An exact narrative of the proceedings at Turners-Hall, the 11th of the month called June, 1696 together with the disputes and speeches there, between G. Keith and other Quakers, differing from him in some religious principles / the whole published and revised by Goerge Keith ; with an appendix containing some new passages to prove his opponents guilty of gross errors and self-contradictions.
Keith, George, 1639?-1716.
1696
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An exact narrative of the proceedings at Turners-Hall, the 11th of the month called June, 1696 together with the disputes and speeches there, between G. Keith and other Quakers, differing from him in some religious principles / the whole published and revised by Goerge Keith ; with an appendix containing some new passages to prove his opponents guilty of gross errors and self-contradictions.
Keith, George, 1639?-1716.
Whitehead, George, 1636?-1723.
Penn, William, 1644-1718.
Ellwood, Thomas, 1639-1713.
62, [1] p.
Printed for B. Aylmer ..., and J. Dunton ...,
London :
1696.
Errata: p. 62.
Half title: G. Keith's narrative of the proceedings at Turners-Hall, the eleventh of the month called June, 1696.
The appendix contains quotations from the works of George Whitehead, William Penn and Thomas Ellwood.
Reproduction of original in Huntington Library.
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G.
KEITH's
NARRATIVE
OF
THE
PROCEEDINGS
at
TURNERS-HALL
,
THE
Eleventh
of
the
Month
called
June
,
1696.
AN
Exact
Narrative
OF
THE
PROCEEDINGS
AT
TURNERS-HALL
,
The
11th
of
the
Month
called
June
,
1696.
Together
with
the
DISPUTES
and
SPEECHES
There
,
BETWEEN
G.
KEITH
and
other
QVAKERS
,
Differing
from
Him
in
Some
Religious
Principles
.
The
Whole
Published
and
Revised
,
By
GEORGE
KEITH
.
With
an
APPENDIX
containing
some
New
Passages
to
prove
His
Opponents
guilty
of
Gross
Errors
and
Self-Contradictions
.
LONDON
,
Printed
for
B.
Aylmer
at
the
Three
Pigeons
in
Cornhill
,
and
J.
Dunton
at
the
Raven
in
Jewen-street
,
1696.
The
PREFACE
.
THE
Preface
to
the
Friendly
Readers
,
throughout
these
Three
Nations
,
and
elsewhere
,
professing
the
Christian
Faith
in
Sincerity
.
To
a●l
you
sincere
B●lievers
in
the
Lord
Jesus
Christ
,
and
true
lovers
of
him
,
and
of
that
Holy
Christian
Religion
,
whereof
he
is
the
Author
,
throughout
these
three
Nations
▪
and
other
Countries
,
where
the
Christian
Religion
is
Professed
,
I
do
humbly
recommend
this
following
Narrative
to
your
serious
Reading
and
Consideration
of
what
Station
Rank
or
Quality
soever
ye
be
,
the
subject
matter
treated
on
in
the
said
Narrative
being
so
great
Fundamentals
of
the
Christian
Religion
and
Faith
,
that
the
denyal
of
them
is
a
downright
denyal
of
the
Christian
Religion
and
Faith
it self
:
Seeing
therefore
the
Subject
is
so
great
,
and
so
essential
to
the
Christian
Faith
,
it
worthily
deserveth
and
calleth
for
the
due
and
serious
Consideration
of
all
the
sincere
Professors
of
Christ
,
to
whose
hands
th●t
may
happen
to
come
.
And
since
the
report
of
our
late
differences
about
Religious
Matters
,
one
with
another
,
remaining
under
one
common
Name
and
Designation
of
Quakers
,
is
spread
far
and
near
,
not
only
through
these
Three
Nations
,
but
other
Places
abroad
,
as
is
apparent
by
the
late
GENERAL
HISTORY
of
the
QUAKERS
,
Written
by
Gerard
Croese
a
Hollander
,
writ
Originally
in
Latin
,
and
lately
Published
in
English
here
at
London
.
And
that
the
Report
of
the
late
Meeting
and
Conference
held
at
Turners-Hall
in
London
,
the
11th
of
the
Month
called
June
,
is
much
gone
abroad
through
both
City
and
Country
,
chiefly
with
respect
to
the
subject
matter
there
discoursed
,
and
my
undertaking
against
them
of
the
opposite
Party
,
to
prove
certain
Persons
of
greatest
Note
among
them
,
guilty
of
denying
and
opposing
these
great
Fundamentals
particularly
specified
in
the
following
Narrative
out
of
their
Printed
Books
,
it
may
be
judged
that
both
the
love
of
Christian
Verity
,
and
the
sense
of
Christian
Duty
,
will
oblige
and
induce
you
to
read
the
said
Narrative
,
if
it
fall
into
your
hands
,
and
others
to
enquire
after
it
that
the
truth
of
the
matter
may
be
searched
into
,
whether
these
whom
I
have
undertaken
,
to
prove
guilty
of
denying
and
opposing
these
great
Fundamental
Truths
,
be
really
so
or
I
be
guilty
in
accusing
them
.
I
cannot
suppose
that
any
sincere
Professor
of
the
Christian
Faith
,
to
whose
Ears
the
Report
of
this
great
Controversie
hath
come
,
will
be
a
Gall●o
in
the
Case
,
so
as
to
care
for
none
of
these
things
.
If
your
outward
Estates
,
Liberty
and
Property
,
lay
at
stake
to
be
endangered
,
would
ye
not
be
awakened
to
provide
the
b●st
Remedy
to
secure
them
,
how
much
more
I
hope
will
all
sincere
Professors
of
the
Christian
Religion
be
concerned
for
that
which
is
incomparably
more
valuable
than
all
these
outward
things
?
Even
the
Redemption
of
your
Souls
,
which
is
your
true
riches
;
according
to
that
in
Prov.
13.8
.
The
Redemption
of
the
Soul
of
a
Man
is
h●s
Riches
▪
It
is
reckoned
the
greatest
Cheat
and
Imp●sture
that
can
happen
in
a
Nation
to
cor●upt
and
adulterate
the
true
Coyn
,
and
falsifie
it
,
so
as
to
make
Brass
or
Iron
pass
for
true
Silver
;
what
shall
then
be
judged
of
such
,
who
seek
to
adulterate
and
falsifie
the
true
Christi●n
Religion
as
to
put
another
thing
in
place
of
it
,
even
plain
Deism
or
Gentilism
;
to
w●t
,
a
Profession
of
Religion
towards
God
,
and
Light
in
Men
,
excluding
Christ
God
Man
and
the
Faith
of
him
,
as
he
dyed
for
us
and
rose
again
,
and
is
sat
down
in
the
Kingdom
of
the
Father
,
and
as
he
is
to
come
again
to
judge
the
Quick
and
the
Dead
in
the
true
intire
glorified
Nature
of
Man
,
having
the
true
Soul
and
Body
of
Man
,
the
same
he
had
on
Earth
.
The
denyal
of
these
great
Fundamental
Truths
of
the
Christian
Religion
,
with
some
others
necessarily
related
to
them
,
and
joyned
with
them
inseparably
,
I
have
undertaken
to
prove
my
Opponents
guilty
of
;
and
not
only
I
,
but
many
Judicious
Persons
that
were
present
at
that
Meeting
at
Turners-Hall
,
the
11th
of
the
Month
called
June
of
this
instant
1696
,
of
the
several
Professions
of
Protestants
in
this
great
City
,
did
judge
that
I
have
effectually
done
it
.
But
if
I
have
not
done
it
,
and
cannot
make
it
justly
to
appear
that
these
particular
Persons
are
guilty
of
the
things
charged
by
me
on
them
,
I
shall
freely
acknowledge
that
I
deserve
great
blame
,
and
therefore
I
greatly
desire
(
if
it
were
the
Will
of
God
)
that
I
might
have
yet
a
more
Publick
Opportunity
to
be
heard
,
as
concerning
these
things
,
were
it
to
be
called
before
the
greatest
Persons
of
Authority
in
the
Nation
,
either
to
make
good
my
Charges
against
them
,
and
if
they
be
found
guilty
the
blame
to
lye
on
them
;
or
if
I
be
found
guilty
,
that
I
may
have
the
blame
laid
on
me
.
But
let
them
be
found
ever
so
guilty
,
as
I
am
most
sure
they
are
,
(
let
them
cover
and
cloak
as
much
as
ever
they
can
)
I
would
not
in
the
least
have
them
persecuted
,
or
any
Sufferings
,
either
in
Person
or
Estate
,
to
come
upon
them
My
design
in
this
undertaking
is
,
that
they
may
be
shamed
out
of
their
gross
Errors
if
possible
;
or
if
they
continue
shameless
in
them
,
yet
that
all
others
who
are
not
as
yet
tainted
with
them
,
may
be
preserved
from
them
,
and
cautioned
and
warned
against
them
;
for
this
Gangrene
of
their
vile
and
gross
Errour
and
Heresie
,
that
is
a
complex
of
the
worst
sort
of
Errors
and
Heresies
that
ever
infested
the
Christian
Profession
,
hath
to
my
certain
knowledge
overspread
many
parts
and
many
persons
in
these
Three
Nations
,
as
well
as
elsewhere
.
Though
I
charge
them
not
either
upon
the
generality
,
far
less
the
universality
of
all
them
called
Quakers
.
But
if
they
really
disown
these
gross
and
vile
Errors
,
which
I
have
proved
them
guilty
of
in
this
following
Narrative
,
and
be
cordial
in
the
belief
and
acknowledgment
of
the
great
Fundamental
Truths
opposite
to
those
Errors
,
then
it
will
be
that
which
the
sincere
Professors
of
Christianity
in
these
Three
Nations
will
expect
from
them
,
and
may
justly
require
of
them
,
as
publickly
to
retract
and
renounce
these
Errors
,
as
they
have
publickly
asserted
them
in
their
Printed
Books
in
the
face
of
the
Christian
World
,
otherwise
no
sincere
Christians
will
believe
them
to
be
in
good
earnest
,
but
that
they
resemble
many
old
Hereticks
,
and
particularly
the
crafty
Arrians
,
that
pretended
and
made
great
Protestations
that
they
owned
the
true
Faith
,
according
to
all
contained
in
the
Scriptures
,
when
they
did
nothing
less
.
And
whereas
some
have
Objected
to
me
,
that
since
I
have
acknowledged
divers
passages
in
my
own
Books
need
correction
,
and
have
promised
to
do
it
,
I
ought
to
have
done
that
in
the
first
place
,
before
I
had
charged
Errors
upon
others
,
otherwise
it
would
look
like
the
Hyprocrites
seeking
to
pull
cut
the
Mote
out
of
his
Neighbours
Eye
,
when
the
Beam
is
in
his
own
Eye
.
I
Answer
,
The
things
that
need
Correction
in
my
Books
,
compared
with
the
vile
Errors
in
theirs
,
are
but
as
my
Motes
to
their
Beams
,
which
I
had
so
far
already
pulled
out
of
my
own
Eye
,
that
I
have
freely
acknowledged
them
to
many
viva
voce
,
and
have
them
in
readiness
to
Publish
in
Print
with
the
first
conveniency
.
Nor
are
they
such
things
as
oppose
any
Christian
Principles
of
Faith
,
but
of
an
inferiour
nature
.
And
it
must
be
one
of
these
two
things
that
are
their
greatest
hinderances
to
publish
any
such
Corrections
;
that
is
,
either
that
they
are
still
entangled
in
those
Errors
,
but
are
not
willing
it
be
known
,
fearing
lest
the
present
publick
avouching
of
them
may
bring
some
Persecution
on
them
,
or
great
Infamy
and
Reproach
;
or
if
they
be
in
their
Consciences
convinced
of
those
Errors
,
and
so
are
come
to
a
better
understanding
of
Christian
Doctrines
and
Principles
,
yet
their
Pride
and
high
Authority
that
they
have
gained
over
their
too
credulous
followers
will
not
suffer
them
to
make
any
such
free
acknowledgment
,
but
especially
because
any
such
free
acknowledgment
,
by
their
own
argument
and
way
of
reasoning
against
all
other
Ministers
in
all
Christian
Professions
,
would
as
much
unminister
them
,
as
others
they
have
unministred
on
that
account
;
viz
want
of
Infallibility
,
or
being
subject
and
lyable
to
Errors
and
Mistakes
in
Articles
of
Christian
Faith.
And
this
will
also
not
a
little
stick
in
the
way
,
to
be
so
humbled
that
they
must
acknowledge
G.
Keith
has
not
falsly
accused
them
,
(
as
they
have
severely
charged
him
to
have
done
)
if
they
confess
their
former
Errors
:
But
how
much
better
were
a
sincere
Confession
in
the
case
,
taking
shame
as
due
to
them
,
and
humbling
themselves
under
the
power
and
victory
of
Truth
,
than
a
haughty
and
arrogant
standing
out
to
justifie
themselves
,
in
these
things
that
neither
God
nor
good
Men
will
ever
justifie
them
in
.
And
if
they
continue
so
bold
,
as
to
hold
such
palpable
Contradictions
as
are
discovered
in
their
former
and
latter
Books
,
and
sometimes
in
the
same
Books
,
all
ingenuous
Persons
that
know
their
Contradictions
,
will
conclude
them
not
only
still
guilty
of
those
Errors
,
but
great
Hypocrites
;
for
n●ne
but
stark
mad
men
,
and
crased
in
their
Vnderstandings
(
as
they
have
falsly
and
injuriously
represented
me
to
be
)
will
hold
perfect
Contradictions
,
as
such
but
Hypocrites
may
so
dissemble
and
juggle
with
them
that
are
weak
so
as
to
make
them
think
these
things
,
that
are
real
Contradictions
,
are
not
so
indeed
,
but
well
consistent
Truths
▪
It
nothing
(
I
thank
God
)
moves
me
that
they
so
severely
accuse
me
,
as
they
have
d●ne
in
their
late
Printed
Pamphlets
and
Papers
;
that
Envy
and
Malice
hath
influenced
me
thus
to
expose
them
,
the
Testimony
of
my
Conscience
,
and
which
is
more
,
of
that
holy
witness
in
my
Conscience
,
clearing
me
of
all
such
imputation
,
is
as
a
Brasen
Wall
to
me
against
their
evil
and
injurious
Aspersions
:
As
they
cannot
prove
it
to
be
so
by
any
of
my
words
or
deeds
,
so
the
comfort
I
have
in
that
inward
Peace
of
Conscience
in
that
discharge
of
my
Duty
both
to
them
,
and
to
all
in
the
Three
Nations
,
to
whom
this
my
so
publick
Appearance
,
I
hope
will
be
of
service
,
is
safeguard
enough
unto
me
against
their
uncharitable
constructions
.
And
I
do
freely
leave
it
to
all
Impartial
Judges
,
whether
they
or
I
be
guilty
of
this
severe
Charge
;
and
let
the
Tree
be
judged
by
the
Fruits
.
Their
pretended
Excuses
for
not
meeting
me
,
as
desired
,
at
the
Place
and
Time
mentioned
in
my
Printed
Advertisement
,
are
so
frivolous
and
weak
that
they
are
scarce
worth
noticing
:
But
however
the
chiefest
of
them
I
Answered
on
the
Place
,
as
the
following
Narrative
will
certifie
.
Their
pretence
of
their
not
meeting
me
,
for
the
sake
of
Religion
,
the
Liberty
granted
us
,
and
the
Civil
Peace
,
is
an
empty
shift
,
and
poor
evasion
.
Is
it
contrary
to
their
Religion
to
dispute
their
Adversary
,
viva
voce
?
Why
then
did
they
dispute
with
the
Baptists
,
and
mightily
provoked
them
thereunto
,
and
that
viva
voc●
?
And
not
only
with
them
but
with
many
others
,
both
at
London
,
and
in
many
other
Places
in
the
Nation
,
and
that
before
promiscuous
and
mixt
Auditories
,
as
they
commonly
call
the
World
,
(
excepting
their
own
Party
,
whom
they
call
,
The
Elect
People
of
God
)
.
And
why
did
W.
Penn
give
such
a
daring
Challenge
to
Thomas
Hicks
,
Reason
against
Railing
,
p.
184.
and
complain
against
him
in
these
words
?
I
must
needs
tell
the
World
,
the
base
Cowardice
of
this
Adversary
in
hand
;
for
we
have
offered
him
a
free
Meeting
,
with
his
Books
in
our
hands
proffering
to
refute
them
,
viva
voce
,
before
the
World
;
but
instead
thereof
,
or
any
other
way
,
(
as
several
have
been
tendered
)
he
disingenuously
slinks
away
,
and
puts
us
off
by
meer
Shifts
and
Evasions
.
And
let
the
Reader
judge
if
W.
Penn
has
not
shown
great
Cowardice
,
and
his
Party
charged
by
not
appearing
at
all
;
whereas
T.
Hicks
,
at
least
,
once
appeared
.
But
why
should
such
a
Dispute
viva
voce
be
construed
to
be
against
the
Liberty
granted
us
,
and
the
Civil
Peace
,
more
now
than
then
;
when
at
that
time
those
in
Civil
Authority
were
more
severe
,
whereas
now
they
are
very
propitious
?
And
why
should
Disputes
viva
voce
be
more
offensive
to
Civil
Peace
than
Disputes
in
Print
?
I
believe
they
can
give
no
Reason
.
And
it
is
altogether
incredible
,
that
my
undertaking
the
Vindication
of
the
Fundamental
Principles
of
the
Christian
Faith
,
professed
by
the
present
Authority
,
against
such
manifest
Opposers
of
it
as
I
have
proved
my
Opponents
to
be
,
can
be
construed
by
the
Authority
to
be
any
breach
of
the
Civil
Peace
,
especially
when
I
had
procured
the
Leave
of
the
Lord
Mayor
of
London
for
such
an
undertaking
,
whereof
my
Opponents
were
not
ignorant
.
Their
upbraiding
me
with
vain
speculations
,
not
telling
what
those
are
,
showeth
their
great
impertinency
:
But
such
who
are
but
a
little
acquainted
with
the
Religious
Differences
betwixt
them
and
me
,
may
easily
guess
what
they
mean
by
my
vain
speculations
,
even
the
Fundamental
Truths
of
the
Christian
Faith
,
and
other
solid
and
sound
Articles
of
Doctrine
thereunto
belonging
:
And
if
these
be
not
they
,
I
dare
them
to
name
what
my
vain
Speculations
are
,
whereof
they
accuse
me
.
But
to
be
sure
,
the
plain
and
manifest
Proofs
I
have
brought
out
of
their
Books
against
the
greatest
Truths
of
Christianity
,
demonstrate
their
Speculations
not
only
to
be
Vain
,
but
Pernicious
and
Pestiferous
.
Their
Hypocrisie
is
manifest
,
in
making
what
they
call
my
Passionate
and
Abusive
Behaviour
,
an
Excuse
for
not
meeting
me
,
when
desired
.
For
if
they
thought
that
I
would
show
any
such
Behaviour
,
it
would
be
such
an
advantage
to
them
,
that
it
would
rather
be
an
Argument
to
invite
them
to
meet
me
,
that
I
may
discover
my self
,
than
to
disswade
them
.
But
blessed
be
God
,
that
preserved
me
at
that
Meeting
,
when
I
had
great
Provocation
given
me
by
some
of
their
Party
,
in
such
a
Temper
and
Moderation
of
Spirit
(
as
hundreds
are
ready
to
witness
)
as
became
a
sober
Christian
,
when
some
of
them
that
appeared
against
me
,
shewed
themselves
very
outragious
.
And
as
insignificant
is
their
Excuse
of
declining
to
meet
,
because
it
was
not
an
agreed
Meeting
on
both
sides
:
As
if
guilty
Persons
are
not
to
be
tryed
without
their
consent
and
agreement
.
Was
it
not
more
Fair
,
Just
and
Equal
in
me
,
and
my
Friends
,
to
give
them
a
fair
Tryal
,
with
open
and
free
access
of
all
sober
Persons
,
as
many
as
the
Place
could
contain
without
Croud
,
and
leave
it
to
the
Consciences
of
the
Auditors
how
to
judge
,
and
intimate
my
Intenti●n
at
a
convenient
time
beforehand
,
than
for
them
to
condemn
me
in
a
clandestine
Place
without
all
Tryal
,
fair
or
unfair
,
and
not
to
let
me
have
access
to
them
,
but
when
and
how
little
time
they
pleased
,
and
to
suffer
none
of
my
Friends
to
be
present
to
be
Witnesses
of
their
unfair
proceedings
against
me
.
Their
upbraiding
me
by
insinuating
my
assuming
a
Spiritual
Jurisdiction
over
them
,
and
summoning
them
to
appear
before
me
,
is
idle
and
vain
.
The
Injurer
is
Debtor
to
the
Injured
,
and
accountable
to
him
:
But
let
them
tell
what
Spiritual
Jurisdiction
they
had
over
me
,
to
call
me
several
times
to
them
at
their
Yearly
Meetings
1694
,
more
than
I
had
over
them
to
call
them
to
our
Meeting
at
Turners-Hall
,
1696
,
unless
they
will
fly
to
their
common
Pretence
,
common
to
them
with
the
Church
of
Rome
,
their
Infallibility
;
the
contrary
of
which
they
have
manifestly
showed
;
and
never
any
Society
of
People
professing
Christianity
hath
given
greater
Instances
of
not
only
their
Fallibility
,
but
their
being
miserably
deceived
,
than
these
Men
have
done
.
And
as
idle
is
that
other
Excuse
of
theirs
,
that
they
will
not
dispute
with
me
,
viva
voce
,
because
I
am
gone
off
from
them
(
but
they
did
thrust
me
from
them
by
their
Vnjust
Excommunication
,
when
I
would
have
stayed
among
them
so
long
as
I
could
have
any
hope
to
have
reclaimed
them
from
their
Errors
)
;
but
if
my
going
off
be
a
sufficient
Reason
why
they
will
not
Answer
me
viva
voce
,
it
is
as
sufficient
a
Reson
why
they
should
not
Answer
me
in
Print
,
which
yet
they
boast
they
will
do
:
For
if
I
be
not
worthy
nor
fit
to
be
Answered
by
Word
,
nor
am
I
to
be
Answered
by
Writ
:
But
all
this
sheweth
their
confusion
and
inconsistency
.
They
think
such
a
Meeting
at
Turners-Hall
,
is
but
in
a
corner
,
and
not
in
the
face
of
the
Nation
;
but
they
are
like
to
find
it
hath
been
so
much
in
the
face
of
the
Nation
,
that
many
in
the
Nation
will
notice
it
,
possibly
more
than
they
would
either
wish
or
expect
,
and
more
than
any
thing
that
hath
happened
to
them
for
many
Years
past
,
to
give
the
Nation
a
discovery
of
them
and
of
their
vile
Errors
and
irregular
Practices
.
If
my
Adversaries
happen
to
put
out
an
Answer
to
this
Narrative
,
filled
(
as
their
manner
is
)
with
the
Falshoods
and
Perversions
,
and
vain
Shifts
and
Evasions
,
I
purpose
,
with
Leave
of
the
Civil
Authority
,
which
I
hope
to
obtain
as
well
as
formerly
,
God
willing
to
Print
a
New
Advertisement
of
a
Méeting
,
and
to
give
them
timely
Notice
before-hand
,
to
detect
their
Errors
and
Abuses
yet
further
,
and
to
renew
the
like
Practice
,
as
oft
as
they
abuse
the
World
and
me
with
their
Prints
.
For
their
unfair
way
of
Disputing
in
Print
,
is
much
easier
discovered
viva
voce
,
than
by
Answering
in
Print
,
and
is
more
acceptable
to
all
Free
and
Impartial
People
,
who
in
that
way
are
more
capable
to
judge
.
G.
KEITH
.
It
is
thought
proper
in
the
first
place
to
insert
the
following
Advertisement
,
bearing
date
the
11th
of
the
Third
Moneth
,
called
May
,
1696
,
and
sent
to
those
Persons
called
Quakers
,
chiefly
concerned
;
it
being
the
occasion
of
the
following
Conference
.
An
ADVERTISEMENT
.
Of
a
Meeting
(
about
some
Controversies
in
Religious
Matters
of
Faith
)
to
be
held
by
George
Keith
and
his
Friends
,
at
their
usual
Meeting
place
in
Turners-Hall
in
Philpot-Lane
,
London
,
the
Eleventh
Day
of
the
Month
called
June
,
1696.
to
begin
about
the
Ninth
Hour
,
and
to
be
adjourned
,
if
Occasion
requireth
:
To
which
Meeting
William
Penn
,
Thomas
Elwood
,
George
Whitehead
,
John
Pennington
,
and
these
of
the
Second
Days
Weekly
Meeting
at
Lombard-street
,
London
,
called
Quakers
,
are
justly
desired
to
be
present
,
to
hear
themselves
charged
,
and
proved
guilty
of
the
following
things
,
and
they
shall
be
freely
heard
,
to
answer
to
their
several
Charges
.
First
,
WHereas
William
Penn
hath
accused
me
George
Keith
,
in
a
Publick
Meeting
at
Ratcliffe
,
of
my
being
an
Apostate
,
and
Impostor
,
and
endeavouring
to
pluck
up
the
Testimony
of
Truth
by
the
Roots
;
and
that
he
hath
not
either
then
or
since
,
after
many
months
,
proved
his
Charge
to
be
true
,
tho'
he
promised
to
answer
me
(
before
many
Witnesses
)
when
I
told
him
,
I
thought
to
put
him
to
prove
his
Charge
in
the
Face
of
the
Nation
:
And
I
being
conscious
to
my self
,
that
I
am
not
guilty
of
his
Charge
,
I
charge
him
to
be
guilty
of
False
Accusation
,
and
Defamation
,
and
offer
to
prove
him
to
be
so
;
as
also
I
offer
to
prove
him
guilty
out
of
his
Printed
Books
,
(
which
it
doth
not
appear
that
he
hath
Retracted
or
Corrected
)
of
most
Erroneous
and
hurtful
Principles
,
contrary
to
the
Fundamental
Doctrines
of
the
Christian
Faith
and
Religion
delivered
to
us
in
the
Holy
Scriptures
:
And
also
that
he
is
guilty
of
gross
Contradiction
to
himself
.
Secondly
,
Whereas
Thomas
Elwood
hath
Printed
sundry
Defamatory
Books
against
me
,
I
charge
him
to
be
guilty
of
False
Accusations
,
Perversions
,
and
Forgeries
,
contained
in
his
said
books
,
as
also
of
most
Erroneous
and
Hurtful
Principles
,
to
the
great
shame
of
his
Profession
,
and
Scandal
of
Christian
Religion
,
and
I
offer
to
prove
him
to
be
so
.
Thirdly
,
Whereas
George
Whitehead
did
joyn
with
a
prevailing
Party
,
in
that
called
The
Yearly
Meeting
of
the
Quakers
,
in
the
Third
Month
,
1695.
to
pass
a
most
Unchristian
Censure
of
Excommunication
against
me
,
(
without
any
Proof
or
Charge
of
either
Error
in
Doctrine
,
or
Evil
Conversation
)
I
charge
him
to
be
guilty
of
False
Accusation
,
and
of
a
most
false
and
unjust
Censure
,
and
offer
to
prove
it
against
him
.
As
also
,
I
offer
to
prove
the
said
George
Whitehead
,
out
of
some
of
his
Printed
Books
(
which
it
doth
not
appear
that
he
hath
Retracted
or
Corrected
)
guilty
of
most
Erroneous
and
Hurtful
Principles
,
contrary
to
the
Fundamental
Doctrine
of
the
Christian
Faith
and
Religion
.
Fourthly
,
Whereas
John
Pennington
hath
Printed
Defamatory
Books
against
me
,
and
hath
Accused
me
to
be
an
Apostate
,
I
charge
him
to
be
guilty
of
false
Accusation
and
Defamation
,
and
I
offer
to
prove
it
at
the
said
Meeting
.
Fifthly
,
Whereas
the
Second
Days
Weekly
Meeting
of
the
People
called
Quakers
,
in
Lombard-street
,
London
,
hath
approved
or
Countenanced
the
above-mentioned
Scandalous
Books
,
and
another
late
Book
from
Pensilvania
,
signed
by
Caleb
Pusey
,
falsly
called
by
him
,
A
modest
Account
from
Pensilvania
of
the
Principal
Differences
in
a
Point
of
Doctrine
,
&c.
I
charge
them
to
be
guilty
of
great
Injustice
against
me
,
as
also
of
being
guilty
of
the
false
Accusations
,
Perversions
,
Forgeries
,
and
false
Doctrines
contained
in
the
said
Books
by
their
approving
the
same
,
and
allowing
them
to
be
publickly
sold
next
Door
to
their
Meeting-place
,
by
one
of
their
own
Profession
.
If
it
happen
that
few
or
none
of
the
above-mentioned
Persons
shall
be
present
at
the
said
Meeting
,
being
conscious
to
themselves
of
the
badness
of
their
Cause
,
yet
I
do
hereby
declare
and
publish
my
full
intention
to
be
present
,
(
God
willing
)
with
my
Friends
,
at
the
said
Place
and
Time
appointed
,
to
make
good
the
Charges
against
them
.
And
any
moderate
and
Friendly
People
of
other
Professions
,
have
freedom
to
be
present
,
so
far
as
there
is
room
in
the
place
to
receive
them
,
without
Crowd
or
Throng
,
to
hear
what
shall
be
said
and
proved
in
these
matters
above-mentioned
.
GEORGE
KEITH
.
London
,
the
11th
day
of
the
Third
Month
,
called
May
,
1696.
And
here
I
think
fit
to
give
a
true
Account
of
the
Just
Cause
I
have
to
intimate
such
a
Meeting
.
IN
my
book
called
,
A
Seasonable
Information
and
Caveat
,
against
a
scandalous
book
of
Th.
Elwood
,
I
made
a
profer
to
Th.
Elwood
,
to
meet
him
at
any
Place
and
Time
that
he
would
appoint
,
to
prove
him
guilty
of
gross
Forgery
in
matters
of
Fact
,
&c.
and
also
of
false
Doctrine
:
But
he
did
no
wise
assent
to
any
such
proffer
,
nor
gave
any
rational
Excuse
for
his
Rufusal
(
pretending
,
he
would
not
give
G
K.
an
Opportunity
to
gratifie
the
Rabble
,
and
disgrace
his
Profession
he
yet
made
of
Truth
,
by
so
publick
a
discovery
of
his
ungoverned
Passions
)
.
[
What
is
this
but
great
hypocrisie
?
And
no
doubt
,
if
he
or
his
Party
thought
to
get
any
advantage
against
me
,
such
a
Publick
Appearance
,
either
in
regard
of
the
Cause
,
or
of
what
he
and
they
call
my
ungoverned
Passions
,
they
would
greedily
embrace
it
:
But
the
reality
of
the
matter
is
,
they
are
not
willing
their
great
injustice
,
as
well
as
their
insolent
carriage
,
and
most
unruly
Passions
in
clandestine
places
,
should
be
discovered
;
shutting
the
doors
upon
all
but
themselves
,
that
none
that
were
equal
and
impartial
Hearers
and
Observers
might
be
present
,
to
be
a
check
to
their
rude
and
insolent
carriage
against
me
,
many
speaking
to
me
at
once
,
which
some
among
themselves
reproved
at
the
first
Yearly
Meeting
,
I
appeared
among
them
.
Thus
they
seek
to
murther
the
Reputation
of
the
Innocent
in
secret
places
.
]
And
instead
of
assenting
to
my
just
proffer
,
he
prints
another
book
against
me
,
filled
with
more
than
double
(
to
what
was
in
his
former
book
)
of
Forgeries
,
Perversions
,
False
Accusations
and
Misrepresentations
.
And
I
having
neither
time
,
nor
ability
of
outward
Estate
,
to
print
Answers
to
him
and
others
,
that
heap
book
upon
book
against
me
,
with
no
charge
to
them
,
(
they
having
got
a
way
without
any
charge
or
cost
to
them
,
to
Print
what
they
please
)
.
And
things
being
thus
,
I
appeal
to
all
moderate
persons
,
whether
this
my
intimation
of
such
a
Meeting
,
in
the
defence
of
the
Fundamental
Doctrines
of
Christianity
,
as
the
necessity
of
Faith
in
Christ
,
as
he
outwardly
suffered
at
Jerusalem
to
our
Salvation
,
Justification
and
Sanctification
,
by
the
Blood
of
Christ
outwardly
shed
,
the
Resurrection
of
the
Body
that
dyeth
,
and
Christs
coming
without
us
,
in
his
Glorified
Body
,
even
the
same
that
formerly
suffered
Death
for
our
sins
,
to
Judge
the
Quick
and
the
Dead
:
All
which
I
offer
to
prove
have
been
opposed
and
contradicted
by
some
of
them
,
being
the
common
Faith
generally
and
in
common
professed
by
Christians
in
all
professions
,
and
for
the
defence
of
which
,
all
sincere
Christians
are
jointly
concerned
,
and
also
in
my
just
vindication
,
both
as
a
man
and
a
Christian
,
be
not
justifiable
and
commendable
,
it
being
the
best
way
I
have
at
present
to
clear
the
Truth
and
my
Innocency
,
and
discover
their
great
injustice
towards
me
,
and
to
Answer
the
proud
and
insulting
boastings
of
my
Adversaries
.
And
whereas
in
my
late
Book
,
called
,
A
short
List
of
some
of
the
vile
and
gross
Errors
of
Geo.
Whitehead
,
&c.
I
proposed
a
just
demand
to
William
Penn
,
to
give
me
an
Opportunity
for
him
to
make
good
his
Charge
against
me
at
any
publick
Meeting
of
the
People
called
Quakers
,
in
or
about
London
;
instead
of
his
assenting
to
my
just
Demand
,
there
comes
forth
a
Third
Book
of
Tho.
Elwood
,
multiplying
his
gross
Forgeries
,
Defamations
,
and
Misrepresentations
against
me
,
and
also
containing
most
false
and
Antichristian
Doctrine
,
to
the
great
dishonour
of
the
blessed
Name
of
Christ
,
and
the
Christian
Religion
.
And
as
if
G.
W.
and
W.
P.
were
not
alive
,
or
not
able
to
Answer
for
themselves
,
he
will
needs
Answer
for
them
;
and
the
said
Tho.
Elwood
puts
a
most
impudent
and
notorious
perversion
upon
my
plain
words
,
in
my
Proposition
to
W.
Penn
,
saying
of
me
,
as
he
has
worded
his
Demand
,
he
seems
to
have
bespoke
a
Publick
Meeting
that
he
might
have
done
it
himself
;
see
page
159.
and
page
160.
of
his
Truth
defended
.
As
if
(
saith
he
)
he
wanted
such
an
Opportunity
to
prove
himself
an
Apostate
.
Let
the
Reader
but
read
my
words
in
my
own
Book
,
and
at
the
first
sight
he
will
see
the
Cheat
and
Forgery
.
Observe
Reader
my
words
,
p.
32.
And
let
him
signifie
to
me
the
time
and
place
where
he
will
make
it
to
appear
.
(
I
say
not
when
I
will
)
that
his
Charge
against
me
is
true
.
May
I
not
well
say
,
that
ever
such
a
gross
and
impudent
Forgerer
,
Wrester
and
Perverter
of
a
Mans
words
,
should
be
allowed
or
permitted
to
be
an
Agent
,
Patron
,
or
Champion
for
what
they
call
the
Body
of
the
People
named
Quakers
,
and
their
Ministry
,
is
a
sign
that
they
are
at
a
low
Ebb
,
when
they
make
use
of
such
Tools
as
T.
E.
is
,
whom
I
can
,
and
do
offer
to
prove
not
only
to
be
guilty
of
gross
Forgeries
and
Perversions
,
and
Antichristian
Principles
,
but
grosly
ignorant
(
in
that
which
he
pretends
to
have
knowledge
)
—
of
Humane
Learning
;
and
who
is
guilty
of
Pedantick
trifling
and
quibbling
,
from
meer
Errors
of
the
Press
,
not
so
duly
corrected
,
yet
obvious
to
any
intelligent
Reader
.
And
to
my
demanding
the
like
Justice
to
be
done
me
,
as
some
Years
ago
we
demanded
of
the
Baptists
,
against
Thomas
Hicks
,
he
answereth
in
his
last
book
,
falsly
called
,
Truth
defended
,
pag.
158.
That
betwixt
that
and
this
of
mine
,
there
is
in
parallel
:
For
(
saith
he
)
in
that
there
was
a
people
concerned
on
each
side
,
&c.
Whereas
W.
P
's
calling
G.
K.
Apostate
,
affects
no
body
that
I
know
of
(
saith
T.
E.
)
but
himself
and
himself
,
but
justly
:
neither
is
G.
K.
of
any
People
now
,
so
far
as
I
can
understand
.
Now
Reader
consider
(
and
judge
by
this
Taste
in
the
End
of
his
Cask
,
what
sort
of
Liquor
fills
the
whole
)
,
W.
P
's
calling
G.
K.
Apostate
,
affects
no
body
that
he
knows
of
but
himself
.
If
this
were
true
,
as
it
is
most
false
,
is
it
not
most
unjust
Reasoning
?
G.
K.
is
but
one
,
and
the
charge
of
Apostate
affects
no
body
but
himself
;
therefore
he
must
not
have
Right
done
to
him
,
nor
must
his
complaint
be
heard
of
his
being
wronged
.
Hath
not
every
single
person
as
real
and
true
Right
to
Justice
,
as
a
great
number
?
Otherwise
he
must
Justify
all
the
Persecutions
and
Murthers
that
have
been
acted
upon
single
persons
,
who
have
had
none
perhaps
to
own
them
but
God
alone
.
But
T.
E.
knoweth
that
G.
K.
has
Wife
and
Children
that
are
affected
with
this
unjust
charge
of
W.
P.
tending
to
the
exposing
of
them
to
ruin
and
want
.
If
so
be
either
W.
P.
or
T.
E.
could
beget
an
universal
perswasion
in
people
,
that
his
Charge
is
true
,
but
that
T.
E.
saith
,
the
Charge
affects
me
justly
,
is
his
begging
the
Question
,
which
neither
he
,
nor
any
else
can
prove
;
for
they
cannot
prove
that
I
am
declined
in
the
least
,
from
any
Principles
or
Practices
of
Christianity
that
I
formerly
professed
:
But
that
without
any
change
of
Principles
,
from
what
I
formerly
professed
,
ever
since
I
was
owned
by
the
people
called
Quakers
,
I
understand
better
some
places
of
Scripture
;
and
that
God
has
been
pleased
of
late
Years
further
to
enlighten
me
,
and
enable
me
more
clearly
to
conceive
,
and
more
distinctly
and
safely
to
hold
forth
the
same
Principles
of
my
Faith
formerly
received
by
me
,
is
no
sign
of
my
Apostacy
,
but
of
my
growth
in
the
Truth
,
and
in
the
knowledge
of
it
.
And
whereas
there
is
one
thing
they
mightily
aggravate
against
me
,
and
think
they
have
catch'd
me
in
a
great
Contradiction
,
that
some
time
ago
I
had
an
Opinion
of
G.
Whitehead
and
W.
Penn
,
and
some
others
,
as
being
men
of
sound
Principles
,
and
of
late
I
have
charged
them
to
the
contrary
.
But
to
this
I
Answer
,
This
is
no
contradiction
in
Principle
,
or
matter
of
Doctrine
;
the
most
it
argueth
,
is
,
that
I
have
been
mistaken
in
these
men
:
but
I
never
heard
that
a
mistake
only
in
mens
persons
;
was
ever
made
a
Badge
or
Character
of
Apostacy
.
But
they
have
no
advantage
against
me
in
respect
of
the
change
of
my
Opinion
of
these
men
,
but
I
have
the
same
advantage
against
them
;
for
they
have
as
much
changed
their
Opinion
of
me
as
I
have
of
them
.
And
what
change
of
Opinion
:
I
have
had
of
them
,
is
occasioned
by
themselves
,
in
their
late
cloaking
and
excusing
vile
Errors
,
which
at
last
,
by
a
more
diligent
search
into
their
books
(
than
formerly
I
made
)
I
found
them
guilty
of
.
But
whereas
T.
E.
saith
,
G.
K.
is
of
no
people
now
,
so
far
as
he
can
understand
;
I
value
not
what
he
understands
in
the
case
;
I
was
then
,
and
now
am
a
Member
of
Christs
body
,
which
is
his
Church
,
that
is
not
limited
to
this
or
that
particular
Society
;
nor
was
I
ever
so
strait
in
my
Charity
,
to
think
none
the
people
of
God
but
them
called
Quakers
.
And
notwithstanding
their
Bull
of
Excommunication
against
me
,
from
a
prevailing
Party
or
Faction
in
the
last
Yearly
Meeting
,
I
have
been
since
well
owned
,
and
my
Testimony
well
received
at
a
considerable
number
of
Meetings
within
not
many
miles
from
London
,
and
many
of
them
owned
to
be
Friends
and
members
of
the
same
body
,
whereof
he
professeth
himself
a
member
.
And
if
it
were
necessary
,
I
could
easily
bring
a
proof
,
that
some
,
owned
as
his
fellow-members
,
do
own
me
more
than
they
own
him
.
And
it
is
well
known
,
that
these
Abuses
I
have
met
with
from
T.
E.
and
W.
P.
and
the
prevailing
Faction
in
the
last
Yearly
Meeting
,
have
affected
many
honest
and
Conscientious
People
called
Quakers
,
in
divers
places
,
and
have
been
a
great
scandal
and
offence
to
them
.
However
,
to
take
away
all
pretence
of
Excuse
from
T.
E.
and
stop
his
mouth
in
the
Case
,
he
may
see
where
a
Meeting
of
People
have
publickly
owned
me
,
and
my
Christian
Testimony
,
in
their
printed
Treatise
,
called
,
A
Seasonable
Testimony
;
(
and
these
did
own
me
then
as
now
)
and
have
disowned
the
unchristian
and
false
Excommunication
given
forth
against
me
by
that
called
;
The
Yearly
Meeting
,
1695.
that
gave
themselves
no
particular
designation
of
people
,
nor
mentioned
any
particular
Meeting-Place
where
they
met
,
only
Signed
by
a
Raw
Young
Man
,
that
serveth
for
his
Salary
,
and
dared
not
but
Sign
what
they
enjoyned
him
,
for
fear
of
losing
his
hire
.
G.
K.
THE
Proceedings
at
TVRNERS-HALL
BETWEEN
G.
KEITH
,
and
Other
QVAKERS
.
AT
the
Opening
of
the
Meeting
,
when
G.
K.
stood
up
to
make
some
Introductory
Speech
to
give
an
Account
of
the
Occasion
of
the
Meeting
,
Henry
Goldney
,
with
some
other
Quakers
of
W.
Pens
Party
,
came
with
a
Printed
Paper
,
giving
some
Reasons
why
W.
Pen
and
Geo.
Whitehead
did
not
appear
,
which
he
desired
might
be
read
.
It
was
readily
granted
;
and
the
Reasons
why
W.
Penn
and
G.
Whitehead
did
not
appear
,
were
read
by
G.
Keith
.
G.
Keith
.
Now
if
ye
think
it
has
not
been
well
read
,
let
another
read
it
,
if
you
think
fit
;
And
I
offer
to
Answer
to
every
one
of
the
Reasons
,
if
you
desire
it
.
The
Auditory
.
No
,
it
is
needless
.
G.
Keith
.
This
is
their
design
,
to
divert
us
in
our
Business
.
The
Reasons
are
so
slender
,
that
I
hope
every
Judicious
Person
here
can
answer
them
.
If
I
am
such
an
angry
person
as
they
represent
me
,
I
shall
lay
my self
the
more
open
,
and
they
shall
have
the
greater
Advantage
.
You
know
well
enough
that
they
would
be
glad
of
any
Advantage
against
me
.
And
then
for
any
Offence
to
Authority
,
as
they
suggest
,
I
have
the
Lord
Mayors
leave
;
and
he
has
sent
his
Marshal
to
preserve
the
Peace
,
and
therefore
there
can
be
nothing
in
that
.
Their
Paper
rather
reflects
upon
Authority
,
the
Authority
of
the
Worthy
Mayor
of
this
Famous
City
;
to
whom
I
went
,
as
I
thought
it
was
my
Duty
,
to
desire
leave
for
this
Meeting
;
which
he
thought
fit
to
consent
to
,
and
has
sent
his
Marshal
to
keep
the
Peace
.
And
I
would
have
you
to
take
Notice
now
,
that
they
,
viz.
W.
P.
and
G.
W.
own
those
Books
of
Thomas
Elwoods
,
&c.
that
are
out
against
me
,
that
I
knew
not
before
.
I
went
to
G.
Whitehead
,
and
desired
to
know
whether
he
owned
a
former
Book
of
Thomas
Elwood
writ
against
me
:
He
said
,
he
would
neither
own
it
,
nor
disown
it
.
And
this
is
enough
at
present
to
Answer
this
Paper
.
I
hope
in
God
,
the
Lord
shall
preserve
me
,
which
has
been
my
Prayer
on
my
Knees
this
Morning
,
and
many
other
times
,
that
I
might
give
no
occasion
of
Reproach
to
his
Name
or
Truth
,
and
that
Religion
may
not
be
scandalized
by
any
thing
I
shall
speak
or
act
;
and
I
hope
my
Prayers
shall
be
answered
.
They
say
,
I
did
not
exhibit
to
them
a
Copy
of
my
Charge
against
them
,
(
an
Indictment
they
call
it
,
they
would
represent
me
as
a
Man
setting
up
a
Spiritual
Court
)
but
my
Printed
Paper
sayes
,
W.
Penn
,
and
G.
Whitehead
,
are
justly
desired
to
be
present
.
This
is
no
Indictment
nor
Summons
,
as
they
falsly
call
it
:
And
for
the
particulars
I
intend
to
prove
against
them
,
they
were
expresly
mentioned
in
my
Printed
Paper
,
called
An
Advertisement
,
containing
Four
Fundamental
Doctrines
of
Christianity
by
them
opposed
.
I
desired
W.
Penn
to
make
good
his
Charge
against
me
,
in
a
former
Printed
Paper
,
which
was
,
That
I
was
an
Apostate
and
Impostour
,
endeavouring
to
pluck
up
the
Testimony
of
Truth
by
the
roots
.
This
he
said
at
a
Meeting
at
Ratcliffe
,
above
Fourteen
Months
ago
,
and
while
I
was
peaceably
speaking
in
that
Meeting
he
interrupts
me
,
and
like
a
Clap
of
Thunder
falls
on
me
in
the
midst
of
my
Testimony
,
calls
me
,
Aposta●e
,
&c.
I
desired
him
also
at
the
Yearly
Meeting
of
the
Quakers
at
London
held
1695.
to
make
good
his
Charge
,
and
I
told
him
,
If
he
refused
,
I
would
put
him
to
prove
it
in
the
face
of
the
Nation
.
He
justified
his
calling
me
Apostate
,
saying
,
He
was
in
no
Passion
,
but
he
was
so
transported
by
the
Glorious
Power
of
God
,
that
he
knew
not
whether
he
was
Standing
,
Sitting
or
Kneeling
.
And
since
I
have
in
Print
desired
him
to
prove
his
Charge
,
and
now
at
this
Meeting
;
but
he
declines
to
appear
.
Ye
know
the
saying
,
Affirmanti
incumbit
probatio
,
He
ought
to
prove
what
he
has
affirmed
.
Quaker
.
H.
Goldnay
.
If
those
that
thou
didst
summon
,
had
appeared
,
I
do
not
see
thou
hadst
provided
any
convenient
place
for
them
.
G.
Keith
.
If
your
Friends
had
appeared
,
they
might
have
had
a
place
:
There
(
pointing
to
a
Table
and
a
Bench
s●t
on
it
,
opposite
to
the
place
where
he
stood
)
is
a
place
provided
for
them
:
If
you
will
fetch
them
,
they
shall
have
a
place
;
or
they
might
have
been
here
with
me
where
I
stand
.
Strangers
that
stood
on
the
Table
.
If
they
come
we
will
give
place
to
them
.
Quakers
.
N.
M.
and
H.
G.
We
came
here
to
give
an
account
that
our
Friends
think
not
fit
to
be
here
,
and
have
given
their
Reasons
for
it
.
G.
Keith
.
It
is
a
strange
thing
that
th●y
cannot
print
a
Paper
,
but
must
have
so
many
Falsities
in
it
.
They
call
my
Paper
,
a
Summons
and
an
Indictment
,
but
I
meant
it
not
so
.
But
to
leave
that
,
and
come
to
our
business
The
four
things
which
I
charge
them
to
be
guilty
of
,
are
these
;
and
I
appeal
to
all
moderate
persons
,
whether
my
intimation
of
such
a
Meeting
can
be
blamed
,
when
it
is
to
defend
such
Points
as
these
:
Faith
in
Christ
as
he
outwardly
suffered
at
Jerusalem
to
our
Salvation
.
That
is
the
First
.
Justification
and
Sanctification
by
the
Blood
of
Christ
outwardly
shed
.
That
is
the
Second
.
The
Resurrection
of
the
Body
that
dyeth
.
The
Third
.
And
Christs
coming
without
us
in
his
glorified
Body
,
to
judge
the
Quick
and
Dead
.
That
is
the
Fourth
.
All
which
have
been
contradicted
by
some
of
them
,
as
W.
Penn
,
G.
Whitehead
,
&c.
though
these
are
Fundamental
Principles
belonging
to
the
common
Faith
,
and
are
generally
owned
by
Christians
of
all
Professions
.
Now
,
if
you
please
,
I
shall
proceed
to
my
Proofs
Most
of
my
business
,
whether
they
be
here
or
not
,
is
to
read
my
Proofs
out
of
their
Books
,
that
they
are
guilty
of
every
one
of
these
Four
Errors
opposing
thereby
Four
Fundamental
Truths
.
The
first
is
,
The
necessity
of
Faith
in
Christ
,
as
he
outwardly
suffered
for
us
at
Jerusalem
.
This
is
the
first
.
But
that
this
is
opposed
by
them
,
I
prove
thus
:
The
O●ject
of
Faith
is
opposed
by
them
,
and
therefore
the
Faith
it self
must
needs
be
opposed
.
I
hope
the
consequence
is
clear
enough
,
it
needs
no
Proof
.
The
Object
of
Christian
Faith
is
Christ
,
both
God
and
Man
,
and
yet
but
one
Christ
.
But
so
it
is
that
I
offer
to
prove
,
that
G.
Whitehead
,
and
W.
Penn
by
approving
of
G.
Whiteheads
Books
,
has
denyed
Christ
both
to
be
God
and
Man.
This
is
the
thing
,
which
if
I
make
out
,
I
make
out
my
first
Point
.
And
first
I
offer
to
prove
that
G.
Whitehead
in
a
Book
of
his
has
denyed
Christ
to
be
God
,
and
W.
Penn
has
owned
this
Book
:
The
Book
is
called
,
Light
and
Life
,
recommended
by
William
Penn
in
his
Reason
against
Railing
,
p.
186.
in
Answer
to
W.
Burnet
,
a
Baptist
Preacher
,
Printed
,
1668.
P.
47.
Here
he
first
brings
in
the
Baptists
words
.
Says
the
Baptist
,
Now
as
he
was
God
,
he
was
Co-Creator
with
the
Father
,
and
so
was
before
Abraham
;
and
had
Glory
with
God
,
before
the
World
was
,
and
in
this
sense
came
down
from
Heaven
.
Now
here
is
G.
Whiteheads
reply
,
What
Nonsense
and
Vnscriptural
Language
is
this
?
To
tell
of
God
being
Co-Creator
wi●h
the
Father
,
or
that
God
had
glory
with
God
?
Does
not
this
imply
two
Gods
,
and
that
God
had
a
Father
?
Let
the
Reader
judge
.
I
shall
read
the
Baptists
words
again
,
and
see
if
there
be
any
thing
in
them
offensive
to
Christian
Ears
.
I
hope
there
are
not
many
here
but
understand
what
Co
signifieth
,
it
is
with
.
Now
see
if
the
words
of
the
Baptist
are
offensive
to
Christian
Ears
;
As
he
was
God
,
he
was
Co-Creator
with
the
Father
.
Ye
know
John
saith
,
In
the
beginning
was
the
word
,
and
the
word
was
with
God
,
and
the
word
was
God
,
John
1.1
,
2.
See
also
Prov.
8.
22,3●
.
If
these
words
offend
any
,
let
them
speak
with
all
my
Heart
.
Quaker
.
N.
Mark.
If
I
might
,
I
desire
to
have
liberty
to
speak
,
when
was
the
date
of
the
Book
?
Auditors
.
If
you
will
undertake
their
cause
,
you
may
speak
,
otherwise
not
.
Quaker
.
Pray
hear
me
.
The
Reason
why
I
askt
him
the
date
of
the
Book
,
is
because
I
believe
it
was
a
book
antiently
written
;
and
G.
Keith
did
write
in
Vindication
of
our
Principles
,
and
now
for
him
to
appear
in
opposition
to
our
Principles
,
it
appears
that
he
has
apostatized
from
our
Principles
.
G.
Kei●h
.
Now
let
me
Answer
him
I
do
say
,
if
it
were
my
last
words
,
I
know
not
that
I
ever
read
a
line
of
this
book
till
I
came
last
to
England
,
which
is
about
Two
Years
.
And
if
G.
Whitehead
be
wiser
since
,
it
is
very
well
:
But
then
he
should
have
retracted
this
.
For
this
book
,
and
some
other
books
of
his
,
has
leavened
the
minds
of
many
in
America
;
as
well
as
here
,
with
Poysonous
Errors
.
Stranger
A
Quaker
.
Then
George
Keith
ought
to
make
a
candid
and
full
Retractation
of
what
he
has
said
contrary
to
Truth
,
before
he
appeared
against
them
.
G.
Keith
.
I
own
I
have
been
mistaken
in
these
Men
:
But
I
hope
this
Auditory
are
sufficient
Judges
of
that
,
that
if
they
cannot
prove
me
to
hold
any
Doctrine
contrary
to
my
former
Principles
,
nor
any
Unchristian
Principle
,
and
that
they
have
nothing
against
me
Conv●rsation
,
they
ought
not
to
call
me
an
Apostate
.
I
never
heard
that
a
Man
was
judged
an
Apostate
for
changing
his
Opinion
of
some
Men
,
especially
when
he
finds
cause
so
to
do
.
Quaker
.
You
are
fallen
from
your
former
Principles
.
G.
Keith
.
If
you
prove
me
not
to
have
changed
in
any
Fundamental
Principle
,
ye
ought
not
to
charge
me
to
be
an
Apostate
.
I
know
not
any
Fundamental
Principle
,
nor
indeed
any
one
Principle
of
the
Christian
Faith
,
that
I
have
varied
from
to
this
day
,
ever
since
I
came
among
the
Quakers
,
which
is
about
Thirty
Three
Years
ago
;
therefore
I
ought
to
be
cleared
of
that
Imputation
.
Quaker
.
H.
G●ldne●
,
began
to
speak
.
G.
Keith
.
Art
thou
deputed
to
Answer
to
what
I
have
Charged
them
with
?
Stranger
.
They
have
declined
your
Meeting
,
and
yet
several
persons
(
it
seems
)
are
deputed
by
them
to
speak
.
Auditors
.
G.
Keith
,
go
on
with
your
Charge
.
G.
Kei●h
.
There
is
another
passage
in
G.
Whiteheads
book
wherein
he
denies
the
Divinity
of
Christ
;
and
he
deceives
the
Nation
and
the
Parliament
,
by
telling
them
,
They
own
Christ
to
be
both
God
and
Man
,
and
believe
all
that
is
recorded
of
him
in
the
Holy
Scripture
,
and
no
wonder
he
has
deceived
me
.
In
his
pag.
24.
Light
and
Life
,
he
saith
,
To
tell
of
the
word
God
Co
Creator
with
the
Father
,
is
all
one
as
to
tell
of
God
being
Co-Creator
with
God
,
if
the
Father
be
God
,
and
this
is
to
make
two
Gods
,
two
Creators
,
&c.
For
God
Co-Creator
with
the
Father
,
implyes
two
.
Ye
see
this
is
positive
;
and
he
puts
this
Censure
on
the
Baptists
words
,
Thus
Nonsense
,
Confusion
and
Blasphemy
is
heapt
up
against
the
Light
within
.
Quaker
.
We
tell
you
,
that
whereas
G.
Keith
hath
Printed
several
Books
,
they
have
Answered
them
from
time
to
time
;
and
he
has
left
two
Books
unanswered
;
and
whatever
he
will
print
to
the
contrary
,
we
will
defend
our
Principles
.
G.
Keith
.
They
have
a
Publick
Stock
,
I
have
not
;
they
are
able
to
raise
some
Thousands
of
Pounds
sooner
than
G.
Keith
can
raise
an
Hundred
.
[
Here
some
Noise
being
raised
in
the
Meeting
by
some
discontented
persons
.
]
Auditors
.
Let
there
be
a
Moderator
chosen
.
G.
Keith
.
If
there
be
any
Offence
,
do
not
charge
it
on
me
.
I
desire
you
for
the
Honour
of
the
Nation
,
and
of
the
City
of
London
,
to
be
still
.
It
is
a
Mob
from
Grace-church-street
to
make
a
disturbance
.
Then
that
passage
in
G.
Whiteheads
book
was
read
again
.
See
here
the
Son
of
God
,
his
Eternal
Generation
is
denyed
.
If
he
had
a
Father
,
then
there
are
two
Gods.
And
here
is
as
plain
a
denying
Christ
to
be
God
,
as
any
Socinian
can
be
guilty
of
.
Quaker
.
Nat.
Mark.
The
casual
dropping
of
words
is
no
proof
.
G.
Keith
.
I
have
proved
to
you
already
he
disowns
Christ
to
be
God.
Now
I
will
prove
he
has
denyed
him
to
be
Man
:
And
then
there
is
that
great
Article
of
our
Faith
lost
,
and
the
Object
of
the
Christian
Faith
denyed
.
Here
is
G.
Whiteheads
Answer
to
T.
Dansons
Synopsis
of
Quakerism
,
as
he
calls
it
,
p.
18.
This
is
in
the
book
called
,
The
Divinity
of
Christ
asserted
,
(
recommended
by
W.
Penn
,
Reason
against
Railing
,
p.
185.
)
See
how
G.
Whitehead
takes
him
up
,
and
how
he
banters
him
:
If
the
Body
and
Soul
of
the
Son
of
God
were
both
created
,
doth
not
this
render
him
a
Fourth
Person
,
&c.
But
the
stress
I
lay
is
in
the
words
following
;
But
herein
whether
doth
not
his
and
their
ignorance
of
the
only
begotten
of
the
Father
plainly
appear
:
Where
doth
the
Scripture
say
,
that
his
Soul
was
created
?
For
was
not
he
the
brightness
of
the
Fathers
glory
,
and
the
express
Image
of
his
Divine
Substance
?
But
supposing
the
Soul
of
Christ
was
(
with
the
Body
)
created
in
time
,
&c.
Here
ye
see
,
he
will
not
own
that
Christ
had
a
Created
Soul.
Th.
Danson
,
being
a
Presbyterian
Minister
did
plead
,
That
Christ
as
Man
had
a
created
Soul.
This
G.
W.
makes
an
inconsistency
,
as
if
he
could
not
be
God
also
.
This
was
the
Errour
of
Apollinarius
,
who
said
,
Christ
was
without
a
Humane
Soul
,
for
he
was
the
express
Image
of
his
Father
.
But
supposing
the
Soul
of
Christ
were
created
with
the
Body
,
&c.
That
which
I
would
have
you
take
notice
of
,
is
this
,
Where
does
the
Scripture
say
his
Soul
was
created
?
Quaker
.
Waite
.
That
was
only
a
Question
.
G.
Keith
.
Well
,
it
was
his
way
of
Disputing
,
as
is
ordinary
to
him
,
and
many
others
.
An●
such
way
of
Questioning
plainly
imperteth
a
Denyal
.
Next
I
prove
,
that
G.
Whitehead
says
▪
He
has
not
the
Body
of
a
Man.
And
then
I
hope
I
shall
have
performed
what
I
promised
.
See
his
Nature
of
Christianity
,
p.
29
,
41.
Here
I
undertake
to
prove
,
that
G.
Whitehead
denies
that
Christ
in
Heaven
has
any
Bodily
Existence
without
us
.
It
he
has
said
otherwise
in
any
of
his
late
Printed
Books
,
I
am
glad
of
it
.
But
let
him
retract
these
,
for
these
have
done
much
mischief
.
Now
when
I
said
he
was
Orthodox
,
I
mean
not
as
he
was
Heterodox
:
For
there
is
a
G.
Whitehead
Orthodox
,
and
a
G.
Whitehead
not
Orthodox
:
I
did
not
know
G.
Whitehead
not
Orthodox
till
lately
.
I
do
not
say
there
are
two
persons
in
George
Whitehead
;
he
is
but
one
and
the
same
person
,
(
in
this
and
some
other
things
)
Orthodox
and
not
Orthodox
,
George
Whitehead
contradicting
George
Whitehead
;
he
is
accountable
for
these
Contradictions
and
not
I.
I
own
it
,
that
I
have
cited
divers
passages
out
of
his
later
books
that
are
Orthodox
to
prove
him
sound
;
but
I
did
not
then
know
,
when
I
so
cited
him
,
that
he
was
guilty
of
such
gross
Errors
,
as
since
I
have
found
by
a
further
search
into
his
books
.
Let
him
retract
his
Errors
,
and
well
enjoy
his
Orthodoxy
.
Ye
know
contradictory
Propositions
cannot
be
both
true
.
I
shall
read
to
you
,
p.
29
,
41.
of
his
Nature
of
Christianity
.
(
This
is
posteriour
to
his
former
book
)
.
In
Page
29.
Or
dost
thou
look
for
Christ
,
as
the
Son
of
Mary
,
to
appear
outwardly
in
a
Bodily
Existence
to
save
thee
,
according
to
thy
words
,
page
30.
If
thou
dost
,
thou
mayst
look
until
thy
E●es
drop
out
,
before
thou
wilt
see
such
an
appearance
of
him
.
This
is
but
one
place
,
that
is
,
that
Christ
will
not
so
appear
.
But
why
will
he
not
so
appear
,
but
because
he
has
no
Bodily
Existence
without
us
.
That
I
come
now
to
prove
;
for
which
I
shall
read
to
you
in
his
pag.
41.
And
that
he
existeth
outwardly
,
bodily
,
without
us
at
God's
right
Hand
:
What
Scripture
Proof
hath
he
for
these
Words
?
And
then
what
and
where
is
God's
right
Hand
?
Is
it
visibl●
or
invisible
?
within
us
,
or
without
us
only
?
And
is
Christ
the
Saviour
,
as
an
outward
bodily
Existence
or
Person
without
us
,
distinct
from
God
,
and
on
that
Consideration
to
be
worshipped
as
God
,
yea
or
nay
?
And
where
doth
the
Scripture
say
he
is
outwardly
and
bodily
glorified
at
God's
right
Hand
?
Do
these
Days
express
the
Glory
that
he
had
with
the
Father
before
the
World
began
,
in
which
he
is
now
glorified
?
And
where
doth
the
Scripture
say
?
And
here
is
the
thing
that
rivets
.
Where
doth
the
Scripture
say
,
that
he
is
outwardly
and
bodily
glorified
at
God's
right
Hand
?
Do
these
Terms
express
the
Glory
that
he
had
with
the
Father
before
the
World
began
?
Now
G.
Whitehead's
way
of
writing
,
is
to
question
his
Adversaries
,
which
is
the
Socratical
way
of
disputing
and
arguing
against
his
Adversary
.
But
let
me
go
on
.
Again
,
see
his
Book
called
,
Christ
ascended
above
the
Clouds
.
All
that
I
have
yet
cited
out
of
G.
Whitehead's
Book
,
Light
and
Life
,
and
that
of
the
Divinity
of
Christ
,
and
Nature
of
Christianity
,
W.
Penn
has
own'd
them
all
in
his
Reasons
against
Railing
,
pag.
185
,
186.
This
Book
was
printed
,
(
and
also
this
called
Christ
ascended
above
the
Clouds
)
Anno
1669.
Now
for
the
Page
and
Matter
,
p.
21
,
22.
John
Newman
his
Opponent's
Words
were
from
Rev.
1.7
.
Those
that
pierced
him
in
his
Body
of
Flesh
,
shall
see
that
Body
visibly
come
again
.
G.
W.
answereth
,
These
are
not
the
Words
of
Scripture
,
but
added
,
Altho
to
add
or
diminish
be
forbidden
under
a
Penalty
,
Rev.
22.18
,
19.
yet
this
Man's
Presumption
leads
him
to
incur
that
;
—
And
Christ
in
the
Days
of
his
Flesh
(
when
he
visibly
appeared
to
the
World
)
said
,
Yet
a
little
while
and
the
World
seeth
me
no
more
.
Now
again
I
shall
read
to
you
John
Newman's
Words
which
G.
W.
doth
so
much
blame
:
From
Rev.
1.7
.
Those
that
pierced
him
in
his
Body
of
Flesh
,
shall
see
that
Body
visibly
come
again
.
Is
there
any
thing
here
offensive
?
Nothing
but
what
is
the
declared
Opinion
of
the
Church
of
Rome
,
the
Church
of
England
,
the
Presbyterians
,
Independents
,
Baptists
,
and
mine
,
all
along
,
tho
I
have
been
a
Quaker
near
about
34
Years
.
Quaker
.
Then
it
is
much
that
in
34
Years
thou
shouldst
not
correct
them
before
.
G.
Keith
.
This
Assertion
that
G.
Whitehead
charges
with
Heresy
,
see
how
he
answers
it
;
These
are
not
the
Words
of
Scripture
,
but
added
,
altho
to
add
or
diminish
be
forbidden
under
a
Penalty
.
Why
,
John
Newman
here
only
uses
the
word
Body
to
his
coming
again
,
and
G.
Whitehead
finds
fault
with
that
;
and
G.
W.
brings
a
Proof
from
John
14.19
.
Yet
a
little
while
and
the
World
seeth
me
no
more
:
that
those
that
pierced
Christ
in
his
Body
shall
not
see
that
Body
visibly
come
again
.
Here
is
a
Proof
that
Christ
was
evanished
:
The
World
shall
see
me
no
more
.
The
Translation
will
not
prove
G.
Whitehead's
Position
even
as
it
is
.
But
it
may
be
better
translated
as
yet
,
Yet
a
little
while
and
the
World
shall
not
see
me
:
As
yet
,
the
Greek
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
yet
,
i.
e.
nondum
,
or
not
as
yet
.
Does
this
prove
that
Christ
has
no
Body
at
all
?
This
is
very
bad
Reasoning
.
Quaker
.
If
the
Translation
be
not
good
,
why
do
you
make
use
of
it
?
†
G.
Keith
.
I
own
it
a
good
Translation
,
and
Thanks
be
to
God
we
have
such
a
Translation
;
●et
that
in
some
Places
it
may
be
better
translated
,
the
Quakers
themselves
,
as
well
as
all
〈◊〉
Professions
,
do
acknowledg
,
(
such
as
have
a
little
Hebrew
or
Greek
)
that
is
one
〈◊〉
there
are
two
or
three
Places
more
.
I
will
give
you
only
a
few
of
my
Proofs
,
and
〈◊〉
rest
to
a
further
Opportunity
.
P.
24.
says
J.
Newman
,
By
denying
any
perso●
〈◊〉
●●ing
of
Christ
,
without
all
Men
,
at
the
right
Hand
of
God
,
but
only
a
feigned
〈◊〉
within
,
then
Remission
of
Sins
must
die
,
and
Faith
also
,
for
want
of
the
Object
〈◊〉
.
This
I
look
on
to
be
good
Doctrine
.
And
if
you
deny
that
,
(
G.
K.
turning
〈◊〉
to
his
Opponents
,
Henry
Goldney
and
Nathaniel
Marke
,
who
spoke
by
turns
,
sometimes
one
,
and
sometimes
another
,
and
stood
close
by
him
in
the
Gallery
,
a
Favour
his
Adversaries
would
scarce
have
allowed
to
him
,
in
any
such
Dispute
,
at
Grace-Church-street
-
Meeting-place
,
or
elsewhere
)
ye
may
speak
;
to
which
they
not
replying
,
G.
K.
further
said
,
I
think
this
is
a
good
Deduction
.
Now
to
this
G.
Whitehead
answers
,
p.
29.
(
I
defend
not
J.
Newman
in
all
he
owns
,
but
so
far
as
he
holds
the
Truth
:
And
if
a
Papist
say
the
Truth
against
a
Jew
,
I
am
ingaged
to
defend
him
in
it
)
This
manner
of
excluding
God's
right
Hand
and
Christ
to
a
Limitation
out
of
his
People
in
a
personal
Being
,
which
are
no
Scripture-terms
,
still
implies
him
to
be
a
personal
God
or
Christ
,
like
the
Anthropomorphites
and
Muggletonians
Conceits
of
him
.
And
again
,
pag.
69.
he
saith
:
And
these
Words
,
Christ
in
Person
remote
in
his
Body
of
Flesh
,
&c.
and
not
in
any
Man
,
are
not
Scripture
,
but
added
.
What
strange
Conceits
would
J.
N.
put
upon
the
unlimited
God
,
like
the
old
heretical
Monks
of
Egypt
,
called
Anthropomorphites
.
By
these
Words
of
G.
W.
all
Papists
,
Church
of
England-men
,
Presbyterians
,
Independents
,
Baptists
,
who
believe
that
the
Man
Christ
has
any
bodily
Existence
in
Heaven
,
as
he
thinks
,
are
Anthropomorphites
and
Muggletonians
.
So
you
see
all
of
you
are
Muggletonians
as
well
as
I.
But
mark
the
Words
of
John
Newman
above-mentioned
,
which
are
sound
;
and
I
say
,
whoever
under
a
Christian
Profession
deny
Christ
to
have
any
personal
or
bodily
Existence
without
us
in
Heaven
,
whatever
Notion
they
may
have
of
Christ
within
,
it
is
but
a
feigned
Christ
within
;
but
who
have
the
true
Knowledg
and
Faith
of
Christ
within
,
to
wit
,
of
his
Spirit
,
Light
and
Grace
within
,
that
leads
them
to
own
and
confess
to
the
Man
Christ
without
,
as
well
as
to
his
Spirit
within
.
There
is
no
Church-of
-
England-man
,
Presbyterian
or
Baptist
,
&c.
that
holds
that
Notion
,
that
the
Godhead
has
the
Shape
of
a
Man
;
but
the
Manhood
of
Christ
has
the
true
Nature
of
Man.
And
what
Shape
Christ's
Body
has
now
,
that
I
leave
,
but
I
believe
he
has
the
self-same
Body
in
Heaven
that
he
had
on
Earth
;
the
same
I
say
for
Substance
and
Essence
of
Body
,
tho
wonderfully
changed
in
Manner
and
Condition
.
Another
Quaker
.
Then
you
reflect
on
an
Act
of
Parliament
which
allows
the
Translation
of
the
Scriptures
,
if
they
be
not
truly
translated
,
[
Note
,
This
Man's
Impertinency
and
Prejudice
,
as
if
to
say
a
Place
of
Scripture
may
be
better
translated
,
which
all
the
Learned
of
all
Professions
of
English
Protestants
do
allow
,
were
a
Reflection
on
the
Parliament
:
how
earnest
is
this
Man
with
other
of
his
Brethren
,
to
make
the
Innocent
an
Offender
?
Is
this
your
Christianity
?
]
G.
Keith
.
Here
is
a
Book
of
G.
Whitehead's
,
called
,
The
He-goats
Horn
broken
.
I
hope
this
Meeting
will
give
Satisfaction
to
many
;
and
therefore
that
it
may
be
profitable
,
I
desire
you
to
keep
Silence
.
Quaker
N.
Mark.
I
have
a
Proposition
to
make
.
I
would
not
interrupt
,
but
I
desire
to
be
heard
,
if
I
may
have
leave
.
G.
Keith
.
Will
you
(
speaking
to
them
all
four
that
spoke
sometimes
one
and
sometimes
another
)
take
upon
you
to
vindicate
your
Friends
?
then
you
may
say
what
you
will.
Quaker
.
George
,
I
desire
thy
Leave
to
be
heard
.
G.
Keith
.
If
you
will
but
speak
briefly
.
Quaker
N.
Mark.
The
Proposition
is
this
:
1.
I
tell
you
I
am
here
accidentally
.
2.
I
observe
that
G.
Keith
takes
the
Liberty
of
putting
his
own
Interpretation
on
the
Passages
of
several
Books
;
and
since
G.
K.
has
departed
from
the
Quakers
,
he
has
taken
on
him
to
write
several
Books
,
which
are
extant
;
and
over
and
over
he
makes
his
Appeal
to
this
Assembly
;
which
I
desire
you
to
consider
how
improper
and
impracticable
it
is
to
decide
it
here
.
Therefore
what
he
purposed
to
urge
here
,
if
he
will
print
it
,
and
proceed
no
further
in
this
Meeting
,
I
will
be
at
the
Charge
of
whatever
he
shall
print
.
G.
Keith
.
I
say
,
If
he
would
lay
me
down
five
hundred
Pounds
,
I
would
not
break
up
this
Meeting
till
it
is
over
.
Stranger
.
He
will
pay
for
it
,
i.
e.
N.
Marks
.
G.
Keith
.
But
it
is
upon
Terms
.
Quaker
,
Began
to
speak
,
[
thus
they
oft
sought
to
interrupt
him
to
divert
the
Proofs
.
]
G.
Keith
.
Thou
knowest
thou
art
not
so
qualified
to
speak
in
this
Auditory
.
Let
me
go
on
with
my
Proofs
.
I
prove
further
,
that
G.
Whitehead
writing
against
one
Jo.
Horn
,
reflects
on
him
scornfully
,
he
calls
his
Book
the
He-goats
Horn
broken
.
Now
see
whether
G.
Whitehead
has
not
broken
his
own
Horn
rather
.
It
is
a
Shame
,
the
Reflections
they
have
made
on
Men
sounder
than
themselves
.
Let
me
read
the
Words
;
The
He-goats
Horn
broken
,
or
Innocency
,
&c.
in
answer
to
two
Books
against
the
Quakers
,
Printed
,
London
,
1660.
Now
if
I
understand
any
thing
of
true
Divinity
or
Theology
,
the
Passage
this
Man
or
Men
(
for
there
are
two
of
them
)
lays
down
here
,
is
a
sound
Passage
,
which
G.
Whitehead
contradicts
.
Now
here
is
the
Passage
,
and
do
you
judg
of
it
.
And
where
we
lay
down
this
as
Tho.
Moor's
Principle
,
That
their
Nature
is
restored
in
Christ
,
and
that
their
Nature
is
a
filthy
Nature
.
This
they
say
is
falsly
expressed
and
perverted
,
and
yet
J.
H.
and
T.
M.
a
little
after
say
thus
,
viz.
That
our
Nature
,
Kind
or
Being
,
as
in
us
,
not
in
Christ
,
is
corrupt
and
filthy
in
it self
;
yet
Christ
took
upon
him
our
Nature
,
not
as
it
is
filthy
in
us
by
Sin
in
it
.
And
they
say
,
That
we
might
as
well
have
taxed
the
Apostle
of
Confusion
,
for
saying
,
Men
by
Nature
do
the
things
contained
in
the
Law
;
p.
11
,
12.
Now
here
is
G.
Whitehead's
Answer
,
We
may
justly
tax
these
Men
for
Confusion
indeed
,
but
not
the
Apostle
;
for
here
they
cannot
discern
between
the
sinful
Nature
and
the
pure
Nature
,
for
the
Nature
of
Christ
is
pure
;
so
that
it
's
not
their
Nature
,
for
their
Nature
is
filthy
,
and
therefore
it
is
not
in
Christ
.
Observe
,
Christ
did
not
take
upon
him
Jo.
Horn's
Nature
.
No
,
says
he
.
As
I
have
oft
told
G.
Whitehead
,
that
he
and
W.
Penn
will
needs
imbrace
false
Notions
in
Philosophy
,
they
will
needs
seem
to
be
Philosophers
by
Divine
Inspiration
,
as
well
as
Ministers
and
Preachers
by
it
.
But
it
is
a
sad
thing
,
that
their
false
Philosophy
should
destroy
their
Faith.
Now
here
is
a
false
Notion
,
that
Christ
could
not
take
on
him
Man's
Nature
,
except
he
took
on
him
the
Pollution
of
it
.
As
if
the
Pollution
of
Sin
were
an
essential
Attribute
of
Man's
Nature
.
Now
Sin
,
if
it
be
like
Scarlet
,
is
no
more
essential
to
the
Nature
of
Man
,
than
Filth
to
a
Garment
:
for
a
Garment
is
the
same
Garment
still
,
whether
it
be
filthy
or
clean
.
Therefore
I
say
,
our
blessed
Lord
might
well
take
on
him
our
Nature
,
and
the
Nature
in
us
be
sinful
,
and
in
him
pure
and
holy
.
And
Jo.
Horn
distinguishes
so
.
Now
judg
ye
whether
G.
Whitehead
has
broken
Jo.
Horn's
Horn
,
yea
or
no
;
or
rather
whether
has
he
not
broken
his
own
Horn
?
Thus
I
have
done
as
to
the
Object
of
Faith
,
at
present
at
least
.
Now
I
come
to
the
Act
of
Faith
,
or
the
Vertue
of
Faith.
See
for
the
Proofs
,
William
Penn
his
Quakerism
,
a
new
Nick-name
for
old
Christianity
,
p.
12.
Printed
Anno
1672.
This
Book
is
without
the
Printer's
Name
,
and
most
of
W.
Penn's
Books
are
without
it
,
tho
they
persecuted
William
Bradford
in
Philadelphia
for
printing
some
of
my
Books
without
putting
his
Name
.
Here
is
the
Point
,
Jo.
Faldo
makes
this
Charge
against
the
Quakers
,
p.
12.
Christianity
was
introduced
by
preaching
the
promised
Messiah
,
and
pointing
at
his
humane
Person
,
but
Quakerism
by
preaching
a
Light
within
.
Now
if
I
had
this
to
answer
,
I
would
have
said
,
Any
Quakerism
I
know
of
,
that
I
learned
,
was
introduced
into
my
Heart
both
by
believing
in
Christ
without
,
and
in
Christ
within
,
(
at
once
,
and
by
one
Faith
)
but
instead
of
that
he
answers
thus
:
I
answer
,
That
this
is
nothing
injurious
to
the
Quakers
at
all
,
but
highly
on
their
side
,
for
had
they
preach'd
a
Christ
now
coming
in
the
Flesh
,
they
had
dented
his
true
and
only
great
visible
Appearance
at
Jerusalem
,
which
all
true
Quak●rs
own
.
Since
t●en
they
believe
that
Appearance
,
but
therefore
need
not
preach
wh●t
is
not
to
be
again
:
And
that
the
whole
Christian
World
besides
have
so
long
a●d
lazily
depended
on
it
,
without
their
thirsting
after
his
inward
holy
Appearance
in
the
Conscience
,
&c.
This
is
the
thing
I
come
to
;
Since
then
they
believe
that
Appearance
,
but
therefore
need
not
preach
what
is
not
to
be
again
;
if
every
one
of
them
believe
there
was
such
a
Man
that
was
born
of
a
Virgin
,
and
died
for
our
Sins
sixteen
hundred
Years
ago
,
they
therefore
need
not
preach
that
he
was
so
born
,
or
that
he
died
for
our
Sins
,
&c.
Christ
is
not
to
be
born
again
,
is
not
to
die
again
,
&c.
We
need
not
preach
it
,
but
throw
it
over
the
Shoulder
,
and
give
it
up
and
bury
it
in
Oblivion
from
Posterity
.
Judg
if
this
●e
not
the
true
Consequence
.
Let
them
retract
these
Errors
,
and
not
say
I
am
an
Apostate
for
telling
them
of
them
:
As
I
told
G.
Whitehead
,
there
are
Errors
in
thy
Books
as
well
as
others
,
and
either
thou
or
I
must
correct
them
,
and
he
was
very
angry
with
me
.
L●t
them
retract
them
,
and
not
count
me
a
Liar
for
telling
them
of
them
.
But
let
me
again
r●ad
out
the
entire
Paragraph
.
Since
then
they
believe
that
Appearance
,
but
therefore
need
not
preach
what
is
not
to
be
again
.
There
it
clinches
,
they
need
not
preach
what
is
not
to
be
again
*
.
Take
notice
also
of
his
uncharitable
dealing
here
;
if
he
had
said
many
,
it
might
have
past
.
But
he
says
the
whole
Christian
World
has
lazily
depended
on
it
.
Is
there
none
in
the
Christian
World
but
the
Quakers
,
that
thirst
after
the
Power
of
God
in
their
Souls
?
I
was
never
so
uncharitable
to
think
so
.
There
is
more
yet
,
p.
6.
The
Distinction
between
Moral
and
Christian
.
The
making
holy
Life
legal
,
(
I
know
none
that
do
so
of
any
that
are
sincere
in
all
the
Professions
in
Christendon
)
and
Fa●th
in
the
History
of
Christ's
outward
Manifestation
,
has
been
a
deadly
Poison
these
latter
Ages
have
been
infected
with
,
to
the
Destruction
of
God●y
Living
,
and
apostatizing
of
those
Churches
,
&c.
Another
Proof
I
bring
against
W.
Penn
is
out
of
his
Address
to
Protestants
,
p.
119.
printed
1692.
the
second
Edition
corrected
and
enlarged
:
But
this
Passage
remains
in
it
however
.
I
will
begin
a
little
before
the
main
thing
:
For
it
seems
,
p.
118.
a
most
unreasonable
thing
,
that
Faith
in
God
,
and
in
keeping
his
Commands
should
be
no
part
of
the
Christian
Religion
:
But
if
a
part
it
be
,
as
upon
serious
Reflection
who
dare
deny
it
,
then
those
before
●nd
since
Christ's
time
who
never
had
the
external
Law
,
and
have
done
the
things
contained
in
the
Law
,
their
Consciences
not
accusing
,
nor
Hearts
condemning
,
but
excusing
them
before
God
,
are
in
some
degree
concerned
in
the
Character
of
a
true
Christian
;
for
Christ
himself
preached
and
kept
his
Father's
Commandments
,
and
came
to
fulfil
and
not
destroy
the
Law
,
and
that
not
only
in
his
own
Person
,
but
that
the
Righteousness
of
the
Law
might
also
be
fulfilled
in
us
.
Now
comes
the
main
thing
.
Let
us
but
soberly
consider
what
Christ
is
,
and
we
shall
the
better
know
,
whether
Moral
Men
are
to
be
reckon'd
Christians
.
What
is
Christ
but
Meekness
,
Justice
,
Mercy
,
Patience
Charity
,
and
Vertue
in
Perfection
?
Can
we
then
deny
a
meek
Man
to
be
a
Christian
,
a
just
,
a
merciful
,
a
patient
,
a
charitable
and
vertuous
Man
to
be
like
Christ
?
But
in
this
way
of
arguing
there
is
a
Fallacy
;
these
Moral
Vertues
are
a
Part
of
a
Christian
,
as
Animal
is
a
part
of
the
Definition
of
a
Man
,
and
belong
to
the
Genus
of
a
Christian
.
But
there
are
two
things
in
the
true
Definition
of
a
Man
,
the
Genus
and
the
Differentia
:
they
have
the
Genus
,
but
not
the
Differentia
;
therefore
it
is
true
to
say
,
every
Man
is
an
Animal
;
but
it
is
not
true
nor
good
Logick
to
say
,
every
Animal
is
a
Man.
Let
us
but
soberly
consider
(
saith
William
Penn
)
what
Christ
is
,
what
is
Christ
but
Meekness
,
and
Justice
,
and
Mercy
,
and
Patience
?
And
now
take
notice
,
(
I
would
not
misconstrue
what
I
have
read
)
by
William
Penn's
Argument
,
a
Man
may
be
own'd
to
be
a
Christian
,
and
yet
disbelieve
that
Christ
is
either
God
or
Man
;
if
he
own
or
practise
a
Habit
or
Quality
of
Moral
Vertue
,
as
that
of
Justice
,
and
Meekness
,
&c.
and
practise
accordingly
,
tho
he
believe
not
in
Christ
,
if
he
have
but
some
Moral
Habits
:
So
that
here
the
Jew
is
the
Christian
,
the
Mahometan
is
the
Christian
,
the
Pagan
is
the
Christian
,
and
the
professed
Pelagian
is
the
Christian
,
tho
they
deny
any
inward
supernatural
Principle
,
and
call
the
Light
within
only
natural
,
as
many
sober
and
moral
Men
do
;
why
then
have
they
so
fiercely
contended
against
such
Men
,
denying
them
to
be
Christians
,
in
whom
as
much
of
Mora●ity
has
appeared
as
in
many
of
t●em
?
But
it
is
strange
to
heathenise
all
Christendom
through
,
calling
them
the
World
,
and
christianise
Heathens
for
their
Morality
.
See
again
the
Christian
Quaker
,
p.
125
,
126
,
127.
let
me
but
recommend
it
to
you
to
read
the
Book
.
This
Christian
Quaker
it
is
a
Folio
Book
,
he
bestows
about
three
Pages
to
define
what
a
Christian
Quaker
is
.
In
all
this
large
De●●nition
,
not
one
word
of
the
Man
Christ
(
who
is
God
over
all
blessed
for
ever
)
to
be
the
Object
,
either
of
this
Christian
Quaker's
Faith
,
Love
or
Homage
:
it
is
too
large
to
reci●e
,
but
I
recommend
it
to
you
to
read
it
,
and
shall
go
to
the
next
.
Again
,
see
the
Preface
to
R.
Barclay's
great
Volume
,
p.
36.
where
he
makes
the
Work
of
Regeneration
greater
than
the
Manifestation
of
the
Son
of
God
in
the
Flesh
.
R.
Barclay
is
my
Country-man
,
I
will
not
be
partial
to
him
on
that
account
;
but
I
do
not
now
blame
any
thing
in
his
Book
,
I
know
he
is
the
soundest
Writer
among
them
.
But
the
thing
I
blame
,
is
a
Preface
supposed
to
be
writ
by
W.
Penn
,
and
,
however
,
commended
by
G.
Whitehead
and
some
others
:
By
the
Stile
it
is
thought
to
be
W.
Penn's
,
and
it
commonly
goes
under
his
Name
.
These
are
the
Words
:
O
Reader
!
great
is
the
Mystery
of
Godliness
!
And
if
the
Apostle
said
it
of
the
Manifestation
of
the
Son
of
God
in
t●e
Flesh
,
if
that
be
a
Mystery
,
(
and
if
a
Mystery
,
it
is
not
to
be
spelt
out
but
by
the
Revelation
of
the
Spirit
)
how
much
more
is
the
Work
of
Regeneration
a
Mystery
,
that
is
wholly
inward
and
spiritual
in
its
Operation
?
Who
is
sufficient
for
these
things
?
Now
pray
take
notice
,
that
I
tell
you
,
I
cast
no
Reflection
on
R.
Barclay
,
I
blame
nothing
at
present
in
his
Books
,
tho
there
may
be
things
both
in
his
Books
and
mine
that
may
need
Correction
.
If
there
be
any
Reflection
on
him
,
it
is
chiefly
this
,
that
such
an
unsound
Preface
should
be
put
to
his
Book
,
for
I
can
sufficiently
prove
,
that
R.
Barclay's
Doctrine
is
plainly
Antipodes
to
this
Doctrine
*
.
O
Reader
,
great
is
the
Mystery
of
Godliness
;
for
which
is
cited
1
Tim.
3.16
.
Great
is
the
M●stery
of
Godliness
,
God
manifest
in
the
Flesh
,
&c.
which
all
Christendom
judg
to
be
God
manifest
in
Christ's
outward
Body
of
Flesh
,
and
but
consequentially
of
his
Spirit
and
Grace
in
Men
and
I
think
it
's
the
greatest
Mystery
next
to
that
of
the
Holy
Three
in
One
,
and
One
in
Three
;
the
Manifestation
of
the
Son
of
God
in
that
Body
of
Flesh
is
next
to
that
.
Now
you
see
how
he
makes
Regeneration
in
a
Believer
a
greater
Mystery
than
the
Manifestation
of
the
Son
of
God
in
his
Body
of
Flesh
;
How
much
more
,
saith
he
,
is
the
Work
of
Regeneration
a
Mystery
?
For
the
other
here
,
1
Tim.
3.
●6
.
he
does
not
say
it
is
a
Mystery
,
but
he
puts
three
ifs
to
it
,
If
a
M●stery
,
&c.
Pray
was
our
blessed
Lord
a
mere
Shell
?
Was
he
like
the
Shell
of
an
Egg
without
the
Meat
of
an
Egg
?
or
was
he
like
the
Shell
of
any
Fruit
,
and
no
Kernel
in
it
?
Was
there
any
Holiness
ever
in
any
Prophet
or
Apostle
,
but
it
is
like
a
Drop
to
the
Ocean
to
what
was
in
●ur
blessed
Lord
?
Therefore
to
compare
the
Work
of
Regeneration
to
the
Incarnation
of
our
Lord
,
so
as
to
equal
it
,
(
he
prefers
it
,
and
does
not
equal
it
only
)
I
appeal
to
you
,
whether
is
it
not
a
most
abominable
Error
,
and
whether
it
doth
not
make
every
regenerate
Man
not
only
equal
to
the
Man
Christ
,
but
greater
;
for
we
truly
value
any
Man
as
more
holy
,
according
as
the
Manifestation
of
God
is
more
in
one
Man
than
in
another
.
It
is
not
enough
,
to
say
,
he
has
unadvisedly
dropt
this
Doctrine
,
but
it
is
his
main
Aim
in
divers
of
his
Books
:
See
W.
Penn's
Rejoinder
,
p.
330
,
337
,
340.
where
he
makes
Christ
in
the
Gentiles
a
greater
Mystery
than
Christ
incarnate
,
p.
335.
J.
Faldo
is
now
in
his
Grave
;
and
I
confess
I
never
thought
I
should
be
raised
up
to
vindicate
J.
Faldo
.
I
cannot
say
I
ever
read
the
fourth
Part
of
this
Book
of
W.
Penn's
called
his
Rejoinder
,
till
within
this
two
Twelve
months
.
But
if
J.
Faldo
speak
Truth
against
my
Father
,
I
must
defend
him
against
my
Father
.
Hear
what
J.
Faldo
says
,
p.
100
,
101.
For
Christ
to
be
in
the
Gentiles
,
rightly
understood
,
would
be
no
hard
Matter
for
the
Gentiles
to
believe
,
as
to
believe
such
a
Glory
to
be
attain'd
by
Faith
in
,
and
Obedience
to
the
Laws
of
a
Man
,
who
died
as
a
Malefactor
,
and
that
this
Death
of
his
should
reconcile
God
to
Man
,
with
the
Addition
of
such
a
Purchase
To
this
W.
Penn
answereth
,
This
sort
of
Doctrine
will
becometh
John
Faldo
,
I
perceive
I
have
not
mistaken
him
.
What
Carnalist
in
the
World
could
have
let
drop
a
more
perricious
Sentence
to
the
Doctrine
and
Kingdom
of
Christ
,
than
to
render
it
more
difficult
to
believe
,
and
lay
a
greater
stress
upon
the
external
than
the
internal
Work
of
Christ
?
we
must
read
the
most
weighty
Scriptures
backwards
upon
this
Man's
Principles
,
he
hath
helped
us
to
a
new
way
of
rendring
the
Text
;
not
this
Mystery
among
the
Gentiles
is
Christ
in
you
the
Hope
of
Glory
,
but
this
Mystery
among
the
G●n●il●s
is
a
Man
who
died
as
a
Malefactor
,
by
his
Death
reconciled
to
God
,
&c.
Behold
your
Expositor
!
I
dare
warrant
this
Man's
Comment
will
never
trouble
the
next
Collection
of
Criticks
.
At
this
rate
the
Lord
,
Lord
Criar
is
highly
privileged
,
and
the
Galatians
had
passed
the
most
difficult
Birth
before
they
had
known
Christ
to
be
formed
in
them
.
Regeneration
is
a
slight
thing
in
comparison
of
the
Knowledg
of
Christ
after
the
Flesh
.
This
Doctrine
brings
not
Men
to
Christ
in
them
the
Hope
of
Glory
,
but
inticeth
them
into
the
vain
Hope
of
the
Hypocrisy
which
perisheth
:
the
History
is
made
the
greatest
Mystery
;
and
to
believe
the
one
,
matter
of
greater
Difficulty
than
to
experience
the
other
.
—
'T
is
strange
that
should
be
reputed
most
mysterious
which
was
the
Introduction
to
the
Mystery
,
and
those
Transactions
counted
most
difficult
that
were
by
the
Divine
Wisdom
of
God
ordained
as
so
many
facile
Representations
of
what
was
to
be
accomplished
in
Man.
In
short
,
it
is
to
lessen
if
not
totally
to
exclude
the
true
Mystery
of
Godliness
which
is
Christ
manifested
in
his
Children
,
their
Hope
of
Glory
.
We
had
wont
to
say
,
All
other
Professions
denied
Christ
within
but
here
J.
Faldo
owns
Christ
to
be
in
the
Gentiles
rightly
understood
.
But
to
me
Christ
crucified
,
in
whom
the
Fulness
dwell
th
,
is
a
greater
Mystery
,
and
a
greater
Matter
to
be
believed
.
I
can
shew
many
of
the
Philosophers
that
owned
the
Light
within
,
under
the
Denomination
of
the
Word
,
Light
,
Spirit
,
&c.
yet
it
was
so
hard
for
them
to
believe
that
a
Man
that
was
crucified
as
a
Malefactor
should
die
for
their
Sins
.
Yea
Julian
the
Apostate
,
and
Porphirius
,
professed
and
owned
a
Divine
Principle
within
,
[
as
generally
the
Platonist
Philosophers
did
,
and
Aristotle
also
]
but
Christ
crucified
they
could
not
away
with
.
And
now
it
is
a
Stumbling-block
to
these
Quakers
.
This
sort
of
Doctrine
well
becomes
J.
Faldo
.
See
how
he
hanters
him
.
W.
Penn
thinks
it
is
a
Matter
of
little
or
no
Difficulty
to
believe
God
sent
Christ
to
die
for
Sinners
,
and
to
reconcile
God
to
Men
by
his
Death
.
But
Christ
told
the
Jews
,
This
is
the
Work
of
God
,
John
6.29
.
that
ye
believe
on
him
whom
he
hath
sent
And
surely
that
was
the
Man
Christ
Jesus
.
And
he
said
also
,
No
Man
can
come
unto
me
,
ex●ept
the
Father
which
hath
sent
me
draw
him
,
John
6.44
.
And
every
one
that
has
heard
and
learned
●f
the
Father
comes
to
me
,
ver
.
45.
Now
to
come
to
him
is
the
same
as
to
believe
in
him
with
a
true
saving
Faith.
So
that
it
is
plain
,
he
teaches
the
Jews
that
they
cannot
believe
in
Christ
(
that
appear●d
outwardly
among
them
)
whom
God
has
sent
,
but
as
they
are
taught
of
God
and
drawn
of
him
.
And
yet
W.
Penn
makes
it
inseriour
to
Reg●neration
,
as
you
may
see
by
his
Words
:
[
Whereas
true
saving
Faith
in
Christ
crucified
,
who
died
as
a
Malefactor
,
to
reconcile
us
to
God
,
is
a
great
and
principal
Part
of
Regeneration
,
and
is
as
great
a
Work
of
God
,
as
to
make
us
believe
Christ's
inward
Appearance
in
us
]
.
But
says
William
Penn
,
"
Behold
your
Expositor
!
I
dare
warrant
this
Man's
Comment
will
never
trouble
the
next
"
Collection
of
Criticks
,
&c.
A
rare
way
to
refute
him
,
to
banter
him
at
this
rate
.
Now
I
will
give
you
my
Sense
.
I
do
not
reckon
J.
Faldo
was
so
ignorant
a
Man
,
that
he
believed
a
Man
could
be
a
Christian
only
with
a
traditional
Knowledg
or
Faith
of
Christ
without
him
.
But
tho
Regeneration
is
no
slight
thing
,
yet
I
say
,
comparing
Christ's
Incarnation
,
that
is
a
Complex
of
Mysteries
,
(
a
certain
Writer
‖
shews
a
Complex
of
twenty
and
more
Mysteries
in
that
one
Mystery
of
Christ's
Incarnation
)
I
say
,
comparing
that
with
the
Work
of
Regeneration
,
I
do
affirm
the
Work
of
Regeneration
is
a
light
thing
,
tho
not
light
in
it self
.
Therefore
this
of
W.
Penn
is
but
a
mere
Banter
.
There
is
none
of
all
the
Church-of
-
England-men
,
or
Independents
,
or
Presbyterians
,
say
the
mere
historical
,
literal
,
traditional
Faith
of
Christ
will
save
any
.
But
the
Matter
is
,
there
is
a
saving
Faith
of
Christ
without
us
;
and
Christ
without
us
as
he
is
both
God
and
Man
,
the
Emanuel
,
as
well
as
his
inward
Appearance
in
us
,
is
the
Object
of
saving
Faith
;
but
these
Men
would
not
own
it
.
I
desire
you
well
to
mark
and
consider
the
several
Passages
in
this
whole
Paragraph
of
William
Penn's
Rejoinder
,
what
gross
and
absurd
things
it
contains
.
He
saith
,
This
Doctrine
brings
not
Men
to
Christ
in
them
the
Hope
of
Glory
,
but
inticeth
them
into
the
vain
Hope
of
the
Hypocrite
which
perisheth
.
Yea
see
how
he
makes
it
the
vain
Hope
of
the
Hypocrite
to
believe
that
Christ
without
is
a
greater
Mystery
than
Christ
within
;
that
's
History
,
this
is
Mystery
,
according
to
him
.
Now
I
have
some
other
principal
Proofs
yet
remaining
about
this
gross
Error
of
W.
Penn.
I
shall
read
to
you
in
his
Christian
Quaker
,
a
Passage
,
p
97
,
98.
printed
Anno
1674.
but
the
Printer's
Name
is
not
to
it
.
To
conclude
,
as
Abraham
outward
and
natural
,
was
the
great
Father
of
the
Jews
,
whose
Seed
God
promised
to
bless
with
Earthly
Blessings
,
as
Canaan
,
&c.
and
that
they
were
figurative
of
the
one
Seed
Christ
,
and
such
as
he
should
beget
unto
a
lively
Hope
through
the
Power
of
his
Spiritual
Resurrection
;
it
will
consequently
follow
,
that
this
Seed
must
be
inward
and
spiritual
,
since
one
outward
thing
cannot
be
the
proper
Figure
or
Representation
of
another
,
nor
is
it
the
way
of
holy
Scripture
so
to
teach
us
.
The
outward
Lamb
shews
forth
the
inward
Lamb
;
the
Jew
outward
,
the
Jew
inward
.
As
God
attended
the
one
with
many
singu●ar
outward
Mercies
(
to
say
no
more
)
above
other
Nations
;
so
the
Jew
in
Spirit
doth
he
benefit
above
all
other
People
.
I
have
these
two
short
Arguments
to
prove
what
I
believe
and
assert
as
to
the
Spirituality
of
the
true
Seed
,
and
a
clearer
Overthrow
it
is
to
the
Opinion
of
our
Adversaries
to
the
true
Christ
.
First
,
Every
thing
begets
its
like
;
what
is
simply
natural
produces
not
a
spiritual
Being
;
material
things
bring
not
forth
things
that
are
immaterial
.
Now
because
the
Nature
,
or
Image
begotten
in
the
Hearts
of
true
Believers
,
is
spiritual
,
it
will
follow
,
if
the
Seed
which
so
begets
,
and
brings
forth
that
Birth
,
must
be
the
same
in
nature
with
that
which
is
begotten
,
therefore
spiritual
;
then
Christ's
Body
,
or
what
he
had
from
the
Virgin
,
strictly
considered
as
such
,
was
not
the
Seed
.
Secondly
,
It
is
clear
from
hence
,
the
Serpent
is
a
Spirit
:
Now
nothing
can
bruise
the
Head
of
the
Serpent
,
but
something
that
is
so
internal
and
spiritual
as
the
Serpent
is
.
But
if
that
Body
of
Christ
were
the
Seed
,
then
could
he
not
bruise
the
Serpent's
Head
in
all
,
because
the
Body
of
Christ
is
not
so
much
as
in
any
one
,
and
consequently
the
Seed
of
the
Promise
is
an
holy
and
spiritual
Principle
of
Light
,
Life
and
Power
,
that
being
received
into
the
Heart
,
bruiseth
the
Serpent's
Head
:
And
because
the
Seed
,
which
cannot
be
that
Body
,
is
Christ
,
as
testify
the
Scriptures
,
the
Seed
is
one
,
and
that
Seed
Christ
,
and
Christ
God
over
all
,
blessed
for
ever
.
We
do
conclude
,
and
that
most
truly
,
that
Christ
was
and
is
the
Divine
Word
of
Light
and
Life
,
that
was
in
the
Beginning
with
God
,
and
was
and
is
God
over
all
,
blessed
for
ever
.
W.
Penn
will
needs
have
this
to
be
not
Christ
without
but
Christ
within
.
And
you
see
his
Arguments
.
So
the
Paschal
Lamb
was
no
Figure
of
Christ
without
.
And
when
John
said
,
Behold
the
Lamb
of
God!
it
was
meant
of
Christ
within
us
,
not
of
Christ
without
us
,
for
our
Passover
is
slain
for
us
.
You
see
,
according
to
W.
Penn
,
that
Passover
that
was
slain
for
us
,
was
slain
in
us
,
not
without
us
:
And
so
they
throw
away
our
Arguments
against
the
Jews
:
the
Jews
may
plead
the
Messiah
is
not
yet
come
.
[
The
Light
within
is
owned
by
the
Jews
,
and
their
Rabbies
speak
highly
of
it
,
yea
,
they
call
it
a
Ray
or
Beam
of
the
Heavenly
Adam
;
and
by
way
of
Allegory
,
his
Flesh
and
Blood
,
as
I
can
plainly
prove
out
of
their
Writings
.
And
if
the
Types
and
Prophecies
of
the
Old
Testament
mean
only
the
Light
within
,
by
the
one
Seed
that
was
promised
,
and
held
forth
under
these
Types
,
how
shall
we
convince
them
that
the
Messiah
is
come
?
and
that
because
he
is
come
,
these
Types
,
Figures
and
Shadows
of
the
Law
are
abolished
.
]
W.
Penn
saith
,
Then
Christ's
Body
he
had
from
the
Virgin
,
strictly
considered
as
such
,
was
not
the
Seed
.
This
is
rare
Logick
.
Here
is
a
Fallacy
,
but
I
believe
it
proceeds
not
from
any
Design
,
but
from
his
Weakness
in
Logick
.
You
know
there
should
be
no
Term
nor
Thing
of
Importance
in
the
Conclusion
of
any
Syllogism
or
Argument
,
but
what
should
be
in
the
Premises
;
but
strictly
considered
is
not
in
the
Premises
,
therefore
it
should
not
be
in
the
Conclusion
.
No
Man
says
,
the
Body
of
Christ
strictly
considered
without
the
Soul
of
Christ
is
Christ
,
or
that
either
the
Soul
and
Body
of
Christ
strictly
considered
,
without
the
Godhead
,
is
the
Christ
.
Therefore
he
fights
against
a
Man
of
Straw
.
But
the
Sense
of
his
Argument
is
,
that
his
B●dy
was
no
Part
of
him
.
The
one
Seed
cannot
be
an
outward
thing
,
this
ye
see
is
universal
and
exclusive
of
any
outward
thing
;
for
says
W.
Penn
,
one
outward
Thing
cannot
be
the
proper
Figure
or
Representation
of
another
.
—
Again
,
Nothing
(
saith
he
)
can
bruise
the
Head
of
the
Serpent
but
something
that
is
also
internal
and
spiritual
,
‖
as
the
Serpent
is
.
And
whereas
W.
Penn
saith
,
The
Body
of
Christ
is
not
so
much
as
in
any
one
;
this
contradicts
his
Brother
John
Whitehead
,
that
says
,
He
denieth
that
Christ
hath
a
Body
out
of
every
Man
on
Earth
.
Here
is
their
Contradiction
,
and
yet
they
both
pretend
to
be
infallible
.
But
see
what
a
Sorites
is
here
,
saith
W.
Penn
:
The
Seed
is
one
,
and
that
Seed
Christ
,
and
Christ
God
over
all
,
blessed
for
ever
.
We
do
conclude
,
and
that
most
truly
,
that
Christ
was
and
is
the
divine
Word
of
Light
and
Life
that
was
in
the
Beginning
with
God
,
and
was
and
is
God
over
all
,
blessed
for
ever
.
Thus
you
see
he
makes
the
promised
Seed
to
be
nothing
but
an
inward
Principle
,
God
over
all
,
&c.
But
I
think
it
is
not
true
,
to
say
,
The
Seed
of
God
in
Men
is
God
;
I
judg
it
is
unsound
Doctrine
,
and
contradicts
R.
B.
who
calleth
that
inward
Seed
,
Vehiculum
Dei
,
the
Vehicle
of
God.
But
to
say
,
Christ
is
only
God
,
and
not
Man
without
us
,
as
W.
Penn's
way
of
arguing
imports
,
is
most
false
Doctrine
,
and
is
as
great
and
dangerous
an
Extream
as
to
say
,
Christ
is
only
Man
and
not
God.
But
the
true
Christian
Doctrine
is
,
that
Christ
is
both
God
and
Man
,
and
yet
one
Christ
.
I
have
done
at
present
with
my
first
Head.
Quaker
N.
M.
Then
you
will
admit
of
a
short
Appeal
.
I
appeal
to
the
Persons
here
met
,
presuming
upon
their
Generosity
and
Temper
,
how
unfair
it
is
for
him
to
make
his
Illustrations
and
Aggravations
of
these
Matters
,
and
to
how
great
Difficulty
he
exposes
those
Persons
he
treats
of
.
I
think
what
he
says
to
you
is
inconsistent
with
Christian
Principles
,
should
be
read
by
another
Person
:
for
many
things
are
explanatory
of
one
another
,
&c.
Qua.
Henry
Goldney
also
blamed
his
reading
,
that
what
made
against
him
he
read
low
,
but
what
he
thought
made
for
him
he
read
high
.
G.
Keith
.
If
any
of
you
scruple
my
reading
,
if
you
desire
it
,
another
shall
read
:
Only
there
is
this
Inconvenience
,
I
have
not
the
Places
so
well
marked
on
the
Margin
that
another
can
so
readily
find
them
as
my self
.
But
if
I
wrong
the
Quotations
,
it
will
appear
in
Print
,
for
we
intend
that
the
Quotations
shall
be
printed
.
Stranger
.
Let
him
overlook
you
,
if
he
thinks
you
do
not
read
right
.
Quaker
N.
M.
I
think
he
does
not
read
false
.
G.
Keith
.
The
second
Head
is
Justification
and
Sanctification
by
the
Blood
of
Christ
outwardly
shed
,
which
is
opposed
by
William
Penn
,
G.
Whitehead
,
and
others
.
For
this
I
shall
bring
my
Proofs
.
Reason
against
Railing
,
by
W.
Penn
,
pag.
91.
And
forgive
us
our
D●bts
,
as
we
forgive
our
Debtors
.
Says
W.
Penn
,
Where
nothing
can
be
more
obvious
,
than
that
which
is
forgiven
,
is
not
paid
;
and
if
it
is
our
Duty
to
forgive
without
a
Satisfaction
received
,
and
that
God
is
to
forgive
us
,
as
we
forgive
them
,
then
is
a
Satisfaction
Totally
excluded
.
I
confess
I
was
surprized
with
this
word
,
Totally
excluded
.
Satisfaction
is
not
the
strict
Solution
of
a
Debt
in
all
Respects
and
Circumstance
.
When
we
consider
the
Dignity
of
our
Lord
,
that
was
both
God
and
Man
;
his
Sufferings
,
(
suppose
they
were
not
the
Thousand
Part
of
what
the
Damned
suffer
)
yet
it
was
a
true
Satisfaction
:
Therefore
I
was
scandalized
with
these
words
.
An
Hundred
Years
ago
the
Church
of
England
has
very
well
answered
this
fallacious
Argument
of
W.
Penn's
,
that
is
,
the
same
with
the
Socinians
,
in
her
Homily
on
Salvation
,
the
First
Part.
And
here
he
gives
Nine
Arguments
to
prove
that
the
Notion
of
Christ's
Satisfaction
for
Sin
brings
with
it
Nine
irrational
Consequences
and
Irreligious
:
But
they
are
so
weak
and
insignificant
,
that
it
were
but
loss
of
time
,
to
mention
them
here
,
or
answer
them
.
Only
give
me
leave
to
add
,
These
very
Persons
,
G.
Whitehead
and
W.
Penn
,
after
they
have
thrust
out
of
Doors
by
their
false
Logick
,
Christ's
Satisfaction
without
us
;
they
own
that
Christ
in
us
(a)
offereth
up
himself
a
Sacrifice
,
to
appease
the
wrath
of
God.
Now
,
if
free
forgiveness
exclude
the
Satisfaction
of
Christ
without
us
,
by
W.
Penn's
Argument
,
by
the
same
it
does
as
much
exclude
his
Satisfaction
within
us
;
pray
mark
that
.
Now
you
have
heard
a
Proof
from
W.
Penn
,
let
me
come
to
Geo.
Whitehead
again
.
You
shall
have
here
a
rare
Dish
of
Divinity
,
not
that
I
would
provoke
any
to
Lightness
.
But
I
have
read
many
Books
in
my
time
,
but
I
never
read
such
a
Book
(
except
the
Ranters
)
in
my
Life
;
Popery
is
Orthodoxy
to
it
.
No
Popish
Priest
will
Argue
as
he
has
done
,
G.
Whitehead's
Light
and
Life
,
pag.
8.
He
blames
here
W.
Burnet
,
for
saying
,
The
Blood
shed
upon
the
Cross
sprinkles
the
Conscience
,
Sanctifies
,
Justifies
,
Redeems
us
.
Now
here
is
G.
Whitehead's
Censure
of
him
.
Observe
here
a
two-fold
stress
is
laid
upon
that
Blood
;
1.
Merit
,
to
Salvation
;
2.
Work
,
to
Sanctification
:
And
so
he
hath
set
it
up
above
God
,
for
God
could
not
save
,
he
saith
.
Observ
.
To
say
,
That
Christ's
Blood
merits
Salvation
,
is
to
set
it
up
above
God
;
for
God
could
not
save
,
he
saith
.
Now
,
he
wrongs
W.
Burnet
:
I
know
not
the
Man
,
his
words
are
these
,
which
some
where
or
other
I
have
noted
.
W.
Burnet
says
,
Christ
as
God
,
without
being
Man
,
he
could
not
save
.
(b)
But
I
wholly
wave
that
Dispute
;
I
think
it
is
above
man's
Capacity
,
whether
Antecedently
to
God's
purpose
,
he
could
have
saved
us
without
the
Death
of
his
own
dear
Son.
But
God
having
so
ordained
it
,
consequentially
to
his
purpose
,
it
may
be
as
safely
and
truly
said
,
as
when
the
Scripture
saith
,
God
cannot
lye
.
Is
it
any
Reflection
to
say
,
God
cannot
lye
,
and
that
he
cannot
contradict
his
purpose
?
And
the
Scripture
says
,
God
has
not
appointed
us
to
wrath
,
but
to
obtain
Salvation
by
our
Lord
Jesus
Christ
;
I
hope
then
he
cannot
save
us
without
the
Man
Christ
,
because
he
has
said
,
he
will
not
;
and
the
Man
Christ
is
a
Joynt-Saviour
with
God
the
Father
.
Again
,
pag.
38.
G.
W.
brings
the
words
of
W.
Burnet
thus
.
Bapt.
Now
the
Quakers
would
be
so
far
from
directing
Men
to
go
to
the
Material
Temple
at
Jerusalem
,
that
they
make
it
but
a
vain
thing
to
look
to
Jerusalem
,
to
the
Antitype
of
that
Temple
,
viz.
to
Jesus
Christ
,
as
he
was
there
crucified
;
or
to
that
Blood
,
that
was
there
shed
for
Justification
,
p.
24.
Now
see
the
Answer
,
The
Quakers
see
no
need
of
directing
Men
to
the
Type
for
the
Antitype
,
neither
to
the
outward
Temple
,
nor
yet
to
Jerusalem
,
either
to
Jesus
Christ
,
or
his
Blood
,
knowing
that
neither
the
Righteousness
of
Faith
,
nor
the
word
of
it
doth
so
direct
,
Rom.
10.
And
is
it
the
Baptists
Doctrine
to
direct
Men
to
the
Material
Temple
,
and
Jerusalem
,
the
Type
for
the
Antitype
?
What
(c)
Nonsense
and
Darkness
is
this
?
And
where
do
the
Scriptures
say
,
the
Blood
was
there
shed
for
Justification
,
and
that
Men
must
be
directed
to
Jerusalem
to
it
?
It
may
be
questioned
whether
there
may
not
be
some
need
to
expound
the
Types
,
as
directing
to
Christ
,
though
not
to
pract●ce
them
.
But
let
that
pass
.
Now
he
says
,
it
is
contrary
to
Rom.
10.
to
direct
People
to
Jesus
Christ
as
he
was
crucified
at
Jerusalem
.
But
let
the
Bible
be
Judge
.
He
has
not
cited
the
Verse
,
but
the
Verses
he
aims
at
I
shall
read
;
Ver.
5
,
6
,
7
,
8.
For
Moses
describeth
the
Righteousness
which
is
of
the
Law
,
that
the
man
which
doeth
those
things
,
shall
live
by
them
,
&c.
See
Verses
6
,
7.8
.
Now
,
in
their
Preachments
they
have
used
to
stop
there
,
and
go
no
further
.
But
read
the
9th
.
Verse
,
If
thou
shalt
confess
with
thy
mouth
the
Lord
Jesus
,
and
shalt
believe
in
thine
heart
,
that
God
hath
raised
him
from
the
dead
,
thou
shalt
be
saved
.
And
where
was
it
that
God
raised
Christ
from
the
Dead
?
Was
it
not
at
Jerusalem
?
And
there
he
died
,
where
he
rose
.
And
Christ
,
when
he
took
the
Cup
,
said
,
Drink
ye
all
of
it
,
this
is
the
New
Testament
in
my
Blood
,
shed
for
many
for
the
remission
of
sins
.
And
I
believe
he
meant
his
Blood
shed
,
was
the
outward
Blood
of
his
Body
.
Stranger
.
Read
the
words
again
.
Which
G.
Keith
did
.
G.
Keith
.
You
see
G.
Whitehead
has
falsified
the
Scriptures
,
and
made
them
to
say
what
they
say
not
;
as
if
to
direct
to
Jesus
Christ
as
he
was
crucified
at
Jerusalem
,
and
to
his
Blood
that
was
there
shed
,
were
contrary
to
Rom.
10.
whereas
it
is
plainly
according
to
Rom.
10.
9,10
.
Quaker
.
It
may
be
,
something
following
may
explain
it
;
read
on
.
Which
G.
Keith
did
.
Light
and
Life
,
pag.
39.
(
Whereas
that
Blood
shed
is
not
in
being
pag.
40
)
But
the
true
Apostle
directed
them
to
the
Light
(
which
is
so
much
opposed
by
the
Baptists
)
to
walk
in
the
Light
,
for
the
Blood
of
Jesus
to
cleanse
them
from
all
sin
,
1
John
1.
And
he
died
for
our
sins
,
but
rose
again
for
our
justification
;
which
Resurrection
surely
was
after
the
shedding
the
blood
outwardly
.
G.
Keith
.
Neither
W.
Burnet
,
nor
no
Baptist
,
place
the
all
and
whole
of
our
Justification
on
Christ's
outward
Sufferings
,
and
shedding
his
blood
.
For
I
say
with
them
,
and
all
Christendom
,
That
if
Christ
had
died
,
and
not
risen
again
,
he
could
not
have
been
an
Atonement
for
our
sins
:
Therefore
both
his
Death
and
Resurrection
are
concerned
in
our
Justification
.
Give
me
leave
to
tell
you
one
Passage
.
The.
Ellwood
thinks
to
put
a
trick
on
the
Reader
,
and
says
,
it
is
wrong
Printed
,
and
that
it
should
have
been
for
,
instead
of
to
;
and
he
charges
some
Typographical
Errors
in
my
Books
on
me
.
He
says
,
it
was
corrected
in
his
Copy
with
a
Pen
;
bu●
he
does
not
say
,
G.
Whitehead
mended
it
.
He
says
,
it
should
be
thus
read
,
Either
for
Jesus
Chris●
,
or
his
Blood.
He
thinks
that
will
so
turn
it
,
that
it
mends
the
matter
,
but
it
mends
it
nothing
at
all
.
And
G.
Whitehead
has
it
,
to
,
to
,
to
,
several
times
,
(
See
pag.
38
,
39.
Where
do
the
Scriptures
say
,
saith
G.
W.
)
the
blood
was
there
shed
for
Justification
,
and
that
Men
must
be
directed
to
Jerusalem
to
it
?
Again
,
in
pag.
61.
Light
and
Life
,
he
saith
,
Another
while
People
must
seek
their
Saviour
above
the
Clouds
and
Firmament
,
contrary
to
the
Righteousness
of
Faith
,
Rom.
10.6
.
Another
while
they
must
look
to
Jerusalem
for
Justification
to
the
blood
that
was
there
shed
,
contrary
to
Deut.
30.13
,
14.
and
Rom.
10.
Is
not
this
abominab●e
Perversion
of
Scripture
,
to
confirm
his
Antichristian
Doctrine
?
Light
and
Life
,
pag.
61.
What
Confusion
what
a
Labyrinth
and
Uncertainty
is
he
in
,
and
does
he
bring
his
Hearers
into
(
saith
G.
Whitehead
of
Will.
Burnet
)
because
,
according
to
Scripture
,
he
asserts
,
that
Men
must
be
directed
to
Christ
for
Justification
and
Salvation
,
both
as
he
suffered
at
Jerusalem
,
and
as
he
rose
again
,
and
is
ascended
into
Heaven
,
above
the
Clouds
and
Firmament
.
Next
,
you
shall
hear
Solomon
Eccles's
Letter
,
That
the
blood
of
Christ
is
no
more
than
the
blood
of
another
Saint
.
Quaker
N.
M.
I
beg
a
Favour
.
Here
are
several
things
urged
as
false
Doctrine
,
which
refer
to
several
places
of
Scripture
,
which
Scriptures
ought
also
to
be
read
.
G.
Keith
.
They
have
been
read
,
except
Deut.
30.
Rom.
10.
is
a
repetition
of
Deut.
30.
This
is
only
to
prolong
time
,
and
hinder
me
to
proceed
in
my
Proofs
.
But
if
the
Auditory
please
,
I
will
read
both
Deut.
30.
and
Rom.
10.
Auditory
.
There
is
no
need
,
go
on
and
read
Solomon
Eccles's
Letter
.
G.
Keith
.
Before
I
read
the
Letter
,
let
me
read
these
Lines
,
in
G.
Whitehead
his
Light
and
Life
,
pag.
8.
W.
B.
(
saith
he
)
tells
of
looking
to
Jerusalem
,
to
Jesus
Christ
,
as
he
was
there
crucified
,
or
to
that
blood
that
was
there
shed
for
Justification
,
Contradiction
.
That
Christ
,
that
restoreth
man's
loss
,
is
both
to
be
sought
and
found
in
Heaven
,
&c.
but
in
contradiction
to
both
,
the
Reception
of
the
Spirit
the
only
means
,
the
gift
of
Christ
to
us
,
and
his
being
revealed
in
us
by
his
Spirit
.
Here
you
see
G.
Whitehead
makes
it
a
Contradiction
,
that
we
must
look
to
Christ
as
he
died
at
Jerusalem
,
and
as
he
is
now
in
Heaven
.
Judge
ye
if
this
be
a
Contradiction
;
but
in
Contradiction
to
both
,
he
saith
,
it
is
a
Contradiction
to
direct
to
Christ
our
Saviour
,
as
he
died
at
Jerusalem
;
and
that
Christ
that
saveth
us
,
is
revealed
within
us
by
his
Spirit
.
Now
the
Letter
,
which
G.
Whitehead
does
own
,
it
is
a
Letter
of
Solomon
Eccles
,
it
is
this
:
Robert
Porter
.
TAKE
heed
of
belying
the
Innocent
;
for
I
hear
that
thou
hast
reported
to
a
Friend
of
mine
,
that
I
should
say
,
That
the
Blood
of
Christ
is
no
more
than
the
Blood
of
another
Man.
I
never
spake
it
,
but
do
very
highly
esteem
of
the
Blood
of
Christ
,
to
be
more
Excellent
,
and
Living
,
and
Holy
,
and
Precious
than
is
able
to
be
uttered
by
the
Tongues
of
Men
and
Angels
:
I
mean
the
Blood
which
was
offered
up
in
the
Eternal
Spirit
,
Heb.
9.14
.
But
the
Blood
that
was
forced
out
of
him
by
the
Soldiers
,
after
he
was
dead
,
who
before
that
,
bowed
his
Head
to
the
Father
,
and
gave
up
the
Ghost
;
but
thou
sayest
,
that
was
the
Blood
of
the
New-Covenant
,
which
was
shed
after
he
was
dead
,
which
I
do
deny
;
yet
I
did
say
,
That
was
no
more
than
the
Blood
of
another
Saint
.
These
were
my
Words
,
which
thou
art
wresting
to
thy
own
Destruction
.
And
for
the
other
Lye
that
thou
chargest
me
withal
,
that
I
should
say
,
That
the
Blood
of
Christ
should
fall
to
the
Ground
within
a
twelfth
Month
,
it
is
false
,
and
never
was
spoke
by
me
:
But
I
did
say
,
That
the
Baptists
,
and
Independants
,
and
Presbyterians
,
and
Pope
,
are
all
of
one
Ground
,
and
none
of
you
understand
the
Blood
of
Jesus
Christ
no
more
than
a
brute
Beast
;
therefore
repent
,
for
God
will
suddenly
overthrow
your
Faith
,
and
your
imputative
Righteousness
too
,
for
the
Imputation
of
Christ's
Righteousness
which
he
did
at
Jerusalem
,
and
without
the
Gates
,
the
Pope
,
the
Episcopal
,
the
Presbyterian
,
Independants
and
Baptists
,
shall
fare
all
alike
,
and
shall
sit
down
in
Sorrow
,
short
of
the
Eternal
Rest
:
But
the
true
imputative
Righteousness
of
Christ
we
own
;
but
it
is
hid
from
you
all
,
till
the
Lord
do
open
an
Eye
within
you
.
Stranger
.
Who
Printed
that
Letter
?
G.
Keith
.
W.
Burnet
,
the
Baptist
Preacher
.
Have
you
any
Testimony
of
their
owning
that
Letter
?
T.
Slaughter
.
I
can
answer
to
the
Letter
.
G.
Keith
.
It
may
be
thou
art
the
Man.
T.
Slaughter
.
I
am
not
the
Man
,
but
I
have
had
a
Copy
of
the
Letter
.
It
was
writ
to
one
Porter
at
Whe●stone
,
and
the
Letter
is
true
.
Auditors
.
Pray
,
Sir
,
where
do
you
live
,
and
what
is
your
Name
?
T.
Slaughter
.
My
Name
is
Thomas
Slaughter
,
I
live
at
Darking
,
I
have
a
Son
that
is
a
Tallow
Chandler
that
lives
in
Bow-Lane
,
where
you
may
have
an
Account
of
me
.
G.
Keith
.
George
Whitehead
doth
not
question
the
Letter
to
be
true
,
but
defends
it
,
and
as
much
opposeth
Justification
by
the
outward
or
material
Blood
of
Christ
,
as
Solomon
Eccles
doth
.
Here
is
a
weighty
Passage
,
George
Whitehead
says
in
his
Book
,
Light
and
Life
,
which
T.
Ellwood
transcribes
and
vindicates
,
T.
Ellwood
represents
G.
Whitehead
.
And
this
is
one
of
the
Books
,
they
say
(
in
their
printed
Paper
they
have
sent
and
read
at
this
Meeting
)
I
have
not
answered
.
And
this
is
G.
Whitehead
in
Effigie
.
I
had
charged
G.
Whitehead
for
saying
,
That
Christ's
material
Blood
,
shed
at
Jerusalem
,
was
but
a
Type
of
the
Blood
we
were
justified
by
.
T.
Ellwood
finds
fault
with
me
for
this
.
And
you
shall
see
T.
Ellwood's
Vindication
,
and
how
far
G.
VVhitehead
has
owned
or
disowned
S.
Eccles's
Letter
.
All
things
under
the
Law
,
(
says
VV.
Burner
)
in
the
Type
,
was
purged
with
Blood
,
and
this
Blood
was
material
Blood
and
not
mystical
;
and
that
Blood
that
Christ
shed
in
order
to
the
effecting
the
Salvation
of
Man
,
must
needs
be
visible
and
material
Blood.
These
are
VV.
Burnet's
Words
.
Now
G.
VVhitehead
says
,
Baptist
.
All
things
under
the
Law
,
in
the
Type
was
purged
with
Blood
,
and
this
Blood
was
material
Blood
,
and
not
mystical
,
and
that
Blood
that
Christ
shed
,
in
order
to
the
effecting
the
Salvation
of
Man
,
must
needs
be
material
and
visible
Blood.
Answ.
Do
but
mark
here
what
sad
Consequence
he
has
drawn
,
as
if
one
should
Reason
,
that
because
the
Type
was
material
,
visible
,
and
not
mystical
,
therefore
the
Antitype
or
Substance
must
needs
be
material
,
and
not
mystical
.
By
this
all
Mysteries
or
Divine
things
are
excluded
from
being
either
Spiritual
,
Antitype
,
or
Substance
;
whereas
it
was
the
Heavenly
things
themselves
,
that
are
in
Christ
,
in
which
consists
the
Substance
and
End
of
Types
and
Shadows
.
But
to
say
,
that
material
Blood
was
a
Type
of
that
which
was
material
,
this
is
to
give
the
Substance
no
Preheminence
above
the
Type
(
especially
if
neither
of
them
be
mystical
nor
in
being
)
or
like
as
if
one
should
say
,
one
Type
was
a
Type
of
another
.
Whereas
both
the
Heavenly
,
and
more
perfect
Tabernacle
and
Altar
,
with
the
Heavenly
things
,
are
all
a
Mystery
,
and
Spiritual
,
the
Offering
and
Living
Sacrifices
are
Spiritual
,
the
Passover
Spiritual
,
the
Seed
Spiritual
,
the
Bread
,
the
Fruit
of
the
Vine
Spiritual
,
the
Oyl
,
the
Flesh
,
and
the
Blood
,
which
give
Life
to
the
Soul
,
yea
,
the
Water
and
Blood
,
which
washeth
and
sprinkleth
the
Conscience
,
are
all
Spiritual
and
Mysterious
,
as
the
New
Covenant
it self
is
,
which
they
belong
to
,
and
these
things
known
in
.
And
this
is
the
new
and
living
way
,
which
Christ
set
open
,
through
the
Veil
of
his
Flesh
,
Heb.
10.
Let
them
receive
this
who
can
.
Note
,
By
G.
Whitehead's
Argument
,
as
the
New
Covenant
is
Spiritual
and
inward
,
and
not
outward
,
so
the
Blood
of
the
New
Covenant
is
inward
and
not
outward
;
so
the
Passover
is
inward
,
which
is
Christ
the
Mediator
,
and
not
outward
;
this
is
a
plain
denyal
of
the
Man
Christ
without
us
to
be
our
Mediator
,
our
Passover
,
Offering
,
or
his
Flesh
and
Blood
without
us
to
be
concerned
in
our
Salvation
otherwise
than
as
the
Type
.
That
Christ's
Flesh
is
called
the
Veil
,
is
not
to
be
understood
like
the
Typical
Veils
,
Figures
,
and
Shadows
,
but
hath
a
far
greater
and
profound
sense
and
consideration
.
But
mark
,
W.
Burnet
does
not
express
it
universally
,
but
in
this
particular
Case
:
And
G.
Whitehead
extends
it
to
an
Universal
;
as
if
all
the
Types
of
the
Old
Testament
signified
nothing
Internally
and
Spiritually
.
But
VV.
Burnet
saith
no
such
thing
,
though
he
justly
contends
that
the
material
Blood
of
the
Beasts
that
were
offered
,
was
a
Type
of
the
material
Blood
of
Christ
that
was
outwardly
shed
;
yet
many
of
the
Types
signified
the
internal
and
spiritual
Gifts
and
Graces
that
true
Believers
have
by
Christ
.
Now
here
I
clinch
the
matter
:
G.
Whitehead
says
,
But
to
say
material
Blood
was
a
Type
of
that
which
was
material
;
this
is
to
give
the
Substance
no
preeminence
above
the
Type
(
especially
if
neither
of
them
be
mystical
,
nor
in
being
)
or
like
as
if
one
should
say
,
one
Type
was
a
Type
of
another
.
Now
the
Argument
lies
here
;
If
the
Sacriffces
under
the
Law
were
Types
of
Christ's
Blood
then
that
Blood
must
not
be
outward
Blood
,
but
inward
,
to
wit
,
the
Light
and
Life
in
Men
;
but
this
is
a
false
Consequence
of
G.
Whitehead
,
and
sheweth
,
that
he
denieth
Remission
of
Sin
,
and
Justification
by
the
Blood
of
Christ
outwardly
shed
.
And
this
whole
Passage
of
G.
Whitehead
,
his
Advocate
T.
Ellwood
doth
defend
in
his
Book
called
Truth
Defended
,
which
is
one
of
the
two
they
say
I
have
not
answered
.
Now
as
to
the
Letter
,
we
go
on
to
what
T.
Elwood
says
.
He
is
so
unfair
,
he
will
have
it
,
that
G.
Whitehead
owns
,
that
the
material
B●ood
of
Christ
is
that
by
which
we
are
justified
.
But
here
is
the
Trick
,
G.
Whitehead
makes
a
typical
Offering
of
Christ
,
and
an
anti-typical
;
the
typical
was
the
Offering
of
Christ
at
Jerusalem
,
the
anti-typical
is
the
Offering
of
Christ
within
.
See
here
then
their
Answer
:
It
was
queried
,
whether
they
owned
that
we
are
by
the
Blood
of
Christ
outwardly
shed
,
justified
;
or
that
the
Blood
that
was
outwardly
shed
,
did
belong
to
the
Sacrifice
?
G.
Whitehead
has
since
of
late
answered
:
Yea
,
here
they
have
sought
to
blind
all
the
World
;
Christ
,
as
he
outwardly
suffered
was
a
Sacrifice
,
but
a
typical
Sacrifice
.
Therefore
the
next
Question
to
be
put
,
must
be
,
Whether
he
was
the
anti-typical
Sacr●fice
?
Now
see
what
G.
Whitehead
hath
said
to
the
Letter
of
Solomon
Eccles
,
to
blame
or
censure
it
.
I
can
find
nothing
at
all
.
He
does
not
own
that
Solomon
Eccles's
Expression
was
an
Article
of
their
Faith
,
but
does
he
disown
it
?
Nay
,
a
man
may
not
own
a
thing
to
be
an
Article
of
his
Faith
,
and
yet
not
disown
it
.
If
G.
Whitehead
had
had
the
true
Faith
in
Christ
crucified
,
and
had
the
true
Value
of
Christ's
Blood
,
outwardly
shed
,
he
would
have
very
severely
and
sharply
blamed
and
censured
Solomon
Eccles's
Letter
as
blasphemous
,
but
I
find
not
that
he
censured
it
all
.
He
tells
you
in
what
Sence
he
owns
it
,
viz.
That
Blood
had
a
peculiar
Significat●on
;
I
told
him
,
so
had
the
Blood
of
Beasts
a
peculiar
Signification
,
for
their
Blood
signified
Remission
of
Sin
,
but
was
no
satisfactory
Offering
for
Sin
:
And
if
Christ's
Blood
outwardly
shed
was
a
Type
,
as
G.
Whitehead
affirms
it
was
,
then
he
confirms
Solomon
Eccles's
false
Doctrine
,
and
makes
it
no
more
than
the
Blood
of
the
Beasts
that
were
offered
.
But
saith
T.
Ellwood
,
He
does
own
that
the
Blood
of
Christ
is
more
than
the
Blood
of
another
Saint
;
but
what
B●ood
?
the
Blood
of
Christ
within
,
there
is
the
Trick
.
Is
not
this
enough
to
cheat
all
the
World
?
They
have
a
double
Meaning
as
(d)
Arius
had
.
They
say
they
own
the
Blood
of
Christ
,
and
every
other
thing
said
of
him
according
to
the
Scripture
;
so
said
the
Arians
and
Macedonians
,
when
at
other
times
they
discovered
their
Meaning
to
be
quite
contrary
to
Scripture
.
Quaker
.
N.
M.
I
offer
a
Word
in
Vindication
,
which
is
this
:
I
am
here
an
accidental
Man
,
as
you
are
.
What
I
would
offer
is
this
.
1.
I
acknowledge
the
Favour
you
give
me
leave
to
speak
.
Next
,
this
little
Tumult
gives
me
Occasion
to
let
you
know
that
the
principal
Reason
of
the
Persons
not
being
here
,
that
were
challenged
,
was
that
Confusion
and
Disorder
that
would
be
the
Consequence
.
G.
Keith
.
Who
makes
it
?
Quaker
.
N.
M.
There
are
not
fifteen
of
us
here
,
(e)
therefore
we
take
care
not
to
be
parties
to
it
.
The
Persons
challenged
I
do
respect
;
I
know
their
own
Ability
,
I
think
my self
not
capable
to
speak
in
their
behalf
.
What
I
wou●d
say
,
is
to
the
Letter
.
The
Letter
you
are
to
understand
,
is
the
Effect
of
a
Dispute
between
two
Persons
.
Though
this
Letter
was
writ
by
one
that
had
Conversation
with
us
,
yet
I
think
we
are
not
intitled
to
what
is
in
it
.
But
if
G.
Whitehead
hath
writ
in
Vindication
of
it
,
it
affects
us
as
a
People
:
And
whatever
we
publish
as
a
People
,
we
are
so
far
affected
with
it
.
But
this
Letter
was
writ
by
the
Hand
of
a
particular
Man
,
whose
Conversation
among
us
I
think
not
fit
to
answer
for
.
G.
Keith
.
He
was
an
Eminent
Preacher
among
them
.
Quaker
.
He
says
,
G.
Whitehead
has
vindicated
this
Letter
;
now
I
observe
G.
Whitehead
finds
fault
with
the
Letter
.
G.
K●ith
.
Here
he
makes
G.
Whitehead
the
Representative
and
Metropolitan
of
the
Quakers
,
saying
,
what
G.
W.
writes
,
affects
them
as
a
People
.
I
am
a
Quaker
still
,
though
I
glory
not
in
any
Name
,
but
that
I
may
be
accounted
a
true
Christian
.
But
he
says
,
if
G.
Whitehead
has
justified
the
Letter
,
it
is
imputable
to
the
Body
.
What
is
this
,
but
to
make
G.
Whitehead
the
Metropo●itan
?
And
I
protest
against
it
.
I
have
so
much
Charity
and
Knowledge
of
many
of
the
Quakers
,
that
I
believe
there
are
Thousands
will
not
own
that
Letter
,
though
G.
Whitehead
does
.
He
says
,
if
G.
Whitehead
justifies
that
Lett●r
,
the
whole
Body
is
understood
to
justifie
it
.
Now
,
I
see
not
one
Syllable
wherein
G.
Whitehead
blames
it
:
And
he
that
does
not
testifie
against
a
thing
,
when
he
has
just
occasion
for
it
,
justifies
it
.
But
hear
what
G.
Whitehead
saith
,
pag.
58.
Light
and
Life
.
Now
,
to
these
words
,
viz.
No
more
than
the
Blood
of
another
Saint
,
his
intent
was
,
saith
G.
Whitehead
,
as
to
Papists
and
you
,
whose
minds
are
carnal
,
&c.
This
never
was
my
Quakerism
.
For
my
belief
all
along
,
was
,
that
Papists
,
and
Baptists
,
and
all
,
have
a
Benefit
by
Christ's
Death
.
Now
it
is
come
to
this
,
That
the
Blood
of
Christ
is
no
more
to
Papists
and
Baptists
,
than
the
Blood
of
another
Saint
.
His
next
Defence
of
S.
Eccles's
Letter
is
,
That
it
was
no
more
simply
as
to
the
matter
of
Blood.
Then
they
may
[
with
Reverence
be
it
spoken
]
as
it
was
reported
some
have
said
,
say
,
it
is
no
more
than
the
Blood
of
a
Thief
,
simply
as
to
the
matter
of
Blood
;
but
it
may
be
affirmed
,
that
simply
considered
,
it
was
more
than
the
Blood
of
any
Saint
;
for
as
it
was
never
defiled
with
sin
,
so
his
Body
of
Flesh
and
Blood
had
a
Miraculous
Conception
above
all
other
Men
,
though
it
had
the
true
Nature
of
our
Flesh
and
Blood
,
yet
it
had
an
Excellency
above
that
of
all
other
Men.
But
let
us
consider
these
words
of
S.
E.
which
G.
W.
saith
,
might
satisfie
any
Spiritual
or
unbyassed
Mind
,
I
do
very
highly
esteem
of
the
Blood
of
Christ
,
to
be
more
Excellent
,
&c.
Here
is
Solomon
Eccles's
Fallacy
,
and
George
Whitehead's
Fallacy
also
.
Now
you
know
what
Blood
they
mean
,
and
see
what
Blood
G.
Whitehead
means
;
The
Blood
is
Spiritual
and
Inward
,
the
other
is
a
Type
.
It
is
confessed
,
saith
G.
W.
Light
and
Life
,
pag.
56.
That
God
by
his
own
Blood
purchased
to
himself
a
Church
,
Acts.
20.28
.
Now
the
Blood
of
God
(
saith
he
)
or
that
Blood
that
relates
to
God
,
must
needs
be
Spiritual
,
he
being
a
Spirit
;
and
the
Covenant
of
God
is
Inward
and
Spiritual
,
and
so
is
the
Blood
of
it
.
So
you
see
he
doth
not
allow
the
Blood
outwardly
shed
to
relate
to
God
,
or
to
be
the
Blood
of
the
New
Covenant
,
or
that
God
purchased
his
Church
with
that
Blood
outwardly
shed
on
the
Cross
.
Is
not
this
a
plain
Justification
of
Solomon
Eccles's
Letter
,
That
that
Blood
is
no
more
than
that
of
another
Saint
?
judge
ye
,
who
are
Intelligent
.
Again
,
He
judges
none
of
them
guilty
of
Blasphemy
therein
,
as
he
saith
pag.
58.
Light
and
Life
.
viz.
Neither
Solomon
Eccles
,
nor
W.
Burnet
.
But
wherein
does
he
charge
him
?
I
find
not
in
any
thing
.
I
cannot
produce
and
read
to
you
many
of
my
Proofs
for
want
of
time
,
but
two
or
three
to
every
following
Head.
You
have
had
an
Account
of
them
as
to
Justification
.
Now
it
is
worth
your
while
to
see
how
these
[
pretended
]
Infallible
Men
contradict
one
another
.
W.
Penn
,
(
Reason
against
Railing
)
falls
in
with
T.
Danson
,
and
Argues
like
a
Christian
,
though
in
Contradiction
to
himself
elsewhere
,
That
no
Obedience
that
Man
can
perform
to
God
,
by
the
help
of
the
Spirit
is
strictly
Meritorious
,
according
to
the
Law
of
God.
This
is
good
Doctrine
,
and
so
is
the
Reason
too
,
because
it
is
but
finite
;
and
I
would
make
use
of
the
same
Argument
.
But
G.
Whitehead
,
in
Answering
this
Argument
,
Answers
T.
Danson
thus
:
Whereas
T.
Danson
Argues
,
That
the
Obedience
and
Righteousness
,
wrought
in
the
Saints
by
the
Spirit
,
is
but
finite
,
and
therefore
not
Meritorious
,
G.
Whitehead
denies
this
,
that
it
is
finite
,
and
saith
,
it
is
infinite
.
So
that
by
his
Argumen●
,
our
Obedience
and
Righteousness
that
God
works
in
us
,
is
equal
to
God
himself
.
Now
I
will
read
the
Passage
.
W.
Penn's
Reason
against
Railing
,
Pag.
82.
Rewardableness
is
a
work
without
which
God
will
not
bestow
his
Favour
,
and
yet
not
the
meritorious
Cause
,
for
that
there
is
no
proportion
betwixt
the
work
that
is
finite
and
temporary
,
and
the
Reward
which
is
infinite
and
eternal
,
in
which
sense
both
the
Creature
obeys
the
Commands
of
God
,
and
does
not
merit
,
but
obtain
only
;
and
God
rewards
the
Creature
,
and
yet
so
,
that
he
freely
gives
too
.
A
good
Protestant
Argument
,
and
good
Protestant
Doctrine
,
so
far
;
but
that
he
contradicts
it
again
,
by
opposing
the
necessity
of
Faith
in
Christ
crucified
for
Justification
,
and
totally
excluding
Christ's
Satisfaction
,
in
order
to
Justification
and
Remission
of
sin
.
You
see
W.
Penn
says
,
the
Work
is
finite
and
temporary
,
and
therefore
does
not
strictly
Merit
.
But
hear
G.
Whitehead
,
in
his
Book
,
called
,
The
Voice
of
Wisdom
against
Antichrist
,
&c.
pag.
36.
Printed
at
London
,
Anno
1659.
(f)
The
Righteousness
which
God
effects
in
us
,
is
not
finite
,
but
infinite
;
for
Christ
is
God's
Righteousness
,
and
Christ
is
formed
in
us
,
Gal.
4.19
.
And
so
that
Righteousness
which
God
works
in
us
by
his
Spirit
,
is
of
the
same
Kind
and
Nature
with
that
which
worketh
it
,
for
the
Saints
are
made
partakers
of
the
(g)
Divine
Nature
,
2
Pet.
1.4
.
Now
,
if
you
think
I
have
read
wrong
,
read
it
your selves
.
Quaker
.
I
do
not
think
so
,
only
I
think
the
whole
Paragraph
should
be
read
.
I
hope
you
have
all
so
much
Christianity
,
as
rather
to
hope
,
that
what
G.
Keith
has
pretended
to
be
a
Proof
,
that
he
cannot
prove
it
,
than
that
he
can
:
For
it
were
well
,
if
there
were
no
Party
of
People
that
there
could
be
any
Proof
against
.
G.
Keith
.
I
wish
I
had
no
occasion
to
produce
any
Proofs
of
this
kind
.
Quaker
.
To
pick
here
and
there
a
piece
,
out
of
two
or
three
Books
,
it
is
impracticable
.
G.
Keith
.
They
should
have
been
here
then
to
have
defended
it
.
I
will
read
the
whole
Paragraph
to
you
.
Now
I
would
haste
to
a
Conclusion
.
I
have
proved
to
you
,
that
they
have
excluded
the
Blood
of
Christ
,
that
we
are
not
justified
by
the
Blood
outwardly
shed
.
I
come
to
prove
that
they
say
,
we
are
not
sanctified
by
that
Blood.
I
shall
read
to
you
,
G.
Whitehead
,
pag.
49
,
50
,
51.
Here
is
one
Proof
,
if
ye
think
this
is
not
enough
,
I
will
bring
more
.
Neither
did
I
ever
read
,
says
the
Baptist
,
that
it
was
the
Blood
or
Life
of
Christ
in
his
People
that
we
are
justified
by
.
Now
here
is
G.
Whitehead's
Answer
,
Light
and
Life
,
pag.
59.
The
Spirit
of
Christ
(
which
is
Life
)
doth
both
Quicken
,
Sanctifie
,
and
Justifie
the
true
Believers
,
John
6.63
.
1
Cor.
6.
And
that
Blood
and
Water
that
's
said
to
cleanse
,
is
not
of
another
kind
,
but
agrees
in
one
with
the
Spirit
,
all
which
is
known
within
,
and
the
Effects
thereof
.
So
you
see
he
takes
it
away
from
the
outward
Blood
,
and
gives
it
to
the
inward
Blood.
Auditors
.
Go
to
the
next
Head.
G.
Keith
.
That
is
but
G.
Whitehead's
Proof
,
I
shall
give
you
W.
Penn's
Proof
.
Auditors
.
Let
us
hear
it
.
G.
Keith
.
I
would
be
loath
to
mention
this
Man
,
Is
.
Pennington
.
However
this
Question
is
in
his
Book
,
and
I
charitably
think
this
Passage
dropt
from
him
unawares
:
I
wish
I
could
have
that
ground
of
Charity
to
others
of
them
.
But
Truth
ought
to
be
more
Precious
to
me
,
than
any
Man.
I
only
mention
his
Name
as
to
the
Subject
we
are
on
.
Jo.
Faldo
thinks
that
he
has
made
Is
.
Pennington
his
own
.
Can
outward
Blood
wash
the
Conscience
?
p.
29.
A
plain
Denial
,
says
Jo.
Faldo
.
Here
is
Jo.
Faldo's
Commentary
on
Is
.
Pennington's
words
.
Now
see
how
W.
Penn
explains
Is
.
Pennington's
words
,
pag.
149.
Is
he
so
impiously
Vnjust
,
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
Isaac
Pennington
denies
any
Efficacy
to
be
in
that
outward
Offering
and
Blood
towards
Justification
,
as
it
respects
meer
Remission
of
former
Sins
and
Iniquities
.
So
in
short
,
I
take
it
thus
:
W.
Penn
Answers
,
That
Is
.
Pennington's
words
are
to
be
understood
with
reference
to
Sanctification
,
but
not
Justification
.
Says
he
,
Outward
Blood
cannot
be
brought
into
the
Conscience
to
perform
that
work
:
But
the
way
that
Blood
has
been
brought
into
my
Conscience
,
is
by
the
application
of
a
living
Faith
in
Christ
,
whose
Blood
it
was
,
the
Spirit
of
God
working
that
Faith
in
me
;
and
that
Blood
is
not
a
Physical
,
but
a
Moral
once
of
our
cleansing
.
1
Christ
Jesus
,
by
his
Obedience
and
Suffering
,
procured
the
Pardon
of
my
Sins
,
as
well
as
he
sealed
it
by
his
Blood.
And
,
2.
He
procured
the
Spirit
to
Sanctifie
me
.
Therefore
I
agree
with
all
true
Christians
herein
.
I
find
none
say
,
there
must
be
a
material
application
of
that
Blood
,
but
a
Spiritual
and
Moral
;
and
we
can
give
Instances
that
Moral
Causes
are
many
times
more
effectual
Causes
than
Physical
are
:
As
the
Money
wherewithal
we
buy
the
Medicine
that
cures
the
Body
,
is
not
the
Physical
cause
of
Health
,
but
a
Moral
;
and
the
Money
that
we
buy
Bread
with
,
is
not
the
Physical
cause
of
our
Nourishment
and
Refreshment
,
but
a
Moral
;
and
yet
it
is
so
great
a
cause
,
that
without
Money
,
neither
Bread
nor
Medicine
can
be
readily
obtained
,
and
not
at
all
without
somewhat
equivalent
.
Now
I
have
done
with
the
two
first
Heads
,
shall
I
go
on
to
prove
the
other
two
,
or
shall
we
adjourn
to
another
day
?
Auditors
.
If
half
an
hour
will
do
,
go
on
.
G.
Keith
.
I
know
not
but
it
will
,
but
that
they
oft
interrupt
us
with
Digressions
.
The
Third
Head
to
be
prove
,
i●
,
That
the
Body
that
dieth
,
riseth
not
again
.
First
,
from
W.
Penn's
holding
the
Resurrection
immediately
after
Death
,
in
his
Rejoynder
,
pag.
138.
I
think
this
will
be
enough
for
W.
Penn
,
if
I
give
no
more
.
T.
Hi●ks
Argues
thus
for
the
Resurrection
of
the
Body
;
That
if
there
be
no
Resurrection
of
the
Body
,
the
Joys
of
Heaven
should
else
be
imperfect
.
Now
here
is
VV.
Penn's
Answer
to
it
.
I
Answer
,
Is
the
Joy
of
the
Ancients
now
in
Glory
imperfect
?
Or
are
they
in
Heaven
but
by
halves
?
If
it
be
so
unequitable
,
that
the
Body
which
hath
suffered
,
should
not
partake
of
the
Joys
Coelestial
,
is
it
not
in
measure
unequal
,
that
the
Soul
should
be
rewarded
so
long
before
the
Body
?
This
Principle
brings
to
the
Mortality
of
the
Soul
(
held
by
many
Baptists
)
or
I
am
mistaken
.
But
why
must
the
Felicity
of
the
Soul
depend
upon
that
of
the
Body
?
Is
it
not
to
make
the
Soul
a
kind
of
Widow
,
and
so
in
a
state
of
Mourning
and
Disconsolateness
,
to
be
without
its
beloved
Body
?
Which
state
is
but
a
better
sort
of
Purgatory
.
G.
VVhitehead
Argues
the
same
way
:
If
the
deceased
Saints
in
Heaven
,
or
their
Souls
,
have
not
all
that
they
expect
to
all
Eternity
,
all
the
Resurrection
they
look
for
,
then
they
must
be
in
Purgatory
for
the
time
:
But
if
the
latter
be
not
,
then
not
the
former
.
But
this
contradicts
many
Scriptures
,
that
especially
in
Acts
26.
That
Christ
should
suffer
,
and
should
be
the
first
that
should
rise
from
the
dead
.
Now
,
according
to
this
Doctrine
of
VV.
Penn
,
and
G.
VVhitehead
,
Christ's
Resurrection
was
later
than
that
of
many
Millions
.
Now
,
if
you
will
hear
a
Proof
from
G.
VVhitehead
,
you
may
.
Auditors
.
Yes
,
let
us
hear
it
.
G.
Keith
.
Here
is
the
place
,
pag.
353.
G.
Whitehead
's
Christian
Quaker
.
Says
T.
Danson
,
The
Happiness
of
the
Soul
is
not
perfect
without
the
Body
,
its
dear
and
beloved
Companion
,
the
Soul
having
a
strong
desire
and
inclination
to
a
re-union
to
the
Body
,
as
the
Schools
not
without
ground
determine
.
Vide
Calv.
And
here
is
G.
VVhitehead's
Answer
,
pag.
353.
Both
Calvin
,
T.
Danson
,
the
the
Schools
,
and
divers
Anabaptists
,
are
mistaken
in
this
very
matter
,
and
see
not
with
the
Eye
of
true
Faith
,
either
that
the
Happiness
of
the
Soul
is
not
perfect
without
the
Body
,
or
that
the
Soul
hath
a
strong
desire
to
a
re-union
to
the
Body
,
while
they
intend
the
Terrestrial
Elementary
Bodies
,
for
this
implies
the
Soul
to
be
in
a
kind
of
Purgatory
or
Disquietness
,
till
the
supposed
resumption
of
the
Body
.
You
see
I
hope
here
is
Proof
enough
,
that
G.
VV.
holds
,
that
the
deceased
Saints
look
for
no
Resurrection
of
the
Body
.
Quaker
.
Elementary
Body
,
G.
VVhitehead
saith
.
Quaker
H.
Goldney
.
He
reads
that
word
faintly
.
G.
Keith
.
What
other
Body
could
it
be
?
The
Matter
is
,
there
is
the
same
Argument
of
G.
VVhitehead
,
and
VV.
Penn.
A
little
Philosophy
I
hope
will
not
offend
you
;
I
hope
if
they
make
use
of
false
Philosophy
to
defend
their
false
Faith
,
I
may
make
use
of
true
Philosophy
to
defend
the
true
Faith.
And
the
Objection
they
make
is
the
same
against
Christ's
Body
.
Pray
,
was
not
Christ's
Body
Elementary
?
Did
he
not
eat
and
drink
?
And
was
it
not
the
same
as
we
eat
and
drink
?
And
if
we
eat
and
drink
of
what
are
Elementary
,
then
his
Body
did
receive
the
same
Elements
,
and
they
were
converted
into
his
Body
.
And
G.
VVhitehead
owns
in
his
later
Writings
,
that
Christ's
Body
that
rose
,
is
the
same
with
his
Body
that
suffered
;
but
his
Pride
will
not
suffer
him
to
own
his
former
Error
,
either
in
that
,
or
in
other
things
.
And
seeing
VV.
Penn
thinks
it
absurd
that
a
Body
can
be
transformed
from
an
Earthly
and
Animal
Body
to
an
Heavenly
Body
,
as
he
Argueth
,
Reas
.
against
Rail
.
p.
134.
He
makes
it
not
only
as
gross
as
Transubstantiation
,
but
worse
.
But
this
is
his
gross
Ignorance
in
true
Philosophy
,
and
his
false
Philosophy
destroys
his
Faith.
It
is
not
Transubstantiation
,
if
I
say
,
a
Saint's
Body
is
the
same
at
the
Resurrection
for
substance
,
as
it
was
when
it
went
into
the
Grave
,
leaving
the
Faeces
,
or
drossy
part
of
it
behind
.
But
if
he
say
,
Christ
hath
not
the
same
substance
of
Body
that
he
had
on
the
Earth
,
this
is
plain
Transubstantiation
.
For
have
not
many
that
Understanding
,
that
a
gross
body
of
Herbs
,
or
other
Substance
,
can
by
Chymical
Operation
be
made
so
Subtil
,
Volatile
,
and
Spiritual
(
without
any
Transubstantiation
,
or
change
of
the
Substance
)
that
a
Glass
can
scarce
confine
it
,
or
hold
it
.
Now
,
VV.
Penn
holds
,
that
grossness
is
so
Essential
to
a
Body
,
that
a
Body
must
cease
to
be
a
bodily
Substance
,
if
it
put
off
Grossness
or
Carniety
,
and
that
Carniety
is
Essential
to
a
Carnal
Body
.
But
see
how
contrary
this
is
to
common
Sense
and
Understanding
.
There
is
no
Woman
that
sets
a
Hen
to
breed
Chickens
,
but
knows
the
contrary
;
you
know
the
Substance
of
the
Egg
(
the
White
and
Yolk
)
by
the
force
and
heat
of
the
Hen
sitting
on
the
Egg
,
is
changed
into
a
Chicken
(h)
.
Is
here
any
Transubstantiation
?
So
that
W.
Penn
and
G.
Whitehead
are
guilty
of
the
Doctrine
of
Transubstantiation
,
and
not
we
,
and
abuse
the
World
with
false
Philosophy
.
They
warn
People
against
G.
Keith
,
and
his
false
Philosophy
;
and
I
appeal
to
you
to
Judge
,
whether
they
have
not
abused
the
People
with
false
and
vain
Philosophy
.
Auditors
.
If
you
will
answer
one
of
these
two
things
,
you
that
are
a
Friend
of
W.
Penn
,
do
;
you
have
excommunicated
G.
Keith
,
either
answer
,
or
justifie
it
.
G.
Keith
.
If
they
will
appoint
a
Meeting
of
Friends
,
to
prove
me
guilty
of
Error
,
I
will
never
refuse
to
meet
them
;
and
here
are
many
Persons
of
discretion
.
I
thank
God
,
that
has
given
me
that
humble
Heart
,
that
if
they
bring
any
Passage
out
of
my
Books
that
is
not
to
be
justified
,
I
will
own
my
Error
and
shortness
.
Now
,
if
they
would
do
the
like
,
it
would
be
well
.
But
the
matter
is
here
,
T.
Danson
says
,
Our
want
of
Infallibility
is
no
Argument
against
our
Ministry
.
G.
Whitehead
says
,
it
is
;
they
that
want
Infallibility
are
not
true
Ministers
.
Now
,
I
hope
I
have
proved
they
want
Infallibility
,
and
therefore
by
their
own
Doctrine
,
they
are
no
true
Ministers
of
Christ
.
Therefore
I
think
it
necessary
to
have
the
Passage
read
.
G.
Whitehead's
Voice
of
Wisdom
,
pag.
33.
Says
T.
Danson
,
As
for
our
want
of
Infallibility
,
't
is
no
valid
Plea
against
our
Ministry
,
&c.
Now
here
is
the
Answer
.
His
falshood
here
appears
plainly
,
for
they
that
want
Infallibility
(
saith
G.W.
)
and
have
not
the
Spirit
of
Christ
,
they
are
out
of
the
Truth
,
and
are
fallible
,
and
their
Ministry
is
not
of
the
Spirit
,
seeing
they
speak
not
from
the
Spirit
,
but
from
their
own
Hearts
,
which
are
deceitful
,
when
they
want
Infallibility
.
Quaker
,
N.
Marks
.
I
do
make
my
further
Appeal
to
you
,
and
if
I
am
either
impertinent
or
defective
,
I
beg
your
Excuse
.
G.
Kieth
.
Then
thou
art
not
Infallible
.
Quaker
.
You
may
be
ashamed
to
mention
that
.
(i)
Quaker
N.
Marks
.
What
I
have
to
offer
,
I
submit
to
you
.
The
Person
that
has
denoted
me
to
be
W.
Penn's
Friend
,
has
hit
right
;
and
I
own
I
am
not
capable
to
represent
him
.
And
as
you
are
Professors
of
Christianity
,
I
hope
you
will
not
conclude
that
Philosophy
or
Logick
are
any
Essentials
to
Christianity
.
G.
Keith
.
Who
says
it
is
?
But
is
it
not
sad
,
that
their
false
Philosophy
should
destroy
their
Faith
,
and
deceive
so
many
People
,
and
destroy
their
Faith
?
Quaker
N.
Marks
.
I
hope
you
will
observe
too
,
that
the
Method
taken
to
make
the
Proofs
,
has
been
principally
by
the
Rules
of
Philosophy
and
Logick
.
Next
,
I
beg
the
Charity
of
you
to
consider
,
how
much
it
is
the
Right
of
every
Man
to
give
his
own
Interpretation
of
all
he
says
and
writes
.
Therefore
I
hope
you
will
not
believe
all
you
hear
,
having
the
Illustrations
of
an
Antagonist
.
Next
,
I
would
Apologize
for
the
Persons
,
they
are
not
here
;
it
may
be
you
are
not
all
of
you
capable
of
knowing
the
Reason
of
things
.
G.
Keith
has
had
his
Conversation
among
us
many
Years
,
between
Twenty
and
Thirty
Years
.
G.
Keith
.
Between
Thirty
and
Forty
Years
.
Quaker
N.
Marks
.
Now
for
as
much
as
these
Writings
were
then
extant
long
ago
,
and
he
was
then
intirely
passive
,
still
,
and
quiet
,
under
all
;
these
Objections
he
now
makes
,
I
hope
,
as
we
know
,
so
you
will
believe
,
it
does
not
arise
altogether
from
the
matter
of
Fact
:
For
I
do
not
think
this
a
good
way
of
proving
,
to
take
a
bit
here
and
a
bit
there
.
Next
I
say
,
I
hope
you
will
reasonably
conclude
,
that
we
who
knew
the
Circumstances
of
his
Life
and
his
Temper
,
knew
his
Conversation
has
been
such
that
we
could
not
own
him
.
He
stands
not
charg'd
with
us
on
the
Account
of
his
Principles
.
I
do
not
know
but
you
will
find
,
when
you
have
an
Answer
to
what
he
has
offered
,
that
those
he
charges
and
paraphrases
on
,
will
agree
with
him
in
Principles
;
nor
have
we
any
thing
against
his
Conversation
among
Men
in
the
World.
It
was
his
Discontents
with
particular
Persons
,
because
he
was
a
little
troublesome
petulant
Man
and
we
could
not
pacifie
him
;
and
it
was
for
that
Reason
chiefly
that
we
did
disown
him
.
G.
Keith
.
A
little
petulant
Man.
Quaker
.
I
would
have
you
note
,
I
do
not
pretend
to
personate
any
of
the
Persons
challenged
.
Auditors
.
What
is
this
Discourse
for
,
then
?
They
are
ashamed
to
come
.
Quaker
.
I
am
coming
to
give
you
a
further
Reason
why
they
do
not
meet
him
.
We
have
had
several
Meetings
with
him
before
he
was
put
from
us
.
And
the
Reasons
why
they
did
not
think
fit
to
meet
him
now
,
you
have
heard
,
the
Paper
gives
you
an
Account
of
it
.
Now
since
he
is
disowned
by
us
,
and
also
by
them
where
he
lives
,
we
do
not
think
our selves
obliged
to
submit
to
such
a
peremptory
Challenge
.
G.
Keith
.
I
suppose
you
cannot
think
I
can
answer
to
every
particular
because
my
Memory
does
not
serve
me
.
He
charges
me
to
take
a
bit
here
and
a
bit
there
out
of
their
Books
,
I
have
quoted
full
Periods
at
length
,
as
all
Authors
do
,
the
Quakers
when
they
refute
Books
of
Adversaries
,
do
not
use
to
recite
the
whole
Author
they
write
against
.
Stranger
.
About
what
you
say
as
to
Philosphy
,
Dr.
Sherlock
says
,
the
Salvation
of
the
Soul
Depends
not
on
such
niceties
;
but
for
you
to
charge
G.
Keith
as
an
Apostate
,
is
one
of
the
greatest
Charges
under
Heaven
;
and
now
for
you
to
say
that
he
differs
not
from
you
in
Principles
,
is
to
clear
him
from
that
Charge
.
Upon
which
the
People
made
some
Shout
.
G.
Keith
.
Pray
be
quiet
,
and
regard
the
Honour
of
your
Nation
.
Let
me
put
you
in
mind
of
one
very
great
falshood
.
He
says
—
Here
one
Wyat
,
or
Wait
a
Quaker
interrupted
G.
K.
as
they
did
oft
,
on
purpose
to
divert
him
from
his
matter
.
Quaker
Wait.
There
is
an
Apostacy
from
the
Spirit
of
Christianity
,
as
well
as
from
the
Principles
:
Friends
have
excommunicated
him
,
not
for
his
Principles
,
but
for
going
from
the
Spirit
of
Meekness
,
Charity
,
&c.
G.
Keith
.
The
Tree
is
known
by
the
Fruits
.
I
was
like
a
Lamb
among
I
know
not
what
,
where
there
were
Two
or
Three
Hundred
.
I
had
scarce
One
that
sympathized
with
me
,
at
their
Yearly
Meeting
,
when
clandestinely
with
their
Doors
shut
,
suffering
none
that
were
my
Friends
,
to
be
present
,
they
passed
false
Judgment
against
me
,
without
any
Trial
:
A
Notorious
Falshood
he
chargeth
against
me
,
and
nothing
else
:
only
he
calls
me
a
little
petulant
man
;
and
he
is
not
a
Story
above
my
height
.
He
says
,
I
am
—
Quaker
.
I
observe
a
Contradiction
in
G.
Keith
;
he
said
,
he
was
not
disowned
by
half
the
Yearly
Meeting
;
and
now
he
says
by
all
.
G.
Keith
.
Let
me
answer
that
.
I
say
,
Divers
in
the
Meeting
were
favourable
—
but
W.
P.
and
G.
W.
over-ruled
them
,
and
influenced
them
against
me
with
Prejudice
;
and
some
they
over-awed
and
frighted
.
There
was
a
Person
that
came
to
me
,
and
told
me
,
he
would
rather
suffer
his
Life
to
be
taken
from
him
,
or
his
Right
Hand
to
be
cut
off
before
he
would
sign
a
sentence
against
me
.
And
some
others
that
were
not
free
to
consent
to
them
,
did
purposely
absent
and
this
I
told
them
in
their
yearly
Meeting
;
that
there
was
such
a
person
that
had
so
spoke
to
me
that
day
,
they
asked
me
who
it
was
,
I
told
them
,
I
desired
to
be
excused
,
in
not
telling
his
Name
,
that
was
not
convenient
.
After
I
was
gone
,
they
called
over
the
Roll
one
by
one
;
and
the
poor
man
seeing
it
coming
to
him
,
says
,
You
need
go
no
further
,
I
am
the
Man
;
now
what
is
this
,
but
to
set
up
something
like
the
Spanish
Inquisition
?
And
there
is
one
(
viz.
T.
E.
)
hath
applyed
that
passage
in
Scripture
,
Master
,
is
it
I
?
but
the
question
there
was
,
Is
it
thou
?
And
tho
I
had
cause
to
think
that
divers
then
present
did
not
in
Conscience
consent
to
their
false
Judgment
,
but
thought
it
too
severe
,
as
some
has
since
acknowledged
,
yet
I
did
not
know
,
as
to
the
last
Meeting
,
that
of
all
them
that
were
present
,
that
I
had
one
that
Sympathized
with
me
;
they
were
all
silent
,
and
were-over
awed
by
G.
Whitehead
and
W.
Penn's
Party
.
And
this
poor
man
,
above-mentioned
,
has
come
to
me
since
,
and
disowned
that
false
Judgment
,
and
declared
to
me
before
two
Witnesses
,
he
did
not
joyn
with
them
in
it
.
He
says
I
am
disowned
by
them
,
where
I
live
,
I
suppose
he
means
the
(a)
Scots
,
do
I
Live
among
them
?
this
is
a
notorious
falshood
.
Stranger
.
All
this
is
very
impertinent
to
the
business
in
hand
.
G.
Keith
.
I
happened
to
drop
an
Expression
in
Pensilvania
,
finding
the
same
Errors
there
I
have
now
mentioned
in
their
Books
here
,
that
no
Protestant
Society
would
suffer
such
Errors
as
these
,
no
not
the
Church
of
Rome
it self
;
my
words
were
,
that
no
Protestant
Society
would
Tolerate
them
.
They
began
with
me
.
There
was
an
universal
neglect
among
them
of
Preaching
Christ
Crucified
,
and
concerning
Faith
in
him
;
Preaching
only
the
Light
within
,
and
Christ
within
.
Whereupon
,
a
little
while
after
,
I
began
to
Preach
this
;
and
they
stood
up
against
me
,
and
charged
me
with
new
Doctrine
;
and
one
(a)
appealed
to
the
Monthly
Meeting
,
whether
they
ever
heard
of
such
Doctrine
Preached
in
the
Quakers
Meetings
,
directing
them
to
Faith
in
Christ
without
us
:
I
answered
,
The
more
shame
,
and
it
was
now
,
full
time
to
begin
,
if
it
was
never
Preached
in
the
Quakers
Meetings
before
.
But
that
to
witness
against
Error
,
and
sharply
to
reprove
it
,
is
no
Argument
of
Apostazy
.
I
have
most
effectual
Proofs
from
the
Quakers
themselves
,
Ed.
Burrough's
says
,
It
is
no
breach
of
the
Peace
to
witness
against
Error
,
Truths
Princip
.
G.
Fox
says
,
He
was
moved
by
the
Lord
to
testifie
against
False
Teachers
,
that
deceive
the
People
with
false
Doctrine
.
Now
if
they
be
guilty
of
these
things
,
I
say
I
am
not
to
be
blamed
to
withstand
their
false
Doctrine
.
They
say
I
began
first
to
Print
,
which
is
true
;
but
they
sent
out
their
defaming
manuscripts
against
me
to
England
,
Barbadoes
,
Maryland
,
before
I
Printed
a
line
against
them
.
What
is
the
last
Remedy
against
oppression
?
Why
,
Printing
.
Therefore
I
began
.
G.
Fox
.
p.
15.
Some
of
the
Principles
of
the
(b)
Elect
People
of
God
,
called
Quakers
.
I
hope
this
one
Testimony
of
G.
Fox
will
clear
me
,
that
I
am
not
guilty
of
the
breach
of
the
Peace
in
the
Church
for
opposing
their
Doctrines
.
Some
Principles
of
the
Elect
People
of
God
,
signed
by
G.
Fox
.
Says
G.
Fox
,
Moved
of
the
Lord
,
written
from
the
Spirit
of
the
Lord
,
for
the
cleansing
of
the
Land
of
all
false
Teachers
,
Seducers
and
Deceivers
and
witches
,
who
beguile
the
People
,
and
Inchanters
and
Diviners
,
and
Forgerers
and
Hirelings
,
and
which
is
for
the
good
of
the
People
.
Now
was
this
man
of
a
Turbulent
Spirit
?
What
work
did
G.
Fox
and
G.
Whitehead
make
?
What
breach
upon
breach
did
they
make
on
all
other
Professions
whereof
they
had
been
formerly
,
as
Church
of
England
,
Presbyterian
,
Baptists
?
Do
not
mistake
me
,
I
Reverence
Divine
Providence
that
I
became
a
Quaker
.
But
if
I
had
known
they
had
had
such
Errors
among
them
,
I
would
as
soon
have
put
my
Head
in
the
fire
,
as
have
owned
such
among
them
:
But
I
am
of
the
same
Faith
as
I
have
been
above
this
thirty
years
.
Quaker
.
It
has
been
here
asserted
,
that
he
has
been
a
Quaker
above
thirty
years
,
and
he
has
Vindicated
their
Doctrine
;
he
is
a
Studious
man
,
and
our
Books
have
been
publick
always
;
now
for
him
to
come
now
and
call
over
all
Books
,
that
he
has
,
by
not
opposing
,
consented
to
,
it
looks
as
if
he
had
Apostatized
from
what
he
formerly
held
.
Auditor
.
Did
he
ever
write
against
these
Principles
he
now
holds
?
Quaker
.
He
has
constantly
Vindicated
our
Principles
.
G.
Keith
.
Whereas
they
say
I
have
not
taken
notice
of
their
Errors
,
I
say
I
can
appeal
to
W.
Penn
and
G.
Whitehead
,
that
in
the
year
1678.
three
Ministers
of
London
rose
up
against
me
,
and
I
opposed
their
Errors
at
that
very
time
.
Auditor
.
What
Ministers
were
they
?
G.
Keith
.
They
were
Quakers
.
They
accused
me
of
three
Principles
in
my
Book
,
called
,
The
way
cast
up
.
The
first
was
,
That
Christs
body
rose
out
of
the
Grave
.
They
said
it
never
did
.
2.
That
I
said
It
was
Lawful
to
Pray
to
Jesus
Christ
Crucified
.
They
denied
it
,
and
dared
me
to
give
an
Instance
of
one
English
Quaker
that
I
ever
heard
Pray
to
Christ
.
Whereupon
W.
Penn
said
,
I
am
an
English-man
,
and
a
Quaker
,
and
I
own
I
have
oft
Prayed
to
Christ
Jesus
,
even
him
that
was
Crucified
.
And
they
answered
,
He
is
not
an
Antient
Friend
of
the
Ministery
;
and
G.
Whitehead
,
a
man
Antient
in
the
Ministery
,
told
them
(
there
were
forty
or
fifty
present
)
It
is
neither
what
W.
Penn
,
nor
what
G.
Keith
says
,
but
let
Scripture
decide
it
;
and
he
took
the
Bible
,
and
oponed
it
,
and
Read
,
1
Cor.
1.2
To
all
that
call
upon
the
Lord
Jesus
Christ
,
both
their
Lord
and
Ours
.
Their
answer
was
Paul
was
dark
and
ignorant
,
as
G.
Keith
is
;
For
our
part
we
know
better
(c)
Quaker
.
Will
you
say
this
,
and
not
mention
their
Names
.
G.
Keith
.
I
will
not
do
it
,
it
is
not
convenient
;
there
is
one
of
them
a
Citizen
of
very
good
repute
,
and
therefore
it
will
be
better
to
conceal
his
Name
.
Auditor
.
Go
on
to
the
last
head
.
Quaker
.
H.
Goldney
,
you
ought
to
name
his
name
particularly
,
if
thou
dost
not
,
thou
art
an
Impostor
.
Auditor
.
He
has
done
enough
.
G.
Keith
.
I
think
it
not
convenient
,
we
must
use
a
little
Policy
as
well
as
you
.
Jo.
Delawall
Published
a
Manuscript
against
me
,
wherein
he
charges
me
with
Heresy
,
for
saying
,
The
Light
within
was
not
sufficient
without
something
else
,
and
that
something
else
was
Christ
without
us
.
Now
they
say
there
is
no
diference
between
them
and
me
.
I
will
cite
a
passage
or
two
out
of
a
Manuscript
from
Pensilvania
,
it
is
a
thing
that
will
satisfy
your
Consciences
as
much
as
any
thing
.
I
brought
the
Manuscripts
,
they
were
read
at
the
yearly
Meeting
at
London
,
1694.
and
something
was
objected
to
the
hand
;
and
it
was
asked
at
Samuel
Jennings
,
my
Adversary
,
whether
it
was
the
hand
of
that
man
,
and
he
said
,
he
believed
it
was
;
and
you
will
find
it
is
matter
of
Doctrine
at
the
bottom
,
for
which
they
have
Excommunicated
me
,
however
they
would
cloak
it
:
Let
them
retract
their
Errors
,
and
I
will
forgive
them
my
Excommunication
.
See
the
Book
called
,
Light
and
Life
,
pag.
41.
See
what
is
here
said
by
G.
Whitehead
,
That
there
is
not
an
outward
coming
of
Christ
to
Judg
the
Quick
and
Dead
.
What
I
prove
from
G.
Whitehead
,
is
proved
from
W.
Penn
;
for
W.
Penn
has
Authorized
his
Book
,
therefore
it
is
the
proof
of
them
both
.
Here
is
the
place
.
Moreover
Christ
said
,
The
Son
of
Man
shall
come
in
the
Glory
of
his
Father
with
his
Angels
,
&c.
Matt.
16.27
,
28.
Luke
9.26
,
27
Now
what
is
that
Glory
of
the
Father
,
in
which
his
coming
is
,
is
it
visible
to
the
Carnal
Eye
?
And
when
was
that
coming
to
be
?
Is
it
now
to
be
looked
for
outwardly
?
But
farther
we
do
acknowledg
the
several
comings
of
Christ
,
according
to
the
Scriptures
,
both
that
in
the
Flesh
,
and
that
in
the
Spirit
,
which
is
manifest
in
several
degrees
as
there
is
a
growing
from
Glory
to
Glory
.
But
three
comings
of
Christ
,
not
only
that
in
the
Flesh
at
Jerusalem
and
that
in
the
Spirit
,
but
also
another
coming
in
the
Flesh
,
yet
to
be
expected
;
we
do
not
read
of
,
but
a
second
coming
without
sin
unto
Salvation
,
which
in
the
Apostles
days
was
looked
for
.
And
as
concerning
that
noted
place
,
1
Thes
.
4.17
.
brougt
by
W.
B.
to
prove
Christs
coming
without
us
to
judgment
G.
W.
denyeth
it
to
be
meant
of
his
Personal
coming
,
and
useth
a
Sophism
to
contradict
it
,
and
wrest
it
,
to
his
inward
coming
:
whereas
all
the
stress
of
his
Sophism
lies
in
that
,
We
,
We
,
that
remain
;
but
the
true
Sense
of
these
words
is
,
those
Saints
,
those
Believers
,
that
shall
be
living
at
that
day
,
shall
not
prevent
them
that
dyed
in
Christ
before
.
It
is
an
enallage
personae
frequent
in
Scripture
,
putting
we
for
they
,
live
that
or
James
,
therewith
bless
we
God
and
Curse
men
.
Now
all
these
proofs
he
has
Allegorized
to
Christ
within
,
he
has
allegorized
away
his
Birth
,
his
Death
,
Resurrection
,
and
Ascension
,
and
coming
to
Judgment
;
and
so
we
have
nothing
from
Scripture
to
prove
Christ's
Death
to
be
of
any
benefit
to
us
,
and
we
have
no
Argument
to
prove
he
came
in
the
Flesh
:
And
so
all
the
proofs
against
Jews
and
Philosophers
he
has
Allegorized
away
.
Thus
you
have
had
a
proof
from
G.
Whitehead
and
W.
Penn.
Now
if
you
will
adjourn
the
Meeting
to
some
other
time
,
or
continue
it
a
while
longer
,
I
am
content
.
And
I
hope
I
have
proved
that
I
am
not
Petulant
,
and
that
I
have
had
just
cause
to
accuse
them
of
these
Errors
.
I
was
presented
by
a
Grand
jury
at
Philadelgpia
;
and
the
Presentment
would
have
been
Prosecuted
,
if
the
Government
had
not
been
changed
,
and
I
had
been
accused
for
endeavouring
to
alter
the
Government
,
which
is
Capital
by
their
Law
;
and
they
would
have
found
me
guilty
of
Death
,
had
they
not
been
turned
out
of
the
Government
,
tho
I
was
innocent
:
And
when
I
objected
against
the
Jury
,
they
would
not
suffer
one
of
the
Jury
to
be
cast
.
Now
it
I
had
been
guilty
of
any
Trespass
and
,
Offence
against
K.
William
and
Q.
Mary
,
(
the
King
is
alive
,
and
God
bless
him
)
do
you
think
that
Governour
Fletcher
,
(
put
into
the
Government
by
King
William
and
Queen
Mary
)
that
was
the
Governor
there
,
if
he
had
found
me
guilty
of
High
Treason
,
he
would
have
passed
me
;
but
he
ordered
them
to
let
fall
the
Indictment
.
(a)
Then
the
Company
desired
G.
Keith
to
proceed
,
if
he
had
any
more
proofs
against
G.
Whitehead
.
G.
Keith
.
Yes
,
I
have
.
Says
G.
Whitehead
to
R.
Gordon
,
Dost
thou
look
for
Christ's
coming
again
to
appear
outwardly
in
a
bodily
Existence
?
If
thou
dost
thou
mayest
look
until
thy
Eyes
drop
out
before
thou
wilt
see
such
an
Appearance
of
him
.
Now
see
how
G.
Whitehead
has
excused
this
,
*
he
says
,
He
did
not
mean
it
of
Christ's
coming
to
Judgment
;
but
he
meant
it
thus
,
because
R.
Gordon
would
needs
have
it
,
that
Salvation
was
delayed
till
Christ's
outward
coming
.
I
am
apt
to
think
he
abuses
R.
Gordon
(
not
that
I
would
vindicate
R.
Gordon
in
every
thing
,
for
I
think
he
did
overcharge
the
Quakers
in
some
things
at
that
time
,
but
now
I
do
not
accuse
or
acquit
him
.
)
But
I
say
,
he
says
,
he
only
opposed
that
false
Notion
of
R.
Gordon
,
as
if
the
Saints
remained
under
their
Pollution
till
the
Resurrection
from
the
Dead
.
Can
you
think
so
?
He
was
a
Protestant
,
and
no
Protestant
will
say
any
such
thing
.
We
say
,
we
are
saved
by
hope
.
I
say
,
in
a
Scripture
sense
we
may
expect
that
great
Salvation
then
even
from
all
charge
of
Sin
,
tho
not
from
any
stain
of
Sin.
Not
that
the
sense
of
Pardon
is
not
made
manifest
before
that
day
;
but
that
in
that
day
,
all
that
have
Repented
and
Believed
,
he
will
clear
them
,
before
God.
Angels
and
Men.
The
Devil
will
be
ready
to
accuse
them
in
that
day
,
but
Christ
will
then
clear
them
.
It
will
be
a
great
solemn
Assize
,
and
there
will
be
a
solemn
Acquitment
to
all
that
have
sincere
Repented
of
their
sins
,
and
believed
in
the
Lord
Jesus
Christ
.
Quaker
.
Let
the
passage
be
read
out
.
G.
Keith
.
If
we
had
not
had
these
oppositions
,
we
might
have
saved
an
Hour
.
I
will
read
the
passage
.
Dost
thou
look
for
Christ
,
as
the
Son
of
Mary
to
appear
outwardly
in
a
bodily
Existence
to
save
thee
,
according
to
thy
words
p.
30.
If
thou
doest
,
thou
mayest
look
until
thy
Eyes
drop
out
,
befor
thou
will
see
such
an
appearance
of
him
.
Ye
see
these
are
plain
and
express
words
agianst
Christ's
outward
coming
.
The
Scripture
saith
we
are
saved
by
hope
,
and
hope
that
is
seen
is
not
hope
,
our
great
Salvation
in
the
full
accomplishment
of
it
,
is
at
the
Resurrection
and
Christs
last
coming
,
then
will
be
the
great
Discharge
and
Acquitment
,
according
to
2
Tim.
1.18
.
and
2
Tim.
4.16
.
The
Lord
grant
that
we
may
find
mercy
in
that
day
,
and
that
our
sins
may
not
be
laid
to
our
charge
.
And
Acts
3.19
.
it
is
said
,
Repent
,
and
be
Converted
,
that
your
sins
may
be
blotted
out
,
when
the
times
of
refreshment
shall
come
,
&c.
The
word
is
very
well
Translated
,
when
the
times
of
Reanimation
shall
come
,
the
Greek
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Quaker
.
I
desire
to
be
heard
a
word
.
G.
Keith
.
I
have
not
done
yet
.
I
beg
of
you
,
I
shall
be
but
short
.
I
had
said
I
had
upward
of
six
Manuscripts
.
What
says
T.
Elwood
(
in
his
way
of
quibling
)
six
and
an
half
?
All
these
Manuscripts
were
read
at
the
Meeting
two
years
ago
,
and
for
the
Censure
they
gave
of
them
;
I
said
I
thought
they
had
(
tho
I
confess
I
judg
very
mincingly
)
censured
these
unsound
expressions
,
Yet
Tho.
Elwood
tells
me
that
I
am
guilty
of
Forgery
,
that
I
said
the
Yearly
Meeting
said
any
thing
like
it
.
Here
is
the
Paper
of
the
Yearly
Meeting
,
this
Paper
shews
whom
it
came
from
;
does
it
find
no
fault
with
these
Expressions
in
these
Pensilvanian
Papers
.
Here
is
seven
or
eight
,
I
will
read
a
few
lines
.
I
have
brought
an
Original
here
,
it
is
somewhat
worn
,
but
it
may
be
read
well
enough
;
I
am
glad
that
my
Neighbour
has
such
Charity
for
me
,
that
he
thinks
I
will
not
read
wrong
;
I
can
read
every
word
of
it
,
tho
it
be
somewhat
worn
.
I
shall
forfeit
the
Name
of
an
honest
man
,
it
I
read
one
word
different
from
the
Original
.
The
words
in
John
Humphrey's
first
Letter
.
Who
is
he
that
dares
to
make
a
Distinction
between
Christ's
Body
and
his
Spirit
,
and
to
put
asunder
what
God
hath
joyned
together
?
Is
not
this
to
divide
Christ
to
use
that
Terms
,
viz.
Christ
within
,
and
Christ
without
?
when
he
himself
,
in
that
very
Body
that
suffered
,
said
,
he
that
eateth
my
Flesh
,
and
drinketh
my
Blood
,
dwelleth
in
me
,
and
I
in
him
,
and
in
that
day
we
shall
know
that
it
is
the
very
same
that
liveth
in
us
,
that
hath
died
for
us
,
which
before
we
could
not
come
to
know
,
altho
any
should
tell
us
of
it
;
for
Christ
in
us
,
is
the
hope
of
Glory
,
and
they
that
draw
,
us
to
look
for
Christ
without
,
we
are
not
to
go
forth
after
them
,
to
divide
Christ's
Body
from
his
Spirit
.
I
perceive
by
G.
Keith's
Ten
Articles
of
Faith
,
that
they
relish
too
much
of
Carnality
,
a
Carnal
Body
of
Christ
in
Heaven
,
a
Carnal
Election
and
Reprobation
,
a
Carnal
Justification
and
Adoption
,
a
Carnal
Day
of
Judgment
and
Resurrection
,
beyond
the
Grave
.
I
am
grieved
to
hear
some
say
,
they
did
expect
to
be
Justified
by
that
Blood
that
was
shed
at
Jerusalem
.
Is
't
not
to
be
carnally
minded
.
I
have
not
read
the
whole
Letter
,
but
an
intire
Paragraph
of
it
.
So
farewel
Christ
without
.
You
divide
Christ
,
if
you
mention
Christ
without
.
Now
mark
,
these
Ten
Articles
of
mine
,
that
he
calls
Carnal
,
they
are
short
,
will
you
hear
them
?
They
are
in
Print
.
My
Adversaries
sent
them
over
from
America
to
England
,
and
that
before
I
came
to
England
,
as
an
Inditement
against
me
;
Frances
Bugg
met
with
them
,
and
Printed
them
;
my
Adversaries
here
sent
them
about
as
a
great
Crime
against
me
.
Some
of
the
Principles
of
G.
Keith
and
his
Friends
.
1.
That
Bodily
Sickness
and
Death
came
in
by
the
Fall.
2.
That
Christ
has
now
in
Heaven
a
Soul
and
a
Body
,
that
is
not
the
Godhead
,
but
the
Temple
of
it
,
and
most
gloriously
united
therewith
.
3.
That
Christ's
Body
that
was
Crucified
and
Buried
without
us
,
rose
again
without
us
;
and
is
now
in
Heaven
without
us
4.
That
the
Man
Christ
Jesus
will
come
again
in
that
Body
without
us
,
to
judg
the
Quick
and
the
Dead
.
5.
That
there
shall
be
a
general
day
of
Judgment
,
that
all
the
deceased
Saints
are
in
expectation
of
.
6.
That
we
get
not
the
Resurrection
of
the
Body
,
either
in
this
mortal
Life
,
or
immediately
after
Death
.
7.
That
Faith
in
the
Man
Christ
without
us
,
as
he
Died
for
us
,
rose
again
,
and
is
gone
into
Heaven
,
wrought
in
us
by
thy
Spirit
of
Christ
,
is
universally
necessary
to
make
Men
true
Christians
,
and
Children
of
God
,
born
of
the
Free
Woman
,
who
have
the
Spirit
of
Adoption
,
crying
,
Abba
Father
.
8.
That
Christ's
Obedience
and
Righteousness
,
which
he
performed
in
,
himself
,
without
us
,
is
imputed
to
us
by
Faith
for
the
Remission
of
Sins
.
9.
That
Christ
is
not
only
God's
Elect
,
but
all
that
shall
be
saved
from
the
beginning
to
the
end
of
the
World
,
are
God's
Elect
,
being
chosen
in
him
(
not
only
before
they
Believe
and
Repent
,
but
)
before
the
Foundation
of
the
World.
10.
That
all
and
every
one
of
the
Members
of
the
Church
of
Christ
(
who
are
at
age
can
speak
)
ought
to
confess
with
their
Mouths
,
in
the
hearing
of
some
of
their
fellow
Members
,
the
Fundamental
Principles
of
their
Christian
Faith
,
before
they
can
be
owned
to
be
Members
of
the
Church
,
that
by
the
same
,
as
well
as
by
a
good
Life
and
Conversation
,
it
may
be
known
who
are
qualified
to
be
Members
of
our
Church
,
which
is
a
boundary
Term
and
Bond
of
our
Union
,
the
Spirit
being
the
Principal
,
which
may
be
easily
done
by
Answering
to
some
plain
Questions
.
G.
Keith
his
Ten
Articles
read
all
condemned
to
be
Carnal
by
the
Pensilvania
Letter
of
J.
H.
a
Preacher
among
the
Quakers
there
,
these
Ten
Articles
were
read
at
the
Yearly
Meeting
at
London
,
1694.
and
the
Letter
that
Condemned
them
,
also
read
at
the
said
Yearly
Meeting
,
and
that
Letter
Justified
by
Th.
Elwood
,
the
Patron
and
Advocate
for
that
Yearly
Meeting
;
and
therefore
we
ought
,
if
we
give
Credit
to
Th.
Elwood
,
to
conclude
that
the
Yearly
Meeting
at
London
,
1694.
hath
concluded
all
these
Ten
Articles
to
be
Carnal
,
which
yet
express
the
Common
Faith
of
all
Christendom
.
The
Second
Letter
Read.
The
Words
of
John
Humphery's
Second
Letter
.
I
craved
no
favour
to
my
Paper
from
thee
,
nor
them
,
but
that
word
(
only
)
which
was
the
omission
of
my
Pen
,
and
never
intended
to
be
put
under
a
Bushel
,
if
occasion
did
require
.
But
however
let
Deceit
and
Malice
have
its
full
force
and
scope
upon
it
,
and
that
word
(
only
)
taken
off
the
conclusion
of
my
Paper
,
which
that
saying
of
our
Saviour
himself
,
when
he
Expounded
his
meaning
unto
them
(
who
in
these
days
had
offended
at
his
own
words
)
will
clear
me
of
your
Aspersion
,
John
6.63
.
It
is
the
Spirit
that
Quickneth
the
Flesh
profiteth
nothing
,
so
he
himself
ascribed
the
Work
of
man's
Salvation
,
and
Sanctification
,
not
to
the
Flesh
that
Suffered
,
but
to
the
Spirit
that
Quickned
;
not
to
the
Blood
that
was
Shed
at
Jerusalem
,
but
unto
the
Flesh
and
Blood
that
is
Spiritual
,
which
the
Saints
was
to
feed
upon
,
and
their
Robes
was
made
white
by
▪
and
it
doth
appear
,
that
these
that
are
otherwise
minded
,
do
not
rightly
discern
the
Lord's
Body
.
Some
of
his
own
Fraternity
perswaded
him
to
put
in
the
word
,
only
,
and
that
would
excuse
the
matter
;
he
puts
in
the
word
,
only
,
and
he
thinks
it
was
against
his
Conscience
,
and
so
bids
put
it
out
again
.
Quaker
.
Whether
do
ye
own
sanctification
to
the
blood
outwardly
shed
,
or
to
the
Spirit
inwardly
given
.
G.
Keith
.
I
say
to
both
,
to
the
blood
of
Christ
that
was
outwardly
shed
at
Jerusalem
,
and
to
the
Spirit
of
Christ
inwardly
given
,
to
believers
.
Now
they
say
that
I
have
belied
them
,
they
never
knew
any
that
said
they
were
not
sanctified
by
that
blood
.
You
see
what
proofs
I
have
brought
,
and
therefore
I
must
be
an
Apostate
for
accusing
them
of
errours
.
Who
would
have
thought
,
but
that
the
yearly
Meeting
,
if
they
had
any
regard
to
the
honour
of
Christ's
blood
,
would
have
shown
greater
zeal
against
these
Men
,
than
to
excommunicate
me
,
for
opposing
their
vile
errors
in
Pensilvania
,
and
for
rendring
that
precious
blood
shed
for
us
as
an
unprofitable
thing
,
so
trampling
it
under
foot
:
But
ye
see
,
they
have
little
at
all
censured
them
,
and
if
you
will
believe
their
Patron
,
(
as
ye
have
cause
,
they
owning
his
Books
)
nothing
at
all
.
Th.
Ellwood
affirms
,
I
am
guilty
of
Forgery
,
for
saying
that
the
yearly
Meeting
passed
any
reproof
on
those
passages
,
and
whereas
I
was
accused
for
saying
,
the
light
within
was
not
sufficient
to
salvation
without
something
else
.
I
have
a
Letter
from
B.
Chambers
,
one
of
the
principal
Evidences
,
that
were
against
me
,
he
owns
that
I
mean
,
by
that
,
something
else
,
not
humane
Learning
,
not
the
Letter
of
the
Scripture
,
not
outward
preaching
,
but
I
mean
only
the
Man
Christ
Jesus
,
and
his
death
and
sufferings
and
resurrection
,
&c.
Now
here
is
a
new
book
of
Caleb
Pusey
come
out
,
he
calls
it
a
modest
account
of
the
difference
in
Principles
between
G.
Keith
and
his
Adversaries
;
and
he
would
father
it
on
me
,
tho
it
was
not
in
my
thoughts
,
that
Jesus
of
Nazareth
cannot
be
something
else
than
the
light
within
.
I
tell
you
,
he
would
father
it
on
me
,
because
I
say
there
is
but
one
only
Christ
.
Now
I
say
,
Christ
without
does
not
admit
of
another
Christ
within
,
and
Christ
within
does
not
admit
of
another
Christ
without
us
.
But
Christ
without
us
admits
of
something
else
within
us
,
and
that
is
his
Spirit
and
Grace
:
And
Christ
within
us
,
admits
of
something
else
without
,
and
that
is
his
man-hood
.
This
is
not
another
Christ
,
than
what
the
Scripture
speaks
of
;
but
the
Light
within
is
one
thing
,
the
body
of
Christ
is
another
thing
.
Now
they
of
Pensilvania
and
Th.
Elwood
give
out
that
I
differ
from
them
in
Doctrine
,
these
men
say
I
do
not
:
What
Confusion
is
here
among
them
that
say
they
are
in
Unity
?
I
say
the
Light
within
is
not
sufficient
,
without
the
Light
without
,
Christ
without
us
,
yet
the
Sufficiency
of
the
Light
and
Grace
of
God
within
,
in
a
true
sense
,
I
deny
not
,
but
own
.
And
whereas
they
say
the
most
of
my
Proofs
I
have
brought
,
have
been
from
Philosophy
;
but
it
has
been
only
,
that
I
may
,
by
true
Philosophy
,
overthrow
their
false
Phylosophy
,
which
destroys
their
Faith.
I
need
not
bring
Scripture
to
prove
these
Points
,
because
they
now
profess
to
own
them
;
but
the
thing
is
,
the
Honour
of
Infallibility
,
and
that
they
have
accused
G.
Keith
;
that
G.
Keith
has
not
charged
them
truly
.
And
here
are
the
two
things
,
their
own
infallibility
,
and
that
I
have
unjustly
accused
them
.
Now
whether
I
have
or
no
,
see
by
the
Articles
:
But
if
they
grant
or
yeild
,
that
they
have
any
Errors
in
any
of
their
Books
,
or
unsound
passages
,
that
they
need
retract
,
and
correct
,
then
they
are
found
the
false
Accusers
against
G.
Keith
,
and
G.
Keith's
found
Innocent
.
But
this
will
be
hard
for
them
to
own
;
First
,
That
they
have
Erred
:
And
Secondly
,
That
they
have
falsely
accused
G.
Keith
,
for
saying
they
did
Err.
I
have
here
a
Testimony
from
W.
Penn
,
to
prove
that
Bodily
Death
did
not
come
in
by
Man's
Sin
;
and
then
it
followeth
that
the
Resurrection
of
the
Body
doth
not
come
by
Christ's
Resurrection
.
W.
Penn's
words
are
,
in
Answer
to
Muggleton
and
Reeve
,
p.
55.
If
the
Flesh
of
Beasts
is
capable
of
Dying
,
rotting
,
and
going
to
dust
,
who
never
sinned
,
why
should
not
Man
have
Dyed
,
and
gone
to
dust
,
though
he
had
never
sinned
.
You
see
this
is
almost
expresly
in
terms
.
And
whereas
J.
H.
calleth
one
of
my
Articles
,
a
Carnal
Reprobation
.
There
is
nothing
about
Reprobation
in
my
Articles
,
and
the
word
Carnal
is
not
in-any
of
the
Ten.
Auditor
.
Now
let
him
that
Answers
for
W.
Penn
and
Geo.
Whitehead
tell
us
what
he
says
to
them
Articles
.
But
they
said
nothing
to
them
good
or
bad
,
rare
Defendents
!
G.
Keith
.
I
happened
to
charge
W.
Penn
with
self
contradiction
,
will
you
hear
that
proved
?
It
was
in
my
Printed
Paper
.
G.
Keith
has
contradicted
himself
.
How
?
Not
as
to
Principles
or
Practices
,
but
as
to
his
Opinion
of
W.
Penn
and
G.
Whitehead
,
but
I
distinguish
betwixt
G.
Whitehead
and
VV.
Penn
Orthodox
,
and
G.
VVhitehead
and
VV.
Penn
Hetrodox
,
so
far
as
I
quoted
them
,
as
Orthodox
,
I
stand
to
these
quotations
;
but
when
in
other
Books
and
places
they
have
contradicted
them
,
they
are
accountable
for
their
Contradictions
,
and
not
I.
So
not
the
G.
VVhitehead
Hetrodox
,
and
guilty
of
these
vile
Errors
I
have
commended
,
but
the
G.
VVhitehead
Orthodox
,
and
the
like
of
W.
Penn.
Now
I
beg
your
Patience
for
one
or
two
Quotations
more
,
before
I
have
done
.
It
is
out
of
Tho.
Elwood
,
to
shew
you
that
Tho.
Elwood
charges
me
with
forgery
,
because
I
said
the
Yearly
Meeting
did
censure
some
of
these
unsound
Papers
.
Here
is
the
passage
,
it
is
but
short
,
p.
84.
T.
Ellwoods
further
Discovery
.
Here
ye
see
Friends
(
saith
T.
Elwood
)
that
that
Paper
of
the
Yearly
Meeting
is
so
far
from
owning
them
of
the
other
side
,
as
he
calls
them
,
that
is
the
Friends
in
America
,
to
be
guilty
of
unsound
and
Erronious
Doctrines
(
which
G.
K.
here
Expresly
saith
,
it
doth
)
that
it
doth
not
undertake
to
determine
,
whether
the
Offence
(
said
to
be
given
by
some
persons
)
was
throuhg
Erronious
Doctrines
,
and
unsound
Expressions
,
or
through
weakness
,
frowardness
,
want
of
VVisdom
,
and
right
understanding
.
And
yet
this
man
hath
the
confidence
and
falseness
(
meaning
G.
K.
)
to
say
positively
,
that
paper
doth
own
them
guilty
of
holding
unsound
and
erronious
Doctrines
.
This
was
my
Charity
to
them
,
that
I
thought
they
censured
them
,
in
some
part
or
degree
at
least
.
Now
these
are
their
words
in
their
Yearly
Meeting
Paper
,
1694.
London
,
from
which
I
gathered
,
that
they
censured
the
words
of
those
in
Pensilvania
:
And
although
it
appears
that
some
few
Persons
have
given
offence
,
either
through
Erronious
Doctrines
,
unsound
Expressions
,
or
weakness
,
forwardness
,
want
of
Wisdom
,
and
right
understanding
,
I
construed
,
or
to
be
equivalent
to
and
,
as
sometimes
it
is
:
Now
see
if
I
was
not
more
charitable
to
the
Yearly
Meeting
,
than
he
is
to
them
.
Here
you
see
that
that
Paper
of
the
Yearly
Meeting
,
is
so
far
from
owning
them
guilty
of
unsound
Doctrines
,
which
G.
Keith
says
it
does
&c.
By
all
which
it
is
plain
,
that
not
only
Th.
Elwood
,
but
all
that
approve
his
Books
,
approve
and
justify
all
these
Vile
Errors
,
I
have
proved
them
in
Pensilvania
,
guilty
of
,
and
if
he
may
be
credited
,
the
Yearly
Meeting
at
London
,
1694.
is
equally
guilty
with
them
.
Quaker
.
This
is
only
thy
different
apprehension
.
G.
Keith
.
He
says
the
Yearly
Meeting
has
not
found
fault
with
any
of
these
Expressions
.
Now
let
me
read
one
Passage
more
,
it
is
but
about
six
Lines
,
and
I
have
done
with
the
Printed
quotations
at
present
.
pag.
99.
He
blames
me
for
comparing
the
Books
of
Friends
,
to
the
Books
of
the
Greek
and
Latin
Fathers
,
p.
99.
For
further
Discovery
.
In
comparing
(
says
Tho.
Ellwood
)
the
Books
of
Friends
to
the
Books
of
them
called
the
Greek
and
Latin
Fathers
,
he
has
not
done
as
a
Friend
and
Brother
,
but
as
an
Enemy
,
in
supposing
Friends
Books
to
have
been
written
by
no
better
guidance
nor
clearer
sight
than
theirs
who
lived
and
writ
in
those
dark
times
.
You
see
how
modest
they
are
here
.
Auditors
.
They
gave
a
shout
,
signifying
their
dislike
,
that
the
Quakers
Books
should
be
preferred
so
far
to
the
Greek
and
Latin
Fathers
,
next
to
the
days
of
the
Apostles
.
Quaker
,
N.
M.
It
is
very
well
that
the
whole
Paragraph
be
read
,
that
it
may
give
the
more
satisfaction
to
the
Auditory
:
which
was
accordingly
done
.
T.
Ellwood
saith
,
He
(
viz.
G.
K.
)
turns
off
,
and
says
,
I
reflect
not
only
on
him
,
but
on
the
late
Christian
Teachers
and
Writers
,
who
have
corrected
the
Errors
and
unsound
Expressions
contain'd
in
the
Books
of
them
called
the
Greek
and
Latin
Fathers
.
Now
hear
what
he
further
says
,
In
comparing
the
Books
of
Friends
to
the
Books
of
them
called
Greek
and
Latin
Fathers
,
ut
supra
.
Quaker
,
J.
Waite
.
I
have
made
few
Observations
on
the
whole
,
one
or
two
particular
,
the
other
are
general
.
The
first
is
,
that
he
charges
G.
Whitehead
and
W.
Penn
to
destroy
the
Object
of
Faith.
Now
,
when
he
speaks
of
some
Doctrines
,
that
were
preached
by
him
in
1678
,
and
that
he
was
reproved
for
saying
it
was
lawful
to
pray
to
Jesus
Christ
,
he
has
vindicated
W.
Penn
as
to
this
Point
,
who
said
he
did
so
.
—
Also
he
has
vindicated
G.
Whitehead
,
saying
that
—
He
directed
not
to
what
either
of
them
could
say
,
but
what
Scripture
says
,
and
he
cites
them
a
clear
passage
,
that
was
then
believed
by
him
,
and
,
I
believed
by
all
Quakers
.
The
other
particular
Observation
I
did
note
,
is
,
that
the
Quakers
have
not
used
recite
the
whole
Author
they
write
against
;
and
I
appeal
to
you
,
whether
G.
Keith
,
in
the
opposition
he
has
made
,
has
ever
repeated
a
whole
Author
.
These
are
my
particular
Observations
.
The
general
is
,
that
what
has
been
casually
dropt
,
and
I
believe
there
are
none
concerned
on
this
occasion
,
but
(
I
say
)
they
may
sometimes
be
apt
to
drop
some
Expressions
,
that
they
will
not
stand
by
.
But
to
urge
these
against
the
whole
Party
,
is
too
hard
,
and
is
very
*
uncharitable
;
and
therefore
,
I
hope
,
you
will
not
conclude
the
whole
body
concerned
in
it
.
And
G.
Keith
hath
been
conversant
among
us
eight
and
twenty
years
,
or
more
,
and
has
preached
the
Doctrines
owned
by
us
,
and
writ
many
Books
that
related
to
fundamental
Articles
of
Faith
;
I
believe
him
that
they
were
owned
by
the
People
he
was
joyned
with
.
And
at
the
yearly
meeting
,
the
charge
against
him
,
and
his
expulsion
,
was
not
matter
of
Doctrine
,
but
Practice
,
which
was
turbulent
:
And
therefore
he
has
apostatized
from
what
he
was
before
,
from
the
meekness
and
integrity
that
is
agreeable
to
the
Doctrine
of
Christianity
.
Stranger
.
G.
Keith
.
I
see
you
are
almost
spent
,
I
will
answer
for
you
.
He
says
,
it
was
the
whole
body
that
was
against
you
;
it
was
the
worse
,
that
the
Excommunication
should
be
from
the
whole
yearly
Meeting
,
without
mentioning
any
thing
in
particular
.
For
a
man
to
apostatize
,
is
to
apostatize
from
the
whole
Faith
;
but
for
a
man
to
differ
with
respect
to
particular
things
,
this
is
not
Apostasie
.
G.
Keith
.
The
words
of
the
Excommunication
run
thus
"
I
am
a
man
of
no
Christian
"
Spirit
,
I
have
dismember'd
myself
from
the
Church
of
Christ
.
If
they
had
said
from
this
particular
Society
,
it
might
have
passed
;
but
they
say
,
from
the
Church
of
Christ
.
And
why
?
Because
there
is
no
Church
of
Christ
on
Earth
,
but
the
Quakers
;
and
no
Representative
of
them
,
but
the
Yearly
Meeting
in
Gracechurch-street
.
You
see
how
weak
that
man's
Objections
are
.
The
Auditory
shouted
.
Quaker
,
H.
Goldney
.
This
man
asserts
a
Lye
,
and
then
the
People
are
taken
with
it
,
as
if
it
were
a
Truth
G.
Keith
.
If
I
have
spoken
amiss
,
I
am
willing
to
be
brought
to
a
tryal
.
He
says
I
have
answer'd
many
Books
,
wherein
I
have
not
recited
all
the
Books
I
have
answer'd
.
It
is
true
,
and
I
blame
not
them
for
not
doing
so
.
But
they
say
,
I
only
take
bits
and
scraps
here
and
there
.
I
say
,
what
cause
have
I
to
recite
G.
Whitehead
and
W.
Penn's
whole
Books
to
you
,
when
they
have
not
done
so
?
I
think
it
sufficient
to
give
an
account
of
their
sense
from
full
Periods
and
Paragraphs
.
He
says
I
have
already
cleared
George
Whitehead
and
William
Penn
,
from
that
charge
that
they
have
not
destroyed
the
Object
of
Faith.
And
I
say
I
have
proved
that
they
have
destroyed
the
Object
of
Faith
;
if
they
have
at
other
times
Owned
it
,
let
them
disown
and
retract
their
Errors
;
I
am
not
to
account
for
their
Contradictions
.
They
have
Contradicted
themselves
;
they
have
disowned
the
Object
of
Faith
;
and
if
I
have
charged
them
with
it
,
this
is
no
Contradiction
in
me
,
but
in
them
.
Quaker
.
H.
Goldney
made
an
interruption
,
while
G.
K.
was
speaking
,
as
he
oft
did
,
and
gave
great
offence
to
the
Auditory
with
his
impertinencies
and
reflections
,
calling
G.
K.
Lyer
,
Impostor
,
Apostate
.
G.
Keith
.
The
reading
of
this
Paper
,
if
ye
please
,
shall
conclude
this
Meeting
.
After
T.
Ellwood
came
out
with
his
further
discovery
,
I
made
my
Complaint
to
the
Monthly
Meeting
at
Bull
and
Mouth
,
against
the
Forgeries
and
false
Accusations
that
his
Book
was
filled
with
,
and
I
begged
of
them
,
that
they
would
hear
my
Charge
against
him
;
but
they
would
not
suffer
me
,
they
said
I
might
print
,
as
T.
Ellwood
did
;
but
I
said
I
could
not
,
they
have
a
Stock
,
I
have
not
.
Whereupon
I
went
to
some
of
the
Church-Party
that
favour'd
me
,
and
told
them
,
if
I
could
not
get
a
meeting
to
hear
me
,
my
design
was
to
give
forth
a
printed
Advertisement
of
a
Meeting
to
clear
myself
of
these
things
,
and
they
might
be
present
if
they
would
.
Some
of
their
Party
said
to
me
,
George
,
do
not
they
,
or
some
of
them
would
give
me
a
meeting
.
Accordingly
they
gave
me
a
meeting
.
They
took
notice
of
some
of
Ellwood's
Forgeries
and
Abuses
;
some
of
them
have
,
I
hope
,
that
Courage
,
that
I
believe
they
would
not
be
offended
nor
afraid
if
I
named
them
:
They
have
said
in
their
Paper
,
T.
Ellwood
has
done
me
wrong
.
Quaker
,
H.
Goldney
.
Let
us
know
their
names
,
who
they
are
.
G.
Keith
.
We
must
use
some
little
Policy
,
as
well
as
ye
.
Some
of
them
are
eminent
among
you
.
Here
is
a
Copy
of
a
Paper
containing
an
account
of
the
matter
.
There
were
,
I
think
,
nine
or
ten
of
them
,
H.
Goldney
,
if
I
should
name
them
,
would
not
deny
them
to
be
his
Brethren
.
Quaker
,
H.
Goldney
.
I
dare
thee
to
name
their
names
,
or
else
thou
art
a
Lyar
,
an
Impostor
,
a
Cheat
;
I
dare
say
it
is
a
Cheat.
And
turning
to
G.
K.
he
said
,
O
thou
Lyer
,
thou
contentious
Creature
!
G.
Keith
.
See
this
little
man's
passion
now
,
what
is
he
but
a
Creature
,
and
a
contentious
Creature
?
I
contend
for
Truth
,
he
and
they
against
it
.
I
will
not
name
them
without
their
consent
;
only
bid
this
angry
man
,
Henry
Goldney
,
be
silent
,
and
I
will
read
their
Paper
,
containing
their
Censure
against
T.
Ellwood
in
divers
*
particulars
.
The
true
Copy
of
a
Paper
containing
a
Censure
and
Judgment
of
a
Meeting
of
Friends
,
(
owned
by
Tho.
Ellwood's
Brethren
,
to
be
in
Vnity
with
them
,
and
generally
in
good
Repute
among
them
)
held
at
London
the
12th
Month
,
1694
,
in
divers
weighty
particulars
.
IN
Thomas
Ellwood
's
Book
,
entituled
,
A
further
Discovery
,
&c.
pag.
31
Thomas
Ellwood
blames
G.
K.
for
mistating
the
Controversie
,
and
cunningly
sliding
in
the
word
Within
,
when
he
knew
it
was
not
in
the
words
charged
,
nor
in
the
words
proved
.
A
true
Copy
of
the
three
Judgments
,
p.
6.
are
these
words
:
All
which
are
something
else
than
the
People
called
Quakers
understand
by
the
Light
,
to
wit
,
the
light
in
every
man's
Conscience
,
which
G.
K.
alledgeth
,
is
Proof
that
G.
K.
intended
the
Light
within
.
In
Benjamin
Chambers
Letter
,
dated
Philadelphia
the
24
th
of
the
fourth
Month
,
1693.
one
of
the
four
credible
Evidences
against
G.
K.
are
these
words
following
.
The
substance
of
what
Tho.
F●tzw●ters
had
said
,
to
wit
,
that
according
to
his
own
Apprehension
of
thee
,
thou
didst
not
believe
the
Light
of
Christ
within
Man
is
sufficient
for
Salvation
without
something
else
:
To
which
words
thee
didst
then
in
the
audience
of
the
Meeting
forthwith
reply
,
No
more
I
do
not
,
without
something
else
In
John
Delaval
's
Letter
,
dated
the
24th
of
the
10th
Month
,
1692.
are
these
words
,
cited
out
of
G.
W.
's
Book
:
That
the
Light
which
is
sufficient
to
convince
of
Sin
,
and
leads
out
of
it
,
is
sufficient
to
guide
unto
Salvation
,
but
such
is
the
Light
of
Christ
in
every
man.
John
Humphry's
Two
Letters
read
,
and
both
to
the
same
purpose
.
T.
E.
Further
Discovery
,
&c.
pag.
101.
are
these
words
:
And
this
makes
a
Verbal
Confession
;
yea
,
a
bare
Verbal
Confession
,
sufficient
to
yoke
them
,
as
he
phrases
it
,
together
in
Church-Fellowship
.
Reasons
and
Causes
of
the
Separation
,
pag.
22.
ad
finem
;
Tho.
Elwood
leaves
this
out
,
viz.
Touching
these
necessary
and
fundamental
Principles
of
Christian
Doctrine
,
as
well
as
that
their
Conversation
is
such
as
becomes
the
Gospel
of
our
Lord
Jesus
Christ
.
Pag.
36.
That
the
Church
of
Christ
is
the
multitude
of
sincere
Believers
in
Christ
,
who
ought
to
manifest
their
Faith
to
one
another
,
by
the
living
confession
of
the
Mouth
,
flowing
from
the
living
Faith
in
the
Heart
,
accompanied
with
the
seal
and
confirmation
of
a
Holy
and
Christian
life
and
conversation
.
Pag.
103.
Tho.
Ellwood
accuseth
G.
K.
for
giving
of
false
Quotation
,
or
forging
Quotation
out
of
Robert
Barkly's
Book
.
G.
K's
Quotation
compared
with
Robert
Barkly's
agrees
,
as
quoted
;
Reasons
and
Causes
,
&c.
pag.
16.
for
Substance
of
Doctrine
,
pag.
24
,
25
,
26.
in
express
words
,
pag.
106.
T.
E.
admits
of
Substance
.
Further
Discovery
,
p.
19.
Tho.
Ellwood
accuseth
G.
K.
that
he
blames
Friends
that
they
were
gone
too
much
from
the
outward
to
the
inward
.
But
G.
K.
p.
20.
which
Tho.
Ellwood
brings
for
Proof
,
saith
,
That
he
blames
some
persons
for
not
rightly
and
fully
preaching
Christ
without
;
so
that
Tho.
Ellwood's
consequences
seems
not
fair
,
but
strain'd
.
Pag.
22.
Tho.
Ellwood
accuseth
George
Keith
of
a
Fallacy
,
in
declaring
,
he
refused
not
to
go
forth
at
the
Yearly
Meeting
:
which
Fallacy
alledged
,
was
,
That
G.
K.
should
refuse
to
go
out
some
one
day
of
the
yearly
meeting
:
but
that
not
appearing
to
us
by
any
Quotation
,
the
supposed
Fallacy
appears
not
.
And
further
;
whereas
Tho.
Elwood
alledges
,
tha●
he
was
led
into
this
Mistake
by
G.
K's
obscure
way
of
writing
;
for
altho'
in
pag.
14.
nor
18.
of
the
Book
Reasons
and
Causes
,
as
Tho.
Ellwood
unduly
argueth
*
,
yet
in
pag.
3.
Plea
of
the
Innocent
,
quoted
by
himself
,
pag
19
of
his
first
Book
called
an
Epistle
,
&c.
we
find
G.
K.
gives
account
▪
the
Yearly
Meeting
at
Philadelphia
was
in
the
first
week
of
the
7th
month
1691.
Further
Discovery
,
p.
26
Tho.
Ellwood
saith
,
G.
K.
asks
why
they
contradicted
the
sound
Judgment
of
a
Monthly
Meeting
at
Philadelphia
,
passing
due
Censure
upon
W.
S.
sixth
month
thereafter
,
and
saith
.
It
doth
not
sound
as
if
it
came
from
a
sound
Judgment
;
as
if
a
Judgment
now
were
capable
of
contradicting
a
Judgment
that
should
be
given
six
months
after
;
whereas
it
appears
by
the
date
of
the
Judgment
given
by
the
publick
Friends
,
to
be
nine
months
after
the
Yearly
Meeting
,
the
first
being
as
above
,
the
1
st
of
the
seventh
month
,
91
;
the
other
bearing
date
the
4
th
of
the
fourth
month
,
92
:
The
which
Book
,
Tho.
Ellwood
being
so
conversant
in
,
looks
as
if
he
could
not
be
ignorant
of
the
adjourned
Meeting
,
being
six
months
after
the
Yearly
Meeting
,
to
wit
,
the
27
th
of
the
twelfth
month
,
as
appears
in
pag.
10.
Reasons
and
Causes
;
and
that
wherein
the
supposed
Judgment
of
the
Yearly
Meeting
is
,
is
dated
nine
months
after
the
Yearly
Meeting
.
In
the
same
Book
,
pag.
35.
Tho.
Ellwood
alledgeth
,
That
he
no
where
gave
that
as
the
only
,
or
any
Reason
,
why
the
Meeting
could
not
adjourn
,
to
wit
,
because
the
Book
and
Clark
was
gone
.
Pag.
36
,
&
37.
he
adds
,
Let
G.
K.
clear
himself
fairly
of
this
if
he
can
,
till
then
I
shall
take
it
for
certain
,
that
that
Monthly
Meeting
was
ended
and
broken
up
,
part
of
the
Friends
gone
away
,
the
Clerk
gone
,
the
Book
in
which
the
Proceedings
of
the
Meeting
should
be
recorded
gone
,
before
the
adjournment
was
made
,
and
consequently
that
Adjournment
not
good
,
but
invalid
.
Ditto
,
pag.
42
,
&
43.
Whereas
Tho.
Ellwood
should
have
brought
matter
of
Fact
,
to
prove
G.
K.
guilty
of
the
Separation
,
instead
thereof
,
he
argues
,
as
we
think
,
unfairly
by
logical
Nicety
.
Pag.
42.
he
blameth
G.
K.
greatly
,
for
not
putting
the
Printer's
name
to
some
of
his
Books
.
But
it
's
well
known
this
hath
been
the
frequent
practice
of
the
People
called
Quakers
,
not
to
put
the
Printer's
name
to
their
Books
,
in
times
of
suffering
.
Pag.
91.
Tho.
Ellwood
alledges
,
he
did
not
understand
that
the
Doctrine
of
the
Faith
of
Christ
,
as
he
died
,
being
necessary
to
our
Christianity
and
Salvation
,
&c.
was
by
him
reputed
a
Doctrine
in
Controversie
between
G.
K.
and
others
,
in
America
,
when
in
several
places
of
his
Books
it
plainly
appears
,
it
was
the
principal
Doctrine
in
Controversie
.
See
Reasons
and
Causes
,
pag.
8
,
&
21
,
22.
with
many
others
.
G.
Keith
.
The
Paper
is
read
,
the
Question
was
not
concerning
the
Light
indefinitely
,
but
whether
the
Light
within
was
sufficient
to
Salvation
,
without
the
Man
Christ
and
his
Death
,
&c.
Thomas
Ellwood
accuseth
me
unjustly
.
That
I
cunningly
slid
in
the
word
Light
within
;
as
if
that
were
not
the
state
of
the
Question
,
but
Light
indefinitely
comprehending
Christ
both
Light
without
and
within
.
But
ye
see
how
the
citations
they
bring
in
their
Paper
clear
me
,
and
shew
T.
Ellwood
his
injustice
against
me
.
—
You
see
there
is
the
Light
within
,
not
the
Light
without
,
in
the
Citations
they
have
brought
to
clear
me
,
and
to
blame
T.
Ellwood
.
And
here
is
another
thing
they
find
fault
with
,
as
to
T.
Ellwood's
wronging
me
,
as
if
I
had
made
a
meer
Verbal
Confession
,
a
sufficient
qualification
to
a
Member
of
the
Church
of
Christ
.
See
here
they
cite
my
Book
,
Reasons
and
Causes
,
p.
22.
—
Take
notice
how
they
notifie
his
Forgery
,
that
he
leaves
out
my
words
,
—
T.
Ellwood
says
,
I
make
a
meer
Verbal
Confession
a
Qualification
for
being
a
Member
of
the
Church
.
But
I
say
not
so
,
as
if
a
Verbal
Confession
were
enough
,
but
as
well
a
Conversation
,
such
as
becomes
the
Gospel
,
is
necessary
to
qualifie
a
Member
.
So
my
Book
is
,
Such
a
Conversation
as
becomes
the
Gospel
,
p.
36.
Reasons
and
Causes
,
&c.
—
I
appeal
to
you
,
is
not
this
more
than
a
Verbal
Confession
?
T.
Ellwood
charges
me
to
say
,
That
a
meer
Verbal
Confession
is
enough
to
make
a
man
a
Member
of
the
Church
of
Christ
.
Now
,
p.
103
T.
Ellwood
accuseth
me
unjustly
(
as
his
own
Brethren
do
observe
)
for
giving
a
false
Quotation
out
of
R.
Barclay's
Book
called
the
Anarchy
,
&c.
but
they
clea●
me
,
and
declare
it
to
be
true
,
as
it
is
.
T.
Ellwood
quibbles
about
Substance
,
finding
fault
with
my
Saying
.
Somewhere
it
agrees
in
Substance
with
R.
B.
as
elsewhere
in
express
words
.
—
Now
these
men
take
notice
that
T.
Ellwood
is
unfair
in
taking
that
liberty
to
himself
he
will
not
allow
to
me
:
They
observe
,
he
admits
of
Substance
of
Doctrine
in
his
own
Citations
,
but
will
not
allow
it
to
me
.
Another
thing
T.
Ellwood
accuses
G.
Keith
(
as
they
observe
in
their
Censure
)
that
he
blames
them
for
going
too
much
from
the
outward
to
the
inward
:
But
these
are
not
my
words
,
nor
sence
.
And
they
censure
T.
Ellwood
for
making
a
strained
Consequence
on
my
words
;
for
,
tho'
I
blamed
them
for
not
rightly
preaching
Christ
withou●
,
yet
not
for
going
to
the
inward
Light
:
for
if
they
did
go
rightly
to
God's
Light
and
Gift
in
their
Hearts
,
they
would
not
hold
such
gross
Errors
.
But
he
says
,
I
blame
them
for
going
from
the
outward
to
the
inward
,
which
is
not
so
.
See
p.
22.
Again
,
they
censure
him
in
his
blaming
me
for
not
naming
the
Day
,
Month
,
or
Year
wherein
that
Yearly
meeting
at
Philadelphia
was
held
,
which
he
makes
the
ground
of
his
perversion
,
and
would
excuse
it
.
You
see
he
argues
like
a
rare
Logician
.
He
says
,
I
do
not
name
the
Year
,
nor
Day
;
nor
is
it
in
p.
14
,
nor
p.
18.
But
what
then
?
I
do
it
in
another
page
.
This
is
rare
Logick
.
Now
,
I
say
,
you
have
both
in
p.
3.
quoted
from
The
Plea
of
the
Innocent
.
Which
p.
3.
T.
Ellwood
has
quoted
for
another
purpose
,
but
could
not
see
it
for
that
.
And
all
this
Proof
is
,
that
I
did
not
tell
it
in
p.
14
,
nor
p.
18
but
I
did
it
in
p.
3.
His
Argument
is
a
Sophism
,
and
is
faulty
in
not
making
a
sufficient
enumeration
.
Again
they
censure
him
for
charging
me
with
Nonsence
.
Pray
,
may
not
a
meeting
held
six
months
after
contradict
a
meeting
going
before
?
Very
well
.
But
he
has
given
out
that
I
am
so
weak
a
man
,
that
I
cannot
write
sence
.
This
morning
one
came
to
me
with
Henry
Goldney
,
and
said
,
People
would
hoot
at
me
in
the
Meeting
,
(
but
it
is
fulfilled
on
themselves
)
thinking
me
craz'd
:
And
so
here
is
a
Paper
against
me
,
that
I
cannot
speak
sence
:
And
why
?
Because
he
feigns
,
that
I
said
a
meeting
six
months
before
contradicts
a
meeting
held
six
months
after
it
;
when
there
is
no
such
thing
;
but
that
a
meeting
six
months
after
,
contradicts
a
meeting
six
months
before
.
When
Tho.
Ellwood
could
not
prove
,
that
I
began
the
Separation
at
Philadelphia
,
by
any
Evidence
of
Matter
of
Fact
,
he
essays
to
do
it
by
false
Logick
,
arguing
,
That
the
Cause
must
be
before
the
Effect
.
Therefore
because
,
I
say
,
Th.
Loid
and
they
that
were
Magistrates
went
away
,
this
was
the
beginning
of
the
Separation
,
and
a
cause
of
it
.
And
so
when
he
cannot
bring
a
reason
in
Matter
of
Fact
,
he
will
go
to
false
Logick
for
it
:
So
I
answer'd
his
Argument
,
saying
,
All
learned
men
,
that
write
of
causes
and
effects
,
acknowledge
that
a
priority
of
time
is
not
necessary
to
the
cause
;
but
it
is
enough
that
there
be
a
priority
of
nature
;
the
first
moment
the
Sun
was
created
,
there
was
light
.
And
then
besides
,
the
cause
cannot
be
the
effect
,
says
he
;
if
their
going
away
from
that
meeting
were
the
cause
of
the
separation
,
it
was
not
the
effect
.
But
I
said
to
him
,
formal
and
material
causes
may
be
both
cause
and
effect
.
As
for
example
;
The
formal
and
material
causes
of
a
man
,
are
his
Soul
and
Body
,
and
they
are
the
man.
The
material
and
formal
causes
of
this
House
,
are
the
Stones
,
the
Bricks
,
the
Timber
,
and
the
Fashion
.
Now
here
these
causes
are
the
effect
.
Now
Th.
Loid's
going
away
was
a
cause
of
the
Separation
,
and
yet
was
a
beginning
of
the
Separation
:
And
is
it
not
shameful
?
They
accuse
me
of
Separation
,
but
they
run
to
a
perversion
of
Philosophy
to
prove
it
by
,
that
the
cause
is
before
the
effect
;
when
they
have
no
other
Arguments
against
me
,
but
false
Logick
and
vain
Philosophy
and
Deceit
,
and
his
own
Brethren
here
in
this
Paper
do
censure
him
,
for
his
arguing
unfairly
by
Logical
nicety
.
Here
is
another
Observation
of
these
honest
men
:
they
censure
him
for
saying
,
he
did
not
understand
that
the
Doctrine
of
the
Faith
of
Christ
,
as
he
died
,
&c.
being
necessary
to
our
Salvation
,
was
reputed
a
Doctrine
in
Controversie
betwixt
us
.
—
Whereas
the
principal
Doctrine
in
Controversie
between
them
and
me
,
was
about
the
Faith
of
Christ
,
as
he
died
,
&c.
whether
necessary
to
our
(a)
Salvation
.
Here
is
something
also
to
take
notice
of
,
that
he
blames
me
as
not
fair
,
for
not
putting
my
Name
to
my
Book
,
nor
the
Name
of
the
Printer
.
Now
the
Quakers
have
done
so
in
England
,
in
Suffering
Times
;
and
yet
the
Printer
in
America
was
prosecuted
by
an
Act
of
Parliament
,
for
not
printing
his
Name
to
some
of
my
Books
,
and
they
took
away
his
Letters
and
Frame
:
But
,
I
find
,
that
which
is
Persecution
in
England
,
is
esteem'd
good
Justice
in
Philadelphia
.
Quaker
,
N.
Marks
.
I
have
something
to
propose
to
you
,
if
you
please
.
We
are
all
in
general
very
apt
,
and
too
apt
,
to
have
a
good
Opinion
of
ourselves
,
it
is
very
near
to
Mankind
to
do
so
.
You
have
very
well
answer'd
the
Design
of
this
meeting
in
this
;
you
have
heard
him
with
a
great
deal
of
temper
.
I
desire
you
further
to
consider
,
that
all
considerate
men
,
when
they
hear
one
part
,
hear
but
with
one
Ear.
So
far
as
G.
Keith
thinks
fit
to
make
this
publick
,
you
may
expect
an
Answer
,
and
I
hope
you
will
reserve
one
Ear
to
hear
that
.
I
have
a
Paper
that
some
persons
concerned
in
this
Challenge
have
sent
,
that
they
desire
may
be
read
.
Which
was
consented
to
.
G.
Keith
.
The
truth
is
,
I
could
be
almost
content
to
go
away
,
and
say
nothing
to
it
,
there
is
so
little
of
value
in
it
.
They
say
I
began
with
them
,
but
they
began
with
me
in
Pensylvania
.
I
was
doing
my
duty
,
in
preaching
Christ
without
,
and
Christ
within
;
they
charged
me
with
preaching
two
Christs
.
I
went
to
some
of
them
about
it
,
but
they
took
their
part
against
me
.
I
laid
it
before
the
Ministry
at
the
Yearly
meeting
,
they
also
took
their
part
.
Now
,
you
know
,
he
that
affirms
,
on
him
lies
the
business
of
proving
.
W.
Pen
,
when
I
was
opening
a
place
of
Scripture
,
he
charges
me
with
being
an
Apostate
and
Impostor
.
Here
he
charges
me
with
being
an
Apostate
;
I
say
,
to
him
it
belongs
to
make
his
charge
good
,
but
he
goes
away
.
—
At
the
Yearly
meeting
,
I
put
it
to
him
to
make
it
good
.
I
do
not
doubt
but
this
meeting
will
sound
through
the
Nation
.
They
urge
me
to
Printing
;
I
say
again
,
I
have
not
either
Estate
or
Time
to
print
Book
upon
Book
.
And
tho'
I
have
not
answer'd
the
said
two
(b)
Books
,
why
may
not
I
say
as
they
do
,
They
are
not
worth
answering
?
As
for
example
,
There
is
a
Book
called
,
The
Snake
in
the
Grass
,
(
I
would
not
vindicate
all
things
in
it
)
but
they
have
been
urged
to
answer
it
;
their
Answer
is
,
it
is
not
worth
answering
:
This
man
that
prints
this
half-sheet
says
,
it
cannot
be
supposed
that
G.
Keith
can
answer
eighteen
sheets
of
Paper
in
a
Meeting
.
Why
can
it
be
●upposed
?
But
G.
Fox
can
answer
an
hundred
sheets
of
Paper
in
a
few
Pages
.
He
has
answer'd
Books
of
ten
or
twelve
sheets
in
a
few
lines
.
And
as
for
their
upbraiding
my
Friends
for
not
bearing
the
charge
of
Printing
my
Books
,
they
that
own
me
here
,
are
not
many
of
them
rich
,
and
I
would
not
put
them
to
it
.
But
now
there
is
the
thing
,
the
Controversie
is
,
whether
the
rich
Church
,
or
the
poorer
Church
,
be
the
Ch.
of
Christ
.
G.
Keith's
is
the
(c)
poor
Church
,
and
theirs
is
the
rich
Church
,
and
I
am
not
asham'd
of
my
Poverty
,
seeing
I
have
not
done
any
dishonest
thing
.
I
have
weaken'd
my
Estate
by
printing
what
I
have
printed
already
;
there
is
a
Printer
here
,
that
can
own
I
have
paid
near
forty
pounds
to
him
for
Printing
.
Now
they
upbraid
me
for
my
Poverty
.
Their
Church
is
the
true
Church
,
because
the
rich
Church
;
and
ours
the
false
Church
,
because
the
poor
Church
.
Quaker
,
N.
Marks
.
You
should
hear
one
side
but
with
one
Ear
,
and
leave
the
other
free
for
the
other
side
.
G.
Keith
.
I
am
perswaded
the
Reasons
given
in
the
Paper
read
at
the
beginning
,
were
no
just
Reason
for
their
not
appearing
.
But
though
some
comparisons
are
odious
,
yet
give
me
leave
to
make
a
comparison
.
May
a
Malefactor
make
this
excuse
;
You
shall
not
call
me
before
a
Justice
without
my
consent
?
If
a
man
rob
me
,
I
may
complain
of
him
as
a
Robber
,
and
without
his
consent
call
him
to
account
;
but
here
is
a
strange
thing
,
injuring
men
may
not
be
called
to
account
without
their
consent
,
it
will
trespass
against
the
Law
,
and
intrenches
upon
liberty
of
Conscience
.
I
was
advised
to
go
before
the
Lord
Mayor
of
London
,
and
I
did
,
and
told
him
,
I
hoped
it
would
give
no
offence
to
Authority
:
for
the
things
I
was
concerned
in
were
the
common
Doctrines
of
Christianity
;
if
there
be
any
Tumult
,
says
I
it
shall
not
be
on
my
side
:
And
the
Lord
Mayor
was
pleased
to
consent
to
it
.
Now
their
printed
Paper
seems
to
reflect
on
the
publick
Authority
,
and
not
what
I
have
done
.
And
thus
the
Meeting
peaceably
ended
,
between
the
second
and
third
hour
in
the
Afternoon
.
Note
,
If
any
of
my
Adversaries
object
,
That
divers
of
these
Proofs
here
brought
,
were
brought
formerly
in
my
Book
against
W.
Penn
and
G.
W.
call'd
,
A
short
List
of
the
vile
and
gross
Errors
which
T.
Ellwood
hath
replied
to
in
his
printed
Book
called
Truth
defended
;
I
answer
,
I
know
not
any
one
of
them
that
he
has
sufficiently
answer'd
unto
,
to
give
the
least
Sati●faction
to
any
sound
Christian
,
his
Answers
being
meerly
Evasions
and
Perversions
;
as
I
should
have
shown
,
if
he
had
appear'd
.
But
beside
,
there
are
many
new
Proofs
here
brought
,
beside
the
former
,
which
I
am
well
satisfied
they
can
never
truly
answer
,
but
by
a
sincere
and
free
Confession
of
their
gross
Errors
,
and
a
hearty
retracting
and
relinquishing
them
,
And
if
any
that
were
present
at
that
Meeting
,
or
may
happen
to
read
this
printed
Account
,
with
the
proofs
brought
out
of
their
Books
in
full
Periods
and
Paragraphs
,
as
often
as
there
was
any
occasion
,
are
desirous
to
see
the
Books
,
and
to
read
the
Proofs
in
the
said
Books
,
that
were
then
brought
,
or
any
others
that
may
be
brought
,
I
freely
offer
them
that
are
sober
and
impartial
persons
,
to
let
them
have
the
free
sight
and
view
of
them
,
leisurely
to
read
and
consider
them
,
if
they
please
to
call
at
my
House
.
And
I
the
rather
make
this
Offer
,
because
divers
of
these
Books
are
not
easily
to
be
had
,
not
being
in
the
hands
of
many
.
And
because
I
had
not
time
enough
to
read
divers
other
great
Proofs
that
I
had
,
being
hinder'd
with
the
impertinent
Digressions
of
those
that
interposed
,
(
whom
we
had
no
just
Cause
to
hear
,
pretending
no
Deputation
from
the
persons
they
spoke
for
,
and
therefore
only
were
permitted
,
by
Favour
,
to
shew
their
Impertinencies
)
.
I
therefore
think
fit
to
add
some
other
few
very
considerable
Proofs
out
of
these
mens
Books
,
and
perhaps
one
or
two
out
of
Books
approved
and
commended
by
them
,
and
some
few
more
of
W.
Penn's
and
George
Whitehead's
Self-Contradictions
.
AN
APPENDIX
,
CONTAINING
Some
other
Considerable
Passages
for
Proofs
,
out
of
these
Mens
Books
,
relating
to
the
foregoing
Heads
;
and
some
few
more
of
W.
Penn's
and
G.
Whitehead's
Self-Contradictions
,
which
were
design'd
to
have
been
read
at
the
Meeting
at
Turners-Hall
,
11th
of
the
Month
call'd
June
,
1696.
but
for
the
Diversions
made
,
could
not
then
be
read
.
IN
George
Whitehead's
Book
called
The
Divinity
of
Christ
,
he
hath
this
most
unsound
and
scandalous
passage
concerning
Christ
,
how
a
Sacrifice
,
and
his
Blood.
In
his
Answer
to
T.
Danson's
Synopsis
of
Quakerism
,
p.
70.
first
he
sets
down
the
words
of
John
Owen
thus
:
The
Sacrifice
denotes
his
Human
Nature
,
whence
God
is
said
to
purchase
his
Church
with
His
own
Blood
,
Acts
20.28
.
for
He
offer'd
Himself
through
the
eternal
Spirit
;
there
was
the
Matter
of
the
Sacrifice
,
which
was
the
Human
Nature
of
Christ
,
Soul
and
Body
;
His
Soul
was
made
an
Offering
for
Sin
,
Isa
.
53.10
.
His
Death
had
the
Nature
of
a
Sacrifice
.
Against
these
sound
words
of
John
Owen
he
quarrels
,
and
contradicts
thus
:
Answ
.
These
passages
are
but
darkly
and
confusedly
express●d
;
as
also
we
do
not
read
in
Scripture
,
that
the
Blood
of
God
,
by
which
he
purchas'd
his
Church
,
is
ever
call'd
the
Blood
of
the
Human
Nature
:
nor
that
the
Soul
of
Christ
was
the
Human
Nature
,
or
was
put
to
death
with
the
Body
,
(
for
the
Wicked
could
not
kill
the
Soul
)
though
his
Soul
was
made
an
Offering
for
Sin
,
and
he
poured
it
out
to
Death
,
(
he
bore
the
Sin
of
many
,
and
made
intercession
for
Transgressors
)
but
what
Death
(
and
in
what
manner
)
was
it
,
is
a
Mystery
truly
to
know
;
for
his
Soul
in
his
own
being
was
immortal
,
and
and
the
Nature
of
God
is
divine
,
and
therefore
that
the
Blood
of
God
should
be
of
human
(
or
earthly
)
nature
,
appears
inconsistent
;
and
where
doth
the
Scripture
call
the
Blood
of
God
Human
,
or
Human
Nature
?
Neither
do
we
read
,
that
the
Blood
which
beareth
Record
in
the
Earth
,
and
agrees
in
one
with
the
Spirit
,
(
and
which
purgeth
the
Conscience
,
washeth
and
cleanseth
the
Believer
in
the
Light
from
all
Sin
)
was
ever
called
by
the
Apostles
the
Blood
of
the
Human
Nature
.
Nor
do
we
read
,
that
the
Saints
did
eat
and
drink
Flesh
and
Blood
that
was
of
a
human
nature
,
to
receive
Divine
Life
in
them
thereby
:
for
the
Water
of
Life
and
Blood
of
Christ
,
which
are
said
to
wash
,
sanctifie
,
and
justifie
;
which
agrees
with
the
Spirit
in
those
Works
and
Effects
We
never
read
,
that
they
are
called
in
Scripture
by
the
name
of
Human
Nature
,
for
the
Spirit
that
quickens
is
divine
,
and
it
is
the
Spirit
that
gives
Life
,
the
Flesh
profiteth
nothing
,
John
6.
Now
this
unsound
Doctrine
of
G.
W.
doth
so
well
agree
with
that
in
John
Humphrey's
two
Letters
abovementioned
,
that
John
Humphrey
seems
to
have
been
his
Disciple
in
the
Case
:
and
it
is
certain
this
sort
of
Doctrine
of
G.
Whitehead
hath
corrupted
the
Minds
of
many
.
We
see
he
will
not
own
either
the
Flesh
,
or
Blood
of
Christ
,
or
Soul
of
Christ
,
to
belong
to
the
human
nature
.
Annotat.
Before
I
understood
the
Mystery
of
Iniquity
and
Antichristianism
that
lay
hid
,
under
the
finding
fault
with
this
name
or
term
Human
Nature
of
Christ
,
and
his
Humanity
,
observing
that
divers
found
fault
with
it
,
I
was
ready
to
excuse
them
,
thinking
,
that
tho'
they
disowned
the
term
Human
,
yet
they
owned
that
signified
by
it
,
to
wit
,
the
real
Manhood
of
Christ
,
having
a
real
Soul
and
Body
,
that
is
not
the
Godhead
,
but
most
gloriously
united
therewith
.
And
accordingly
I
did
in
part
excuse
them
,
as
in
my
Book
The
True
Christ
owned
,
pag.
20
and
pag.
105
I
cited
some
words
of
Hilarius
,
Lib.
10.
de
Trinitate
;
Quid
per
Naturam
Humani
corporis
concepta
ex
Spiritu
S.
caro
judicatur
.
i.
e.
Why
is
the
Flesh
conceived
of
the
Holy
Ghost
,
judged
by
the
nature
of
an
Human
Body
?
But
neither
Hilarius
nor
I
judged
that
the
Body
,
though
conceived
of
the
Holy
Ghost
,
was
any
part
of
the
Substance
of
the
Holy
Ghost
,
the
Particle
of
in
that
place
denoting
the
Holy
Ghost
to
be
the
Efficient
Cause
of
that
Conception
,
but
not
the
Material
.
But
that
my
Mind
and
Sense
,
that
Christ
had
the
true
Nature
of
Man
,
of
Soul
and
Body
,
neither
of
which
were
the
Godhead
,
was
sound
then
as
now
,
and
the
same
as
now
,
plainly
appears
from
Page
20.
of
my
Book
above
cited
,
where
I
say
,
Human
Soul
may
signify
the
true
Soul
of
Man
,
having
all
the
essential
properties
of
man's
Soul
,
and
its
whole
Perfection
.
And
if
in
this
sense
any
will
say
,
That
Christ
hath
a
Human
Soul
,
and
call
the
Manhood
of
Christ
his
Humanity
,
there
needeth
no
contention
about
it
:
For
in
the
Latin
Tongue
we
have
not
a
word
so
proper
as
Humanitas
,
to
signify
the
Manhood
;
and
if
we
may
say
Humanitas
in
Latin
,
we
may
say
in
English
,
Humanity
.
G
Whithead
his
Objection
against
the
word
Human
,
as
signifying
Earthly
,
hath
the
same
force
against
calling
Christ
Adam
,
coming
from
the
Hebrew
word
Adamah
,
that
signifieth
Earth
.
And
the
Scripture
calleth
the
Man
Christ
the
second
Adam
;
and
certainly
the
Man
Christ
had
not
only
that
which
was
Heavenly
,
but
had
even
our
Earthly
part
,
but
without
sin
;
his
Body
being
nourished
with
Earthly
Food
,
which
Body
now
glorified
is
Heavenly
.
But
that
I
differed
as
much
in
Doctrine
from
G.
Whithead
then
as
now
,
as
concerning
the
Blood
of
Christ
,
and
the
sense
of
that
place
of
Scripture
,
Acts
20.28
.
(
what
that
Blood
of
God
was
,
wherewith
he
purchased
his
Church
,
he
affirming
it
was
the
Blood
,
not
of
the
Human
Nature
or
Humanity
,
but
of
the
Divine
Nature
,
as
may
be
seen
above
)
appears
in
my
Book
above-mentioned
,
The
true
Christ
owned
,
pag.
94.
I
expresly
say
,
I
grant
that
there
is
such
a
figurative
speech
of
the
Communication
of
Names
and
Properties
,
whereby
the
Man
Christ
is
called
God
,
and
also
God
is
called
Man
;
and
God
is
said
to
have
shed
his
Blood
,
although
Christ
as
God
hath
not
Blood
to
shed
,
but
only
as
Man
;
yet
by
reason
of
that
most
rare
and
wonderful
Union
betwixt
the
Godhead
and
Manhood
,
the
Blood
of
the
Man
Christ
is
called
the
Blood
of
God
,
Acts
20.28
.
This
may
serve
as
one
great
Instance
,
to
shew
,
That
as
I
am
not
changed
in
this
Doctrine
from
what
I
was
many
years
ago
(
that
Book
of
mine
being
printed
Anno
1679.
)
,
so
I
did
then
as
widely
differ
from
G.
W.
in
that
great
Article
of
Faith
,
as
I
do
now
.
But
I
confess
I
knew
not
that
any
such
absurd
Doctrine
was
in
his
Books
,
till
of
late
that
I
made
a
more
narrow
search
,
occasioned
by
his
defending
the
same
Errors
in
his
Pensilvanian
Brethren
.
Again
;
In
the
same
Answer
to
T.
Danson's
Synopsis
,
T.
D
having
affirmed
that
there
is
a
continual
need
of
Faith
and
Repentance
in
this
life
,
G.
Whithead
answereth
,
That
there
is
a
continual
need
of
Repentance
,
this
I
deny
;
for
true
Repentance
,
where
it
is
wrought
,
and
the
fruits
of
it
brought
forth
,
this
is
unto
Salvation
never
to
be
repented
of
,
and
is
attended
with
a
real
forsaking
of
sin
and
transgression
.
Annot.
G.
Whithead's
Ignorance
greatly
appeareth
in
this
,
that
he
thinks
Repentance
and
Perfection
inconsistent
;
but
it
is
a
strange
Perfection
that
destroyeth
an
Evangelical
Virtue
and
a
Fruit
of
the
Spirit
,
such
as
Repentance
is
;
and
what
is
Repentance
?
A
change
of
the
mind
,
or
a
transformation
of
the
mind
,
as
the
Greek
word
,
Englished
Repentance
,
implieth
;
or
more
particularly
,
true
Evangelical
Repentance
is
a
great
aversion
and
perfect
hatred
of
the
soul
to
all
sin
,
and
a
deep
humiliation
before
God
,
with
godly
sorrow
and
contrition
of
soul
for
sins
past
,
which
is
very
consistent
with
,
and
very
becoming
the
most
perfect
and
holy
men
that
ever
lived
,
since
all
have
sinned
▪
It
seems
it
is
from
this
great
Error
that
he
and
many
others
of
his
Brethren
seldom
,
if
ever
,
pray
for
Forgiveness
of
sin
,
at
least
for
themselves
;
for
if
there
be
no
need
of
Repentance
,
it
will
follow
that
there
is
no
need
of
praying
for
Forgiveness
:
But
all
sound
Christians
of
true
spiritual
experience
do
know
,
that
both
Repentance
for
sin
,
and
praying
for
Forgiveness
of
sin
,
are
well
consistent
with
the
greatest
degree
of
Holiness
attainable
in
this
life
:
Nor
doth
the
praying
for
Forgiveness
imply
universally
the
want
of
it
,
more
than
the
praying
for
the
Spirit
implieth
the
want
of
it
.
Again
;
Whereas
it
was
said
in
the
above
Narrative
,
That
G.
Whithead
hath
allegorized
away
the
Birth
,
Death
,
Resurrection
,
and
coming
again
of
Christ
without
us
to
Judgment
;
take
these
plain
Proofs
.
1.
His
allegorizing
away
his
Birth
,
prophesied
of
by
Isaiah
,
9
6.
Unto
us
a
child
is
born
,
a
Son
is
given
:
This
he
expoundeth
of
Christ
born
within
.
He-Goats
Horn
,
Page
51.
2.
He
allegorizeth
away
his
Resurrection
,
expresly
denying
that
Christ
was
bodily
seen
of
Paul
,
and
perverting
that
place
in
1
Cor.
15.8
.
to
Christ
within
.
Page
51.
3.
He
allegorizeth
away
his
coming
without
us
to
Judgment
,
in
these
Scriptures
,
Matth.
16.27
,
28
1
Thes
.
4
15
,
16
,
17
Light
and
Life
,
Page
40
,
41.
4.
Both
he
and
Richard
Hubberthorne
allegorize
away
his
Burial
,
Light
and
Life
,
Page
52.
and
He-Goats
Horn
,
Page
62
perverting
that
Scripture
,
Isa
.
53.
He
made
his
grave
with
the
wicked
;
he
adulterates
the
true
Translation
,
and
turns
it
,
in
the
wicked
,
which
the
Hebrew
doth
not
bear
:
Where
see
a
most
absurd
account
of
the
Resurrection
,
turning
it
wholly
to
the
Resurrection
of
two
Seeds
in
two
Bodies
within
men
.
5.
He
allegorizeth
away
the
Resurrection
of
the
Saints
Bodies
,
by
his
perversion
of
that
place
of
Scripture
,
—
Who
shall
change
our
vile
body
,
and
fashion
it
like
to
his
glorious
body
,
Phil.
3.21
.
to
a
change
of
the
Body
that
the
Apostles
and
Saints
witnessed
before
death
;
and
yet
in
contradiction
to
that
,
in
his
Real
Quaker
a
Real
Protestant
,
Page
105.
he
understands
that
very
place
of
a
change
of
the
vile
,
or
low
and
humble
Body
,
like
unto
the
glorious
Body
of
Christ
,
as
a
thing
to
come
.
Some
other
of
Geo.
Whithead's
Contradictions
.
1.
GEO.
Whithead
in
his
Light
and
Life
,
page
69.
thinks
him
a
very
blind
and
ignorant
man
that
reckons
Bodies
Celestial
and
Terrestrial
to
be
all
one
in
Matter
and
Substance
;
and
yet
the
same
G.
W.
in
malice
of
the
Independant
Agent
,
pag.
17.
(
recited
and
approved
by
John
Pennington
,
Apostat
.
expos'd
,
p.
16.
)
owns
that
Christ's
Body
now
in
Heaven
is
the
same
in
substance
he
had
on
earth
:
So
by
his
own
words
he
hath
declared
himself
to
be
a
blind
and
ignorant
man
,
and
yet
Infallible
,
otherwise
by
his
own
word
no
true
Minister
.
2.
In
a
late
*
printed
Half
sheet
,
signed
by
him
and
seventeen
more
,
he
owneth
Christ
to
be
both
God
and
Man
,
and
owneth
the
Humanity
of
Christ
,
making
it
synonimous
with
Manhood
;
and
yet
it
is
proved
in
the
above
Narrative
,
that
he
neither
owneth
him
to
be
God
or
Man
;
finding
fault
with
W.
Burnet
for
saying
that
Christ
as
God
had
a
Father
,
and
had
Glory
with
God
before
the
world
began
;
arguing
as
the
Socinians
do
,
that
this
would
imply
two
Gods
;
s●e
Light
and
Life
,
page
47.
Again
;
He
finds
fault
with
T.
Danson
for
saying
that
the
Man
Christ
had
a
Created
Soul
:
Answer
to
T
D.
's
Synopsis
,
p.
18.
And
he
blames
R.
G.
for
saying
Christ
hath
a
Bodily
Existence
without
us
,
in
Heaven
;
Nat.
of
Christianity
,
page
41.
3.
In
his
late
Answer
to
the
Queries
sent
to
the
Yearly
Meeting
of
the
people
called
Quakers
,
at
London
,
signed
by
Dr.
Lancaster
,
Chaplain
to
the
Bishop
of
London
,
he
owns
the
Blood
of
Christ
that
was
outwardly
shed
,
to
be
a
part
of
the
Sacrifice
,
even
Christ's
Blood
that
was
shed
without
the
gates
of
Jerusalem
,
together
with
the
whole
Sacrifice
of
himself
,
both
of
Soul
and
Body
,
was
a
true
Propitiation
and
Atonement
for
man's
Reconciliation
and
Peace
with
God
,
for
Remission
of
sin
,
through
a
living
Faith
,
and
true
Repentance
,
&c.
But
in
his
Light
and
Life
,
he
denieth
that
the
outward
Blood
was
that
by
which
we
are
either
sanctified
or
justified
,
and
calleth
it
a
Type
,
and
saith
the
shedding
of
it
was
a
wicked
man's
act
;
from
whence
he
inferreth
that
we
are
not
justified
by
the
outward
Blood
,
but
pleadeth
,
that
the
Offering
Passover
Blood
,
by
which
we
are
cleansed
,
is
within
,
as
the
New
Covenant
is
,
and
not
without
;
See
in
the
Narrative
above
.
And
this
sort
of
Unchristian
Doctrine
G.
Whithead
(
as
many
others
)
did
receive
neither
from
the
Spirit
of
Christ
within
,
nor
from
the
Holy
Scriptures
,
but
,
as
it
seems
,
from
G.
Fox
,
who
in
a
printed
Paper
of
his
,
having
this
Title
,
To
all
People
in
Christendom
,
concerning
Perfect
Love
,
&c.
also
concerning
Christ's
Flesh
which
was
offered
,
(
which
printed
Paper
I
have
;
it
is
joined
with
some
other
printed
Papers
under
this
general
Title
,
Several
Papers
given
forth
for
the
spreading
of
Truth
;
See
Page
55
,
57
,
59.
)
hath
very
unsound
and
unchristian
Doctrine
concerning
Christ's
Flesh
,
that
is
,
the
Offering
,
in
which
is
the
belief
;
by
Christ's
Flesh
meaning
not
his
outward
Flesh
.
Some
of
his
words
I
shall
faithfully
recite
as
followeth
,
(
that
to
me
are
very
unsound
,
and
I
believe
in
general
to
all
sound
in
the
Faith
)
:
—
And
Christ
according
to
the
flesh
crucified
,
the
Lamb
slain
;
that
flesh
of
his
which
is
a
Mystery
,
when
the
first
Adam's
and
Eve's
flesh
was
defiled
,
and
so
death
reigned
from
Adam
to
Moses
,
pag
55.
—
And
Pag.
57.
So
Adam's
,
Eve's
flesh
was
defiled
,
but
the
flesh
of
Christ
,
the
Lamb
slain
from
the
foundation
of
the
world
,
yet
his
flesh
never
corrupted
,
which
flesh
is
the
offering
;
for
as
he
was
God
he
did
not
dye
;
and
this
flesh
is
a
Mystery
;
and
in
this
fl●sh
(
Note
)
is
the
belief
that
takes
away
the
sin
,
that
never
corrupted
,
that
is
the
Offering
for
sin
,
and
the
Blood
of
this
flesh
cleanseth
from
sin
,
p.
58.
—
Now
they
that
are
in
the
belief
of
this
fl●sh
,
and
offering
,
sees
over
all
offerings
,
to
the
beginning
into
the
Glory
which
was
with
the
Father
before
the
world
began
;
for
all
outward
Offerings
and
Sacrifices
was
given
to
man
after
he
fell
,
and
the
Lamb
slain
;
which
Offering
is
a
Figure
of
Christ
,
the
Seed
to
be
brought
forth
and
offered
up
,
and
he
the
Top
stone
over
all
laid
,
to
end
and
finish
all
the
outward
Offerings
,
and
Types
,
and
Shadows
,
and
in
him
there
is
none
,
Page
59.
So
through
this
Offering
is
the
Reconciliation
,
through
the
offering
of
his
flesh
,
that
never
corrupted
,
but
takes
away
corruptions
,
and
his
Blood
cleanseth
from
Corruptions
the
Life
real
.
And
so
this
pure
Flesh
,
this
Offering
,
is
set
over
all
,
which
never
corrupted
,
which
must
be
your
meat
if
you
live
:
Though
there
is
more
in
all
these
things
,
which
is
hard
to
be
uttered
,
and
cannot
be
uttered
Yet
.
Annot.
It
seems
what
G.
Fox
did
not
so
fully
utter
as
to
this
Mystery
,
George
Whithead
had
a
mind
to
utter
in
his
Book
called
Light
and
Life
,
that
may
be
as
a
proper
Key
to
these
dark
Sayings
of
George
Fox
.
If
any
object
to
me
,
as
Th
Elwood
hath
done
in
his
Book
falsly
called
Truth
defended
,
That
I
have
in
some
of
my
Books
owned
Christ's
flesh
and
Blood
within
;
I
answer
,
I
confess
it
;
but
no
otherwise
but
in
the
Scripture
sense
,
and
by
way
of
Allegory
,
and
in
Metaphor
;
as
when
the
Divine
Life
inwardly
enjoyed
in
the
Saints
,
is
also
called
by
way
of
Metaphor
and
Allegory
,
Bread
,
Wine
,
Oyl
,
Milk
,
Honey
,
M●rrow
,
and
Fatness
:
But
I
no
where
remember
that
I
ever
said
or
writ
,
That
the
Life
or
Flesh
of
Christ
within
men
is
the
Offering
,
the
Atonement
for
sin
.
And
if
any
can
shew
me
any
such
Passage
or
Saying
in
any
of
my
Books
,
I
am
most
willing
and
ready
to
disown
and
retract
it
,
and
blame
my
Rashness
in
so
saying
;
but
I
know
no
such
Passage
in
any
of
my
Books
.
4.
In
a
Treatise
of
Oaths
presented
to
the
King
and
Parliament
,
1675.
recommended
in
a
Preface
to
it
,
and
the
Reasons
given
in
it
,
which
Preface
is
signed
by
George
Whithead
,
and
William
Penn
,
and
Eleven
more
,
and
which
Preface
obligeth
G.
Whithead
to
confess
that
he
owned
the
Contents
of
that
Book
at
that
time
,
otherwise
he
might
be
construed
to
put
a
Trick
upon
the
whole
Nation
,
it
is
expressly
said
,
Page
17.
N
7.
We
look
upon
it
(
saith
he
and
they
)
to
be
no
less
than
a
presumptuous
tempting
of
God
,
to
summon
him
as
a
Witness
,
not
only
to
our
terrene
but
trivial
business
,
such
as
we
should
doubtless
account
it
an
high
Indignity
always
to
sollicite
an
Earthly
Prince
to
give
his
attendance
about
.
What!
make
God
,
the
Great
God
of
Heaven
and
Earth
our
Caution
in
worldly
Controversies
;
as
if
we
would
bind
him
to
obtain
our
ends
,
that
is
to
make
too
bold
with
him
,
and
to
carry
an
undue
distance
in
our
minds
towards
him
that
made
us
;
an
Irreverence
we
can
by
no
means
away
with
.
But
in
flat
Contradiction
to
this
,
there
is
an
Epistle
printed
to
the
Friends
called
Quakers
,
within
these
few
Weeks
,
in
this
present
Year
,
1696.
that
comes
from
the
Meeting
of
Sufferings
,
signed
by
Benjamin
Bealing
,
their
Clerk
to
their
Yearly
Meeting
.
In
which
Epistle
they
say
they
give
the
Sense
of
Ancient
Friends
,
George
Fox
,
Edw.
Burrough
,
Francis
Hougel
,
W.
Penn
,
and
divers
more
,
That
Friends
may
use
such
solemn
words
,
when
called
to
declare
the
Truth
,
even
in
worldly
matters
,
as
,
I
do
in
the
Presence
of
God
declare
,
or
calling
God
to
record
,
or
God
is
Witness
.
But
if
it
be
said
that
G.
Whithead
hath
not
signed
that
Epistle
,
so
is
not
chargeable
with
that
Contradiction
;
I
answer
,
So
nor
hath
any
other
of
the
Ministry
,
not
indeed
any
one
but
their
Hireling
Clerk
:
But
it
is
well
known
that
G.
W.
is
a
frequent
Member
of
that
Meeting
of
Sufferings
,
and
hath
been
a
main
Instrument
to
persuade
his
Friends
to
give
these
Solemn
Attestations
,
which
he
and
many
others
(
I
say
not
all
)
judged
unlawful
,
and
forbidden
by
Christ
,
to
use
in
cases
of
worldly
affairs
,
as
Recovery
of
just
Debts
,
and
the
like
.
Nor
will
G.
Whithead's
hiding
himself
by
not
signing
to
this
Epistle
,
and
others
concerned
,
but
getting
their
Hireling
Clerk
to
sign
for
them
(
who
for
his
Yearly
Salary
must
do
their
Drudgery-Work
;
and
if
fault
be
found
afterwards
with
what
is
done
,
have
this
hole
to
creep
out
at
,
They
did
not
sign
it
)
,
be
any
Excuse
for
him
or
them
,
to
clear
them
of
such
palpable
Contradiction
,
or
not
varying
from
their
former
Principle
.
The
only
use
I
make
of
it
,
is
to
prove
,
That
George
Whitheaed
(
as
well
as
others
of
the
Ancient
Friends
of
the
Ministry
,
have
palpably
contradicted
their
former
Testimony
,
delivered
in
Print
to
King
and
Parliament
,
Anno
1675.
and
that
in
a
very
weighty
matter
;
and
therefore
they
are
not
such
infallible
men
as
they
have
made
their
too
credulous
Followers
think
them
to
be
,
and
have
given
out
themselves
for
,
charging
all
others
to
be
no
Ministers
of
Christ
,
if
not
infallible
,
as
the
above
Narrative
sheweth
.
But
let
none
from
this
infer
,
that
I
blame
them
who
in
some
weighty
Cases
,
especially
in
declaring
their
Fidelity
and
faithful
Subjection
to
the
Government
they
are
under
,
do
use
such
solemn
Attestations
,
or
judge
and
condemn
their
liberty
in
so
doing
.
But
the
Contradiction
of
George
Whithead
and
some
others
to
what
they
have
formerly
asserted
very
publickly
,
is
that
which
I
would
have
notified
,
and
their
great
Hypocrisy
still
to
pretend
to
Infallibility
,
and
as
if
still
they
had
never
varied
in
their
Principle
in
any
thing
;
and
also
charging
G.
K.
with
Apostacy
,
because
I
have
declared
.
That
in
divers
places
and
passages
of
my
former
Writings
,
I
have
found
cause
to
make
some
Correction
and
Retractation
;
God
having
been
pleased
of
late
years
further
to
enlighten
me
,
yet
without
any
change
of
my
Faith
as
to
any
one
Article
of
the
Christian
Faith
,
so
far
as
I
know
.
Having
done
with
G.
Whithead
at
present
,
I
shall
next
bring
some
two
or
three
more
unsound
and
scandalous
Pass●ges
for
Proofs
,
out
of
William
Penn's
printed
Books
,
to
shew
the
unsoundness
of
his
Doctrine
in
relation
to
Christ
,
his
Flesh
and
his
Bodily
Existence
without
us
in
Heaven
:
And
then
take
notice
of
some
of
his
palpaple
Contradictions
to
himself
,
though
he
would
still
make
his
credulous
Followers
(
that
are
much
fewer
than
sometime
ago
they
were
)
believe
he
is
the
same
infallible
W.
Penn.
1.
In
his
Rejoinder
to
John
Faldo
,
page
179
,
180.
he
greatly
blames
Sydrach
Sympson
,
an
Independent
Preacher
,
for
excommunicating
Robert
Norwood
for
his
Opinion
,
which
he
,
to
wit
,
W.
Penn
himself
,
saith
,
Is
not
very
offensive
;
and
he
tells
us
what
that
Opinion
is
;
1.
For
denying
the
Locality
of
Heaven
and
Hell
,
that
is
void
of
outward
place
,
as
looking
upon
them
to
have
a
more
Spiritual
signification
;
and
that
the
other
was
too
Carnal
,
indeed
Mahometan
.
2.
That
he
believed
the
Soul
to
have
been
breathed
from
God
,
thereby
assigning
to
it
more
of
Divinity
than
the
usual
Opinion
doth
.
—
Now
that
he
saith
this
Ro.
Norwood's
Opinion
is
not
very
offensive
,
and
so
not
to
deserve
Excommunication
,
it
's
plain
he
thinks
it
not
very
offensive
,
to
deny
that
Christ's
Body
that
was
raised
from
the
dead
,
is
in
any
Heaven
,
that
is
,
an
outward
place
,
or
without
us
;
which
yet
(
as
I
appeal
to
all
sincere
Christians
)
is
really
so
offensive
,
that
the
denying
of
that
one
Truth
,
is
a
plain
denial
of
one
of
the
greatest
Fundamental
Doctrines
of
the
Christian
Faith
,
and
so
makes
void
the
whole
,
to
any
that
holds
such
a
damnable
Opinion
.
And
next
,
his
excusing
the
said
Robert
Norwood
,
for
assigning
to
the
Soul
something
more
of
Divinity
than
the
usual
Opinion
doth
,
is
offensive
and
scandalous
to
Christian
Ears
:
For
though
it
should
be
owned
,
That
the
Divine
Power
that
made
the
Soul
of
man
,
is
in
it
,
and
operateth
in
it
more
manifestly
than
in
the
inferior
Creatures
;
yet
the
Soul
of
man
is
a
created
Being
,
and
hath
nothing
of
Divinity
essential
to
it
;
for
that
were
to
make
it
God
himself
.
And
whoever
shall
compare
the
Excommunication
given
out
against
Rob.
Norwood
by
Sydrac
Sympson
,
with
the
Excommunication
given
out
against
me
by
William
Penn
and
Geo.
Whithead
at
their
Yearly
Meeting
,
will
say
,
if
they
be
impartial
men
,
William
Penn
has
blamed
that
in
another
unjustly
,
which
most
unjustly
he
justifies
in
himself
,
and
in
his
Tyrannical
Brethren
of
his
Party
,
who
for
no
other
cause
did
excommunicate
me
,
but
for
not
obeying
their
most
unjust
and
unreasonable
demand
,
which
was
,
To
clear
the
Body
of
the
People
called
Quakers
,
and
their
Ministry
,
from
some
of
the
Errors
charged
upon
them
in
Pensilvania
;
which
as
I
at
that
very
Meeting
told
them
,
I
could
prove
some
of
them
were
guilty
of
,
and
which
I
have
since
effectually
done
.
And
that
William
Penn
thinks
it
was
such
a
notable
Argumentum
ad
hominem
,
that
Rob.
Norwood
used
to
them
who
did
excommunicate
him
,
Are
none
the
People
of
God
but
your selves
?
Have
not
I
the
same
Argumentum
ad
hominem
,
against
them
that
excommunicated
me
;
who
in
their
Nameless
Bull
of
Excommunication
,
given
out
against
me
at
the
Yearly
Meeting
at
London
,
1695.
call
themselves
the
Church
of
Christ
,
from
which
(
they
say
)
I
have
separated
my self
?
And
because
I
could
not
obey
their
most
unjust
and
unreasonable
Demand
,
they
pass
this
Judgment
against
me
,
as
if
they
were
the
only
Church
of
Christ
;
and
in
their
Yearly
Epistle
this
very
year
1696.
directed
to
the
Quarterly
and
Monthly
Meetings
in
England
,
Wales
,
and
elsewhere
,
they
call
themselves
(
to
wit
,
those
that
generally
go
under
the
Name
Quakors
,
professing
Unity
with
them
)
God's
whole
Heritage
and
People
;
this
agreeth
with
Solomon
Eccles
Paper
,
called
,
The
Quakers
Challenge
,
p.
2
,
3.
1668.
The
Quakers
are
in
Truth
,
and
none
but
they
.
The
Tabernacle
of
God
is
with
you
,
and
his
Dwelling
Place
is
among
you
,
and
only
among
you
is
God
known
,
said
Edw.
Burrough
to
the
Quakers
;
see
his
Works
,
page
64.
2.
In
the
same
Rejoinder
,
page
310.
he
hath
a
Passage
that
is
either
perfect
Nonsense
,
or
Antichristian
Doctrine
,
or
rather
indeed
both
.
I
shall
cite
it
verbatim
.
Seventhly
,
Because
that
Flesh
of
Christ
is
called
a
Vail
,
but
he
himself
is
within
the
Vail
,
which
is
the
Holy
of
Holiest
,
whereinto
Christ
Jesus
our
High-Priest
hath
entred
,
Heb.
10.20
,
21.
And
as
he
descended
into
,
and
past
through
a
suffering-state
in
his
fleshly
appearance
,
and
returned
into
that
state
of
Immortality
,
and
Eternal
Life
and
Glory
,
from
whence
he
humbled
himself
,
which
was
and
is
the
Holy
of
Holiest
(
then
obscured
or
hid
by
his
Flesh
or
Body
,
the
Vail
while
in
the
world
)
so
must
all
know
a
death
to
their
fleshly
ways
and
Religions
,
yea
their
knowledge
of
Christ
himself
after
the
flesh
,
or
they
stick
in
the
Vail
,
and
never
enter
into
the
Holy
of
Holies
,
nor
come
to
know
him
in
any
spiritual
relation
,
as
their
High
and
Holy
Priest
,
that
abides
therein
.
Annot.
I
shall
make
no
large
Commentary
on
these
words
,
only
in
short
note
,
1.
His
saying
Christ
has
entred
into
the
Holy
of
Holies
within
the
Vail
,
and
that
Vail
is
his
Flesh
,
and
that
Holy
of
Holies
is
himself
;
What
Nonsense
is
this
?
Was
not
Christ
always
in
himself
?
2.
His
entring
in
within
the
Vail
of
his
Flesh
is
either
perfect
Nonsense
,
or
it
hath
this
sense
,
That
he
hath
put
off
his
Body
he
had
on
earth
,
and
is
separated
from
it
;
as
one
Robert
Young
,
a
Preacher
among
the
Quakers
in
Pensilvania
,
at
a
Meeting
affirmed
,
and
brought
these
very
words
of
W.
Penn's
to
confirm
it
,
That
Christ
hath
entred
within
the
Vail
,
and
Christ's
flesh
is
that
Vail
;
whereas
it
is
plain
,
and
generally
understood
by
all
Christians
,
That
the
Vail
within
which
Christ
is
entred
,
according
to
Heb.
6.19
.
is
not
his
flesh
;
though
elsewhere
,
but
in
another
respect
,
his
flesh
is
called
a
Vail
,
the
word
Vail
having
divers
significations
in
Scripture
.
3.
That
he
saith
,
That
all
must
know
a
death
to
their
knowledge
of
Christ
after
the
flesh
;
it
is
plain
from
his
words
,
that
he
hath
this
unsound
sense
of
it
.
That
they
must
know
a
death
to
the
knowledge
of
Christ
after
the
flesh
,
as
that
flesh
signifieth
the
flesh
of
Christ
,
as
he
came
in
the
flesh
.
But
this
is
a
perversion
of
Paul's
words
,
as
if
Paul
had
rejected
the
knowledge
of
Christ
as
he
came
and
suffered
in
the
flesh
,
as
inconsistent
with
the
revelation
of
Christ
in
himself
;
which
are
so
consistent
,
that
as
none
have
the
saving
knowledge
of
Christ
as
he
came
and
suffered
in
the
flesh
,
without
the
inward
revelation
of
him
in
their
hearts
,
so
none
have
that
inward
revelation
of
him
,
sufficient
to
Eternal
Salvation
,
but
who
by
that
inward
revelation
know
and
believe
that
he
came
and
suffered
in
the
flesh
,
and
that
he
is
now
in
Heaven
,
in
the
same
Body
that
suffered
,
the
same
,
I
say
,
as
to
Substance
,
though
wonderfully
changed
in
Mann●r
and
Condition
.
3.
W
P.
in
a
Book
he
calleth
Truth
exalted
,
presented
to
Princes
,
Priests
,
and
People
,
reprinted
Anno
1671.
he
giveth
a
large
description
of
the
Quakers
Christ
,
as
he
calleth
him
,
pag.
13
,
14.
without
mentioning
in
the
least
his
Birth
in
the
flesh
,
Death
,
Resurrection
,
Ascension
,
as
the
Son
of
Man
,
or
the
Son
of
Abraham
and
David
;
and
wholly
applying
that
,
Isaiah
9.6
,
7.
Unto
us
a
child
is
born
;
and
Deut.
●1
.
18
A
Prophet
shall
the
Lord
your
God
raise
up
,
to
the
Inward
Principle
of
the
Light
in
all
men
;
and
thus
he
describeth
the
Quakers
Christ
,
pag.
14.
This
is
the
second
Adam
,
the
quickening
Spirit
,
the
Lord
from
Heaven
,
the
new
and
spiritual
man
,
the
Heavenly
Bread
,
the
true
Vine
,
the
Flesh
and
Blood
that
was
given
for
the
Life
of
the
World
,
the
second
Covenant
,
the
Law
writ
in
the
Heart
and
Spirit
▪
put
in
the
inward
parts
,
the
way
in
which
the
fool
cannot
err
,
the
Truth
before
Deceit
was
,
the
Life
that
's
hid
in
God
,
eternal
in
the
Heavens
,
glorified
before
the
world
began
,
the
Power
,
the
Wisdom
,
the
Righteousness
of
God
,
the
Plant
of
Renown
,
the
Royal
Seed
that
bruiseth
the
Serpent's
head
;
in
short
,
that
Grace
which
hath
appeared
unto
all
men
,
teaching
them
to
deny
Ungodliness
,
&c.
Annot.
By
this
it
is
plain
he
makes
nothing
of
Christ
,
but
an
inward
Principle
in
all
men
,
which
yet
falsly
he
calls
the
second
Covenant
,
the
Law
written
in
the
heart
;
for
the
Law
writ
in
the
heart
,
that
is
,
the
second
Covenant
,
is
not
in
any
Unbelievers
,
but
only
in
the
hearts
of
True
Believers
.
Again
,
in
his
large
description
of
the
Christian
Quaker
,
filling
Three
Pages
of
his
Folio
called
the
Christian
Quaker
,
he
mentions
not
one
word
of
Christ
,
as
he
was
born
of
the
Virgin
,
suffered
death
for
our
sins
,
rose
again
,
&c.
as
the
Object
of
Faith
,
Hope
,
or
Love
,
or
Christian
Devotion
;
see
his
Pages
,
125
,
126
,
127.
By
which
it
plainly
appears
that
he
,
and
G
Whithead
,
and
many
other
Teachers
among
the
Quakers
,
have
no
other
Notion
of
Christ
,
but
an
Inward
Principle
;
which
is
manifestly
contrary
to
the
Gospel
preached
by
the
Holy
Prophets
,
Evangelists
,
and
Apostles
,
who
preached
Christ
chiefly
without
men
,
as
both
God
and
Man
,
and
consequentially
his
Light
,
and
Grace
,
and
Spirit
within
men
.
I
shall
now
point
at
some
of
W.
Penn's
most
gross
and
palpable
Contradictions
.
1.
His
first
Contradiction
.
In
the
Treatise
of
Oaths
above-mentioned
,
signed
particularly
by
William
Penn
,
he
is
earnest
against
all
Oaths
under
the
Gospel
;
and
yet
in
his
Reason
against
Railing
he
useth
the
greatest
Oath
that
ever
was
used
among
the
Jews
,
to
wit
,
As
God
liveth
,
or
The
Lord
liveth
;
which
was
the
form
of
their
Oath
,
as
is
clear
from
many
places
of
Scripture
,
but
particularly
Jerem
4.2.5.2
.
Now
let
us
hear
how
he
himself
hath
practically
used
this
Oath
against
Thomas
Hicks
,
pag.
180.
O
that
these
heavy
things
might
not
be
laid
to
thy
charge
,
for
so
sure
as
God
liveth
great
will
be
the
Wrath
that
shall
follow
,
yea
,
God
will
visit
for
these
unrighteous
dealings
;
and
I
testify
to
thee
from
God's
Living
Spirit
,
if
thou
desist
not
,
and
come
not
to
deep
Repentance
,
the
Lord
will
make
thee
an
Example
of
his
Fury
,
and
thy
head
shall
not
go
down
to
the
Grave
in
Peace
;
and
by
this
shalt
thou
know
that
not
a
Lying
or
Delusive
,
but
a
True
and
Infallible
Spirit
hath
spoken
by
me
.
Annot.
These
words
imply
some
Prophecy
that
W.
Penn
thought
he
had
from
the
Infallible
Spirit
of
God
,
against
Tho.
Hicks
,
importing
he
should
be
made
an
Example
of
his
Fury
:
But
they
that
saw
Tho.
Hicks
dye
,
and
knew
him
living
,
say
,
nothing
of
this
was
fulfilled
,
nor
did
any
thing
extraordinary
,
as
any
Example
of
Divine
Fury
happen
to
Tho.
Hicks
either
before
he
died
,
or
at
his
death
.
2.
His
second
Contradiction
is
this
;
In
the
Book
called
Judas
and
the
Jews
,
pag
13.
owned
and
signed
by
W.
Penn
,
he
thus
glosseth
on
Matth
18.17
.
Go
tell
the
Church
,
That
Christ
as
well
gave
his
Church
Power
to
reject
,
as
to
try
Spirits
,
is
not
hard
to
prove
;
that
Notable
Passage
,
Go
tell
the
Church
,
does
it
to
our
hand
;
for
if
in
case
of
private
Offence
betwixt
Brethren
,
the
Church
is
made
Absolute
Judge
,
from
whom
there
is
no
Appeal
in
this
world
,
how
much
more
in
any
the
least
case
that
concerns
the
Nature
,
Being
,
Faith
,
and
Worship
of
the
Church
her self
?
Annot.
This
he
spoke
with
respect
to
the
Quakers
Church
,
whose
Power
he
so
mightily
extols
,
that
she
is
made
Absolute
Judge
,
from
whom
there
is
no
Appeal
in
this
world
.
But
having
to
do
with
the
Church
of
England
,
or
any
other
Church
of
them
called
Protestants
,
we
shall
see
how
he
makes
a
contradictory
Gloss
on
the
same
Text
,
Matth.
18.17
.
Go
tell
the
Church
.
In
his
Address
to
Protestants
,
second
Edition
,
p.
152.
he
saith
,
But
what
then
can
be
the
meaning
of
Christ's
words
,
Go
tell
the
Church
?
Very
well
,
I
answer
,
It
's
not
about
Faith
,
but
Injury
,
that
Christ
speaks
;
and
the
place
explains
it self
;
Moreover
,
If
thy
brother
shall
trespass
against
thee
,
go
and
tell
him
his
fault
between
thee
and
him
alone
;
here
is
Wrong
,
not
Religion
;
Injustice
,
not
Faith
or
Conscience
concerned
,
as
some
would
have
it
,
to
maintain
their
Church-Power
.
Annot.
Here
you
see
he
makes
the
Church-Power
very
low
as
by
Church
he
means
the
Church
of
England
,
or
any
other
Church
besides
the
Church
of
the
Quakers
.
But
when
he
means
the
Church
of
the
Quakers
from
the
same
Text
,
he
magnifies
her
Power
as
great
as
ever
Bellarmine
or
any
other
Jesuit
magnified
the
Church
of
Rome
.
She
(
to
wit
,
the
Quakers
Church
,
otherwise
tell
us
what
other
Church
he
means
)
is
made
Absolute
Judge
,
from
whom
there
is
no
Appeal
in
this
world
.
Then
be
sure
,
if
W.
Penn
can
prevail
to
keep
up
this
Authority
in
the
Quakers
Church
,
neither
G
Keith
,
nor
any
other
against
whom
that
he
calleth
the
Church
,
to
wit
,
the
Yearly
Meeting
at
London
,
hath
passed
any
Sentence
,
however
unjust
,
must
expect
to
have
any
Relief
or
Redress
in
this
world
.
Well
,
It
is
a
great
Comfort
that
we
may
expect
it
in
the
world
to
come
.
If
this
be
not
to
play
the
Ambidexter
(
a
Crime
T.
Elwood
unjustly
casteth
on
me
in
another
case
)
I
know
not
what
is
.
3.
His
Third
Contradiction
is
this
.
In
his
Address
to
Protestants
,
second
Edition
,
pag.
246.
he
saith
,
Men
that
are
angry
for
God
,
passionate
for
Christ
▪
that
can
call
Names
for
Religion
,
and
sling
Stones
for
Faith
,
may
tell
us
they
are
Christians
if
they
will
,
but
no
body
would
know
them
to
be
such
by
their
fruits
;
to
be
sure
they
are
no
Christians
of
Christ's
making
.
Annot.
One
would
think
this
man
would
be
far
from
giving
hard
Names
to
any
that
differ
from
him
in
Religious
Matters
,
and
that
he
would
be
one
of
the
civilest
men
on
earth
,
for
softly
and
gently
treating
his
Opponents
.
But
instead
thereof
,
I
know
not
if
ever
I
read
or
heard
more
angry
and
passionate
words
,
and
more
und●cent
and
unbecoming
any
man
,
either
Christian
or
sober
Heathen
,
than
William
Penn
hath
given
to
his
Opponents
,
and
such
as
he
hath
differed
from
in
Religious
Matters
;
witness
what
he
saith
in
his
Guide
mistaken
,
p.
18.
1668
The
old
Gormandizing
Priests
of
England
.
—
No
sort
of
people
have
been
so
universally
through
Ages
the
Bane
of
Soul
and
Body
of
the
Universe
,
as
that
abominable
Tribe
,
for
whom
the
Theatre
of
God's
most
dreadful
Vengeance
is
reserved
to
act
their
eternal
Tragedy
upon
Again
,
in
his
Quakerism
a
new
Nickname
,
&c.
p.
165.
he
saith
,
But
in
the
earth
there
is
not
any
thing
so
phant●stical
,
conceited
,
proud
,
railing
,
busy-body
,
and
sometimes
ignorant
,
as
a
sort
of
Priests
,
to
us
not
unknown
,
among
whom
our
Adversary
(
viz.
John
Faldo
,
an
Independent
Preacher
)
is
not
the
least
,
who
think
their
Coat
will
bear
out
their
worst
Expressions
for
Religion
;
and
practise
an
haughty
Reviling
for
Christ
,
as
one
of
the
greatest
demonstrations
of
their
Zeal
;
an
Ill
bred
and
Pedentick
Crew
,
the
Bane
of
Reason
,
and
Pest
of
the
World
,
the
old
Incendi●ries
to
mischief
,
and
the
best
to
be
spared
of
Mankind
;
against
whom
the
boiling
Vengeance
of
an
irritated
God
is
rea●ly
to
be
poured
out
,
to
the
destruction
of
such
if
they
repent
not
,
and
turn
from
their
abominable
Deceits
.
Annot.
Seeing
the
only
Reason
that
was
given
at
the
Meeting
at
Turner's
Hall
the
11th
of
this
Instant
,
1696.
by
one
of
William
Penn's
Party
,
why
they
excommunicated
George
Keith
,
having
nothing
either
against
his
Doctrine
or
Conversation
among
men
,
but
that
he
was
(
as
he
was
pleased
to
call
me
)
a
little
petulant
,
and
turbulent
Man
;
and
that
they
have
aggravated
some
few
words
I
gave
to
some
professed
Infidels
among
us
in
Pensilvania
,
to
that
height
,
as
deserving
Excommunication
:
Let
the
Impartial
Reader
judge
,
whether
W.
Penn
has
not
far
exceeded
me
,
and
that
incomparably
,
(
for
I
thank
God
I
have
not
the
faculty
to
invent
such
words
)
as
well
as
George
Whithead
hath
also
done
,
in
calling
some
that
but
differed
from
him
about
Womens
Meetings
,
and
Church
Orders
of
G.
Fox
Incarnate
Devils
,
Wolves
,
Dogs
,
in
his
Preface
to
Judgment
Fixed
,
1682.
Behold
therefore
their
Injustice
and
Partiality
,
for
when
did
they
ever
so
much
as
censure
either
of
them
for
such
scurrilous
,
abusive
Language
,
or
any
others
that
have
used
the
like
?
Nay
,
of
all
people
on
the
face
of
the
Earth
,
many
of
the
Preachers
and
Writers
among
the
Quakers
,
that
I
know
of
,
have
been
most
guilty
in
this
thing
,
and
doubled
this
guiltiness
in
fathering
these
sinful
Words
,
and
their
sinful
Passion
on
the
Spirit
of
God
,
as
W.
Penn
did
,
when
he
called
me
Apostate
,
and
Impostor
,
for
defending
Christian
Doctrine
common
to
all
Christendom
,
saying
,
He
was
transported
by
the
Glorious
Power
of
God.
For
my
own
part
,
wherein
I
have
at
any
time
either
in
word
or
Writ
exceeded
in
giving
any
uncharitable
Names
to
any
,
or
in
any
uncharitable
practise
or
behaviour
,
I
declare
I
am
sorry
for
it
,
and
have
begged
,
and
do
beg
God's
forgiveness
for
it
,
for
his
dear
Son's
sake
,
and
also
the
forgiveness
of
any
whom
I
have
at
any
time
justly
offended
in
Words
or
behaviour
;
and
I
bless
God
,
who
has
taught
me
more
patience
by
the
late
Exercises
I
have
gone
through
of
the
strife
of
Tongues
;
and
I
hope
I
can
in
measure
say
,
that
I
witness
that
place
of
Scripture
fulfilled
,
That
tribulation
worketh
patience
,
and
patience
experience
;
and
this
I
have
divers
times
acknowledged
to
my
late
Adversaries
,
who
have
made
ill
use
of
it
against
me
,
but
I
never
knew
they
made
any
such
acknowledgment
to
any
,
I
am
sure
never
to
me
,
whom
they
have
most
unworthily
abused
both
by
Word
and
Pen.
And
now
before
I
have
quite
done
with
William
Penn
,
let
me
put
him
in
mind
of
his
Promise
,
That
he
would
answer
me
in
the
face
of
the
Nation
;
for
I
think
I
have
made
good
my
word
,
that
I
have
put
him
to
prove
his
Charge
against
me
(
that
I
am
an
Apostate
)
in
the
face
of
the
Nation
;
and
let
him
not
put
off
this
Work
that
belongs
to
himself
,
to
any
Deputy
,
or
busy
Intruder
,
as
Th.
Elwood
,
or
John
Pennington
,
who
have
already
sufficiently
shewn
their
folly
in
print
;
but
let
him
perform
his
Promise
by
himself
,
and
also
remind
his
words
in
his
Christian
Quaker
,
pag.
1.
who
saith
,
I
was
not
willing
that
any
should
answer
for
my
faults
,
if
any
there
were
;
and
if
innocent
,
I
osteemed
my self
both
sufficient
and
obliged
to
my
own
relief
.
Some
of
Tho.
Elwood
his
Vile
and
Gross
Errors
;
truly
collected
out
of
his
Book
,
falsly
called
,
Truth
Defended
.
I
Shall
pass
by
at
present
his
many
Forgeries
,
and
Perversions
,
and
Abuses
against
me
in
this
his
last
Book
,
and
his
two
former
Books
;
to
the
first
of
which
I
have
answered
in
print
,
having
collected
out
of
his
two
last
Abusive
Books
above
an
hundred
manifest
Perversions
,
Forgeries
,
and
Falsities
he
hath
heaped
up
against
me
,
which
I
have
in
readiness
to
shew
,
and
which
I
keep
by
me
for
a
reserve
,
until
I
find
an
occasion
to
publish
them
,
either
by
print
,
or
otherwise
;
therefore
I
shall
only
now
make
an
Index
of
some
of
his
Vile
and
Gross
Errors
contained
in
his
last
Book
,
called
Truth
Defended
.
1.
The
Blood
that
came
out
of
Christ's
Side
,
its
shedding
,
was
not
done
to
compleat
the
Offering
,
because
,
before
that
,
Christ
said
,
Consummatum
est
,
it
is
finished
,
p.
99.
Note
,
this
is
as
much
against
his
Death
,
for
before
his
Death
he
said
,
it
is
finished
.
2.
He
justifies
George
Whithead's
Doctrine
and
Words
,
denying
that
the
material
Blood
of
the
Beasts
were
Types
of
Christ's
material
Blood
,
and
yet
fallaciously
seems
to
own
it
,
p.
106.
3.
He
justifies
W
▪
Penn's
Doctrine
;
saying
,
The
one
Seed
cannot
be
an
outward
thing
;
for
one
outward
thing
cannot
be
the
proper
sign
of
another
outward
thing
;
p.
113.
4.
He
denieth
that
the
gift
of
the
Divine
Grace
or
Power
within
,
is
the
real
Purchase
of
Christ's
Obedience
unto
death
;
arguing
,
That
if
so
,
that
would
not
be
the
free
Gift
of
God
,
p.
121.
This
is
contrary
to
Rom.
5.15
.
Eph.
1.14
.
and
4.7
,
8
compared
with
Psal
.
68.18
.
5.
He
blames
me
for
saying
Christ's
Body
is
the
same
in
substance
it
was
on
Earth
,
p.
129.
now
if
not
the
same
in
substance
,
then
that
Body
he
had
on
Earth
is
not
in
being
,
or
he
must
hold
the
Doctrine
of
Transubstantiation
in
that
case
.
6.
He
denieth
that
Christ
came
by
Generation
of
,
and
from
the
Properties
of
Man
in
Mary
,
p.
136.
and
in
so
doing
,
he
must
deny
him
to
be
the
Son
of
David
and
Abraham
.
7.
He
perverteth
the
Apostle's
Creed
,
in
that
Clause
;
Conceived
of
the
Holy
Ghost
,
p.
138.
by
which
he
infers
,
that
Christ
came
not
by
Generation
of
▪
and
from
the
Properties
of
Man
in
Mary
;
and
in
so
doing
,
he
makes
the
Holy
Ghost
to
be
the
material
Cause
of
that
Generation
;
as
if
that
Holy
Thing
conceived
,
were
of
the
Substance
of
the
Holy
Ghost
;
whereas
the
Holy
Ghost
was
the
efficient
Cause
thereof
,
but
not
the
material
Cause
.
8.
His
false
way
of
reasoning
against
the
Man
Christ's
being
created
,
from
my
reasoning
,
if
not
created
,
therefore
not
Man
;
by
retorting
,
if
created
,
therefore
not
God
;
and
in
this
he
chargeth
me
to
be
deeply
drenched
into
Socinianism
,
but
this
is
his
ignorance
.
This
is
as
foolish
as
to
argue
,
A.
B.
is
no
English
Man
,
therefore
is
no
Man
;
whereas
it
is
good
arguing
,
A.
B.
is
no
Man
,
therefore
no
English
Man
;
the
Socinian
Error
is
not
,
that
Christ
is
a
Creature
,
but
that
he
is
a
meer
Creature
,
viz.
only
Man
,
and
not
both
God
and
Man
,
p.
139.
9.
His
blaming
me
,
to
make
light
of
the
work
of
Generation
in
comparison
of
Christ's
Incarnation
;
therefore
according
to
him
,
Regeneration
is
greater
than
Christ's
Incarnation
.
Oh
great
Blasphemy
!
pag.
155.
10.
His
saying
,
That
the
Author
of
Regeneration
is
Christ
chiefly
,
as
he
is
manifested
inwardly
in
the
heart
,
p.
152.
This
is
as
absurd
,
as
to
say
,
The
Beams
of
the
Sun
that
descend
on
the
Earth
,
are
the
chief
cause
of
the
Earth's
fruitfulness
,
and
not
the
Sun
it self
that
is
in
the
Firmament
.
My
answer
to
John
Pennington's
Book
,
falsly
called
,
An
Apostate
Exposed
:
In
his
said
Book
he
brings
no
matter
against
me
,
either
as
to
Doctrine
or
Life
;
but
sets
down
some
Citations
out
of
my
Books
,
and
the
Doctrine
in
all
these
Citations
I
own
.
But
that
I
thought
it
had
been
the
Doctrine
of
the
Quakers
in
general
,
and
of
George
Whithead
and
William
Penn
in
particular
;
in
that
I
own
my
mistake
;
but
this
is
no
contradiction
,
or
proof
of
my
Apostacy
;
for
I
did
not
positively
say
,
they
had
no
Errors
,
but
according
to
the
best
of
my
knowledge
they
had
no
Errors
;
this
is
no
contradiction
;
for
Contradictions
(
according
to
that
true
Maxim
)
are
secundum
idem
,
ad
idem
eodem
loco
,
tempore
&
ratione
.
But
he
hath
not
so
much
either
Logick
or
common
Sense
to
understand
,
that
this
is
no
contradiction
,
or
what
a
true
Contradiction
is
,
as
neither
his
quondam
Tutor
Tho.
Elwood
hath
.
As
concerning
Caleb
Pusey
his
Book
,
falsly
called
,
His
Modest
Account
;
I
have
a
full
Answer
to
it
in
readiness
,
but
there
is
no
present
need
of
its
publication
.
But
let
it
be
noticed
,
that
my
Adversaries
have
owned
it
,
as
having
unity
with
it
;
and
no
doubt
it
was
approved
by
the
2d
Days
meeting
.
I
only
at
present
note
these
few
gross
things
in
it
.
First
,
He
mis-states
the
Question
,
which
was
not
,
That
the
Light
within
is
sufficient
for
Salvation
,
without
something
else
;
for
the
Light
within
,
or
Grace
within
Paul
and
Peter
,
&c.
is
sufficient
to
Salvation
,
without
thousands
of
some
things
else
,
as
without
thousands
of
Caleb
Puseys
,
and
all
of
us
;
but
not
without
the
Man
Christ
without
us
.
But
the
true
state
of
the
Question
was
,
and
is
,
That
whereas
they
blamed
my
Assertion
,
viz.
The
Light
within
is
not
sufficient
to
Salvation
,
without
something
else
.
They
are
obliged
to
hold
the
Contradictory
,
which
is
,
The
Light
within
is
sufficient
to
Salvation
,
without
any
,
or
every
thing
else
;
true
Contradictions
being
betwixt
the
one
Particular
,
the
other
Universal
;
but
it
hath
been
my
Lot
to
have
to
do
generally
with
such
ignorant
Men
of
late
in
dispute
,
that
know
not
either
by
true
Logick
or
common
Sense
,
what
a
true
Contradiction
is
.
2.
Page
8.
His
false
quotation
of
my
words
,
citing
my
Book
called
▪
A
Refutation
,
pag
▪
38
,
39.
where
he
brings
me
in
saying
,
It
is
a
real
degree
of
Blasphemy
to
say
,
This
Light
cannot
make
Satisfaction
,
&c.
But
I
use
no
such
words
,
therefore
this
is
a
gross
Forgery
,
which
I
charge
upon
the
Second
day's
Meeting
;
for
in
all
that
Treatise
I
neither
said
nor
intented
any
thing
of
the
Light
within
making
Satisfaction
;
for
the
Question
there
treated
of
by
me
,
was
not
about
Satisfaction
,
but
Revelation
,
what
the
Light
within
could
reveal
.
And
I
was
so
far
from
affirming
,
the
Light
within
,
as
we
give
Obedience
to
it
,
to
make
any
Satisfaction
for
our
sins
,
that
I
plainly
said
,
pag.
41.
ad
finem
,
That
man's
most
exact
Obedience
to
the
Light
in
him
,
cannot
be
an
Atonement
or
Propitiation
unto
God
for
sins
past
or
present
.
3.
His
Fallacy
or
Forgery
,
pag.
12.
in
feigning
a
Contradiction
on
me
,
concerning
the
express
Knowledge
of
Christ
,
necessary
,
and
not
necessary
;
whereas
I
never
said
it
was
universally
necessary
,
but
only
to
such
who
have
the
occasion
to
hear
it
preach'd
;
therefore
I
distinguished
betwixt
the
Express
and
Implicit
,
saying
this
last
was
universally
necessary
,
the
former
only
to
Particulars
.
4.
Pag.
15.
His
most
gross
Assertion
,
which
is
justly
charged
on
the
Second
day's
Meeting
(
who
have
approved
his
Antichristian
Book
)
,
That
surely
Jesus
of
Nazareth
cannot
be
something
else
than
the
Light
,
Spirit
,
and
Power
within
:
For
at
this
rate
the
Jews
who
own
and
confess
to
the
Light
within
,
and
Pagan
Philosophers
who
blasphemed
against
the
Man
Jesus
of
Nazareth
,
yet
confessing
to
the
Light
within
,
may
be
said
to
confess
Jesus
of
Nazareth
;
and
if
Jesus
of
Nazareth
be
not
something
else
than
the
Light
within
,
then
it
is
in
vain
to
preach
any
Christ
without
,
that
was
born
at
Bethlehem
,
and
conversed
at
Nazareth
.
But
he
is
guilty
of
gross
Forgery
,
to
infer
it
from
my
words
:
He
says
,
pag.
14.
The
Word
only
is
alone
,
and
admits
of
nothing
else
;
but
I
answer
,
It
admits
not
of
another
Christ
,
but
it
admits
of
something
of
Christ
without
us
,
that
is
not
within
us
;
as
Christ
that
died
for
us
is
the
only
Saviour
;
this
only
admits
not
of
another
Saviour
,
or
Christ
,
within
us
,
yet
it
admits
of
something
of
Christ
within
us
,
that
was
not
outwardly
crucified
,
viz.
His
Grace
and
Spirit
.
As
concerning
the
pretended
Confession
of
Faith
,
called
,
Our
Ancient
Testimony
renewed
,
of
our
Adversaries
from
Pensilvania
,
subscribed
by
Caleb
Pusey
,
and
above
Thirty
six
more
,
though
the
Scripture-Words
as
therein
recited
,
we
own
,
yet
seeing
they
(
and
particularly
he
)
who
have
differed
from
us
in
Pensilvania
,
have
declared
a
contrary
sense
to
all
these
Places
of
Scripture
touching
the
things
in
Controversy
betwixt
us
,
and
have
neither
in
that
Confession
,
nor
elsewhere
,
renounced
their
former
Errors
,
whereof
they
have
been
proved
guilty
,
their
Confession
is
but
a
mere
Sham
,
and
Mock-Confession
.
G.
K.
ERRATA
.
Page
17.
line
7.
for
Days
read
Words
.
Page
48.
line
44.
read
clear
me
.
A
Sermon
preached
at
the
Meeting
of
Protestant
Dissenters
,
called
Quakers
,
in
Turners-Hall
,
London
;
on
the
16
th
.
of
the
Second
Month
,
1696.
Being
the
Publick
Day
of
Thanksgiving
for
the
Deliverance
of
the
King
and
Kingdom
.
By
George
Keith
.
To
which
is
added
,
A
Testimony
of
Fidelity
and
Subjection
to
King
William
the
Third
,
from
the
aforesaid
People
,
on
behalf
of
themselves
,
and
others
of
the
same
Persuasion
with
them
.
Printed
for
B.
Aylmer
at
the
Three
Pigeons
in
Cornhill
.
THE
General
History
of
the
Quakers
;
containing
the
Lives
,
Tenents
,
Sufferings
,
Tryals
,
Speeches
,
Letters
,
and
Travels
,
of
all
the
most
Eminent
Quakers
,
both
Men
and
Women
,
from
the
first
Rise
of
that
Sect
,
down
to
this
present
time
.
Collected
from
Manuscripts
,
&c.
A
Work
never
attempted
before
in
English
;
being
written
originally
in
Latin
by
Gerard
Croese
,
and
now
made
publick
against
their
present
Yearly
Meeting
in
London
.
To
which
is
added
,
Fox's
Conference
with
Oliver
Cromwell
.
The
Tryals
and
dying
Speeches
of
the
Quakers
executed
in
New-England
.
An
Account
of
their
Marriages
and
Burials
.
A
Quaker's
Letter
to
King
Charles
II.
charging
him
with
several
vile
Practices
.
Keith's
Learned
Speech
at
his
Tryal
in
Pensilvania
.
The
Tryals
of
Mead
and
Pen.
Pen's
Speech
to
the
Judges
.
His
Conference
with
the
Princess
Palatine
.
His
Sermon
before
Her.
The
Princess's
Letter
to
Geo.
Fox
.
Margaret
Fox's
Letter
to
a
General
Meeting
of
Women
,
held
at
London
in
the
year
1692.
A
very
particular
Account
of
the
Women
Preachers
.
Hester
Bidly's
Speech
to
the
late
Queen
Mary
.
Her
Entertainment
at
Versailles
by
King
James
.
Her
Letter
to
the
French
King.
Her
Discourses
with
him
.
The
great
Sufferings
of
two
Quaker
Women
in
the
Island
Malta
.
The
Rarity
of
Mary
Fisher's
Voyage
to
Adrianople
.
The
Audience
given
this
Maiden
Quaker
by
the
Grand
Signior
.
The
Present
State
of
the
Quakers
.
As
also
a
Letter
writ
by
George
Keith
,
and
sent
by
him
to
the
Reverend
Author
of
this
Book
;
containing
a
Vindication
of
himself
,
and
several
Remarks
upon
this
curious
History
.
Price
Bound
5
s.
Printed
for
John
Dunton
at
the
Raven
in
Jewen-Street
.
Notes, typically marginal, from the original text
Notes for div A47140-e2080
†
Note
,
There
is
an
additional
Postscript
by
me
G.
K.
put
to
this
Book
of
G.
W.
Nature
of
Christianity
,
the
which
Postscript
I
left
in
a
Manuscript
at
London
,
and
with
the
Quakers
,
printed
with
this
of
G.
W.
I
acknowledg
my
want
of
due
Consideration
that
I
did
not
better
consider
G.
W.
his
Words
in
that
Book
,
having
many
Years
ago
read
it
,
but
too
overly
,
and
not
having
seen
it
since
,
for
many
Years
,
till
of
late
:
but
I
am
sure
I
did
really
then
believe
,
(
as
I
now
do
)
that
Christ
as
Man
did
outwardly
and
bodily
exist
without
us
;
for
Proof
of
which
see
my
Words
in
that
additional
Postscript
above-mentioned
,
p.
73.
where
at
n.
11.
I
blame
R.
G.
for
saying
,
That
the
now
present
glorified
Existence
of
that
Body
(
or
Man
Christ
)
that
suffered
at
Jerusalem
,
is
denied
by
some
Teachers
among
us
.
I
confess
I
happened
to
find
divers
Passages
in
G.
W.'s
,
and
other
Quakers
Books
,
that
seemed
to
me
unsound
;
but
in
an
Excess
of
Charity
I
did
construe
them
to
be
better
meant
than
worded
,
and
that
they
had
rather
unwarily
slipped
from
them
,
than
that
they
were
the
Expressions
of
their
unsound
Mind
,
until
that
of
late
I
had
found
them
to
justify
the
same
,
and
the
like
unsound
Words
,
in
my
Adversaries
in
Pensilvania
,
and
to
hate
and
excommunicate
me
for
telling
them
of
them
.
*
And
by
this
same
Argument
they
need
not
preach
his
Example
of
holy
Life
,
nor
the
Example
of
the
holy
Lives
of
the
Patriarchs
,
Prophets
and
Apostles
,
nor
the
Creation
of
the
World
,
nor
any
of
God's
gracious
Providences
towards
his
Church
and
People
in
former
Ages
,
they
all
being
past
,
and
Persons
not
to
live
again
in
Mortal
Bodies
.
But
why
do
the
Quakers
labour
to
keep
up
the
the
Remembrance
of
their
deceased
Friends
,
and
their
Works
and
Sayings
,
and
collect
them
in
Print
for
Posterity
?
Is
not
the
keeping
in
Memory
the
Birth
,
Life
,
Death
and
Resurrection
,
&c.
of
our
Lord
and
Saviour
Jesus
Christ
infinitely
of
more
Value
to
be
remembred
?
and
what
is
the
way
to
have
it
remembred
(
according
to
God's
ordinary
manner
of
working
)
if
not
by
preaching
?
O
what
great
Blindness
and
Ignorance
is
this
of
W.
Penns
!
*
See
his
and
my
Answer
to
the
Students
in
Aberdeer
,
called
Quakerism
confirmed
,
in
the
Collection
of
his
Works
,
called
,
Truth
triumphant
,
pag.
627.
Prop.
3.
we
say
,
That
the
same
Seed
and
Life
is
in
us
which
was
in
him
,
(
viz.
the
Man
Christ
)
and
is
in
him
in
the
Fulness
,
as
Water
in
the
Spring
,
and
in
us
as
the
Stream
.
—
As
the
natural
Life
is
in
all
the
Members
,
but
more
principally
in
the
Head
and
Heart
,
without
any
Division
;
so
this
spiritual
Life
and
Nature
is
both
in
Christ
our
Head
,
and
in
us
,
by
which
he
dwelleth
in
us
,
as
the
Spirit
of
Man
doth
in
the
Body
.
Again
,
p.
628.
Prop.
10.
As
for
the
Satisfaction
of
Chritst
without
us
,
we
own
it
against
the
Socinians
,
&c.
And
pag.
629.
The
Doctrines
of
the
Incarnation
,
Sufferings
,
Death
and
Resurrection
of
Christ
,
&c.
are
necessary
every
where
to
be
preached
:
See
the
Places
at
more
length
,
than
which
nothing
can
be
more
contradictory
than
W.
Penn's
Doctrine
,
as
will
appear
in
divers
Places
in
this
Treatise
,
from
his
own
Words
faithfully
quoted
out
of
his
Books
.
‖
This
Writer
is
J.
Reuclinus
de
verbo
mirifico
,
lib.
3.
cap.
2.
Gal.
3.16
.
‖
But
is
not
the
Serpent
or
Devil
without
Men
as
well
as
within
many
Men
?
(a)
See
W.
Penn's
Rejoynder
,
pag.
284.
And
G.
W.
Light
and
Life
,
p.
44.
(b)
See
his
Book
,
pag.
35.
called
,
The
Capital
Principles
.
(c)
It
is
no
more
Nonsense
than
many
good
Christian
Teachers
have
used
,
to
expound
and
open
the
Types
of
the
Old
Testament
,
and
to
shew
how
they
directed
to
Christ
,
the
Antitype
;
yea
,
divers
Quakers
Preach
the
Types
as
directing
to
Christ
and
his
Spirit
within
:
And
G.
Fox
used
much
to
Preach
upon
the
Types
of
the
Old
Testament
,
as
the
Booths
they
made
at
the
Feast
of
Tabernacles
,
and
the
Lamps
in
the
Temple
,
and
the
Snuffers
,
how
they
had
a
Spiritual
signification
.
And
shall
any
Christian
say
,
that
none
of
these
Types
signified
Christ
without
,
but
only
Christ
within
?
(d)
See
for
this
in
the
Church-History
of
Socrates
Scholasticus
,
lib.
2.
c.
7.
and
c.
25.
(e)
Note
,
The
Meeting
was
for
most
part
orderly
and
attentive
;
if
any
little
Disorder
happened
,
it
was
by
occasion
of
W.
Pen's
Party
,
and
particularly
by
Henry
Goldney
that
threw
printed
Papers
among
the
People
,
in
the
Meeting
,
on
purpose
to
make
a
Disturbance
;
but
what
Disturbance
happened
,
it
was
soon
ended
by
the
Care
and
Diligence
of
the
Marshal
,
sent
by
the
Lord
Mayor
,
to
prevent
any
Disorders
.
(f)
Note
here
two
Gods
of
one
Kind
and
Nature
,
by
his
absurd
Logick
and
false
Philosophy
;
one
that
worketh
,
another
that
is
wrought
.
Oh
gross
Darkness
and
Ignorance
in
G.
Whitehead
!
(g)
The
Saints
are
partakers
of
the
Divine
Nature
,
and
so
are
they
of
the
Holy
Ghost
;
is
therefore
the
Holy
Ghost
a
Work
or
Effect
wrought
in
us
?
This
is
to
comfound
the
Creator
with
the
Creature
,
and
is
a
Divinity
more
fit
for
Bedlam
than
any
sober
Society
of
People
.
(h)
And
in
Egypt
we
hear
that
Chickens
are
bred
of
Eggs
simply
by
heat
,
without
the
Hen.
(i)
N.
Marks
doth
not
profess
himself
to
be
Infallible
,
being
not
of
the
Ministry
:
But
whence
is
it
,
that
the
Laicks
should
own
themselves
Fallible
,
and
the
Min●stry
Infallible
?
But
at
last
it
is
come
to
this
,
that
some
of
the
Ministry
are
Fallible
also
,
but
such
Principal
Ministers
as
G.
W.
are
not
.
(a)
Tho
some
in
Scotland
,
being
influenced
with
their
false
reports
,
have
seemed
to
disown
me
,
yet
others
have
not
,
and
some
of
them
have
writ
kindly
to
me
,
and
owned
me
.
(a)
Arthur
Cook
a
Preacher
and
Justice
of
Peace
in
Pensilvania
.
(b)
Too
high
a
Title
for
such
who
are
quilty
of
such
gross
Errors
.
(c)
The
third
was
,
〈◊〉
they
blamed
me
,
for
saying
the
best
Saints
had
need
to
come
alwa●s
to
God
by
the
〈◊〉
●or
the
Man
Christ
Jesus
,
they
said
,
They
could
come
to
God
with●ut
him
,
and
this
〈◊〉
of
Doctrine
is
to
be
found
in
W.
Shewen's
Book
,
a
Quaker
greatly
owned
by
them
.
Treatise
of
Thoughts
,
see
pag.
37.38
.
(a)
And
I
was
cleared
by
a
publick
Writ
,
signed
by
the
Deputy
Governor
,
C.
Markham
,
and
the
Counsel
,
in
Philadelphia
,
which
I
have
to
show
.
See
the
Nature
of
Ch.
pag.
29.
*
The
real
Quaker
.
A
real
Protestant
.
Nature
of
Christian
.
p.
29
*
G.
Keith
doth
not
charge
it
on
the
whole
,
but
only
on
the
Guilty
,
and
such
as
cloak
and
excuse
them
.
*
Note
,
They
told
me
,
It
was
sufficient
to
name
a
Few
of
Many
,
to
prove
T.
E.
guilty
of
wronging
me
in
his
Books
.
Let
the
Quotations
be
read
out
of
R.
B's
Anarc
.
*
There
is
not
mentioned
,
any
Day
,
Month
or
Year
wherein
the
yearly
Meeting
at
Philad
.
was
held
.
(a)
Note
,
W.
Penn
(
as
is
proved
)
hath
said
,
We
need
not
preach
it
,
the
necessary
consequence
whereof
is
,
They
need
not
believe
it
.
(b)
So
nor
have
they
answer'd
my
Book
,
Gross
Error
and
Hypocrisie
detected
;
nor
my
Book
against
Samuel
Jennings
.
So
here
are
Two
for
Two
:
But
I
think
I
have
effectually
answer'd
them
here
,
as
to
the
main
,
and
so
,
I
hope
,
will
many
others
judge
.
(c)
I
call
it
not
G.
Keith's
Church
,
otherwise
than
as
related
to
them
as
one
of
them
;
as
I
call
the
other
their
Church
,
N.
Mark
's
Church
,
i.
e.
to
which
he
is
related
;
but
he
did
well
to
own
his
Fallibility
,
seeing
he
gave
so
great
a
Proof
of
it
not
long
ago
,
by
severely
accusing
a
poor
innocent
Maid-servant
of
his
of
Theft
,
whose
Innocency
soon
after
was
manifest
to
him
.
Notes for div A47140-e19540
*
Called
the
Christian
Faith.