deſerves as little of it from other Men, as any Perſon that has come within my Ken a long time. In ſhort, whether I am out of my Wits, or he out of all Bounds of good Senſe or Manners, ſhall be left with the <hi>Reader</hi> to determine. For my part; if this be the Way he intends to take to confute his Oppoſers, he is like to anſwer himſelf; And give him his due, he is as good at it as moſt Men I know; and 'tis not to be doubted but he may in<g ref="char:EOLhyphen"/>creaſe in that Science.</p>
            <p>§. 9. But he tells me, that my main Fallacies are theſe two; Firſt, <hi>from an Infallible Spi<g ref="char:EOLhyphen"/>rit-Teaching. to the Infallibility of the Sub<g ref="char:EOLhyphen"/>jects</hi> 
               <note place="margin">pag. 20.</note> 
               <hi>in which the Spirit dwells as a Teacher.</hi> Next, <hi>from the Spirit's Teaching, to its Immediate and Peculiar Teach<g ref="char:EOLhyphen"/>ing.</hi> If the <hi>Firſt</hi> be true, without any Conſideration had to the Obedience of the Creature, and his being guided by the Holy Spirit, I will yield it to him that I am miſtaken, though not fall aciouſly, that implying a Deſign to do ſo, which I had not: And for the <hi>Second</hi> I am content to ſtand by the Charge, not of a <hi>Fallacy,</hi>
               <pb n="217" facs="tcp:47076:117"/>
but <hi>our Faith,</hi> and ſuch as is Defenſible both from Scripture and Reaſon.</p>
            <p>For if the Truth of no <hi>Argument</hi> I have made, nor any Expreſſion that has fallen from me, doth ſo much as imply his Charge, let him not be angry with me, that I ſay, <hi>He is one of the baſeſt Perverters among Men:</hi> And if that very Paſſage by which he hopes to prove this great Deceit of mine, is found mute in the Caſe, I hope no <hi>Reader</hi> will be ſo unjuſt as to refuſe me the Cenſure of his being <hi>an Unfair Ad<g ref="char:EOLhyphen"/>verſary.</hi>
            </p>
            <p>§. 10. The firſt Place he thinks to make for him, is this; <hi>Quench not the Spirit:</hi> On which I argu'd thus; Thoſe to whom he gave the Caution had the Spirit, if thoſe could not quench it, that had it not, conſequently the primitive Churches were not with<g ref="char:EOLhyphen"/>out an Unerring Spirit. To which he ſayes, <hi>but ſuppoſe they had the Spirit, it is a miſerable erronious and weak Concluſion, that they were Infallible.</hi> How far this makes for him, or rather how greatly he has miſtaken me is evident, if it may be conſidered that there is not one Word of any Man's being Infallible in all my Argument; only that the primitive Churches had an Infallible Spirit, not of their own, or from themſelves, but from God; and that they were only ſo in their Knowledge or Determinations from the unerring Guidance of God's Spirit; unleſs they either were without the Anointing, or that the Anointing was Fallible, both which are contradict<g ref="char:EOLhyphen"/>ed by the Apoſtle <hi>John</hi> in that noted paſſage, 1. 2. 27. So that my <hi>Adverſary</hi> is manifeſtly guilty of that Fault He doth with no ſmall Aggravation charge upon me, <hi>viz,</hi> That from my Arguing the Certain<g ref="char:EOLhyphen"/>ty of the primitive Churches, having the Holy Spi<g ref="char:EOLhyphen"/>rit
<pb n="218" facs="tcp:47076:118"/>
of God to direct them, from the Impoſſibility of their Quenching what they had not, he makes me to conclude <hi>the Infallibility of the Churches, whether they were led by it or no;</hi> As if I intended to plead the Infal<g ref="char:EOLhyphen"/>libility of private Spirits, and not rather of the Holy Spirit of God, and ſuch only as were conforma<g ref="char:EOLhyphen"/>ble to it.</p>
            <p>§. 11. His other Cavil confirms the Truth of my former Argument, and his own great Ignorance or Baſeneſs. My words are theſe, <hi>If God ſends forth his Spirit into the Hearts of his Children, then are they not without an Infallible Spirit,</hi> grounded upon that Scrip<g ref="char:EOLhyphen"/>ture, <hi>Becauſe ye are Sons, God hath ſent forth the Spirit of his Son into your Hearts</hi> Gal. 4. 6. To which he ſayes; <hi>Your Adverſaries have not ſo little Knowledge of the Spirit of God, as to ſay the Spirit of God is Fallible, nor yet ſo Ignorant of your Spirits and of the Scripture, as to ſay, you are Infallible.</hi> Now I have two things to deſire of the Ingenuous <hi>Reader; Firſt</hi> to find me out ſo much as one Syllable in my Argument, that infers or con<g ref="char:EOLhyphen"/>cludes the Spirits of ſuch to be Infallible, into whoſe Hearts God has ſhed abroad his Infallible Spi<g ref="char:EOLhyphen"/>rit, whether they are led by it or not; or that I could intend a concluding of the Spirit of Man In<g ref="char:EOLhyphen"/>fallible, becauſe God has given his own unto Men, that is unqueſtionably ſo? I am ſure ſuch a Thought never entred my Mind, as fruitful of them as our <hi>Adverſary</hi> may be; <hi>Adverſary</hi> I may well ſay, not only becauſe he is one, but that he acknowledges to me as much, which let him know however, I am not ſuch to him.</p>
            <p>The <hi>Second</hi> thing I have to deſire of the Candid <hi>Reader,</hi> is, that he would weigh with himſelf, how Unjuſt this Man is to me, to infer Infallibility to Men,
<pb n="219" facs="tcp:47076:118"/>
from my Affirming it to belong only to the Spirit of God; And as if he fear'd, I ſhould not be as He<g ref="char:EOLhyphen"/>terodox as his Envy would have me, to conclude on my Account from what I urged to prove, <hi>That God's Children in all Ages had an Infallible Spirit to Judge, Rule, and Guide them; the Affirmative of the very Que<g ref="char:EOLhyphen"/>ſtion debated (that is, God's Spirit) That every ſuch one was Infallible in and from his own private Spirit.</hi> Oh Monſtrous Perverſion! I would impute it to his Miſtake of me, it being far better to be Ignorant than Diſhoneſt, but he will not let me, who a little below has Impudence enough to write; but we are NOT IGNORANT, <hi>that your Principles make no Difference, or Diſtinction between the Spirits of God's People and the Spirit of God;</hi> manifeſtly intending, (not that they are at variance, for ſo we ſhould eſteem his Charge a piece of Juſtice, but) that the Spirit of the Creature and the Spirit of God are but one Spirit; An Abſurdity that never fell from us. How many times hath <hi>J. Faldo</hi> been guilty in his Diſcourſe of plain Forgery and Diſhon<g ref="char:EOLhyphen"/>eſty againſt us. So certain as there is a God in Heaven, terrible will his Judgment be in that great Day of Inqueſt, if he repent not.</p>
            <p>§. 12. He makes a great Stir about my Checking the late <hi>Socinian,</hi> for making Chriſt the Head of a Fallible Body, ſaying <hi>If Chriſt</hi> 
               <note place="margin">pag. 21, 22, 23.</note> 
               <hi>be Head to none but the Infallible, Wo to the poor Saints, who have truſted hitherto they had a Head in Heaven who hath Pitty on the Ignorant, and thoſe that are out of the Way; and I am ſure Chriſt is then none of your Head.</hi>
            </p>
            <p>We have enough and leave his very Ill Language out. (1.) It is granted to us, that Chriſt is Head
<pb n="220" facs="tcp:47076:119"/>
to a Fallible Body, or at leaſt to Fallible as well as Infallible. I charge him to give us one Scripture for this, or he is gone, for all his idle Puns, Shifts, and ſcoffing Flings at us. (2.) That a Man may be a Saint, which if we take it ſtrictly is one of that Number the Apoſtle prayed the Churches might be of, I mean thoſe which were ſanctified throughout, in Body, Soul and Spirit, I ſay, that a Man may be ſuch a Saint, and yet be Fallible or Erring. (3.) That the Saints are Ignorant and out of the Way; Truly, this Doctrine very well becomes <hi>J. Faldo,</hi> I had rather it ſhould be his then mine; I will venture them in the Scale of Truth, without thinking I run an Ha<g ref="char:EOLhyphen"/>zard in the Matter, eſpecially when, if I err, that hinders not from being a Saint &amp; Member of Chriſt: But, <hi>J. Faldo,</hi> can a Man be a Saint, and yet Igno<g ref="char:EOLhyphen"/>rant of ſo much of God as is requiſit to conſtitute him ſuch? Or can he be ſuch, and yet out of that Way which renders him a true Saint? It is the firſt time that I ever heard in ſo many words, that a Man might be a Saint, and out of God's Way. Oh Doctrine of Devils! No Marvel ſo many Unclean Fowls flock to this Carkaſs. What! <hi>Saints,</hi> and err from God's Way? Strange! <hi>Saints,</hi> and ignorant of God's Mind? It ſeems then, that neither Igno<g ref="char:EOLhyphen"/>rance, nor Erring from God's Way, indiſpoſe any to be Saints. If this be not a plain Contradiction to the whole Record of Scripture, none ever was, is, or ſhall be eſteemed ſuch to the End of the World; How many, how grievous, and how ſharp have God's Complaints been againſt thoſe who have left the Right Way of the Lord, which has been the <hi>Way of Light</hi> and Righteouſneſs, <hi>the Juſt Man's Path through every Generation?</hi> No Wonder that ſuch Doctrines are
<pb n="221" facs="tcp:47076:119"/>
hoth greedily received and furiouſly maintained, that ſooth up People in the Belief of ſuch Pernicious Soul-murdering Doctrines. And the Truth is, and I do boldly affirm it, and that in the Counſel of the Eternal God, it is our ſtriking ſo conſtantly and earneſtly at this and ſuch like Sin-pleaſing Princi<g ref="char:EOLhyphen"/>ples, that makes the Devil thus beſtir himſelf in his ready Agents, to raiſe up, and beſpatter us with ſuch heavy Calumnies, as almoſt every one produceth a<g ref="char:EOLhyphen"/>gainſt us. But we loſe not an Inch of Ground nor a Dram of Courage, our Godly Reſolution redoubles, with our <hi>Adverſaries</hi> On-ſets; and whatever may be<g ref="char:EOLhyphen"/>fall us here, as our Hope, ſo our Reward is from God, in that high and heavenly Place, which is above the Reach of Time, and every Aſſault of our Impla<g ref="char:EOLhyphen"/>cable <hi>Adverſaries.</hi>
            </p>
            <p>§. 13. He tells me, <hi>He might proceed to my fallaci<g ref="char:EOLhyphen"/>ous Arguing from the Spirit's Teaching indefi<g ref="char:EOLhyphen"/>nitely expreſſed</hi> (that is, by Scripture, Vi<g ref="char:EOLhyphen"/>ſions, <note place="margin">pag. 24.</note> Providences, &amp;c. means our Adverſary) <hi>to its Teaching peculiarly, frequently in my Pampblet,</hi> pag. 18, 29, &amp;c. that is, to the Spirit's Teaching Men and Women by its daily and Inward Diſcoveries, Mo<g ref="char:EOLhyphen"/>tions and Operations. <hi>But he will not;</hi> the Reaſon is, he dare not; For if the Spirit be not an Imme<g ref="char:EOLhyphen"/>diate Living Teacher, and works not as ſuch, to the Information, Conviction and Converſion of Men to God in theſe dayes, let him for Shame relinquiſh all Pretence to Goſpel, or an Evangelical Diſpen<g ref="char:EOLhyphen"/>ſation, of which it is the peculiar Promiſe and Pri<g ref="char:EOLhyphen"/>viledge.</p>
            <p>§. 14. Though for want of better Language he is pleaſed to beſtow upon this Godly Pro<g ref="char:EOLhyphen"/>poſition the Term of <hi>Beetle-headed Saying,</hi> 
               <note place="margin">pag. 27.</note>
               <pb n="222" facs="tcp:47076:120"/>
and affirms, that <hi>the Scripture knows nothing of it;</hi> For which I may more reaſonably affirm, that <hi>He</hi> knows nothing of it: For can this Man be ſo beſotted, as to think, that when a Meaſure of the Spirit was gi<g ref="char:EOLhyphen"/>ven to all to profit with; and that the Children of God were led by the Spirit of God, and the Spi<g ref="char:EOLhyphen"/>rit that was ſent into the Hearts of the Sons of God, and the Anointing that was in the Saints that was able to teach them all things, was any Mea<g ref="char:EOLhyphen"/>ſure, Part or Parcel of the Prophets or Apoſtles Writings? I cannot yet think him ſo Blinded, as Ig<g ref="char:EOLhyphen"/>norant or Envious as he is. Either theſe Paſſages are no Scripture, or that groſs Abſurdity muſt follow.</p>
            <p>§. 15. But he tells us that <hi>we may be miſtaken, e<g ref="char:EOLhyphen"/>ver ſince ſome of us thought</hi> Paul Hobſon'<hi>s Mumbling through a Trunck, &amp; an Hole in the</hi> 
               <note place="margin">pag. 27.</note> 
               <hi>Wall to be the Voice of the Lord.</hi> But were it as true, as it is in many things falſe, it ſhews the Prophane<g ref="char:EOLhyphen"/>neſs of that <hi>Anabaptiſt,</hi> who dar'd to take the Lord's Name in his Mouth, and counterfeit a Solemn Com<g ref="char:EOLhyphen"/>miſſion to a poor whimſical Wretch; and as it hap<g ref="char:EOLhyphen"/>pened, out of a Spirit of Covetouſneſs and Inho<g ref="char:EOLhyphen"/>ſpitality, for he had no Mind to give him longer En<g ref="char:EOLhyphen"/>tertainment; ſo that not knowing how better to be rid of him then to forge a Commiſſion, wickedly contrived a Paſſage into the Chamber where the Man lay, and through a Trunk prophanely utterred a kind of Commiſſion, to go to a certain place, where, I cannot tell; but I am ſure, as the Story goes, out of his Houſe, to whom his little Victuals had been a Burden; A Practice for the Avarice, Prophaneneſs and Abuſe of it, to be abhorred and deteſted of all ſober Men. And I think the Man more excuſable
<pb n="223" facs="tcp:47076:120"/>
under his Miſtake then Major <hi>Hobſon,</hi> who ventur'd into ſo much Wickedneſs, &amp; that with Deſign to bring him into it. 'Tis true, that ſuch a Man there was, that he went to Major <hi>Hobſons</hi> Houſe, that he dealt ſo wickedly by the Man to be rid of him, that the Man had been among us; but as his Practice ſhew'd him to be none of us, ſo was not any of his Imaginati<g ref="char:EOLhyphen"/>ons countenanced by us, but ſharply rebuk'd; and therefore that part of <hi>J. Faldo</hi>'s Reflection a Lye: Yet, ſince he has gotten this Story by the End, I will ſee how much better grounded <hi>J. Faldo</hi> would be up<g ref="char:EOLhyphen"/>on his Principles againſt a <hi>Quaker,</hi> ſhould he be ſo Impious as to put the ſame prophane Abuſe upon him. Suppoſe <hi>J. Faldo,</hi> either by a Trunk, or Hole through a Wall, or one of the new invented Trum<g ref="char:EOLhyphen"/>pets, that carry a Voice a Mile, ſhould have as far as Words go, a very ſolemn Commiſſion to go preach the Goſpel in any other Place then <hi>Barnet</hi> (where I hear, he now lives) within this Iſle, or ſome more remote Part of the World, and that not only once or twice, but many times joyn'd with Threats and Promiſes; I will ſuppoſe his Inclinations will lie at home, unleſs more be to be gotten (an Infallible Ground of Motion with many of his Tribe) But I would know of him, which Way, or upon what Foot he would Receive or Reject ſuch a Commiſſi<g ref="char:EOLhyphen"/>on? The Scripture makes no mention of any ſuch thing in Particular; in General it will not reach it, becauſe this is no other Goſpel, that he ſhould be required to preach, then that which he pre<g ref="char:EOLhyphen"/>tends to be according to Scripture. I ſay, with what would he reliſh, ſavour, or try this Voice? Would he reject it, becauſe the Scripture did not particularly own it? There is the ſame Reaſon why he ſhould em<g ref="char:EOLhyphen"/>brace
<pb n="224" facs="tcp:47076:121"/>
it, becauſe it does not particularly deny it. How will he do then? Why perhaps he will go, becauſe there is no General in Scripture that with<g ref="char:EOLhyphen"/>ſtands it. But how does he know, that ſo many good Words in themſelves were ſpoken from God, and not to deceive, tempt or abuſe him? 'Tis true, the Scripture has general Denials to Falſe Spirits, and general Teſtimonies to the Motions of the True One, but ſtill here's but a Begging of the Queſtion; for how ſhall I know that the Voice or Spirit be True or Falſe? It is not Unſcriptural, Unreaſonable, nor Improbable. Alas for <hi>John Faldo!</hi> Have all his Preaching, Praying, Writing, &amp;c. no better Foun<g ref="char:EOLhyphen"/>dation then Hear-ſay, Imitation, ſtrong Fancy and external Senſe? <hi>Can he not ſavour and reliſh Spirits as well as Words?</hi> If not, he may truly be ſtyled a Man of Words, but void of that Spirit which tryes Spi<g ref="char:EOLhyphen"/>rits, and gives right Diſcerning to all that believe in it, and are led by it; of thoſe things that may concern them. I might ſay much upon this Theme, but let this ſuffice to detect the Weak Foundation of <hi>J. Faldo</hi>'s Faith, Knowledge and Practice; and that ſuch as he, though pretendedly 2 or 3 degrees more refined then the preſent Proteſtants, are mi<g ref="char:EOLhyphen"/>ſerably apoſtatized from the Firſt Revolters from <hi>Romes</hi> Idolatries, who aſſerted, none could under<g ref="char:EOLhyphen"/>ſtand the Scriptures themſelves, much leſs benefit by them, who had not the ſame Spirit that gave them forth; conſequently <hi>the Spirit, and not the Scriptures were the Principal Cauſe of Right Knowledge, and Rule for our very Underſtanding of them.</hi> And truly though <hi>J. Faldo</hi> would have the World think he both under<g ref="char:EOLhyphen"/>ſtands the <hi>Quakers</hi> Principles very well, and has re<g ref="char:EOLhyphen"/>futed them very clearly; yet whether he will give
<pb n="225" facs="tcp:47076:121"/>
me leave or no, I will make him ſpeak the Language of the <hi>Quakers</hi> paſſing well in this particular of the Spirits being the Judge, Rule and Guide of Faith, Worſhip and Converſation, the thing aim'd at in that Firſt Part of my <hi>Spirit of Truth Vindicated,</hi> by him ſo much quarrell'd at, perverted and ſcurri<g ref="char:EOLhyphen"/>louſly abuſed, or elſe I greatly miſtake his Mind. And, which will be much to my Defence, he muſt likewiſe have done ſo himſelf. Hear him.</p>
            <p>§. 16. <hi>But Mr.</hi> Penn, <hi>do you deal fairely and ho<g ref="char:EOLhyphen"/>neſtly with your Adverſaries to imply in your Queſtion that we deny the Spirit of God to be a</hi> 
               <note place="margin">pag. 15.</note> 
               <hi>proper Rule of Faith, Guide of Life, Judge of Truth? You know that we own it to be ſuch; and that it doth both</hi> IN THE CONSCIENCE <hi>and by the Scrip<g ref="char:EOLhyphen"/>ture, Creation and Providence perform ſuch Acts,</hi> &amp;c. <hi>and is to ſuch Purpoſes, &amp; that of Right;</hi> What can we ſay more? Has he not ſtrangly miſ-underſtood us? Again, <hi>Only we deny that the Spirit alwayes performs theſe Acts without the Uſe of the Scripture or any External Means.</hi>
            </p>
            <p>Truly and ſo do we; For we daily enjoy the Bene<g ref="char:EOLhyphen"/>fit both of God's Spirit by the Scripture, and publick Worſhip, as Means. If this be the Grindſtone my Noſe is to be held at, and by not mentioning of which (as he falſly ſayes of me) I abuſe and trifle him and my unwary <hi>Reader,</hi> I am contented to abide here while I live, as my Diſcourſe at large upon the Scriptures muſt needs have informed thoſe who have read it. But I am of the Mind that <hi>J. Faldo</hi> will finde it too hot for him, and I am aſſured that ſo much Conceſſion overturnes him for ever, as to his pre<g ref="char:EOLhyphen"/>ſent <hi>Baſis;</hi> For that he ſhould oppoſe my Diſcourſe that intended nothing more then to prove God's Spi<g ref="char:EOLhyphen"/>rit to be the Great Rule to Believers, and yet him<g ref="char:EOLhyphen"/>ſelf,
<pb n="226" facs="tcp:47076:122"/>
after much Oppoſition, to give it away, and accord as far as any Man need to do, that would be of one Mind with us in the Point, ſavours of great Weakneſs and Inadvertency; not, that he now ſpeaks Truth, but that he ſhould ſo eager ly oppoſe it before.</p>
            <p>§. 17. There is one Paſſage more, which being to this Purpoſe, I will mention; <hi>We value not the Senſe (of the Scripture) for the Print's</hi> 
               <note place="margin">pag. 30.</note> 
               <hi>ſake, but the Print for the Senſe ſake, and the Bleſſings that attend that Way of Conveying the holy and revealed Will of God, and ſo much as to correct your Vapour.</hi>
            </p>
            <p>This he ſpeaks upon my Words, that the Intimate of a <hi>Prince</hi> needs not ſo much an Edict becauſe in Print, as becauſe of his living and more immediate Touches he may have had from his <hi>Prince.</hi> Now let any tell me if the <hi>Quakers</hi> have put the Scriptures into any degree below that, wherein <hi>J. Faldo</hi> himſelf has plac'd them. Do the <hi>Quakers</hi> ſay that true Chriſtians have the Spirit; ſo ſayes <hi>J. Faldo</hi> too: Do the <hi>Quakers</hi> affirm that the Spirit of God is a Judge, Rule and Guide and ſpeaks forth the Mind of God into the very Conſcience; Does <hi>J. Faldo</hi> come one Jot behind them? But do they ſay, that it is the Senſe of the Truth declared of in the Scripture that puts a Value upon the Declaration? and that written or printed Words are valu'd for the Matters ſake they treat of, rather then their <note place="margin">part. 3. pag. 30.</note> own? yea, that the Scripture of it ſelf can do little? It is <hi>J. Faldo</hi>'s own Do<g ref="char:EOLhyphen"/>ctrine. <note place="margin">part. 1. pag. 108.</note> Very well! But does <hi>J. Faldo</hi> ſay, that God doth not alwayes ſpeak in the Conſcience immediately by his Spirit, but ſome<g ref="char:EOLhyphen"/>times by the Spirit through the Uſe of Means, as the
<pb n="227" facs="tcp:47076:122"/>
Scriptures, Preaching, Praying, Creator, Provi<g ref="char:EOLhyphen"/>dence, <hi>&amp;c.</hi> and that by ſuch wayes he reacheth into the Conſciences of Men? ſo ſay the <hi>Quakers</hi> too. Would the Man but be certain to himſelf, we needed no other Advocate; But his Ignorance of our Principles, or Prejudice to miſ-repreſent them makes him at once oppoſe us, and contradict himſelf.</p>
            <p>And now we are come to the Concluſion of the Matter, which he ſayes, is, <hi>to ſhew me my ſelf in the Glaſs of Senſe, if I think my Eyes worth an Uſing.</hi> Indeed I do, and am willing to behold all he hath to ſhew me<gap reason="illegible: blotted" extent="1 letter">
                  <desc>•</desc>
               </gap>: <hi>Reader,</hi> hear him ſoberly.</p>
            <p>§. 18. <hi>Foul Epithites, as Knave, Puppy, Fool, Raſcal, Loggerhead, Cheat; This you</hi> 
               <note place="margin">pag. 30.</note> 
               <hi>ſay, was the Language of your Adverſaries ſmal Crier, but as you call it, of a loathſome Sent.</hi> It ſeems <hi>J. Faldo</hi>'s Noſe calls it no ſuch thing; A long experienced <hi>Chaplin,</hi> a kind of a Religious Gentleman-Uſher, ſhould have learned better Manners.</p>
            <p>
               <hi>So,</hi> ſayes he, <hi>You blow it on the Author of the Book within five Lines.—Tryers of other Mens Spirits, who have</hi> (it ſhould be <hi>give) ſo little Proof of the Knowledge of their own, as to be wanting in the very firſt Principles of Cavility. This is not fair</hi> (ſayes J. Faldo) <hi>to charge him with anothers Faults.</hi>
            </p>
            <p>It is ſome Juſtice to us, that he will account ſuch Language to a <hi>Quaker</hi> a Fault. But I would have him know, that I never intended any ſuch thing as be baſely infers, that is, to make <hi>H. Hedworth</hi> in the leaſt guilty of uſually calling <hi>G. Fox</hi> thoſe ſcur<g ref="char:EOLhyphen"/>rilous Names; For though I think him Envious enough againſt <hi>G. F.</hi> in particular, as appears by another ſort of Language; and the <hi>Quakers</hi> in ge<g ref="char:EOLhyphen"/>neral,
<pb n="228" facs="tcp:47076:123"/>
yet I believe him to have more Civility and Regard to his Way, whatſoever he thinks of me, then to dirt it with any thing ſo groſs. But for as much as <hi>T. Firman,</hi> the Author of that foul Language was his great Intimate and Aſſociate, that they have in common the ſame Creed, are joyntly intereſted againſt us, thereby earneſtly endeavouring to pro<g ref="char:EOLhyphen"/>mote their beloved <hi>Socinianiſm</hi> or <hi>Bidleiſm</hi> in the World, and Men acted not by two diſtinct Spirits, though one might lanch forth more extravagantly then the other; And laſtly that <hi>H. H.</hi> had ſhewen other ſorts of Rudeneſs and Injuſtice to us in gene<g ref="char:EOLhyphen"/>ral, and many by Name in his <hi>Spirit of the</hi> Quarters <hi>tryed.</hi> I did ſay, <hi>Theſe Men,</hi> and continue there ſtill, the Method of their Proceed then and ſince, eſpecially that reſtleſs Calumniator <hi>Tho. Firman,</hi> being ſuch as muſt needs offend every Good Man; <hi>Knave</hi> and <hi>Fool</hi> being more in his Mouth ſtill, then<g ref="char:punc">▪</g> becometh any Man, that is not more of both then ſuch he very frequently calls ſo. Some think it a Shame, that ſo ill a Tongue ſhould go unrebuk'd of thoſe whoſe Principles and Intereſt give them the Liberty of doing it in a way, that if they know the Man, might be more effectual then all the Moderation and Reaſon that can eaſily be ſhown to him. But ſayes <hi>John Faldo</hi> in his, or their Defence (for they love to claw one another) <hi>Compare this Civility of yours with your own.</hi>
            </p>
            <p>
               <q>To all this I ſay, He obtrudes an arrant Lye up<g ref="char:EOLhyphen"/>on our very Senſes; Wretched Scribler—How Idle, how Frivolous, and how very Troubleſome is he with his Ridiculous Remarks!</q> Very well; And is this the great Blow threatned? I fall not from one
<pb n="229" facs="tcp:47076:123"/>
tittle of it: 'Tis all true, all his due, I could not well have ſpoken more plain and pertinent Words: No Knave. Puppy, Fool, Raſcal, Logger-head, Cheat, &amp;c. No Impoſtor, Falſe-Prophet, Lyars, Trapans, and what not did we accoſt them with. What! Muſt not we fling off the Dirt they caſt upon us? Shall it be accounted well-Phraſing to call us all to naught, and our earneſt Refuſe of ſuch baſe Epithites, and ſevere Cenſure of ſuch Scurrility be reputed Rail<g ref="char:EOLhyphen"/>ing? Oh Unreaſonable Men! Ought People there<g ref="char:EOLhyphen"/>fore to be kill'd, becauſe they cry Murder? or loſe their Reputation, becauſe they are Zealous to main<g ref="char:EOLhyphen"/>tain it? But it was notably done of <hi>J. Faldo</hi> to pro<g ref="char:EOLhyphen"/>vide for himſelf, whoſe Ill Languague he thought might meet with as ſharp Rebukes, as that of our o<g ref="char:EOLhyphen"/>ther Enemies had done. Nor indeed will we let ſlip this Opportunity of Collecting &amp; Publiſhing to the World, after what manner he has us'd us, through<g ref="char:EOLhyphen"/>out his Diſcourſe, and my ſelf in particular, who never had any thing to do with him in all my Life. If he has not ſaid worſe of us, with whom we have had ſo little, if any thing at all, to do, then he pre<g ref="char:EOLhyphen"/>tends I have againſt thoſe Men that gave ſuch Pro<g ref="char:EOLhyphen"/>vocation, let me fall in the good Opinion of the <hi>Reader,</hi> and the Juſt Witneſs in his Conſcience condemn me; but if it appear, that this unpro<g ref="char:EOLhyphen"/>voked Perſon is far more guilty, then he can poſſi<g ref="char:EOLhyphen"/>bly render us by vilifying Expreſſions againſt our Perſons and Principles: I hope, and expect ſo much Juſtice from the <hi>Reader,</hi> as that the Innocent may go free, and the Guilty only be Condemned. That <hi>J. Faldo</hi> has not ſhewn himſelf that Man of Modera<g ref="char:EOLhyphen"/>tion, Civility or Religion he pretends himſelf to be, and which I hear, ſome few have hitherto repu<g ref="char:EOLhyphen"/>ted,
<pb n="230" facs="tcp:47076:124"/>
let the following Faithfull and True Collection of but ſome of his many Unchriſtian Reflections, Names and Epithites upon our Faith and Principles be due weighed by the Impartial <hi>Reader.</hi>
            </p>
            <p>§. 19. Penn <hi>furniſhed with Fore-head and Tales be<g ref="char:EOLhyphen"/>yond meaſure]</hi> I am aſſured that's a Lye. I think, my Fore-head and Tales are <note place="margin">3. Part <hi>p.</hi> 2.</note> like other Mens; if not, I have this Satisfaction, they are unlike <hi>J. Faldo</hi>'s.</p>
            <p>
               <hi>His Poſt is the</hi> Quakers <hi>conceited Strong-hold of the Infallible Guidance of the Spirit of God]</hi> A <hi>Poſt,</hi> his Poſt can never ſtand long by, and ſuch <hi>Hold,</hi> as all his Aſſaults can never enter or force; And we are glad it is ours indeed: for as above all People, we need it moſt; ſo are we the only Sufferers in Defence there<g ref="char:EOLhyphen"/>of: <hi>Satan</hi>'s Bulwarks ſhall be broken down be<g ref="char:EOLhyphen"/>fore it.</p>
            <p>§. 20. <hi>In debating of which he waves and toſ<g ref="char:EOLhyphen"/>ſes like a Man in a confus'd trouble ſome Dream;</hi> 
               <note place="margin">pag. 3.</note> 
               <hi>I thought meet to give ſome Account of his Forces, conſider<g ref="char:EOLhyphen"/>ing him to be a Man of Noiſe, and no ſmall People, the</hi> Quakers <hi>Cauſe, in their own Eſteem.</hi>
            </p>
            <p>I toſs not beyond the Bounds of Scripture and Truth; my Arguments were ſhort and plain, and what I writ was in Conſcience and Seriouſneſs, lit<g ref="char:EOLhyphen"/>tle meriting ſuch rough and flaſhy Reflection from any Perſon pretending to seriouſneſs, and leaſt of all, one that I never had to do with in my Life. <hi>Dreams</hi> I have none, they lie on <hi>J. Faldo</hi>'s ſide; He that calls Chriſt, Lord, and not by the Holy Ghoſt; He that ſays, he is his Redeemer, Saviour, &amp;c. and knows not the Internal Operation of his ſaving Power, nor that Vertue and Life to quicken to God which comes there-from, dreams of all theſe things,
<pb n="231" facs="tcp:47076:124"/>
and that is <hi>J. Faldo</hi>'s Condition, who ſcoffs at In<g ref="char:EOLhyphen"/>ternal Knowledge without External Means, though to his own Conſuſion he ſometime reads another Lecture. I am no <hi>Man of Noiſe,</hi> further then your Noiſe makes me. The Profeſſion of the Way I am in, I came to through Sorrow for Sin, Circumciſi<g ref="char:EOLhyphen"/>on from the World, Deſires after God, and Life that is Everlaſting; and ever ſince God has enabled me to his Service, (and here I hope to ſtand while I live) My Life, Spirit, Power and Principle wars againſt all yours that are embattell'd againſt us; and no Quarter I proclaim, in the Name of the Lord, to that wicked Spirit that acts you all againſt us, though to you Peace and Salvation, <hi>if ye Repent.</hi> Do you leave off your Envious Endeavours againſt us, or elſe blame your ſelves, and not us, for appearing on the Stage againſt us.</p>
            <p>§. 21. <hi>Deformed Confidence; neither Logick, nor Honeſty: Certainly, if he had not turn'd</hi> Quaker, <hi>and in that Fall put all out of Joynt, he could not likely after ſuch Good Nurſing, have been thus lamentably cripled in his Intellects. Rankneſs of</hi> Quakeriſm. <hi>The latter Part of the Queſtion, which expreſſes the Adminiſtration of our Lord and Saviour Jeſus Chriſt is,</hi> PLAYING AT BLIND MAN's BUFF—<hi>your Guilt, &amp;c. Baſe<g ref="char:EOLhyphen"/>neſs, confuſed Thicket of Impertinencies—if your Conſci<g ref="char:EOLhyphen"/>ence have any Eyes; Infatuated; I have ſhewed your Vani<g ref="char:EOLhyphen"/>ty, and made your Folly a Spectacle to the World; you talk at a miſerable lame Rate—worſe then ever Bear brought forth her Cubbs—confident confuſed Non-ſenſe; I would as ſoon abandon my Time to Diſpute with a diſtracted Man in his Raving Fits, as with</hi> W. Penn, <hi>till he come better to himſelf, &amp;c.—your pittiful Scribbling</hi> (yet <hi>wretched
<pb n="232" facs="tcp:47076:125"/>
Scribbler</hi> was my hardeſt word to <hi>H: Hedworth,</hi> he has obſerved againſt me) <hi>not worth while to trace ſuch a Trifler in all his Vagaries—intaugled Bottom, Beetle-headed Saying, Audacious Lines—he will daub his Ad<g ref="char:EOLhyphen"/>verſary,</hi> per fas, per nefas, <hi>Right or Wrong, and he that ſhall ſay the Contrary, you will chaſtize him with Sarcaſms as keen as a</hi> Badger's <hi>Teeth. The next Book you write, let the Title be,</hi> The Spirit of Babel, <hi>from whence</hi> Babble <hi>in Engliſh.</hi>
            </p>
            <p>This, <hi>Reader,</hi> is a ſhort Account of ſome of that un<g ref="char:EOLhyphen"/>handſom Entertainment I, a Stranger to <hi>J. Faldo,</hi> have received at his hands. May my Soul never come within his Habitation; Prejudice, Envy and Cruelty lodge with him; Vanity, Frothineſs and Incivility are like Veins through his Book, and ſerve to convey what Life it has to ſuch as pleaſe them<g ref="char:EOLhyphen"/>ſelves with that baſe kind of <hi>Satyre.</hi> Strange that it ſhould be reputed ſo Criminal by <hi>J. Faldo,</hi> to check my <hi>Adverſary</hi> for Abuſing me and my Friends by Name, when yet he exceeds in his Reflections upon us, and that without any ſuch Occaſion given! But, if we were condemnable, ſure I am, it belongs not to <hi>J. Faldo</hi> to fling the firſt Stone. I am very willing to leave it with all ſober <hi>Readers,</hi> our Circumſtances conſidered, which of us ought to be accounted the <hi>Unfair Adverſary.</hi> Oh, when will it fall to my Share to engage a ſober modeſt <hi>Adverſary!</hi> But why do I wiſh for that, ſince ſuch are our Friends. Well, it will greatly become me to be contented with my Lot; Faith I have, theſe things will not laſt long; and Patience will give to ſee the End of that Belief. A little foul Weather, and our Enemies are for their Creeks again; 'Tis natural with Inſects to ſting,
<pb n="233" facs="tcp:47076:125"/>
and Frogs to croak in Summer; and therefore it is, that our Beſt Actions are Evil in the Sight of theſe carping <hi>Zoilus</hi>'s If a Man be one of them, then a Saint, though a Devil: if gone from them, then a Devil, though a Saint. Such is his Farewel to me, who in three Lines tells me, he is a little pleaſant, he cannot ſweat about Cracking of Nuts, and yet that he has had ſome Heart-akes for me. Miſerable Man! Does Levity and Seriouſneſs go together? Froth and Sorrow keep Company? What would any Man give for ſuch Heart-akes, that bring true ones upon a ſerious Mind? But what are his Heart-akes? Why, he bewails, that a Man of my Hopes ſhould be thus left of God (he fears for Pride and Giddineſs) as to be made a Pillar of Salt, &amp;c. It ſeems then that there were once Hopes: But to what? To a Party. I know you very well, you will few of you ſtand by all that I could ſay and prove of ſome of you: I would adviſe ſuch Oppo<g ref="char:EOLhyphen"/>ſers to be quiet, enjoy their Toleration, a Kindneſs as great as they deſerve, and mind their own Con<g ref="char:EOLhyphen"/>cerns, and now their Hands are tyed againſt the Powers, not employ them upon our Shoulders. But why ſhould God leave me, a <hi>Sufferer,</hi> from 14 Yeares of Age for Conſcience ſake (he feares) for Pride and Giddineſs? But the Cauſe of my leaving you, was that of my once frequenting you, I mean Conſcience; when ſome I then diſſented from, had as hard Names to give, for that non-Conformity. But the Truth is, when the <hi>King</hi> came Firſt in, at what time you were a little dejected, there was ſomething more Serious and Tender then ordinary revived among ſome of you, which did begin to ga<g ref="char:EOLhyphen"/>ther out of the National Pollution, and ſit for a
<pb n="234" facs="tcp:47076:126"/>
further thing, but taking up a Reſt, growing hard, gaping after Changes, looking back like <hi>Lot</hi>'s Wife, upon your Old <hi>Sodom,</hi> for-ſworn Government, <hi>Kings</hi> and <hi>Biſhops-</hi>Lands, Rich Benefices, full and ſtately Livings, many of you grew dry again, were turned to Pillars of Salt; my Soul wandered for Reſt, and at laſt found it, in that Tender, Holy, Pure Principle of Life and Righteouſneſs, which had been wont from a Youth to attend me, mollifie my Heart, allay my Affections, and preſerve me out of groſs Pollutions, which whileſt ſuch of you in ſome Meaſure kept, that are now manifeſtly gone from it, there was another Kind of Spirit that rul'd in you; And 'tis to this Firſt Love and Works we deſire your Return, ſuch of you whoſe Day is not utterly paſt over your Head: And what any ſhall think of me, as this uncharitable <hi>Adverſary</hi> hath ex<g ref="char:EOLhyphen"/>preſſed himſelf, as that I ſhould ſeek Credit, a Party, &amp;c. I heed not, for what I am at this Day I am by, through, and to God Almighty the Righteous <hi>Lord</hi> of Heaven and Earth alone. It is baſely done of any Man, that is a Profeſſor, who pretends to ſome Acquaintance with tender Conſcience, and thoſe Tryals that attend it, to cenſure another Man's Change and Afflictions for Counterfeit and meer Deſigne. Oh! The Righteous God will reckon with ſuch Uncharitable, Diſingenuous, Perverſe Spirits in the Day that haſteneth to Try all, and then will he recompenſe this ungodly Cenſurer of an Innocent Stranger to him, who, were I upon my Tryal at the Bar of his own Party, there be of them enough to give Evidence of another Spirit then that of vain Glory or Self; For where none of theſe things have indu<g ref="char:EOLhyphen"/>ced, but Sharpeneſs and Severities have met me, there
<pb n="235" facs="tcp:47076:126"/>
has been a Faithful Anſwering of Convictions, to ſome of their knowledge, who I believe, to be better Men then to refuſe me a ful Teſtimonial, if ſought for. But as I ſhall not think my ſelf ſo deeply engag'd or my Reputation ſo ſhaken in the Minds of Thou<g ref="char:EOLhyphen"/>ſands, as to need or deſire it by any Power or Force <hi>J. Faldo</hi> can attacque me with; ſo ſhall I leave the Concern of God's Truth, the Innocency of his People in General, and my own in Particular, to his Holy Wiſdom and Providence, who, we are well ſatisfied, will plead our Cauſe in the Conſciences of Ten Thouſands to the Shame and utter Confuſion of all our Obſtinate <hi>Adverſaries.</hi>
            </p>
         </div>
         <div type="key">
            <pb n="236" facs="tcp:47076:127"/>
            <head>A KEY,</head>
            <head type="sub">Opening a Way to every Common Un<g ref="char:EOLhyphen"/>derſtanding, whereby to diſcern the Difference betwixt the <hi>Quakers</hi> Faith, Doctrine and Practice, and the Per<g ref="char:EOLhyphen"/>vertions and Traducings of their ſe<g ref="char:EOLhyphen"/>veral <hi>Adverſaries.</hi>
            </head>
            <opener>
               <salute>Reader,</salute>
            </opener>
            <p>THere is not any thing more Indiſcreet then for People to deny what they do not underſtand. It has been our Un<g ref="char:EOLhyphen"/>happineſs far more, then all that our <hi>Adverſa<g ref="char:EOLhyphen"/>ries</hi> have been able to ſay againſt us, that hi<g ref="char:EOLhyphen"/>therto we remain unknown by thoſe who yet ſtick not to condemn us. I will confeſs, that our <hi>Principles,</hi> as diſguiſed, and miſ-repreſented in the World, have given Offence, or rather thoſe who have ſo beſmear'd them; nor indeed can we be diſpleaſed that People ſhould refuſe them Entertainment, under thoſe frightfull Vizzards ſome make them to wear: But it will be the
<pb n="237" facs="tcp:47076:127"/>
Buſineſs of this little <hi>Key,</hi> to explain the Diffi<g ref="char:EOLhyphen"/>culty, and give Entrance into ſo clear and plain an Underſtanding of the <hi>Quakers</hi> Principles, from the <hi>Prieſts</hi> Perverſions, as I doubt not, but with Impartial Inquirers it may be an Ending of much of that Controverſie, which is now on foot between us, and our Oppoſers.</p>
            <sp>
               <speaker>Prieſt.</speaker>
               <p>
                  <milestone type="tcpmilestone" unit="unspecified" n="1"/> 
                  <hi>THe</hi> Quakers <hi>hold, That the Natural Light in the Conſcience of every Man in the World is ſufficient to Save all that follow it; and ſo overthrow Salvation by Chriſt.</hi>
               </p>
            </sp>
            <sp>
               <speaker>Quaker.</speaker>
               <p> This is falſe; For our Belief and Aſſer<g ref="char:EOLhyphen"/>tion is, that Chriſt, who is the Word, that was with God, and was God, and is ſo forever, hath en<g ref="char:EOLhyphen"/>lightned every Man that cometh into the World, with his own Light, as he is that true Light; or ſuch a Light, as there is no other to be compared to him, which is the Meaning of the <hi>Emphaſis, True;</hi> and that ſuch as follow the Reproofs, Convictions and Leadings of that Light with which he enligh<g ref="char:EOLhyphen"/>tens the Underſtandings and Conſciences of Men, ſhall not walk in Darkneſs, but have the Light of Life; which Life is a State of Salvation, for which End he was given: I will give him for a Light to lighten the <hi>Gentiles,</hi> and for my Salvation to the Ends of the Earth. So that we aſſert the Light of Chriſt Sufficient; not a Natural outward Light, which may be properly ſo called, in oppoſition to Spiritual; nor yet that bare underſtanding Man hath as a Rati<g ref="char:EOLhyphen"/>onal Creature.</p>
            </sp>
            <sp>
               <speaker>Prieſt.</speaker>
               <p>
                  <milestone type="tcpmilestone" unit="unspecified" n="2"/> 
                  <hi>The</hi> Quakers <hi>hold the</hi> Light <hi>within
<pb n="238" facs="tcp:47076:128"/>
them is</hi> God, Chriſt, <hi>and the</hi> Holy Spirit: <hi>ſo that every</hi> Quaker <hi>has whole</hi> God, Chriſt, <hi>and</hi> Spirit <hi>in him; which is groſs Blaſphemy.</hi>
               </p>
            </sp>
            <sp>
               <speaker>Quaker.</speaker>
               <p> This is alſo a Miſtake of our Belief. We never ſaid, That every Illumination in the Hearts of Men, was whole God, Chriſt, or the Spirit, where<g ref="char:EOLhyphen"/>by to be guilty of the groſs and blaſphemous Abſur<g ref="char:EOLhyphen"/>dity they would faſten on us: But that God, who is Light, or Chriſt, who is Light, the quickning Spirit, and God over all, bleſſed for ever, hath enlightned Mankind with a ſaving Meaſure of Light. So that the Illumination is from God, or Chriſt; but not there<g ref="char:EOLhyphen"/>fore whole God, or Chriſt: There are no ſuch harſh and Un-ſcriptural Words in our Writings; it is on<g ref="char:EOLhyphen"/>ly a frightfull Perverſion of our Enemies, to bring a Scandal upon our Faith: yet in a ſenſe the Scrip<g ref="char:EOLhyphen"/>tures ſay, <hi>I in them, and they in me:</hi> Chriſt in us, <hi>the Hope of Glory. Unleſs</hi> Chriſt <hi>be</hi> in you, <hi>ye are Reprobates. I travel again a ſecond time, until</hi> Chriſt <hi>be formed</hi> in you. If they who deny'd his Coming in the Fleſh, though high profeſſing <hi>Jews,</hi> were <hi>Anti-Chriſts;</hi> What muſt they be reputed, who as ſtiffly diſown his Spiritual Coming, Formation and Do<g ref="char:EOLhyphen"/>minion in the Soul? Certainly, though call'd <hi>Chri<g ref="char:EOLhyphen"/>ſtians,</hi> yet no whit leſs <hi>anti-Chriſts,</hi> then the obſti<g ref="char:EOLhyphen"/>nate <hi>Jews</hi> of old.</p>
            </sp>
            <sp>
               <speaker>Prieſt.</speaker>
               <p>
                  <milestone type="tcpmilestone" unit="unspecified" n="3"/> 
                  <hi>By the</hi> Quakers <hi>Doctrine, every Man muſt be ſaved; for every Man is ſavingly enlightened.</hi>
               </p>
            </sp>
            <sp>
               <speaker>Quaker.</speaker>
               <p> I deny that: For though the Light, or Grace of God, hath, and doth more or leſs appear to all Men, and that it brings Salvation, to as many as are taught by it to deny Ungodlineſs, and Worldly Luſts, and to live Soberly, and Righteouſly, and God likely in this preſent evil World; yet it no way
<pb n="239" facs="tcp:47076:128"/>
follows, that Men muſt obey, and learn ſo to do, whether they will or not. God tenders ſaving Light or Grace to all; he ſtrives and pleads with all; but if they will not hearken, his Spirit, Grace or Light is clear of their Blood. In ſhort, Though Men are Lighted or Viſited with a ſaving Light or Grace; yet we never Concluded, nor is rightly Concludable, that ſuch Men muſt neceſſarily be ſa<g ref="char:EOLhyphen"/>ved, whether they obey or Rebel.</p>
            </sp>
            <sp>
               <speaker>Prieſt.</speaker>
               <p>
                  <milestone type="tcpmilestone" unit="unspecified" n="4"/> 
                  <hi>By the</hi> Quakers Light <hi>or</hi> Spirit, <hi>they may be moved to Murder, Adultery, Treaſon, Theft, or any ſuch like Wickedneſs.</hi>
               </p>
            </sp>
            <sp>
               <speaker>Quaker.</speaker>
               <p> This never was our Doctrine; For here<g ref="char:EOLhyphen"/>in know we the Spirit of God, and <hi>Motions</hi> of it, from the Spirit of this World, and its Fruits, that it condemns all Ungodlineſs, and moves and inclines to Purity, Mercy, Righteouſneſs, which are of God: We deny and abominate that Ranting Spirit, that would charge the Spirit of God with their Unholy Liberty; God's Spirit makes free <hi>from</hi> Sin, not <hi>to</hi> Sin: Neither can we diſtinguiſh, as they wickedly do between the Act, and the Evil of it; wherefore we ſay, that as the Tree is known, and denominated from the Fruit, ſo the Spirits by their Motions, and Inclinations: and the Spirit of God never did incline to Evil. So we renounce that Conſtruction of their eſteeming <hi>Evil, no Evil,</hi> when any pretend to be lead to it by God's Spirit; for that is not the Way and Method of his Spirit, that is Pure and Holy forever.</p>
            </sp>
            <sp>
               <speaker>Prieſt.</speaker>
               <p>
                  <milestone type="tcpmilestone" unit="unspecified" n="5"/> 
                  <hi>The</hi> Quakers <hi>muſt be all Infallible and Perfect, if they have ſuch a Light.</hi>
               </p>
            </sp>
            <sp>
               <speaker>Quaker.</speaker>
               <p> This alſo is a great Abuſe of our true Meaning. We ſay, the <hi>Principle</hi> is Pure, Perfect,
<pb n="240" facs="tcp:47076:129"/>
Unerrable in it ſelf; but we never did aſſert our ſelves ſuch meerly, becauſe it was in us; by no means: but that all, who are lead by it, are ſo far Perfect, and Infallible, and no Jot further. Who can lay down a more independent Doctrine upon Self, and hourly depending upon the Grace or Gift of God? Let us not be miſtaken, nor ſuffer for theſe things.</p>
            </sp>
            <sp>
               <speaker>Prieſt.</speaker>
               <p>
                  <milestone type="tcpmilestone" unit="unspecified" n="6"/> 
                  <hi>The</hi> Quakers <hi>deny the Scriptures; for they deny them to be the Word of God.</hi>
               </p>
            </sp>
            <sp>
               <speaker>Quaker.</speaker>
               <p> We own the Scriptures as they own themſelves, a Declaration of thoſe things moſt tru<g ref="char:EOLhyphen"/>ly believ'd, given forth in all Ages by the Inſpirati<g ref="char:EOLhyphen"/>on of the Holy Spirit; That they are profitable for Reading, for Exhortation, for Reproof in Righte<g ref="char:EOLhyphen"/>ouſneſs, that the Man of God may be perfectly furniſhed: They are the Form of ſound Words: We believe in them, read them, and it is the Work we have to do in this World, and the Reaſon why we are ſo ſeparated from it, and the earneſt Deſire of our Souls to Almighty God, that we may witneſs the Fulfilling of them; That God's will may be done in Earth as it is in Heaven: But to call them the <hi>Word of God,</hi> which they never did themſelves, but which they peculiarly denominate Chriſt by, in Reverence to Chriſt alone, and no Slight to them, do we, as in Duty and Reaſon bound, attribute that Title to him only.</p>
            </sp>
            <sp>
               <speaker>Prieſt.</speaker>
               <p>
                  <milestone type="tcpmilestone" unit="unspecified" n="7"/> 
                  <hi>They deny them to be any Means whereby to reſiſt Temptation.</hi>
               </p>
            </sp>
            <sp>
               <speaker>Quaker.</speaker>
               <p> This is a very Aſperſion. True it is that we deny the Scriptures of themſelves to be ſuf<g ref="char:EOLhyphen"/>ficient to reſiſt Temptation; But that we ſhould de<g ref="char:EOLhyphen"/>ny them to be any Means whereby to do it, when we
<pb n="241" facs="tcp:47076:129"/>
allow our own Writings may be ſuch, is either great Ignorance or Malice. God has, doth, and will make Uſe of them for Reproof, Comfort and Edification.</p>
            </sp>
            <sp>
               <speaker>Prieſt.</speaker>
               <p>
                  <milestone type="tcpmilestone" unit="unspecified" n="8"/> 
                  <hi>The</hi> Quakers <hi>aſſert the Spirit of God to be the Immediate Teacher, and that there is no other Means now to be uſed.</hi>
               </p>
            </sp>
            <sp>
               <speaker>Quaker.</speaker>
               <p> We never ſpoak ſuch Language, but perceive the Subtilty of the <hi>Devil</hi> in this thing as in others; For ſince he cannot hinder the Exaltation of the Spirit above all viſible Inſtruments, and the Ne<g ref="char:EOLhyphen"/>ceſſity of its Motions and Operations in the Hearts of Men, and the great Suitableneſs of it to the Goſpel. Adminiſtration, he would ſpoile us by Overdoing, that is, by inferring beyond that our Aſſertion will allow: For we never denyed Means, but to this Day from the Beginning we have been in the Uſe of them; But then they are ſuch Means, as are uſed in the Life and Power of God, and not in, and from Man's meer Wit, Will, or Imitation; the thing we ſtrike at. Strange! becauſe we deny all falſe Means, or Means not uſed in the Leadings of God's Power and Spirit; that therefore we muſt deny all Means, how<g ref="char:EOLhyphen"/>ever rightly employed. Behold the Injuſtice of our Enemies! Wherefore be it known unto all, that Evangelical Means and Order we love and keep; For we Aſſemble Our-ſelves together to Worſhip God, where we Pray in the Motion of the Spirit, and Propheſie One by One as any thing is revealed; Nor are we without Spiritual Songs, making Me<g ref="char:EOLhyphen"/>lody in our Hearts to God our Redeemer.</p>
            </sp>
            <sp>
               <speaker>Prieſt.</speaker>
               <p>
                  <milestone type="tcpmilestone" unit="unspecified" n="9"/> 
                  <hi>The</hi> Quakers <hi>deny the two Great Ordi<g ref="char:EOLhyphen"/>nances of the Goſpel;</hi> Baptiſm <hi>and the</hi> Supper.</p>
            </sp>
            <sp>
               <speaker>Quaker.</speaker>
               <p> What ever is a Goſpel-Ordinance we own and practiſe. We know no ſuch Language in
<pb n="242" facs="tcp:47076:130"/>
the Scriptures, as in the Calumny of our <hi>Adverſary.</hi> 'Tis true, thoſe two Practices are found, but that is no Inſtitution: That they were then proper we be<g ref="char:EOLhyphen"/>lieve; but that they were at moſt but Figures, and Signs you acknowledge (that are called <hi>Proteſtants)</hi> Now prove to us that there ought to be any Figures or Signs under the Goſpel-Adminiſtration, when Chriſt, who is the Subſtance, is come; 'Tis to over<g ref="char:EOLhyphen"/>throw the whole Diſpenſation, and to make his Com<g ref="char:EOLhyphen"/>ing of none Effect. If it be ſaid; But they were uſed after his Coming and Aſcenſion too? I anſwer, So were many <hi>Jewiſh</hi> Ceremonies, not eaſily aboliſhed. If any ſay, But Chriſt bid that one ſhould be done till he came. Very well, and he that ſaid ſo, told his Diſciples, that He would come to them; Some ſhould not taſte of Death till they ſaw him come; And he that was then <hi>with</hi> them ſhould be <hi>in</hi> them: And he would drink no more of the Fruit of the Vine, till he drank it New; that is, the New Wine that was to be put in the new Bottel, which is the Wine of the Kingdom, as he expreſſeth it in the ſame place, which Kingdom alſo is within, <hi>Luk.</hi> 17. 20. He was and is the Heavenly Bread, that they had not yet known, nor his Fleſh and his Blood, as they were to know it. So that though Chriſt was come to end all Signs; yet, till he was known to be the Sub<g ref="char:EOLhyphen"/>ſtance to the Soul, as the Great Bread of Life from Heaven, Signs were uſefull to ſhew forth, and keep in hand, eſpecially the People of that Day, whoſe Religion was attended with a Multitude of the like Types, Shaddows and Signs of the One Good Thing, and Subſtance of all: Hence it is, that we don't deny them, that is too hard a Word; but
<pb n="243" facs="tcp:47076:130"/>
truly witneſſing the very thing they ſignified to be come, we leave them off, as fulfill'd, and henceforth have but One Lord, One Faith, One Baptiſm, One Bread, and but One Cup of Bleſſings, which is the New Wine of the Kingdom.</p>
            </sp>
            <sp>
               <speaker>Prieſt.</speaker>
               <p>
                  <milestone type="tcpmilestone" unit="unspecified" n="10"/> 
                  <hi>The</hi> Quakers <hi>deny Chriſt's Tranſactions at</hi> Jeruſalem, <hi>and the Shedding of his Blood to be Bene<g ref="char:EOLhyphen"/>ficial unto them: It is the Light within only they expect to be ſaved by.</hi>
               </p>
            </sp>
            <sp>
               <speaker>Quaker.</speaker>
               <p> This is a wicked Suggeſtion againſt us. We do ſay, That the Appearance of that Second <hi>A<g ref="char:EOLhyphen"/>dam,</hi> the Lord from Heaven, the Quickning Spirit, in that Holy Body prepared of the Father for him, was for the Salvation of the World, who had fain in the Firſt; That whatever he then did, both Living &amp; Dy<g ref="char:EOLhyphen"/>ing had a great Influence for Good upon all that then believed, and hath ſtill for all that now believe in him, as he manifeſts himſelf to us by his Light in the Con<g ref="char:EOLhyphen"/>ſcience. For we do affirm that to come to that, is the readieſt, nay, the only Right Way to come to true Faith in Chriſt as he then appear'd, and to re<g ref="char:EOLhyphen"/>ceive any Benefit by him; And it is not another then that Bleſſed Light, Power, Wiſdom and Eternal Righteouſneſs who then appeared, by whom we have received any true Spiritual Benefit. How then can our aſcribing particular Salvation in this Age, to him, who thus now appears to our Souls, ren<g ref="char:EOLhyphen"/>der him no Saviour in that, or invalidate his then Appearance, whoſe Doctrine pierc'd, whoſe Life preach'd, whoſe Miracles aſtoniſh'd, whoſe Blood atton'd, and whoſe Death and Reſurrection con<g ref="char:EOLhyphen"/>firm'd his then Manifeſtation, to be no leſs then God (who is Light) manifeſted in the Fleſh.</p>
            </sp>
            <sp>
               <speaker>Prieſt.</speaker>
               <p>
                  <milestone type="tcpmilestone" unit="unspecified" n="11"/> 
                  <hi>The</hi> Quakers <hi>ſet up Works, and Meri<g ref="char:EOLhyphen"/>ting
<pb n="244" facs="tcp:47076:131"/>
by Works, like the</hi> Papiſts; <hi>Whereby Faith in Chriſt is layd aſide.</hi>
               </p>
            </sp>
            <sp>
               <speaker>Quaker.</speaker>
               <p> We ſay, That True Faith in Chriſt cannot be without Works, no more then a Body can live without a Spirit; Nay, by the Compariſon, if they were ſeparable, Works being compared to the Spirit, would have the better. The very Be<g ref="char:EOLhyphen"/>lieving of any is an Act of the Mind, and therefore a Work to God; and no ſooner is that Faith begot<g ref="char:EOLhyphen"/>ten, but it falls to Working which is both the Na<g ref="char:EOLhyphen"/>ture and End of it: Nor do we ſay, that our very beſt Works, proceeding from True Faith it ſelf, can merit; No, nor Faith joyn'd with them: All that Man is capable of Believing or Performing, can never merit; There can be no Proportion (as there muſt be in Merit) between the beſt Faith, and Works of three ſcore and ten, and Eternal Felicity. Where<g ref="char:EOLhyphen"/>fore all that Man can do, even with the Aſſiſtance of the Holy Spirit, can never ſo merit, but that Right Faith and Good Works (which will follow it) may, and do obtain that bleſſed Immortality, it pleaſeth Almighty God to give and priviledge the Sons of Men with, who perform that neceſſary Condition and that we groundedly and therefore boldly affirm. So that we deny all Merit from the beſt of Works, eſpecially by ſuch as the <hi>Papiſts</hi> are wont to conceive Meritorious: But as we on the one Hand do ſtifly deny them, ſo neither can we joyn with that lazy Faith which works not. Let not Good Works make Men <hi>Papiſts</hi> becauſe they make Men <hi>Chriſtians;</hi> I am ſure, Believing and not Working, and conceiving a Salvation from Wrath, where there is no Salva<g ref="char:EOLhyphen"/>tion from Sin, the Cauſe of it, is no whit leſs un-ſcriptural, and abundantly more Pernicious and
<pb n="245" facs="tcp:47076:131"/>
Damnable. Bleſſed is He that hears the Word of God and does it; The Bleſſing is to the Doer.</p>
            </sp>
            <sp>
               <speaker>Prieſt.</speaker>
               <p>
                  <milestone type="tcpmilestone" unit="unspecified" n="12"/> 
                  <hi>They acknowledge no Reſurrection, nor Rewards to come.</hi>
               </p>
            </sp>
            <sp>
               <speaker>Quaker.</speaker>
               <p> In this alſo are we greatly abuſed. We deny not the Reſurrection<g ref="char:punc">▪</g> but are cautious in ex<g ref="char:EOLhyphen"/>preſſing the Manner. Are People angry with us for not Believing or Aſſerting what is Hidden, and they know not themſelves? THOU FOOL is to the In<g ref="char:EOLhyphen"/>quirer: We ſhall be contented with that Body God will pleaſe to give us; and think it to be both our Duty and Wiſdom to acquieſce in that.</p>
               <p>For Eternal Rewards, we not only own them, but above all People have the greateſt Reaſon ſo to do; for otherwiſe, who ſo Miſerable? Do we in<g ref="char:EOLhyphen"/>herit the Reproach and Suffering of all that have ſeparated from time to time? That is; Are the Out<g ref="char:EOLhyphen"/>crys that have been againſt the <hi>Proteſtants</hi> by the <hi>Pa<g ref="char:EOLhyphen"/>piſts,</hi> and theirs againſt <hi>Puritans, Browniſts,</hi> and other <hi>Separatiſts</hi> fallen upon us? And ſhall we hold Princi<g ref="char:EOLhyphen"/>ples inconſiſtent with an Eternal Recompence of Re<g ref="char:EOLhyphen"/>ward? By no means: It is our Faith; and the contrary both a Malicious and Fooliſh Suggeſtion of our <hi>Adverſaries.</hi>
               </p>
            </sp>
         </div>
         <div type="part">
            <pb n="246" facs="tcp:47076:132"/>
            <head>J. Faldo's KEY Prov'd Defective.</head>
            <p>I Was not willing <hi>J. Faldo's Key</hi> ſhould go wholy Unconſider'd; The greateſt Part of which I here publickly acknowledge to have done us ſuch Right, that if his Explanation of many of our Words be not True. I am not aſham'd to pronounce that the Scriptures muſt be Falſe; ſo agreable to, and conſonant with Scripture has he ſpoken on our behalf: And not only with Scripture, but that Senſe of it too, which the Beſt, Wiſeſt and moſt Learned both of the Fathers, and firſt Reformers have unanimouſly had; and on which Foundation, in ſome meaſure, both <hi>Puritans</hi> and <hi>Browniſts</hi> began their Building, Low, Meek, Spiritual and Plain, as is yet well remembred. But how groſly he has miſ-re<g ref="char:EOLhyphen"/>preſented us in other Parts, &amp; that the True may not give Credit to the Falſe with any, I will obſerve a few, with what Brevity I may.</p>
            <p>J. Faldo. pag. 62. <hi>ASSEMBLING;</hi> ſays he, <hi>Meeting in Spirit.</hi>
            </p>
            <p>
               <hi>W. Penn.</hi> This is not Ingenuous; For with ſuch as know us not, nor our Practice, it inſinuates a De<g ref="char:EOLhyphen"/>nial of Publick Worſhip, which we ever own'd, and hope, ſhall to the End; It is well known who have moſt ſhrunk from that Teſtimony: And if <hi>J. Faldo</hi> means, that they do not Worſhip in
<pb n="247" facs="tcp:47076:132"/>
Spirit, becauſe he makes it Criminal in us, we have Reaſon to ſay, He and They are no Goſpel-Wor<g ref="char:EOLhyphen"/>ſhippers: For People muſt either worſhip in, or out of God's Spirit; <hi>If out of his Spirit,</hi> then no Worſhip in Spirit and Truth, but the Device of their own Hearts; <hi>If in the Spirit,</hi> then the <hi>Quakers</hi> aſſemble as they ſhould do, and <hi>J. Faldo</hi> is to be re<g ref="char:EOLhyphen"/>buk'd for little better then an Upſtart Scoffer at Aſſembling in Spirit: The once avowed Principle of the Ancient <hi>Browniſts,</hi> now call'd <hi>Independents.</hi>
            </p>
            <p>J. F. pag. 69. <hi>THE WILL OF THE FLESH,</hi> ſays he, <hi>All that is choſen by Man, though he be thereby diſpoſed by the Will of God revealed in the Scripture.</hi>
            </p>
            <p>
               <hi>W. P.</hi> This is falſe; Many things may be, and are daily choſen by Man, that is not in the Will of the Fleſh, nor by his own Will; much leſs, when any ſhould be diſpoſed thereto by the Will of God revealed in the Scripture: An Abominable Un<g ref="char:EOLhyphen"/>truth, and ſo Notorious, that I need ſay no more; only Challenge him to produce any of us in Proof of his Expoſition, if he can; otherwiſe he hath Slandered us and our Principles: For the Will of the Fleſh is that, which is quite contrary to God, and inconſiſtant with the Good of the Creature.</p>
            <p>J. F. pag. 69. <hi>STATE OF GLORY,</hi> ſays he, <hi>The State of Peace and Joy reſulting from the Witneſs of the Light within in this Life.</hi>
            </p>
            <p>
               <hi>W. P.</hi> It is true, That Glory is revealed, from Faith to Faith, in this Life: But to ſtint the State of Glory to the Peace and Joy of this Life only, may juſtifie his wrong Opinion of us, that we deny Rewards to come; but it cuts off from our ſtedfaſt Faith in an Everlaſting Manſion of Glory and Bleſ<g ref="char:EOLhyphen"/>ſedneſs,
<pb n="248" facs="tcp:47076:133"/>
which (from the Light within, to all who obey it) ſhall ſpring as a River, and flow as an Inexhau<g ref="char:EOLhyphen"/>ſtable Fountain: And <hi>J. Faldo</hi> ſhall never know true Peace another way; That is the Word of the Lord to him.</p>
            <p>
               <hi>J. F. pag. 70.</hi> PREACHING FOR HIRE, HIRELINGS, <hi>ſays he,</hi> to have a Pro<g ref="char:EOLhyphen"/>viſion for the Outward Man, as a Maintenance for Preaching, though no Bargain be made; yea, though ſuch who receive it, would Preach, if they had never a Penny Reward in this World from thoſe they Preach to.</p>
            <p>
               <hi>W. P.</hi> This is done like the Fox indeed. He would ſuggeſt, becauſe we deny Hirelings, that is, Bar<g ref="char:EOLhyphen"/>gainers, Men that make it their Trade, that have no other, will ſeek no other, and yet preach, perhaps but once a Week, if then; and beſtow the Six Days, that might be otherwiſe employ'd, to Study for that Day, inſtead of Preaching moſt of thoſe Dayes, that therefore we are ſuch Cruel, Hard-hearted People, that is, ſuch as Preach, and are Poor, either through a numerous Family, low Eſtate, many Loſſes, or a continual Attendance, from Day to Day upon the Miniſtry they have receiv'd of God, we will not mi<g ref="char:EOLhyphen"/>niſter to their Neceſſities; for ſuch as ſo receive any Aſſiſtance are Hirelings, and we ſhould contribute to make them ſo. No, no, <hi>J. Faldo,</hi> the <hi>Quakers</hi> are no ſuch People; but for all that, they can, do, and I will renounce Thee, and ſuch as Thou art, for Hirelings: <hi>Firſt,</hi> in that you have not received the Living Heavenly Gift of the Miniſtry: And <hi>ſe<g ref="char:EOLhyphen"/>condly,</hi> becauſe you do generally Bargain, will not preach without it; and can baſely leave an Ho<g ref="char:EOLhyphen"/>neſter People, for a better Allowance: This is No<g ref="char:EOLhyphen"/>torious; therefore ſtop thy Mouth.</p>
            <p>
               <pb n="249" facs="tcp:47076:133"/>
               <hi>J. F. pag. 72.</hi> THE LUST, <hi>ſayes he,</hi> all Deſires that accord not to the Light within, and proceed not from thence.</p>
            <p>
               <hi>W. P.</hi> What accords not with the Light within, is not of God; and ſo far we own his Explanation: but to ſay, that all Deſires about ſuch ordinary things, as are left to the common Underſtanding, Prudence, and Liberty of Man to do, or not to do, are Luſt, if they come not from the immediate Impulſe of the Light within, is his own Notion, &amp; not the <hi>Qua<g ref="char:EOLhyphen"/>kers:</hi> We do not ſubject that heavenly Principle to, nor concern it with every Inferior, and Frivolous thing belonging to this World.</p>
            <p>
               <hi>J. F. pag. 75.</hi> CHRIST, THE OFFER<g ref="char:EOLhyphen"/>ING, <hi>ſays he,</hi> the Light within.</p>
            <p>
               <hi>W. P.</hi> This is no <hi>Quakers</hi> Expreſſion; and un<g ref="char:EOLhyphen"/>leſs we are to anſwer for <hi>J. Faldo's</hi> Miſtakes, we are unconcern'd in it; Only his Malice is manifeſt, for he would by this inſinuate, that we deny Chriſt to be an Offering, as in the Fleſh, and the Body then offered up, to be concern'd in our Belief of the Offering: But I do declare it, to have been an holy Offering, and ſuch an one too, as was to be once for all: Therefore let none receive his Abuſe of us for our Faith.</p>
            <p>
               <hi>J. F. pag. 79.</hi> MEN-PLEASERS, <hi>ſays he,</hi> They who comply with Men, though in things not only Lawful, but alſo to Edification.</p>
            <p>
               <hi>W. P.</hi> We Charge this upon him, as an Arrant Lye. We are ſo far from reputing ſuch <hi>Men-plea<g ref="char:EOLhyphen"/>ſers,</hi> that we account them Sober, Courteous, and Commendable Perſons: provided, he means by <hi>Lawful,</hi> and <hi>to Edification,</hi> what we do; otherwiſe
<pb n="250" facs="tcp:47076:134"/>
he is not Honeſt, to obtrude Matters in Queſtion for our Meanings.</p>
            <p>
               <hi>J. F. pag. 81.</hi> RAVENING BRAIN, <hi>ſayes he,</hi> Studying and following after Divine Know<g ref="char:EOLhyphen"/>ledge.</p>
            <p>
               <hi>W. P.</hi> This is not fair; The Word, ſtudying, and following, we own in a ſenſe. Studying, that is, Meditating: Following, that is, Obeying the Light and Spirit of God: But becauſe we deny the Dark and <hi>Heatheniſh Metaphyſicks,</hi> the prolix and abſtruſe <hi>Niceties</hi> of the School-men, and affirm, There is no way to become verſ'd in the Things of God, but by being an humble Student, and diligent Diſciple in the School of Chriſt, that is, to be taught of his Light, Grace, or holy Spirit; There<g ref="char:EOLunhyphen"/>fore all right Study, and all right Wayes to come to the Knowledge of Divine Things, we muſt be charg'd with the Denyal of: Diſingenuous Man!</p>
            <p>
               <hi>J. F. pag. 86.</hi> TRADITIONS OF MEN, that is, <hi>ſays he,</hi> The Scripture, or Written Word.</p>
            <p>
               <hi>W. P.</hi> Show us that in any Book, that is ſub<g ref="char:EOLhyphen"/>ſcrib'd by an acknowledg'd <hi>Quaker.</hi> Tradition is a Delivering any thing down From one Generation to another; and as ſuch, the word is Inoffenſive: but to ſay, They are the Traditions of Men, in the ſenſe Chriſt reprov'd the <hi>Phariſaical Religion,</hi> God forbid; I had rather my Tongue were cut out of my Head. O Baſe Man! To abuſe an innocent People thus groſly. The Scripture is a Godly Tradition, or Writing, given forth by Inſpiration, and pre<g ref="char:EOLhyphen"/>ſerv'd through Generations, which we read, be<g ref="char:EOLhyphen"/>lieve, and deſire to fulfil through the Power of God.</p>
            <p>
               <hi>J. F. pag. 63, 82, 83, 87.</hi> BABYLON; Shad<g ref="char:EOLhyphen"/>dows,
<pb n="251" facs="tcp:47076:134"/>
Spirit of Anti-Chriſt, Outward Court; that is, <hi>ſays he,</hi> all Ordinances, Worſhip, Faith, Obedience that have any Form, though Chriſt's and Goſpel Forms, being <hi>(with them)</hi> the Worſhip of <hi>Heathens,</hi> not of Chriſtians.</p>
            <p>
               <hi>W. P.</hi> This <hi>Key</hi> opens into as many Forgeries as ever I knew one <hi>Key</hi> do in my Life. Certainly, were not this Man left of God for his Enmity, he could never run into ſuch extravagant Diſhoneſty. What! Belye us in the Sight of all? Indeed, it turns upon himſelf: For Viſible Worſhip, the Form of Godli<g ref="char:EOLhyphen"/>neſs, Faith and Obedience to every Ordinance of God we own, profeſs, and practiſe daily and pub<g ref="char:EOLhyphen"/>lickly through the Power of our God; in whoſe Name we renounce his Conſtructions, and trample upon all his Malice, black and enrag'd as it is.</p>
            <p>
               <hi>J. F. pag. 89.</hi> THE VAIL IS OVER THEM, that is, <hi>ſays J. Faldo,</hi> the Belief of the Man <hi>Chriſt Jeſus,</hi> which was of our Nature to be the Chriſt, &amp;c.</p>
            <p>
               <hi>W. P.</hi> Let this be the Laſt (though ſeveral more might be obſerved) which at this time ſhall be con<g ref="char:EOLhyphen"/>ſider'd, in which we ſhall ſee that <hi>J. Faldo</hi> has done like himſelf, and the Man we have all along taken him to be. <hi>The Vail is over them,</hi> it is a Scripture-Phraſe, 2 <hi>Cor.</hi> 3. 15. uſed by the Apoſtle to expreſs the Darkneſs and Ignorance that to that time re<g ref="char:EOLhyphen"/>main'd over the Underſtanding of the <hi>Jews</hi> in read<g ref="char:EOLhyphen"/>ing the Law, and this Vail he makes us to interpret after this groſs and abſurd manner, namely. That the <hi>Vail</hi> is the <hi>Man</hi> Chriſt. Wicked Man! Did ever <hi>Quaker</hi> ſo irreverently expreſs himſelf? Give us his Name, or tell us in what Book we may find it. What greater Malice couldſt thou have ſhown, then thus unjuſtly to pervert the Scripture in our Name,
<pb n="252" facs="tcp:47076:135"/>
belying and abuſing both? As if, becauſe <hi>Chriſt</hi>'s <hi>Fleſh</hi> is called a Vail, and the Ignorance of the <hi>Jews</hi> a Vail, that therefore the <hi>Quakers</hi> muſt of Neceſſity mean by Vail in the firſt ſenſe, Vail in the ſecond ſenſe; as if the Way to have the Vail rent, were to deny the Man Chriſt Jeſus; which were to make Chriſt rend and deſtroy himſelf, who, as the Quick<g ref="char:EOLhyphen"/>ning Spirit, alone rends all Vails of the Hearts of Unbelievers. Nor indeed have I met with one Term abſurd, or un-intelligible, unleſs the Scripture uſe ſuch; therefore 'tis an Untruth to ſtile them abſurd, and a Contradiction in him to offer at Explaining any thing, that is truly un-intelligible.</p>
            <p>And that all the World may behold the <hi>Spirit</hi> of <hi>J. Faldo,</hi> how Ill he governs himſelf againſt the <hi>Qua<g ref="char:EOLhyphen"/>kers</hi> (which makes not a little for them) let his fol<g ref="char:EOLhyphen"/>lowing Epithetes and Expreſſions be well weighed. I think they are ſo naked they want no <hi>Key;</hi> and glad we are he found no ſuch Subjects from us to treat upon in his. <q>
                  <hi>Horrid Impoſture;</hi> Ditch of Groſſeſt Deluſion; Subverting <hi>Chriſtianity;</hi> their feigned Chriſt; Folly, Madneſs; It began in Blaſphemies againſt Chriſt; Gratifying <hi>Pride, Idleneſs, Giddineſs;</hi> In Profeſſors Prophane; Vanity; Folly; Non-ſenſe; Error. Whether it ſmell more of the <hi>Fox</hi> or the <hi>Gooſe.</hi> Impoſture; Babble; Blockiſh Perſon. <hi>QUA<g ref="char:EOLhyphen"/>KERISM</hi> ENTERED THE WORLD AS IF SATAN BROKE LOOSE, and POSSESSIONS BY SATAN WERE TO MAKE WAY AND FIT SOULS FOR THE <hi>QUAKERS</hi> SPIRITS; O the Hell-Dark Expreſſions of the <hi>Quakers</hi> Teach<g ref="char:EOLhyphen"/>ers! What bitter Curſes and Execrations. <hi>Diſmal Howling; Horrible Roaring.</hi> Blaſphemy; Wretch; Vain Fictions; <hi>Quakers</hi> Glow-worm; Deck their
<pb n="253" facs="tcp:47076:135"/>
Idol; Real Non-ſenſe; <hi>But 'tis Pitty not to laſh a little; Idiots;</hi> Stark Blind; Steel Hard; Your Crooked, Unholy Principles. Their Light grows wiſer and wiſer. Opium of <hi>Quakeriſm,</hi> The <hi>Quakers</hi> Divine Spirit Dumb. Refreſhments at <hi>Quakers</hi> Meetings, ſo there is at <hi>Puppet-Plays.</hi> Impudent Foreheads; Non-ſuch Ignorance; Proud, Dreaming, Intolerable No<g ref="char:EOLhyphen"/>tions; Ignorance and Deluſion. Out-ſtrip all in the Crooked Way. Blaſphemers of the Lord of Life &amp; Glory. Surely God has given them up for their <hi>Pride, Giddineſs</hi> or <hi>Idle Ignorance,</hi> and that in Juſtice; and the <hi>Devil</hi> hath blinded their Minds with a Wit<g ref="char:EOLhyphen"/>neſs; Horrible Abomination; Groſs &amp; Dark Con<g ref="char:EOLhyphen"/>ceits; The Rankneſs of <hi>Quakeriſm.</hi>
               </q>
            </p>
            <p>This <hi>Reader</hi> is a Taſte of the Spirit of the Man, &amp; ſince he contends for the <hi>Scripture</hi> to be his Rule, I would fain have the <hi>Chapter</hi> &amp; <hi>Verſe</hi> that will abet this Pro<g ref="char:EOLhyphen"/>ceed. Is this <hi>J. Faldo's Religion, Goſpel, Preaching, Pray<g ref="char:EOLhyphen"/>ing, Learning,</hi> Civility, or whatever may be reputed So<g ref="char:EOLhyphen"/>ber and Commendable? Away, away for Shame! It would ſtumble a <hi>Turk</hi> to hear ſuch Language from one that calls himſelf a <hi>Chriſtian</hi> and a <hi>Miniſter</hi> too.</p>
            <p>But is it after ſo great Abuſe, ſo manifeſt Injury done us and the Truth too, that thou dareſt ſay, as thou doſt, <hi>I have the Witneſs in my Conſcience</hi> (who haſt been thus long Under-valuing it for a <hi>Glow-Worm,</hi> and <hi>Idol,</hi> a poor Creature, Uncertain, Falli<g ref="char:EOLhyphen"/>ble, Errable, and what not) <hi>that I have not in this</hi> Key <hi>in any meaſure abuſed, or wronged the</hi> Quakers.</p>
            <p>Hadſt thou been half ſo <hi>Moral,</hi> as thou pretendeſt to be <hi>Chriſtian,</hi> I doubt not, but to have ſeen more Truth and Moderation. To belye any, is a great Evil; but to do it with a ſhew of Religion, to call God's Witneſs, to palliate ſuch Injuſtice, is the height of Blaſphemy againſt God, and Wrong to thy
<pb n="254" facs="tcp:47076:136"/>
Neighbour. Never more abuſe Religion with a Pretence to it, nor for Shame profeſs <hi>Chriſtianity,</hi> that art Inferior to a thouſand <hi>Heathens,</hi> who rather then not compaſs our Diſ-grace, will endeavour it <hi>per fac, per nefas,</hi> Right or Wrong: I am ſure the Wit<g ref="char:EOLhyphen"/>neſs of God in thy own Conſcience never ſuggeſted this Unrighteous Proceed; though wonder we muſt, that one, who has ſaid ſo many detracting things of him, ſhould now appeal to him. Certainly, if the Witneſs of God be <hi>J. Faldo</hi>'s Rule and Judge, as his own Appeal makes him, the <hi>Quakers</hi> are the leſs to be blam'd for Believing in him, and deſi<g ref="char:EOLhyphen"/>ring to be Lead by him; but we are well aſſured, that a Spirit of deep Prejudice hath animated him to, and through this Work, and not the Holy Witneſs of God, as both the Stile and Matter have abundantly teſtified. My Deſire is; that before the Evil one pre<g ref="char:EOLhyphen"/>cipitate him into further Enmity againſt us, by a ſerious Retirement of Mind to the Holy Witneſs of God, that gives a good Underſtanding, and brings juſt Reproof for every Unrighteous Thought, Word, &amp; Deed. He may come to a Sight of his preſent Under<g ref="char:EOLhyphen"/>taking to be contrary to the Mind of God, and know true Repentance for it, and find Mercy of the Lord God: Which I heartily deſire, and it is my return to him for all his hard Speeches utter'd by him either againſt us in general, or my ſelf (though unknown to him) in particular.</p>
            <epigraph>
               <q>God forbid, that I ſhould Juſtifie (him) I will not leave my Innocency, till I Die.</q>
               <bibl>Job. 27. 5.</bibl>
            </epigraph>
            <closer>
               <signed>Who am a Lover of all Men; for I ſeek the Salvation of my Enemies,
<hi>William Penn.</hi>
               </signed>
            </closer>
            <trailer>THE END.</trailer>
            <pb facs="tcp:47076:136" rendition="simple:additions"/>
         </div>
      </back>
   </text>
</TEI>