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.
Penn, William, 1644-1718.
1672
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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.
Penn, William, 1644-1718.
[14], 254 p.
[s.n.],
[London?] printed :
1672.
Errata: p. [12-14]
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Faldo, John, 1633-1690. -- Quakerism no Christianity.
Society of Friends -- Doctrines.
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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
,
Wicked
Insinuations
,
and
utmost
Opposition
made
by
that
Adversary
.
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
.
By
one
of
them
,
and
a
Sufferer
with
them
in
all
their
Sufferings
,
William
Penn.
Behold
,
I
will
make
them
of
the
Synagogue
of
Satan
,
who
say
they
are
Jews
,
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
,
Rev.
3.
9.
Printed
Anno
1672.
The
Author
TO
THE
READER
.
HOwever
our
many
sorts
of
Enemies
may
please
themselves
,
with
their
brisk
Endeavours
against
us
,
&
the
Expectation
they
thence
have
of
our
Utter
Overthrow
,
especially
some
Independents
,
Anabaptists
and
Socinians
;
Be
it
known
to
the
whole
World
,
Professor
and
Prophane
,
our
Confidence
is
in
God
,
for
whose
holy
Truths
sake
we
are
as
Men
killed
all
the
Day
long
;
and
it
is
our
Perswasion
,
that
many
Thousands
in
these
Nations
have
that
Sense
of
us
in
their
own
Consciences
,
which
it
is
as
impossible
for
the
utmost
Power
or
Artisice
of
our
angry
Adversaries
to
exstinguish
,
as
the
Sun
in
the
Firmament
.
We
matter
not
their
Flourish
,
Number
,
Threat
or
Force
,
though
Gog
and
Magog
are
combin'd
to
seek
our
Ruin
;
God
that
made
the
Heavens
and
the
Earth
,
the
Sea
and
Fountains
of
Water
hath
them
all
in
Derision
,
and
will
not
be
wanting
to
assist
us
,
otherwise
fore-lorn
upon
Earth
,
in
this
juncture
of
close
Attacque
,
(
we
waiting
on
him
)
with
that
Divine
Courage
,
Wisdom
and
Patience
,
which
may
enable
us
to
surmount
the
Difficulty
of
the
Work
,
and
through
the
Tribulations
of
our
Day
,
bring
us
to
the
Recompence
of
that
Peace
which
is
Eternal
.
And
indeed
,
this
is
our
Joy
above
all
worldly
things
,
that
the
Lord
is
our
Light
,
and
our
Salvation
,
we
know
it
,
we
experience
it
;
therefore
whom
should
we
fear
?
Though
all
Sects
seem
met
in
one
,
as
a
mighty
Man
of
War
,
to
our
Overthrow
,
the
despised
Stripling
(
by
this
great
Goliah
)
has
a
Sling
and
a
Stone
,
that
(
however
contemptible
,
yet
)
coming
in
the
Name
of
the
Lord
,
will
give
this
Giant
's
Head
a
Victim
to
his
Faith.
We
know
in
whom
we
have
believed
,
and
cannot
be
Cudgell'd
,
Jeer'd
,
Rail'd
or
Smooth'd
out
of
our
most
Holy
Faith
,
who
has
God
for
its
Father
,
and
Victory
for
its
Off-spring
.
A
Birth
unknown
to
the
Bawling
Pharisees
of
the
Age
;
nor
can
any
but
a
Conquerour
inherit
.
Reader
,
their
Cries
for
Scripture
,
Christ
,
Fundamentals
,
and
the
like
,
are
meer
Pretences
that
make
but
up
a
Cloak
to
cover
the
Avaricious
,
and
Ambitious
Ends
of
those
leading
Men
in
every
Party
,
that
as
deeply
and
vigorously
prosecute
our
Ruin
,
as
a
Jew
doth
Riches
;
but
the
Reason
is
known
to
Almighty
God.
Because
the
Quakers
having
been
taught
that
Inward
,
Heavenly
,
Straight
and
Narrow
Way
to
Life
by
an
Internal
Living
Teacher
;
they
would
,
say
they
,
srustrate
all
Hope
of
further
Advantage
,
the
Ignorance
of
People
in
the
things
of
God
has
hitherto
benefited
us
withal
,
by
their
most
vehement
Declaration
to
the
World
,
that
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
Enemies
to
the
Cross
of
Christ
,
and
are
at
best
but
Carnal
,
Historical
,
and
meerly
Out-side
Christians
.
And
this
we
standing
by
,
and
they
knowing
full
well
,
with
the
fatal
Consequence
to
their
Designs
that
would
attend
the
Universal
Reception
of
this
kind
of
Doctrine
,
they
seek
to
divert
the
Minds
of
tender
and
enquiring
People
by
all
the
Hideous
,
Devilish
Falsities
Satan's
utmost
Interest
can
furnish
them
withall
;
deforming
us
with
what
Mire
they
can
either
borrow
or
invent
,
hoping
by
such
Besmeerings
to
make
the
Dogs
fasten
us
for
some
Monstrous
Beasts
,
and
chusing
rather
to
Solemnize
our
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
.
Well!
but
for
Your
sakes
,
O
Impartial
People
!
am
I
this
time
engaged
in
Spirit
to
concern
my self
,
otherwise
against
my
Will
,
to
take
an
Angry
,
Scoffing
Independent
Priest
in
hand
;
a
Man
I
know
not
,
but
by
his
Book
,
and
certainly
an
Ignorant
,
Malicious
and
Scurrilous
one
too
.
I
perceive
how
unknown
soever
he
is
to
me
,
I
am
not
to
him
,
and
he
has
taken
great
Care
to
tell
me
so
:
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
Living
,
upon
all
Occasions
offer'd
,
which
the
Grave
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
Contentment
in
this
World
;
and
yet
am
not
without
a
share
from
his
peculiar
Providence
.
But
let
us
see
if
the
Quakers
are
those
Miserably
Deluded
Wretches
,
this
Taunting
Priest
would
represent
us
,
whose
Triffling
Quirks
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
Orthodox
,
in
some
of
those
very
Points
for
which
he
represents
us
Heterodox
,
and
mistaken
by
him
in
the
rest
;
I
hope
it
will
not
be
without
Good
Reason
,
that
I
have
entituld
this
short
Discourse
Quakerism
a
New
Nick-Name
for
Old
Christianity
.
Reader
,
the
whole
of
what
I
have
to
desire
from
thee
is
an
Impartial
Mind
in
the
Perusal
of
this
Defence
and
Iust
Explanation
of
our
so
much
mis-represented
Faith
and
Doctrine
;
with
that
we
dare
adventure
our
Cause
,
and
without
it
there
is
no
Truth
so
clear
,
that
Prejudice
may
not
question
it
.
Let
not
the
Multitude
of
our
Adversaries
be
an
Argument
against
our
Cause
;
Their
Reviling
ought
not
to
pass
for
Reason
,
nor
Noise
for
Conquest
.
With
God
Almighty
and
his
holy
Witness
in
thy
Conscience
,
do
I
leave
the
Issue
of
this
Endeavour
:
Be
Serious
,
be
Considerate
.
Farewel
.
Thy
Friend
,
very
ready
to
serve
thee
with
all
Sincerity
for
the
Truth
's
sake
,
as
it
is
in
Jesus
,
William
Penn.
THE
CONTENTS
.
CHAP.
I.
THE
Introduction
.
Our
Adversary's
Definition
of
Christianity
Defective
.
True
Christianity
stated
.
Quakerism
mistaken
by
him
.
It
is
prov'd
True
Christianity
;
and
a
Quaker
a
Right
Christian
.
Page
1.
CHAP.
II.
How
Christianity
was
introduc'd
it
hurts
not
the
Quakers
.
The
Question
is
not
of
Christ's
Visible
Coming
,
that
is
Owned
by
them
.
Nor
is
their
Religion
a
New
One
from
that
of
Christianity
;
but
the
Recovery
of
Lost
Primitive
Christianity
,
since
the
Reign
of
Anti-Christ
in
the
World.
That
Quakerism
,
as
call'd
,
made
its
Way
by
Purity
,
Sorrow
and
Rejoycing
,
as
well
as
Christianity
.
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
J.
Faldo
as
well
as
the
Quakers
,
if
the
Contrary
were
admitted
.
That
he
grosly
Contradicts
himself
as
to
Time.
Christianity
has
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.
11.
CHAP.
III.
J.
Faldo's
Charge
.
That
the
Scriptures
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
Declaration
of
the
great
Law
,
Word
,
or
Commandment
,
but
not
that
Law
,
Word
,
or
Commandment
.
p.
24.
CHAP.
IV.
His
Charge
.
What
he
quotes
proves
it
not
.
Revelation
,
Infallibility
,
and
Inspiration
consider'd
.
The
Priest
prov'd
Uncertain
of
his
own
Faith.
Our
Friends
debase
not
the
Scripture
,
but
Lift
them
up
His
Objection
about
our
Books
Titles
answer'd
.
The
Use
of
Scripture
asserted
.
The
Light
vindicated
from
Insufficiency
.
Something
of
the
True
Rule
.
p.
32.
CHAP.
V.
The
Charge
Stated
,
not
Proved
.
The
Scriptures
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
Scriptures
being
Obligatory
,
does
not
conclude
it
the
General
Rule
under
the
Gospel
.
The
Dis-ingenuity
of
our
Adversary
,
in
citing
the
Apostle's
Words
,
Reprehended
:
The
Scriptures
no
Judge
in
that
sense
wherein
they
are
not
the
General
Rule
.
The
Scriptures
Confest
to
.
p.
52.
CHAP.
VI.
We
deny
the
Charge
.
His
Proof
,
no
Proof
;
but
against
himself
.
We
Own
,
Believe
,
and
desire
to
Obey
the
Scriptures
;
they
afford
Comfort
,
and
are
as
Lights
in
the
World
;
but
not
that
True
Light.
The
Light
and
Spirit
Superior
to
them
.
p.
63.
CHAP.
VII
.
Commands
upon
Conviction
to
be
obeyed
.
All
General
Commands
Obligatory
.
Particular
not
,
but
upon
particular
Commission
Our
Adversary's
Dis-ingenuity
.
The
Scriptures
a
Means
by
which
God
may
be
known
;
but
not
the
Principle
.
p.
70.
CHAP.
VIII
.
His
Charge
of
our
Denying
the
Scriptures
any
Means
by
which
God
doth
enable
Men
to
resist
Temptations
;
And
that
we
say
they
are
Dangerous
to
be
read
,
rejected
.
His
Proofs
lame
.
The
Scriptures
are
believed
to
be
a
Means
,
&c.
The
true
Knowledge
of
them
Divine
.
No
Knowledge
of
Divine
Things
,
but
upon
Experience
.
It
does
not
destroy
Faith.
W.
Penn's
Words
safe
and
sound
.
The
Priest
a
meer
Shuffler
.
Learning
a
Servant
to
Truth
Christ
the
Word
of
God.
Faith
by
our
Adversary
preferred
before
Scripture
.
The
Scriptures
ought
to
be
Read
,
Believed
and
Obey'd
.
p.
76.
CHAP.
IX
.
That
we
do
not
put
the
Scripture
and
Holy
Spirit
in
Opposition
.
The
Wickedness
of
the
Priest
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
Christians
.
The
Scriptures
own'd
and
believ'd
in
by
us
according
as
they
testifie
of
themselves
.
p.
91.
CHAP.
X.
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
Dis-ingenuity
in
wresting
our
Words
,
especially
I.
Pennington's
.
p.
102.
CHAP.
XI
.
The
first
of
the
particular
Ordinances
he
says
we
deny
,
is
the
Ministry
.
His
Proof
lame
.
W.
P.
and
his
Friends
defended
.
J.
F.
and
his
Gang
Reproveable
.
We
own
a
Gospel
one
;
but
not
his
.
The
Calling
abused
by
such
Pretenders
.
p.
105.
CHAP.
XII
.
The
Second
particular
Ordinance
is
a
Gospel-Church
.
His
Definition
for
us
,
by
its
gross
Contrariety
to
the
Scripture
.
His
base
Inference
of
our
Denial
of
Religious
Societies
,
and
Outward
Gifts
from
our
Friends
asserting
of
but
one
Catholick
Church
,
and
that
it
is
in
God.
A
Gospel-Church
owned
.
Our
Adversary
proved
Heterodox
about
Apostolical
Preaching
.
Inward
Sence
preferr'd
before
Intelligence
.
p.
112.
CHAP.
XIII
.
We
deny
Preaching
,
says
he
.
His
Dis-ingenuity
in
stating
our
Principles
.
We
hold
and
practise
true
Gospel-Preaching
.
No
Difference
between
what
the
Light
teacheth
,
and
the
Scripture
.
Our
Gospel
is
Peace
;
Our
Adversary's
is
War
,
&c.
True
Preaching
Converts
,
our
Adversary's
not
.
p.
117.
CHAP.
XIV
.
His
Charge
of
our
Denial
of
Gospel-Prayer
,
inverted
.
The
Prayer
he
pleads
for
,
Anti-Gospel
.
True
Prayer
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
False
,
wherein
God's
Spirit
is
not
the
first
,
and
Chief
Mover
and
Assister
.
The
Subtility
of
Satan
in
putting
upon
unacceptable
Prayer
,
to
prevent
true
Prayer
.
p.
121.
CHAP.
XV.
His
Charge
of
our
Denial
of
Baptism
and
the
Sacraments
,
introduc'd
with
a
Discourse
of
positive
Commands
,
Destructive
of
the
Foundation
of
Religion
.
The
Priest
against
God
,
Scripture
and
Reason
.
He
confounds
himself
.
Baptism
of
Water
prov'd
John's
;
and
not
to
continue
,
Mat.
28.
19.
1
Cor.
1.
17.
Ephes
.
4.
5.
cleared
and
vindicated
.
The
One
Spiritual
Baptism
defended
.
p.
129.
CHAP.
XVI
.
The
Supper
,
he
says
we
deny
,
not
denyed
but
fulfill'd
.
The
Scriptures
consulted
;
No
Perpetuity
proved
.
That
it
was
a
Sign
,
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.
141.
CHAP.
XVII
.
His
Charge
of
our
Denying
Christ's
Transactions
to
influence
into
our
Justification
consider'd
.
His
Proofs
not
for
him
.
His
Abuse
of
our
Friends
words
.
Justification
distinguished
upon
as
Remission
,
and
as
daily
Acceptance
.
The
Transactions
of
Christ
largely
own'd
by
us
.
The
Scriptures
confirm
our
Faith
in
Christ
,
as
a
general
and
particular
Saviour
.
No
Works
of
Man
Meritorious
.
p.
147.
CHAP.
XVIII
.
He
says
we
disown
the
True
Christ
.
It
is
prov'd
,
that
He
denies
in
Contradiction
to
himself
what
we
deny
;
and
that
we
are
Scriptural
and
sound
in
our
Belief
:
And
though
we
cannot
exclude
that
Divinity
from
the
true
Christ
;
Yet
we
also
own
,
that
the
true
Christ
took
Flesh
,
that
he
appeared
for
the
Salvation
of
Mankind
,
and
that
his
Bodily
Appearance
was
instrumental
in
the
Point
.
Christ
own'd
according
to
Scriptures
.
p.
157.
CHAP.
XIX
.
Our
Adversary's
proposed
three
Scripture-Places
are
by
us
rightly
applyed
,
and
his
Charge
is
found
untrue
.
Christ
is
prov'd
the
true
Light
,
Comforter
,
Creator
and
Redeemer
.
Our
Adversay's
Objections
examin'd
and
refuted
.
His
Triumph
turneth
to
his
Shame
.
The
true
signification
of
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
confirmed
.
p.
166.
CHAP.
XX.
Our
Adversary's
Charges
deny'd
:
His
Proofs
fail
him
.
The
Quakers
are
no
Idolaters
;
and
Quakerism
no
Idolatry
.
We
own
and
profess
the
only
true
God
,
that
made
Heaven
and
Earth
.
p.
191.
CHAP.
XXI
.
Our
Adversary
at
a
loss
to
prove
his
Charge
.
We
own
so
much
of
the
Resurrection
,
as
the
Scriptures
express
;
more
Curiosity
Dangerous
and
Condemnable
.
Eternal
Rewards
own'd
by
us
.
J.
Faldo's
Book
will
prove
it
to
him
,
and
our
Tribulations
to
Us.
p.
199.
An
Appendix
,
being
a
Reply
to
that
Last
Part
of
his
Book
,
which
pretends
to
Answer
the
First
of
my
Spirit
of
Truth
Vindicated
&c.
p.
206.
A
Key
,
opening
a
Way
to
every
Common
Understanding
,
whereby
to
discern
the
Difference
betwixt
the
Quakers
Faith
,
Doctrine
and
Practice
,
and
the
Perversions
and
Traducings
of
their
several
Adversaries
.
p.
236.
J.
Faldo's
Key
proved
Defective
.
p.
246.
ERRATA
.
READER
,
THough
this
Civility
of
Excusing
the
Author
from
the
Miscarriage
of
the
Press
,
be
that
which
is
both
due
in
it self
,
and
alwayes
acknowledged
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
Printer
,
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
concern
my self
in
the
Advantage
taken
.
Pag.
Line
,
Errors
,
Corrected
.
6
32
Outward
Christianity
Outward
Manifestation
11
28
Comparence
Comparison
12
11
and
but
23
19
(
had
so
—
(
had
he
so
—
39
17
Reconciliation
reconciled
40
8
which
who
47
17
want
went
20
this
his
50
19
for
to
51
23
whatsoever
whomsoever
68
27
lightned
lighted
76
17
—
to
be
any
,
&c.
85
5
Words
Word
88
21
to
too
89
25
that
Rest
the
Rest
93
3
our
his
94
31
Temporal
Temporary
34
Word
God
95
16
high
highly
25
129
124
96
6
Scriptures
Scripture
107
16
God
respoke
God
shall
have
respoken
17
made
makes
109
5
Rich
as
Rich
6
which
what
28
Hawking
Hackny
116
9
Certainty
Certainly
123
21
are
is
125
29
all
Conceivings
all
Self-conceivings
126
4
joyned
enjoyed
127
24
pure
Ware
,
blot
out
128
17
risen
,
departed
risen
and
departed
132
2
punctually
punctual
139
5
I
blot
out
140
4
John
'
s
John
142
2
my
the
13
with
respect
in
Comparison
144
21
or
and
146
8
to
me self
with
my self
●●
back
●●
back
at
us
152
15
could
would
157
19
such
too
as
such
as
29
there
with
where
with
158
10
as
at
159
12
had
has
23
else
it
was
not
or
else
it
had
not
been
161
34
p.
72
,
77
,
p.
72
,
77
,
84
,
85
,
93.
164
1
answer'd
consider'd
27
Matter
Nature
165
17
Creco
crew
168
8
of
of
our
Principles
203
10
to
too
209
14
I
do
and
I
do
30
when
wherein
213
28
the
gift
of
Spirit
a
Gift
of
the
Spirit
31
not
blot
out
214
28
not
Agents
not
prime
Agents
217
3
the
Truth
of
blot
out
227
1
Creator
Creation
229
34
reputed
reputed
him
230
4
due
duly
239
7
is
rightly
is
it
rightly
QUAKERISM
A
NEW
Nick-Name
for
OLD
Christianity
:
BEING
A
Short
and
Round
Answer
to
a
Book
,
Entituled
,
Quakerism
No
Christianity
,
&c.
CHAP.
I.
The
Introduction
.
Our
Adversary's
Definition
of
Christianity
Defective
.
True
Christianity
Stated
.
Quakerism
Mistaken
by
him
.
It
is
proved
True
Christianity
,
and
a
Quaker
a
Right
Christian
.
§
.
1.
AMong
many
other
Persons
,
that
have
of
late
Industriously
essayed
the
Mis-Representing
the
Quakers
,
and
their
Religion
(
overcasting
the
Sincerity
of
the
One
,
and
darkning
the
Excellent
Beauty
of
the
Other
,
by
their
Mists
of
Ignorance
and
Prejudice
)
John
Faldo
,
though
the
Last
,
has
not
been
the
Least
concern'd
.
§
.
2.
I
am
truly
Sorry
to
see
,
that
among
the
several
Arguments
,
some
Men's
Prudence
render'd
for
Toleration
,
that
of
giving
Dissenters
Liberty
,
and
they
would
War
within
themselves
,
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
Quakers
Door
,
who
seek
Peace
with
all
Men
;
but
some
Restless
Spirits
among
other
Perswasions
,
whose
whole
Food
seems
to
turn
into
Contest
,
and
shew
they
can
no
more
live
without
it
,
then
the
Air
they
breath
in
.
What
shall
we
do
then
?
Suffer
their
Slanders
,
Detractions
,
Additions
,
and
Down-right
Abuses
of
us
to
pass
Unanswer'd
?
No
:
for
then
we
shall
be
concluded
,
either
Guilty
or
Vanquisht
.
What
then
?
Why
we
will
defend
our selves
with
Truth
and
Moderation
;
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
Clearing
our
Innocence
to
the
World.
§
.
3.
The
Author
is
pleas'd
to
call
his
Book
,
Quakerism
no
Christianity
.
A
Title
of
more
Reproach
and
Infamy
,
then
became
a
Christian-Man
to
give
.
But
let
's
hear
what
he
means
by
Christianity
.
§
.
4.
By
Christianity
,
we
are
not
to
understand
all
those
Matters
of
Faith
and
Practice
,
which
Christianity
doth
obliege
us
unto
.
A
strange
Definition
,
of
true
Christianity
:
For
,
if
to
Believe
,
and
Do
all
Christianity
requireth
;
be
not
Christianity
,
then
there
is
something
beyond
all
that
Christianity
requires
to
be
believ'd
and
done
that
is
Christianity
;
else
I
understand
nothing
.
But
saith
he
,
It
takes
in
whatever
is
worthy
in
those
Religions
,
it
hath
superceded
,
yea
,
the
very
Heathens
.
What
then
?
Is
it
not
therefore
Christianity
?
Egregious
Weakness
!
What
an
Hair
has
he
split
?
but
it
flyes
in
his
Eyes
:
Is
it
not
therefore
Christianity
,
because
Christianity
takes
it
in
?
If
Christianity
takes
in
whatever
is
worthy
in
other
Religions
;
then
,
since
Christianity
is
Worthiness
It self
,
Comprehensive
of
whatever
was
in
any
degree
Excellent
among
Jews
or
Heathens
;
will
it
not
follow
,
That
,
to
Believe
and
Practise
all
that
Christianity
requires
,
is
Christianity
;
unless
we
are
to
understand
,
That
Christianity
does
not
require
what
was
Worthy
and
Commendable
among
Jews
or
Heathens
,
which
he
says
,
we
are
.
§
.
5.
This
then
does
not
make
Christianity
a
Distinct
Thing
in
kind
,
from
what
was
Worthy
,
as
he
calls
it
,
that
is
,
Godly
among
either
Jews
or
Heathen
:
but
that
Christ
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
capable
of
,
or
attended
with
.
To
exclude
then
all
Antecedent
Times
from
any
share
in
Christianity
,
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
Heaven
,
by
which
Men
can
be
saved
;
then
,
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
;
or
lastly
,
all
that
were
antecedent
to
that
Appearance
,
were
damn'd
.
§
.
6.
I
appeal
then
to
the
Consciences
and
Understandings
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
,
as
the
Word
of
God
nigh
in
the
Heart
,
and
great
Commandment
in
the
Consciences
of
Men
,
as
who
believed
and
obey'd
,
obtain'd
Remission
of
Sins
and
Eternal
Salvation
.
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
Ancients
both
spiritually
saw
and
knew
God
(
otherwise
they
could
never
be
saved
)
it
follows
,
that
Christ
did
in
all
Ages
reveal
God
,
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
:
Whatever
may
be
known
of
God
is
manifest
within
Man
,
for
God
hath
shewed
it
unto
him
:
so
that
the
Contradiction
and
Error
of
the
Man's
Definition
of
Christianity
is
evident
.
§
.
7.
But
yet
a
little
further
:
He
plainly
Heathenizes
that
notable
Christian
Passage
of
the
refusing
it
all
Priviledge
within
the
bounds
of
Christianity
,
viz.
Whatsoever
things
are
True
,
Honest
,
Just
,
Pure
,
Lovely
,
of
Good
Report
;
if
there
be
any
Vertue
,
if
there
be
any
Praise
,
think
on
these
things
.
Now
if
this
Religious
Chymist
shall
once
extract
all
things
that
are
Honest
,
Just
,
Pure
,
Lovely
,
and
of
Good
Report
,
from
Christianity
(
which
the
Apostle
maketh
the
Sum
of
what
he
had
been
writing
(
unless
it
is
not
a
Christian
Epistle
)
and
therefore
ends
with
a
Finally
,
my
Brethren
)
tell
me
,
O
sober
Reader
,
what
a
kind
of
Christianity
there
would
be
in
the
World
?
O
Monstruous
Impiety
!
Is
this
Man
fit
to
write
of
Christianity
that
places
it
beneath
the
lowest
step
of
Purity
;
making
manifest
Difference
betwixt
being
a
Child
of
God
,
and
a
Christian
?
True
,
the
outward
History
of
Christ's
exceeding
Love
to
Man-kind
,
deserves
all
humble
and
reverent
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
Manifestation
was
clearer
;
yet
Salvation
was
Salvation
,
and
a
Child
of
God
,
a
Child
of
God
in
all
Ages
.
For
what
is
it
but
to
say
,
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
James
was
but
a
moral
Man
in
the
Matter
,
and
not
writing
on
a
Christian
Subject
.
What
an
empty
Trunk
,
a
Vox
,
&
praeterea
nihil
,
a
sounding
Brass
and
Tinckling
Cymbal
would
this
Man
make
of
true
Christianity
!
Yet
thus
far
we
may
force
him
to
speak
Truth
,
though
in
double
Contradiction
to
himself
,
that
since
Christianity
takes
in
all
that
was
worthy
in
all
Ages
(
not
as
Alien
then
,
but
related
to
her self
)
something
of
the
Nature
of
true
Christianity
was
in
the
World
before
that
more
Visible
and
Glorious
Manifestation
of
it
;
unless
Christianity
be
supposed
to
take
into
it self
what
is
not
of
its
own
Nature
:
thus
was
Christ
the
Rock
the
Ancients
built
on
,
before
Abraham
was
,
whose
Day
he
had
a
Sight
and
Sence
of
,
and
from
it
exulted
greatly
.
§
.
8.
Christianity
then
is
not
an
Historical
Belief
of
the
exteriour
Acts
,
the
true
Christ
did
in
that
bodily
Appearance
,
which
is
but
Historical
Christianity
,
as
our
Adversary
weakly
argues
;
for
that
was
the
least
part
of
it
,
since
Christianity
is
that
which
brings
to
God
,
which
thousands
that
believe
the
other
will
never
arrive
at
:
but
a
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
,
this
I
call
Christianity
;
and
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
:
For
those
who
were
Christians
of
old
,
were
such
as
came
to
know
Christ
,
no
more
after
the
Flesh
,
but
as
the
second
Adam
,
the
Lord
from
Heaven
,
the
Quickning
Spirit
,
who
said
,
I
am
the
Resurrection
and
the
Life
;
really
witnessing
him
to
be
that
in
themselves
,
wherefore
they
Believed
,
and
upon
Repentance
,
received
Remission
of
Sins
and
Eternal
Salvation
.
And
I
do
affirm
,
that
Christianity
stands
in
the
Manifestation
of
a
Measure
of
that
Righteous
Power
,
Wisdom
,
Truth
and
Life
in
the
Soul
,
which
appear'd
so
largely
and
gloriously
in
that
Body
at
Jerusalem
,
to
work
Repentance
,
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
Christianity
,
and
therefore
Right
Christians
.
The
Distinction
betwixt
Moral
and
Christian
,
the
making
holy
Life
Legal
,
and
Faith
in
the
History
of
Christ's
outward
Christianity
Manifestation
,
has
been
a
deadly
Poyson
these
latter
Ages
have
been
infected
with
,
to
the
Destruction
of
Godly
Living
,
and
Apostatizing
of
those
Churches
,
in
whom
there
might
once
have
been
begotten
,
some
Earnest
,
Living
Thrist
after
the
Inward
Life
of
Righteousness
.
§
.
9.
By
this
,
I
think
it
may
be
pretty
well
known
,
what
we
mean
by
Christianity
,
and
a
True
Christian
:
How
far
this
will
agree
with
his
Definition
of
Quakerism
,
and
a
Quaker
,
I
will
proceed
to
examine
.
Quakerism
is
a
heap
of
Tenets
,
with
the
usurped
Names
of
true
Christian
Principles
,
which
are
yet
really
no
such
thing
,
but
subverting
both
Foundation
and
Fabrick
of
true
Christianity
;
And
I
call
him
a
Quaker
that
professes
the
Light
within
every
Man
to
be
the
Lord
,
and
Saviour
,
and
very
God
:
So
that
then
I
say
Quakerism
is
no
Christianity
.
§
.
10.
Indeed
,
if
Quakerism
,
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
Adversary
.
I
have
already
exprest
our
Judgment
of
Christianity
,
which
I
suppose
to
be
the
Quakerism
struck
at
,
what
ever
may
be
pretended
,
at
least
,
what
is
our
Quakerism
,
or
Christianity
rather
:
and
we
leave
our
Belief
with
that
God
who
made
it
so
,
to
justifie
it
,
and
us
,
who
thus
sted
fastly
hold
,
and
daily
,
yet
patiently
suffer
for
it
,
by
his
own
Discoveries
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
.
§
.
11.
We
dare
not
Believe
or
Practise
what
comes
not
in
by
True
Conviction
(
things
meerly
Historical
excepted
,
and
yet
there
is
a
Conviction
for
them
to
)
The
Devils
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
Eternal
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
;
therefore
it
is
utterly
False
,
that
We
cover
our
Tenets
with
the
Names
of
Christian
Principles
,
since
these
following
,
which
are
ours
,
are
truly
Christian
and
Scriptural
(
1.
)
God
created
Man
Innocent
,
in
his
own
Image
created
he
him
.
(
2.
)
That
Man
or
all
Mankind
has
faln
short
of
the
Glory
of
God
through
Disobedience
.
(
3.
)
That
in
the
Seed
promised
Redemption
can
only
be
had
.
(
4.
)
That
this
Seed
is
He
that
in
time
was
call'd
Christ
.
(
5.
)
That
by
this
Holy
Seed
,
both
before
and
since
that
Coming
,
the
Serpent's
Head
hath
been
particularly
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
.
(
6.
)
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
.
(
7.
)
That
he
bore
the
Sin
of
the
World.
(
8.
)
That
he
laid
down
his
Life
a
Ransom
for
all
.
(
9.
)
That
such
as
Believ'd
and
Follow'd
him
as
he
then
appear'd
,
receiv'd
Remission
of
Sins
,
and
Eternal
Life
.
(
10.
)
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
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
Inward
,
to
a
Manifestation
of
that
same
Life
,
Vertue
,
Power
,
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
;
Wherefore
,
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.
§
.
12.
But
next
,
we
must
deny
his
Quaker
as
well
as
his
Quakerism
:
indeed
,
they
go
together
;
who
misseth
one
,
it
is
unlikely
he
should
hit
the
other
.
We
never
said
,
that
the
Light
in
every
Man
was
the
only
Lord
,
and
Saviour
,
and
very
God.
Let
him
but
show
us
any
passage
of
any
one
acknowledg'd
to
be
a
Quaker
,
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
neglected
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
frightful
Characters
their
Teachers
give
of
us
,
I
shall
briefly
open
our
Faith
in
this
Matter
.
§
.
13.
First
,
We
assert
,
that
all
Men
are
enlightned
,
(
let
it
be
Lighted
in
their
Souls
or
Understandings
,
if
our
Adversaries
will
)
This
is
prov'd
from
Joh.
1.
9.
also
,
whatever
may
be
known
of
God
is
manifest
within
,
for
God
has
shewn
it
unto
them
.
Again
,
whatever
is
reproved
is
made
manifest
by
the
Light
;
for
whatever
makes
manifest
,
is
Light.
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
.
§
.
14.
Secondly
,
This
Light
is
Divine
,
because
it
is
the
very
Life
of
the
Word
,
which
is
God
;
not
an
Effect
of
its
Power
,
as
a
Created
Light
,
which
some
vainly
fancy
;
but
in
Him
,
or
It
,
the
Word
,
was
Life
,
and
that
Life
(
Numerical
)
was
the
Light
of
Men
:
what
is
Life
in
the
Word
,
is
Light
in
Men
,
and
who
follow
that
Light
as
A
Reprover
of
the
Deeds
of
Darkness
,
shall
be
made
Children
of
Light
,
and
have
the
Light
of
Life
.
§
.
15.
Thirdly
,
Though
we
say
that
all
are
enlightned
by
it
,
or
receive
Light
from
it
,
yet
far
be
it
from
us
to
assert
,
every
such
Illumination
is
the
only
Lord
,
and
Saviour
,
and
very
God.
By
no
means
,
but
rather
thus
,
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
(
if
I
may
so
speak
)
who
manifests
unto
every
particular
that
which
concerns
the
State
of
every
Individual
;
but
not
that
every
such
Inlightning
should
be
the
Intire
Lord
,
Saviour
,
God
:
so
that
this
Priest
is
already
found
deficient
in
his
Work
:
he
should
better
have
understood
us
before
he
had
given
an
Account
of
us
,
and
discovered
his
Opposition
to
us
.
What
Superstructure
can
we
expect
from
so
infirm
a
Foundation
;
how
shall
J.
Faldo
prove
Quakerism
no
Christianity
,
who
is
defective
in
his
Definition
of
both
?
Certainly
the
Quaker
may
be
the
best
of
Christians
for
ought
he
has
groundedly
opposed
to
him
:
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.
CHAP.
II.
How
Christianity
was
introduc'd
it
hurts
not
the
Quakers
.
The
Question
is
not
of
Christ's
Visible
Coming
,
that
is
Owned
by
them
.
Nor
is
their
Religion
a
New
One
from
that
of
Christianity
;
but
the
Recovery
of
Lost
Primitive
Christianity
,
since
the
Reign
of
Anti-Christ
in
the
World.
That
Quakerism
,
as
call'd
,
made
its
Way
by
Purity
,
Sorrow
and
Rejoycing
,
as
well
as
Christianity
.
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
J.
Faldo
as
well
as
the
Quakers
,
if
the
Contrary
were
admitted
.
That
he
grosly
Contradicts
himself
as
to
Time.
Christianity
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
.
§
.
1.
THe
next
Mis-Representation
,
is
of
the
Manner
of
our
Appearance
,
and
the
Time
of
it
,
by
way
of
Comparence
with
that
of
Christianity
,
little
to
his
Purpose
,
and
in
my
Judgment
,
much
against
him
.
§
.
2.
Christianity
was
introduc'd
by
Preaching
the
Promised
Messias
and
Pointing
at
his
Human
Person
:
but
Quakerism
by
Preaching
a
Light
within
.
I
answer
,
that
this
is
nothing
injurious
to
the
Quakers
at
all
,
but
highly
on
their
side
:
for
had
they
preacht
a
Christ
now
coming
in
the
Flesh
,
they
had
deny'd
his
true
and
only
great
Visible
Appearance
,
at
Jerusalem
,
which
all
true
Quakers
own
.
Since
then
they
believe
that
Appearance
,
and
therefore
need
not
preach
what
is
not
to
be
again
;
and
that
the
whole
Christian-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
revealed
in
such
,
and
became
in
the
Saints
of
old
the
Hope
of
their
Glory
)
I
say
,
since
he
has
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
,
That
he
is
Spiritually
Manifested
;
as
then
fully
in
that
Body
,
so
now
measurably
in
the
Consciences
of
all
People
,
a
Divine
Light
,
Reproving
every
Unfruitful
Work
of
Darkness
:
So
that
here
is
the
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
Christ's
Inward
and
Spiritual
Appearance
as
a
Light
to
Mankind
;
therefore
they
conclude
with
a
mighty
Confidence
that
we
Deny
his
Outward
Coming
,
Life
,
Death
,
Resurrection
,
and
Ascension
,
and
the
Benefits
thereof
.
O
Darkness
it self
!
We
have
our
Witness
with
the
Lord
of
Heaven
and
Earth
,
that
we
own
Him
to
be
the
Saviour
General
of
the
whole
World
,
as
to
that
Appearance
,
and
that
he
obtained
precious
Gifts
for
Men
;
but
we
say
(
and
our
Adversaries
have
not
wherewith
reasonably
to
unsay
it
)
that
first
the
Divine
Light
,
Life
,
or
Power
that
shined
through
that
Blessed
Manhood
,
was
Excellently
the
Saviour
,
and
the
Manhood
but
Instrumentally
:
Thus
the
Scripture
,
There
is
no
Saviour
besides
me
,
saith
God
;
a
Body
hast
thou
prepared
me
:
He
then
was
greater
then
his
Body
,
for
it
is
call'd
a
Vail
,
and
very
properly
,
for
it
vail'd
much
of
that
Divine
Life
,
which
when
it
was
withdrawn
(
as
he
himself
said
,
it
was
expedient
)
the
Saints
did
witness
inwardly
Reveal'd
,
Christ
in
them
,
their
Hope
of
Glory
.
And
secondly
,
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
Manifestation
,
to
Convince
,
Condemn
,
Wound
,
Heal
,
Break
,
Bind
up
,
Slay
,
make
Alive
in
the
Newness
of
the
Spirit
:
This
is
the
State
of
Right
Redemption
and
Salvation
,
and
thus
is
he
particularly
a
Saviour
,
and
every
such
one
is
greatly
benefitted
by
him
,
as
he
was
in
that
former
Appearance
the
general
Saviour
of
Mankind
.
Behold
then
,
O
You
that
are
Impartial
!
how
unworthily
he
hath
Injur'd
us
?
to
make
People
believe
,
that
We
testifie
to
Christ's
Inward
Appearance
in
Opposition
to
,
and
Denial
of
his
Outward
;
which
is
far
from
our
Hearts
,
so
much
as
to
Conceive
.
§
.
3.
But
again
he
tells
us
,
That
Christianity
made
its
way
by
the
Purity
of
its
Doctrine
,
the
gracious
Words
that
Christ
spoke
,
by
Sings
and
Wonders
;
but
Quakerism
by
Blasphemies
against
the
Lord
Jesus
Christ
;
and
quotes
E.
B.
saying
,
Your
Imagin'd
God
above
the
Stars
;
and
G.
Fox
.
There
are
Miracles
among
Believers
in
the
Spirit
,
&c.
frothily
querying
,
whether
it
smells
more
of
the
FOX
or
the
GOOSE
.
'T
is
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
.
Sweet
were
the
Words
of
Christ
,
I
grant
;
but
altogether
as
Severe
and
Terrible
to
Pharisaical
Hypocrites
,
who
were
both
the
greatest
Scripturians
,
and
Haters
of
Him
in
that
Age.
§
.
4.
Nor
is
it
true
that
E.
Burrough
so
exprest
himself
,
in
Derision
of
God's
Presence
above
the
Stars
;
but
of
Peoples
Imagining
him
to
be
in
the
Likeness
of
Man
,
and
so
denying
his
Omni-presence
,
that
He
should
not
be
as
well
below
as
above
.
§
.
5.
But
Wonders
and
Miracles
were
wrought
.
What
then
?
are
not
the
Quakers
true
Christians
without
them
?
see
the
Wickedness
of
this
Spirit
that
works
against
us
;
unless
we
will
work
Miracles
to
confirm
that
Doctrine
in
this
Generation
,
which
was
confirmed
by
Miracles
1600.
Years
ago
;
either
it
is
not
True
or
we
have
no
Right
to
it
.
But
by
the
way
,
observe
their
Folly
;
for
they
Unchristian
at
once
Christianity
and
themselves
too
;
since
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
Quakers
are
never
the
less
true
Christians
for
not
working
those
Wonders
they
boldly
require
from
us
.
We
pretend
not
to
a
new
Ministration
,
and
since
the
Question
is
not
about
the
Visible
Coming
of
the
Messiah
,
which
call'd
for
Visible
Miracles
(
for
that
's
granted
on
all
hands
in
Europe
)
but
the
Spiritual
Appearance
of
the
Messiah
in
the
Hearts
and
Consciences
of
his
People
,
that
he
might
not
have
a
bare
and
empty
Title
when
he
was
call'd
Jesus
,
but
really
save
his
People
(
now
as
then
)
from
their
Sins
;
the
Case
is
plainly
alter'd
as
to
obvious
Miracles
to
our
Carnal
Senses
;
the
present
Work
being
to
open
the
blind
Eye
,
and
unstop
the
deaf
Ear
of
the
Mind
;
blinded
and
stop't
by
the
God
of
this
World.
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
Christ
Jesus
,
that
requires
an
account
for
every
Idle
word
,
was
it
in
J.
Faldo
,
when
treating
of
Christianity
,
to
say
,
whether
it
smells
more
like
the
FOX
or
the
GOOSE
?
Vain
and
Frothy
?
§
.
6.
But
once
more
;
Christianity
entred
the
World
with
Ravishing
Songs
,
and
Hallelujahs
of
the
Angels
,
Healing
all
Diseases
,
Casting
out
Devils
,
Preaching
Peace
:
But
Quakerism
entred
the
World
,
as
if
Hell
had
broke
loose
,
and
Possessions
by
Satan
had
made
way
,
and
fit
Souls
for
the
Quakers
Spirit
.
—
O
the
Hell-dark
Expressions
of
the
Quakers
Spirit
,
frightful
,
and
amazing
Words
,
bitter
Curses
,
Howlings
and
Roarings
!
and
what
else
J.
Faldo's
Devil
pleaseth
,
by
which
to
render
the
Quakers
Odious
.
Well!
But
to
Answer
him
.
It
was
a
time
of
Joy
,
and
a
time
of
Sorrow
;
the
Spirits
of
the
Just
rejoyced
that
he
was
born
forth
into
the
World
,
and
that
Sun
of
Righteousness
risen
,
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
Wo
,
Sorrow
,
Terror
,
and
Grievous
Distress
to
all
the
Workers
of
Iniquity
?
did
not
Christ
come
to
bring
War
as
well
as
Peace
;
a
Sword
,
a
Fire
upon
Earth
?
Did
not
his
Fore-runner
come
in
an
Astonishing
Manner
,
in
Differing
Attire
,
of
another
Diet
,
and
from
a
Desolate
Place
to
Preach
Repentance
,
and
to
Warn
them
,
with
an
O
Generation
of
Vipers
,
to
flee
the
Wrath
to
come
?
Did
he
not
say
that
an
Ax
(
a
Sharp
and
Terrible
Instrument
)
should
be
laid
to
every
unfruitful
Tree
?
And
did
not
the
Apostles
Preach
to
the
Pricking
of
the
Hearts
of
Thousands
,
and
Paul
by
name
;
that
Felix
himself
Trembled
?
and
all
,
as
knowing
the
Terrors
of
the
Lord
themselves
,
they
warn'd
others
?
wherefore
Judgment
is
said
to
have
begun
at
the
House
of
God.
Finally
,
did
not
the
Devils
Howl
,
Roar
and
Tremble
,
foreseeing
they
should
be
dislodg'd
,
by
one
stronger
then
themselves
,
Christ
the
Son
of
the
Living
God
?
and
was
there
no
Terror
,
Dread
and
Amazement
in
all
this
?
I
perceive
,
it
may
be
a
Vertue
in
the
Primitive
Christians
;
but
a
Vice
in
the
Quakers
,
at
least
in
J
Faldo's
Account
.
§
.
7.
But
this
know
,
O
Impartial
People
,
the
Quakers
were
overtaken
,
by
the
mighty
Hand
of
God
;
and
great
were
their
Travels
and
Pangs
of
Sorrow
under
the
Righteous
Terrors
of
the
Lord
,
whose
hour
of
Just
Judgments
was
come
;
and
being
thereby
made
Witnesses
of
his
handy
Work
,
and
redeem'd
through
Judgment
,
they
became
Ministers
of
Judgment
unto
others
;
and
the
Terror
of
it
struck
Thousands
;
the
Devils
Trembled
,
and
all
Flesh
(
at
least
in
some
)
was
as
Grass
,
and
the
Beauty
of
their
Carnal
,
Outside
Religion
but
as
the
Flower
of
the
Field
,
which
,
in
the
Name
of
the
Lord
we
testify
,
fell
,
and
wither'd
before
the
Brightness
of
his
Appearance
to
us
;
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.
And
art
thou
given
up
,
J.
Faldo
,
to
call
Light
,
Darkness
;
and
Darkness
,
Light
;
the
Terrors
of
God
,
the
Possessions
of
Satan
;
and
the
Remorse
of
Conscience
,
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
Associates
,
that
Eternal
Misery
will
be
the
End
of
you
,
for
all
your
sweet
Notions
of
Religion
,
unless
you
obtain
it
through
the
Fire
;
the
firy
Judgments
of
the
Lord
reveal'd
in
your
Consciences
.
For
that
end
is
Christ
now
,
as
formerly
,
manifested
,
that
Judgment
might
be
laid
to
the
Line
,
and
Righteousness
to
the
Plummet
in
all
;
and
because
we
earnestly
contend
for
the
Inward
Work
of
Christ
,
as
the
most
beneficial
to
Mankind
,
therefore
is
it
that
you
Priests
have
us
in
Hatred
,
Scorn
and
Derision
all
the
Day
long
;
and
indeed
,
we
are
grievously
wronged
by
your
Wickedness
and
Cruelty
;
but
the
Lord
is
our
Strength
,
of
whom
therefore
should
we
be
afraid
?
and
why
do
you
Rage
,
and
Imagine
a
Vain
Thing
concerning
us
?
§
.
7.
Now
for
the
time
when
Christianity
and
Quakerism
came
(
as
he
is
pleas'd
to
distinguish
them
)
Some
,
says
he
,
date
Christianity
from
the
Birth
of
Christ
:
others
,
WITH
MUCH
MORE
REASON
,
FROM
THE
RESURRECTION
OF
CHRIST
,
witness
that
place
,
All
Power
is
given
unto
me
in
Heaven
and
in
Earth
.
The
Consequence
of
this
Assertion
is
thus
much
,
That
Christ
taught
not
Christianity
;
That
his
Disciples
who
believed
in
him
,
were
but
better
kind
of
Carnal
Jews
;
That
Christ's
Life
,
Doctrine
and
Miracles
were
not
perform'd
under
a
State
of
Christianity
;
That
he
had
not
all
Power
before
his
Resurrection
,
contrary
to
the
Scripture
;
In
short
,
That
Christ
and
Christianity
did
not
go
together
;
and
if
you
will
,
that
Christ
was
not
Christ
,
but
a
good
extraordinary
Jew
,
before
his
Resurrection
;
for
I
am
sure
,
his
Notion
of
the
Beginning
of
Christianity
warrants
the
Consequence
.
O
the
Orthodoxality
of
this
Wiffling
Priest
,
Busy-Body
,
and
Conceited
enough
!
Well
,
but
this
is
not
all
,
we
have
a
Contradiction
to
add
to
his
Burden
;
Christianity
made
its
Way
by
many
Signs
and
Wonders
wrought
before
Multitudes
,
and
that
not
only
by
Christ
himself
,
but
also
by
his
Disciples
and
Servants
,
BOTH
BEFORE
,
AND
AFTER
HIS
DEATH
.
If
this
be
not
Giving
and
Taking
,
Granting
and
Denying
,
there
is
no
such
Thing
in
the
World
;
For
here
is
Christianity
before
Christ's
Death
,
and
yet
WITH
MUCH
MORE
REASON
,
here
is
a
Denial
of
that
Assertion
,
and
AFFIRMING
THAT
IT
TOOK
ITS
RISE
AFTER
HIS
RESURRECTION
.
Truly
,
we
need
not
much
fear
the
Consequence
of
such
Encounters
,
when
our
Adversary
puts
Weapons
into
our
Hands
to
his
own
Shame
and
Overthrow
.
§
.
8.
But
that
he
may
be
further
kind
to
us
,
he
proceeds
,
The
Disciples
were
called
Christians
at
Antioch
,
Act.
11.
26.
but
the
Thing
Christianity
might
well
be
before
the
Name
Christian
.
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
,
was
before
the
Name
,
and
something
of
the
Excellent
Nature
of
Truth
,
Purity
,
Holiness
which
leads
to
Salvation
,
&c.
which
the
Word
Christianity
with
us
imports
at
large
(
unless
they
should
be
excluded
as
any
parts
thereof
,
which
supposeth
a
Christianity
Destitute
of
Truth
,
Purity
,
Holiness
,
&c.
like
that
of
this
Age
)
though
in
no
appearance
so
clear
,
as
in
that
,
in
which
Christ
visibly
manifested
himself
.
§
.
9.
But
upon
Peter's
Words
,
If
any
Man
suffer
as
a
Christian
let
him
not
be
ashamed
,
1.
Pet.
4.
he
observes
;
Here
Christianity
is
Distinguisht
both
from
Judaism
and
Heathenism
.
Both
the
Gentiles
and
the
Jews
were
bitter
Enemies
to
the
Christian
Name
;
and
that
not
for
the
Name
,
but
the
Thing
's
sake
.
This
must
either
regard
the
Apostate
Jew
and
Gentile
,
and
so
we
close
;
or
the
Jew
and
Gentile
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
Ignorant
of
Christianity
,
the
Perfection
of
them
)
for
the
Good
among
them
became
Disciples
,
at
least
Lovers
of
the
Christian
Religion
,
then
not
Haters
of
either
Name
or
Thing
:
For
where
among
Jews
or
Gentiles
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
Recompence
of
God
(
for
such
as
in
any
Age
could
come
to
God
,
did
first
know
that
God
was
,
and
that
he
was
a
Rewarder
of
all
those
that
did
draw
nigh
unto
him
,
to
obtain
which
knowledg
,
God
had
manifested
it
in
man
;
for
he
had
shown
it
there
unto
him
)
I
say
,
those
who
so
retained
the
Sence
of
God
in
their
knowledg
,
were
not
aggriev'd
,
Christianity
should
take
Place
;
for
they
measuring
things
,
as
they
inwardly
felt
them
,
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
became
beggarly
by
a
brighter
Glory
:
An
inward
sense
being
that
they
kept
to
,
as
the
more
sure
Word
;
as
they
felt
a
with-drawing
of
the
divine
Life
,
Power
,
Spirit
,
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
:
But
such
as
were
Litteral
,
Formal
,
Exact
,
Critical
,
they
were
the
Persons
,
who
having
least
of
the
Divine
Sight
and
Sense
of
God's
goings
among
the
Sons
of
Men
,
they
contended
for
God's
Exteriour
Appointments
;
as
that
they
were
signally
given
,
Good
Men
had
Practised
them
,
and
are
we
Wiser
then
our
Fathers
?
No
,
we
will
have
our
Reasons
(
indeed
Darkness
)
satisfied
in
the
Matter
.
Behold
the
Pharisee
and
Greek
of
Old
,
to
whom
Christ's
outward
Appearance
was
to
the
one
a
Stumbling
Block
and
to
the
other
Foolishness
;
and
the
many-headed
Professor
now
,
who
esteems
no
better
of
his
Spiritual
Manifestation
in
the
Hearts
of
the
Children
of
Men.
O!
what
will
the
End
be
of
the
Gawdy
Obstinate
Hypocrites
of
this
Age
,
who
resist
so
great
Salvation
?
Tribulation
and
Anguish
forever
,
unless
they
repent
;
for
what
Men
Sow
,
that
they
shall
Reap
,
and
who
have
improved
their
Talent
,
shall
enter
into
the
Joy
of
their
Lord.
§
.
10.
Well
,
But
when
came
this
Quakerism
into
the
world
?
he
tells
us
,
about
the
year
1651.
quoting
,
E.
B's
Epistle
before
G.
F's
Gr.
Mist
.
also
a
small
Treatise
writ
by
J.
Whitehead
,
and
J.
Pennington
;
from
whence
he
infers
,
that
Quakerism
is
a
Late
Dispensation
,
therefore
not
that
of
Christianity
.
But
certainly
,
this
Man
hath
taken
a
very
Quick
Course
to
Un-Christian
himself
and
all
the
Presbyterians
,
Independents
,
and
Anabaptists
in
the
World
,
as
well
as
the
Quakers
:
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
Resurrection
of
Truth
is
no
more
a
New
Dispensation
,
or
not
that
of
Christianity
,
then
a
Man
that
is
exiled
his
Country
,
is
not
essentially
the
same
Man
,
when
he
returns
,
that
he
was
before
.
And
so
far
is
my
Argument
for
those
Separatists
,
that
though
I
take
them
to
be
short
of
the
True
Evangelical
Faith
and
Righteousness
;
yet
I
acknowledg
them
to
have
a
Reformation
unknown
in
that
thick
Apostacy
,
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
we
are
of
another
Religion
by
his
Account
,
then
the
Christian
,
because
we
cannot
say
that
we
were
alwayes
successively
from
the
Apostles
Time
,
I
will
argue
,
that
the
Presbyterians
,
Independents
,
and
Anabaptists
are
not
Christians
,
nor
is
what
they
profess
,
to
be
esteem'd
Christianity
,
because
they
cannot
prove
a
Regular
Succession
from
the
Apostles
Times
,
their
Date
also
being
of
later
years
.
What
will
they
say
then
?
The
Church
was
fled
into
the
Wilderness
:
Truth
exil'd
;
God
as
a
stranger
in
the
Earth
;
yet
Truth
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
John's
Vision
,
that
the
Everlasting
Gospel
was
preacht
again
,
intimating
,
that
their
had
been
a
Time
wherein
it
was
not
preacht
.
If
this
be
not
a
New
Gospel
,
because
anew
or
again
preacht
;
neither
is
that
which
J.
Faldo
calls
Quakerism
a
New
Dispensation
,
because
it
is
Preaching
anew
the
Everlasting
Gospel
to
the
Sons
of
Men
;
which
is
God's
Power
inwardly
manifested
for
the
Conviction
,
Conversion
,
Redemption
,
and
Salvation
of
the
Souls
of
such
as
believe
in
it
.
§
.
11.
And
though
he
particularly
seems
to
Triumph
over
Isaac
Pennington's
Distinguishing
between
the
Dispensation
of
Moses
,
Christ
and
his
Apostles
,
and
THIS
of
our
Day
,
as
if
they
had
been
three
several
Dispensations
,
and
consequently
,
if
Christ's
was
not
that
of
Moses
,
because
it
swallow'd
it
up
;
neither
this
the
Dispensation
of
Christ
,
which
J.
Pennington
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
.
J.
P.
means
not
a
Distinct
Administration
in
Kind
,
but
Dispensation
of
one
and
the
same
Light
,
Life
,
and
Power
by
Nature
,
at
several
Times
,
and
sundry
Manners
to
the
World
:
Christ
was
before
the
Law
,
under
the
Law
,
with
the
Prophets
,
but
never
so
revealed
as
in
that
Holy
Manhood
;
will
it
therefore
follow
,
he
was
not
Antecedent
to
that
Appearance
,
or
He
,
that
appeared
then
more
gloriously
,
had
never
shown
himself
before
?
Or
because
of
a
Difference
in
Manifestation
,
therefore
not
the
same
HE
(
through
all
those
several
Manifestations
)
in
himself
?
Certainly
,
this
Man
is
very
Unjust
to
J.
P.
especially
,
when
the
Words
above
quoted
,
that
speak
of
a
Dispensation
he
experienced
a
little
before
God
broke
forth
by
us
called
Quakers
,
could
have
informed
him
,
that
he
meant
the
Divers
Breakin
gs
forth
of
God's
Light
and
Truth
,
in
order
to
the
full
Discovery
and
Recovery
of
Lost
Primitive
Christianity
.
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
God's
Retriving
to
us
the
Ancient
Gospel
,
with
additional
Blessings
and
Assistances
,
giving
us
the
same
Life
and
Foundation
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
another
Distinct
Being
,
when
a
Man.
And
if
this
Account
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.
CHAP.
III.
J.
Faldo's
Charge
.
That
the
Scriptures
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
Declaration
of
the
great
Law
,
Word
,
or
Commandment
,
but
not
that
Law
,
Word
,
or
Commandment
.
§
.
1.
THis
Chapter
will
concern
the
Scriptures
more
directly
,
in
which
we
hope
to
prove
,
that
not
We
,
but
our
Adversary
is
mistaken
with
respect
to
what
he
chargeth
upon
us
.
§
.
2.
He
intitles
his
Chapter
thus
,
That
the
Quakers
Deny
the
Scriptures
.
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
,
That
the
Quakers
Deny
them
to
be
the
Word
of
God
;
therefore
they
deny
them
altogether
:
Whence
I
take
good
Heart
to
show
his
Ignorance
,
or
great
Dishonesty
.
§
.
3.
I
will
allow
to
him
,
without
going
any
farther
,
that
the
People
called
Quakers
,
do
deny
the
Scriptures
to
be
the
Word
of
God
,
and
therefore
shall
take
for
granted
what
he
quotes
out
of
J.
N.
F.
Howgil
,
J.
Parnel
,
and
W.
Smith
.
But
that
we
do
consequently
Deny
the
Scriptures
,
we
shall
oppose
,
we
hope
,
to
the
Death
.
§
.
4.
I
do
declare
to
the
whole
World
,
that
We
believe
the
Scriptures
to
contain
a
Declaration
of
the
Mind
and
Will
of
God
,
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
Conscience
the
weighty
Truths
declar'd
therein
;
yet
We
do
Deny
them
to
be
the
Word
of
God
,
ascribing
that
alone
to
Christ
himself
,
and
that
not
without
Scripture
and
Reason
.
§
.
5.
First
,
It
is
granted
on
all
hands
,
that
Christ
is
expresly
called
in
Scripture
the
Word
of
God
,
but
no
where
,
that
the
Scriptures
are
so
styled
.
Secondly
,
That
though
I
should
allow
it
to
be
a
Figurative
Expression
,
and
therefore
says
our
Adversary
,
Improper
;
yet
because
a
Word
among
Men
,
conveyes
the
Mind
of
one
unto
another
,
and
that
Christ
is
the
great
Word
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
Excellency
be
so
styl'd
of
Us.
Thirdly
,
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
Word
in
Scripture
is
taken
for
Commandment
,
and
they
have
an
equivalent
Signification
,
as
in
Deuteronomy
may
be
seen
.
And
since
that
was
the
Import
of
the
Ten
Words
,
to
wit
Ten
Commandments
,
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
Commandments
,
to
have
more
then
Ten
Words
.
And
whatever
our
Adversaries
may
say
,
or
think
of
us
,
We
therefore
Decline
to
call
the
Scriptures
the
Word
of
God
,
because
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
,
Christ
the
Way
to
the
Father
.
§
.
6.
But
sayes
our
Adversary
to
this
Argument
,
The
Word
was
God
,
therefore
the
Scriptures
cannot
be
the
Word
,
because
they
are
not
God
;
Let
me
tell
you
,
that
the
Scripture
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
.
Certain
I
am
,
this
is
quite
another
thing
then
good
Doctrine
:
How
can
the
Scriptures
be
the
Word
of
God
,
and
Christ
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
the
Word
of
God
,
and
the
Scriptures
a
Word
of
God
,
he
would
have
a
little
better
hit
the
Mark
:
But
to
assert
Two
General
Comprehensive
Words
of
God
,
sounds
Harsh
and
Inconsistent
.
I
would
fain
know
,
in
Case
we
should
admit
this
absurd
Assertion
,
how
he
would
distinguish
between
these
Two
General
Comprehensive
Words
?
For
my
part
;
I
think
it
as
good
Sense
,
to
call
a
King's
Letters
,
King
;
or
an
Ambassador's
Credential's
Ambassador
.
O
no
,
says
our
Adversary
,
you
Mistake
;
Christ
is
called
a
Light
,
a
Rock
,
a
Lyon
,
will
it
thence
follow
,
that
there
are
no
other
Lights
,
Rocks
,
or
Lyons
.
I
Answer
,
There
is
no
other
Light
,
Rock
or
Lyon
,
then
Christ
,
with
respect
to
That
for
which
He
is
so
call'd
;
Neither
is
there
any
other
Word
then
Christ
,
with
respect
to
that
for
which
he
is
so
styl'd
,
to
wit
,
God's
Living
,
Powerful
Word
:
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
Light
,
because
he
only
can
,
and
doth
Discover
the
Unfruitful
Works
of
Darkness
;
a
Rock
,
because
whoever
build
on
Him
,
is
Safe
;
and
a
Lyon
because
the
King
of
all
,
whose
Utterings
are
able
to
Terrifie
all
Destruction
from
his
Walks
,
but
what
he
brings
upon
his
Adversaries
;
and
therefore
there
is
not
another
Light
to
inlighten
Man's
Soul
,
or
Rock
for
Christ's
Church
to
be
built
on
,
neither
any
other
Lyon
to
secure
them
from
the
Devourer
:
consequently
,
because
he
is
the
Living
,
Spiritual
,
Powerful
Word
of
God
,
there
is
not
another
,
that
's
The
Word
of
God.
§
.
7.
But
he
further
says
,
That
the
Word
of
God
is
so
exprest
in
Scripture
,
as
it
must
needs
be
understood
not
of
Christ
,
but
the
Scriptures
.
He
that
regardeth
not
the
Word
of
the
Lord.
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.
And
the
Cares
of
the
World
—
choak
the
Word
,
and
it
becometh
Unfruitful
,
Mark
4.
19.
which
,
saith
he
,
cannot
be
understood
of
Christ
or
God
,
and
that
a
little
Skill
in
the
Original
would
free
us
from
these
Mistakes
,
and
to
that
Purpose
.
To
which
I
answer
,
that
the
Word
of
the
Lord
mention'd
in
Exodus
and
Samuel
are
properly
to
be
understood
of
the
Living
,
Spiritual
Word
of
God
,
which
spoke
to
the
People
through
those
Servants
of
the
Lord
;
For
who
Received
or
Rejected
the
Mind
of
that
Word
,
exprest
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
Ephesians
,
Beza
whom
he
quotes
,
I
suppose
as
embracing
his
Judgment
,
has
determin'd
the
Matter
;
for
he
has
it
,
the
Spiritual
Sword.
Then
let
us
read
the
Words
thus
,
The
Spiritual
Sword
is
the
Word
of
God
,
or
,
The
Word
of
God
is
the
Spiritual
Sword
:
For
Christ
is
as
truly
a
Sword
,
an
Ax
,
a
Fire
,
which
the
Word
of
God
is
call'd
,
as
a
Lyon
,
a
Rock
,
a
Door
.
And
for
the
last
Passage
out
of
Mark
,
which
seems
to
carry
most
of
Weight
in
it
for
our
Adversary
,
it
may
rightly
be
understood
of
that
Truth
,
which
Christ
the
Word
livingly
sows
in
the
Hearts
of
Men
&
Women
,
the
Word
of
Advice
,
Reproof
,
Instruction
,
and
the
like
:
But
of
the
Scriptures
it
cannot
be
understood
,
as
neither
can
any
of
the
other
places
.
For
first
,
those
two
Passages
in
Exodus
,
and
Samuel
concern
only
particular
Cases
,
at
a
time
,
when
not
a
third
part
of
the
Scriptures
were
written
,
as
our
Adversary
will
confess
.
And
for
that
in
the
Ephesians
,
't
is
manifest
that
the
Scriptures
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
,
Powerful
,
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
Comfort
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
Conscience
by
the
One
Word
of
God
,
who
gave
them
first
forth
)
are
Words
of
Truth
,
Knowledg
,
Wisdom
,
Love
,
Reproof
,
Exhortation
,
Edification
,
&c.
yet
never
can
we
be
brought
to
attribute
unto
the
Declaration
that
Title
,
which
is
peculiarly
due
to
Him
,
whose
Declaration
it
is
.
A
Prince
may
express
his
Mind
in
Words
,
but
those
Words
are
not
that
Prince
;
neither
can
any
one
of
his
Titles
,
as
a
Living
Prince
,
be
properly
given
to
his
said
Declaration
.
Nor
have
we
any
other
Way
to
Distinguish
between
the
Word
and
Words
,
Commandment
and
Commandments
,
the
Thing
It self
,
and
those
Expressions
by
which
it
doth
declare
it self
,
then
the
Word
of
God
,
and
the
Words
of
the
Word
,
which
are
Words
of
God
,
or
Holy
Writings
:
Holy
with
respect
to
the
Matter
or
Truth
they
treat
of
.
§
.
8.
But
here
J.
Faldo
steps
in
,
and
seems
to
offer
an
Expedient
in
this
Streight
;
Says
he
,
Though
you
say
they
are
not
the
Word
of
God
eminently
,
and
I
believe
so
too
;
for
the
Scriptures
cannot
be
the
Word
of
God
in
that
Sense
wherein
Christ
is
:
yet
you
may
call
them
the
Written
Word
of
God
,
for
so
we
Distinguish
them
.
Truly
,
this
seems
pretty
modest
,
though
here
we
must
part
too
,
unless
he
will
come
a
little
nearer
;
For
neither
can
the
Word
of
God
properly
be
said
to
be
written
:
The
Words
by
which
the
Mind
or
Will
of
the
Word
is
exprest
,
may
be
recorded
,
and
,
as
such
,
a
True
Declaration
;
but
it
is
as
Impossible
for
the
Word
of
God
to
be
written
,
as
it
would
be
for
a
Prince
,
or
Senate
to
be
written
,
or
contained
in
Letters
,
though
their
Will
and
Pleasure
may
be
largely
declared
by
a
Writing
;
because
it
would
be
to
say
,
that
the
Word
of
God
could
grow
Old
,
Decay
,
be
Lost
,
mis-Rendred
,
Corrupted
,
Transcribed
,
Reprinted
,
Corrected
,
and
be
Subjected
to
Fire
,
Water
,
Vermin
,
&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
;
A
sharp
Rebuke
,
says
he
,
to
the
Objecters
against
the
Written
Word
of
God
,
but
I
don't
see
it
for
my
share
.
The
great
Things
of
the
Law
,
Word
,
or
Commandment
,
which
are
required
may
be
written
,
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
Moses
Writings
,
of
which
Christ
spoke
,
't
is
manifest
,
they
were
not
call'd
the
Word
of
God
,
but
the
Word
of
God
himself
call'd
them
Writings
.
§
.
9.
But
J.
Faldo
objects
on
t'other
hand
,
that
he
much
feareth
,
the
Scriptures
will
lose
of
their
Authority
with
People
,
in
case
they
should
not
be
so
acknowledg'd
;
and
at
last
he
falls
so
down
right
upon
us
,
that
he
boldly
,
but
weakly
concludes
,
who
Deny
the
Scriptures
to
be
the
Word
of
God
,
deny
them
in
every
respect
:
For
who
Denyes
them
that
Title
,
denyes
what
they
have
been
generally
Known
by
,
Distinguisht
from
,
and
Lifted
up
above
all
other
Writings
,
and
that
Appellation
,
on
which
is
grounded
their
Authority
,
and
which
puts
an
Awe
upon
the
Consciences
of
Men.
How
Weak
and
Vain
this
is
,
I
could
freely
leave
to
the
Reader
,
without
any
further
Consideration
;
But
that
it
might
not
be
thought
by
any
therefore
Unanswerable
,
I
will
say
,
That
to
call
them
the
Words
of
God
,
and
declared
Mind
and
Will
of
God
to
Mankind
,
is
no
such
Diminutive
Title
,
but
altogether
Worthy
of
them
.
§
.
10.
If
we
do
Deny
to
them
what
has
been
wrongly
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
Pharisees
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
Watchmen
of
the
Night
,
whose
Dark
Minds
could
see
no
farther
?
§
.
11.
And
for
the
Awe
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
Word
of
God
,
that
alone
creates
all
things
New
,
and
was
the
Author
of
,
and
Rule
to
those
sound
Words
themselves
,
hath
Rob'd
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
;
So
that
the
only
Way
for
People
to
come
to
a
True
Sight
of
,
Sincere
Respect
for
,
and
Grounded
Belief
in
the
Holy
Scriptures
,
is
,
to
be
turned
to
the
Voice
of
the
Living
,
Powerful
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
,
they
testifie
of
,
and
which
Leads
to
Eternal
Happiness
.
CHAP.
IV.
His
Charge
.
What
he
quotes
proves
it
not
.
Revelation
.
Infallibility
,
and
Inspiration
consider'd
.
The
Priest
prov'd
Uncertain
of
his
own
Faith.
Our
Friends
debase
not
the
Scripture
,
but
Lift
them
up
.
His
Objection
about
our
Books-Titles
answer'd
.
The
Use
of
Scripture
asserted
.
The
Light
vindicated
from
Insufficiency
.
Something
of
the
True
Rule
.
§
.
1.
HIs
Fourth
and
next
Chapter
to
be
examin'd
,
endeavours
to
prove
,
That
we
Equal
our
Writings
and
Sayings
to
the
Scriptures
,
and
preferr
them
before
the
Scriptures
.
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
.
§
.
2.
He
begins
with
a
Book
,
Intituled
,
Love
to
the
Lost
;
(
and
so
will
I
)
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
:
W.
Dewsberry
thus
,
The
Word
of
the
Lord
to
his
Beloved
City
,
through
your
Brother
and
Companion
in
the
Tribulation
and
Kingdom
of
Patience
in
the
Lord
Jesus
Christ
.
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
No
Man
knows
the
Father
but
the
Son
,
and
Him
to
whom
the
Son
REVEALS
him
.
The
Inspiration
of
the
Almighty
giveth
Understanding
;
and
,
No
Man
can
know
the
Things
of
God
but
by
the
Spirit
of
God.
Well
may
we
conclude
then
,
that
J.
Faldo
knows
God
no
better
then
I
do
Terra
Incognita
;
for
he
denyes
all
Knowledge
of
him
by
any
Internal
Discoveries
:
What
he
knows
,
is
by
Man
,
and
from
Man.
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
,
that
We
deny
the
Scriptures
,
though
hereby
we
fulfil
them
.
§
.
3.
For
W.
D's
Words
,
they
are
also
firm
;
for
God
promised
the
Repouring
out
of
his
Spirit
,
and
the
Repreaching
of
his
Everlasting
Gospel
:
And
since
the
Question
is
not
,
whether
we
have
it
;
but
,
whether
it
be
an
Invalidating
the
Scriptures
,
for
any
,
under
the
plentiful
Pourings
out
of
the
Spirit
,
and
Power
of
God
,
to
say
,
This
is
the
Word
of
the
Lord
;
I
say
,
it
is
firm
,
that
so
Saying
may
therefore
be
in
the
Latter
as
well
as
Former
Dayes
allowable
,
and
no
Detraction
at
all
from
the
Scriptures
:
And
for
the
Conclusion
of
his
Epistle
,
it
is
what
every
good
Christian
Man
can
say
.
What
Folly
,
what
Impudence
is
it
in
J.
Faldo
,
to
make
that
an
Equaling
our
Writings
to
Scripture
,
or
Preferring
them
before
it
,
which
both
his
own
Tribe
(
I
am
able
to
make
appear
)
hath
frequently
us'd
,
though
by
Themselves
Irreproveably
?
And
which
indeed
is
the
Condition
of
every
good
Christian-Man
,
namely
to
be
a
Brother
,
and
Companion
to
the
Children
and
Family
of
God
,
in
the
Tribulation
and
Kingdom
of
Patience
in
the
Lord
Jesus
.
Well!
If
this
Man's
manifest
Weakness
make
not
for
our
Cause
,
I
should
very
greatly
strange
.
§
.
4.
And
therefore
says
he
,
Pennington
prays
seriously
.
My
Upright
Desire
to
the
Lord
for
you
is
—
That
he
would
strip
you
of
your
Knowledg
of
the
Scriptures
,
according
to
the
Flesh
;
By
Flesh
,
says
he
,
their
Sense
is
,
the
Use
of
our
Understandings
(
though
Sanctified
)
as
will
appear
in
the
Key
,
&c.
But
this
Expression
serves
for
a
Notable
Key
to
open
his
Ignorance
and
Dishonesty
.
His
Ignorance
is
evident
in
Reputing
it
a
Slight
of
the
Scriptures
,
to
desire
that
Men
might
be
stript
of
their
Fleshly
Knowledg
of
them
.
I
do
affirm
it
to
be
both
Seasonable
and
Serious
;
and
did
not
J.
Faldo
stand
upon
a
tottering
Basis
,
he
would
not
so
declaim
against
us
for
Undermining
it
.
But
let
all
behold
his
Dishonesty
,
to
say
,
that
we
desire
to
be
Script
of
the
Knowledge
of
the
Scriptures
after
our
Sanctified
Understandings
;
making
a
Sanctified
Understanding
,
and
that
Flesh
which
can
never
inherit
the
Kingdom
of
God
,
to
wit
,
the
Carnal
,
Dead
,
Dark
,
Unregenerated
Understanding
to
be
all
one
.
O
Disingenuous
Man
!
Art
thou
fit
to
be
a
Gospel
Minister
,
who
hast
not
learnt
to
do
as
thou
wouldst
be
done
by
?
I
leave
it
with
the
Conscience
of
the
Reader
,
how
Justly
or
Unjustly
thou
hast
dealt
with
us
in
this
Matter
,
and
what
all
or
any
of
it
concerns
the
Scriptures
;
For
if
Men
will
not
understand
them
as
they
are
,
is
it
the
Fault
of
the
Scriptures
?
No
surely
;
shall
then
Isaac
Pennington's
Desire
,
that
their
wrong
Knowledg
of
those
weighty
and
Holy
Writings
,
be
interpreted
a
Dis-Respect
to
them
,
and
a
preferring
our
own
Writings
before
them
,
which
so
heartily
seeks
their
Right
Knowledge
of
them
?
If
this
be
the
Way
to
prove
Quakerism
no
Christianity
,
we
need
not
much
fear
the
Issue
of
his
Attempt
.
§
.
5.
But
he
proceeds
to
prove
our
Equaling
of
the
Scriptures
two
Wayes
.
First
,
from
our
pretending
to
Infallibility
.
Secondly
,
our
Plea
for
the
Necessity
of
Inspiration
.
He
quotes
G.
Whitehead's
Letter
to
him
,
Whether
Infallibility
be
attainable
by
any
in
these
dayes
?
which
we
affirm
,
is
to
true
Believers
;
which
if
thou
denyst
,
we
question
thy
Call.
Of
Inspiration
he
cites
J.
Story
's
short
Discovery
thus
,
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
Queries
gather'd
by
the
Author
from
the
Letter
of
the
Scriptures
without
,
and
no
Message
of
Heavenly
Prophesie
,
Doctrine
or
Exhortation
received
by
the
Author
from
the
Lord
through
the
Divine
Inspiration
of
his
Light
and
Spirit
within
;
Therefore
I
say
,
It
is
a
very
Vain
and
Idolatrous
Exhortation
.
To
all
which
sober
Matter
I
have
no
other
Answer
from
him
,
then
that
the
Quakers
Writings
are
full
to
this
Purpose
.
Indeed
I
am
glad
of
it
,
or
we
had
little
Reason
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
,
knows
nothing
certainly
,
which
concerns
either
.
Now
if
Men
cannot
attain
to
any
such
Certainty
,
Farewell
all
Religion
;
For
,
That
a
Man
should
affirm
,
and
not
know
whereof
;
That
he
should
profess
God
and
Religion
,
yet
be
uncertain
of
both
:
But
that
J.
Faldo
should
Preach
of
both
,
and
profess
himself
Errable
in
all
such
Doctrine
;
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
Independent
,
Fallible
,
Errable
,
Uncertain
J.
Faldo
,
Preacher
to
a
People
at
Barnet
,
and
,
God
knows
,
a
Lamentable
one
too
.
What
Reason
have
any
to
Believe
him
against
Us
,
who
is
Uncertain
of
the
Truth
of
what
he
says
against
us
,
by
his
own
Principle
?
§
.
6.
For
Inspiration
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
Scripture
,
and
form
Queries
,
and
call
them
Christian
too
;
yet
,
who
will
dare
affirm
this
Man's
Queries
to
be
Christian
?
Can
they
beat
down
Self-Will
?
They
may
talk
of
it
,
or
exalt
the
Living
Truth
,
that
came
not
from
it
.
This
is
the
Scope
of
J.
Story
's
Answer
to
the
Questioner
;
For
,
what
is
this
but
Stealing
the
Prophets
and
Apostles
Words
,
when
they
are
made
Use
of
out
of
that
Sense
in
which
they
were
given
forth
,
and
to
an
other
End
,
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
Scriptures
are
a
Sealed
Book
to
all
,
but
those
who
know
them
by
the
same
Hand
,
which
Originally
gave
them
.
So
that
however
Common
they
may
be
in
the
World
,
they
are
Strangers
to
them
that
understand
them
not
:
And
though
Old
,
respecting
the
Time
,
when
they
were
revealed
to
the
Saints
,
yet
New
to
every
Age
;
so
that
we
assert
not
a
Revelation
of
New
Things
,
but
renewed
Revelation
of
those
Things
God
made
former
Ages
Witnesses
of
:
otherwise
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
.
§
.
7.
In
short
,
No
Man
can
understand
Spiritual
Things
,
but
the
Spiritually
Discerning
;
None
can
so
be
without
the
Inspiration
of
the
Almighty
,
or
Spirit
of
God.
This
is
Scripture
.
Now
the
Author
of
those
Queries
,
and
J.
Faldo
also
Denying
Inspiration
,
they
consequently
deny
themselves
to
be
Spiritually
Discerning
;
and
for
Men
not
Spiritual
,
to
Judge
of
Religious
and
Spiritual
Matters
,
much
less
to
Write
of
them
,
and
bid
their
Writings
go
,
and
throw
down
Self-Will
,
and
exalt
the
Truth
,
is
Vain
and
Idolatrous
;
For
,
the
Scriptures
themselves
,
consider'd
meerly
as
such
,
are
unable
,
much
less
Writings
founded
on
the
Authority
of
Self
Will
;
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.
§
.
8.
And
,
for
Equaling
our
Writings
with
the
Scriptures
,
because
we
assert
Inspiration
,
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
;
Truth
was
and
is
Truth
all
the
World
over
,
and
there
was
and
is
but
One
Way
to
come
to
it
in
all
Ages
,
I
mean
Inspiration
.
The
Scriptures
are
True
,
and
our
Writings
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
Power
God
gave
to
the
Ancients
,
and
what
to
Us.
How
much
of
his
Spirit
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
Exalting
them
,
or
to
lessen
what
we
are
,
by
Increasing
their
Praise
,
is
an
old
Artifice
of
the
Devil
;
and
Sober
Men
will
be
more
True
to
Themselves
,
and
Just
to
the
Matter
,
then
so
to
censure
us
.
Cannot
one
Man
be
another
Man's
Brother
,
and
not
the
Elder
Brother
?
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
upon
the
Comparison
with
the
Ancients
?
If
true
Christians
fill
up
,
or
add
to
Christ's
Sufferings
,
yet
behind
,
why
should
their
Writings
be
shuffled
out
of
all
Relation
to
the
Scriptures
?
There
may
be
a
Relation
,
where
there
is
not
an
Equality
,
much
less
a
Preference
,
and
that
we
do
assert
against
all
Opposers
.
§
.
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
.
The
Characters
of
the
Scriptures
,
given
by
the
Quakers
,
as
says
J.
Faldo
.
Characters
of
their
own
Teachers
Writings
,
and
Sayings
,
given
by
them
.
Feeding
Death
with
Death
.
The
Letter
which
Killeth
.
[
Declar.
from
the
Minist
.
of
the
Word
,
p.
7.
]
The
Voice
of
the
Son
of
God
was
utter'd
forth
by
him
,
by
which
the
Dead
was
rais'd
[
F.
H.
Life
of
E.
B.
p.
20.
]
Seeking
the
Living
among
the
Dead
[
J.
Parn.
Shield
]
His
Words
Ministred
Grace
to
the
Hearers
[
Fox
jun.
Life
E.
B.
]
A
Mistake
,
for
he
dy'd
before
E.
B.
Reconciliation
:
Death
is
a
State
without
the
Living
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
Literal
Knowledg
it
feeds
upon
,
and
contents
it self
with
,
where
Nations
have
lain
Apostatized
from
the
Life
of
God
,
and
Power
of
Godliness
.
The
Letter
Killeth
,
that
is
,
the
Literal
Knowledge
(
or
rather
their
Imaginations
from
the
Letter
,
not
being
Divinely
Inspir'd
,
so
as
to
understand
it
)
by
which
Men
buoy
and
lift
up
themselves
as
Christians
in
the
World
,
and
yet
are
Strangers
to
the
inward
sensible
Work
of
God
:
And
it
does
Kill
the
Soul
,
with
respect
to
that
true
Life
the
Spirit
and
Power
of
God
begets
in
all
right
Christians
,
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
worthy
Servant
of
God
did
,
which
is
now
with
his
Lord.
This
disreputes
not
the
Scriptures
,
but
those
who
make
a
wrong
Use
of
them
;
nor
is
there
any
Comparison
betwixt
Reading
what
God's
Spirit
requires
,
&
immediate
Hearing
his
Voice
,
and
being
sensible
of
his
present
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
prefer
not
before
the
Testimony
Luke
gives
of
holy
Stephen
.
We
prefer
the
Scriptures
before
all
Writings
,
but
before
God's
immediate
Power
we
dare
not
do
.
Paper
,
Ink
,
and
Writing
the
same
,
pag.
7.
A
Shield
of
the
Truth
,
[
Title
J.
P's
Book
.
]
Reconcil
.
What
's
this
to
the
purpose
?
We
say
that
the
Scriptures
,
or
the
Writings
,
not
the
Things
written
of
(
mark
that
)
are
Paper
,
Ink
and
Writing
,
which
was
spoken
abstractively
,
and
upon
a
Comparison
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
J.
Parnel's
Book
?
By
no
means
.
He
call'd
not
his
Book
,
consisting
of
so
much
Writing
,
Ink
,
and
Paper
,
a
Shield
of
Truth
;
but
that
of
which
it
treated
,
was
the
Truth
,
and
with
respect
to
the
Controversial
part
of
it
,
as
it
was
writ
in
Defence
of
the
Truth
,
it
might
be
tearm'd
a
Shield
;
in
which
sense
the
Scriptures
by
him
urged
,
have
the
upper-hand
of
his
Writing
,
by
whose
greater
Authority
with
Men
,
he
abets
and
maintains
the
Doctrine
contended
for
.
Shews
you
(
I
suppose
the
Light
)
your
own
Faces
,
which
the
Scriptures
cannot
do
[
Scorned
Quak.
accounts
,
p.
20.
]
A
Spiritual
Glass
opened
[
Smith
'
s
Cat.
&c.
&
Morn
.
Watch.
]
Reconcil
.
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
Principle
which
it
directs
to
,
and
is
able
to
tell
a
man
All
that
ever
he
did
,
The
only
Spiritual
Glass
,
and
which
the
best
of
Writings
fall
short
of
.
Precepts
and
Traditions
of
Men
[
Morn
.
Watch
,
p.
18.
]
Truth
's
Principles
[
Title
of
Crook
'
s
Book
.
]
Reconcil
.
It
is
deny'd
that
ever
any
such
Words
were
ever
spoken
,
or
written
of
the
holy
Scriptures
,
as
Precepts
and
Traditions
of
Men
;
for
they
contain
the
holy
Precepts
and
Traditions
of
the
Word
of
God
,
who
is
God
himself
;
it
is
base
and
unworthy
,
thus
to
mince
and
mis
represent
our
Writings
.
For
Truth
's
Principles
,
it
signifies
no
more
,
then
the
Declaration
of
what
we
believe
,
as
the
very
beginning
of
the
Book
expresly
proves
.
That
Light
is
in
the
Scriptures
,
prove
that
;
or
tell
me
what
one
Scripture
hath
Light
in
it
[
Lip
of
Truth
,
p.
7.
]
Light
risen
out
of
Darkness
.
Title
of
Farnsworth's
Book
.
Reconcil
.
There
is
not
Light
in
the
Scriptures
,
that
is
,
there
is
not
Living
,
Spiritual
,
Essential
Light
in
the
Scriptures
,
or
by
way
of
Excellency
;
but
a
descriptive
and
declarative
Light
they
carry
with
them
of
the
true
Light
,
the
Author
of
those
excellent
Things
therein
mention'd
;
In
which
Sense
alone
do
we
understand
Richard
Farnsworth'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
Book
was
that
Light
;
for
so
it
had
never
been
before
him
that
writ
it
,
and
the
Writings
of
it
;
and
what
Casualities
the
Book
was
,
or
is
liable
to
,
would
fal
upon
the
Light
,
though
he
bears
Record
to
an
Everlasting
Spiritual
Light
,
that
shines
Within
,
where
his
Book
cannot
be
.
But
rather
,
that
he
knew
and
witnessed
the
Visitation
of
the
Day-spring
of
God's
Eternal
Light
of
Life
to
the
World
,
he
writ
his
Book
to
give
Notice
thereof
,
calling
it
by
that
Name
,
because
his
Subject
treated
on
,
doth
manifestly
import
so
much
;
not
that
the
Book
was
that
Holy
and
Eternal
Light.
§
.
10.
Let
it
suffice
to
all
impartial
People
,
that
we
only
desire
to
make
a
Difference
betwixt
the
Writings
,
and
the
Thing
written
of
;
and
to
the
Eternal
Overthrow
of
our
Adversaries
(
not
wholly
without
their
own
Help
)
since
they
think
,
the
Titles
we
give
our
Books
(
very
Glorious
in
themselves
)
most
unworthy
of
them
,
but
proper
to
the
Scriptures
,
whom
they
say
,
we
slight
.
Let
it
be
consider'd
that
not
one
of
those
Books
is
destitute
of
Scripture
;
but
is
either
generally
in
a
Scripture
Style
,
or
particularly
defended
by
plenty
of
express
Scriptures
cited
;
therefore
of
Necessity
,
they
,
the
Scriptures
,
must
also
partake
with
them
in
Common
of
those
famous
Titles
:
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
;
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
according
to
the
Scriptures
.
Behold
Reader
,
how
at
one
Blow
we
fall
!
The
whole
Chapter
of
this
Fallible
,
Errable
,
Uncertain
,
Busie
Priest
,
with
respect
to
his
Charge
of
our
preferring
our
own
Writings
before
the
Scriptures
.
§
.
11.
But
there
remain
two
Things
to
be
considered
before
we
close
this
Chapter
.
First
,
his
untrue
Inferences
;
Secondly
,
his
base
Comparison
of
us
with
the
Papists
,
with
Design
,
to
render
us
Odious
to
all
that
abominate
their
Idolatry
.
First
,
That
the
Scriptures
both
are
,
and
ever
were
Superfluous
;
for
,
the
Light
within
(
as
they
pretend
)
was
alwayes
fitted
to
Inspire
every
Man
and
Woman
in
the
same
Manner
,
and
to
all
Intents
and
Purposes
,
as
they
were
inspired
,
and
written
.
Which
,
how
just
and
true
it
is
,
we
do
reserve
the
Examination
of
it
to
God's
Witness
in
the
Conscience
of
the
Reader
.
Only
,
this
much
I
will
say
;
that
though
all
Ability
was
,
and
is
in
Him
,
whom
we
declare
to
be
the
Light
of
all
Mankind
,
to
Reveal
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
themselves
,
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
Priest
,
that
,
had
those
Prodigal●
in
all
Ages
lived
up
to
that
Measure
of
Divine
Light
(
the
Talent
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
sufficient
Gift
from
God
,
but
because
of
their
own
Rebellion
.
Nay
,
they
were
the
Testimonies
of
the
very
Light
of
Christ
(
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
Heavenly
Gift
,
might
have
occasioned
many
Divine
Exhortations
;
yea
,
the
Exercises
of
Mens
Spirits
,
as
Davids
for
Instance
,
in
reference
to
the
Spiritual
Travel
,
might
for
the
Benefit
of
others
have
been
written
.
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
,
&c.
might
have
been
transmitted
from
Church
to
Church
,
as
of
the
Flock
and
Family
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.
§
.
12.
But
that
any
Man
,
so
conceited
of
his
Abilities
,
as
J.
Faldo
,
should
so
basely
mistake
Reason
,
and
abuse
his
Reader
,
as
to
infer
from
the
Ability
of
the
Light
in
It self
,
whether
obey'd
,
or
not
obey'd
,
the
Uselesness
of
the
Scriptures
,
or
Testimonies
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
argue
the
Insufficiency
of
the
Light
,
since
so
,
the
Instrument
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
to
invite
and
encourage
Man
to
yield
Obedience
to
the
Conviction
of
the
Light
within
every
such
Rebellious
Person
;
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.
§
.
13.
But
hear
him
in
his
second
and
last
Inference
;
upon
the
same
Ground
,
the
Tenets
and
Assertions
of
all
the
Heathens
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
Quakers
do
theirs
.
Yea
,
the
bitter
Scoffs
of
Lucian
,
and
Julian
the
Apostate
must
be
admitted
into
the
same
Orders
,
for
if
it
be
admitted
,
they
did
not
Vilifie
and
Scorn
and
Deride
the
Scripture
and
Christianity
,
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
Quakers
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
Jesus
of
Nazareth
,
the
Scripture
,
and
Christianity
,
then
the
Quakers
have
done
under
other
Names
.
This
Passage
Impertinent
enough
to
the
purpose
,
and
as
Black
as
Hell
it self
in
Malice
against
that
despised
Remnant
of
People
Called
Quakers
,
by
God's
Assistance
,
I
will
effectually
answer
,
to
the
shame
of
this
ungodly
Slanderer
.
The
Gentiles
Light
was
one
in
Nature
with
that
,
which
the
Evangelist
saith
,
inlightneth
all
Men
(
a
Text
,
whose
Plainness
&
Expressness
yields
that
Advantage
to
us
,
against
the
utmost
Force
of
all
our
Adversaries
,
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
Gentiles
had
that
Light
in
a
more
excellent
Degree
,
then
that
in
which
the
Prophets
and
Apostles
enjoyed
it
,
whence
came
those
excellent
Writings
,
I
utterly
deny
,
and
that
in
the
Name
of
all
true
Quakers
,
I
say
again
,
that
,
though
the
least
measure
of
Pure
Light
it self
,
is
to
be
preferred
before
all
the
Writings
in
the
World
,
as
meer
Writings
;
yet
that
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●●t
:
so
that
to
bring
the
Sayings
and
the
Assertions
of
the
Heathens
upon
an
Equality
with
the
Writings
of
the
holy
Prophets
and
Apostles
,
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
Light
it self
is
beyond
the
most
excellent
meer
Writings
of
a
far
greater
;
yet
the
Writings
or
Sayings
given
forth
by
that
lesser
Appearance
,
are
not
to
be
brought
into
Comparison
with
those
of
a
greater
Discovery
,
no
more
then
the
Degrees
of
Discovery
,
or
Manifestation
of
the
Light
it self
.
This
the
Apostle
Paul
practised
;
who
,
notwithstanding
that
he
rightly
knew
that
Administration
to
supercede
,
and
transcend
what
want
before
,
stuck
not
to
remind
the
Heathens
of
their
own
Authors
,
as
Aratus
,
Menander
,
&c.
by
an
apt
Application
of
them
to
this
Purpose
,
in
Defence
of
his
Doctrine
.
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
testifies
the
Apostle
)
with
what
was
required
by
the
Law
outward
;
Then
their
Law
within
Substantially
consider'd
,
did
not
fall
short
of
that
Law
without
,
nor
they
who
kept
it
of
the
Circumcision
themselves
;
which
most
clearly
overturns
that
Ignorant
or
Malicious
Cavil
,
to
wit
,
that
the
Quakers
have
no
Mean
by
which
to
judge
of
the
Ground
of
Wrong
and
Right
Actions
;
For
if
the
Scriptures
be
that
only
Judge
,
then
there
could
have
been
no
Knowledg
of
right
or
wrong
Actions
,
Spirits
or
Powers
,
before
they
were
given
forth
:
which
because
the
Patriarchs
and
Gentiles
had
an
evident
Sight
and
true
Sence
of
,
by
that
Internal
Law
of
Light
in
the
Heart
and
Conscience
,
without
Scripture
,
it
follows
,
that
the
Quakers
owning
the
same
Light
,
and
that
,
in
a
more
eminent
Discovery
,
can
not
be
guilty
of
such
an
Ignorance
.
§
.
14.
But
a
litle
further
to
inspect
his
Argument
:
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
Prophets
themselves
were
assured
of
the
Truth
of
their
Motions
,
being
without
any
outward
Touch-Stone
;
and
by
what
means
the
Apostles
knew
,
that
the
Spirit
or
Power
which
acted
them
to
reject
and
decry
the
whole
Service
of
the
Jews
,
which
God
had
so
peculiarly
Instituted
(
Circumcision
for
Instance
,
that
was
given
for
a
Sign
FOREVER
)
was
the
right
Spirit
or
Power
?
I
ask
,
Was
it
the
Scripture
without
,
or
the
Son
of
God
,
otherwise
called
the
Light
or
Word
of
God
revealed
in
them
?
But
I
will
yet
proceed
;
Suppose
any
Man
who
is
call'd
an
Independent
,
and
owns
the
Scripture
to
be
that
which
J.
Faldo
reputes
them
,
should
pretend
a
Vision
of
very
strange
and
unwonted
Things
,
should
imitate
a
Trance
,
&
personate
some
extraordinary
Inspired
Person
,
by
what
place
of
Scripture
would
J.
Faldo
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
?
O
Weak
Man
!
Is
thy
Religion
without
a
secret
Light
,
Life
,
Power
,
Vertue
,
Sight
or
Relish
of
the
Root
and
Ground
of
things
;
or
rather
doest
thou
conclude
,
that
all
Mankind
,
however
Christian
,
are
left
Destitute
of
any
Inward
Power
to
Try
or
Discern
Spirits
,
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
.
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
Question
is
,
How
do
I
know
,
what
they
declare
to
be
Evil
,
is
so
?
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
.
§
.
15.
But
above
all
,
the
Impudence
of
his
Wickedness
;
both
to
charge
the
Impiety
of
Julian
and
Lucian
upon
the
Light
within
,
by
placing
them
in
the
same
Order
with
the
best
of
Heathens
,
and
Quakers
,
walking
up
to
the
Light
within
;
and
to
affirm
,
for
all
that
the
Quakers
have
to
judge
to
the
contrary
,
they
acted
by
a
Divine
Power
;
Ranking
the
Quakers
Faith
in
Christ
,
upon
an
Equality
in
Evil
,
with
their
horrid
Blasphemies
.
The
Top
of
all
Uncharitableness
,
&
a
very
Lye
;
for
this
is
to
say
,
That
the
best
&
worst
of
Heathens
were
all
alike
:
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
Quakers
to
do
in
a
great
measure
)
are
but
in
Julian
the
Apostate
,
and
scoffing
▪
Lucians
Ranck
;
In
short
,
that
the
Quakers
Believing
in
one
God
;
that
he
has
Enlightned
all
Men
;
that
he
has
Striven
by
his
Light
and
Spirit
in
the
Consciences
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
ascended
to
the
Father
;
leading
Captivity
captive
,
and
gave
Gifts
for
Men
;
that
who
believes
in
him
,
and
takes
up
his
Cross
,
shall
be
his
Disciple
,
and
persevering
,
have
Everlasting
Life
:
That
the
Quakers
Faith
,
(
I
say
)
in
this
Solemn
&
Conscientious
Manner
,
upon
which
they
place
the
Eternal
Happiness
of
their
Souls
,
should
scarely
be
a
Jot
better
,
then
the
APOSTACY
OF
JULIAN
,
AND
THE
IMPIETY
OF
LUCIAN
;
AND
BUT
ONLY
SERVE
,
TO
RENDER
US
AS
GREAT
DESPISERS
AND
CONTEMNERS
OF
CHRIST
AND
ALL
HIS
RELIGION
,
AS
THEY
WERE
.
O
strange
Comparison̄
Well
,
they
tell
us
of
a
Book
coming
out
of
our
Hard
Sayings
to
our
Opposers
;
But
match
this
,
impartial
Reader
!
But
however
the
Devil
blinds
and
hardens
this
J.
Faldo
;
sure
I
am
,
the
Devil
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
.
§
.
16.
For
his
Comparison
of
us
with
the
Papists
,
we
little
heed
it
.
He
tells
the
World
,
the
Papists
own
Revelation
(
which
he
proves
at
large
)
and
the
Quakers
hold
Revelation
also
;
Therefore
the
Quakers
are
Papists
,
or
very
near
them
,
as
his
Story
,
indeed
an
arrant
Lye
(
either
in
him
or
the
Papist
)
will
inform
us
;
where
he
says
,
that
a
Papist
upon
being
ask't
,
which
of
all
Sects
in
England
approach'd
them
most
?
replyed
,
the
Quakers
.
How
near
we
are
to
the
Papists
,
in
Faith
,
Worship
,
and
Discipline
,
shall
be
left
to
them
,
that
know
,
and
have
seen
more
then
this
conceited
Priest
.
But
,
Argumentum
ad
hominem
.
Thus
,
The
Papists
own
a
God
,
a
Trinity
of
Persons
&c.
and
J.
Faldo
owns
a
God
,
and
a
Trinity
of
Persons
also
;
therefore
J.
Faldo
is
a
Papist
,
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
whatsoever
held
.
It
is
high
Weakness
to
exclaim
against
true
Christians
for
holding
any
Truth
in
common
with
the
very
Turks
;
and
much
more
Condemnable
to
conclude
them
Turks
.
But
we
must
be
run
down
,
if
they
can
,
and
therefore
no
matter
what
ugly
Skin
they
cast
over
us
,
so
the
Dogs
will
but
fasten
.
The
Lord
God
plead
our
Cause
on
Earth
.
CHAP.
V.
The
Charge
Stated
,
not
Proved
.
The
Scriptures
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
Scriptures
being
Obligatory
,
does
not
conclude
it
the
General
Rule
under
the
Gospel
.
The
Disingenuity
of
our
Adversary
,
in
citing
the
Apostle's
words
,
Reprehended
.
The
Scriptures
no
Judge
in
that
sense
wherein
they
are
not
the
General
Rule
.
The
Scriptures
Confest
to
.
§
.
1.
HIs
Fifth
Chapter
designs
to
Prove
,
That
we
Deny
the
Scriptures
to
be
a
Rule
of
Faith
,
and
Judge
of
Controversies
;
And
that
he
may
sufficiently
prejudice
his
Reader
against
us
,
and
our
most
Holy
Faith
,
He
not
only
tells
him
,
that
to
deny
them
to
be
the
Word
of
God
,
is
a
good
Reason
,
why
he
should
conclude
us
to
deny
them
to
be
a
Rule
(
though
at
the
same
time
,
it
manifestly
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
Guidance
,
cannot
render
a
prophane
Man
less
prophane
:
To
prove
this
,
he
quotes
James
Parnel
,
thus
,
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
:
Shield
of
Truth
,
p.
10.
William
Smith
thus
,
And
if
thou
lookest
upon
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
.
Again
,
But
if
you
will
see
a
Mouth
full
of
Blasphemies
against
the
Authority
of
the
Scripture
;
read
with
Horror
and
Amazement
,
the
following
words
:
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
J.
Faldo
,
the
Sting
is
behind
,
and
in
the
Tayl
of
this
non-such
Sentence
:
and
so
he
is
at
liberty
to
speak
by
any
other
created
thing
,
as
to
Balaam
by
his
Ass
.
Nayl
.
Light
of
Christ
,
&c.
p.
19.
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
.
§
.
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
Quakers
in
the
World
,
that
we
utterly
reject
all
such
,
as
Deny
the
Scriptures
to
be
profitable
for
Reprehension
,
Instruction
,
Exhortation
and
Eaification
.
How
vain
then
is
this
Man's
Impeachment
of
us
,
as
Persons
void
of
all
true
Respect
for
them
?
§
.
3.
In
short
;
as
the
Scriptures
are
not
the
Word
of
God
,
but
a
Declaration
of
the
Word
of
God
;
so
the
Scriptures
are
not
the
general
Rule
,
but
a
Declaration
of
the
true
general
Rule
:
which
I
prove
thus
.
That
which
alwayes
was
,
and
is
a
more
general
Rule
then
the
Scriptures
,
must
needs
be
,
and
is
most
properly
THE
general
Rule
,
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
,
&
is
most
properly
The
general
Rule
.
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
&
are
Convinc'd
,
Reprov'd
,
Inclined
,
Taught
,
Order'd
and
Ruled
by
the
inward
Appearance
of
God's
Light
in
the
Conscience
.
And
among
those
who
are
called
Christians
,
let
them
be
just
to
God
and
their
own
Souls
,
and
they
must
confess
,
that
there
is
something
very
near
them
,
when
the
Scriptures
are
quite
remote
,
both
from
their
Persons
,
and
their
Thoughts
,
which
upon
any
Miscarriage
is
as
a
swift
Witness
,
to
smite
:
and
upon
the
approach
of
Temptation
is
as
quick
to
warn
,
and
diswade
the
Mind
from
falling
into
the
Foulness
of
it
.
Is
not
this
then
more
Living
,
Immediate
and
General
,
that
neither
Sea
nor
Land
,
Day
nor
Night
,
nor
any
condition
,
but
a
Seared
Conscience
,
can
exempt
People
,
or
deliver
them
from
the
secret
living
and
sensible
Touches
of
this
holy
Witness
,
whether
they
be
to
Counsel
,
Justifie
or
Condemn
?
This
searcheth
the
Heart
,
this
tryeth
the
Reins
:
of
which
David
said
,
It
had
made
him
Wiser
then
his
Teachers
,
who
read
and
expounded
the
outward
Law
unto
him
.
§
.
4.
And
indeed
,
it
is
unworthy
of
the
Excellency
of
the
Administration
of
Life
it self
,
more
glorious
then
that
of
Condemnation
,
the
State
of
the
Law
,
that
an
outward
Book
,
though
declaratory
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
present
Gospel
Rule
,
are
but
in
Paper
.
But
can
any
true
Christian
think
,
that
God
is
so
wanting
to
his
Promise
,
who
promised
to
Write
a
Law
in
the
Hearts
of
his
People
,
as
to
bound
them
by
meer
Literal
Prescripts
?
No
surely
;
but
much
rather
,
that
the
Law
of
the
Spirit
of
Life
in
Christ
Jesus
,
which
he
promised
to
write
in
the
Hearts
of
Men
and
Women
,
should
be
the
Rule
of
this
Administration
,
which
is
a
Living
Powerfull
Rule
,
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
J.
Parnel
,
and
W.
S.
their
Expressions
are
clear'd
.
For
J.
N's
,
the
last
of
the
three
,
it
was
not
written
in
Derision
of
Scripture
,
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
the
very
Conscience
the
Truth
of
some
weighty
Passage
in
the
Scripture
,
or
by
a
Ministry
,
or
any
other
Way
;
yea
,
by
Balaams
Ass
to
Balaam
,
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
Stupidity
of
Balaam
,
and
greaten
the
Miracle
)
No
;
Nor
the
Apostles
themselves
,
much
less
their
Writings
;
but
the
Word
of
the
Lord
,
that
was
as
a
Fire
to
the
Workers
of
Iniquity
,
and
Sanctification
,
and
Reconciliation
to
them
that
believe
it
.
That
was
the
True
Rule
;
wherefore
said
the
Prophet
.
,
Hear
the
Word
of
the
Lord.
What
Word
?
that
,
nigh
in
the
Heart
,
which
Moses
and
Paul
preach'd
.
Still
the
outward
Instrument
is
not
the
Rule
;
the
Prophet
is
not
the
Rule
,
the
Apostle
is
not
the
Rule
,
much
less
are
their
Writings
,
being
they
are
but
all
external
Instruments
:
And
this
I
will
abide
by
against
all
the
Insults
of
our
Enemies
by
God's
Assistance
,
that
both
they
are
but
such
Instruments
;
and
that
such
Instruments
are
not
the
Gospel-Rule
,
but
that
Light
,
Life
,
Power
or
Spirit
,
which
useth
them
;
and
who
attributes
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
upon
the
Quakers
by
their
Adversaries
,
is
more
justly
chargeable
upon
their
Adversaries
.
But
we
cannot
help
it
,
if
that
People
will
not
work
through
the
Outward
to
the
Inward
;
the
Writings
or
Persons
,
to
the
Light
,
Life
and
Power
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
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
Reverence
towards
our
God
,
and
Good-Will
towards
all
Men.
§
.
5.
But
he
Objects
,
(
1
)
That
what
is
therein
affirmed
by
the
Lord
,
we
ought
to
believe
;
proved
from
Christ's
Words
,
O
Fools
,
and
slow
of
Heart
,
to
believe
all
that
the
Prophets
have
spoken
!
Luk.
24
,
25.
(
2
)
That
what
is
thereby
commanded
(
not
being
repeal'd
by
the
coming
of
Christ
)
it
is
our
Duty
to
obey
,
Deut.
5.
34.
(
3
)
That
the
holy
Scriptures
do
in
their
kind
determine
or
discover
to
us
,
whether
we
believe
and
walk
,
or
practice
aright
or
not
,
proved
hence
;
All
Scripture
is
given
by
Inspiration
of
God
,
and
is
profitable
for
Doctrine
,
for
Reproof
,
for
Correction
,
for
Instruction
in
Righteousness
,
that
the
Man
of
God
may
be
Perfect
,
throughly
furnished
unto
all
good
Works
;
and
herein
[
all
things
which
are
written
in
the
Law
and
the
Prophets
]
do
I
excercise
my self
to
have
a
Conscience
void
of
Offence
.
2
Tim.
3.
16.
17.
Acts
24.
16.
To
all
which
I
say
,
we
do
with
him
acknowledge
,
that
,
whatever
the
Lord
hath
by
his
Prophets
and
Apostles
,
who
writ
the
Scripture
,
affirmed
,
and
required
(
taking
in
his
Exception
about
Christ's
Coming
)
it
is
our
Duty
both
to
Believe
and
Obey
▪
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
Faith
and
Practice
.
They
result
not
from
the
Scriptures
.
I
grant
:
but
that
they
proceed
from
Mens
wrong
Apprehensions
of
Scripture
in
a
great
Measure
,
that
I
affirm
;
and
I
know
no
Man
so
stupid
,
as
to
deny
.
Now
,
I
would
fain
know
,
which
way
those
wrong
Apprehensions
are
to
be
rectified
:
He
says
,
by
Scripture
:
I
say
,
Not
;
for
the
Key
is
wanting
.
What
is
that
Key
may
some
say
?
The
Spirit
of
Truth
,
who
gave
them
forth
:
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
Reason
,
is
capable
of
understanding
a
Rational
Proposition
;
Neither
can
any
Man
whatever
understand
spiritual
Propositions
,
or
Propositions
about
spiritual
Matters
in
the
Scriptures
,
but
by
the
Illumination
of
the
Holy
Spirit
in
some
Degree
or
other
.
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
Instruction
in
Righteousness
(
weightily
mention'd
by
the
Apostle
Paul
(
for
certainly
they
do
declare
to
us
very
Excellent
Precepts
and
Rules
)
yet
,
they
are
so
far
from
being
THE
General
and
Absolute
Rule
,
that
the
very
Light
or
Spirit
of
Christ
is
,
and
ought
to
be
our
Rule
,
how
far
,
which
Way
,
and
to
what
End
we
are
to
believe
and
practise
them
.
And
I
cannot
forbear
at
this
time
(
though
I
have
often
done
so
)
to
shew
the
horrible
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
Defence
against
the
Publick
Orator
of
the
Jews
,
tells
the
Governour
then
present
,
among
other
Passages
,
that
though
he
was
no
Disturber
,
as
accused
;
yet
,
said
he
▪
I
confess
,
that
after
the
Way
which
they
call
Heresie
,
do
I
Worship
the
God
of
my
Fathers
,
Believing
all
things
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
.
§
.
6.
Now
brings
in
J.
Faldo
these
words
[
all
things
which
are
written
in
the
Law
and
the
Prophets
]
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
First
left
out
that
which
is
more
applicable
to
the
Words
,
and
put
that
only
in
,
which
is
least
so
:
and
Next
,
he
has
done
it
in
the
same
Character
,
by
which
common
Readers
may
be
mistakenly
strengthned
against
us
;
this
is
plain
:
And
for
the
former
,
I
affirm
,
that
it
could
not
be
so
proper
in
the
Apostle
to
say
,
he
was
exercised
in
his
Belief
of
the
Law
and
the
Prophets
,
as
in
that
Way
of
Worship
,
they
call'd
Heresie
,
and
his
Hope
of
a
Resurrection
;
both
left
out
by
our
Adversary
.
Nor
is
such
a
Use
of
his
words
sutable
to
the
Condition
Paul
was
in
:
For
he
having
out-stript
both
the
Law
and
Prophets
,
and
being
brought
to
a
Brighter
Day
,
and
more
Excellent
Dispensation
,
he
cannot
be
so
rightly
said
to
have
been
exercised
in
that
he
had
left
behind
him
,
as
in
the
Work
of
his
own
Day
,
which
fulfill'd
and
swallow'd
up
the
other
Dispensations
,
as
but
Fore-runners
of
it
;
which
was
that
spiritual
Worship
Christ
set
up
,
and
he
worshipp'd
the
God
of
his
Fathers
in
,
and
endeavour'd
to
gather
others
to
,
though
they
reputed
it
Heresie
,
and
that
Hope
of
the
Resurrection
of
both
Just
and
Unjust
,
which
they
themselves
pretended
to
own
.
What
then
could
be
Paul's
Meaning
in
that
Confession
to
the
Law
and
Prophets
?
I
Answer
,
what
is
ours
to
the
World
,
before
whom
we
stand
charg'd
by
the
Professors
,
Tertullus
,
J.
Faldo
at
this
Day
;
namely
,
that
though
he
preach'd
a
further
Glory
,
and
they
therefore
accused
him
of
Undervaluing
the
Law
and
the
Prophets
,
becoming
an
Heretick
,
Seducer
,
and
what
not
;
as
this
Man
doth
us
:
he
then
(
as
we
now
)
made
his
Defence
,
confest
to
the
Law
and
the
Prophets
,
yet
testified
to
a
more
Spiritual
Worship
,
but
unto
which
they
prophetically
tended
.
Whence
we
observe
(
1
)
The
greatest
Enemies
to
the
Spirituallity
of
that
Evangelical
Dispensation
,
where
the
greatest
Professors
of
a
Literal
Religion
,
the
only
seeming
Admirers
of
the
Scriptures
,
and
earnest
Contenders
for
the
Faith
and
Religion
once
delivered
to
the
Fathers
,
at
least
as
they
pretended
.
(
2
)
That
they
were
wont
to
account
such
as
were
eminent
Promotors
of
the
Gospel
,
Contemners
,
at
least
Slighters
of
the
Law
and
the
Prophets
.
What
need
I
say
any
more
;
Behold
a
Parallel
,
as
plain
as
Light
it self
;
The
Literal
Jews
then
,
the
Literal
Christians
now
;
the
Spiritual
Jews
then
,
the
Spiritual
Christians
now
.
§
.
7.
But
one
Passage
more
.
The
Holy
Scriptures
determine
according
to
their
kind
,
or
as
much
as
a
WRITING
can
do
,
whether
we
believe
or
practise
aright
or
not
;
For
,
sayes
he
,
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.
To
his
Assertion
,
and
the
Instance
he
brings
to
prove
it
,
I
will
return
this
Answer
.
To
say
the
Scriptures
determine
as
far
as
a
WRITING
CAN
,
does
our
Adversaries
business
,
I
mean
,
for
us
:
since
it
manifestly
implies
,
that
it
is
not
so
determinative
of
all
Cases
,
as
some
thing
else
may
be
,
which
is
a
more
Living
,
Immediate
and
Infallible
Judge
then
a
WRITING
is
or
can
be
;
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
Reveal
something
,
less
clearly
laid
down
in
the
Scriptures
,
and
then
should
require
that
Revelation
to
be
Written
,
for
Men
must
have
a
care
of
limiting
,
either
his
Power
or
Will.
If
J.
Faldo
had
at
the
beginning
of
his
Opposition
to
the
Quakers
Belief
in
the
Scriptures
,
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
,
that
the
Scriptures
can
determin
as
far
as
a
Writing
will
go
:
Nothing
to
the
Question
at
all
,
which
lyes
here
;
Whether
any
the
best
Writing
,
or
the
Spirit
of
Truth
,
that
gave
it
forth
,
is
Judge
;
and
as
far
from
his
purpose
,
as
quite
loosing
of
his
Cause
amounts
to
.
Again
,
§
.
8.
His
Instance
about
the
Law
is
lame
,
for
the
good
Laws
of
any
Land
are
but
Reason
Written
,
or
rather
declared
by
writing
,
which
is
oblieging
against
the
Corruption
of
a
Judge
,
but
not
the
Reason
of
the
Judge
.
Neither
is
the
Law
the
Judge
,
but
there
is
a
Judge
,
who
interprets
and
speaks
from
the
fresh
Discoveries
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
Dark
,
Obscure
,
and
Doubtful
in
many
Cases
,
so
as
to
need
a
Judge
and
Interpreter
,
which
I
call
Living
and
Immediate
Reason
;
then
since
the
Scriptures
are
Writings
,
in
which
are
many
Things
very
Difficult
to
be
understood
;
it
follows
,
that
there
must
be
an
immediate
Living
Judge
:
which
must
be
therefore
the
Spirit
of
Truth
that
gave
them
forth
;
because
,
none
Knows
the
things
of
God
save
the
Spirit
of
God
;
and
that
those
who
are
the
Makers
of
Laws
,
are
the
only
Persons
,
who
are
fit
to
judge
and
determine
in
Case
of
Difficulty
,
by
a
declaration
of
their
Mind
or
Intention
in
any
such
obscure
Passage
.
So
that
if
J.
Faldo
should
write
a
Thousand
Years
against
the
Quakers
he
would
never
be
able
to
weather
this
one
Passage
,
in
which
he
has
most
evidently
subjected
the
Scriptures
to
a
more
Living
,
Spiritual
,
and
Immediate
Judge
,
then
any
meer
Writing
possibly
can
be
,
which
he
makes
them
but
to
be
.
§
.
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
written
,
that
they
are
therefore
determinative
of
Controversie
,
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
declared
,
as
there
,
eminently
the
Rule
,
much
less
the
Judge
,
after
our
Adversaries
Notion
of
a
Judge
;
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
of
the
Living
Rule
or
Judge
,
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
.
We
cannot
end
this
Chapter
without
an
Acknowledgment
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
.
CHAP.
VI.
We
deny
the
Charge
.
His
Proof
,
no
Proof
;
but
against
himself
.
We
Own
,
Believe
,
and
desire
to
Obey
the
Scriptures
;
they
afford
Comfort
,
and
are
as
Lights
in
the
World
;
but
not
that
True
Light.
The
Light
and
Spirit
Superior
to
them
.
§
.
1.
THe
next
Charge
he
brings
against
us
,
is
a
Consequence
of
his
already
mistaken
Judgment
,
and
untrue
Assertions
concerning
us
;
viz.
That
we
take
People
off
from
Reading
the
Scriptures
,
and
Looking
into
them
for
Instruction
and
Comfort
;
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
J.
Faldo
shows
himself
in
almost
every
particular
)
he
brings
out
W.
Smith
,
speaking
thus
in
his
Catech.
pag.
95.
And
this
is
the
Meaning
of
our
Doctrine
,
to
bring
People
to
the
Everlasting
Word
of
God
in
themselves
.
O
Ungodly
Man
!
What
Evil
Spirit
hath
possest
J.
Faldo
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
Malignity
,
Frothiness
,
Envy
,
and
Impious
Unjustice
of
the
Man
are
set
before
me
.
For
(
1
)
let
any
tell
me
,
if
it
be
a
Sin
,
to
bring
People
to
the
everlasting
Word
of
God
in
themselves
;
though
he
Dirts
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
Reformers
too
,
that
no
Man
on
Earth
can
understand
them
,
but
by
being
first
brought
to
the
Everlasting
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
over-doing
Priests
assert
concerning
them
;
whose
whole
End
is
this
,
that
by
Exalting
the
Letter
,
and
Excluding
the
Spirit
,
they
may
lock
up
all
Knowledge
in
their
own
Areanum
,
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
Trade
,
Power
,
and
Reputation
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
.
§
.
2.
But
he
says
that
J.
Parnel
censures
such
that
draw
Peoples
Minds
from
the
Light
within
to
the
Light
without
,
putting
the
Letter
for
the
Light
,
&c.
Shield
of
Tr.
pag.
10.
And
what
then
?
Because
we
say
,
that
he
who
inlightens
all
Men
,
God
,
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
Priest
,
you
that
hear
him
!
Is
this
Man
to
be
accounted
of
,
as
a
Minister
of
the
Gospel
,
that
thus
unrighteously
deals
with
us
?
But
God
will
recompense
upon
his
Head
in
the
Day
of
his
terrible
Vengeance
for
all
his
Hard
and
Ungodly
Sayings
against
us
.
We
do
say
,
and
that
rightly
,
Whoever
puts
the
Letter
in
Opposition
to
,
or
above
the
Spirit
,
is
an
Idolater
;
For
there
can
be
no
Comparison
rightly
made
between
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
Form
of
Godliness
,
because
we
prefer
,
and
press
more
earnestly
the
Power
;
neither
do
we
exclude
the
Scriptures
,
because
we
prefer
and
press
the
Everlasting
Word
of
God
nigh
in
the
Heart
:
And
this
I
will
tell
him
,
that
,
to
busie
the
Minds
of
Men
with
the
Depth
of
those
Truths
the
Scriptures
declare
of
by
reading
,
and
exercising
their
Minds
,
in
Meditating
thereon
,
before
they
have
been
turned
unto
the
Measure
of
the
Light
or
Grace
of
God
in
the
Heart
,
to
believe
and
obey
that
in
its
secret
Discoveries
,
Reproofs
and
Strivings
,
is
,
to
set
Men
about
Images
,
to
conceive
a
God
,
a
Christ
,
a
Salvation
,
a
Damnation
,
an
Heaven
,
an
Hell
;
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
,
the
Greatest
Idolaters
;
because
they
bow
down
to
their
own
Imaginations
,
for
real
Truths
:
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
?
§
.
3.
But
J.
Story
,
he
thinks
,
has
Contributed
much
to
prove
his
Assertion
in
this
Passage
:
And
although
the
holy
Scripture
without
,
and
the
Saints
Practices
are
as
Lights
in
the
World
;
yet
,
far
be
it
from
all
true
Christian
Men
,
so
to
Idolize
them
,
as
to
set
them
in
Esteem
above
the
Light
,
which
is
sufficient
to
guide
;
or
to
esteem
them
Equal
with
the
Light
and
Spirit
of
God
within
.
J.
S.
Short
Discourse
:
Pag.
2.
To
this
he
objects
,
that
J.
S.
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
Scripture
.
But
here
the
Priest
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
Lights
,
be
to
deny
them
to
have
any
Light
at
all
.
Is
this
the
great
Originalian
,
Linguist
,
Critick
,
Philosopher
,
and
what
else
his
own
conceit
will
have
him
?
What
is
it
but
to
say
,
that
six
burning
Candles
are
six
Lights
?
but
not
that
they
give
a
Light
,
either
joyntly
or
separately
;
But
't
is
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
?
Quakerism
no
Christianity
,
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
Lamentation
.
But
to
his
Reflection
upon
the
Light
,
as
our
Idol
;
and
their
Folly
,
who
attend
upon
the
Scriptures
,
when
they
have
so
excellent
a
Light
in
their
own
Bosomes
;
the
Substance
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
believe
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
profitable
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
declare
that
Reproof
,
Exhortation
and
those
Promises
,
which
being
felt
in
some
Sence
of
the
same
Divine
Light
,
do
administer
Knowledge
and
Refreshment
.
But
we
do
also
and
again
declare
it
as
our
Faith
,
that
the
Pouring
out
of
the
Spirit
,
is
a
Gospel
Priviledge
,
yea
,
the
very
proper
and
peculiar
Promise
and
Blessing
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
Living
Experimental
Knowledge
of
them
,
which
all
witness
,
who
are
truly
taught
and
led
by
the
Spirit
,
and
which
can't
be
obtained
by
any
meer
Writings
whatsoever
.
Nor
does
it
follow
,
that
because
God
has
given
a
sufficient
Light
,
therefore
all
other
Means
should
be
superfluous
.
Certain
I
am
,
this
Argument
is
fitter
for
Bedlam
then
one
who
more
then
once
Vaunts
himself
to
be
a
Critick
(
indeed
a
Quibler
)
For
what
is
it
but
to
say
,
that
though
every
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
inform
him
better
;
Or
,
if
it
be
sufficient
,
he
ought
to
despise
anothers
Admonitions
however
seasonable
,
his
Reason
being
enough
to
his
Information
:
Was
Nathan
of
no
use
to
David
,
who
had
so
secret
,
and
sufficient
a
Teacher
?
And
here
I
do
observe
that
all
our
Opposers
split
themselves
,
and
will
forever
,
unless
better
inform'd
;
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
:
And
on
the
Contrary
hand
,
that
all
should
be
necessarily
Infallible
,
who
are
Inlightned
,
by
an
Infallible
Light
,
not
considering
,
that
neither
is
the
Grace
of
God
Insufficient
to
Save
,
because
Men
refuse
to
be
Saved
by
it
;
nor
,
though
it
be
sufficient
,
and
Infallible
in
it self
,
that
therefore
all
those
to
whom
it
is
tender'd
are
sav'd
;
or
therefore
are
Infallible
,
without
any
Consideration
had
to
their
Obedience
.
How
False
?
How
Injurious
?
How
(
almost
)
Unpardonable
is
this
Priest
then
?
Who
seems
to
charge
us
with
believing
,
that
all
Power
in
Heaven
and
in
Earth
is
in
every
Particular
Man
,
because
,
sayes
he
this
Light
in
every
one
is
God
,
Christ
,
Spirit
&c.
For
,
though
we
confess
,
that
as
to
every
individual
Person
,
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
Divine
Principle
,
which
,
with
respect
to
the
great
Darkness
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
Consequence
of
our
Doctrine
;
For
that
were
to
say
;
in
every
Room
where
the
Sun
shines
,
there
is
a
distinct
Sun.
These
are
but
some
of
the
Priests
old
Bulbeggars
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
manifest
Rebellion
in
the
Party
.
(
3
)
That
,
whatever
Means
it
may
please
God
,
to
use
to
stir
up
Men
to
observe
&
obey
the
Light
they
withstand
,
they
ought
not
to
be
thought
superfluous
,
or
the
Light
therefore
Insufficient
.
(
4
)
That
all
such
Means
as
can
be
effectual
,
proceed
from
that
Divine
Principle
in
others
,
and
with
Design
of
turning
the
Rebellious
to
the
Grace
which
they
resist
in
themselves
.
So
,
notwithstanding
the
Quakers
do
own
and
assert
the
Spirit
to
be
Superiour
to
the
Scriptures
,
especially
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
People
.
And
to
the
Righteous
Lord
God
of
Heaven
and
Earth
do
we
make
our
Appeal
in
this
Matter
(
against
the
Unrighteous
Dealing
of
this
traducing
Priest
)
who
is
the
Searcher
of
the
Hearts
of
all
Men.
CHAP.
VII
.
Commands
upon
Conviction
to
be
obey'd
.
All
General
Commands
Obligatory
;
Particular
not
,
but
upon
particular
Commission
.
Our
Adversaries
Disingenuity
.
The
Scriptures
a
Means
,
by
which
God
may
be
known
;
but
not
the
Principle
.
§
.
1.
THough
indeed
we
need
not
concern
our selves
any
further
in
this
Subject
,
after
the
Disproof
of
his
Premisses
;
namely
,
that
because
the
Quakers
Deny
the
Scriptures
to
be
the
Word
of
God
,
therefore
they
deny
them
to
all
Intents
and
Purposes
,
much
less
,
that
we
should
esteem
our selves
oblieged
to
consider
,
what
remains
after
such
plentiful
Confutation
,
being
but
Consequences
of
the
Priests
drawing
from
his
own
False
Assertions
already
enervated
;
or
a
mistaken
Understanding
of
ours
,
plainly
discover'd
,
and
which
indeed
seems
both
to
resemble
,
and
follow
the
old
way
of
two
and
twentiethly
Beloved
,
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
Chapters
,
concerning
the
Scriptures
,
and
the
best
Proofs
he
brings
for
them
,
and
briefly
examine
both
.
§
.
2.
The
Quakers
affirm
,
the
Doctrines
,
Commands
,
Promises
,
holy
Examples
expressed
in
the
Scriptures
,
as
such
,
not
at
all
to
be
binding
to
us
.
This
,
sayes
he
,
is
a
Denying
of
the
Scriptures
,
and
the
Authority
of
the
God
of
the
Scriptures
.
For
Proof
of
this
,
he
brings
out
E.
Burroughs
,
Speaking
thus
,
That
is
no
Command
of
God
to
me
,
what
he
Commanded
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
.
To
this
I
answer
briefly
,
and
plainly
.
Edward
Burroughs'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
J.
Faldo
.
No
Command
in
the
Scripture
is
any
further
oblieging
upon
any
Man
,
then
as
he
finds
a
Conviction
upon
his
Conscience
;
otherwise
Men
should
be
engaged
without
,
if
not
against
Conviction
;
a
Thing
Unreasonable
in
a
Man.
Therefore
the
Apostle
,
when
he
wrote
to
the
Churches
,
exhorted
them
,
Not
to
do
those
things
whereof
they
were
ashamed
,
to
shun
what
was
manifested
to
be
Evil
;
and
affirms
,
That
whatever
might
be
known
of
God
was
manifested
Within
;
for
God
had
shown
it
unto
them
.
So
,
that
Conviction
can
only
obliege
to
Obedience
;
and
since
what
works
that
Conviction
,
is
the
Manifesting
Light
,
Universal
Grace
,
or
Quickning
Spirit
in
the
Heart
of
Mankind
,
it
follows
,
that
the
principal
Ground
for
our
Faith
in
the
Scriptures
,
and
Reason
of
our
Obedience
to
the
Holy
Precepts
therein
contained
,
is
the
Manifestation
,
Conviction
and
Secret
Drawings
of
the
Light
,
or
Spirit
of
God
in
the
Conscience
:
And
thus
E.
B's
Words
are
Sound
and
Scriptural
;
for
the
Scriptures
are
chiefly
believed
to
be
true
upon
Conviction
,
therefore
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
,
§
3.
Such
Commands
are
either
relating
to
Ordinary
or
Extraordinary
Cases
:
By
Ordinary
Cases
,
I
mean
,
such
as
chiefly
concern
Faith
and
Holy
Life
,
which
are
General
,
Permanent
,
and
Indispensible
;
and
then
I
deny
his
Consequence
.
By
Extraordinary
Cases
,
I
understand
,
Moses
'
s
going
to
Pharaoh
;
the
Prophets
several
Manner
of
Appearance
to
the
Kings
,
Priests
and
People
of
Israel
,
with
other
Temporary
Commands
relating
to
Outward
Services
,
&c.
And
so
we
do
say
,
that
what
is
Commanded
one
Man
,
is
not
binding
,
as
such
,
upon
another
;
But
when
the
Lord
shall
say
,
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
:
Also
in
case
of
Example
,
as
the
Priest
cites
.
Whose
Faith
follow
,
consider
the
End
of
their
Conversation
.
Leaving
us
an
Example
,
that
we
should
follow
his
Steps
.
For
your selves
know
you
not
,
how
you
ought
to
follow
us
.
For
after
this
manner
in
the
old
time
the
Holy
Women
also
,
who
trusted
in
God
,
adorn'd
themselves
.
I
say
,
these
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
,
among
the
Indians
themselves
,
but
would
readily
say
,
These
are
true
and
weighty
Sayings
;
for
Faith
in
God
,
and
an
Holy
Self-denying
Life
,
are
necessary
,
both
to
Temporal
and
Eternal
Happiness
.
Thus
then
are
we
clear
from
his
Ungodly
Consequence
,
indeed
Aspersion
,
to
wit
,
That
the
Quakers
affirm
the
Doctrines
,
Commands
,
Promises
,
Holy
Examples
expressed
in
Scripture
,
as
such
,
not
to
be
binding
.
But
let
's
hear
another
of
his
Consequences
,
by
way
of
Charge
,
and
see
,
if
he
will
acquit
himself
better
then
before
.
§
.
4.
The
(
Quakers
)
deny
the
Scriptures
to
be
any
Means
by
which
we
may
come
to
know
God
,
Christ
,
and
Our selves
.
To
prove
this
,
he
quotes
W.
Smith's
Primmer
,
p.
2.
Q.
Is
there
not
another
Way
,
by
which
we
may
come
to
know
God
?
Answ
.
Nay
Child
,
there
is
not
another
Way
,
for
Christ
is
the
Way
.
To
which
he
replies
,
Christ
saith
,
I
am
the
Way
,
no
Man
can
come
to
the
Father
,
but
by
me
;
but
he
doth
not
say
,
that
there
is
no
Coming
to
the
Knowledge
of
God
but
by
Christ
▪
For
,
some
Knowledge
of
God
may
be
attained
,
not
only
without
Christ
,
as
the
Means
,
but
without
the
Scriptures
also
;
Quoting
that
Passage
in
the
first
of
the
Romans
:
For
the
Invisible
Things
of
him
are
clearly
seen
,
being
understood
by
the
things
that
are
made
,
&c.
To
all
which
I
say
,
(
1.
)
That
greater
Untruth
Irreverence
,
and
Impertinency
could
not
well
have
been
exprest
,
then
in
his
saying
,
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
:
For
it
manifestly
implies
,
that
Men
may
know
God
without
Christ
,
either
inwardly
or
outwardly
,
(
though
no
other
Name
be
given
)
and
that
to
know
the
Father
,
was
to
know
some
other
kind
of
Being
,
then
to
know
God
:
Or
,
that
when
they
did
know
the
one
,
they
did
not
know
the
other
.
(
2.
)
That
it
was
never
denyed
by
any
Quaker
,
that
God
might
,
and
sometimes
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
William
Smith
ever
mean
,
that
Christ
was
so
the
only
Way
to
the
Father
,
as
thereby
to
exclude
all
Instruments
;
for
then
he
had
both
cut
off
all
Benefit
that
could
accrue
to
People
by
his
Books
,
and
also
from
that
Ministry
God
had
given
him
to
profit
others
with
,
which
was
far
from
his
Thoughts
,
we
may
be
sure
.
So
that
the
great
Wickedness
of
this
Priest
is
herein
manifest
,
without
further
Cost
to
know
him
;
for
he
argues
from
our
denying
that
there
is
any
other
Way
to
the
Father
,
but
Christ
,
to
our
excluding
the
Scriptures
,
and
consequently
our
own
Books
,
and
Ministry
with
them
,
from
being
any
way
Instrumental
of
Good.
Reader
,
what
can
be
said
to
such
a
Man
;
but
that
he
is
either
Ignorance
or
Malice
it Self
?
I
wish
it
were
the
former
,
but
his
Book
makes
me
fear
the
latter
.
§
.
5.
In
short
,
through
all
Instruments
,
He
,
who
in
time
,
and
with
respect
to
that
Manifestation
,
was
call'd
Christ
,
was
,
is
,
and
ever
will
be
the
alone
Way
to
the
Father
:
And
though
he
may
discover
himself
by
divers
Instruments
,
yet
it
is
but
in
order
to
incline
Man
to
his
Holy
Voice
in
Man
;
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
.
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
Rebellious
,
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
into
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
Conviction
and
Conversion
,
are
to
be
ascribed
to
the
Light
,
Grace
,
and
Spirit
of
God
,
whether
immediately
in
the
Creature
,
or
mediately
by
any
Instrument
.
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
converting
;
for
every
Mediate
Conviction
gives
and
Addition
of
Life
,
and
Strength
to
the
Immediate
Conviction
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
every
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
,
That
God
may
and
doth
speak
to
People
through
the
Writings
of
the
Holy
Prophets
and
Apostles
,
which
are
commonly
call'd
Scriptures
;
and
consequently
,
we
do
not
deny
the
Scriptures
to
be
any
means
by
which
we
may
come
to
know
God
,
Christ
,
and
Our selves
,
so
often
as
it
shall
please
the
Eternal
God
to
reach
into
the
Hearts
of
Men
,
by
any
of
those
Truths
therein
declared
of
.
CHAP.
VIII
.
His
Charge
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
Scriptures
are
believ'd
to
be
a
means
,
&c.
The
true
Knowledge
of
them
Divine
.
No
Knowledge
of
Divine
Things
,
but
upon
Experience
.
It
does
not
destroy
Faith.
W.
Penn's
Words
safe
and
sound
.
The
Priest
a
meer
Shuffler
.
Learning
,
a
Servant
to
Truth
.
Christ
,
the
Word
of
God.
Faith
by
our
Adversary
,
prefer'd
before
Scripture
.
The
Scripture
ought
to
be
Read
,
Believ'd
and
Obey'd
.
§
.
1.
HE
further
charges
us
,
with
denying
the
Scriptures
to
be
any
Means
,
whereby
to
resist
Temptation
;
and
that
we
say
,
That
they
are
Dangerous
to
be
read
.
For
Proof
of
which
he
quotes
a
Book
,
called
,
Love
to
the
Lost
;
and
mine
,
Entituled
,
The
Spirit
of
Truth
Vindicated
.
The
first
is
this
,
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
:
From
whence
he
concludes
,
That
we
account
it
a
very
dangerous
thing
to
read
the
Scriptures
.
Now
if
this
Passage
hath
any
relation
to
his
Charge
or
Conclusion
,
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
Jews
and
Christians
:
and
let
J.
Faldo
deny
it
if
he
dare
.
How
Wicked
then
is
he
to
extort
(
indeed
invent
)
an
Inference
so
forreign
to
the
Matter
,
and
then
charge
it
upon
the
Quakers
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-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
.
§
.
2.
But
hear
him
further
,
if
it
may
be
worth
while
:
That
this
Abominable
Tenet
is
the
Quakers
Take
one
Instance
more
out
of
their
Famous
Author
,
W.
P.
or
William
Penn.
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
comprehending
Brain
,
that
would
in
its
Unregenerated
State
,
grasp
at
the
clear
Mysteries
of
the
Kingdom
,
into
which
Fleshly
Comprehensions
and
Notions
can
never
enter
:
but
all
must
be
as
Unlearned
from
their
first
Birth
,
Education
,
and
Traditional
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
.
Spir.
Truth
Vind.
p.
23.
Upon
which
hear
his
Comment
.
That
W.
P.
(
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
W.
P.
are
professedly
none
.
If
Reader
,
we
are
got
beside
the
Matter
charg'd
against
the
Quakers
,
to
wit
,
that
they
deny
the
Scriptures
to
be
any
Means
whereby
to
resist
Temptation
,
our
wandring
Adversary
,
who
led
me
thither
,
is
only
to
be
blam'd
;
But
since
I
am
here
,
I
shall
endeavour
to
clear
the
Truth
and
My self
,
before
we
return
to
the
Point
in
hand
.
It
cannot
be
so
ridiculous
in
W.
P.
to
assert
the
Impossibility
of
any
Man
's
Knowing
God
,
or
the
Things
belonging
to
his
Everlasting
Kingdom
,
but
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
J.
Faldo
,
to
assert
the
Right
Knowledge
of
God
obtainable
any
other
way
,
then
by
Experience
.
And
this
,
Reader
,
choaks
J.
Faldo
,
and
the
rest
of
his
Partners
more
then
they
are
willing
their
Followers
should
know
;
who
,
for
all
their
Cries
against
us
,
as
Overturners
of
a
Gospel
,
and
Establishers
of
a
Legal
Righteousness
,
dread
the
Consequence
of
having
their
own
Strivings
,
Runnings
,
Willings
,
and
Literal
Knowledge
laid
aside
,
in
which
their
Life
,
Faith
,
Worship
,
and
whole
Religion
mostly
stand
,
and
of
being
reduced
to
the
very
Alphabet
of
Inward
and
Experimental
Religion
,
where
the
Righteous
Judgements
of
God
are
known
for
Sin
,
which
they
shake
off
,
on
another
(
mistaken
)
Account
;
and
in
this
Mystery
the
Devil
works
most
subtilly
,
and
vigorously
against
the
Light
of
Christ
within
,
and
its
True
and
Holy
Birth
.
§
.
3.
But
says
he
,
How
!
Know
God's
Omnipotency
experimentally
?
Very
well
say
I
,
against
the
Folly
of
this
cavilling
Priest
.
Experience
is
Demonstration
;
and
the
World
without
,
and
the
Redemption
I
know
within
,
which
no
Power
,
but
what
is
Almighty
,
could
ever
have
effected
,
make
up
that
Demonstration
;
which
is
that
Experience
,
therefore
I
only
know
God's
Omnipotency
by
Experience
.
§
.
4.
But
is
it
thus
,
that
you
know
Christ
died
,
that
there
shall
be
a
Judgment
,
and
an
Immortality
?
I
answer
,
not
altogether
thus
;
One
Part
is
Matter
of
Story
,
and
is
believed
,
first
,
Historically
,
upon
the
Credit
of
History
;
and
then
upon
the
Account
of
Inward
Conviction
too
:
The
other
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
.
§
.
5.
Nor
does
this
clash
with
Faith
,
whatever
the
Priest
would
suggest
.
For
Faith
is
a
believing
in
,
or
relying
upon
God
,
with
respect
to
a
further
Knowledge
and
Enjoyment
of
him
;
which
no
wayes
impugnes
or
withstands
a
Knowledge
of
God
upon
Experience
,
so
far
as
Men
do
experience
:
wherein
they
simply
believe
,
they
do
not
yet
so
perfectly
experience
,
which
ends
Faith
;
yet
it
abides
certain
,
that
when
they
do
experience
,
that
further
Revelation
of
the
Goodness
,
and
Mercy
,
and
Riches
of
the
Love
of
God
,
as
the
End
of
their
Faith
,
then
,
and
not
before
,
they
may
be
said
to
know
those
things
.
Why
then
should
we
be
denyed
to
conclude
,
and
that
most
rightly
,
that
to
Know
,
and
to
Experience
,
are
equivalent
Terms
?
No
Knowledge
without
Experience
;
no
Experience
without
Knowledge
.
And
though
Men
may
believe
in
a
further
Enjoyment
of
what
they
now
have
but
an
Earnest
of
,
yet
that
,
as
such
,
they
know
not
,
consequently
they
experience
it
not
.
And
so
much
this
insolent
Vilifier
of
that
serious
Expression
,
confesseth
to
us
,
and
disputes
for
(
as
he
thinks
against
)
us
,
when
he
sayes
,
where
is
Faith
all
the
while
?
and
if
none
but
Believers
be
Saints
,
such
as
W.
P.
are
professedly
none
.
Since
then
my
Affirming
no
Knowledge
of
God
without
Experience
,
strikes
not
at
Faith
,
because
Faith
,
says
our
Adversary
,
is
not
a
clear
knowing
,
but
believing
or
relying
upon
God
,
as
to
things
not
yet
clearly
known
and
enjoyed
;
what
has
the
Man
been
a
doing
all
the
while
?
But
here
was
his
shameful
Mistake
and
Contradiction
;
That
Knowing
and
Believing
are
one
and
the
same
thing
;
and
this
I
will
make
appear
from
his
own
Words
,
and
a
Contradiction
to
himself
,
at
the
End
of
it
.
§
.
6.
He
quarrels
my
affirming
all
Knowledge
to
rest
upon
Experience
,
and
opposes
to
it
this
question
,
Can
we
experience
his
Omnipotency
?
as
much
as
to
say
,
yet
we
know
it
;
else
he
queries
impertinently
.
If
so
then
,
that
God's
Omnipotency
may
be
known
,
and
not
Experienced
(
the
purport
of
his
Query
)
it
must
be
only
by
Faith
;
and
if
by
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
:
which
he
as
earnestly
withstands
,
when
he
asks
,
Where
is
Faith
all
the
while
?
&c.
I
would
then
sain
be
resolv'd
,
whether
that
Man
,
suppose
J.
Faldo
,
who
says
,
that
Knowing
and
Believing
are
One
,
and
Knowing
and
Experiencing
are
Contraries
,
be
more
ridiculous
;
or
W.
P.
who
affirms
,
that
Faith
(
which
stricktly
taken
,
is
but
an
Evidence
of
things
,
not
yet
clearly
seen
,
experienc'd
or
known
)
and
Knowing
,
are
not
one
and
the
same
thing
;
and
that
experiencing
and
knowing
can
never
be
Contraries
?
§
.
7.
I
would
advise
this
Priest
to
be
less
conceited
,
and
better
grounded
the
next
time
he
has
to
do
with
us
;
for
even
in
those
places
,
where
he
seems
most
Insulting
,
he
appeares
most
Weak
.
Reader
,
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
Experience
,
does
not
weaken
Faith
,
but
as
Enjoyment
is
the
End
of
Faith
,
so
from
thence
great
Encouragement
is
to
be
taken
,
to
press
on
from
Faith
to
Faith
;
till
there
is
an
Arriving
,
at
the
Measure
of
the
Stature
,
of
the
Fulness
of
Christ
.
But
he
leaves
not
off
here
.
§
.
8.
I
shall
not
Comment
on
his
ravening
comprehending
Brain
(
a
most
affected
Pharisee
among
the
Quakers
)
nor
his
clear
Mysteries
,
as
clear
a
Contradiction
as
it
is
;
nor
Fleshly
Comprehensions
as
much
Untruth
,
and
Non-sense
,
as
(
according
to
their
Meaning
of
it
)
it
Comprehends
;
for
I
have
not
Room
to
spread
all
his
Rubbish
.
I
wonder
not
at
his
course
Usage
of
me
;
't
is
like
a
Man
of
his
Breeding
,
Fury
and
Profession
;
there
is
abundantly
more
yet
behind
,
some
of
which
will
be
observ'd
in
a
more
proper
place
.
But
to
reply
;
Ravening
,
is
a
most
proper
Word
and
due
to
J.
Faldo
,
with
his
whole
Tribe
of
Priests
(
and
,
if
he
will
,
Raving
too
;
some
few
more
moderate
ones
excepted
)
for
we
commonly
understand
by
a
Ravenous
Dog
,
one
that
is
Greedy
,
Sharp-set
,
that
hunts
hard
for
Prey
,
that
snatches
and
ketches
at
every
thing
it
likes
,
or
may
answer
his
hungry
Appetite
:
now
whether
this
may
relate
to
that
greedy
pursuit
of
the
Priests
after
Hire
,
the
Bason
,
the
Box
,
the
Purse
;
or
that
insatiable
Thirst
they
have
after
Knowledge
of
those
Religious
Matters
,
which
were
the
dear-bought
Experiences
of
ancient
Saints
,
whilst
Strangers
to
the
Fiery
and
Refining
Judgments
of
the
Lord
;
through
which
alone
it
is
obtained
;
certain
it
is
,
that
the
Word
is
most
aptly
used
by
the
Quakers
against
that
Ravenous
Generation
.
§
.
9.
Comprehending
Brain
,
is
compassing
,
or
mastering
of
any
thing
in
the
Understanding
;
and
where
People
are
more
studious
to
fill
their
Heads
with
Knowledge
,
then
to
adorn
their
Hearts
with
Righteousness
,
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
Consciences
,
it
is
our
Testimony
,
and
our
work
in
the
World
,
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
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
,
which
is
the
Undefiled
Religion
.
Nor
his
Clear
Mysteries
;
as
clear
a
Contradiction
,
as
it
is
.
It
was
not
Clear
,
but
Clean
in
my
Copy
,
which
I
suppose
I
can
produce
,
and
has
been
so
corrected
by
me
.
Ingenuous
Men
would
allow
some
Grains
for
Ill-Printing
,
to
us
especially
,
who
have
not
the
Press
open
,
nor
those
Advantages
for
Well-Printing
,
which
our
Adversaries
Enjoy
;
that
Day
is
not
yet
come
to
us
:
J.
Faldo's
Title
is
Imprimatur
enough
;
we
swim
against
the
Stream
,
such
as
be
,
with
it
:
But
God
can
,
and
will
turn
the
Rivers
of
Waters
,
and
make
the
Sea
Dry
Land.
Vincit
qui
patitur
.
§
.
10.
But
once
more
hear
him
.
What
is
to
my
present
purpose
is
in
the
last
part
of
his
saying
,
All
must
be
as
unlearned
from
their
traditional
read
Knowledg
as
he
is
unman'd
,
&c.
Where
he
falls
out
of
all
bounds
upon
us
;
and
draws
this
Consequence
,
and
asks
these
Questions
:
Sure
the
Scripture-Knowledge
being
Read-Knowledge
,
or
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
written
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
?
W.
P.
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
,
Quakers
.
But
in
the
mean
time
,
you
would
have
us
without
the
Armour
of
Light
(
For
whatsoever
makes
manifest
is
Light
)
that
we
may
not
be
able
to
defend
our selves
against
the
most
Ignorant
Non-sense
,
that
the
meanest
of
your
Votaries
can
attempt
us
with
.
But
the
GOD
ABOVE
,
and
the
Scriptures
without
,
have
taught
us
better
things
.
I
am
not
unwilling
to
quote
a
few
Scriptures
.
Put
on
the
Armour
of
Light
,
Rom.
13.
12.
The
Word
of
God
is
quick
and
powerful
,
sharper
then
any
two-edged
Sword
,
Hebr.
4.
12.
Above
all
,
taking
the
Shield
of
Faith
,
wherewith
ye
shall
be
able
to
quench
,
&c.
and
the
Sword
of
the
Spirit
,
which
is
the
Word
of
God.
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
,
It
is
written
,
It
is
written
,
Mat.
4.
I
have
,
Reader
,
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
disingenuously
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
Degeneracy
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
Remorse
,
Convictions
and
Judgments
,
God
brings
upon
every
Soul
for
Sin
,
which
is
the
Beginning
of
his
Work
of
Redemption
:
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
Promises
they
have
taken
as
to
themselves
out
of
the
Scriptures
,
and
those
Imaginations
they
have
raised
thence
,
towards
a
Fabrick
of
Religion
:
and
so
become
Poor
and
Naked
,
and
Hungry
and
Thirsty
,
as
a
little
Child
,
or
new
Bottle
fitted
for
the
new
Wine
of
the
Spirit
;
and
to
which
the
Scriptures
testifie
.
Many
can
talk
of
Christ
from
the
Scriptures
,
which
crucifie
him
in
themselves
by
Wicked
Works
,
and
do
render
Praises
to
him
,
as
the
Seed
that
hath
bruised
the
Serpent's
Head
,
while
the
Serpent
may
be
yet
raigning
in
them
.
All
such
Knowledge
and
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
,
that
there
may
be
a
Beginning
upon
a
right
Foundation
.
But
,
far
be
it
from
me
,
to
say
,
that
a
Man
must
unlearn
that
Knowledge
he
has
had
of
the
Scriptures
from
the
Key
of
David
,
the
Living
Word
of
God
,
when
it
has
opened
the
Mysteries
therein
declared
of
;
By
no
means
;
for
such
Knowledge
is
Right
,
Natural
,
Sanctified
from
God
,
and
to
be
esteem'd
very
Excellent
and
Divine
.
§
.
11.
My
Latin
,
Greek
,
Authors
,
Logick
,
Scripture-Quotations
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
Priest
has
been
as
Uncandid
with
me
here
,
as
with
my
Friends
and
Self
abundantly
elsewhere
;
for
he
infers
general
Affirmatives
or
Negatives
from
particular
Propositions
:
because
I
affirm'd
,
that
Unregenerate
Men
must
begin
again
,
that
their
Religion
must
be
unlearn't
,
as
to
their
way
of
acquiring
it
,
the
Priest
concludes
,
the
Quakers
deny
all
Knowledge
which
comes
from
reading
,
Meditation
,
or
any
such
Means
,
however
sanctified
;
then
which
,
there
can
be
nothing
of
that
kind
more
Untrue
;
since
it
were
to
say
,
because
we
deny
an
erroneous
Understanding
,
therefore
we
deny
all
Understanding
;
or
,
in
as
much
as
we
comdemn
all
ill-acquired
or
wrong-gotten
Knowledge
,
for
that
cause
,
we
are
to
be
concluded
Enemies
to
all
true
and
well
gotten
Knowledge
.
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
that
the
Scriptures
without
,
and
God
above
has
taught
him
better
things
.
Now
what
is
this
Teaching
of
the
God
above
?
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
to
put
on
the
Armour
of
Light
:
If
he
means
that
of
the
Scriptures
,
he
errs
egregioussy
;
for
no
Man
can
put
them
on
,
neither
are
they
that
Light
which
manifests
every
Thought
,
Word
or
Deed
;
but
that
Light
which
we
assert
to
have
been
before
the
Scriptures
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
Scritures
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
be
the
Scriptures
,
though
the
Matter
Written
,
called
Scriptures
,
was
manifested
by
that
Light
to
the
holy
Pen-men
before
they
were
written
;
which
still
makes
for
the
Authority
of
the
Light
within
.
The
Priest
exhorts
us
to
that
,
he
endeavours
to
overthrow
,
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
Scriptures
or
Writings
,
are
not
that
Sword
,
but
that
from
whence
they
came
.
The
word
was
a
Fire
,
an
Hammer
,
a
Sword
,
in
the
Prophets
:
But
the
Words
or
Writings
it
spoke
by
,
were
not
that
Fire
,
Hammer
,
nor
Sword
;
neither
bad
they
any
other
Edge
,
then
what
the
Word
put
upon
them
.
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
.
§
.
12.
But
upon
the
Shield
of
Faith
,
and
the
Sword
of
the
Spirit
,
which
is
the
Word
of
God
he
has
a
pretty
Fetch
.
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
.
But
neither
will
this
do
his
Business
:
and
a
Shame
it
is
,
that
this
Man
should
bring
these
Places
to
prove
that
the
Scriptures
are
Means
,
whereby
to
resist
Temptation
,
which
concern
them
not
,
especially
this
in
hand
;
unless
he
would
have
Faith
to
be
the
Scriptures
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
Consequently
the
same
with
it
.
And
should
we
grant
to
him
,
That
Christ
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
Scriptures
,
therefore
every
true
Christian
hath
some
thing
in
him
above
the
Scriptures
.
Every
true
Faith
overcomes
the
World
,
and
quenches
the
fiery
Darts
of
Satan
,
consequently
Temptations
therefore
not
so
properly
the
Scriptures
,
but
true
Faith
which
is
preferred
above
them
,
and
resists
Temptations
,
and
overcomes
the
World.
The
just
they
live
by
Faith
:
but
Faith
is
above
the
Scripture
;
Therefore
the
Just
live
by
that
which
is
above
the
Scriptures
,
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
that
Word
of
God.
But
we
deny
that
Gloss
too
.
For
the
Spiritual
Sword
,
as
he
says
Beza
renders
it
,
which
is
that
Word
of
God
,
must
be
at
least
of
the
Nature
of
that
rest
of
the
Armour
mentioned
in
that
Chapter
,
I
mean
of
an
Invisible
Spiritual
Nature
,
which
the
Bible
,
as
a
meer
Writing
is
not
.
If
any
should
say
,
but
the
Truth
it
declares
of
;
I
say
so
to
:
and
the
very
Words
,
when
by
the
living
Word
brought
into
the
Conscience
,
do
Pinch
,
Prick
,
and
Wound
;
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
Word
within
carry
a
double
Conviction
with
them
.
But
said
Christ
to
the
Devil
,
it
is
written
;
what
then
?
therefore
must
the
Quakers
needs
deny
the
Scriptures
to
be
any
Means
to
resist
Temptation
.
Or
rather
are
they
not
such
Means
,
when
God
is
pleased
to
use
them
,
which
I
am
sure
,
no
right
Quaker
ever
denyed
.
Besides
,
it
was
Reasonable
that
Christ
should
so
answer
(
set
that
Power
aside
which
fill'd
up
those
Words
,
and
chained
Satan
)
because
the
Devil
used
Scripture
to
prevail
upon
him
,
as
the
place
proves
.
However
,
we
deny
not
,
but
confess
,
that
where-ever
God
is
pleased
to
speak
by
any
place
of
Scripture
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
Faith
,
which
the
Scriptures
testifie
is
able
to
Quench
the
fiery
Darts
,
and
Overcome
the
Temptations
of
this
World
;
and
which
J.
Faldo
has
largely
confest
,
is
to
be
preferred
above
the
Scriptures
themselves
.
§
.
13.
The
other
part
of
his
Charge
,
to
wit
,
That
they
are
dangerous
to
be
read
;
has
been
answer'd
again
and
again
.
We
say
,
Let
them
that
read
,
understand
,
fear
,
believe
and
Obey
;
and
then
they
will
read
worthily
;
otherwise
,
men
read
their
own
Condemnation
and
Destruction
.
For
the
Holy
Truths
they
declare
of
,
are
not
to
be
seen
,
known
,
or
injoyed
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
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
.
CHAP.
IX
.
That
we
do
not
put
the
Scripture
,
and
Holy
Spirit
in
Opposition
.
The
Wickedness
of
the
Priest
;
in
his
Proof
.
They
accord
,
and
we
acquiesce
in
their
Testimony
.
We
do
not
say
,
that
they
are
not
to
be
obey'd
without
extraordinary
Apostolical
Revelation
,
as
basely
suggested
.
His
Proof
fictitious
and
forg'd
.
Such
only
are
by
us
deny'd
,
as
are
only
Literal
Formal
Christians
.
The
Scriptures
own'd
and
believ'd
in
,
by
us
,
according
as
they
testifie
of
themselves
.
§
.
1.
TO
close
up
his
false
Charges
against
us
about
the
Scriptures
,
though
I
thought
not
to
bestow
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
.
§
.
2.
That
the
Quakers
put
the
Scriptures
and
the
Spirit
of
God
in
Opposition
to
each
other
.
To
make
this
good
,
he
quotes
W.
Smith
,
thus
;
Traditions
of
Men
,
Earthly
Root
;
Darkness
,
and
Confusion
;
Nebuchadnezar's
Image
;
Putrefaction
,
and
Corruption
;
Rotten
,
and
Deceitful
;
all
out
of
the
Life
and
Power
of
God
;
Apostacy
;
the
Whore's
Cup
;
the
Mark
of
the
Beast
;
Babylon
the
Mother
;
Bastards
brought
forth
of
Flesh
and
Blood
;
the
Birth
that
persecutes
the
Son
and
Heir
;
Graven
Images
,
Morn
.
Watch
p.
22
,
23.
It
would
amaze
,
sayes
he
,
a
Christian
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
.
And
now
Reader
,
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
Witness
in
thy
Conscience
,
if
ever
Quakers
writ
,
or
said
any
such
thing
of
the
Holy
Scriptures
.
O
far
be
it
from
us
!
and
very
great
and
heavy
will
the
Damnation
of
J.
Faldo
be
in
the
Day
of
the
Lord
,
unless
he
shall
unfeignedly
Repent
,
because
of
these
detestable
Lyes
,
that
he
seems
wilfully
to
fasten
upon
our
Writings
.
What
William
Smith
said
,
reflected
not
in
the
least
upon
the
Scriptures
,
nor
yet
those
Doctrines
,
which
were
truly
received
thence
.
No
such
words
can
be
produced
by
our
Adversaries
:
had
W.
S.
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
W.
Smith
addrest
himself
to
that
Adulterated
Spirit
,
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
Writings
,
or
those
Doctrines
that
are
truly
received
thence
,
as
is
suggested
by
our
most
unfair
Adversary
.
And
is
it
not
the
height
of
all
Unrighteousness
to
our
Neighbour
,
that
when
he
condemns
the
Degenerated
Spirit
,
Knowledge
and
Worship
of
any
People
,
however
professing
the
Scriptures
,
and
it
may
be
pretending
to
believe
accordingly
,
as
W.
Smith
does
all
Apostate
Christians
,
J.
Faldo
should
infer
,
that
his
Neighbour
calls
the
Scriptures
themselves
,
and
not
a
wrong
Knowledge
of
them
,
Will-Worship
,
Corruption
,
Rottenness
,
Deceitful
,
Whore's-Cup
,
Apostacy
,
Earthly
Root
,
Graven
Images
,
&c.
and
that
he
should
intend
nothing
less
then
Opposition
betwixt
the
Spirit
and
its
own
Scriptures
?
There
needs
no
further
Confutation
then
the
gross
and
black
Envy
of
our
Adversary
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
.
§
.
3.
But
he
offers
another
,
and
the
last
Proof
of
his
Charge
from
J.
Naylor
.
That
of
this
sort
are
they
false
Prophets
(
as
I
suppose
he
means
)
who
have
their
Preaching
from
Study
,
and
other
Men's
Mouthes
,
and
not
from
the
Mouth
of
the
Lord.
From
which
he
infers
,
that
what
we
have
in
the
Scriptures
,
is
not
from
the
Mouth
of
the
Lord
;
and
queries
:
I
would
know
(
saith
he
)
of
the
Quakers
,
what
they
will
make
of
the
Mouth
of
the
Lord
?
It
was
said
to
Jeremiah
,
Jer.
15.
19.
Thou
shalt
be
as
my
Mouth
.
Our
Meaning
is
still
over-look't
by
this
disingenuous
Adversary
,
and
a
quite
contrary
thing
substituted
.
The
natural
Purport
of
the
Words
can
be
no
more
then
this
:
That
though
the
Things
declared
of
in
the
Scriptures
,
were
the
Word
of
the
Lord
to
the
holy
Ancients
,
and
Jeremiah
as
God's
Mouth
(
not
his
Mouth
therefore
)
to
the
People
of
Israel
;
yea
,
and
much
of
it
the
Word
of
the
Lord
to
us
too
;
yet
,
for
Men
to
say
any
part
thereof
by
wrote
,
especially
if
they
add
their
own
Comments
and
Glosses
,
fraim'd
from
Study
to
any
part
of
the
Scriptures
,
and
cry
,
Thus
sayes
the
Lord
;
or
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
:
And
He
is
no
more
a
True
Prophet
for
so
doing
,
then
a
Parrat
is
a
Man
,
because
he
can
talk
.
If
then
no
such
Creature
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
Principle
of
Reason
,
but
by
meer
Imitation
,
and
consequently
a
Prater
,
in
no
case
to
be
minded
:
Neither
is
he
a
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
.
No
,
he
is
but
a
very
Babbler
,
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
.
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
Jeremiah
too
,
are
Inferior
to
the
Mouth
of
the
Eternal
Word
,
which
speaks
in
this
Evangelical
Dispensation
the
Will
of
God
unto
Mankind
after
a
more
living
and
immediate
Manner
,
as
was
prophesied
of
old
.
And
I
may
thus
far
gratifie
our
Adversary's
Curiosity
about
God's
Mouth
,
and
tell
him
,
that
the
Word
of
God
,
is
the
Mouth
of
God
;
and
the
true
Prophets
and
Apostles
in
all
Ages
have
been
the
Mouth
of
the
Word
of
God
,
and
the
Scriptures
are
the
Writings
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
.
§
.
4.
But
he
has
one
Kick
more
at
us
,
before
he
gives
up
the
Ghost
in
his
Mis-representation
of
us
concerning
the
Scriptures
.
The
Quakers
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
(
says
he
)
I
am
come
to
the
highest
Round
of
their
Ladder
.
Indeed
,
those
Rounds
of
Ladders
are
very
dangerous
places
:
I
will
not
say
how
often
,
nor
for
what
an
Army
-
Chaplin
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
.
William
Dewsbury
in
his
Discovery
of
Mans
Return
,
pag.
21.
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
.
What
this
is
to
his
purpose
,
I
cannot
understand
;
to
be
sure
it
is
for
ours
.
For
W.
D.
is
so
far
from
making
it
Idolatry
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
:
As
much
as
to
say
,
that
they
seek
after
God
not
according
to
Scripture
,
and
therefore
are
both
Deceivers
and
Deceived
.
Certainly
this
is
a
Miserable
Farewel
he
takes
of
the
first
part
of
his
Book
,
and
the
Quakers
Denial
of
the
Scriptures
;
that
they
should
therefore
affirm
a
Practice
according
to
Scripture
,
without
immediate
Inspiration
,
Idolatrous
,
because
they
assert
such
to
be
deceived
,
who
seek
after
God
,
not
according
to
Scriptures
;
If
so
much
Impertinency
should
fall
from
a
Poor
Quaker's
Pen
,
what
Reproach
,
Insolence
,
and
Triumph
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
.
§
.
5.
And
this
is
Babylon
,
the
Mother
of
Harlots
,
viz.
[
to
read
and
practice
,
as
the
Saints
did
,
and
the
Apostles
of
the
Scriptures
of
the
New
Testament
]
and
the
Abomination
of
all
Uncleanness
.
W.
Smith's
morning
watch
,
p.
23.
Forgery
in
the
abstract
,
as
base
,
black
,
and
dishonest
as
Man
can
be
to
Man.
What!
rob
him
of
Truth
,
of
a
good
Conscience
;
foist
in
,
put
out
,
alter
,
gloss
pervert
,
and
what
he
pleaseth
.
What
▪
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
first
part
of
his
Charge
in
this
Chapter
,
has
done
it
at
large
;
Only
thus
much
give
me
leave
to
say
,
That
if
Words
urg'd
upon
one
Subject
,
shall
be
apply'd
to
another
of
a
different
Nature
;
and
that
our
Adversary
can
never
prove
his
Charge
against
us
,
but
by
abusing
,
corrupting
,
mis-rendering
and
interlineating
our
Words
;
there
is
no
Reason
that
we
should
much
concern
our selves
in
the
Consequence
of
such
Debates
▪
that
Way
of
Demonstration
will
save
us
the
Labour
of
a
Vindication
with
all
Sober
Persons
.
But
he
has
not
done
with
us
yet
.
§
.
6.
I
am
e'en
tired
with
searching
the
sulphureous
Veins
of
the
Pit
and
Mire
of
Quakerism
,
the
Root
of
all
which
,
is
the
Deified
Light
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
.
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
,
Thou
shalt
not
make
to
thy self
any
Graven
Image
,
nor
the
Likeness
of
any
thing
.
And
sayes
J.
Faldo
,
it
follows
now
,
what
Difference
is
there
in
the
Ground
betwixt
you
and
the
Pope
?
though
in
the
Appearance
there
seems
to
be
such
a
great
Space
.
I
have
been
the
more
punctual
in
the
Recital
of
this
,
that
I
might
show
to
my
Adversary
,
I
will
be
just
to
him
,
though
he
be
most
egregiously
Unmanly
with
us
.
He
says
,
That
he
is
e'en
tired
;
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
?
The
Sulphureous
Pit
of
Quakerism
,
we
can
in
one
sense
allow
,
and
J.
F.
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
:
Sulphureous
,
because
of
the
Insufferableness
of
the
Smoak
:
A
Bottomless
Pit
,
by
reason
of
a
Dismal
,
Endless
State
and
Condition
of
Wo.
And
I
doubt
not
,
but
J.
Faldo
has
an
Earnest
of
this
,
for
his
Attempts
against
the
Light
,
and
the
Children
of
it
.
This
long
Discourse
is
no
more
to
us
then
the
rest
of
his
Trash
,
that
we
have
already
rejected
as
his
own
Invention
and
base
Perversion
of
our
real
Meanings
.
Take
W.
Smith
in
his
own
Sense
and
Belief
,
and
all
is
well
:
But
receive
him
in
J.
Faldo'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
)
talkt
unexperimentally
over
,
by
Unregenerated
Spirits
,
can
be
no
wayes
beneficial
;
Nay
,
that
what
Ideas
or
Notions
they
may
have
to
themselves
of
the
Holy
Ancients
Enjoyments
,
while
altogether
unacquainted
with
them
,
are
but
a
kind
of
Images
;
which
their
believing
in
,
and
bowing
to
,
as
indispensible
Gospel-Truths
,
is
to
be
reputed
nothing
below
Idolatry
it self
:
Yet
far
be
it
from
us
to
say
,
that
to
believe
the
Truth
,
as
declared
in
the
Scriptures
,
is
Idolatry
,
as
well
as
that
it
is
manifest
Folly
in
any
so
to
say
or
think
of
us
;
when
not
only
we
are
most
careful
and
desirous
of
rendering
what
we
believe
purely
Scriptural
;
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
exhort
and
declare
is
the
highest
Pitch
of
Purity
Man's
Nature
is
capable
of
aiming
at
,
and
attaining
to
.
§
.
7.
He
now
intends
to
wind
up
his
Discourse
on
the
present
Subject
with
a
retrospective
and
contracted
Argument
of
all
those
particular
distinct
Charges
.
viz.
They
who
deny
the
Scripture
to
be
the
Word
of
God
;
equal
their
own
Writings
&
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
Opposition
;
affirm
the
Doctrines
,
Commands
and
Holy
Examples
expressed
in
the
Scriptures
(
as
such
)
to
be
not
at
all
binding
to
us
;
hold
it
as
the
Sin
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
Revelation
,
as
the
Apostles
:
They
who
do
all
these
things
,
mentioned
in
the
fore-going
Particulars
,
Deny
the
Scriptures
.
But
the
Quakers
do
all
these
things
;
therefore
they
Deny
the
Scriptures
.
To
which
I
return
this
Argument
.
If
to
Deny
the
Scriptures
to
be
the
Word
of
God
;
to
make
what
Writings
are
given
forth
by
the
same
Spirit
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
,
&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
whereby
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
excepted
)
if
to
hold
it
as
no
Sin
of
Idolatry
,
nor
any
other
,
to
Believe
and
Live
according
to
the
Instructions
and
Holy
Examples
expressed
in
,
and
by
the
Scriptures
:
If
to
do
all
these
things
,
so
mentioned
,
be
not
to
deny
,
contemn
and
Undervalue
,
but
rather
to
honour
,
rightly
instate
and
recommend
the
Scriptures
;
then
the
Quakers
,
who
Believe
and
Do
all
this
,
are
not
Denyers
,
but
Owners
,
Asserters
and
Defenders
of
the
Scriptures
,
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
Quakers
so
hold
;
therefore
the
Quakers
are
no
Denyers
,
but
Maintainers
of
the
True
and
Divine
Authority
of
the
Scriptures
.
§
.
8.
For
his
Comparison
of
us
with
the
Papists
(
though
he
has
been
so
Cunning
,
or
Unjust
rather
,
as
to
quote
their
Authors
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
Odium
upon
us
.
He
puts
the
Scriptures
in
the
middle
,
and
the
Quakers
and
Papists
,
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
.
But
we
can
never
allow
of
the
Comparison
,
since
the
Papists
place
the
Rule
and
Judgship
,
in
a
Pope
,
or
General
Council
,
and
the
Quakers
in
the
Eternal
,
Unerrable
,
Holy
Spirit
of
God
,
and
consequently
,
our
Adversary
is
basely
Irreverent
to
God
,
that
brings
the
Pope
,
or
a
Council
of
Fallible
Men
upon
a
Comparison
with
his
Infallible
Spirit
.
Nor
,
if
it
were
true
,
would
it
be
any
thing
against
us
;
since
Protestants
will
not
allow
themselves
to
be
therefore
Papists
,
because
in
several
things
they
agree
;
as
about
God
,
Eternity
,
Christ
,
his
Life
,
Death
,
Sufferings
,
Resurrection
,
Last
Judgment
,
and
Eternal
Recompence
.
§
.
9.
To
conclude
;
We
dare
leave
it
with
God
,
and
all
sober
Men
,
to
judge
,
how
far
▪
J.
Faldo
hath
abused
us
,
in
giving
in
so
black
a
Charge
against
us
,
and
traducing
our
Persons
,
and
perverting
our
Writings
to
prove
it
,
by
base
Characters
fastned
upon
the
one
,
and
false
Inferences
charg'd
upon
the
other
;
Which
of
themselves
conspire
the
Overthrow
of
their
Inventer
:
and
thus
is
he
fairly
turn'd
off
from
the
highest
Round
of
the
Ladder
,
which
he
hath
so
unadvisedly
adventur'd
to
mount
.
And
as
it
fares
with
some
Notorious
Malefactors
,
he
remains
there
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
.
CHAP.
X.
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
I.
Pennington's
.
§
.
1.
THe
Second
part
of
his
Book
begins
with
the
Quakers
Denial
of
all
the
Ordinances
of
the
Gospel
,
as
he
will
have
it
.
It
is
more
then
possible
that
we
shall
prove
him
,
ere
we
part
,
not
only
to
be
a
Denier
of
the
True
Gospel
Ordinances
,
but
indeed
,
an
Introducer
of
another
Gospel
,
if
such
a
thing
may
be
:
But
to
his
Charge
;
First
in
general
,
then
in
particular
.
The
Quakers
deny
the
Ordinances
of
the
Gospel
in
general
,
by
which
,
sayes
he
I
understand
,
not
those
of
Nature's
Book
,
nor
what
was
revealed
by
Moses
,
but
those
Ordinances
which
were
commanded
by
Precept
,
or
prescribed
by
Example
in
the
New
Testament
.
Now
to
prove
what
he
says
of
the
Quakers
,
he
cites
G.
Fox
thus
;
And
we
say
,
He
Christ
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
outward
Forms
,
G.
Myst
.
p.
52.
In
all
which
I
find
no
Denial
of
Gospel
Ordinances
;
Nor
were
they
so
much
as
meant
by
him
:
His
Language
is
Scriptural
;
For
Christ
did
blot
out
the
Hand-writing
of
Ordinances
,
and
he
was
to
the
Saints
then
,
and
is
to
those
now
,
who
rightly
believe
in
him
,
the
End
of
all
Meats
,
Drinks
,
Washings
,
Days
,
or
any
other
Temporal
,
Elementary
or
Figurative
Worship
:
for
J.
Faldo
then
to
charge
a
Denial
of
all
Gospel-Ordinances
upon
these
words
,
is
to
plead
for
a
Legal
Dispensation
,
and
Bondage
to
the
Shadows
of
the
Good
Things
to
come
;
thereby
making
Christ's
coming
of
none
Effect
:
and
Consequently
introducing
of
another
Gospel
,
as
speaks
the
Apostle
;
besides
that
he
basely
wrests
our
Words
.
§
.
2.
Again
,
But
Pennington
is
so
Cruel
,
by
that
time
he
arrives
to
P.
38.
of
Unity
,
that
he
says
Such
of
the
People
of
God
,
as
do
not
follow
the
Lord
perfectly
out
of
the
City
of
Abomination
[
VISIBLE
WORSHIP
]
but
be
found
in
any
part
thereof
when
the
Lord
cometh
to
judge
her
,
the
Lord
will
not
spare
them
.
I
perceive
that
unless
we
will
allow
J.
Faldo
the
Liberty
of
telling
the
World
our
Meaning
,
or
rather
making
his
own
to
be
ours
,
his
Essays
come
to
nothing
.
What
Words
can
be
sounder
of
their
Kind
,
[
Visible
Worship
]
being
left
out
,
and
which
our
Adversary
unworthily
puts
in
?
Are
not
People
to
follow
God
fully
?
Strange
Doctrine
that
he
teacheth
!
But
grant
him
his
Gloss
,
alias
,
gross
Comment
,
without
Distinction
,
and
I
know
he
do's
his
Work.
But
we
are
not
so
easily
to
be
overlaid
.
We
do
declare
,
that
while
Men
have
Bodies
,
which
are
the
visible
Parts
of
Men
,
and
the
Bodies
of
Men
are
conversably
concern'd
in
Religious
Worship
as
well
as
the
Soul
,
there
will
be
,
there
must
be
,
and
there
ought
to
be
a
Visible
Worship
;
Therefore
most
false
is
J.
Faldo's
Paraphrase
:
yet
thus
far
we
could
go
;
That
Visible
Worship
(
as
such
)
without
a
due
Regard
to
what
Kind
of
Worship
it
may
be
,
and
what
is
the
Root
from
whence
it
came
,
cannot
be
well
pleasing
to
God
;
For
then
,
that
so
Splendid
Whore
,
and
Deceitful
Prophet
,
at
large
described
in
the
Revelation
of
Saint
John
,
would
be
therefore
true
Worshippers
,
because
their
Worship
was
Visible
:
But
I
do
perceive
,
that
here
it
pincheth
,
with
almost
all
Professions
;
The
Quakers
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
insupportable
to
Flesh
and
Blood
:
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
:
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
.
CHAP.
XI
.
The
first
of
the
particular
Ordinances
,
he
says
we
deny
,
is
the
Ministry
.
His
Proof
lame
.
W.
P.
and
his
Friends
defended
.
J.
F.
and
his
Gang
reproveable
.
We
own
a
Gospel
one
;
but
not
his
.
The
Calling
abused
by
such
Pretenders
.
§
.
1.
HE
now
descends
to
show
our
Denial
of
the
Ordinances
of
the
Gospel
in
particular
;
and
we
,
to
examine
what
he
says
;
wherein
if
he
succeed
no
better
then
in
his
Endeavours
to
manifest
our
Denial
of
them
in
general
;
I
think
the
Reader
will
have
reason
to
think
,
we
shall
not
sit
down
by
the
loss
.
But
hear
him
.
§
.
2.
They
Deny
all
Ministry
that
hath
a
mediate
Call
to
that
Office
;
quoting
J.
Parnel's
Shield
&c.
p.
16.
And
their
Call
to
the
Ministry
we
deny
,
which
is
Mediate
.
Also
G.
Fox
in
his
Gr.
Myst
.
pag.
45.
But
who
can
witness
an
Immediate
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
,
this
Ministry
we
own
and
witness
.
The
Charge
against
the
Priests
I
esteem
sound
,
but
not
J.
Faldo's
against
the
Quakers
.
We
do
for
several
Reasons
already
urg'd
,
deny
that
any
Man
can
be
a
True
Minister
who
is
not
immediately
Call'd
;
for
it
's
not
,
go
ye
forth
into
all
the
World
and
preach
the
Gospel
,
that
belongs
unto
all
Men
;
no
more
then
,
because
Princes
send
Ambassadors
to
Princes
with
their
Credentials
,
therefore
every
Man
ought
to
do
the
like
in
Imitation
,
without
considering
those
necessary
Qualifications
that
belong
to
such
an
Action
.
Peter
,
John
&c.
were
a
great
while
Disciples
,
not
at
Academies
,
but
in
Christ's
School
,
which
taught
the
Mortification
of
Lusts
,
and
an
holy
self
denying
Life
;
To
such
it
was
that
the
Commission
came
,
but
neither
was
their
Commission
of
force
,
till
they
had
received
that
Anointing
,
which
was
to
enable
them
to
act
by
it
.
If
then
every
Holy
Man
as
such
,
is
not
fitly
gifted
and
impowerd
to
be
a
Minister
,
but
that
it
depends
upon
a
more
Immediate
,
and
Extraordinary
thing
;
certainly
those
,
who
take
upon
them
the
Ministry
,
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
.
And
thus
much
J.
Faldo
to
his
own
apparent
Overthrow
grants
us
;
where
he
says
,
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
.
What
more
has
any
Quaker
said
?
Why
is
James
Parnel
quoted
to
prove
that
what
he
charges
upon
the
Quakers
as
to
their
Denying
the
Ministry
of
the
Gospel
,
is
a
Truth
,
when
it
is
become
no
Crime
at
all
in
J.
Faldo
to
assert
,
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
?
If
Immediate
,
then
not
Mediate
:
and
if
not
Mediate
,
then
J.
Parnel
and
G.
Fox
writ
Orthodoxally
;
consequently
,
we
are
not
to
be
reputed
Denyers
of
the
Ministry
of
the
Gospel
,
because
we
assert
that
no
Man
is
a
Gospel-Minister
,
who
is
not
Immediately
call'd
thereto
.
So
that
his
Mincing
of
the
Matter
in
the
next
page
,
will
no
ways
qualifie
it
;
viz.
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
:
For
if
any
holy
Man
reading
the
Apostle's
Commission
,
shall
at
that
instant
of
Time
receive
an
Heavenly
Power
to
make
it
his
,
laying
that
same
Injunction
upon
him
,
and
induing
him
with
such
a
Measure
of
that
Divine
Power
,
as
they
received
,
We
shall
cheerfully
grant
him
to
be
truly
call'd
;
yet
not
because
,
Go
ye
into
all
Nations
and
preach
the
Gospel
,
is
there
written
,
but
because
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
.
§
.
3.
But
there
is
a
Word
or
two
,
which
having
layn
hard
upon
his
Stomach
he
vomits
up
thus
:
As
for
having
no
Certain
Dwelling-place
,
and
leaving
Houses
,
Lands
and
Possessions
,
let
them
repair
to
William
Penn
,
and
others
of
their
Ministers
,
for
an
Answer
to
it
,
who
have
large
Possessions
and
brave
Habitations
,
such
as
few
Ministers
as
they
disclaim
(
especially
the
POOR
NON-CONFORMISTS
)
enjoy
.
What
Answer
this
is
to
that
part
of
G.
Fox's
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
Answer
at
all
,
being
Scripture
Words
,
unless
it
were
,
that
he
might
reflect
upon
the
Plenty
God
hath
given
some
of
us
.
What!
Doth
he
envy
Men
the
Blessings
of
Heaven
,
upon
their
Industry
?
or
the
Love
of
Parents
to
their
Children
?
Is
his
Eye
Evil
,
because
God's
Eye
is
Good
?
Doth
his
Mouth
water
after
the
Quakers
Possessions
,
now
the
Government
hath
justly
and
seasonably
prevented
him
of
a
fat
Benefice
?
But
,
why
must
William
Penn's
Name
be
question'd
about
Houses
and
Possessions
?
Is
he
Angry
that
an
Enmity
like
his
own
,
in
his
deceas'd
Father
,
depriv'd
him
not
of
that
Estate
for
Conscience
sake
,
he
now
begrudges
him
the
Injoyment
of
?
but
he
dyed
a
better
Man
,
a
more
Natural
Father
,
and
sincere
Christian
,
then
a
Man
of
J.
Faldo
'
s
Sordid
Conscience
will
ever
do
;
But
let
me
tell
the
Man
(
if
yet
he
be
worthy
of
that
Name
)
that
W.
Penn
first
lost
his
Estate
before
he
got
it
;
and
sacrific'd
it
,
the
Comfort
of
his
Fathers
House
,
and
whatever
was
dear
of
this
World
to
the
Quiet
of
a
Conscience
void
of
Offence
,
before
it
pleas'd
Almighty
God
to
make
all
his
.
Such
as
have
known
him
better
then
J.
Faldo's
Informers
,
of
the
most
eminent
both
of
Presbyterians
,
Independents
and
Anabaptists
,
could
tell
him
,
he
hath
had
a
Conscience
,
(
whatever
they
believe
now
)
that
was
not
to
be
caught
by
the
Bait
of
Pleasure
,
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
.
To
conclude
his
Defence
in
this
place
;
He
got
not
what
he
hath
,
by
Preaching
(
as
perhaps
Mercenary
J.
Faldo
,
and
many
of
his
Coat
have
done
)
but
having
it
,
by
God's
Providence
and
Faithfulness
,
can
notwithstanding
(
through
the
continued
Love
of
God
)
freely
bestow
his
Strength
,
Labour
,
Estate
,
and
Life
too
,
for
the
Promotion
of
the
Unchangeable
Pure
Way
of
God
,
in
which
he
has
believ'd
,
from
whom
he
received
,
and
to
whom
he
ow's
all
that
he
hath
.
But
why
poor
Non-Conformists
,
after
all
their
preacht
up
Battles
,
Spoyls
,
Plunders
,
Sacriledges
,
Decimations
?
&c.
Rich
,
and
Covetous
as
ever
:
As
Rich
,
because
the
Bason
walks
,
and
takes
its
Rounds
two
to
one
of
which
it
did
;
and
Covetous
,
because
they
remain
as
discontented
,
as
if
they
were
starving
;
witness
a
Late
begging
Book
from
a
Non-Conformist's
hand
,
which
conjures
their
Hearers
into
larger
Benevolence
,
though
by
the
style
one
would
think
,
it
were
their
just
Due
.
I
am
perswaded
,
their
Preachings
,
Christnings
,
Burials
,
Churchings
,
alias
,
Lying
in
Visits
,
Exhortations
,
Thanksgivings
,
and
Prayers
,
have
cheated
People
of
more
Gold
and
Silver
,
then
ever
they
did
dare
to
make
the
least
Pretence
to
(
though
they
alwayes
dar'd
to
take
,
what
they
could
get
)
in
their
former
Dayes
of
Power
.
But
this
is
nothing
to
me
further
,
then
that
it
is
less
dishonourable
to
William
Penn
,
or
any
other
Quaker
,
whom
God
hath
blessed
with
a
plentiful
Subsistence
,
that
having
Estates
,
they
notwithstanding
should
sustain
the
Labour
,
and
Suffering
of
Preaching
the
Gospel
,
and
that
at
all
seasons
,
then
in
J.
Faldo
and
his
Brethren
,
who
(
it's
greatly
to
be
feared
)
preach
,
what
they
call
the
Gospel
,
that
they
might
get
Estates
,
at
least
Livelyhoods
by
it
,
let
him
or
them
say
what
they
will.
I
could
give
him
a
long
List
of
more
Exacting
Jocky
,
Hawking
,
Mercenary
,
Bargains
of
Presbyterians
,
Independents
&
Anabaptists
,
then
can
readily
be
parallel'd
by
Parish-Priests
;
A
thing
once
denyed
by
them
,
and
ought
still
to
be
Detested
of
all
others
.
§
.
4.
But
he
ends
not
here
concerning
the
Ministry
:
For
says
he
,
The
Quakers
deny
our
Ministry
,
because
we
preach
from
the
Scripture
.
A
wicked
Lye
,
minted
out
of
Hell
it self
:
We
have
laid
down
no
such
Proposition
;
nor
tending
to
it
.
But
he
supposeth
J.
Parnel
helps
him
to
prove
this
Assertion
.
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
.
Strange
Impudence
,
to
call
this
a
Proof
.
It
is
a
Proof
indeed
,
but
against
him
;
for
if
a
False
or
Worldly
Ministry
,
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
are
not
by
them
rejected
,
but
in
Shew
most
highly
admired
,
and
that
they
pretend
to
collect
all
they
believe
or
know
from
thence
(
though
indeed
they
understand
them
not
)
we
have
great
Reason
to
say
,
that
those
who
are
Ministers
only
from
the
Letter
,
with
what
they
imaginarily
comment
upon
it
,
are
not
Christ's
Ministers
.
We
are
so
far
from
making
it
a
Reason
why
we
deny
your
Ministry
,
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
J.
Faldo
thinks
it
very
Heterodox
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
Samuel
Fisher's
Answer
in
that
Case
,
Those
who
swore
,
as
the
Lord
lived
,
swore
falsly
,
because
they
knew
him
not
to
Live
;
affirming
to
us
,
that
they
were
such
as
did
not
believe
him
to
live
at
all
,
and
therefore
S.
Fisher
erred
(
in
his
Construction
)
I
say
,
though
it
be
so
,
yet
we
are
not
forelorn
of
Reason
as
well
as
Scripture
to
our
Defence
.
For
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
,
however
true
it
may
be
in
it self
.
And
that
Sam.
Fisher
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
saying
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
J.
Faldo
,
they
did
not
believe
him
to
live
at
all
.
Very
well
,
then
the
Narrow
of
the
Difference
lyes
here
,
That
we
say
,
They
knew
him
not
to
live
;
And
J.
Faldo
says
,
That
they
believ'd
him
not
to
live
.
Now
I
would
fain
know
which
are
most
excusable
?
One
sayes
,
they
who
said
,
as
sure
as
the
Lord
liveth
,
lyed
,
because
they
know
not
God
to
live
;
and
the
other
,
that
they
believ'd
him
not
to
live
.
If
any
thing
be
to
be
gotten
,
it
is
this
;
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
.
But
he
has
lead
us
to
a
quick
Expedient
,
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
.
To
which
I
return
,
that
they
did
believe
God
to
live
,
because
they
lived
;
for
how
could
they
doubt
of
his
Living
,
who
held
them
in
Life
:
But
enough
of
this
.
To
conclude
;
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
.
CHAP.
XII
.
The
Second
particular
Ordinance
is
a
Gospel-Church
.
His
Definition
for
us
,
by
its
gross
Contrariety
to
the
Scripture
.
His
base
Inference
of
our
Denial
of
Religious
Societies
,
and
Outward
Gifts
,
from
our
Friends
asserting
of
but
one
Catholick
Church
,
and
that
it
is
in
God.
A
Gospel-Church
own'd
.
Our
Adversary
proved
Heterodox
about
Apostolical
Preaching
.
Inward
Sence
preferr'd
before
Intelligence
.
§
.
1.
THe
Next
Gospel-Ordinance
,
he
says
we
deny
,
is
a
Gospel-Church
;
Not
to
spend
time
about
his
Way
of
Phrasing
it
,
though
uncooth
enough
;
We
shall
attend
his
Proof
.
And
the
Church
so
gathered
into
God
,
is
the
Pillar
and
Ground
of
Truth
,
where
the
Spirit
alone
is
Teacher
.
J.
N.
Love
to
the
Lost
,
pag.
17.
Upon
which
he
argues
thus
,
The
Gospel-Church
is
a
Church
which
hath
other
Teachers
,
and
not
the
Spirit
alone
;
whereas
the
Apostles
gave
themselves
to
Preaching
of
the
Word
,
and
Elders
were
ordained
;
therefore
the
Quakers
deny
a
Gospel-Church
,
and
they
contradict
themselves
,
for
they
have
more
Teachers
then
All
others
.
A
Lye
to
be
sure
.
There
is
greatly
wanting
to
this
Priest
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
Universal
Church
of
God
,
which
says
the
Apostle
,
as
well
the
the
Quakers
,
is
in
God
;
he
infers
,
that
we
deny
all
Visible
Religious
Societies
,
commonly
called
by
the
Ancients
the
Churches
of
Asia
,
Thessalonica
,
Ephesus
,
Corinth
,
&c.
And
from
our
Asserting
the
Spirit
to
be
the
only
Gospel-Teacher
of
all
who
believe
,
he
concludes
,
that
we
deny
all
Preaching
of
Men
,
though
by
the
Spirit
.
O
blind
,
or
else
most
disingenuous
Man
!
What
?
Charge
that
upon
us
,
which
our
Practice
gives
the
Lye
to
every
day
.
But
when
we
urge
this
against
him
,
and
such
like
Adversaries
,
then
it
is
not
,
that
he
hath
Mis-represented
us
,
but
that
we
have
Contradicted
our selves
.
But
to
clear
the
Point
,
if
it
can
yet
be
doubtful
:
We
do
believe
,
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
:
and
as
such
,
neither
is
every
Visible
Society
,
making
Profession
of
Religion
,
nor
are
all
of
them
together
,
that
Church
;
but
such
alone
,
who
are
washed
in
the
Blood
of
the
Lamb
,
and
ingrafted
into
the
True
Vine
,
bringing
forth
the
Fruits
of
Holiness
to
the
Eternal
Honour
,
Glory
,
and
Renown
of
Christ
the
Head
,
who
is
over
all
,
God
,
blessed
for
evermore
.
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
Man
preaches
,
or
it
is
Man's
Ministry
,
but
rather
,
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
,
or
Direction
rather
to
the
true
Teacher
,
the
Light
in
the
Conscience
:
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
God
is
to
be
found
,
and
an
Access
to
this
Holy
,
Blessed
Presence
administred
;
for
he
hath
both
promised
it
of
old
,
and
perform'd
it
in
our
Dayes
.
Thus
the
Apostles
were
Preachers
,
not
from
Man
,
nor
by
Man
,
but
by
the
Revelation
of
the
Son
of
God
,
declaring
of
the
Mysteries
of
God's
Everlasting
Kingdom
,
as
they
were
moved
by
the
Holy
Ghost
:
And
so
none
are
exempted
;
for
all
may
Prophesie
one
by
one
,
that
the
Church
may
be
edified
.
Yet
I
cannot
but
observe
,
that
(
1
)
the
Man
implicitely
denies
that
to
be
a
True
Church
,
which
is
the
Ground
and
Pillar
of
Truth
,
for
such
the
Quakers
style
a
Gospel-Church
.
(
2
)
That
he
affirms
the
True
Church
to
have
other
Teachers
then
the
Spirit
:
which
is
to
say
;
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
.
If
he
sayes
that
he
meant
the
Apostles
,
that
were
inspired
;
I
answer
,
that
was
never
deny'd
by
us
,
because
that
was
the
Teaching
of
the
Spirit
by
them
,
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
;
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
:
But
in
as
much
as
neither
can
be
reputed
true
by
true
Christian
Men
,
I
conclude
the
Quakers
sound
,
and
their
boasting
Adversary
Heretical
.
§
.
2.
But
he
thinks
he
hath
clearly
got
the
Point
of
us
,
about
a
Quaker's
telling
him
,
they
knew
,
that
one
of
the
Dutch
Nation
spoke
by
the
Spirit
in
a
Meeting
of
ours
,
though
in
that
Language
which
was
not
understood
by
the
Meeting
,
because
they
all
found
Refreshings
.
I
will
be
faithful
in
giving
his
Observation
upon
it
:
Of
the
unknown
Language
he
sayes
,
This
was
orderly
according
to
the
Popish
Mass
,
who
read
Prayers
in
an
Unknown
Tongue
to
the
People
;
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
Devil
may
speak
the
best
words
in
the
Bible
,
and
be
an
undiscover'd
Devil
still
,
except
by
this
Divine
Light
,
Power
or
Spirit
he
be
inwardly
manifested
;
consequently
a
right
Sence
may
be
had
,
where
words
may
not
be
understood
,
which
is
the
One
Tongue
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
Apostle
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
Quaker
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
Papists
,
who
pray
in
Latin
,
rather
then
in
their
Native
and
vulgar
Tongue
,
he
is
very
disingenuous
in
that
reflection
.
§
.
3.
Upon
the
Quakers
Reason
,
why
they
knew
that
Declaration
was
from
the
Spirit
of
God
,
viz.
because
they
found
Refreshings
,
he
bestows
this
Confutation
,
so
have
Children
many
a
time
AT
PUPPET-PLAYES
.
What
a
pass
are
these
People
come
to
,
who
yet
deny
all
Teachings
of
Man
?
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
Prophaneness
,
joyn'd
with
Scoff
and
Impudence
,
when
he
denies
all
Refreshment
that
comes
not
by
sound
of
Words
,
in
a
known
Tongue
,
to
be
any
more
Certainty
from
God's
Spirit
then
the
Pleasure
,
Children
take
at
Puppet-Plays
,
though
he
could
not
but
think
the
Person
that
spoak
to
him
,
meant
by
Refreshings
what
came
from
God
,
&
that
there
can
be
no
Proportion
or
Comparison
betwixt
that
Pious
Answer
,
and
the
Ungodly
Sport
of
Puppet-Playes
.
Ben.
Johnsons
ALCHYMIST
,
which
all
good
Men
detest
,
and
himself
dying
,
abhorr'd
,
hath
nothing
in
it
half
so
gross
in
Abuse
of
Religion
.
I
even
tremble
at
the
Thoughts
of
that
Hand
writing
upon
the
Wall
,
which
this
Man's
Impiety
is
writing
(
I
fear
with
indeleble
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.
§
.
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
Refreshment
to
be
any
more
of
God
,
without
known
Words
,
then
that
of
a
Puppet-Play
;
he
knows
not
any
more
the
Teachings
of
the
God
above
,
p.
113.
nor
the
Motions
of
the
Holy
Ghost
or
Dictates
of
the
Grace
of
God
within
2.
Part.
9
,
10.
(
known
Words
being
excepted
)
to
be
of
God
;
then
that
Refreshment
little
Children
have
in
a
Puppet-Play
;
The
Consequence
of
which
Diabolical
Comparison
is
nothing
less
,
then
to
overthrow
all
inward
sence
of
God's
Presence
,
or
that
Refreshment
which
comes
from
it
;
And
then
indeed
,
we
must
confess
,
we
should
be
necessitated
either
to
deny
all
Teaching
,
or
conclude
with
this
Antichristian
Priest
,
That
Man
's
Teaching
,
or
Ministry
ought
to
be
adhered
to
.
Where
if
Puppet-Playes
be
meer
Imitations
of
real
things
,
as
I
have
been
credibly
told
,
we
know
not
,
but
our
Ignorance
of
an
Inward
Sence
,
might
render
us
very
fit
to
judge
in
favour
of
the
Priest
&
his
Puppet-Play
-
Doctrine
;
till
when
,
we
leave
Imitating
J.
Faldo
,
and
the
Puppets
together
,
who
alike
fainedly
represent
Life
,
Power
and
Spirit
,
but
in
reality
are
empty
Sounds
,
and
meer
Wind
ratling
through
lifeless
Truncks
.
CHAP.
XIII
.
But
we
deny
Preaching
,
says
he
.
His
Disingenuity
in
stating
our
Principles
.
We
hold
and
practise
true
Gospel-Preaching
.
No
Difference
between
what
the
Light
teacheth
and
the
Scripture
.
Our
Gospel
is
Peace
;
Our
Adversary's
,
is
War
,
&c.
True
Preaching
converts
,
our
Adversary's
not
.
§
.
1.
ANother
of
those
Ordinances
,
he
falsly
affirms
us
to
deny
,
is
Preaching
,
of
which
he
speaks
thus
;
They
will
allow
a
Hearing
the
Word
preach'd
,
and
that
must
be
the
Light
within
;
but
the
Mind
of
God
contained
in
the
Scripture
,
they
must
by
no
means
hear
preached
;
for
(
as
I
hinted
from
G.
Fox
)
we
must
not
hear
Man
;
for
the
Prophets
bid
cease
from
Man.
This
is
so
far
from
making
against
us
,
that
it
makes
for
us
,
at
an
high
rate
;
For
who
preaches
without
that
Light
of
Christ
,
that
the
Quakers
affirm
all
True
Preaching
proceeds
from
,
preaches
not
from
the
Discoveries
and
Leadings
of
the
Light
,
and
consequently
all
such
Preaching
is
in
the
Darkness
,
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
,
who
deny
,
that
Men
ought
to
preach
from
the
Revelations
and
Guidings
of
the
Light
?
§
.
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
,
then
what
is
explicitely
or
implicitely
there
held
forth
,
and
testified
unto
:
Though
we
confess
,
that
we
don't
only
so
believe
,
practise
,
and
preach
it
,
because
there
written
;
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
.
And
this
is
what
G.
F.
meant
,
and
we
All
understand
by
Ceasing
from
Man
,
to
wit
,
meer
Man
;
not
Man
Inspir'd
,
or
so
Divinely
qualified
.
But
he
has
a
Scripture
,
and
a
Passage
out
of
W.
Smith
to
justifie
his
Charge
,
at
least
he
thinks
so
;
And
how
shall
they
preach
,
except
they
be
sent
?
as
it
is
written
,
How
beautiful
are
the
Feet
of
them
that
preach
the
Gospel
of
Peace
?
&c.
We
say
so
to
;
and
did
we
mean
the
same
,
't
were
happy
for
J.
Faldo
.
By
being
sent
,
we
understand
by
the
Light
within
,
and
the
Scripture
without
,
a
being
anointed
by
the
immediate
Power
of
God
,
without
which
the
Disciples
themselves
,
who
had
so
many
Advantages
above
us
,
were
not
to
budge
:
They
could
have
told
most
of
what
Jesus
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
,
without
a
Living
Immediate
Power
and
Commission
within
(
the
Baptism
of
the
Holy
Spirit
)
they
were
not
to
budge
on
God's
Account
.
If
J.
Faldo
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
.
§
.
3.
In
short
;
If
none
can
preach
without
being
sent
,
then
since
he
&
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
,
&
their
Feet
truly
beautyful
,
whose
Gospel
is
Peace
on
Earth
,
&
good-Will
towards
Men
;
Not
Garments
rold
in
the
Blood
of
Kings
,
Princes
,
Rulers
and
People
:
No
Worldly
Armies
,
Battles
,
Victories
,
Trophies
,
Spoiles
,
Sequestrations
,
Decimations
,
and
the
like
Blood-thirsty
and
Tyrannical
Projects
:
In
which
J.
Faldo
and
his
POOR
NON-CONFORMING
MINISTERS
have
had
their
Hands
almost
over
Head
and
Ears
,
till
they
had
well
nigh
lost
their
Ears
,
and
their
Heads
too
.
Such
Covenant-breaking
,
Self-seeking
,
Proud
,
Covetous
,
Tyrannical
,
Club-law
,
Persecuting
Priests
we
could
never
own
;
but
ever
did
,
and
ever
shall
earnestly
bear
our
faithful
Testimony
against
them
,
as
the
Locusts
,
Caterpillers
,
Serpents
,
and
Dragons
of
the
Earth
,
whose
▪
Cruelty
,
Self-seeking
and
Falsness
hath
griev'd
Good
Men
,
and
caused
the
Wicked
to
Blaspheme
the
Name
of
the
God
of
Heaven
;
whose
Damnation
slumbers
not
,
if
by
unfeigned
Contrition
not
prevented
.
§
.
4.
Well
,
but
we
are
to
hear
,
what
strength
William
Smith's
Primmer
can
give
to
his
Charge
:
Quest
.
Is
there
something
of
God
in
my
Conscience
,
that
will
give
me
the
Knowledge
of
him
?
Answ
.
There
is
not
any
thing
else
that
can
do
it
.
That
is
,
principally
there
is
no
other
Teacher
,
no
other
Revealer
,
or
Discoverer
of
the
Mind
and
Will
of
God
to
us
then
Christ
the
Light
,
as
saith
the
Scripture
;
No
man
knows
the
Father
but
the
Son
,
the
true
Light
,
and
he
,
to
whom
the
Son
reveals
him
:
And
whatever
makes
manifest
is
Light.
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
considered
,
That
HE
is
Light
it self
:
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
,
is
Light
;
it
evidently
follows
,
That
the
Light
is
the
Alone
Author
of
those
Discoveries
Men
receive
of
the
Mind
of
God.
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
Conviction
of
the
Truth
,
of
what
is
outwardly
read
,
or
writ
in
that
excellent
Book
called
Scripture
.
So
that
still
to
Christ
the
True
Light
,
as
the
Chiefest
Cause
(
in
which
sense
he
is
most
properly
so
called
)
do
we
rightly
ascribe
all
the
Knowledge
we
have
of
God
,
and
his
Everlasting
Kingdom
.
CHAP.
XIV
.
His
Charge
of
our
Denial
of
Gospel-Prayer
,
inverted
.
The
Prayer
he
pleads
for
,
Anti-Gospel
.
True
Prayer
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
False
,
wherein
God's
Spirit
is
not
the
first
and
chief
Mover
and
Assister
.
The
Subtilty
of
Satan
in
putting
upon
unacceptable
Prayer
,
to
prevent
True
Prayer
.
§
.
1.
BUt
we
deny
Prayer
as
well
as
Preaching
,
if
he
may
be
credited
;
and
indeed
we
do
so
by
the
same
Figure
,
or
contrary
Way
of
Speaking
,
that
We
deny
them
,
that
is
,
as
John
Faldo
owns
them
;
but
not
that
therefore
we
should
deny
them
at
all
.
His
Charge
lies
in
three
parts
.
First
,
That
we
Contemn
True
Gospel-Prayer
;
To
prove
which
he
cites
W.
Smith's
Catechism
,
p.
107.
Though
some
may
not
speak
in
such
formal
composed
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
the
Unclean
Part
,
which
offers
to
God
,
which
he
doth
not
accept
.
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
,
formal
,
wise
Words
,
in
Man's
Time
,
and
Will
,
which
is
Unclean
,
is
Gospel-Prayer
in
J.
Faldo's
account
;
otherwise
it
is
utterly
false
to
say
,
That
W.
Smith's
Words
prove
the
Quakers
to
contemn
Gospel-Prayer
.
But
what
can
be
more
clear
to
the
View
of
every
Impartial
Soul
,
then
that
J
Faldo's
making
that
Prayer
only
which
he
is
capable
of
himself
,
that
stands
in
his
own
Time
,
Will
,
Wisdom
,
and
Invention
to
be
Gospel
,
rather
then
to
deny
it
,
and
seek
after
one
more
truly
Evangelical
;
is
not
so
much
to
maintain
the
Truth
,
as
himself
.
§
.
2.
Secondly
,
he
sayes
,
That
we
own
no
Prayer
that
is
not
by
immediate
Inspiration
and
Motion
of
the
Spirit
,
and
without
the
Use
of
our
Conception
and
Direction
of
our
Understanding
:
His
third
I
will
add
to
this
,
because
to
the
same
Purpose
;
viz.
That
we
own
no
Prayer
,
but
what
is
by
and
in
the
Light
Within
;
and
here
he
brings
3.
or
4.
Testimonies
which
are
to
the
same
purpose
.
I
grant
what
he
says
of
us
in
this
particular
,
to
be
our
Faith
;
and
shall
prove
it
to
be
sound
Doctrine
from
the
Scriptures
of
Truth
.
The
Worship
of
God
is
in
the
Spirit
and
in
the
Truth
;
Now
unless
Men
may
perform
Gospel-Worship
without
the
Spirit
and
the
Truth
,
or
if
in
the
Spirit
and
the
Truth
,
yet
not
by
the
Motion
of
either
,
a
thing
absurd
;
it
must
needs
be
,
that
Men
ought
only
to
pray
or
preach
by
the
Motion
of
the
Spirit
and
of
the
Truth
.
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
,
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
acceptable
with
him
;
consequently
,
Gospel-Prayer
is
only
from
the
Motions
of
the
Spirit
of
God
,
and
by
and
in
the
Light
of
Christ
.
Again
,
If
no
Prophecy
or
Preaching
was
to
be
of
old
,
but
by
the
immediate
Revelation
or
Motion
of
the
Spirit
,
though
it
was
but
to
Men
;
of
far
greater
Reason
,
should
not
any
Prayer
be
made
without
a
Motion
of
the
same
Spirit
,
which
is
to
the
Eternal
,
only
Wise
God.
§
.
3.
Nay
,
the
Creature
considered
from
under
the
Leadings
of
God's
Spirit
in
all
Religious
Actions
,
is
unable
to
think
a
good
Thought
,
much
less
,
to
perform
one
good
Work
;
and
as
the
Professors
say
,
from
the
Crown
of
the
Head
to
the
Soal
of
the
Foot
,
are
altogether
unclean
;
will
it
follow
then
,
that
either
such
corrupt
and
sinful
Duties
are
Gospel-Prayer
,
and
an
Ordinance
of
God
:
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
,
must
be
the
only
Gospel-Worship
,
which
we
are
yet
further
inclined
to
believe
.
For
it
is
said
in
Scripture
,
that
the
Word
and
Prayer
sanctifieth
all
things
:
Now
if
we
take
this
Word
in
our
sense
,
to
wit
,
the
Word
of
God
;
then
we
are
to
consider
,
whether
the
Word
derives
its
Sanctifying
Vertue
from
the
Prayer
,
or
the
Prayer
from
this
Word
?
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
)
hath
a
Sanctifying
Vertue
in
it
;
&
that
no
Prayer
begun
or
carried
on
by
meer
Man
,
can
sanctifie
,
because
we
are
of
our selves
unable
to
think
one
good
Thought
,
it
evidently
follows
,
That
this
Word
of
God
,
which
gives
Prayer
that
Sanctifying
Power
,
doth
begin
or
move
first
to
that
Sanctifying
,
Acceptable
,
Truly
Gospel-Prayer
.
§
.
4.
But
now
suppose
by
Word
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
Eternal
Spirit
that
is
able
to
sanctifie
;
it
will
follow
also
,
that
God's
Spirit
or
Power
moving
in
the
Heart
is
that
alone
which
renders
the
Words
or
Prayers
of
any
sanctifying
.
Nor
is
this
all
:
The
Pool
of
Bethesda
is
a
notable
Figure
of
the
Matter
in
hand
:
where
the
Certainty
of
being
cured
upon
stepping
into
the
Pool
so
soon
as
ever
the
Angel
had
moved
the
Waters
,
doth
very
lively
represent
to
us
,
that
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
.
Further
,
§
.
5.
The
Gospel-State
is
an
Eternal
Sabbath
.
He
that
prayes
in
his
own
Will
,
Time
,
Wisdom
,
Invention
,
is
picking
Sticks
,
and
kindling
a
Fire
,
and
compassing
himself
about
with
the
Sparks
of
the
Fire
of
his
own
kindling
:
This
Man
hath
not
Ceast
from
his
own
Works
,
he
will
suffer
loss
in
the
Day
of
God
,
and
his
Bed
will
be
made
in
Sorrow
.
§
.
6.
Nor
is
this
the
utmost
of
our
Force
;
For
whatever
God
hath
not
required
,
just
will
it
be
with
him
to
say
,
who
hath
required
these
things
at
your
hands
?
'T
is
true
,
God
loves
that
his
People
should
pray
,
and
Christ
injoyns
it
;
but
he
also
bids
all
Watch
unto
Prayer
;
that
is
,
wait
to
feel
that
Spirit
of
Life
to
stir
which
gives
Life
to
Prayer
,
the
Key
of
David
,
by
which
Heaven's
Door
is
opened
,
and
the
Soul
comes
to
receive
True
and
Heavenly
Refreshment
.
The
Want
of
which
maketh
so
much
Complaint
among
some
,
that
their
Duties
are
Unholy
Things
,
they
want
Power
,
they
have
prayed
long
,
but
to
little
purpose
;
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
.
§
.
7.
We
do
acknowledge
,
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
,
according
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
;
to
have
which
,
there
ought
to
be
a
Waiting
out
of
all
Conceivings
,
Inventions
,
or
Forms
,
to
receive
a
Living
Touch
,
and
Sence
from
his
Pure
Living
and
Eternal
Spirit
,
whereby
to
set
our
Spirits
at
work
.
This
is
that
Oyl
,
which
makes
the
Chariot
Wheels
go
smoothly
,
and
without
which
they
grate
and
jarr
.
Those
who
have
not
Words
,
especially
in
Publick
Places
,
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
.
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
unsanctified
,
dead
Sacrifice
to
the
Lord
,
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
,
whether
such
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
:
as
it
will
certainly
be
,
if
there
be
but
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
Undertakings
,
and
Enjoyments
.
And
let
this
be
a
Warning
unto
all
,
in
the
Name
and
Fear
of
the
Jealous
God
of
Heaven
and
Earth
,
that
they
do
not
offer
up
to
God
their
halt
,
and
lame
,
and
blind
Self-Sacrifices
,
which
my
God
abhorrs
;
Especially
you
Professors
,
whose
Leaves
are
large
,
but
your
Fruit
little
:
Think
not
to
be
heard
by
your
Multitude
of
Words
,
nor
Variousness
of
Duties
;
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
prevail
;
but
if
not
,
God
will
say
to
you
one
Day
,
who
has
required
these
things
at
your
Hands
:
O!
for
the
Love
of
God
,
and
your
own
Souls
,
offer
not
God
a
Worship
out
of
His
own
Spirit
,
much
less
Contend
for
it
:
for
you
strengthen
Satan's
Bonds
in
so
doing
,
and
feed
the
Mystery
of
Iniquity
,
the
painted
Jezabel
,
the
Mother
of
Harlots
,
from
whom
these
false
accursed
Births
have
come
;
who
under
outward
Imitations
and
Performances
holds
People
in
Death
and
Darkness
,
and
perfect
Enmity
against
God
,
and
his
Living
,
Spiritual
,
Holy
Seed
in
them
,
and
others
,
that
is
able
to
bruise
the
Serpent's
Head
;
which
is
the
Pure
Way
of
God
,
and
in
whom
is
the
Blessing
forever
;
For
the
Devil
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
,
against
the
very
Life
and
Substance
,
that
like
old
Garments
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
:
Servants
are
not
Masters
because
they
wear
their
old
Clothes
;
neither
is
the
Devil
an
Angel
of
Light
,
because
he
puts
on
the
Pure
Ware
,
the
Spirits
old
Clothes
.
God
once
appeared
at
the
Mountain
,
and
Jerusalem
,
therefore
was
either
Worship
to
continue
?
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
.
§
.
8.
Let
it
not
be
evilly
taken
by
any
of
you
,
neither
be
ye
offended
in
me
,
or
the
Doctrine
I
here
defend
;
For
all
Preachings
,
Prayings
,
Graces
(
as
they
are
called
)
with
the
rest
of
the
Worship
of
the
Day
,
which
arise
not
from
the
Holy
Power
and
Spirit
of
God
,
it
is
at
this
time
laid
upon
me
,
and
I
am
bold
to
declare
,
in
the
Name
of
the
Eternal
Holy
God
,
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
.
O
bow
,
bow
ye
tall
Cedars
,
and
sturdy
Oaks
!
Come
out
,
and
be
ye
separated
by
the
Power
of
my
God
,
from
all
your
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
contending
for
them
,
against
the
very
Life
it self
,
that
in
a
more
plain
Appearance
is
risen
,
departed
from
them
;
and
come
to
know
the
one
True
Faith
,
Worship
,
and
Great
Ordinance
of
God
,
by
the
Operation
of
his
Spirit
in
all
your
Hearts
and
Consciences
;
else
you
will
dye
in
your
Sins
,
and
Christ
shall
profit
you
nothing
,
but
your
Dreams
of
Salvation
shall
vanish
,
and
utter
Destruction
will
be
your
Portion
for
evermore
.
CHAP.
XV.
His
Charge
of
our
Denial
of
Baptism
and
the
Sacraments
,
introduc'd
with
a
Discourse
of
positive
Commands
,
Destructive
of
the
Foundation
of
Religion
.
The
Priest
against
God
,
Scripture
and
Reason
.
He
confounds
himself
.
Baptism
of
Water
prov'd
John's
;
and
not
to
continue
.
Mat.
28.
19.
1
Cor.
1.
17.
Ephes
.
4.
5.
cleared
and
vindicated
.
The
One
Spiritual
Baptism
defended
.
§
.
1.
I
am
now
come
to
the
two
last
Particulars
of
this
Charge
,
Baptism
,
and
the
Lord's
Supper
,
which
he
introduceth
with
a
short
Discourse
of
the
Nature
of
God's
Commands
,
respecting
Gospel-Ordinances
,
which
he
sayes
,
we
deny
.
I
shall
onely
take
notice
of
this
Passage
,
where
he
tells
us
,
that
the
Ordinances
,
hitherto
consider'd
,
are
called
Moral
,
from
their
natural
Obligation
,
although
respecting
the
Substance
,
they
deserve
a
more
EVANGELICAL
Denomination
,
without
which
we
cannot
(
says
he
)
call
them
CHRISTIAN
ORDINANCES
.
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
Precepts
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
(
as
CIRCUMCISION
,
and
all
Ceremonial
Laws
,
as
well
as
Water-Baptism
,
and
what
is
generally
call'd
the
Lord's
Supper
)
have
been
avenged
with
a
high
Hand
.
To
all
I
return
these
short
Heads
of
Matter
.
First
,
that
a
Ministry
,
grounded
Internally
upon
the
Grace
and
Gifts
of
God
;
externally
upon
the
Scriptures
of
Truth
;
A
well
order'd
Church
,
consisting
of
Religious
Members
;
Preaching
,
Praying
,
and
that
Scripturally
too
(
by
him
call'd
Christian-Ordinances
)
are
by
him
made
Natural
to
all
Nations
,
antecedent
to
Christ's
outward
Coming
,
and
consequently
,
there
was
the
Thing
Christianity
,
before
the
Name
Christianity
:
which
pleads
our
Cause
against
his
first
Chapter
;
and
a
gross
Self-Contradiction
.
Next
,
that
those
he
calls
Natural
Ordinances
,
and
of
Universal
Obligation
,
are
far
more
Substantial
and
Necessary
to
Salvation
,
then
those
two
of
Water-Baptism
,
and
the
Lord's
Supper
,
upon
which
he
more
peculiarly
bestows
the
Title
of
Christian
;
since
no
Man
can
ever
be
saved
without
the
one
,
I
mean
those
Natural
Ordinances
,
as
he
calls
them
;
and
any
Man
may
be
certainly
saved
without
the
other
,
that
he
so
peculiarly
calls
Christian-Ordinances
;
which
how
Unreasonable
,
and
Preposterous
it
is
,
let
the
Impartial
Judge
.
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
Construction
,
but
confidently
affirms
God
to
be
more
concernd
to
vindicate
the
former
,
and
take
Vengeance
for
the
Breach
of
his
positive
and
exterior
Precepts
,
as
the
Ceremonial
part
of
the
Jews
Worship
,
and
the
Bread
,
Wine
,
and
Water
Sacramentally
us'd
now
a
days
(
if
yet
as
such
,
they
may
be
accounted
Precepts
)
which
the
Devil
himself
can
creep
into
the
Profession
of
,
and
cannot
cleanse
as
concerning
the
Conscience
,
then
of
his
fundamental
natural
and
substantial
Laws
and
Ordinances
,
without
which
God
cannot
be
worshipped
,
nor
one
Soul
saved
;
in
plain
Contradiction
to
that
notable
Passage
of
the
Prophet
,
Bring
no
more
Vain
Oblations
,
Incense
is
Abomination
unto
me
,
the
Sabbaths
,
the
Calling
of
Assemblies
I
cannot
away
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
(
or
multiply
)
many
Prayers
,
I
will
not
hear
;
your
Hands
are
ful
of
Blood
:
WASH
YE
,
MAKE
YOU
CLEAN
,
PUT
AWAY
THE
EVIL
OF
YOUR
DOINGS
FROM
BEFORE
MINE
EYES
;
CEASE
TO
DO
EVIL
,
LEARN
TO
DO
WELL
,
SEEK
JUDGMENT
,
RELIEVE
THE
OPPRESSED
,
JUDGE
THE
FATHERLESS
,
PLEAD
FOR
THE
WIDDOW
;
Where
the
Case
is
determin'd
against
him
.
For
here
we
have
an
Account
of
their
Exactness
in
many
Outward
Ceremonial
Laws
,
standing
in
figurative
things
,
and
a
most
severe
Reproof
of
them
,
for
their
great
Degeneracy
&
Corruption
,
as
to
their
Morals
,
or
Rebellion
against
God's
Natural
Ordinances
,
as
J.
Faldo
calls
them
.
God
himself
brings
the
natural
and
positive
Ordinances
(
as
by
this
Priest
distinguisht
)
into
the
Scales
,
&
gives
the
weight
against
the
latter
.
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
,
as
I
have
produc'd
a
plain
.
Scripture
,
that
expresses
God's
Detestation
and
Abhorrence
of
those
of
his
Elected
Nation
the
Jews
,
that
erred
from
the
Eternal
Law
of
Righteousness
writ
in
the
Hearts
of
the
very
Heathens
,
though
they
were
never
so
punctually
as
to
their
Observance
of
outward
Institutions
;
and
he
will
do
something
:
otherwise
,
as
it
is
manifest
,
what
a
Kind
of
Christianity
this
Man
would
make
,
that
any
Celsus
or
Porphyry
would
blow
away
with
a
breath
;
so
it
is
most
clear
,
that
God
lays
a
far
greater
Stress
upon
Mens
walking
up
to
those
Immutable
Ordinances
(
by
our
Adversary
called
Natural
,
which
we
can
accept
of
,
as
being
proper
to
Mankind
)
then
those
Temporary
and
Shaddowy
Services
that
must
vanish
upon
the
Appearence
of
the
Substance
it self
.
And
Lastly
,
It
is
no
less
then
Blasphemy
in
our
Adversary
,
and
an
evident
Contradiction
to
himself
,
to
assert
,
That
the
Light
he
grants
those
Immutable
Ordinances
to
result
from
,
may
be
doubtful
,
or
decay
,
respecting
it self
:
since
it
were
to
say
,
That
God
the
Fountain
of
that
Rivelet
of
Light
,
from
whence
those
excellent
Streams
come
,
is
Doubtful
,
and
lyable
to
Decay
;
for
whatever
is
naturally
incident
to
any
measure
of
Light
;
is
so
to
the
whole
:
Nay
,
it
is
to
affirm
,
that
from
a
doubtful
and
decayable
Light
may
and
doth
issue
forth
Clear
,
Divine
and
Eternal
Precepts
of
Righteousness
.
I
would
not
have
J.
Faldo
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
blessed
Manifestation
,
to
receive
much
Benefit
by
it
.
But
O
the
Injustice
of
Men
,
that
impute
all
of
Incapacity
to
see
,
which
is
truly
from
themselves
,
to
the
Light
Within
,
which
yet
they
refuse
to
be
ruled
by
!
Let
the
sober
Reader
be
seriously
warned
,
that
he
believes
in
no
such
Pestiferous
Doctrine
,
which
in
short
,
tends
to
no
more
nor
less
,
then
an
Exalting
and
Preferring
the
Exterior
Coat
,
or
Shell
of
Religion
(
and
that
most
of
their
own
making
too
)
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.
For
I
had
rather
be
Moral
Socrates
in
the
Day
of
God's
terrible
Judgment
,
then
Out-side-Christian
J.
Faldo
,
with
all
his
Jeer
and
Enmity
against
Christ's
Light
within
.
But
let
's
hear
what
he
sayes
to
these
Christian-Ordinances
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
.
§
.
2.
I
shall
begin
with
Water-Baptism
,
it
being
the
first
in
order
of
the
two
,
both
in
its
Institution
and
Practice
;
which
the
Quakers
deny
(
in
these
words
)
Baptism
we
own
,
which
is
the
Baptism
of
Christ
with
the
Holy
Ghost
,
and
with
Fire
;
but
we
deny
all
others
.
J.
Parnel's
Shield
of
Truth
,
pag.
11.
To
which
I
say
,
that
we
have
great
Reason
so
to
do
;
for
first
.
Christ
never
was
Administrator
of
Water-Baptism
,
but
that
of
Fire
and
the
Holy
Ghost
.
Water-Baptism
was
John's
,
the
Fore-runner
,
figuratively
,
and
used
to
that
Preparation
,
necessary
to
receive
the
visible
Coming
of
the
Messiah
;
were
the
Messiah
now
visibly
to
come
,
and
John
Baptist
alive
,
it
would
be
Indisputable
:
But
that
Time
being
past
,
and
it
being
John's
Visible
Administration
,
which
is
over
,
and
not
Christ's
;
and
lastly
,
that
the
Fore-runner
is
not
to
continue
,
but
give
way
to
Him
,
and
his
Administration
,
that
was
so
fore
run
,
which
was
Christ
,
and
his
Baptism
;
we
do
conclude
,
that
there
is
no
such
Baptism
,
as
J.
Faldo
charges
us
with
the
Denial
of
,
that
can
plead
any
Continuance
in
the
Christian
Church
:
Which
John
himself
was
not
unsensible
of
,
when
he
said
,
I
shall
Decrease
,
but
he
will
Increase
;
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
.
§
.
3.
If
any
should
say
,
that
it
is
not
meant
of
John's
Baptism
;
but
a
new
Water-Baptism
instituted
by
Christ
,
because
of
those
onely
Words
on
which
they
ground
their
Commission
,
Go
teach
all
Nations
,
Baptizing
them
,
&c.
J.
Faldo
answers
for
me
,
that
it
is
a
Mistake
;
He
means
not
another
Water-Baptism
from
John's
,
when
he
tells
us
,
that
the
Water-Baptism
(
which
he
calls
the
Christian
-
Ordinance
,
and
renders
the
Quakers
a
sort
of
Heathens
for
denying
)
is
that
Baptism
which
was
in
point
of
Order
and
Institution
,
before
the
Bread
and
Wine
were
instituted
:
which
how
well
soever
it
may
square
with
the
Episcopalians
,
Presbyterians
,
Independents
,
and
Anabaptists
Notion
of
Baptism
,
(
whom
he
says
,
he
has
no
further
concern'd
in
his
Book
,
then
vindicated
)
and
his
own
date
of
Christianity
from
Christ's
Resurrection
,
it
is
manifest
;
first
,
That
no
Commission
was
given
by
Christ
,
before
he
broke
Bread
with
his
Disciples
;
Consequently
he
must
intend
John
'
s
onely
:
And
next
,
That
John
'
s
Commission
it self
is
not
extant
;
mu●h
less
any
Commission
to
perpetuate
his
,
as
generally
oblieging
:
But
above
all
,
that
the
Disciples
of
Christ
should
not
onely
use
,
but
esteem
for
an
Ordinance
of
Christ
a
Baptism
,
that
had
not
their
Lord
for
its
Administrator
,
as
saith
the
Scripture
;
for
Jesus
baptised
not
:
is
absurd
,
and
all
together
Anti-Gospel
.
If
we
will
credit
Christ's
own
saying
,
The
least
in
the
Kingdom
of
Heaven
is
greater
then
John
;
as
if
he
should
have
said
;
John's
Administration
was
an
Introduction
,
and
a
Kind
of
Preparation
in
order
to
my
Coming
,
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
John
'
s
Watery
Dispensation
.
§
.
4.
That
this
is
Truth
I
will
further
prove
even
from
that
very
Place
,
which
they
repute
a
sufficient
Commission
for
Water-Baptism
.
Go
therefore
and
teach
all
Nations
,
Baptizing
them
in
the
Name
of
the
Father
,
Son
and
the
Holy
Ghost
,
&c.
In
discoursing
of
things
laid
down
by
the
Evangelists
,
it
will
not
alwayes
suffice
,
what
some
one
Evangelist
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
.
Luke
in
his
History
of
the
Acts
of
the
Apostles
,
soon
after
his
Address
to
Theophilus
,
gives
us
an
Account
of
some
farewell-Expressions
,
Christ
used
to
his
Disciples
;
not
so
fully
exprest
in
his
History
;
which
he
delivers
to
us
after
this
manner
;
And
being
assembled
together
with
them
,
he
(
Christ
)
commanded
them
,
that
they
should
not
depart
from
Jerusalem
,
but
wait
for
the
Promise
of
the
Father
,
which
(
sayes
he
)
ye
have
heard
of
me
.
FOR
JOHN
TRULY
BAPTIZED
WITH
WATER
,
BUT
YE
SHALL
BE
BAPTIZED
WITH
THE
HOLY
GHOST
NOT
MANY
DAYES
HENCE
.
From
whence
nothing
can
be
clearer
,
then
first
,
that
the
Baptism
mention'd
in
,
Go
,
teach
all
Nations
,
Baptizizing
them
,
&c.
was
not
the
Baptism
of
John
;
but
the
Baptism
of
the
Holy
Ghost
,
call'd
,
the
Promise
of
the
Father
,
which
they
were
to
wait
for
,
recorded
by
Luke
,
both
in
the
24th
Chapter
of
his
History
of
Christ
,
and
the
first
Chapter
of
his
History
of
the
Acts
of
the
Apostles
.
Nay
,
lest
it
should
be
thought
,
that
he
meant
of
another
Water-Baptism
,
as
some
vainly
imagine
;
to
help
their
Understanding
,
and
prevent
all
such
Mistake
,
he
distinguishes
,
not
betwixt
John
'
s
Water-Baptism
,
and
his
own
,
but
betwixt
Any
Water-Baptism
at
all
,
and
his
own
Baptism
of
the
Holy
Ghost
.
John
indeed
baptized
with
Water
,
but
ye
shall
be
baptized
with
the
Holy
Ghost
.
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
,
baptizing
them
,
&c.
Suitable
to
those
Expressions
of
the
Baptist
himself
;
I
indeed
Baptize
you
with
Water
,
but
he
shall
Baptize
you
with
the
Holy
Ghost
.
His
Fan
is
in
his
Hand
,
he
will
throughly
purge
his
Floor
.
He
that
cometh
after
me
is
preferred
before
me
.
Besides
,
the
very
words
themselves
taken
in
the
Original
Tongue
,
import
in
Point
of
Propriety
nothing
less
;
For
the
Greek
knows
no
such
thing
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
baptizing
them
in
the
Name
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
baptizing
them
into
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
,
which
by
the
frequent
use
of
that
Preposition
'
Eis
,
Into
,
it
is
impossible
for
Water-Baptism
to
do
;
no
more
,
then
for
a
Man
by
it
to
be
baptized
with
the
same
Baptism
,
where-with
Christ
was
to
be
baptized
;
to
be
buried
with
him
,
Christ
,
to
be
baptized
into
Christ
,
and
so
to
be
baptized
into
his
Death
;
or
by
it
,
and
not
by
One
Spirit
,
to
be
baptized
into
One
Body
.
Which
because
no
Water-Baptism
could
ever
do
,
it
consequently
follows
,
that
it
was
never
intended
of
Water-Baptism
,
since
it
would
then
have
been
,
to
ascribe
that
to
meer
Water-Baptism
,
which
it
is
both
utterly
impossible
for
it
ever
to
perform
,
and
is
really
the
alone
Property
of
the
Spiritual
Baptism
of
Christ
to
effect
.
§
.
5.
To
our
Objection
of
the
Apostle's
Answer
,
Christ
sent
me
not
to
Baptize
,
but
to
Preach
;
he
argues
;
Because
he
did
Baptize
some
,
therefore
it
was
an
Ordinance
:
and
that
he
baptiz'd
so
few
,
was
but
providential
,
not
designed
;
and
the
Reason
why
it
was
not
laid
upon
the
Apostle
Paul
,
was
because
his
Call
was
extraordinary
and
out
of
due
time
.
But
the
Confusion
and
the
Weakness
of
this
Reply
,
might
save
me
the
Labour
of
an
Answer
with
all
,
but
those
who
might
esteem
it
Unanswerable
,
because
almost
Unintelligible
.
For
if
every
Practice
was
an
Institution
,
then
because
the
same
Apostle
Circumcised
,
it
was
a
Christian-Ordinance
.
Practice
then
,
we
see
,
and
all
the
reasonable
World
knows
,
is
not
Institution
.
Many
things
indifferent
in
their
Nature
may
be
practised
and
used
,
and
yet
never
instituted
or
required
.
That
he
had
it
not
in
his
Commission
,
the
Priest
himself
grants
;
but
excuses
that
Defect
by
a
greater
,
viz.
He
was
called
extraordinarily
,
and
out
of
due
time
.
But
as
they
were
all
extraordinarily
called
,
or
else
the
Priest
contradicts
himself
,
so
if
we
may
believe
the
Apostle
,
he
was
Inferior
to
none
of
them
;
If
not
in
his
Works
,
I
know
no
Reason
,
why
he
should
be
reputed
so
in
his
Commission
.
That
his
Commission
was
of
God
is
granted
on
all
hands
;
And
if
it
pleased
God
to
make
it
none
of
Paul's
Commission
,
we
would
be
glad
to
see
any
of
our
time
produce
one
more
large
,
and
effectual
;
till
when
,
we
are
contented
with
no
more
Extent
in
the
Point
,
then
God
pleased
to
give
his
great
Apostle
:
and
believe
,
whatever
J.
Fuldo
sayes
to
the
contrary
,
that
he
was
a
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
.
§
.
6.
But
J.
Parnel
offends
him
in
these
words
,
at
least
he
takes
Offence
at
them
;
They
who
would
have
one
Baptism
inward
,
an
other
outward
,
would
have
Two
Baptisms
,
when
the
Scripture
saith
,
The
Baptism
is
but
One.
Shield
of
Truth
,
p.
11.
Which
he
would
be
thought
to
Confute
thus
,
and
it
seems
more
material
,
then
any
thing
he
has
writ
on
this
Subject
.
I
must
tell
him
by
the
way
,
that
he
tells
an
Untruth
wilfully
.
He
uses
,
or
rather
abuses
the
Words
of
the
Apostle
just
before
repeated
;
one
Lord
,
one
Faith
,
one
Baptism
;
and
there
he
adds
but
,
which
the
Text
has
not
.
And
here
the
Scripture
saith
,
the
Baptism
is
but
one
:
Let
him
find
me
(
says
J.
Faldo
)
such
a
Scripture
,
and
I
will
be
bound
to
turn
Quaker
.
I
perceive
the
Man
thinks
he
can
turn
Quaker
much
at
the
rate
he
can
Pray
,
I
mean
,
when
he
will
;
but
I
will
tell
him
so
much
,
that
it
is
as
hard
a
Task
for
him
to
turn
True
Quaker
,
as
to
be
a
true
primitive
Christian
,
a
thing
most
difficult
to
be
sure
.
But
to
his
Quibble
about
But
,
that
J.
Parnel
has
told
a
I
willfull
Untruth
,
in
saying
the
Baptism
is
but
One
:
suppose
it
will
be
allow'd
that
there
was
one
Baptism
,
in
the
same
sense
that
there
was
one
Lord
,
one
Faith.
Now
if
there
is
but
One
Lord
,
&
One
Faith
,
as
it
is
to
be
supposed
,
J.
Faldo
believes
,
why
should
it
be
so
Criminal
to
say
,
there
is
but
One
Baptism
?
If
saying
,
there
is
one
Lord
,
and
one
Faith
,
be
synonimous
or
equivalent
,
with
affirming
that
there
is
but
one
Lord
,
and
one
Faith
;
I
cannot
see
how
it
should
be
an
Untruth
to
say
,
that
there
is
One
Baptism
,
is
one
and
the
same
thing
wish
our
saying
,
there
is
(
but
)
One
Baptism
.
In
short
,
if
there
is
more
then
One
Baptism
,
because
the
Apostle
does
not
say
,
there
is
but
one
Baptism
;
then
there
are
more
Gospels
,
Lords
and
Faiths
,
because
the
Apostle
did
not
say
,
there
was
but
one
Gospel
,
but
one
Lord
,
and
but
one
Faith
;
consequently
there
may
be
many
Gospels
,
Lords
and
Faiths
,
as
well
as
Baptisms
.
§
.
7.
Enough
of
this
Weakness
;
His
Strength
follows
.
Water-Baptism
is
the
Sign
,
the
Baptism
of
the
Spirit
something
(
but
not
all
)
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
,
Hebr.
8.
10.
and
Circumcision
the
Sign
,
Gen.
17.
13.
are
called
the
Covenant
.
I
shall
grant
to
him
,
that
the
Thing
signifying
,
and
signified
are
sometimes
called
by
one
and
the
same
Name
;
as
Baptism
:
But
when
distinguisht
by
Water
,
and
Holy
Ghost
,
I
hope
,
nothing
that
is
not
as
blind
or
hardened
as
J.
Faldo
(
if
yet
he
himself
)
will
say
,
that
therefore
they
are
but
One
Baptism
.
Christ
himself
distinguishes
betwixt
John's
and
his
Baptism
;
and
himself
and
his
Baptism
:
And
frequently
his
Apostles
,
yea
the
Baptist
himself
,
seem'd
to
take
all
Occasions
,
whereby
to
let
People
know
,
that
his
Baptism
was
but
that
of
Water
,
and
that
the
Baptism
of
Christ
was
not
of
Water
,
but
of
the
Holy
Ghost
,
as
the
Scriptures
in
the
Margent
,
plainly
prove
.
So
in
the
Word
Circumcision
compounded
of
the
same
Letters
,
and
Syllables
,
let
it
be
used
to
express
that
of
the
Body
,
or
the
Flesh
;
or
that
of
the
Heart
in
Spirit
:
Yet
it
is
to
be
hoped
,
that
none
will
conclude
,
there
were
not
Two
Circumcisions
,
and
so
Two
Jews
;
the
one
Inward
,
and
the
other
Outward
.
Though
now
he
is
no
more
a
Jew
,
that
is
one
Outwardly
;
neither
is
that
Circumcision
,
which
is
outward
in
the
Flesh
;
but
he
is
a
Jew
which
is
one
Inwardly
,
and
Circumcision
is
that
of
the
Heart
,
in
the
Spirit
,
and
not
in
the
Letter
,
whose
Praise
is
not
of
Men
,
but
of
God.
§
.
8.
And
should
we
grant
him
what
he
desires
,
as
to
the
same
Name
,
being
applicable
to
the
Sign
and
the
Thing
signified
;
yet
Weak
and
Wretched
must
his
Sophism
appear
to
all
clear-sighted
Readers
;
For
if
therefore
the
Baptism
of
Water
and
of
the
Spirit
are
One
,
because
the
same
Word
is
applicable
to
the
Sign
,
and
the
Thing
signified
,
and
in
that
sense
they
are
both
of
them
One
Baptism
:
Then
by
just
Consequence
,
must
the
Circumcision
outwardly
in
the
Flesh
,
and
the
Circumcision
of
the
Heart
in
the
Spirit
,
be
One
;
because
the
Word
of
it self
is
equally
applicable
to
both
;
and
Consequently
they
are
both
of
them
One
Circumcision
:
And
here
,
but
must
and
will
be
allow'd
us
.
What
Jew
Living
could
have
reason'd
better
for
the
Continuation
and
Perpetuity
of
Circumcision
?
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
of
the
One
Spiritual
Baptism
of
Fire
and
the
Holy
Ghost
,
as
onely
upon
the
same
Fundation
,
proper
to
Christ's
Kingdom
,
doth
remain
fix
and
Immoveable
against
all
the
Batteries
of
our
Adversary
.
CHAP.
XVI
.
The
Supper
he
says
we
deny
,
not
deny'd
but
fulfil'd
.
The
Scriptures
Consulted
.
No
Perpetuity
prov'd
.
That
it
was
a
Sign
.
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
.
§
.
1.
BUt
the
Quakers
(
he
says
)
disown
the
Ordinance
of
the
Lord's
Supper
to
be
now
a
Gospel-Ordinance
;
for
which
he
cites
J.
Parnel
,
a
Young
Man
often
in
his
Eye
,
now
dead
,
as
he
was
grieveously
so
to
J.
Faldo's
Brethren
the
Independents
at
Cogshall
in
Essex
,
who
by
unparallel'd
,
and
never
to
be
forgotten
Cruelties
,
murder'd
him
,
as
may
be
seen
in
my
Second
part
of
our
serious
Apology
pag.
185.
186.
187.
His
words
,
as
he
quotes
them
,
are
these
;
For
the
Bread
which
the
World
breaks
,
is
Natural
and
Carnal
;
so
also
the
Cup
which
they
drink
:
and
here
is
no
Communion
,
but
what
is
Outward
and
Carnal
.
Shield
of
Truth
.
pag.
13.
Also
W.
Smith
thus
;
They
[
Bread
and
Wine
in
the
Lord's
Supper
]
are
the
Popes
Invention
.
His
Primm
.
pag.
39.
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
Carnal
,
for
so
they
are
.
And
the
World
,
that
is
,
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
.
To
the
second
,
I
do
challenge
J.
Faldo
to
make
it
good
,
and
require
it
at
his
Hand
in
the
View
of
the
World
,
to
produce
any
such
words
out
of
W.
Smiths
Books
;
and
that
he
may
not
plead
Mistake
of
Authors
,
I
will
give
him
the
Scope
of
all
our
Books
&
Friends
,
to
prove
that
we
ever
call'd
the
Bread
and
Wine
Christ
blest
,
the
Invention
of
the
Pope
.
O
ungodly
Man
!
What
hast
thou
done
,
that
God
should
thus
give
thee
up
,
not
onely
to
believe
Lyes
thy self
,
but
to
endeavour
to
make
others
do
the
like
?
Thy
Book
shall
be
a
Milstone
about
thy
Neck
in
the
Day
of
the
righteous
and
terrible
Judgments
of
Almighty
God.
We
deny
the
Expression
,
and
lay
the
Slander
at
John
Faldo's
door
.
§
.
2.
But
the
Quakers
main
Objection
,
says
he
,
is
,
that
Christ
is
come
in
Spirit
to
them
,
and
his
Disciples
were
to
do
it
in
Remembrance
of
him
till
he
came
;
therefore
this
Precept
doth
not
binde
them
.
J.
Faldo
pretends
thus
to
answer
,
But
who
would
think
,
that
Christ
in
the
Spirit
was
not
come
(
either
in
shedding
it
abroad
miraculously
,
as
in
the
2.
of
the
Acts
;
or
as
a
Sanctifier
)
in
the
Hearts
of
his
People
,
when
the
Disciples
and
whole
Church
of
Jerusalem
,
were
so
frequent
in
this
Ordinance
;
and
when
the
Apostle
Paul
tells
us
,
to
the
Corinthians
;
The
Bread
which
we
break
&c.
it
was
for
those
to
whom
Christ
was
come
by
a
Spirit
of
Sanctification
,
not
those
in
a
State
of
Sin
,
unconverted
to
Christ
.
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
John
he
said
,
Who
did
not
eat
nor
drink
thereof
,
should
have
no
Life
in
them
;
and
which
,
5.
verses
after
,
he
calls
the
Bread
that
came
down
from
Heaven
.
(
4
)
'T
is
our
Faith
,
that
this
heavenly
Bread
and
Wine
,
and
Flesh
and
Blood
,
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
the
Thing
signified
by
the
Sign
Christ
gave
his
Disciples
.
(
5
)
That
Sign
is
no
longer
of
force
in
Point
of
Institution
,
then
till
the
thing
signified
is
come
;
so
that
who
truly
witness
the
Coming
of
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
.
(
6
)
That
Christ
did
so
come
is
evident
from
many
Scriptures
.
There
be
some
standing
here
,
that
shall
not
taste
of
Death
(
said
he
)
till
they
see
the
Son
of
Man
coming
in
his
Kingdom
.
I
will
not
leave
you
Comfortless
,
I
will
come
to
you
.
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
:
He
that
is
with
you
,
shall
be
in
you
;
and
abundance
to
the
same
purpose
.
(
7
)
That
the
Practice
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
,
any
more
then
the
Apostles
forbearing
several
things
lawful
in
themselves
,
that
were
upon
the
Command
of
the
Jewish
Ceremonial
Law
forbidden
;
The
Circumcision
of
many
Gentiles
;
and
above
all
,
the
Apostle
Paul's
Purifying
of
himself
at
the
Temple
of
Jerusalem
,
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
.
(
8
)
That
every
one
who
believed
,
and
were
in
some
measure
turned
to
the
Christian
Religion
,
and
were
accounted
Members
of
the
several
Churches
because
of
such
Profession
,
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
,
believing
in
him
,
and
accounting
of
him
but
after
the
Flesh
(
a
Knowledg
of
him
,
the
Apostle
himself
confesseth
once
but
to
have
had
)
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
,
which
the
Apostle
in
the
same
fore-going
Chapter
to
the
Corinthians
expresseth
thus
;
FOR
WE
BEING
MANY
ARE
ONE
BREAD
,
AND
ONE
BODY
;
FOR
WE
ARE
ALL
PARTAKERS
OF
THAT
ONE
BREAD
;
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
.
Which
evidently
imports
a
more
Inward
Heavenly
Bread
,
Fellowship
and
Communion
,
both
with
Christ
,
and
one
and
another
.
(
9
)
It
ought
not
to
stumble
any
,
that
it
should
last
to
that
Day
and
yet
be
laid
aside
Now
;
For
,
Customs
when
once
introduc'd
and
receiv'd
,
are
not
easy
to
be
relinquish't
or
left
off
;
and
it
having
been
the
Token
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
Jews
,
who
just
coming
out
of
a
Multitude
of
External
Services
,
were
ready
to
make
part
of
their
Religion
consist
therein
:
But
as
such
came
to
grow
into
the
true
Jews
State
,
they
saw
beyond
all
Exteriour
Signs
and
Services
,
And
that
nothing
which
could
be
tasted
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
.
§
.
3.
And
truly
,
when
I
have
somtimes
consider'd
the
Apostle
Paul's
Inspir'd
Epistles
to
his
beloved
Timothy
,
&
that
among
the
many
weighty
,
plain
and
necessary
things
therein
declared
,
&
recommended
for
the
Encrease
of
Godliness
,
and
good
Order
in
the
Church
of
Christ
,
he
should
be
wanting
to
express
something
about
these
two
Points
,
of
Water-Baptism
,
&
the
Lord's
Supper
,
so
call'd
,
and
insisted
upon
,
as
the
most
weighty
Ordinances
of
the
Gospel
(
in
Comparison
of
which
Praying
,
Preaching
,
good
Life
,
and
such
like
(
the
great
Subjects
of
those
Epistles
)
J.
Faldo
reputes
meer
Heathenism
)
I
have
concluded
to
me self
,
that
had
his
Value
of
them
been
equal
,
with
what
some
now
adays
put
upon
them
,
he
would
not
,
or
rather
the
Holy
Spirit
,
have
omitted
a
very
peculiar
Recommendation
of
them
.
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
Fulfilling
of
them
by
the
coming
of
a
more
Living
Bread
;
Yet
our
so
knowing
and
witnessing
a
more
Heavenly
Table
spread
,
and
the
Presence
of
the
Eternal
God
withdrawn
out
of
that
so
abused
Practice
,
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
;
is
the
chief
Ground
,
nor
of
denying
it
ever
to
have
been
in
Use
before
its
Abuse
,
as
is
before
exprest
,
but
of
our
letting
fall
any
further
Practice
of
it
.
And
this
I
hope
,
will
be
accounted
a
Modest
,
Sober
and
Christian
Account
of
our
Faith
,
which
we
leave
with
God
to
weigh
against
the
chaffy
Flurts
,
and
vilifying
Epithetes
J.
Faldo
uses
against
us
;
and
which
for
Brevity
sake
I
omit
to
transcribe
.
CHAP.
XVII
.
His
Charge
of
our
Denying
Christ's
Transactions
to
influence
into
our
Justification
consider'd
.
His
Proofs
not
for
him
.
His
Abuse
of
our
Friends
Words
.
Justification
distinguisht
upon
as
Remission
,
and
as
daily
Acceptance
.
The
Transactions
of
Christ
largely
own'd
by
us
.
The
Scriptures
confirm
our
Faith
in
Christ
,
as
a
general
and
particular
Saviour
.
No
Works
of
Man
Meritorious
.
§
.
1.
I
Am
now
come
to
that
part
of
his
Charge
,
which
affirms
our
Denial
of
the
Transactions
of
Jesus
Christ
in
the
Flesh
to
have
any
Influence
into
our
Justification
(
an
uncooth
Phrase
)
before
God
,
and
our
Salvation
.
To
prove
which
he
brings
forth
three
Passages
of
our
Friends
;
All
that
are
called
Presbyterians
,
and
Independents
,
with
their
Feeding
upon
a
Report
of
a
thing
done
many
hundred
years
ago
.
E.
Burroughs's
Trump
.
p.
17.
Which
J.
Faldo
wickedly
construes
thus
;
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
suffered
,
when
he
was
in
the
World
:
Whereas
in
Honesty
and
Truth
(
which
J.
Faldo
shews
himself
wholy
unacquainted
with
)
he
meant
no
more
,
then
their
Excessive
Admiration
of
,
and
the
Regard
to
what
Christ
did
without
,
whilst
they
neglected
,
undervalued
and
decry'd
for
Blasphemy
and
Euthusiasm
the
Appearance
,
Work
and
Righteousness
of
Christ
within
.
But
he
thinks
,
we
have
mistaken
him
,
and
that
he
is
better
armed
for
us
,
then
we
are
aware
of
:
What
Righteousness
Christ
performed
without
me
,
was
not
my
Justification
,
neither
was
I
saved
by
it
:
R.
Farnsworth
he
quotes
for
Author
,
but
no
Book
;
which
is
very
unfair
.
However
,
this
may
be
said
in
Defence
of
R.
F.
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
acknowledge
the
same
,
and
let
our
Adversary
do
his
worst
:
Only
I
desire
him
to
tell
us
the
Book
next
time
,
which
affords
that
Expression
.
§
.
2.
But
I.
Pennington
,
he
thinks
,
he
has
made
his
own
.
Can
Outward
Blood
clense
the
Conscience
?
Can
Outward
Water
wash
the
Soul
clean
?
Quest
.
p.
25.
I
beseech
you
that
read
me
,
hear
his
comment
,
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.
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
disingenuous
Man
:
To
pervert
our
Words
,
alter
Sentences
,
draw
Generals
from
Particulars
,
and
then
call
them
Ours
is
Base
and
Unmanly
.
I
would
fain
have
an
impartial
Man
answ●r
me
.
Doth
I.
P.
deny
,
or
any
way
meddle
with
the
Outward
Blood
concerning
the
Guilt
of
Sin
past
,
how
far
it
had
an
Influence
into
Justification
,
taking
Justification
in
that
Sense
?
But
does
he
not
treat
of
the
Outward
Blood
,
with
respect
to
Purgation
and
Sanctification
of
the
Soul
from
the
present
Acts
and
Habits
of
Sin
,
that
lodge
therein
?
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
Outward
Blood
can
be
brought
into
the
Conscience
to
perform
that
Inward
Work
(
which
they
themselves
dare
not
,
nay
,
do
not
hold
)
Therefore
I.
Pennington
,
denys
any
Efficacy
to
be
in
that
Outward
Offering
and
Blood
towards
Justification
,
as
it
respects
meer
Remission
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
,
that
Christ's
Blood
had
an
Influence
into
Justification
(
as
he
phraseth
it
)
which
I
shall
presently
show
.
§
.
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
Controversy
.
His
first
Scripture
is
this
.
And
he
received
the
Sign
of
Circumcision
,
a
Seal
of
the
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
Righteousness
might
be
imputed
to
them
.
Rom.
4.
11.
His
Observation
and
Inference
run
thus
,
that
Imputation
is
a
Reckoning
that
to
any
,
which
they
have
not
from
themselves
,
nor
actually
from
another
,
otherwise
it
could
not
be
Grace
,
therefore
it
was
the
Righteousness
of
another
,
not
his
own
.
This
is
so
base
a
Pervertion
and
Mis-using
of
the
Word
,
that
Imputation
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
:
Even
as
David
also
describeth
the
Blessedness
of
the
Man
unto
whom
God
imputes
Righteousness
without
Works
,
saying
,
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
Uncircumcision
also
?
for
we
say
,
that
Faith
was
reckoned
to
Abraham
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
Righteousness
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
;
that
Righteousness
might
be
imputed
unto
them
also
.
vers
.
6
,
7
,
8
,
9
,
10
,
11.
In
which
we
may
perceive
,
First
that
the
Righteousness
was
by
the
Apostle
inferr'd
from
David's
Words
of
the
Blessedness
of
that
Man
,
unto
whom
God
imputed
not
Sin.
As
much
as
if
he
had
said
,
whom
God
forgives
,
he
imputes
not
Sin
to
;
and
to
whom
he
imputes
not
Sin
,
such
he
lookes
upon
as
Righteous
,
that
is
,
to
be
as
clear
of
the
Guilt
of
former
Sin
by
Remission
,
as
if
it
had
never
been
committed
.
Secondly
;
that
not
Works
of
our
own
,
no
,
though
assisted
by
the
Holy
Spirit
to
perform
them
,
stricktly
consider'd
,
can
justifie
in
this
sense
,
but
Faith
only
in
the
Goodness
,
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
.
This
being
Abraham's
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
,
but
by
Faith
in
God
,
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
.
§
.
4.
In
short
,
Justification
bears
a
twofold
sense
in
the
Scripture
;
and
because
we
are
frequently
mistaken
about
it
by
such
as
understand
not
the
Extent
and
Use
of
the
Word
,
I
will
explain
it
.
Justification
is
sometimes
to
be
understood
of
Remission
,
or
non-Imputation
of
Sin
upon
Repentance
,
and
Faith
in
the
Promise
of
God.
In
which
sense
we
say
,
That
all
the
righteous
Works
Man
is
capable
of
,
either
from
himself
,
if
such
can
be
;
or
from
the
Assistance
of
the
Holy
Spirit
stricktly
as
such
,
can
never
move
one
Jot
to
Justification
,
that
is
,
to
the
Blotting
out
of
former
Iniquities
;
for
if
Men
could
do
more
a
thousand-fold
then
they
do
,
and
that
it
were
never
so
acceptable
,
it
is
but
their
present
Duty
,
and
cannot
have
Vertue
enough
in
it
to
answer
a
present
Obligation
,
and
cancel
the
old
Debt
of
Disobedience
too
:
God
only
upon
Faith
in
his
Goodness
,
Mercy
and
Holy
Promise
can
give
Remission
,
Pardon
,
or
make
free
from
the
heavy
Debt
Transgression
hath
brought
upon
us
;
and
that
not
as
thereby
meriting
,
but
as
obtaining
such
Remission
from
God
,
upon
his
own
free
tender
.
This
is
Evangelical
Faith
,
and
Righteousness
too
,
of
which
Abraham
was
a
Partaker
,
as
well
before
as
after
Circumcision
,
that
he
might
be
the
Father
of
all
.
§
.
5.
But
Justification
is
not
only
taken
for
Remission
of
former
Sins
,
and
Accounting
of
Believers
,
as
if
they
had
never
transgrest
,
that
is
,
Righteous
;
but
for
that
Regenerate
and
Clean
State
of
Soul
,
and
that
Access
to
,
and
Acceptance
with
God
respecting
Daily
Duty
;
In
which
sense
no
Man
,
nor
Woman
ever
was
,
or
ever
will
be
Justified
another
way
,
then
by
Inward
and
Real
Righteousness
:
Nor
in
this
sense
can
any
be
further
Justified
,
and
Accepted
,
then
as
they
are
thus
purified
and
regenerated
;
Since
it
could
be
to
say
,
not
only
that
God
upon
Repentance
of
former
Sins
and
Belief
in
his
Promise
has
blotted
out
their
Iniquities
,
which
may
be
,
whilst
habitual
Sin
is
yet
but
a
working
out
,
and
not
quite
overcome
;
for
that
is
true
enough
:
but
that
God
accepts
such
as
purified
,
sanctified
and
regenerated
(
the
other
sense
of
Justification
)
while
they
are
actually
Impure
,
and
Unregenerated
;
this
we
abominate
,
and
then
which
nothing
can
be
affirm'd
more
Reproachfull
to
,
and
Destructive
of
his
Eternal
Holiness
.
§
.
6.
Having
thus
explained
and
exprest
what
we
understand
by
the
Word
Justification
,
I
shall
declare
,
How
far
we
believe
Christ
Jesus
our
Lord
,
respecting
his
Coming
both
in
the
Flesh
,
and
Spirit
,
influenceth
into
our
Justification
(
as
the
Priest
terms
it
)
The
Seed
,
afterwards
call'd
Christ
,
was
and
is
God's
free
Gift
,
Promise
,
and
Covenant
of
Light
,
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
.
For
this
Doctrine
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
,
the
Jews
persecuted
him
,
stigmatizing
him
with
the
Name
of
Blasphemer
,
and
at
last
apprehended
and
crucified
him
.
We
do
say
then
,
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
:
yea
,
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
.
And
therefore
with
good
reason
was
Remission
of
Sins
preached
in
his
Blood
,
because
it
was
the
most
visible
eminent
Act
of
his
Life
,
both
fittest
to
recommend
his
great
Concernment
for
poor
Man
,
and
confirm
the
Truth
of
that
blessed
Gospel
he
preached
to
him
in
the
World.
§
.
7.
And
as
for
Satisfaction
,
Though
we
deny
any
strickt
and
rigid
Purchase
,
as
carnally
understood
,
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
faithfully
believe
;
yea
,
that
he
did
bear
that
for
Man.
(
I
mean
his
Iniquity
)
he
could
not
for
himself
;
And
has
by
that
Suffering
obtained
precious
Gifts
,
that
is
,
that
Victory
Man
could
never
have
obtain'd
;
yet
still
we
do
ascribe
all
that
was
done
,
but
instrumentally
to
the
bodily
Sufferings
,
and
principally
to
the
Will
of
that
Divine
Life
,
whose
Body
it
was
,
which
offered
it
up
,
and
by
the
which
Will
it
was
Sanctified
,
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●r
Sins
;
but
that
which
dwelt
in
it
,
whose
it
was
;
so
that
though
the
Body
bore
the
Name
of
the
Whole
,
yet
was
it
not
the
Whole
;
but
by
Syneedoche
,
a
part
for
the
whole
,
which
is
very
familiar
in
the
Scriptures
.
§
.
8.
To
his
Spiritual
Coming
into
the
Soul
do
we
ascribe
the
Inward
Righteousness
.
We
say
,
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
:
In
which
sense
he
is
more
properly
and
particularly
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
Everlasting
Righteousness
;
Otherwise
,
in
vain
would
he
have
that
Title
,
And
thou
shalt
call
his
Name
Jesus
,
for
he
shall
save
his
People
from
their
Sins
;
not
the
Effect
,
Eternal
Death
,
without
the
Cause
,
Sin
:
For
the
Wages
of
Sin
is
Death
;
As
men
sow
,
so
shall
they
reap
.
And
a
dreadfull
Disappointment
will
it
be
to
the
Hypocritical
Professors
of
this
day
,
that
dream
of
Justification
,
Redemption
and
Salvation
,
and
are
yet
carried
away
with
the
Temptations
of
Satan
,
at
his
will
;
being
ignorant
of
the
inward
Power
of
Christ
to
bruise
the
Serpent'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
which
alone
brings
into
true
Union
with
God
,
and
Membership
with
his
Unspotted
Church
;
consequently
,
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.
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
,
as
he
is
really
Regenerated
and
Beautified
by
the
internal
Righteousness
of
Christ
.
And
to
this
purpose
is
that
other
Scripture
,
he
quotes
against
us
;
That
as
Sin
has
reigned
unto
Death
,
even
so
might
Grace
reign
through
Righteousness
unto
Eternal
Life
,
by
Jesus
Christ
our
Lord
:
For
all
Men
having
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
Inward
Righteousness
,
when
the
Scriptures
say
,
that
the
Reign
of
Grace
through
Righteousness
(
where
Sin
reigned
,
which
was
within
Man
certainly
,
and
therefore
Inward
)
is
unto
Eternal
Life
(
as
full
a
word
,
as
being
accepted
with
God
)
I
cannot
see
,
but
in
our
holding
forth
Christ's
Righteousness
to
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
.
§
.
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
necessary
to
Life
Eternal
,
do
therefore
rank
us
among
the
Papists
,
as
pleading
for
the
Merit
of
Good
Works
:
For
we
lay
not
this
second
sort
of
Justification
,
and
much
less
the
first
,
upon
any
Exteriour
Works
,
that
the
very
Spirit
of
Truth
himself
leads
into
,
as
meerly
Exteriour
,
be
they
Acts
of
Justice
,
Mercy
,
Charity
,
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
Non-Imputation
of
Sins
formerly
committed
,
for
that
alone
depends
upon
Repentance
,
and
Faith
in
God's
free
Love
to
remit
;
but
)
as
just
,
by
being
actually
and
really
made
so
through
the
Participation
of
the
Just
and
Righteous
Nature
of
Christ
,
who
is
to
all
such
,
Wisdom
and
Righteousness
,
and
Sanctification
and
plentious
Redemption
;
and
here
we
will
end
this
Argument
,
leaving
our
Faith
therein
with
God
and
sober
Men.
I
shall
omit
here
,
as
well
as
else
where
,
taking
any
notice
of
his
base
Revilings
,
&
sordid
Pedantry
,
unworthy
of
a
Good
Christian
,
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
Brevity
,
that
I
hope
,
I
have
done
,
in
what
I
have
hitherto
undertaken
and
dispatcht
.
CHAP.
XVIII
.
He
sayes
we
disown
the
True
Christ
.
It
is
proved
,
that
He
denies
in
Contradiction
to
himself
what
we
deny
;
and
that
we
are
Scriptural
and
Sound
in
our
Belief
:
And
though
we
cannot
exclude
that
Divinity
from
the
true
Christ
;
Yet
we
also
own
,
that
the
true
Christ
took
Flesh
,
that
he
appeared
for
the
Salvation
of
Mankind
,
and
that
his
bodily
Appearance
was
instrumental
in
the
Point
.
Christ
owned
according
to
Scriptures
.
§
.
1.
HE
is
now
arriv'd
at
the
Root-Error
of
the
Quakers
,
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
,
whose
Disease
is
to
be
mistaken
;
but
let
's
hear
him
patiently
.
The
Quakers
disown
and
deny
the
Christ
of
God
,
and
set
up
a
false
Christ
in
his
room
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
Babel
,
therewith
their
Religion
abound
.
His
Proof
is
at
hand
,
This
we
certainly
know
,
and
can
never
call
the
bodily
Garment
Christ
,
but
that
which
appeared
and
dwelt
in
the
Body
.
Pennington's
Quest
.
23
,
32.
To
which
he
sayes
,
They
do
not
deny
,
that
there
was
such
a
Man
as
Jesus
the
Son
of
Mary
,
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
Jesus
which
he
calls
here
the
bodily
Garment
,
he
tells
us
they
can
never
call
Christ
.
This
Quotation
he
offers
as
explaining
by
another
from
the
same
Author
and
Book
,
p.
20.
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
.
From
whence
J.
Faldo
infers
against
us
,
That
the
Body
Christ
took
upon
himself
of
our
Nature
,
is
not
the
Christ
.
But
before
we
give
him
off
,
we
hope
,
through
the
Help
of
our
God
to
prove
,
the
Contrary
to
be
highly
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
.
First
,
That
he
acknowledgeth
,
we
own
,
that
there
was
such
a
Man
as
Jesus
the
Son
of
Mary
(
in
Contradiction
to
abundance
of
our
Adversaries
)
and
that
God
was
in
him
,
which
makes
up
our
Christ
.
Secondly
,
That
he
whom
we
call
Christ
,
is
not
J.
Faldo's
Christ
;
for
he
was
that
Body
only
that
dyed
;
else
what
mean
those
words
inferred
by
way
of
Proof
against
us
,
in
Defence
of
the
Charge
;
The
Body
which
Christ
took
on
him
of
our
Nature
,
&c.
and
therefore
,
they
can
never
call
that
Christ
,
intimating
he
doth
;
as
the
following
Paragraph
tells
us
.
This
is
a
plain
Denying
the
Man
Christ
Jesus
:
yet
behold
the
Babel
of
the
Matter
,
who
after
this
dare
say
(
VERY
RIGHT
)
to
this
part
of
I.
Pennington's
words
;
for
that
which
he
took
upon
him
,
was
our
Garment
,
even
the
Flesh
and
Blood
of
our
Nature
:
Where
he
manifestly
implies
,
that
what
he
just
now
accounted
the
whole
Christ
,
and
reproaches
us
for
denying
to
be
such
,
is
not
the
Christ
Himself
,
but
his
Garment
only
;
unless
there
be
no
Difference
betwixt
Christ
,
and
his
Garment
;
or
that
Christ
was
but
the
Garment
of
that
more
excellent
Soul
,
or
Divine
Being
that
dwelt
therein
,
which
is
Unscriptural
,
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
untrue
Characters
of
us
:
We
do
believe
,
and
plainly
declare
,
and
that
with
Holy
Reverence
and
Fear
,
that
we
cannot
,
we
dare
not
call
the
meer
Body
,
the
Christ
;
but
the
Body
of
Christ
;
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
Garment
of
the
Nature
of
our
Flesh
,
which
is
so
,
and
to
which
J.
Faldo
said
just
now
VERY
RIGHT
;
nor
could
the
cruel
Instruments
have
prevail'd
against
his
Life
,
as
they
did
.
And
now
,
whether
it
be
most
against
Christ
,
Scripture
and
Reason
,
to
say
that
that
Body
,
which
was
nailed
upon
the
Cross
,
was
the
Christ
,
or
the
Body
of
Christ
onely
,
I
leave
with
Christ
,
Scripture
and
Reason
to
determine
?
Certain
I
am
,
that
this
Principle
must
center
in
that
senseless
Dream
of
J.
Reeve
and
L.
Muggleton
,
as
well
as
that
it
makes
a
perfect
Difference
betwixt
Him
that
was
before
Abraham
,
and
Him
that
said
so
:
Him
,
that
told
his
Disciples
,
I
will
not
leave
you
comfortless
,
and
Him
that
said
,
I
will
come
to
you
again
.
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
himself
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
Apostle
speak
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
;
If
that
Body
was
the
Intire
Christ
,
&
not
rather
the
Body
prepared
for
that
Divine
Power
,
Wisdom
,
and
Righteousness
to
transact
in
,
and
appear
by
,
and
to
the
Sons
of
Men
;
which
with
respect
to
that
great
Manifestation
,
was
denominated
Christ
or
Anointed
,
shall
we
dare
think
,
that
he
,
who
so
spoak
,
and
of
whom
the
Apostle
so
testified
,
was
not
the
true
Christ
(
which
to
be
sure
was
before
that
Visible
Body
)
God
forbid
.
Let
that
Sin
lie
at
J.
Faldo's
Door
.
§
.
2.
But
he
offers
to
us
Scripture
,
And
it
was
reveal'd
to
him
(
Simeon
)
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
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
,
&c.
and
it
is
and
will
be
granted
,
that
Simeon
saw
the
Lord
's
Christ
:
But
I
hope
,
J.
Faldo
will
not
deny
unto
that
good
Man
,
who
waited
for
Israel's
Consolation
,
that
he
had
as
well
a
Spiritual
,
as
Natural
,
an
Inward
as
Outward
Sight
of
Christ
:
For
can
he
think
,
that
the
Word
which
took
Flesh
,
was
nothing
of
that
Saviour
,
and
that
the
True
Light
which
then
appeared
,
is
to
be
excluded
any
Share
therein
?
Will
J.
Faldo
,
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
?
Certainly
this
Allegation
from
Luk
2.
26.
will
never
prove
the
Body
of
Jesus
,
which
the
Father
prepared
for
him
,
to
be
the
Whole
Intire
Christ
,
Saviour
,
Light
,
Salvation
and
Glory
of
Israel
,
unless
Christ
under
all
these
Considerations
consisted
,
or
was
made
up
of
the
more
Outward
Body
,
that
only
was
obvious
to
the
Outward
Eyes
;
which
to
affirm
,
were
both
to
deny
his
Divinity
,
and
to
conclude
Simeon
void
of
any
Spiritual
Sight
or
Intendment
in
these
Words
of
the
Lord
's
Christ
,
as
a
Light
enlightning
the
Gentiles
,
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
Simeon
,
with
respect
to
that
great
End
of
his
Appearance
,
to
be
the
Lord
's
Christ
.
Nay
,
J.
Faldo
himself
sayes
as
much
p.
70.
otherwise
there
would
be
an
exalting
the
Body
above
the
Divinity
;
nay
,
an
utter
Exclusion
of
the
Divinity
with
respect
to
the
True
Christ
.
Let
none
then
be
so
Ungodly
and
Unjust
to
us
,
as
to
infer
,
we
deny
the
Lord
's
Christ
,
because
we
rather
chuse
to
say
the
Body
of
Christ
,
then
Christ
;
for
,
sayes
he
,
Christ
is
God
manifest
in
the
Flesh
,
see
J.
F.
p.
72
,
77.
§
.
3.
And
lest
any
should
think
,
that
therein
I
contradict
the
inspired
Saying
of
that
Just
Man
,
when
he
said
,
Mine
Eyes
have
beheld
thy
Salvation
;
the
Words
import
no
more
then
this
,
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.
And
this
his
other
Scriptures
prove
at
large
for
me
,
the
most
Considerable
of
which
I
take
to
be
this
;
The
God
of
our
Fathers
raised
up
Jesus
,
whom
ye
slew
,
and
hanged
on
a
Tree
;
Him
hath
God
exalted
with
his
right
Hand
,
to
be
a
Prince
,
and
a
Saviour
,
for
to
give
Repentance
to
Israel
,
and
Forgiveness
of
Sin
,
Act.
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
Samuel
died
,
the
Soul
and
Body
which
was
call'd
Samuel
,
died
;
and
not
rather
,
the
Body
of
him
who
was
called
Samuel
:
And
this
is
the
Ground
and
Reason
why
the
Socinians
,
Muggletonians
and
several
Anabaptists
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
malignant
Adversary
J.
Faldo
himself
,
however
contradicting
to
his
fore-mentioned
Sense
,
the
Words
are
thus
to
be
understood
.
The
God
of
our
Fathers
,
who
raised
up
(
the
Body
of
)
Jesus
from
the
Dead
,
which
ye
slew
and
hung
upon
a
Tree
;
Him
,
whose
Body
you
so
cruelly
used
,
hath
God
exalted
with
his
right
Hand
,
to
be
a
Prince
,
and
a
Saviour
for
to
give
Repentance
to
Israel
,
and
Forgiveness
of
Sin.
To
put
this
out
of
Doubt
,
hear
J.
Faldo
his
own
self
.
Let
not
these
Blasphemers
of
the
Lord
of
Life
,
and
Glory
,
delude
People
with
a
Fancy
,
as
if
we
believe
and
preach
the
FLESH
AND
BLOOD
OF
CHRIST
,
TO
BE
CHRIST
,
SEPARATED
FROM
HIS
SOUL
,
OF
THE
NATURE
OF
MAN's
SOUL
(
but
undefiled
)
OR
THAT
WE
TAKE
HIS
MAN's
NATURE
TO
BE
CHRIST
,
SEPARATED
FROM
HIS
ETERNAL
AND
DIVINE
NATURE
.
One
would
think
I
had
spent
my
Time
in
vain
,
when
I
set
about
to
prove
,
that
the
Divine
Light
,
Life
,
Power
,
Wisdom
,
and
Righteousness
were
not
unconcerned
in
the
true
Christ
,
and
consequently
that
the
Body
which
only
died
,
was
not
the
Entire
Jesus
or
Saviour
;
since
our
Adversary
calls
us
Blasphemers
and
Deluders
(
and
I
know
not
for
what
,
except
it
be
)
for
Teaching
that
Doctrine
he
recommends
in
the
same
Paragraph
,
wherein
he
calls
us
those
hateful
Names
.
§
.
4.
But
that
his
great
Inconsistency
with
himself
may
be
further
manifest
;
hear
him
again
:
If
Men
be
so
blind
as
not
to
see
the
Error
of
Disowning
Jesus
of
Nazareth
,
the
Son
of
Mary
;
who
was
hanged
on
a
Tree
,
put
into
the
Sepulchre
of
Joseph
of
Arimathia
to
be
yet
alive
,
and
the
Christ
of
God
by
all
these
Scriptures
(
the
most
considerable
whereof
are
answerd
)
it
is
a
Blindness
,
wherewith
never
any
before
the
Quakers
,
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
.
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
Christ
,
as
,
Consisting
of
a
Divine
and
Humane
Nature
,
that
is
,
God
and
Man
,
and
that
he
would
not
be
thought
to
call
the
Flesh
and
Blood
and
Man's
Soul
intirely
Christ
,
in
Dis-junction
from
the
Divinity
;
Yet
now
,
all
those
who
say
,
that
Body
which
was
born
of
Mary
,
hanged
on
a
Tree
,
laid
in
the
Sepulchre
of
Joseph
of
Arimathia
,
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
:
From
whence
Three
Things
result
;
(
1
)
that
the
Divinity
is
no
wayes
concern'd
in
the
Lord's
Christ.
A
manifest
Contradiction
to
himself
;
or
else
,
with
Noetus
of
old
,
and
J.
Reeve
and
L.
Muggleton
of
our
Age
,
the
God-head
dyed
in
Company
with
the
Manhood
.
Blasphemy
it self
.
(
2
)
That
the
meer
Body
was
the
Only
and
Intire
Christ
,
whatever
he
pretends
,
and
not
so
much
as
the
Man's
Soul
in
Conjunction
with
it
,
unless
the
Soul
was
of
such
a
material
gross
Matter
,
as
that
it
could
be
hang'd
on
a
Tree
,
dye
,
and
be
laid
in
a
Sepulchre
(
which
is
to
assert
the
Mortality
of
the
Souls
)
all
which
happened
to
the
Lord
's
Christ
,
says
J.
Faldo
:
But
because
the
Man's
Soul
was
not
mortal
,
and
could
not
be
hanged
on
a
Tree
,
and
put
into
a
Sepulchre
,
it
follows
,
that
it
was
the
Visible
Body
,
which
could
only
be
hang'd
on
a
Tree
,
and
laid
in
a
Sepulchre
,
that
was
and
is
the
Only
and
Intire
Lord
,
and
Saviour
Jesus
Christ
,
in
J.
Faldo's
sense
:
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
vaunt
it
over
us
with
such
Impudent
Scurrility
,
Ungodly
,
as
well
as
Unmannerly
Reflections
?
But
in
the
Earth
there
is
not
any
thing
so
Fantastical
,
Conceited
;
Proud
,
Railing
,
Busie
Body
,
and
sometimes
Ignorant
,
as
a
Sort
of
Priests
to
me
not
unknown
(
among
whom
our
Adversary
is
not
the
least
)
who
think
their
Coat
will
bear
out
their
worst
Expressions
for
Religion
,
and
Practice
an
haughty
Reviling
for
Christ
,
as
one
of
the
greatest
Demonstrations
of
their
Zeal
:
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
.
§
.
5.
If
to
excuse
the
Matter
,
he
,
or
any
else
shall
say
,
the
Body
is
only
Synecdochically
or
Metonymically
taken
,
a
Part
for
the
Whole
,
or
Representatively
;
I
answer
,
that
such
a
Distinction
overthrows
him
for
ever
:
For
if
the
Body
,
which
was
called
Jesus
,
and
Christ
,
and
Lord
&c.
be
by
him
allow'd
as
Representative
of
the
whole
Jesus
,
then
was
not
that
distinctly
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
,
that
it
was
the
Body
of
the
Lord
Jesus
Christ
(
which
sometimes
bore
the
Name
of
the
whole
Lord
Jesus
Christ
,
as
the
Saviour
of
Men
)
that
was
born
of
Mary
,
was
hanged
on
a
Tree
,
and
laid
in
the
Sepulchre
of
Joseph
of
Arimathia
.
And
if
he
will
adventure
to
say
more
,
the
Consequences
of
Excluding
the
Divinity
,
and
Man's
Soul
,
from
being
any
part
of
the
True
Christ
,
or
their
Mortality
with
the
Body
(
who
are
Immortal
)
and
not
capable
of
being
hanged
on
a
Tree
much
less
buried
for
dead
in
the
Sepulchre
of
Joseph
of
Arimathia
)
will
inevitably
fall
upon
him
,
and
dash
him
and
his
Carnal
Notions
into
peeces
.
Thus
have
I
clear'd
my
Conscience
in
clearing
up
the
Consistency
of
our
Belief
of
the
Bodily
Appearance
of
the
True
Christ
,
with
Scripture
,
and
sound
Reason
;
and
I
hope
,
to
the
plain
Overthrow
of
our
Adversary
,
and
that
with
what
Brevity
was
convenient
.
CHAP.
XIX
.
Our
Adversary's
proposed
three
Scripture-places
are
by
us
rightly
applied
,
and
his
Charge
is
found
Untrue
.
Christ
is
prov'd
the
true
Light
,
Comforter
,
Creator
and
Redeemer
.
Our
Adversaries
Objections
examin'd
and
refuted
.
His
Triumph
turneth
to
his
Shame
.
The
true
Signification
of
the
Word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
confirmed
.
§
.
1.
BUt
he
undertakes
a
more
particular
Enervation
of
our
Understanding
of
three
places
of
Scripture
,
which
he
says
,
we
grosly
abuse
.
It
will
be
worth
our
while
,
to
hear
,
and
stop
him
a
little
,
for
he
makes
great
hast
to
Triumph
.
That
was
the
true
Light
,
which
lighteth
every
Man
that
cometh
into
the
World
;
Our
Business
is
to
know
three
things
of
him
.
(
1
)
What
Light
it
is
(
2
)
In
what
Sense
it
inlightneth
.
(
3
)
How
he
understands
every
Man
;
and
this
Line
Compasseth
the
Matter
.
THAT
,
(
says
he
)
hath
for
its
antecedent
,
and
is
to
be
understood
of
the
Word
,
which
was
in
the
beginning
with
God
,
which
was
God
,
by
whom
all
things
were
made
,
the
Light
of
Men
,
&c.
Light
is
taken
properly
for
that
which
doth
Manifest
or
Discover
any
thing
:
so
Christ
is
Light
;
but
is
now
made
manifest
by
the
Appearing
of
our
Saviour
Jesus
Christ
,
who
hath
abolished
Death
,
and
hath
brought
Life
and
Immortality
to
Light
through
the
Gospel
.
The
Meaning
is
,
said
he
,
that
Salvation
Eternal
,
which
God
hath
proposed
to
give
to
his
People
,
which
could
not
be
seen
in
the
Purpose
of
God
,
as
such
,
is
by
the
Appearing
of
CHRIST
IN
THE
FLESH
,
and
therein
transacting
and
declaring
this
Salvation
and
Eternal
Life
,
abundantly
discovered
:
and
as
Light
properly
is
that
which
makes
Manifest
,
so
metaphorically
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
;
In
him
was
Life
,
and
the
Life
the
Light
of
Men
,
that
is
,
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
Consolation
.
In
his
First
Part
about
the
Scriptures
he
told
us
,
that
he
was
got
to
the
highest
Round
of
the
Ladder
;
in
this
place
he
has
twisted
himself
Rope
enough
to
answer
the
End
of
his
Climing
thither
;
for
if
I
do
not
from
hence
irrefutably
prove
,
(
1
)
That
the
meer
Body
was
not
the
Intire
Saviour
:
(
2
)
That
the
Light
within
is
of
a
Saving
Nature
;
I
shall
be
ready
to
allow
all
our
Adversaries
Detrectations
from
the
Light
within
,
but
just
Epithetes
,
and
a
true
Character
of
.
If
Christ
be
the
Light
,
which
is
that
Word
,
which
made
all
things
,
and
therefore
God
(
as
saith
J.
Faldo
)
then
Christ
was
before
his
Appearance
,
and
consequently
our
former
Chapter
is
justified
on
our
part
against
his
Notions
of
the
Lord
's
Christ
:
For
it
was
impossible
,
That
the
Visible
Body
taken
from
the
Virgin
,
should
have
made
all
things
,
which
was
hung
upon
a
Tree
,
and
buried
,
&c.
But
J.
Faldo
expresly
says
,
As
the
Word
is
the
Light
of
Men
,
so
,
or
in
that
manner
is
Christ
the
Light
of
Men
:
Nay
,
he
calls
it
,
Christ's
Appearing
in
the
Flesh
,
therein
transacting
and
declaring
Salvation
,
&c.
intimating
,
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
,
&c.
and
consequently
Christ
was
,
and
is
that
Word
which
was
with
God
,
and
is
God
,
and
the
Light
of
Men
,
&c.
And
lest
we
should
yet
mistake
him
;
he
calls
it
God
manifested
in
the
Flesh
,
for
those
Ends
,
to
wit
,
Salvation
and
Eternal
Life
:
And
that
he
might
speak
all
for
us
in
a
little
,
and
give
the
Deaths-wound
to
his
own
Cause
,
he
tells
us
in
so
many
Words
,
That
the
Salvation
and
Life
Eternal
of
poor
Sinners
was
wrapt
up
in
Christ
,
as
God.
Is
not
this
pretty
fair
for
an
Adversary
,
as
ill-willing
to
us
and
to
the
Truth
,
as
J.
Faldo
,
one
of
Ten
Thousand
in
his
Displeasure
against
us
?
Certainly
,
if
the
Quakers
are
condemnable
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
,
J.
Faldo
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
Quakers
Principle
,
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
.
§
.
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
Christ
Jesus
,
this
manifesting
Light
,
be
a
Divine
and
Saving
Light
without
all
Dispute
:
Now
,
J.
Faldo
affirms
Christ
to
be
that
Word
,
and
proper
Light
,
that
so
manifesteth
,
&
discovereth
,
as
exprest
;
consequently
,
that
Light
,
which
doth
so
Manifest
and
Discover
,
is
a
Saving
Light.
Again
,
If
the
Light
,
be
not
only
a
Manifesting
Light
(
which
is
to
take
it
Properly
)
but
a
Comforting
Light
also
(
which
is
to
take
it
Metaphorically
,
as
saith
J.
Faldo
)
Then
this
Light
,
as
the
Word-Creator
,
is
not
therefore
call'd
Light
from
a
bare
Act
of
Discovery
;
but
is
a
Principle
of
Life
,
Power
,
Vertue
,
&c.
by
which
such
as
obey
it
,
are
consolated
,
and
by
the
Reason
of
Contraries
,
who
rebel
against
it
,
are
condemned
:
Which
makes
up
those
two
States
of
Light
and
Darkness
;
and
their
Rewards
,
Consolation
and
Misery
.
And
thus
much
our
Adversary
further
proves
for
us
;
In
him
was
Life
,
and
the
Life
was
the
Light
of
Men
,
that
is
,
the
Salvation
and
Eternal
Life
of
poor
Sinners
was
wrapt
up
in
Christ
,
as
God
:
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
,
that
Light
is
unto
them
Salvation
and
Eternal
Life
;
then
which
,
nothing
can
be
more
Orthodox
in
the
Point
.
Who
would
think
that
J.
Faldo
should
ever
undertake
the
Quakers
,
so
little
understanding
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
Irony
,
that
some
call
Fools
,
Wits
:
Yet
he
would
fain
distinguish
Christ
the
Light
,
as
Creator
and
Redeemer
,
making
the
first
Common
,
the
other
Peculiar
,
and
that
spoils
all
.
To
which
I
shall
briefly
answer
,
for
he
only
starts
it
himself
:
There
is
but
one
Kind
of
Light
,
which
results
from
the
Life
of
the
Word
,
and
because
it
cannot
be
such
,
but
it
must
be
Divine
and
Sufficient
,
as
well
to
Redemption
as
Conviction
;
it
will
unanswerably
follow
,
that
the
manifesting
Light
of
the
Word
J.
Faldo
confesseth
all
Mankind
more
or
less
to
be
lighted
with
,
is
of
a
Divine
and
Saving
Nature
;
and
that
which
strengthens
this
Conclusion
,
is
,
that
Christ
,
as
God
,
is
by
our
Adversary
made
the
Saviour
;
and
unless
he
would
deny
him
that
he
calls
God
,
to
have
been
before
that
Manifestation
in
Flesh
,
a
Redeemer
to
the
Ancients
(
which
were
to
conclude
the
Damnation
of
all
that
died
antecedent
)
Christ
,
the
Word
,
as
that
Light
was
the
proper
Redeemer
through
all
Generations
;
Though
I
will
grant
to
him
,
and
that
in
the
Name
of
all
that
People
call'd
Quakers
,
the
Discoveries
made
by
Christ
,
or
God
manifested
in
the
Flesh
transcended
all
former
Manifestations
,
and
as
in
my
Spirit
of
Truth
Vindicated
it
is
largely
confest
(
had
this
Adversary
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
appeared
,
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
,
Converter
,
Redeemer
and
Saviour
to
the
Souls
of
Men.
§
.
3.
But
he
is
much
stumbl'd
,
and
not
a
little
abusive
,
because
I
would
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
render'd
Enlightneth
,
rather
then
Lighteth
,
in
my
Spir.
of
Truth
Vindic.
saying
of
me
,
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
Giddiness
.
How
far
this
Character
may
be
by
any
thought
to
resemble
William
Penn
(
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
J.
Faldo
,
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
,
William
Penn
,
however
unconcern'd
he
be
,
has
receiv'd
at
the
hands
of
that
Rude
Priest
,
nor
that
he
is
able
to
bear
.
He
takes
it
for
granted
that
W.
P's
Passive
Religion
,
is
like
to
be
a
Protection
to
his
base
Tongue
,
and
so
long
the
Priest
sleeps
in
a
whole
Skin
.
I
cannot
imagine
what
his
dashoe
—
should
signifie
;
But
it
is
ill
done
of
a
Priest
to
quarrell
his
next
Order
,
and
one
too
,
which
,
if
I
am
not
mistaken
,
the
Non-Conforming
Priests
have
swarm'd
after
,
as
the
next
way
of
Maintenance
to
their
displac'd
Carkasses
;
in
so
much
,
that
we
have
almost
as
many
Physicians
as
Patients
.
One
would
have
thought
J.
Faldo
had
been
looking
that
way
by
his
Ebullitions
,
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
Milk
and
Honey
,
whoever
toyles
;
and
that
they
will
make
the
Labours
of
others
yield
them
in
a
Land
of
Briars
and
Thorns
.
But
it
happen'd
unluckily
,
that
he
should
charge
so
much
Epicurism
upon
Physicians
,
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
to
have
those
Cups
and
that
Cheer
,
their
Ill-Preaching
could
not
give
,
and
that
J.
Faldo
is
therefore
as
very
a
—
as
those
Pharisees
,
that
bound
heavy
Burdens
,
and
layd
them
upon
the
People
,
but
themselves
would
not
put
their
Fingers
to
support
them
.
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
as
very
a
—
to
himself
,
which
much
better
becomes
Him
,
then
any
Body
I
have
to
bestow
it
upon
.
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
,
the
Light
of
Christ
lighteth
the
Soul
,
or
inward
parts
of
Man
,
and
that
the
Light
inlightneth
Man
:
Only
sometimes
I
granted
,
that
Enlightning
did
import
a
Belief
in
the
Light
,
and
some
Divine
Attainments
thereby
;
both
which
are
sober
,
and
true
,
and
granted
by
I.
Faldo
,
if
I
understand
what
he
sayes
when
he
confesseth
,
that
most
Translators
render
it
enlightneth
.
§
.
4.
The
last
of
what
concerns
his
pretended
Defeat
of
our
Construction
of
that
Verse
;
That
was
the
true
Light
&c.
is
Every
Man
:
hear
him
;
If
this
Phrase
be
taken
stricktly
in
its
full
latitude
(
a
Phrase
I
do
as
little
understand
,
as
many
of
his
other
uncooth
and
contradictory
Tearms
)
Intending
every
Individual
without
Exception
;
Christ's
Enlightning
,
must
be
understood
,
so
doing
as
Creator
,
not
as
Redeemer
;
this
is
the
Opinion
of
many
Superiors
to
me
in
Judgment
by
far
(
It
may
be
so
,
though
I
am
apt
to
think
J.
Faldo
scarce
thinks
so
.
)
But
this
hath
been
so
effectually
consider'd
already
,
that
it
would
be
needless
Repetition
,
a
Fault
I
would
not
be
guilty
of
(
especially
at
this
time
)
to
say
much
to
it
:
Let
it
suffice
,
that
the
Light
Naturally
and
Immediately
resulting
from
the
Word
,
which
was
and
is
the
Life
of
the
Word
,
is
the
same
in
Kind
,
both
before
that
Manifestation
of
God
(
who
is
Light
)
in
that
Holy
Manhood
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
as
Creator
,
yet
not
as
Redeemer
;
and
brings
us
these
Scriptures
;
Whom
we
preach
,
warning
every
Man
,
and
teaching
every
Man
,
&c.
Commending
our selves
to
every
Man's
Conscience
,
&c.
The
Lord
upholdeth
all
that
fall
,
and
raiseth
up
all
those
that
are
bowed
down
(
The
last
an
old
Objection
)
Now
says
he
,
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
.
But
this
is
too
mean
to
invalid
the
Force
of
the
Place
,
and
our
plain
and
inextorted
Understanding
of
it
.
The
Reason
of
this
Mistake
lies
here
:
If
it
be
his
Light
,
sayes
J.
Faldo
,
as
Creator
,
then
it
hurts
us
not
;
if
as
Redeemer
;
why
are
not
all
redeem'd
?
putting
no
Difference
betwixt
the
Sufficiency
of
the
Light
to
save
,
and
the
Salvation
,
that
may
be
wrought
by
it
upon
the
Obedience
of
the
Creature
.
A
Doctrine
accurst
from
God
,
and
detested
of
all
Men
not
mad
,
or
abused
by
the
Suggestions
of
others
;
for
the
Calviniz'd
Predestination
is
the
Bottom
of
it
.
Let
it
suffice
,
and
so
we
will
venture
it
.
(
1
)
That
Christ
died
for
all
Men
,
though
all
Men
,
receive
not
the
Benefit
intended
by
it
;
The
Neglect
of
Men
don't
render
God's
Love
,
no
Love
,
or
that
it
is
not
Universal
,
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
Life
of
the
Word
,
must
be
Saving
;
call
it
the
Light
of
the
Creator
,
or
Redeemer
,
for
He
is
one
in
himself
,
and
so
is
his
Light.
(
4
)
All
Mankind
,
in
all
Coppies
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
Adversary
to
grant
;
since
it
may
be
the
Light
of
Christ
as
Redeemer
,
and
yet
Men
may
not
be
redeemed
thereby
,
through
their
own
Disobedience
.
An
inevitable
Redemption
then
not
following
upon
Mens
being
thus
lighted
,
but
upon
their
Receiving
of
it
,
I
cannot
see
but
it
may
be
allow'd
us
,
that
all
Mankind
not
being
redeem'd
,
is
no
Argument
,
why
all
Mankind
should
not
be
enlightned
;
consequently
(
for
all
the
Force
our
Adversary
brings
to
the
Contrary
)
Every
Man
in
our
Sense
is
lighted
with
a
Saving
Light
in
it self
.
I
omit
to
mention
many
ancient
,
great
and
learned
Authorities
,
some
of
which
are
,
and
more
may
elsewhere
shortly
be
produc't
in
Defence
of
our
Assertion
.
§
.
5.
Now
as
to
his
Scripture-Quotations
,
they
are
no
whit
to
his
Purpose
:
For
the
Warning
and
Commendation
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
particular
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
Adversaries
Judgment
of
it
.
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
universally
extended
to
Mankind
,
unless
that
in
the
places
where
the
word
All
or
Every
is
used
without
any
Exception
,
an
Exception
should
be
made
,
because
some
one
particular
Case
may
admit
of
an
Exception
:
For
neither
doth
God
raise
up
all
who
fall
;
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
All
,
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
Consequence
I
had
much
rather
should
result
from
J.
Faldo's
Opinions
,
then
W.
Penn's
Faith
,
as
ill
a
Christian
,
as
he
is
pleas'd
to
repute
him
,
though
it
be
for
Vindicating
the
Pure
Christian
Religion
,
as
it
was
once
deliver'd
to
the
Saints
.
§
.
6.
But
to
shut
up
this
Discourse
,
let
us
take
notice
of
an
Expression
or
two
,
that
this
Critick
le
ts
fall
in
the
close
of
this
Paraphrase
,
and
that
is
,
Concerning
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Coming
,
it
being
more
properly
referrable
to
Light
,
then
Man.
That
was
the
true
Light
,
which
coming
into
the
World
lighteth
every
Man
,
rather
then
that
was
the
true
Light
,
which
lighteth
every
Man
coming
into
the
World.
If
,
sayes
he
,
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
.
He
might
much
better
have
said
of
himself
,
then
of
the
Quakers-Meeting
,
that
he
was
but
a
Puppet
indeed
,
who
knows
nothing
but
by
Hear-say
or
meer
Imitation
:
If
Man
have
not
some
more
inward
Teacher
,
farewell
to
the
Truth
of
all
Revelation
,
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
excellent
a
Name
,
at
once
destroys
all
Wayes
,
or
Means
,
whereby
to
know
,
and
that
not
only
to
the
Quakers
,
but
himself
too
;
For
the
Scriptures
themselves
being
grounded
upon
Revelation
,
and
his
Knowledge
,
upon
them
,
as
he
pretends
:
Take
away
Revelation
,
and
ye
take
away
the
Scriptures
;
and
consequently
what
Knowledge
J.
Faldo
pretends
to
have
from
them
,
falls
to
the
ground
.
To
pass
by
what
might
be
offer'd
from
the
Ancient
Puritans
,
Brownists
,
and
Independents
,
on
our
behalf
,
who
were
once
reputed
warm
Sticklers
,
for
that
J.
F.
proudly
esteems
Enthusiasm
,
for
which
they
became
the
Derision
of
Carnalists
.
He
forgets
to
whom
Phanatick
belongs
,
and
cuts
off
his
pretended
Preaching
from
the
God
above
,
&c.
p.
113.
Thus
is
this
Blind
Leader
faln
into
the
Ditch
of
his
own
digging
.
But
must
it
be
absurd
,
because
Children
at
the
Instant
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
Simeon
?
Who
told
and
revealed
to
him
the
Lord
's
Christ
?
For
Shame
quit
all
Pretence
to
dispute
.
§
.
7.
But
let
's
hear
him
further
;
There
is
a
Reason
in
the
Text
,
gives
such
a
Countenance
to
referring
it
to
the
Light
,
as
will
never
be
found
for
the
Contrary
.
That
was
the
true
Light
,
not
This
,
or
This
is
;
not
as
Christ
is
now
in
Heaven
,
nor
as
present
with
the
Evangelist
John
,
and
the
then
Saints
;
but
it
points
at
Christ's
Appearance
in
the
Flesh
.
Very
notable
indeed
,
and
we
will
not
let
it
slip
our
Observation
.
If
the
Word
that
made
all
things
,
which
was
with
God
,
and
was
God
,
was
that
true
Light
,
as
saith
J.
Faldo
himself
,
p.
84
,
then
can
it
never
be
restrained
to
that
Appearance
as
the
Beginning
or
End
of
it
.
Nay
,
the
Evangelist
is
not
yet
come
,
so
much
as
to
mention
any
thing
of
his
Manifestation
in
Flesh
;
and
if
we
will
believe
J.
Faldo
,
the
Verse
concerns
the
Word
as
Creator
,
and
not
as
Redeemer
,
which
he
stints
to
his
Coming
in
the
Flesh
,
see
pag.
89.
But
by
his
Interpretation
,
that
is
not
relative
to
his
Appearance
in
the
Flesh
,
but
rather
to
the
Word
,
which
was
with
God
,
and
was
God
,
as
p.
84.
and
so
the
Spanish
Translation
has
it
,
That
Word
was
the
true
Light
,
&c.
so
that
either
the
Word
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
Word
should
be
before
that
Appearance
,
&
that
true
Light
,
which
is
the
very
Life
of
the
Word
,
or
Word
it self
,
should
be
stinted
to
that
Appearance
,
is
as
absurd
,
as
any
thing
well
can
be
.
Again
,
that
we
should
take
It
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
Tertullus
?
Besides
,
If
we
had
nothing
of
this
to
offer
,
the
Evangelist
might
very
well
refer
to
that
Appearance
without
any
Denial
at
all
of
an
antecedent
Illumination
;
It
being
the
most
excellent
Breaking
forth
of
the
Divine
Light.
And
this
is
largely
acknowledged
and
proved
in
my
Spirit
of
Truth
Vindicated
.
Which
had
he
consider'd
but
half
as
much
as
he
importunes
us
to
have
his
own
,
he
might
have
saved
us
the
Labour
of
this
Animadversion
.
But
God
knoweth
,
it
is
our
Portion
from
many
such
like
base
and
unworthy
Adversaries
.
Every
thing
is
a
Fault
in
a
Quaker
,
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
Generation
.
§
.
8.
Upon
the
Second
Scripture
,
which
he
pretends
we
abuse
,
to
wit
,
But
what
saith
it
?
The
Word
is
nigh
thee
,
even
in
thy
Mouth
,
and
in
thy
Heart
;
That
is
the
Word
of
Faith
which
we
preach
:
and
which
,
he
saith
,
we
joyn
with
the
first
of
John
,
In
the
Beginning
was
the
Word
,
&c.
He
observes
thus
much
in
short
.
The
Apostle
alludes
to
the
Words
of
Moses
in
Deuteronomy
:
But
the
Word
is
very
nigh
unto
thee
,
in
thy
Mouth
,
and
in
thy
Heart
,
that
thou
mightest
do
it
;
that
is
(
saith
he
)
the
Laws
,
Statutes
,
and
Commandments
written
in
the
Book
of
the
Law
,
making
the
having
the
Word
in
the
Heart
to
be
an
having
them
without
Book
,
or
by
rote
,
as
he
expresseth
it
.
But
none
of
the
most
mistaken
of
our
modern
Socinians
(
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
Word
of
Faith
,
is
the
Word
which
gives
Faith
,
and
in
which
Faith
should
be
:
It
is
called
the
Word
of
Reconciliation
and
Regeneration
;
which
can
be
no
other
Word
,
●●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
Word
,
whose
Life
was
,
and
is
the
Light
of
Men
:
To
make
the
Apostle
to
have
preacht
another
Word
,
is
as
much
as
in
him
lies
,
to
render
him
no
Gospel-Preacher
.
Besides
,
that
Word
mention'd
by
Moses
,
could
not
be
the
outward
Commandments
and
Statutés
;
For
the
Question
was
not
about
them
,
but
about
the
Commandment
of
Commandments
,
and
Word
of
Words
,
which
he
resolves
thus
:
Let
none
say
,
who
shall
ascend
,
descend
,
or
go
beyond
the
Seas
,
to
fetch
the
Great
Word
and
Commandment
;
But
the
Word
is
very
nigh
thee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
the
Innermost
parts
of
Men.
Whereinto
the
Outward
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●●●-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
powerfully
write
,
and
engrave
upon
the
Soul
its
Holy
Precepts
:
neither
could
there
be
any
Conviction
in
the
Conscience
,
concerning
the
Truth
of
those
Statutes
;
nor
indeed
any
Conscience
at
all
:
since
Conscience
is
no
other
,
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
,
according
to
the
Practice
of
the
Apostle
,
who
was
manifest
,
and
desir'd
to
Commend
himself
to
the
Consciences
of
all
Men
:
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
J.
Faldo
scoffs
at
such
kind
of
Knowledge
,
the
Perniciousness
of
which
Doctrine
ought
to
antidote
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
extreamest
Scepticism
in
the
World
:
Or
if
concludable
by
any
thing
,
it
must
be
by
the
way
Rome
takes
to
resolve
all
Scruples
,
&
that
is
Plurality
of
Votes
.
however
directed
;
and
this
too
,
rather
for
Peace
sake
,
then
any
Certainty
there
can
be
in
it
.
For
who
bars
out
of
all
Inward
Senses
,
Motions
,
Revelations
,
Inspirations
or
Enlightnings
,
resolving
only
to
insist
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
Phanatical
,
t'other
day
Enthusiastical
,
now
Pragmatical
and
Scoffing
J.
Faldo
.
The
first
in
the
very
beginning
of
Independency
in
the
World
,
the
best
part
that
belong'd
to
it
.
I
meane
Enthusiasm
:
but
now
deserted
,
by
many
as
much
as
the
true
Religion
is
by
the
Church
of
Rome
.
§
.
9.
The
third
and
last
Scripture
he
undertakes
to
secure
us
from
all
Share
in
,
is
that
of
Peter
,
We
have
also
a
more
sure
Word
of
Prophecy
,
whereunto
ye
do
well
to
take
heed
,
as
unto
a
Light
that
shineth
in
a
dark
Place
,
until
the
Day
dawn
,
and
the
Day-Star
arise
in
your
Hearts
.
By
this
more
sure
Word
of
Prophecy
(
says
J.
Faldo
)
is
meant
those
Prophecies
written
in
the
Old
Testament
:
which
are
call'd
,
Verse
20.
Prophecy
of
Scripture
,
and
are
called
,
the
Light
that
shineth
in
a
dark
Place
.
I
hope
it
will
be
alwayes
forreign
to
me
,
to
detract
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
Gospel
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
,
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
,
THIS
IS
MY
BELOVED
SON
,
IN
WHOM
I
AM
WELL
PLEASED
.
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
,
&c.
Now
that
this
cannot
be
meant
of
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
,
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
uppear
;
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
(
J.
Faldo's
most
infallible
Way
of
true
Knowledge
(
see
pag.
91.
)
as
was
that
which
God
gave
to
the
Disciples
,
when
he
testified
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
;
But
we
may
inform
our selves
from
the
Verses
recited
,
that
they
were
a
more
eminent
Ground
for
their
Knowledge
,
Assurance
,
and
Belief
,
then
the
meer
Scriptures
;
And
consequently
the
Scriptures
are
not
the
more
sure
Word
of
Prophecy
.
Again
,
the
written
Account
of
another's
Revelation
cannot
be
more
sure
to
me
then
that
Revelation
which
I
do
immediately
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
writen
Account
of
another's
Revelation
,
as
were
the
Prophecies
of
the
Old
Testament
(
so
called
)
to
the
Disciples
,
could
not
be
a
more
sure
Word
of
Prophecy
.
For
it
were
to
say
,
that
they
were
more
sure
,
that
he
among
them
who
was
called
Jesus
,
was
the
Son
of
God
from
Isaiah's
Testimony
,
That
he
would
give
him
for
a
Light
to
lighten
the
Gentiles
,
&c.
then
the
Immediate
Voice
of
God
,
when
he
pointed
so
clearly
at
him
,
This
is
my
beloved
Son
;
He
that
is
amongst
you
,
whom
you
have
followed
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
:
Then
which
,
what
could
be
more
demonstrable
on
God's
part
,
and
incredulous
on
their
side
,
who
should
yet
subject
that
living
Testimony
,
to
any
the
best
Tradition
?
Let
me
not
forget
to
add
;
That
what
the
Disciples
then
saw
and
heard
from
God
,
and
the
Epistle
,
Peter
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
J.
Faldo
asserts
;
therefore
this
more
sure
Word
of
Prophecy
,
must
be
another
thing
.
§
.
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
Immediate
,
Living
,
Fresh
,
Convincing
and
Confirming
to
the
Disciples
,
then
any
the
best
written
Prophecies
they
had
;
It
will
follow
,
that
it
was
meant
of
the
holy
Anointing
,
that
Spirit
,
and
measure
of
the
Grace
,
or
blessed
Light
of
Christ
,
which
is
Internal
,
and
out
of
the
Reach
of
all
Visible
Things
,
to
sophisticate
,
corrupt
,
mis-represent
,
mis-render
,
or
mis-translate
,
all
which
have
greatly
befallen
the
Scriptures
:
For
I
do
affirm
,
that
Sense
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
Faith
and
Knowledge
,
then
those
External
Sights
and
Visions
,
which
Man
might
be
attended
with
to
Confirmation
.
For
what
shall
be
the
Rule
for
trying
the
Certainty
and
Truth
of
any
such
Visions
and
Prophecies
?
It
must
be
some
measure
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
themselves
;
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
appear
to
his
Sences
in
the
Way
of
extraordinary
Vision
,
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
,
That
which
is
Truth
it self
,
which
is
able
to
teach
all
things
,
to
try
all
things
,
and
to
lead
into
all
Truth
(
which
the
Scriptures
(
though
Truth
)
cannot
do
;
for
then
,
they
would
be
Clear
,
Plain
,
Perfect
,
uncapable
of
Additions
,
Diminutions
,
Corruptions
,
Mistranslations
&c.
)
must
be
this
more
sure
Word
of
Prophecy
;
But
that
the
Anointing
which
the
Saints
had
received
of
him
was
able
to
do
,
as
saith
the
Apostle
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
;
Therefore
this
Anointing
thus
able
to
do
all
things
,
must
needs
be
that
more
sure
Word
of
Prophecy
;
if
more
shall
be
allowed
.
In
short
,
The
Law
written
in
the
Heart
,
is
a
more
sure
Covenant
.
Law
and
Word
;
then
the
Law
written
upon
Stones
,
or
the
Outward
Book
of
the
Law
;
else
,
the
Dispensation
of
the
Law
of
Life
within
,
the
Gospel-State
,
would
be
less
Sure
,
and
therefore
less
Noble
,
then
the
Law
without
,
and
the
Prophecies
of
the
Old
Testament
(
so
call'd
)
more
Certain
,
then
the
Scriptures
of
the
New
,
that
belong
to
a
more
excellent
Dispensation
,
and
are
an
Account
of
the
fulfilling
of
those
very
Prophecies
:
Nay
,
it
would
be
to
assert
,
that
the
Words
of
both
Scriptures
are
more
sure
and
certain
,
and
our
Regard
ought
to
be
more
eminently
after
them
,
then
the
very
Spirit
from
whence
they
came
;
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
.
§
.
11.
But
because
he
tells
us
in
another
place
,
that
a
little
Skill
in
the
Original
,
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
Prophecies
of
the
Ancients
to
be
intended
;
but
deny
any
Comparison
at
all
to
have
been
made
between
them
,
and
that
Voice
in
the
Mount.
2
Pet.
1.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
We
also
have
a
More
sure
Word
of
Prophecy
as
by
our
late
Translation
render'd
.
I
cannot
perceive
that
Comparison
in
the
Greek
,
so
hugg'd
by
the
Priests
,
and
insisted
upon
by
our
Adversary
,
with
manifest
Design
to
prefer
the
Writings
before
the
Spirit
that
gave
them
forth
,
the
great
Evangelical
Word
of
Prophecy
,
for
the
Words
without
any
wrong
,
not
only
may
,
which
were
enough
,
but
ought
to
be
rendred
thus
:
Also
we
have
a
very
sure
Word
of
Prophecy
;
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
Reason
why
I
so
render
it
,
is
ready
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Also
,
I
know
our
Translation
hath
,
but
it
is
commonly
understood
by
our
Adversaries
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
But
,
which
is
a
great
Injury
to
the
sense
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Also
,
is
conjunctive
,
and
signifies
onely
another
confirmatory
Testimony
,
whereas
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
But
,
is
a
word
that
mostly
doth
,
and
to
be
sure
in
that
place
would
signifie
a
Comparison
and
Opposition
:
Also
then
,
not
being
taken
in
the
same
sense
with
But
,
there
is
nothing
therein
that
can
make
for
the
Comparison
,
or
any
Opposition
whatsoever
;
Now
the
Comparison
it self
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lately
rendred
more
sure
,
is
in
the
ancient
Translations
more
truly
interpreted
,
sure
,
and
very
sure
;
in
which
there
is
no
room
for
any
Comparison
,
or
Opposition
in
the
least
:
And
if
J.
Faldo
has
but
Greek
and
Honesty
enough
,
he
must
needs
acknowledge
,
that
Positives
,
Comparatives
,
and
Superlatives
are
used
promiscuously
in
the
Greek
.
See
Acts
25.
10.
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
rendred
,
as
thou
very
well
knowest
:
whereas
in
J.
Faldo's
sense
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
would
be
interpreted
,
as
thou
knowest
better
then
I
;
which
certainly
the
Apostle
Paul
never
intended
,
when
he
spoke
to
Festus
.
And
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Also
,
is
connective
,
and
joyns
the
19th
Verse
to
the
18th
Verse
;
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
expositive
and
distinctive
Article
,
doth
not
preceed
,
but
follow
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Syriack
,
one
of
the
most
approv'd
Versions
by
learned
Men
,
has
it
thus
,
We
have
over
and
above
a
true
or
sure
Word
of
Prophecy
.
The
Arabick
,
We
have
beside
,
a
very
true
Prophetick
Word
.
The
Aethiopick
has
a
Comparison
,
not
respecting
the
Sureness
,
but
the
Antiquity
of
the
Voices
:
We
have
over
and
above
an
ancienter
Word
,
or
Testimony
,
which
is
so
respecting
time
:
The
French
,
German
,
Low-Dutch
,
Swedish
,
and
several
of
our
ancient
English
Traslations
run
thus
;
We
have
also
the
sure
Prophetick
Word
:
We
have
also
the
right
sure
Word
of
Prophecy
:
We
have
also
the
very
sure
Word
of
the
Prophets
.
All
which
imports
no
more
,
then
that
they
had
over
and
above
their
own
particular
Assurances
of
the
Truth
of
the
Christian
Religion
,
the
Testimony
of
the
Prophets
,
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
Authority
with
their
Adversaries
:
Not
that
the
Voice
the
Disciples
heard
in
the
Mount
,
was
less
sure
in
it self
,
or
that
Knowledge
of
God
and
Christ
,
through
the
Operation
of
the
Power
of
the
Gospel
in
the
Hearts
of
those
Believers
,
then
the
ancient
Prophecies
of
the
Prophets
;
But
perhaps
they
were
not
so
effectual
to
perswade
,
as
the
words
of
the
ancient
undoubted
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
Confirmation
of
the
Truth
,
they
seem'd
to
gain-say
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
Prophecies
are
also
a
true
Prophetical
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
)
should
arise
in
their
Hearts
,
which
is
that
Blessed
State
of
Witnessing
,
J.
Faldo
,
and
T.
Hicks
have
bestow'd
so
many
impious
Scoffs
upon
.
To
this
agree
many
learned
Men.
I
will
begin
with
*
Erasmus
;
If
so
be
that
the
Prophets
plain
Oracles
be
in
great
weighty
Estimation
among
you
,
which
Prophecy
,
by
figurative
dark
Shaddows
of
Christ
,
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
;
In
that
they
Shaddow
and
covertly
point
out
the
thing
that
the
Gospel
doth
preach
.
The
Prophets
agree
with
the
Father's
Voice
,
if
a
Man
do
rightly
interpret
them
:
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
.
A
severe
Check
to
the
Contra-Spirituality
of
J.
Faldo
,
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
Rome
,
and
Superstitions
of
a
degenerated
Prelacy
;
as
well
as
that
is
shows
how
much
more
Erasmus
inclines
to
give
the
Preference
,
if
any
there
be
,
to
the
Voice
of
God
then
to
the
Ancient
Prophecies
.
He
also
quotes
Aug.
to
his
Defence
.
Beza
not
only
renders
it
,
we
have
also
a
very
firm
Word
of
Prophecy
,
shutting
out
all
Comparison
(
the
Priests
Break-neck
)
but
affirms
,
if
it
should
be
accepted
,
as
a
firmer
Word
of
Prophecy
,
it
can
only
relate
to
such
,
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
.
Vatablus
in
short
tells
us
;
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
more
sure
,
is
a
Comparative
for
a
Positive
,
more
sure
,
for
sure
;
usual
with
the
Greeks
.
So
sayes
Clarius
.
And
Grotius
,
that
great
Man
,
thus
renders
this
part
of
the
Verse
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
is
,
sayes
he
,
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
Messiah
,
and
their
Agreement
with
him
.
Certainly
then
,
others
besides
the
Quakers
,
must
needs
have
been
Perverters
of
this
place
of
the
Scripture
,
in
J.
Faldo's
sense
:
But
he
may
hear
from
Grotius
,
that
the
Scriptures
are
never
the
less
valuable
by
those
who
witness
their
Accomplishment
;
but
the
more
:
A
Notion
very
rife
in
J.
Faldo's
head
.
Let
it
suffice
,
that
we
have
stated
and
Vindicated
the
true
Christ
,
to
wit
,
God
manifest
in
Flesh
.
That
we
have
attributed
to
God
manifested
in
that
visible
Body
,
what
we
believe
to
be
congruous
,
and
according
to
Scripture
and
sound
Reason
.
And
lastly
that
those
Scriptures
,
which
he
thought
to
disinterest
us
in
,
are
fully
and
clearly
vindicated
from
his
false
Glosses
;
proving
their
express
Design
perfectly
destructive
of
those
Ends
,
our
Adversary
endeavour'd
to
bend
them
to
,
which
were
his
own
,
and
not
the
Truth
's
.
CHAP.
XX.
Our
Adversaries
Charges
deny'd
.
His
Proofs
fail
him
.
The
Quakers
are
True
Christians
;
and
Quakerism
True
Christianity
.
We
own
and
profess
the
only
True
God
that
made
Heaven
and
Earth
.
§
.
1
,
HE
has
hitherto
charg'd
us
,
one
would
think
,
as
home
as
ever
Man
did
,
for
what
is
beyond
Denying
the
Lord's
Christ
,
and
that
Love
he
manifested
in
the
World
for
the
Salvation
of
Mankind
:
But
it
is
our
Happiness
,
that
his
Proofs
have
been
alwayes
found
as
Weak
,
as
his
Charge
Desperate
,
and
the
little
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.
The
Quakers
are
gross
Idolaters
,
and
Quakerism
gross
Idolatry
.
And
he
assures
us
,
if
there
be
any
such
thing
as
Idolatry
in
the
World
,
he
will
prove
us
guilty
in
the
highest
degree
.
The
Way
he
takes
to
prove
this
heavy
Charge
is
this
.
Those
which
own
and
profess
that
to
be
God
,
which
is
not
,
are
gross
Idolaters
;
but
the
Quakers
do
so
.
The
second
Proposition
(
the
first
being
granted
by
all
)
he
endeavours
to
prove
thus
.
Who
own
and
profess
the
Light
within
,
and
the
Soul
of
every
Man
to
be
God
,
own
and
profess
that
to
be
God
,
which
is
not
God.
But
the
Quakers
do
so
;
therefore
Idolaters
.
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
;
first
,
that
we
ever
own'd
or
profest
the
Light
within
every
Man
to
be
God
(
though
we
say
,
it
is
of
God
)
much
less
that
we
worship
it
as
such
:
And
secondly
,
we
do
forever
renounce
any
such
Principle
,
As
that
the
Soul
of
Man
,
simply
as
such
,
is
the
very
Essence
or
Being
of
God
:
If
he
fails
in
his
Proofs
,
he
must
fall
with
Infamy
to
the
Ground
.
The
first
Man
he
hopes
to
make
sure
with
,
is
G.
Fox
the
Younger
:
The
words
,
as
he
quotes
them
,
are
these
;
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
.
Fox
Young.
p.
53.
Although
,
sayes
he
in
this
Passage
,
be
doth
not
call
it
the
Light
within
,
Pag.
50.
You
scorn
me
the
Light
in
you
;
p.
54.
which
will
not
own
me
the
Light
in
them
.
They
,
he
says
,
that
cannot
from
hence
read
the
Quakers
own
and
profess
the
Light
within
to
be
God
,
are
not
like
to
be
much
the
wiser
,
for
what
they
read
.
This
cuts
off
all
Hopes
of
J.
Faldo'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
.
In
the
first
Passage
he
grants
,
that
within
Man
,
was
not
mentioned
;
and
by
his
Silence
,
I
suppose
,
I
may
conclude
it
Orthodox
.
For
no
Man
that
believes
Scripture
,
will
dare
to
deny
that
God
is
Light
;
That
every
Man
is
enlightned
by
Him
;
and
that
by
Him
,
who
is
call'd
Light
,
all
things
are
upheld
,
and
that
He
alone
is
Saviour
.
A
Doctrine
J.
Faldo
teaches
pag.
84.
85
,
89.
To
the
other
Scraps
of
Matter
I
answer
,
That
we
never
did
,
do
,
nor
shall
assert
,
the
God
that
made
Heaven
and
Earth
to
be
comprehendable
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
individual
Person
.
But
that
God
,
who
is
the
great
Sun
of
Righteousness
,
doth
as
truly
cause
his
Light
Spiritual
to
arise
upon
the
Souls
of
Men
,
as
his
Sun
Natural
upon
their
Bodies
:
and
as
what
Knowledge
we
have
of
the
Natural
Sun
is
by
its
Light
,
Operations
and
Effects
upon
the
World
,
so
our
Knowledge
of
the
Eternal
Sun
of
Righteousness
,
God
(
who
is
Light
,
and
in
whom
is
no
Darkness
at
all
)
is
only
and
alone
by
his
Divine
Light
,
Operations
,
and
Effects
in
and
upon
our
Understandings
and
Consciences
:
so
that
when
we
say
that
the
Light
is
within
any
,
we
do
not
intend
the
whole
Being
of
Light
,
nor
was
it
in
this
gross
sense
that
G.
Fox
the
Younger
ever
meant
it
.
But
that
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
:
Wherefore
we
utterly
deny
that
the
Manifestation
in
Man
,
strictly
consider'd
,
is
the
most-high
God
;
but
a
Manifestation
of
,
or
from
God
,
by
the
Inshinings
of
his
blessed
Light.
And
we
cannot
be
said
to
Worship
the
Manifestation
,
but
that
Eternal
God
,
which
is
Light
,
that
is
thereby
manifested
;
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
.
Scorning
the
Light
in
them
,
and
not
owning
the
Light
in
them
,
by
our
Adversary
so
strongly
insisted
upon
;
is
no
more
then
,
scorning
and
disowning
him
who
is
the
Light
that
shines
in
them
,
and
that
gives
Light
to
them
.
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
,
le
ts
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
cleaverly
compass
his
End.
§
.
2.
Every
Man
has
that
which
is
one
in
Union
,
and
like
the
Spirit
of
Christ
;
even
as
good
as
the
Spirit
of
Christ
,
according
to
its
measure
.
E.
Burroughs
True
Faith
,
&c.
And
what
's
this
to
the
Purpose
?
Can
any
Man
be
so
stupid
as
to
think
,
that
E.
Burrough
ever
intended
the
Soul
of
Man
,
that
purely
&
simply
constitutes
him
such
?
For
he
is
speaking
of
that
Universal
Grace
,
Light
and
Spirit
,
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
Scripture-Phrase
)
which
God
hath
given
to
every
Man
to
profit
with
,
is
not
in
Union
with
Christ
,
nor
as
Good
in
Kind
,
as
the
Spirit
of
Christ
(
which
our
Adversary
sayes
,
is
God
)
it
will
evidently
follow
,
that
what
E.
B.
writes
,
is
found
and
Scriptural
;
however
this
makes
nothing
for
our
Adversaries
present
Charge
.
But
he
ends
not
with
him
.
Now
my
Soul
and
Spirit
is
center'd
in
its
own
Being
with
God
,
and
this
Form
of
Person
must
return
from
whence
it
was
taken
.
F
Howgil
.
Test
.
of
E.
B.
This
Expression
is
deliver'd
to
us
by
Francis
Howgil
,
as
Edward
Burorghs's
,
a
little
before
his
Departure
,
in
that
sensible
Testimony
he
gave
to
the
late
Life
,
Labours
and
Death
of
that
worthy
,
painful
&
effectual
Labourer
,
and
his
Companion
in
the
Gospel
of
Jesus
.
But
to
help
J.
Faldo's
Intellects
,
that
they
may
no
more
look
asquint
upon
such
weighty
dying
Words
;
Let
him
know
,
that
E.
B.
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
(
Blasphemy
with
a
Witness
)
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
J.
Faldo
swaggers
over
the
Quakers
:
But
let
him
boast
that
puts
off
his
Armour
.
§
.
3
The
next
Person
he
singles
out
,
is
G.
Fox
,
thus
answering
a
Priest
.
But
God
and
Christ
is
in
the
Saints
,
and
dwells
in
them
,
and
he
,
(
the
Priest
)
is
a
Reprobate
,
and
out
of
the
Apostles
Doctrin
.
Great
Myst
.
pag.
16.
I
perceive
,
J.
Faldo
will
rather
quarrel
Scripture
,
when
he
meets
it
in
a
Quaker's
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
J.
Falao's
heavy
Censures
?
who
say
,
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
.
Must
every
thing
,
that
is
in
another
,
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
.
I.
Pennington
he
also
brings
in
to
make
good
his
Charge
:
How
serviceable
he
may
prove
,
will
better
appear
,
when
we
have
examin'd
the
Passage
.
That
which
the
Lord
from
Heaven
begetteth
of
his
own
Image
and
Likeness
,
of
his
own
[
Substance
]
of
his
own
Seed
,
of
his
own
Spirit
and
pure
Life
.
Quest
.
27.
But
J.
Faldo
has
mist
his
Aim
and
mistaken
his
Man
;
For
I.
P.
is
not
now
speaking
of
the
Soul
of
Man
,
simply
consider'd
;
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
.
This
will
not
move
the
Business
one
Jot
further
on
the
behalf
of
our
Enemies
Charge
.
§
.
4.
We
will
close
this
Point
with
a
Passage
out
of
Samuel
Fisher's
Velata
quaedam
Revelata
.
pag.
13.
of
which
he
is
very
cheery
,
As
to
the
Spirit
of
Man
which
concurs
to
the
Constituting
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
.
This
Charge
,
sayes
our
Adversary
,
being
of
so
black
and
horrid
a
Nature
,
I
did
judge
it
meet
to
prove
it
by
abounding
Instances
,
and
now
Reader
put
on
the
largest
Charity
,
and
give
me
thy
Verdict
,
if
I
have
not
made
appear
,
that
the
Quakers
are
gross
Idolaters
,
&c.
To
answer
which
,
briefly
and
to
Purpose
,
and
to
close
this
Chapter
,
with
a
contrary
Conclusion
,
I
say
,
That
the
Spirit
of
Man
is
not
to
be
taken
,
as
of
,
or
from
Man
,
or
that
it
is
any
part
of
Man's
Nature
,
take
Man
in
an
Abstractive
sense
:
And
had
he
been
so
fair
,
as
to
give
us
S.
Fisher's
Words
at
large
,
they
would
have
prov'd
themselves
of
Age
enough
to
answer
for
themselves
.
S.
Fisher
is
to
be
understood
,
of
that
Spirit
,
or
Breath
of
Life
,
not
that
made
Man
simply
a
Living
Creature
of
a
meer
Reasonable
Capacity
,
but
that
Divine
Life
or
Breath
,
which
makes
alive
to
God
,
and
gives
a
kind
of
Heavenly
Animation
,
Motion
,
or
Life
,
to
live
to
him
,
which
constituted
Adam
,
not
a
meer
Man
,
but
a
blessed
,
holy
,
heavenly-minded
Man
,
before
his
Degeneration
.
And
that
S.
Fisher
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
plainly
show
;
For
if
S.
Fisher
intended
that
Spirit
,
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
,
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
.
So
that
we
conclude
,
the
Quakers
not
believing
any
such
Strange
and
Unscriptural
Doctrine
,
as
that
the
Soul
of
Man
,
is
the
God
that
made
the
Heavens
and
the
Earth
(
for
so
it
would
make
it self
,
and
what
is
greater
then
itself
)
They
are
not
those
Idolaters
they
have
been
represented
,
and
fouly
charactered
by
J.
Faldo
:
But
Innocent
and
Free
of
all
such
Imputation
;
and
he
their
Accuser
,
most
of
all
Condemnable
;
yea
,
and
that
for
Idolatry
too
,
who
professeth
no
Knowledge
of
God
;
but
from
Outward
Sense
;
by
Hearing
,
Reading
,
&c.
p.
91.
So
that
being
destitute
of
the
Revelation
of
the
Son
,
that
only
can
make
known
the
Living
Father
,
what
Apprehensions
he
has
of
God
,
are
not
Experimental
,
but
Imaginary
;
and
worshipping
such
an
Idea
,
he
worshippeth
not
the
true
God
,
but
the
Images
of
his
own
Brain
,
therefore
an
Idolater
.
See
Bish
.
Andrews
upon
the
Command
.
and
Pagnin
.
upon
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
CHAP.
XXI
.
Our
Adversary
at
a
loss
to
prove
his
Charge
.
We
own
so
much
of
the
Resurrection
as
the
Scriptures
express
;
more
Curiosity
Dangerous
and
Condemnable
.
Eternal
Rewards
own'd
by
us
.
J.
Faldo's
Book
will
prove
it
to
Him
,
and
our
Tribulations
to
Us.
§
.
1.
THe
two
last
Charges
,
of
this
second
Part
of
his
Discourse
,
are
our
Denyal
of
the
Resurrection
of
the
Dead
(
that
is
,
Dead
Bodies
)
and
future
Rewards
.
To
the
First
;
he
brings
in
I.
Pennington
thus
.
We
say
,
that
Christ
is
the
Resurrection
,
to
raise
up
that
which
Adam
lost
,
and
to
destroy
him
who
deceived
him
,
(
viz.
Adam
)
so
Christ
is
the
Resurrection
unto
Life
,
of
Body
,
Soul
and
Spirit
,
and
so
renews
Man
,
&c.
Princ.
Elem.
Peop.
cal
.
Quak.
p.
34.
Upon
which
he
comments
,
What
is
this
Resurrection
,
but
what
they
call
Regeneration
?
(
it
seems
he
does
not
)
and
the
Resurrection
of
the
Body
is
but
in
the
same
sense
,
as
the
Soul
and
Spirit
is
raised
.
I
can't
help
it
,
if
J.
Faldo
has
made
so
unapplicable
a
Quotation
out
of
I.
P.
to
his
Business
.
I
hope
,
none
are
so
Blind
or
Partial
,
as
to
be
angry
,
that
I.
P.
did
not
write
to
his
Purpose
;
it
was
sufficient
that
he
spake
to
his
own
,
or
rather
to
the
Truth
's
.
Our
Adversary
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
Design
.
Certainly
,
with
sober
Men
,
the
Blame
will
not
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
I.
P's
Words
?
If
he
does
,
I
pronounce
him
no
Christian
;
nor
indeed
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
Caviller
,
since
he
does
plainly
acknowledge
All
that
the
first
Adam
lost
,
to
be
restored
by
Christ
the
second
Adam
;
and
all
that
the
Sin
of
one
incurr'd
,
the
Righteousness
of
the
other
redeem'd
from
.
Now
let
his
Notions
of
the
Way
and
Method
of
Effecting
this
be
what
they
will
,
we
desire
not
to
be
wise
beyond
what
the
Lord
sees
convenient
for
us
,
as
this
busie
Intruder
into
sacred
Mysteries
hath
done
,
that
lives
in
the
Land
,
not
of
Light
,
but
gross
Darkness
within
,
and
whose
very
borrowed
,
made
,
framed
Light
,
from
Reading
,
Art
,
Study
and
his
own
Conceptions
,
is
the
very
Blackness
of
Darkness
.
§
.
2.
But
he
affirms
,
that
George
Whitehead
should
say
,
being
prest
in
the
Matter
,
that
he
did
not
believe
his
Body
should
rise
again
after
its
Death
,
which
he
can
prove
by
many
Witnesses
.
I
know
not
if
ever
G.
Whitehead
did
so
express
himself
;
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
,
Thou
Fool
—
thou
sowest
not
THAT
BODY
THAT
SHALL
BE.
Is
Scripture
grown
into
such
mean
Request
with
J.
Faldo
;
or
doth
his
Rage
against
the
Quakers
so
transport
him
,
that
he
knows
not
Scripture
,
when
he
meets
it
from
a
Quaker
?
But
sayes
our
Adversary
,
upon
a
like
place
,
and
to
this
purpose
,
(
viz.
)
We
shall
all
be
changed
:
I
would
ask
,
if
they
would
be
content
to
be
refused
their
Debts
,
if
contracted
before
Quakers
,
and
demanded
when
Quakers
;
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
.
But
how
clever
any
may
think
this
Simile
,
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
J.
Faldo
will
dare
to
say
,
that
a
Man's
Body
is
rendered
ever
the
less
Corruptible
by
any
the
best
Change
the
Soul
can
make
in
this
World.
The
Question
is
about
;
what
that
Change
must
be
which
makes
a
Corruptible
an
Incorruptible
Body
?
I
mean
not
by
Corrupt
,
Sinful
,
but
that
gross
Elementary
Matter
,
which
is
subject
to
those
Impressions
,
Influences
,
Mutations
,
and
Passions
which
we
see
all
Sublunary
Bodies
are
subject
to
.
Either
the
Resurrection
of
the
Body
must
be
without
that
Matter
,
or
it
must
not
?
If
it
must
,
then
it
is
not
that
same
Numerical
Body
;
and
so
their
proper
and
strict
taking
of
the
Word
Resurrection
,
they
must
let
go
.
If
it
must
not
be
without
that
same
gross
Matter
it
dyed
with
,
then
I
affirm
,
it
cannot
be
Incorruptible
,
because
it
will
carry
with
it
that
which
will
render
it
Corruptible
ad
Infinitum
.
And
what
can
be
more
Unreasonable
,
then
that
Bodies
compounded
of
this
Elementary
World
,
which
sayes
our
Adversary
,
shall
and
must
by
Nature
have
an
End
,
should
out
live
their
own
Matter
,
and
which
is
more
,
never
end
?
I
say
,
we
cannot
see
how
that
which
is
of
Dust
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
,
that
the
Loss
and
Change
of
Nature
from
Corruptible
to
Incorruptible
,
Natural
to
Spiritual
should
not
make
it
another
Body
.
In
vain
do
such
dispute
against
the
Popish
Transubstantiation
as
an
Absurd
and
Impossible
Thing
,
who
themselves
are
guilty
in
a
Case
of
the
like
Nature
.
The
Romanists
affirm
a
Change
in
the
Sacrament
,
though
our
senses
tell
us
it
is
the
same
thing
that
ever
it
was
.
Our
Adversaries
in
the
Point
of
the
Resurrection
boldly
affirm
,
that
it
is
the
same
Body
,
and
yet
Transubstantiated
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
.
But
because
such
things
run
Men
into
Unprofitable
Questions
,
various
Searches
,
and
a
Philosophical
Way
of
Discoursing
,
no
wayes
tending
to
God's
Honour
,
nor
the
Soul's
Profit
and
Comfort
,
I
will
Conclude
this
Head
with
our
Confession
,
That
every
Seed
shall
have
its
own
Body
,
and
that
such
an
one
,
as
it
will
please
Almighty
God
to
give
;
and
Thou
Fool
,
belongs
most
rightfully
to
him
,
who
acquiesceth
not
in
an
humble
Contentedness
with
the
good
Will
of
God
,
and
that
manner
of
Body
he
shall
give
.
And
I
think
it
would
make
more
for
Love
,
Peace
,
and
Good-Will
,
if
our
Enemies
would
leave
those
things
with
God
,
quicquid
supra
nos
,
nihil
ad
nos
,
whose
Will
be
done
in
Earth
,
as
it
is
in
Heaven
.
§
.
3.
To
the
Second
Head
of
the
Charge
to
be
consider'd
in
this
Chapter
;
to
wit
,
Our
not
Professing
of
Eternal
Rewards
,
needs
no
other
Answer
,
then
,
That
none
ever
read
so
,
He
quotes
no
such
thing
,
nay
,
he
says
,
that
he
has
searcht
,
but
to
no
Purpose
;
and
I
challenge
him
to
name
one
Person
reputed
by
us
,
to
be
of
us
,
that
has
ever
affirmed
so
gross
a
Thing
?
Well
then
may
I
call
this
the
Last
great
Lye
of
his
Second
Part
of
Lyes
,
and
Slanders
too
:
such
as
he
will
be
found
much
to
weak
to
defend
before
the
Tribunal
of
our
God
,
where
we
have
whereof
both
to
Answer
,
and
justly
Accuse
him
before
Angels
,
as
well
as
that
we
have
now
plainly
refuted
him
before
Men.
But
he
makes
this
a
Consequence
of
Denying
the
Resurrection
,
which
is
obviously
weak
;
since
whatever
we
have
scrupled
of
the
common
gross
Notion
of
the
Resurrection
of
this
Corruptible
Body
,
we
have
ever
held
an
Eternal
State
of
Recompence
.
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
Atheistical
Opinion
:
However
hear
them
.
R.
Farnsworth
,
said
he
,
was
not
saved
by
what
Christ
did
at
Jerusalem
;
therefore
,
says
he
,
already
saved
:
But
can
any
in
their
Wits
think
,
he
meant
saved
from
Sin
here
,
to
be
the
whole
of
Salvation
and
Blessedness
?
O
weak
Man
!
Well
,
but
I
Pennington
says
,
Who
forget
God
are
to
be
turn'd
into
Hell.
What
Hell
?
says
J.
F.
only
in
this
Life
.
A
very
Lye
,
and
Infamous
Slander
:
J.
Faldo's
Book
against
us
,
unrepented
of
,
will
prove
,
we
believe
,
that
Eternal
Wo
and
Vengeance
shall
be
the
Wages
of
that
Hellish
Work.
We
say
,
That
in
this
Life
,
Men
have
an
Earnest
of
Heaven
and
Hell
,
and
some
Sence
of
both
States
,
as
they
are
Good
or
Bad
;
but
never
did
we
affirm
Men
to
enjoy
that
full
Measure
of
Joy
,
or
Torment
they
shall
have
as
their
Eternal
Reward
or
Recompence
hereafter
.
But
E.
Bourrough
the
Day
he
died
,
said
,
he
was
now
putting
off
this
Manner
of
Person
,
and
returning
to
his
own
Being
.
Those
are
not
his
very
Words
;
but
what
then
?
Is
this
to
prove
we
deny
an
Eternal
Recompence
,
to
produce
his
own
Testimony
to
an
Everlasting
State
of
Blessedness
,
that
he
Himself
was
just
entering
into
?
But
W.
Penn
vindicates
an
Heaven
within
after
his
fashion
,
against
the
Author
of
the
Spirit
of
the
Quakers
tried
.
And
what
is
this
to
denying
an
Eternal
Heaven
for
the
Righteous
?
Did
not
the
Saints
enjoy
Heavenly
Places
in
Spirit
,
when
on
Earth
?
O
Carnal
Man
!
Be-nighted
by
the
Power
of
Darkness
,
whose
Understanding
the
thick
Fogs
and
Mists
of
Ignorance
,
Malice
and
Revenge
have
over-cast
;
that
thou
call'st
Good
Evil
,
and
Evil
Good
;
Light
Darkness
,
and
Darkness
Light.
§
.
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
True
Christianity
,
and
the
Apostolically
Professors
of
it
(
I
mean
the
People
of
God
call'd
Quakers
)
and
so
end
this
Discourse
,
respecting
the
main
of
the
Book
.
If
QUAKERISM
(
so
call'd
)
be
not
another
Dispensation
then
that
of
Christ
,
preached
and
settled
by
the
Apostles
.
If
it
deny
not
the
Scriptures
.
If
it
deny
not
all
,
nor
any
of
the
Ordinances
of
the
Gospel
.
If
it
deny
not
any
Influence
of
Christ's
Transactions
,
above
1600
Years
since
,
into
our
Justification
,
and
Salvation
,
as
he
phraises
it
.
If
it
deny
not
Jesus
the
Son
of
Mary
(
after
the
Flesh
)
otherwise
God
over
all
,
to
be
the
Christ
of
God.
If
it
own
not
false
Gods
,
and
be
not
Idolatry
.
If
it
deny
not
the
true
Resurrection
of
the
Dead
.
If
it
doth
affect
(
an
affected
Expression
of
our
Adversaries
)
or
rather
hold
forth
a
future
Blessedness
or
Misery
in
another
World
,
according
to
the
Deeds
done
in
this
;
Then
Quakerism
,
in
our
Adversary's
account
,
must
be
Christianity
:
But
all
these
things
are
true
,
and
have
been
proved
of
Quakerism
(
so
called
)
Therefore
Quakerism
,
so
call'd
,
is
true
Apostolical
,
or
primitive
Christianity
.
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
Uncharitable
and
Disingenuous
Treatise
.
AN
APPENDIX
.
Being
A
Reply
to
that
last
Part
of
his
Book
,
which
pretends
to
answer
the
first
of
my
Spirit
of
Truth
Vindicated
,
entituled
,
An
Examination
of
the
first
part
of
W.
P's
Spirit
of
Truth
,
&c.
with
a
Rebuke
of
his
Exorbitances
.
§
.
1.
THough
there
has
been
no
Adversary
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
J.
Faldo
has
done
in
this
last
part
of
his
Quakerism
no
Christianity
;
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
first
Part
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
know
not
how
many
disgracefull
Epithites
,
a
Way
that
never
yet
reacht
into
any
Man's
Conscience
.
And
this
Ken
I
have
of
J.
Faldo
,
That
all
his
Discourse
of
Christianity
,
interlined
with
so
much
Babling
,
Prattle
,
and
base
Abuse
,
would
never
move
a
sober
Turk
;
and
a
Banian
is
a
Saint
to
a
Congregation
of
such
kind
of
Christians
.
§
.
2.
He
tells
me
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
,
call'd
,
The
Spirit
of
the
Quakers
tried
,
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
.
Pen
,
the
Answerer
,
if
he
were
not
furnisht
with
Fore-head
and
Tales
beyond
measure
,
his
Pamphlet
would
have
had
nothing
remarkable
in
it
;
Whether
this
be
most
a
Lye
or
an
Abuse
,
I
know
not
,
perhaps
the
Reader
may
;
but
sure
I
am
,
there
is
more
of
both
then
stands
with
true
Christianity
to
give
a
comprehensive
Under
value
of
what
he
can
never
answer
,
which
perhaps
goes
for
one
among
such
as
have
Faith
in
him
,
or
know
no
better
.
§
.
3.
But
he
is
angry
at
my
Stating
the
Question
,
thus
,
Whether
God's
Holy
and
Unerring
Spirit
is
or
should
be
the
proper
Judge
of
Truth
,
Rule
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.
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
that
should
so
pretend
to
answer
my
Spirit
of
Truth
,
&c.
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
Mediums
as
deformed
as
it self
;
There
is
in
it
neither
Logick
nor
Honesty
:
Certainly
if
he
had
not
turned
Quaker
,
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
,
and
somewhat
besides
.
One
would
think
the
Strain
of
this
Comment
were
Answer
to
it self
:
Why
so
much
flourish
,
and
little
done
?
Must
Noise
supply
the
Absence
of
Reason
?
and
base
Reviling
go
for
Confutation
?
Shallow
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
Reflection
.
[
I
have
neither
Logick
nor
Honesty
]
It
had
been
to
be
wish'd
that
he
had
shown
more
of
both
in
saying
so
,
or
held
his
Tongue
.
[
But
my
turning
Quaker
has
put
something
out
of
joynt
]
But
what
,
I
know
not
,
unless
the
good
Opinion
I
once
undeserved
had
of
such
Mountebank
Priests
.
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
Physick
by
his
hard
Word
,
Ebullitions
,
but
a
small
Pretender
to
Chyrurgery
,
by
his
Terme
,
out
of
joynt
;
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
Chistianity
,
he
may
better
set
up
for
a
Religious
Bone-setter
,
and
in
the
mean
time
he
can
pass
but
for
a
Pretender
.
[
But
I
have
no
Logick
]
And
why
?
[
Because
I
say
pag.
37.
there
is
no
more
Difference
to
me
between
a
Judge
,
Rule
and
Gaide
,
then
essentially
there
can
be
in
the
Wisdom
,
Justice
and
Holiness
of
God
;
he
should
have
added
,
sayes
J.
Faldo
,
nor
between
Truth
,
Faith
and
Life
amongst
Men.
]
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
more
Difference
in
them
respecting
the
Principle
,
then
essentially
there
can
be
in
the
Wisdom
,
Justice
and
Holiness
of
God
,
which
are
but
so
many
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
inseparable
,
for
That
which
gives
me
a
right
Sense
or
Judgment
of
Truth
from
Error
,
is
as
well
to
me
a
Rule
what
I
should
believe
or
dis-believe
,
and
a
Guide
what
I
should
practise
or
not
practise
,
as
at
first
it
was
my
Judge
of
what
was
Truth
from
what
was
Errour
;
All
which
sober
,
and
indeed
unanswerable
Arguing
he
thought
fit
to
over-look
,
which
is
very
Disingenuous
.
I
say
,
that
the
same
Spirit
,
which
is
a
Judge
,
is
a
Rule
and
Guide
,
even
in
that
very
Act
,
when
it
is
a
Judge
,
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
.
For
his
Addition
,
it
is
not
hard
to
answer
,
That
there
is
more
Difference
between
Truth
,
Faith
and
Life
;
for
one
may
be
without
the
other
two
,
I
mean
Truth
abstractly
:
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
.
§
.
4.
But
he
is
Angry
that
I
should
use
these
Words
of
Lord
and
Saviour
in
my
Question
.
I
thought
them
sober
;
and
I
am
sure
I
meant
them
of
him
that
was
before
Abraham
,
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
Playing
at
Blind-Man's-Buff
,
which
is
worse
then
a
Buffle
headed
Expression
.
Is
this
your
Gospel-Minister
?
Let
him
go
Wrastle
at
Morefields
,
play
Foot-ball
Matches
,
turn
Ringer
,
a
Practice
he
pleads
for
in
his
Book
,
&
leave
off
Prophaning
the
Holy
Name
of
God
with
such
an
unhallowed
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
.
§
.
5.
The
first
Scripture
by
me
urged
is
that
in
Genes
.
6.
3.
My
Spirit
shall
not
alwayes
strive
with
Man
,
&c.
From
whence
I
infer
,
that
God's
unerring
Spirit
both
did
so
strive
either
for
Conviction
and
Conversion
,
or
to
prompt
to
further
Attainments
,
and
that
they
were
not
at
that
time
of
the
World
without
an
Infallible
Spirit
to
Teach
,
Rule
,
Judge
,
&c.
To
which
he
sayes
,
My
Argument
is
a
Thicket
of
Impertinences
,
that
a
Body
had
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
.
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
Arithmetick
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
[
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
expressed
in
the
Text
]
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
J.
Faldo
,
how
that
could
be
,
and
the
Spirit
of
Truth
not
be
what
I
have
instanced
in
my
Argument
.
Was
it
not
then
a
Judge
of
what
was
Good
from
Evil
?
A
Rule
how
to
chuse
one
and
refuse
the
other
?
A
Guide
,
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
William
Penn
express
the
Scope
of
any
Scripture
in
his
Argument
,
though
he
find
not
the
very
Words
in
the
Text
,
if
it
will
bear
them
,
especially
since
J.
Faldo
himself
allows
it
,
both
in
granting
that
the
Spirit
strove
to
make
them
better
,
which
is
not
verbally
exprest
,
and
by
his
Weekly
Practice
of
Preaching
,
where
nothing
is
more
frequent
then
his
Exposition
,
and
after
a
sort
too
,
which
the
Text
many
times
will
not
bear
.
But
he
tells
me
that
my
Question
is
,
to
prove
the
Spirit
's
Teaching
indefinitely
,
or
without
Difference
of
Persons
;
and
my
Proof
speaks
of
the
Spirit
's
Striving
with
Wicked
Men.
For
this
he
cries
out
,
that
I
wander
from
Truth
and
Reason
,
and
am
Infatuated
,
questioning
,
if
my
Conscience
have
any
Eyes
;
and
has
Impudence
enough
to
tell
me
,
that
I
am
beholding
to
him
for
giving
no
further
Discovery
of
my
Vanity
and
Folly
,
&c.
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
conclude
our
Adversary
Weak
,
as
well
as
Envious
,
who
from
that
Text
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
Argument
Infatuation
,
Folly
,
&c
,
was
the
most
evident
Mark
of
his
own
he
could
well
have
given
us
.
§
.
6.
The
Second
Scripture
I
urge
,
and
which
he
perverts
,
is
that
in
Neh.
3.
20
Thou
gavest
also
thy
Goo●
Spirit
to
instruct
them
,
which
,
sayes
he
,
without
being
so
Ingenuous
as
to
mention
,
much
less
consider
,
and
answer
my
Argument
upon
it
,
is
mainly
the
Spirit
of
God
,
which
he
put
upon
Moses
and
Joshua
,
for
which
he
quotes
Numb
.
11.
17.
27.
18
,
Psal
.
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
Moses
and
Joshua
,
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
.
Beside
had
they
not
had
some
Measure
of
the
Spirit
of
God
,
they
could
never
have
known
that
Moses
had
been
so
inspired
,
nor
have
so
willingly
bowed
under
Moses
as
they
did
,
and
have
shewn
themselves
so
well
assured
of
his
Conduct
.
Nor
can
the
Objection
of
their
Rebellion
at
times
,
invalid
our
Reason
,
since
it
were
to
say
,
that
they
sinned
not
against
the
Spirit
of
God
in
themselves
,
but
in
Moses
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
.
The
Scriptures
he
brings
,
are
no
more
to
his
purpose
,
then
the
Story
of
Toby
and
his
Dog
:
For
though
there
was
the
Gift
of
Spirit
poured
out
upon
Moses
,
Joshua
,
and
others
,
that
was
not
common
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
Moses
,
&c.
had
the
Spirit
,
and
the
People
had
it
not
,
but
that
he
and
some
others
had
the
Spirit
of
Government
,
and
the
People
had
it
not
.
But
what
is
this
for
him
?
Doth
not
the
same
Eternal
Spirit
that
teacheth
to
Rule
,
also
teach
People
to
be
ruled
?
Nay
,
I
affirm
,
that
as
God
did
gift
several
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
according
to
the
Government
,
and
consequently
they
had
as
truly
their
Measure
of
the
Holy
Unerring
Spirit
,
as
had
Moses
,
Joshua
,
&c.
theirs
.
§
.
7.
The
Third
Scripture
he
would
unconcern
me
in
,
is
this
,
And
the
Inspiration
of
the
Almighty
giveth
them
Understanding
.
Upon
this
he
asks
me
this
Question
.
But
doth
this
Incourage
Men
to
cast
off
all
External
Means
,
and
the
Use
of
their
Reason
?
Nothing
less
,
says
he
;
Nothing
less
,
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
answers
it
at
all
:
But
I
cannot
help
it
,
if
J
Faldo
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
Reader
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.
§
.
8.
The
next
Scripture
he
thinks
I
abuse
,
is
this
;
Whither
shall
I
go
from
thy
Spirit
;
or
Whither
shall
I
flee
from
thy
Presence
?
From
whence
(
sayes
he
)
you
can
scribble
thus
.
If
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
Eternal
Spirit
,
&
his
being
the
Saints
Instructer
,
Judge
,
Rule
and
Guide
,
are
evidently
deduceable
from
the
Words
—
rudis
indigestaque
moles
,
worse
then
ever
Bear
brought
forth
her
Cubbs
,
says
J.
Falde
:
But
this
is
not
all
;
hear
him
further
,
which
with
her
Licking
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
.
A
notable
Excuse
for
no
Answer
but
Silence
,
which
is
always
counted
Answer
enough
by
him
,
that
hath
never
another
to
give
.
Again
.
It
is
an
effectual
(
but
an
impudent
)
Course
,
to
Silence
all
the
World
from
Opposing
you
,
by
writing
such
confident
confused
Non-sense
:
We
may
suppose
then
that
there
is
such
a
thing
as
confused
Sense
.
Yet
again
Were
it
not
for
the
sake
of
many
who
conceit
your
Infallibility
,
which
you
are
here
so
blindly
pleading
for
,
I
would
as
soon
abandon
my
Time
(
Non-sense
)
to
dispute
witha
distracted
Man
in
his
Raving
Fits
,
as
with
W.
Penn
,
till
he
come
better
to
himself
,
then
I
find
him
in
his
Pamphlet
.
And
Reader
,
Canst
thou
think
that
my
Adversary
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
Christian
,
as
it
is
Antichristian
;
were
I
a
Turk
,
I
should
take
great
Care
I
came
not
within
the
very
Suburbs
of
so
base
a
Profession
.
Where
's
J.
Faldo'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
Adversary
had
done
somthing
to
indanger
its
Security
,
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
J.
Faldo
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
Reader
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
't
is
not
to
be
doubted
but
he
may
increase
in
that
Science
.
§
.
9.
But
he
tells
me
,
that
my
main
Fallacies
are
these
two
;
First
,
from
an
Infallible
Spirit-Teaching
.
to
the
Infallibility
of
the
Subjects
in
which
the
Spirit
dwells
as
a
Teacher
.
Next
,
from
the
Spirit
's
Teaching
,
to
its
Immediate
and
Peculiar
Teaching
.
If
the
First
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
Second
I
am
content
to
stand
by
the
Charge
,
not
of
a
Fallacy
,
but
our
Faith
,
and
such
as
is
Defensible
both
from
Scripture
and
Reason
.
For
if
the
Truth
of
no
Argument
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
,
He
is
one
of
the
basest
Perverters
among
Men
:
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
Reader
will
be
so
unjust
as
to
refuse
me
the
Censure
of
his
being
an
Unfair
Adversary
.
§
.
10.
The
first
Place
he
thinks
to
make
for
him
,
is
this
;
Quench
not
the
Spirit
:
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
without
an
Unerring
Spirit
.
To
which
he
sayes
,
but
suppose
they
had
the
Spirit
,
it
is
a
miserable
erronious
and
weak
Conclusion
,
that
they
were
Infallible
.
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
contradicted
by
the
Apostle
John
in
that
noted
passage
,
1.
2.
27.
So
that
my
Adversary
is
manifestly
guilty
of
that
Fault
He
doth
with
no
small
Aggravation
charge
upon
me
,
viz
,
That
from
my
Arguing
the
Certainty
of
the
primitive
Churches
,
having
the
Holy
Spirit
of
God
to
direct
them
,
from
the
Impossibility
of
their
Quenching
what
they
had
not
,
he
makes
me
to
conclude
the
Infallibility
of
the
Churches
,
whether
they
were
led
by
it
or
no
;
As
if
I
intended
to
plead
the
Infallibility
of
private
Spirits
,
and
not
rather
of
the
Holy
Spirit
of
God
,
and
such
only
as
were
conformable
to
it
.
§
.
11.
His
other
Cavil
confirms
the
Truth
of
my
former
Argument
,
and
his
own
great
Ignorance
or
Baseness
.
My
words
are
these
,
If
God
sends
forth
his
Spirit
into
the
Hearts
of
his
Children
,
then
are
they
not
without
an
Infallible
Spirit
,
grounded
upon
that
Scripture
,
Because
ye
are
Sons
,
God
hath
sent
forth
the
Spirit
of
his
Son
into
your
Hearts
Gal.
4.
6.
To
which
he
sayes
;
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
.
Now
I
have
two
things
to
desire
of
the
Ingenuous
Reader
;
First
to
find
me
out
so
much
as
one
Syllable
in
my
Argument
,
that
infers
or
concludes
the
Spirits
of
such
to
be
Infallible
,
into
whose
Hearts
God
has
shed
abroad
his
Infallible
Spirit
,
whether
they
are
led
by
it
or
not
;
or
that
I
could
intend
a
concluding
of
the
Spirit
of
Man
Infallible
,
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
Adversary
may
be
;
Adversary
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
.
The
Second
thing
I
have
to
desire
of
the
Candid
Reader
,
is
,
that
he
would
weigh
with
himself
,
how
Unjust
this
Man
is
to
me
,
to
infer
Infallibility
to
Men
,
from
my
Affirming
it
to
belong
only
to
the
Spirit
of
God
;
And
as
if
he
fear'd
,
I
should
not
be
as
Heterodox
as
his
Envy
would
have
me
,
to
conclude
on
my
Account
from
what
I
urged
to
prove
,
That
God's
Children
in
all
Ages
had
an
Infallible
Spirit
to
Judge
,
Rule
,
and
Guide
them
;
the
Affirmative
of
the
very
Question
debated
(
that
is
,
God's
Spirit
)
That
every
such
one
was
Infallible
in
and
from
his
own
private
Spirit
.
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
,
that
your
Principles
make
no
Difference
,
or
Distinction
between
the
Spirits
of
God's
People
and
the
Spirit
of
God
;
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
J.
Faldo
been
guilty
in
his
Discourse
of
plain
Forgery
and
Dishonesty
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
.
§
.
12.
He
makes
a
great
Stir
about
my
Checking
the
late
Socinian
,
for
making
Christ
the
Head
of
a
Fallible
Body
,
saying
If
Christ
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.
We
have
enough
and
leave
his
very
Ill
Language
out
.
(
1.
)
It
is
granted
to
us
,
that
Christ
is
Head
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
J.
Faldo
,
I
had
rather
it
should
be
his
then
mine
;
I
will
venture
them
in
the
Scale
of
Truth
,
without
thinking
I
run
an
Hazard
in
the
Matter
,
especially
when
,
if
I
err
,
that
hinders
not
from
being
a
Saint
&
Member
of
Christ
:
But
,
J.
Faldo
,
can
a
Man
be
a
Saint
,
and
yet
Ignorant
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!
Saints
,
and
err
from
God's
Way
?
Strange
!
Saints
,
and
ignorant
of
God's
Mind
?
It
seems
then
,
that
neither
Ignorance
,
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
Way
of
Light
and
Righteousness
,
the
Just
Man's
Path
through
every
Generation
?
No
Wonder
that
such
Doctrines
are
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
Principles
,
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
against
us
.
But
we
lose
not
an
Inch
of
Ground
nor
a
Dram
of
Courage
,
our
Godly
Resolution
redoubles
,
with
our
Adversaries
On-sets
;
and
whatever
may
befall
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
Implacable
Adversaries
.
§
.
13.
He
tells
me
,
He
might
proceed
to
my
fallacious
Arguing
from
the
Spirit
's
Teaching
indefinitely
expressed
(
that
is
,
by
Scripture
,
Visions
,
Providences
,
&c.
means
our
Adversary
)
to
its
Teaching
peculiarly
,
frequently
in
my
Pampblet
,
pag.
18
,
29
,
&c.
that
is
,
to
the
Spirit
's
Teaching
Men
and
Women
by
its
daily
and
Inward
Discoveries
,
Motions
and
Operations
.
But
he
will
not
;
the
Reason
is
,
he
dare
not
;
For
if
the
Spirit
be
not
an
Immediate
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
Dispensation
,
of
which
it
is
the
peculiar
Promise
and
Priviledge
.
§
.
14.
Though
for
want
of
better
Language
he
is
pleased
to
bestow
upon
this
Godly
Proposition
the
Term
of
Beetle-headed
Saying
,
and
affirms
,
that
the
Scripture
knows
nothing
of
it
;
For
which
I
may
more
reasonably
affirm
,
that
He
knows
nothing
of
it
:
For
can
this
Man
be
so
besotted
,
as
to
think
,
that
when
a
Measure
of
the
Spirit
was
given
to
all
to
profit
with
;
and
that
the
Children
of
God
were
led
by
the
Spirit
of
God
,
and
the
Spirit
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
Measure
,
Part
or
Parcel
of
the
Prophets
or
Apostles
Writings
?
I
cannot
yet
think
him
so
Blinded
,
as
Ignorant
or
Envious
as
he
is
.
Either
these
Passages
are
no
Scripture
,
or
that
gross
Absurdity
must
follow
.
§
.
15.
But
he
tells
us
that
we
may
be
mistaken
,
ever
since
some
of
us
thought
Paul
Hobson
'
s
Mumbling
through
a
Trunck
,
&
an
Hole
in
the
Wall
to
be
the
Voice
of
the
Lord.
But
were
it
as
true
,
as
it
is
in
many
things
false
,
it
shews
the
Prophaneness
of
that
Anabaptist
,
who
dar'd
to
take
the
Lord's
Name
in
his
Mouth
,
and
counterfeit
a
Solemn
Commission
to
a
poor
whimsical
Wretch
;
and
as
it
happened
,
out
of
a
Spirit
of
Covetousness
and
Inhospitality
,
for
he
had
no
Mind
to
give
him
longer
Entertainment
;
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
under
his
Mistake
then
Major
Hobson
,
who
ventur'd
into
so
much
Wickedness
,
&
that
with
Design
to
bring
him
into
it
.
'T
is
true
,
that
such
a
Man
there
was
,
that
he
went
to
Major
Hobsons
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
Imaginations
countenanced
by
us
,
but
sharply
rebuk'd
;
and
therefore
that
part
of
J.
Faldo's
Reflection
a
Lye
:
Yet
,
since
he
has
gotten
this
Story
by
the
End
,
I
will
see
how
much
better
grounded
J.
Faldo
would
be
upon
his
Principles
against
a
Quaker
,
should
he
be
so
Impious
as
to
put
the
same
prophane
Abuse
upon
him
.
Suppose
J.
Faldo
,
either
by
a
Trunk
,
or
Hole
through
a
Wall
,
or
one
of
the
new
invented
Trumpets
,
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
Barnet
(
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
Commission
?
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
pretends
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
embrace
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
withstands
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
?
'T
is
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
John
Faldo
!
Have
all
his
Preaching
,
Praying
,
Writing
,
&c.
no
better
Foundation
then
Hear-say
,
Imitation
,
strong
Fancy
and
external
Sense
?
Can
he
not
savour
and
relish
Spirits
as
well
as
Words
?
If
not
,
he
may
truly
be
styled
a
Man
of
Words
,
but
void
of
that
Spirit
which
tryes
Spirits
,
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
J.
Faldo's
Faith
,
Knowledge
and
Practice
;
and
that
such
as
he
,
though
pretendedly
2
or
3
degrees
more
refined
then
the
present
Protestants
,
are
miserably
apostatized
from
the
First
Revolters
from
Romes
Idolatries
,
who
asserted
,
none
could
understand
the
Scriptures
themselves
,
much
less
benefit
by
them
,
who
had
not
the
same
Spirit
that
gave
them
forth
;
consequently
the
Spirit
,
and
not
the
Scriptures
were
the
Principal
Cause
of
Right
Knowledge
,
and
Rule
for
our
very
Understanding
of
them
.
And
truly
though
J.
Faldo
would
have
the
World
think
he
both
understands
the
Quakers
Principles
very
well
,
and
has
refuted
them
very
clearly
;
yet
whether
he
will
give
me
leave
or
no
,
I
will
make
him
speak
the
Language
of
the
Quakers
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
Spirit
of
Truth
Vindicated
,
by
him
so
much
quarrell'd
at
,
perverted
and
scurrilously
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
.
§
.
16.
But
Mr.
Penn
,
do
you
deal
fairely
and
honestly
with
your
Adversaries
to
imply
in
your
Question
that
we
deny
the
Spirit
of
God
to
be
a
proper
Rule
of
Faith
,
Guide
of
Life
,
Judge
of
Truth
?
You
know
that
we
own
it
to
be
such
;
and
that
it
doth
both
IN
THE
CONSCIENCE
and
by
the
Scripture
,
Creation
and
Providence
perform
such
Acts
,
&c.
and
is
to
such
Purposes
,
&
that
of
Right
;
What
can
we
say
more
?
Has
he
not
strangly
mis-understood
us
?
Again
,
Only
we
deny
that
the
Spirit
alwayes
performs
these
Acts
without
the
Use
of
the
Scripture
or
any
External
Means
.
Truly
and
so
do
we
;
For
we
daily
enjoy
the
Benefit
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
Reader
,
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
J.
Faldo
will
finde
it
too
hot
for
him
,
and
I
am
assured
that
so
much
Concession
overturnes
him
for
ever
,
as
to
his
present
Basis
;
For
that
he
should
oppose
my
Discourse
that
intended
nothing
more
then
to
prove
God's
Spirit
to
be
the
Great
Rule
to
Believers
,
and
yet
himself
,
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
.
§
.
17.
There
is
one
Passage
more
,
which
being
to
this
Purpose
,
I
will
mention
;
We
value
not
the
Sense
(
of
the
Scripture
)
for
the
Print's
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
.
This
he
speaks
upon
my
Words
,
that
the
Intimate
of
a
Prince
needs
not
so
much
an
Edict
because
in
Print
,
as
because
of
his
living
and
more
immediate
Touches
he
may
have
had
from
his
Prince
.
Now
let
any
tell
me
if
the
Quakers
have
put
the
Scriptures
into
any
degree
below
that
,
wherein
J.
Faldo
himself
has
plac'd
them
.
Do
the
Quakers
say
that
true
Christians
have
the
Spirit
;
so
sayes
J.
Faldo
too
:
Do
the
Quakers
affirm
that
the
Spirit
of
God
is
a
Judge
,
Rule
and
Guide
and
speaks
forth
the
Mind
of
God
into
the
very
Conscience
;
Does
J.
Faldo
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
own
?
yea
,
that
the
Scripture
of
it self
can
do
little
?
It
is
J.
Faldo's
own
Doctrine
.
Very
well
!
But
does
J.
Faldo
say
,
that
God
doth
not
alwayes
speak
in
the
Conscience
immediately
by
his
Spirit
,
but
sometimes
by
the
Spirit
through
the
Use
of
Means
,
as
the
Scriptures
,
Preaching
,
Praying
,
Creator
,
Providence
,
&c.
and
that
by
such
wayes
he
reacheth
into
the
Consciences
of
Men
?
so
say
the
Quakers
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
.
And
now
we
are
come
to
the
Conclusion
of
the
Matter
,
which
he
sayes
,
is
,
to
shew
me
my self
in
the
Glass
of
Sense
,
if
I
think
my
Eyes
worth
an
Using
.
Indeed
I
do
,
and
am
willing
to
behold
all
he
hath
to
shew
me●
:
Reader
,
hear
him
soberly
.
§
.
18.
Foul
Epithites
,
as
Knave
,
Puppy
,
Fool
,
Rascal
,
Loggerhead
,
Cheat
;
This
you
say
,
was
the
Language
of
your
Adversaries
smal
Crier
,
but
as
you
call
it
,
of
a
loathsome
Sent.
It
seems
J.
Faldo's
Nose
calls
it
no
such
thing
;
A
long
experienced
Chaplin
,
a
kind
of
a
Religious
Gentleman-Usher
,
should
have
learned
better
Manners
.
So
,
sayes
he
,
You
blow
it
on
the
Author
of
the
Book
within
five
Lines
.
—
Tryers
of
other
Mens
Spirits
,
who
have
(
it
should
be
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
(
sayes
J.
Faldo
)
to
charge
him
with
anothers
Faults
.
It
is
some
Justice
to
us
,
that
he
will
account
such
Language
to
a
Quaker
a
Fault
.
But
I
would
have
him
know
,
that
I
never
intended
any
such
thing
as
be
basely
infers
,
that
is
,
to
make
H.
Hedworth
in
the
least
guilty
of
usually
calling
G.
Fox
those
scurrilous
Names
;
For
though
I
think
him
Envious
enough
against
G.
F.
in
particular
,
as
appears
by
another
sort
of
Language
;
and
the
Quakers
in
general
,
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
T.
Firman
,
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
promote
their
beloved
Socinianism
or
Bidleism
in
the
World
,
and
Men
acted
not
by
two
distinct
Spirits
,
though
one
might
lanch
forth
more
extravagantly
then
the
other
;
And
lastly
that
H.
H.
had
shewen
other
sorts
of
Rudeness
and
Injustice
to
us
in
general
,
and
many
by
Name
in
his
Spirit
of
the
Quarters
tryed
.
I
did
say
,
These
Men
,
and
continue
there
still
,
the
Method
of
their
Proceed
then
and
since
,
especially
that
restless
Calumniator
Tho.
Firman
,
being
such
as
must
needs
offend
every
Good
Man
;
Knave
and
Fool
being
more
in
his
Mouth
still
,
then
▪
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
John
Faldo
in
his
,
or
their
Defence
(
for
they
love
to
claw
one
another
)
Compare
this
Civility
of
yours
with
your
own
.
To
all
this
I
say
,
He
obtrudes
an
arrant
Lye
upon
our
very
Senses
;
Wretched
Scribler
—
How
Idle
,
how
Frivolous
,
and
how
very
Troublesome
is
he
with
his
Ridiculous
Remarks
!
Very
well
;
And
is
this
the
great
Blow
threatned
?
I
fall
not
from
one
tittle
of
it
:
'T
is
all
true
,
all
his
due
,
I
could
not
well
have
spoken
more
plain
and
pertinent
Words
:
No
Knave
.
Puppy
,
Fool
,
Rascal
,
Logger-head
,
Cheat
,
&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
Railing
?
Oh
Unreasonable
Men
!
Ought
People
therefore
to
be
kill'd
,
because
they
cry
Murder
?
or
lose
their
Reputation
,
because
they
are
Zealous
to
maintain
it
?
But
it
was
notably
done
of
J.
Faldo
to
provide
for
himself
,
whose
Ill
Languague
he
thought
might
meet
with
as
sharp
Rebukes
,
as
that
of
our
other
Enemies
had
done
.
Nor
indeed
will
we
let
slip
this
Opportunity
of
Collecting
&
Publishing
to
the
World
,
after
what
manner
he
has
us'd
us
,
throughout
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
pretends
I
have
against
those
Men
that
gave
such
Provocation
,
let
me
fall
in
the
good
Opinion
of
the
Reader
,
and
the
Just
Witness
in
his
Conscience
condemn
me
;
but
if
it
appear
,
that
this
unprovoked
Person
is
far
more
guilty
,
then
he
can
possibly
render
us
by
vilifying
Expressions
against
our
Persons
and
Principles
:
I
hope
,
and
expect
so
much
Justice
from
the
Reader
,
as
that
the
Innocent
may
go
free
,
and
the
Guilty
only
be
Condemned
.
That
J.
Faldo
has
not
shewn
himself
that
Man
of
Moderation
,
Civility
or
Religion
he
pretends
himself
to
be
,
and
which
I
hear
,
some
few
have
hitherto
reputed
,
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
Reader
.
§
.
19.
Penn
furnished
with
Fore-head
and
Tales
beyond
measure
]
I
am
assured
that
's
a
Lye.
I
think
,
my
Fore-head
and
Tales
are
like
other
Mens
;
if
not
,
I
have
this
Satisfaction
,
they
are
unlike
J.
Faldo's
.
His
Post
is
the
Quakers
conceited
Strong-hold
of
the
Infallible
Guidance
of
the
Spirit
of
God
]
A
Post
,
his
Post
can
never
stand
long
by
,
and
such
Hold
,
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
thereof
:
Satan's
Bulwarks
shall
be
broken
down
before
it
.
§
.
20.
In
debating
of
which
he
waves
and
tosses
like
a
Man
in
a
confus'd
trouble
some
Dream
;
I
thought
meet
to
give
some
Account
of
his
Forces
,
considering
him
to
be
a
Man
of
Noise
,
and
no
small
People
,
the
Quakers
Cause
,
in
their
own
Esteem
.
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
,
little
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
.
Dreams
I
have
none
,
they
lie
on
J.
Faldo's
side
;
He
that
calls
Christ
,
Lord
,
and
not
by
the
Holy
Ghost
;
He
that
says
,
he
is
his
Redeemer
,
Saviour
,
&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
,
and
that
is
J.
Faldo's
Condition
,
who
scoffs
at
Internal
Knowledge
without
External
Means
,
though
to
his
own
Consusion
he
sometime
reads
another
Lecture
.
I
am
no
Man
of
Noise
,
further
then
your
Noise
makes
me
.
The
Profession
of
the
Way
I
am
in
,
I
came
to
through
Sorrow
for
Sin
,
Circumcision
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
,
if
ye
Repent
.
Do
you
leave
off
your
Envious
Endeavours
against
us
,
or
else
blame
your selves
,
and
not
us
,
for
appearing
on
the
Stage
against
us
.
§
.
21.
Deformed
Confidence
;
neither
Logick
,
nor
Honesty
:
Certainly
,
if
he
had
not
turn'd
Quaker
,
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
Quakerism
.
The
latter
Part
of
the
Question
,
which
expresses
the
Administration
of
our
Lord
and
Saviour
Jesus
Christ
is
,
PLAYING
AT
BLIND
MAN's
BUFF
—
your
Guilt
,
&c.
Baseness
,
confused
Thicket
of
Impertinencies
—
if
your
Conscience
have
any
Eyes
;
Infatuated
;
I
have
shewed
your
Vanity
,
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
W.
Penn
,
till
he
come
better
to
himself
,
&c.
—
your
pittiful
Scribbling
(
yet
wretched
Scribbler
was
my
hardest
word
to
H
:
Hedworth
,
he
has
observed
against
me
)
not
worth
while
to
trace
such
a
Trifler
in
all
his
Vagaries
—
intaugled
Bottom
,
Beetle-headed
Saying
,
Audacious
Lines
—
he
will
daub
his
Adversary
,
per
fas
,
per
nefas
,
Right
or
Wrong
,
and
he
that
shall
say
the
Contrary
,
you
will
chastize
him
with
Sarcasms
as
keen
as
a
Badger's
Teeth
.
The
next
Book
you
write
,
let
the
Title
be
,
The
Spirit
of
Babel
,
from
whence
Babble
in
English
.
This
,
Reader
,
is
a
short
Account
of
some
of
that
unhandsom
Entertainment
I
,
a
Stranger
to
J.
Faldo
,
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
themselves
with
that
base
kind
of
Satyre
.
Strange
that
it
should
be
reputed
so
Criminal
by
J.
Faldo
,
to
check
my
Adversary
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
J.
Faldo
to
fling
the
first
Stone
.
I
am
very
willing
to
leave
it
with
all
sober
Readers
,
our
Circumstances
considered
,
which
of
us
ought
to
be
accounted
the
Unfair
Adversary
.
Oh
,
when
will
it
fall
to
my
Share
to
engage
a
sober
modest
Adversary
!
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
;
'T
is
natural
with
Insects
to
sting
,
and
Frogs
to
croak
in
Summer
;
and
therefore
it
is
,
that
our
Best
Actions
are
Evil
in
the
Sight
of
these
carping
Zoilus'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
,
&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
Opposers
to
be
quiet
,
enjoy
their
Toleration
,
a
Kindness
as
great
as
they
deserve
,
and
mind
their
own
Concerns
,
and
now
their
Hands
are
tyed
against
the
Powers
,
not
employ
them
upon
our
Shoulders
.
But
why
should
God
leave
me
,
a
Sufferer
,
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
King
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
gather
out
of
the
National
Pollution
,
and
sit
for
a
further
thing
,
but
taking
up
a
Rest
,
growing
hard
,
gaping
after
Changes
,
looking
back
like
Lot's
Wife
,
upon
your
Old
Sodom
,
for-sworn
Government
,
Kings
and
Bishops-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
't
is
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
Adversary
hath
expressed
himself
,
as
that
I
should
seek
Credit
,
a
Party
,
&c.
I
heed
not
,
for
what
I
am
at
this
Day
I
am
by
,
through
,
and
to
God
Almighty
the
Righteous
Lord
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
induced
,
but
Sharpeness
and
Severities
have
met
me
,
there
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
Thousands
,
as
to
need
or
desire
it
by
any
Power
or
Force
J.
Faldo
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
Adversaries
.
A
KEY
,
Opening
a
Way
to
every
Common
Understanding
,
whereby
to
discern
the
Difference
betwixt
the
Quakers
Faith
,
Doctrine
and
Practice
,
and
the
Pervertions
and
Traducings
of
their
several
Adversaries
.
Reader
,
THere
is
not
any
thing
more
Indiscreet
then
for
People
to
deny
what
they
do
not
understand
.
It
has
been
our
Unhappiness
far
more
,
then
all
that
our
Adversaries
have
been
able
to
say
against
us
,
that
hitherto
we
remain
unknown
by
those
who
yet
stick
not
to
condemn
us
.
I
will
confess
,
that
our
Principles
,
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
Business
of
this
little
Key
,
to
explain
the
Difficulty
,
and
give
Entrance
into
so
clear
and
plain
an
Understanding
of
the
Quakers
Principles
,
from
the
Priests
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
.
Priest
.
THe
Quakers
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
.
Quaker
.
This
is
false
;
For
our
Belief
and
Assertion
is
,
that
Christ
,
who
is
the
Word
,
that
was
with
God
,
and
was
God
,
and
is
so
forever
,
hath
enlightned
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
Emphasis
,
True
;
and
that
such
as
follow
the
Reproofs
,
Convictions
and
Leadings
of
that
Light
with
which
he
enlightens
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
Gentiles
,
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
Rational
Creature
.
Priest
.
The
Quakers
hold
the
Light
within
them
is
God
,
Christ
,
and
the
Holy
Spirit
:
so
that
every
Quaker
has
whole
God
,
Christ
,
and
Spirit
in
him
;
which
is
gross
Blasphemy
.
Quaker
.
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
,
whereby
to
be
guilty
of
the
gross
and
blasphemous
Absurdity
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
therefore
whole
God
,
or
Christ
:
There
are
no
such
harsh
and
Un-scriptural
Words
in
our
Writings
;
it
is
only
a
frightfull
Perversion
of
our
Enemies
,
to
bring
a
Scandal
upon
our
Faith
:
yet
in
a
sense
the
Scriptures
say
,
I
in
them
,
and
they
in
me
:
Christ
in
us
,
the
Hope
of
Glory
.
Unless
Christ
be
in
you
,
ye
are
Reprobates
.
I
travel
again
a
second
time
,
until
Christ
be
formed
in
you
.
If
they
who
deny'd
his
Coming
in
the
Flesh
,
though
high
professing
Jews
,
were
Anti-Christs
;
What
must
they
be
reputed
,
who
as
stiffly
disown
his
Spiritual
Coming
,
Formation
and
Dominion
in
the
Soul
?
Certainly
,
though
call'd
Christians
,
yet
no
whit
less
anti-Christs
,
then
the
obstinate
Jews
of
old
.
Priest
.
By
the
Quakers
Doctrine
,
every
Man
must
be
saved
;
for
every
Man
is
savingly
enlightened
.
Quaker
.
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
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
saved
,
whether
they
obey
or
Rebel
.
Priest
.
By
the
Quakers
Light
or
Spirit
,
they
may
be
moved
to
Murder
,
Adultery
,
Treason
,
Theft
,
or
any
such
like
Wickedness
.
Quaker
.
This
never
was
our
Doctrine
;
For
herein
know
we
the
Spirit
of
God
,
and
Motions
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
from
Sin
,
not
to
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
Evil
,
no
Evil
,
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
.
Priest
.
The
Quakers
must
be
all
Infallible
and
Perfect
,
if
they
have
such
a
Light.
Quaker
.
This
also
is
a
great
Abuse
of
our
true
Meaning
.
We
say
,
the
Principle
is
Pure
,
Perfect
,
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
.
Priest
.
The
Quakers
deny
the
Scriptures
;
for
they
deny
them
to
be
the
Word
of
God.
Quaker
.
We
own
the
Scriptures
as
they
own
themselves
,
a
Declaration
of
those
things
most
truly
believ'd
,
given
forth
in
all
Ages
by
the
Inspiration
of
the
Holy
Spirit
;
That
they
are
profitable
for
Reading
,
for
Exhortation
,
for
Reproof
in
Righteousness
,
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
Word
of
God
,
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
.
Priest
.
They
deny
them
to
be
any
Means
whereby
to
resist
Temptation
.
Quaker
.
This
is
a
very
Aspersion
.
True
it
is
that
we
deny
the
Scriptures
of
themselves
to
be
sufficient
to
resist
Temptation
;
But
that
we
should
deny
them
to
be
any
Means
whereby
to
do
it
,
when
we
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
.
Priest
.
The
Quakers
assert
the
Spirit
of
God
to
be
the
Immediate
Teacher
,
and
that
there
is
no
other
Means
now
to
be
used
.
Quaker
.
We
never
spoak
such
Language
,
but
perceive
the
Subtilty
of
the
Devil
in
this
thing
as
in
others
;
For
since
he
cannot
hinder
the
Exaltation
of
the
Spirit
above
all
visible
Instruments
,
and
the
Necessity
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
,
however
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
Melody
in
our
Hearts
to
God
our
Redeemer
.
Priest
.
The
Quakers
deny
the
two
Great
Ordinances
of
the
Gospel
;
Baptism
and
the
Supper
.
Quaker
.
What
ever
is
a
Gospel-Ordinance
we
own
and
practise
.
We
know
no
such
Language
in
the
Scriptures
,
as
in
the
Calumny
of
our
Adversary
.
'T
is
true
,
those
two
Practices
are
found
,
but
that
is
no
Institution
:
That
they
were
then
proper
we
believe
;
but
that
they
were
at
most
but
Figures
,
and
Signs
you
acknowledge
(
that
are
called
Protestants
)
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
;
'T
is
to
overthrow
the
whole
Dispensation
,
and
to
make
his
Coming
of
none
Effect
.
If
it
be
said
;
But
they
were
used
after
his
Coming
and
Ascension
too
?
I
answer
,
So
were
many
Jewish
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
with
them
should
be
in
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
,
Luk.
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
Substance
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
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
.
Priest
.
The
Quakers
deny
Christ's
Transactions
at
Jerusalem
,
and
the
Shedding
of
his
Blood
to
be
Beneficial
unto
them
:
It
is
the
Light
within
only
they
expect
to
be
saved
by
.
Quaker
.
This
is
a
wicked
Suggestion
against
us
.
We
do
say
,
That
the
Appearance
of
that
Second
Adam
,
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
&
Dying
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
Conscience
.
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
receive
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
,
render
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
confirm'd
his
then
Manifestation
,
to
be
no
less
then
God
(
who
is
Light
)
manifested
in
the
Flesh
.
Priest
.
The
Quakers
set
up
Works
,
and
Meriting
by
Works
,
like
the
Papists
;
Whereby
Faith
in
Christ
is
layd
aside
.
Quaker
.
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
Believing
of
any
is
an
Act
of
the
Mind
,
and
therefore
a
Work
to
God
;
and
no
sooner
is
that
Faith
begotten
,
but
it
falls
to
Working
which
is
both
the
Nature
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
.
Wherefore
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
Papists
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
Papists
because
they
make
Men
Christians
;
I
am
sure
,
Believing
and
not
Working
,
and
conceiving
a
Salvation
from
Wrath
,
where
there
is
no
Salvation
from
Sin
,
the
Cause
of
it
,
is
no
whit
less
un-scriptural
,
and
abundantly
more
Pernicious
and
Damnable
.
Blessed
is
He
that
hears
the
Word
of
God
and
does
it
;
The
Blessing
is
to
the
Doer
.
Priest
.
They
acknowledge
no
Resurrection
,
nor
Rewards
to
come
.
Quaker
.
In
this
also
are
we
greatly
abused
.
We
deny
not
the
Resurrection
▪
but
are
cautious
in
expressing
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
Inquirer
:
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
.
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
inherit
the
Reproach
and
Suffering
of
all
that
have
separated
from
time
to
time
?
That
is
;
Are
the
Out-crys
that
have
been
against
the
Protestants
by
the
Papists
,
and
theirs
against
Puritans
,
Brownists
,
and
other
Separatists
fallen
upon
us
?
And
shall
we
hold
Principles
inconsistent
with
an
Eternal
Recompence
of
Reward
?
By
no
means
:
It
is
our
Faith
;
and
the
contrary
both
a
Malicious
and
Foolish
Suggestion
of
our
Adversaries
.
J.
Faldo's
KEY
Prov'd
Defective
.
I
Was
not
willing
J.
Faldo's
Key
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
Puritans
and
Brownists
began
their
Building
,
Low
,
Meek
,
Spiritual
and
Plain
,
as
is
yet
well
remembred
.
But
how
grosly
he
has
mis-represented
us
in
other
Parts
,
&
that
the
True
may
not
give
Credit
to
the
False
with
any
,
I
will
observe
a
few
,
with
what
Brevity
I
may
.
J.
Faldo
.
pag.
62.
ASSEMBLING
;
says
he
,
Meeting
in
Spirit
.
W.
Penn.
This
is
not
Ingenuous
;
For
with
such
as
know
us
not
,
nor
our
Practice
,
it
insinuates
a
Denial
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
J.
Faldo
means
,
that
they
do
not
Worship
in
Spirit
,
because
he
makes
it
Criminal
in
us
,
we
have
Reason
to
say
,
He
and
They
are
no
Gospel-Worshippers
:
For
People
must
either
worship
in
,
or
out
of
God's
Spirit
;
If
out
of
his
Spirit
,
then
no
Worship
in
Spirit
and
Truth
,
but
the
Device
of
their
own
Hearts
;
If
in
the
Spirit
,
then
the
Quakers
assemble
as
they
should
do
,
and
J.
Faldo
is
to
be
rebuk'd
for
little
better
then
an
Upstart
Scoffer
at
Assembling
in
Spirit
:
The
once
avowed
Principle
of
the
Ancient
Brownists
,
now
call'd
Independents
.
J.
F.
pag.
69.
THE
WILL
OF
THE
FLESH
,
says
he
,
All
that
is
chosen
by
Man
,
though
he
be
thereby
disposed
by
the
Will
of
God
revealed
in
the
Scripture
.
W.
P.
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
Untruth
,
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
.
J.
F.
pag.
69.
STATE
OF
GLORY
,
says
he
,
The
State
of
Peace
and
Joy
resulting
from
the
Witness
of
the
Light
within
in
this
Life
.
W.
P.
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
Blessedness
,
which
(
from
the
Light
within
,
to
all
who
obey
it
)
shall
spring
as
a
River
,
and
flow
as
an
Inexhaustable
Fountain
:
And
J.
Faldo
shall
never
know
true
Peace
another
way
;
That
is
the
Word
of
the
Lord
to
him
.
J.
F.
pag.
70.
PREACHING
FOR
HIRE
,
HIRELINGS
,
says
he
,
to
have
a
Provision
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
.
W.
P.
This
is
done
like
the
Fox
indeed
.
He
would
suggest
,
because
we
deny
Hirelings
,
that
is
,
Bargainers
,
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
minister
to
their
Necessities
;
for
such
as
so
receive
any
Assistance
are
Hirelings
,
and
we
should
contribute
to
make
them
so
.
No
,
no
,
J.
Faldo
,
the
Quakers
are
no
such
People
;
but
for
all
that
,
they
can
,
do
,
and
I
will
renounce
Thee
,
and
such
as
Thou
art
,
for
Hirelings
:
First
,
in
that
you
have
not
received
the
Living
Heavenly
Gift
of
the
Ministry
:
And
secondly
,
because
you
do
generally
Bargain
,
will
not
preach
without
it
;
and
can
basely
leave
an
Honester
People
,
for
a
better
Allowance
:
This
is
Notorious
;
therefore
stop
thy
Mouth
.
J.
F.
pag.
72.
THE
LUST
,
sayes
he
,
all
Desires
that
accord
not
to
the
Light
within
,
and
proceed
not
from
thence
.
W.
P.
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
,
&
not
the
Quakers
:
We
do
not
subject
that
heavenly
Principle
to
,
nor
concern
it
with
every
Inferior
,
and
Frivolous
thing
belonging
to
this
World.
J.
F.
pag.
75.
CHRIST
,
THE
OFFERING
,
says
he
,
the
Light
within
.
W.
P.
This
is
no
Quakers
Expression
;
and
unless
we
are
to
answer
for
J.
Faldo's
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.
J.
F.
pag.
79.
MEN-PLEASERS
,
says
he
,
They
who
comply
with
Men
,
though
in
things
not
only
Lawful
,
but
also
to
Edification
.
W.
P.
We
Charge
this
upon
him
,
as
an
Arrant
Lye.
We
are
so
far
from
reputing
such
Men-pleasers
,
that
we
account
them
Sober
,
Courteous
,
and
Commendable
Persons
:
provided
,
he
means
by
Lawful
,
and
to
Edification
,
what
we
do
;
otherwise
he
is
not
Honest
,
to
obtrude
Matters
in
Question
for
our
Meanings
.
J.
F.
pag.
81.
RAVENING
BRAIN
,
sayes
he
,
Studying
and
following
after
Divine
Knowledge
.
W.
P.
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
Heathenish
Metaphysicks
,
the
prolix
and
abstruse
Niceties
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
;
Therefore
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
!
J.
F.
pag.
86.
TRADITIONS
OF
MEN
,
that
is
,
says
he
,
The
Scripture
,
or
Written
Word
.
W.
P.
Show
us
that
in
any
Book
,
that
is
subscrib'd
by
an
acknowledg'd
Quaker
.
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
Pharisaical
Religion
,
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
preserv'd
through
Generations
,
which
we
read
,
believe
,
and
desire
to
fulfil
through
the
Power
of
God.
J.
F.
pag.
63
,
82
,
83
,
87.
BABYLON
;
Shaddows
,
Spirit
of
Anti-Christ
,
Outward
Court
;
that
is
,
says
he
,
all
Ordinances
,
Worship
,
Faith
,
Obedience
that
have
any
Form
,
though
Christ's
and
Gospel
Forms
,
being
(
with
them
)
the
Worship
of
Heathens
,
not
of
Christians
.
W.
P.
This
Key
opens
into
as
many
Forgeries
as
ever
I
knew
one
Key
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
Godliness
,
Faith
and
Obedience
to
every
Ordinance
of
God
we
own
,
profess
,
and
practise
daily
and
publickly
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
.
J.
F.
pag.
89.
THE
VAIL
IS
OVER
THEM
,
that
is
,
says
J.
Faldo
,
the
Belief
of
the
Man
Christ
Jesus
,
which
was
of
our
Nature
to
be
the
Christ
,
&c.
W.
P.
Let
this
be
the
Last
(
though
several
more
might
be
observed
)
which
at
this
time
shall
be
consider'd
,
in
which
we
shall
see
that
J.
Faldo
has
done
like
himself
,
and
the
Man
we
have
all
along
taken
him
to
be
.
The
Vail
is
over
them
,
it
is
a
Scripture-Phrase
,
2
Cor.
3.
15.
used
by
the
Apostle
to
express
the
Darkness
and
Ignorance
that
to
that
time
remain'd
over
the
Understanding
of
the
Jews
in
reading
the
Law
,
and
this
Vail
he
makes
us
to
interpret
after
this
gross
and
absurd
manner
,
namely
.
That
the
Vail
is
the
Man
Christ
.
Wicked
Man
!
Did
ever
Quaker
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
,
belying
and
abusing
both
?
As
if
,
because
Christ's
Flesh
is
called
a
Vail
,
and
the
Ignorance
of
the
Jews
a
Vail
,
that
therefore
the
Quakers
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
Quickning
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
't
is
an
Untruth
to
stile
them
absurd
,
and
a
Contradiction
in
him
to
offer
at
Explaining
any
thing
,
that
is
truly
un-intelligible
.
And
that
all
the
World
may
behold
the
Spirit
of
J.
Faldo
,
how
Ill
he
governs
himself
against
the
Quakers
(
which
makes
not
a
little
for
them
)
let
his
following
Epithetes
and
Expressions
be
well
weighed
.
I
think
they
are
so
naked
they
want
no
Key
;
and
glad
we
are
he
found
no
such
Subjects
from
us
to
treat
upon
in
his
.
Horrid
Imposture
;
Ditch
of
Grossest
Delusion
;
Subverting
Christianity
;
their
feigned
Christ
;
Folly
,
Madness
;
It
began
in
Blasphemies
against
Christ
;
Gratifying
Pride
,
Idleness
,
Giddiness
;
In
Professors
Prophane
;
Vanity
;
Folly
;
Non-sense
;
Error
.
Whether
it
smell
more
of
the
Fox
or
the
Goose
.
Imposture
;
Babble
;
Blockish
Person
.
QUAKERISM
ENTERED
THE
WORLD
AS
IF
SATAN
BROKE
LOOSE
,
and
POSSESSIONS
BY
SATAN
WERE
TO
MAKE
WAY
AND
FIT
SOULS
FOR
THE
QUAKERS
SPIRITS
;
O
the
Hell-Dark
Expressions
of
the
Quakers
Teachers
!
What
bitter
Curses
and
Execrations
.
Dismal
Howling
;
Horrible
Roaring
.
Blasphemy
;
Wretch
;
Vain
Fictions
;
Quakers
Glow-worm
;
Deck
their
Idol
;
Real
Non-sense
;
But
't
is
Pitty
not
to
lash
a
little
;
Idiots
;
Stark
Blind
;
Steel
Hard
;
Your
Crooked
,
Unholy
Principles
.
Their
Light
grows
wiser
and
wiser
.
Opium
of
Quakerism
,
The
Quakers
Divine
Spirit
Dumb.
Refreshments
at
Quakers
Meetings
,
so
there
is
at
Puppet-Plays
.
Impudent
Foreheads
;
Non-such
Ignorance
;
Proud
,
Dreaming
,
Intolerable
Notions
;
Ignorance
and
Delusion
.
Out-strip
all
in
the
Crooked
Way
.
Blasphemers
of
the
Lord
of
Life
&
Glory
.
Surely
God
has
given
them
up
for
their
Pride
,
Giddiness
or
Idle
Ignorance
,
and
that
in
Justice
;
and
the
Devil
hath
blinded
their
Minds
with
a
Witness
;
Horrible
Abomination
;
Gross
&
Dark
Conceits
;
The
Rankness
of
Quakerism
.
This
Reader
is
a
Taste
of
the
Spirit
of
the
Man
,
&
since
he
contends
for
the
Scripture
to
be
his
Rule
,
I
would
fain
have
the
Chapter
&
Verse
that
will
abet
this
Proceed
.
Is
this
J.
Faldo's
Religion
,
Gospel
,
Preaching
,
Praying
,
Learning
,
Civility
,
or
whatever
may
be
reputed
Sober
and
Commendable
?
Away
,
away
for
Shame
!
It
would
stumble
a
Turk
to
hear
such
Language
from
one
that
calls
himself
a
Christian
and
a
Minister
too
.
But
is
it
after
so
great
Abuse
,
so
manifest
Injury
done
us
and
the
Truth
too
,
that
thou
darest
say
,
as
thou
dost
,
I
have
the
Witness
in
my
Conscience
(
who
hast
been
thus
long
Under-valuing
it
for
a
Glow-Worm
,
and
Idol
,
a
poor
Creature
,
Uncertain
,
Fallible
,
Errable
,
and
what
not
)
that
I
have
not
in
this
Key
in
any
measure
abused
,
or
wronged
the
Quakers
.
Hadst
thou
been
half
so
Moral
,
as
thou
pretendest
to
be
Christian
,
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
Neighbour
.
Never
more
abuse
Religion
with
a
Pretence
to
it
,
nor
for
Shame
profess
Christianity
,
that
art
Inferior
to
a
thousand
Heathens
,
who
rather
then
not
compass
our
Dis-grace
,
will
endeavour
it
per
fac
,
per
nefas
,
Right
or
Wrong
:
I
am
sure
the
Witness
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
J.
Faldo's
Rule
and
Judge
,
as
his
own
Appeal
makes
him
,
the
Quakers
are
the
less
to
be
blam'd
for
Believing
in
him
,
and
desiring
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
precipitate
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
,
&
Deed.
He
may
come
to
a
Sight
of
his
present
Undertaking
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
.
God
forbid
,
that
I
should
Justifie
(
him
)
I
will
not
leave
my
Innocency
,
till
I
Die.
Job
.
27.
5.
Who
am
a
Lover
of
all
Men
;
for
I
seek
the
Salvation
of
my
Enemies
,
William
Penn.
THE
END
.
Notes, typically marginal, from the original text
Notes for div A54199-e6190
Pag.
2.
Sect.
2.
Apostle
,
Phil.
4.
pag.
4.
Pag.
6.
Sect.
3.
Rom.
1.
19.
Eph1
.
19.
Pag.
7.
Sect.
1.
Gal.
1.
Pag.
9
,
10
,
11.
Pag.
11.
12.
Pag.
13
,
14
,
15.
Pag.
9.
Pag.
15.
16
,
17.
Pag.
18
,
19
,
20.
Pag.
27.
Pag.
27.
p.
28
,
29
,
30
,
31.
Exod.
9.
19
,
20.
1
Sam.
9.
27.
Ephes
.
6.
17.
This
is
answer'd
fully
in
a
Book
intituled
Christ
Ascended
&c.
by
G.
W.
P.
21.
P.
33.
Pag.
37
,
38.
39.
Pag.
40
,
41.
Pag.
41
,
42.
Pag.
5.
p.
53
,
54.
P.
55.
p.
65
,
66.
p.
68
,
59
,
70
,
71.
Pag.
71.
p.
78.
See
Calv.
Inst
.
Eras
.
in
Nov.
Test
.
1
Cor.
2.
2
Pet.
1.
19.
Bez.
ibid.
P.
79.
pag
80.
p.
81.
p.
81.
pag.
87.
1
Pet.
2.
21.
Heb.
13.
7.
2
Thes
.
3.
1
Pet.
3.
5.
p.
96
,
97.
P.
106
,
109
,
110
,
111
,
112
,
113.
Eph.
4.
13.
Tit.
2.
11.
12
,
Jam.
1.
27.
P.
112
,
113.
Ephes
.
6.
16
,
17.
P.
117
,
119.
P.
120.
pag.
129.
p.
126.
Pag.
127.
P.
128
,
139
p.
1.
2.
3.
4.
5.
2.
part
.
p.
8.
9.
pag.
9.
pag.
10.
pag.
14.
15.
page
16.
17
,
18.
1.
Cor.
14.
31.
pag.
20.
Rom.
10.
15.
18.
Pag.
23
,
24
,
26.
P.
27.
30.
Joh.
4.
24.
pag.
33.
34.
Isa
.
1.
13
,
14
,
15
,
16
,
17.
P.
36.
Mat
,
28.
Mat.
3
,
11
,
12.
Rom.
6.
4.
p.
39.
pag.
37
,
38.
pag.
38.
Mark
11.
30.
Acts
1.
22.
10.
37.
18.
21.
19.
3.
Rom.
2.
28
,
29.
Joh.
6.
53.
58.
Math.
16.
28.
1
Cor
10.
15
,
16
,
17.
pag.
46.
Pag.
50
,
51.
P.
70
,
71.
Luk.
2.
26
,
27.
pag.
74.
pag.
72.
pag.
75.
Joh.
1.
9.
pag.
84.
85.
2
Tim.
1
,
10.
pag.
87.
pag.
89.
90.
Col.
1.
28.
2
Cor.
4.
2.
Psal
.
145.
14.
Let
my
Spir.
of
Truth
Vind.
be
perused
,
from
p.
53.
to
p.
7●
.
pag.
91.
Pag.
94.
Rom.
10.
3.
Deut.
30.
14.
Fost
.
&c.
Sckin
.
in
lex
.
Page
98.
2
Pet.
1.
19.
1
Joh.
2.
27.
*
Parap
,
in
Epist
.
2
Pet.
c.
1.
v.
19.
Bez.
in
loc
.
Vat.
&
Clar.
in
loc
.
Grot.
in
loc
.
Pag.
112
,
113
,
114.
P.
119.
Pag.
120.
pag.
122.
123.
pag.
123.
p.
123.
pag.
126.
pag.
127.
Pag.
132
,
135.
p.
136.
1
Cor.
15.
36
,
37.
pag.
139.
pag.
141
,
142.
Read
Bishop
Halls
and
Tho.
Brook's
Heaven
upon
Earth
.
Notes for div A54199-e41950
page
.
2.
pag.
3.
pag
4.
Spir.
Truth
.
Vin.
p.
37.
31.
pag
5.
pag
8.
pag.
9.
pag.
11
,
12.
Pag.
13.
pag.
20.
pag.
21
,
22
,
23.
pag.
24.
pag.
27.
pag.
27.
pag.
15.
pag.
30.
part
.
3.
pag.
30.
part
.
1.
pag.
108.
pag.
30.
3.
Part
p.
2.
pag.
3.