Public Trial of the Quakers, Discourse 2

Public Trial of the Quakers · Discourse 2

p. 77READER;

I Have been earneſtly Requeſted by ſome of the Lords People in theſe Iſlands, to make ſome Replies to three or four Erroneous Principles (not Diſcuſſed in the Diſputation) Held and Profeſſed by moſt Quakers: To wit,

1. That there is a ſtate of perfect freedome from ſin in this Life.

2. That the matter contained in the Scriptures, is not (1.) The Word of God. (2.) Nor the infallible ſtanding Rule of Faith, and Life.

3. That the Soul in Man is God, in part, and ſo Infallible.

4. The denying of the Trinity: ſc. three perſons in one Deity.

Theſe corrupt Principles maintained by moſt Teaching Quakers, I have (on Requeſt as above) conſidered, and made ſome Replies to each particular diſtinctly, as in their order afore expreſſed.

1. Principle. That there is a ſtate of perfect freedome from ſin, in this Life; Alledging that the Scriptures do teſtifie the ſame: as Job 1. ver. 1, 8. 22 Pſal. 37. ver. 37. & 39. 1. & 119. 5. Mat. 5. 48. Rom. 6. 18. & 8. 4. & 2. 15. Phil. 3. 15. Eph. 3. 19. Luk. 1. 6.

That I might herein give ſome ſatisfaction, I have conſidered the above-mentioned Scriptures, one after another in their aſſerted Order.

The firſt Scripture, Job 1. ver. 1, 8, 22. There was a Man whoſe Name was Job, and that man was perfect.

Reply to the 1ſt. verſe. By Perfect here, we are not to underſtand a Legal perfection, ſuch as Adams before the Fall; though it be contended for by the Teaching Quakers, and affirmed by them as poſſibly attainable, yea, actually attained by many of their Friends in this Life: but the Spirit doth not in any one of theſe verſes, expreſs (no, nor in end) Iobs perfection from all ſin in this life: nor did Iob ſo underſtand it, witneſs his own confeſſions. Chap. 9. 20. If I juſtifie my ſelf, my own mouth ſhall condemn me: if I ſay▪ I am perfect, it ſhall a…ſo prove me perverſe; That is to ſay, if I juſtifie my ſelf, by the actings and expreſſions of my life, my Mouth would condemn me: ſo, if I ſay, I am perfect in the thinkings and ſ…cret motions of my heart, it would prove me perverſe (Caril in locum) and in Chap. 10. 6. Thou enquireſt after my Iniquity, and ſearche…t after my p. 78ſin: likewiſe in Chap. 42. 6. Wherefore I abhor my ſelf, and repent in duſt and aſhes: but to put the word Perfect, in ver. 1. out of all doubt, it is explained in the 8th. veſe above, There was none like him in the Earth, a perfect and an upright man: which referred to that Generation in which Iob lived. So we read of Noah, Gen. 6. 9. That he was a juſt man and perfect in his Generations: in like manner conſider Iob in the time and age wherein he lived; there was none like him in the Earth for Godlineſs and uprightneſs: hence for any man to infer, that either Noah or Iob were were perfect from all ſin in this life, would be a miſerable perver…ing of the places of Scripture: they being only perfect comparatively, i. e. in compariſon of all other men, which lived in their Ages, and Generations.

And as for the 22d. verſe. In all this Iob ſinned not.

Reply. Theſe words are not to be taken in a Quakers ſenſe (as if Iob had been at any time without ſin in this world) for, in the 11th. verſe, he (Iob will curſe thee to thy face: Satan was confident that Iob would Blaſpheme, by curſing God to his face: this Satan did promiſe to himſelf, and did undertake with God; which plainly interprets the words, ſc. In all this Iob ſinned not: that is ſuch a ſin, (in thought or word) as to Curſe God: he was not tranſported by paſſion or impatiency, to Reproach or Curſe the Living God, but gave him Glory, ſaying, ver. 21. The Lord gave, and the Lord hath taken away, bleſſed be the Name of the Lord; As to the phraſe perfect above.

Obj. If any of you ſay, as ſome Teaching Quakers have ſaid: ſc. That it was in the time of Iobs affliction, when he ſaid; If I ſay that I am perfect, it will prove me perverſe; but after his deliverance he was perfect without ſin?

Anſ. This is wholly falſe: for the character given of Iob, viz. a perfect man, was before his affliction; for Gods commending of him (as perfect and upright) was the occaſion of the Devils deſiring leave of God to afflict him, and of Gods grant, ver. 12. that his Word might be found true: upon the whole, obſerve in Iob, Chap. 25. ver. 4. How then can Man be juſtified with God, or can he be clean, that is born of a Woman, This Queſtion, carrieth a ſtrong denial, viz. it cannot poſſibly be, or it is impoſſible to be: as if Iob had ſaid, do but acknow…edge that any one is born ordinarily of a Woman, and we may conclude him to be ſinful and unclean, with (or in the ſight of) God.

Second Scripture, Pſal. 37. ver. 37. Mark the perfect man, and behold the upright.

Rep. Ʋpright, in the latter clauſe, doth interpret, perfect, in the former, ſo then the perfect man, is the upright or ſincere hearted man; we read in Iacobs character, Gen. 25. 27. and Iacob was a plain man; this p. 79phraſe plain man here, is the ſame wite perfect man in the Text above: a plain man and a perfect man (in a Scriptural account) are convertible terms, 1 Chron 29. 9, 27. and do ſignifie, a man that hath not a heart and a …cart, or a double minded man, Jam. 1. 8. not a compound man, ſpeaking one thing and meaning another: It is alſo the ſame word, that is given to Noah, Gen. 6. 9. He was perfect in his Generation, or he was ſound, upright plain hearted with God: And it is that God ſpake to Abraham, Gen. 17. 1. Walk before me and be thou perfect; or ſound, upright, plain, in thy walking before me: now, though Job, Noah, Jacob, Abraham, are ſaid to be perfect; yet it is not to be found in the Scriptures, that God ever ſaid of all or any one of them (or of any other meer Saint) they were perfect without ſin in this world: but the contrary is (as may afterwards appear) often found in Holy Writ: foraſmuch as it is ſincerity (or the Law written in the heart, Pſal. 40. 8.) which is the only Goſpel Perfection.

Third Scripture, Pſal. 39. 1. I ſaid, I will take heed to my wayes, that I ſin not with my tongue: compare with Jam. 3. 2. If any man effend not in word, the ſame is a perfect man.

Reply, Though David heedfully endeavoured circumſpection, not to offend with his tongue, yet he ſinned with it, Pſal. 116. 11 I ſaid in my haſte all men are Lyars: yea, frequently did he offend with his tongue, in and about the matter of Ʋriah the Hittite.

2. Might it be ſuppoſed, that David ſinned not with his tongue, yet he might ſin in thought; although, it be moſt true, which the Apoſtle James ſpeaks above, ſc. If any man offend not in word, the ſame is a perfect man.

Reply, 1. Theſe words, Jam. 3. 2. in their litteral ſenſe, denote a ſuppoſition [If] any man offend not in word, that is, (as Dr. Manton in loc: ſaith) If there be ſuch a man, who never ſpake a word untruly, nor unſeaſonably, nor uncharitably; a man whoſe words were alwayes without vanity, and folly. without obſenity, raſh Oathes, and Paſſion, ſpeaking only known truths: if theſe be ſuch a man, who at all times avoids the evils of the tongue, I will (as if the Apoſtle ſhould ſay) make bold to call him a perfect man, ſuch another as is not to be found among Mortals.

And thus Moſes (by way of ſuppoſition) ſaid unto the Children of Iſrael, Lev. 18 5. Which [If] a man do, he ſhall live in them: here Moſes propoſeth an unlikely, yea, an impoſſible practice, under the word [If] which if a man … (But where is the Man, that can do the law of God, as exactly as he commands it to be done) implying, there's not ſuch a man to be p. 80found in the World, ſo here, If a Man offend not in word, the ſame is a perfect man, but ſuch a non offender is not to be found, and conſequently not a Man of a perfect tongue.

2. Some take the word [Perfect] for Upright, Sincere; that is to ſay, if a man offend not in word, he is perfect or upright, ſincere without guile: thoſe that are ſo are expreſſed by the Term perfect, as in Pſal. 37. …7. afore noted: ſo in 1 Chron. 29. 9. With a perfect heart they offered willingly to the Lord, compare ver. 17. In the uprightneſs of my heart, I have willingly offered: Again, we read in (1 Chron. 12. 38. All theſe (ſc. an hundred and twenty thouſand, ver. 37.) men of War, came with a p…rfect heart to Hebron: ſurely he muſt have a Legion within him, that would interpret perfect, here, (referring to the hundred and twenty thouſand men of War above) for a perfect freedome from ſin.

4th. Scripture, Pſal. 119. 1. Bleſſed are the undefiled in the way, ver. 3. they do no Iniquity.

Reply, The ſixth verſe following, explains the two foregoing verſes (ſc. 1, 3. above) Then ſhall I not be aſhamed, when I have reſpect to all thy Commandments: hence, ver. 5. The Prophet Wiſhes, O, that my wayes were directed to keep thy Statutes; furthermore he ſtrongly affirms, Pſal. 39. 5. Verely, verely Man at his beſt eſtate, is altogether vanity: Therefore he cries out, Pſal. 143. 2. Enter not into judgement with thy Servant, for in thy ſight ſhall no man living be juſtified: Now, if to be undefiled, and to do no iniquity: be to be underſtood in a Quakers ſenſe; that is to ſay, ſtrictly for an abſolute freedome from all ſin in heart and life: then David had excluded himſelf out of a bleſſed eſtate.

5th. Scripture, Mat. 5. 48. Be ye therefore perfect, even as your Father which is in Heaven is perfect.

Reply, The charge is only to be [As] perfect▪ not [So] perfect let it be obſerve …here, that [As] is only a note of likeneſs, or quality; in which reſpect, the meaneſt Saint upon Earth, is like his Father in Heaven, i. e. as to the likeneſs of Quality: for he hath of the ſame pure and perfect nature, being made partaker of the divine nature, 2 Pet. 14. And Paul exhorts the Philippians, Chap. 2. 5. Let this mind be in you, which was in Chriſt: the meaneſt Saint hath the ſame mind in reference to his new nature, that is in God himſelf: that is, he is like to God, who beg…tteth all his Children in his own likeneſs, Eph. 4. 24.

But in regard of the likeneſs of Equality, thus no man is like the Father or the Son, in the degrees of theſe perfect or pure Qualities: the moſt pure Saint is not Equal to God the Father, in this or that, or the other, which is infinitely pure and perfect in him; this interpretation is only proper to the Text of Scripture above, which ſpeaks not of a perfection p. 81from ſin: though the Father be perfect from all ſin; yet the Evangeliſt hath not aſſerted it in this place: and therefore deductions of freedome from ſin (in the Saints of God in this life) cannot from thence be dra…n nor rat…onally argued:

The ſixth Scrip…ure. Rom 6. 18. Being then made free from ſin.

Reply. To be made free from ſin, may not be underſtood of a freedome from a Being of ſin in this life, but only of a freedome from the Reign and Dommi…n of Sin: As the Apoſtle explains it, in ver. 12. Let not ſin reign in your mortal boaus, and in ver. 14. Sin ſhall not have dominion over you: that is, …e ſhall not be the Servants of ſin, as it is implied in ver. 22. and ſo to be free from ſin is to be free from a voluntary ſubjection (in will or work) to the comman…ing motions of corrupt and ſinful nature, ver. 16. Its moſt certain it cannot be underſtood of a freedome from ſin ſimply and abſolut…ly, for in Ch…p. 14 10. 7. The ſame Apoſtle chargeth ſin, both upon the weaker and ſtronger Saints: why doſt thou judge thy Brother, (this judging, was the ſin of the weaker Chriſtians: or why doſt thou ſet at thy Brother, (this ſetting at nought the weaker Brother) was the ſin of the ſtranger Chriſtians: well then▪ there can be no ſtate of perfect freedome from ſin in this life: As the ſame Apoſtle in the ſame Chapter hath inſerted, ver. 7. For he that is dead is free from ſin.

The ſeventh Scripture, Rom. 8. 4. That the righteouſneſs of the Law, might be fulfilled in us.

Reply, [In us] That is, in our nature in general (Heb. 2. 14. not in our particular perſons, Rom. 8. 3. I have given a large return to the ſenſe of this place of Scripture, in the diſpute (pa's 15, 16, &c. where I do refer the Reader.

The eighth Scripture, Rom. 2. 14, 15. For when the Gentiles which have not the Law, do by nature the things contained in the Law, theſe having not the Law, are a Law unto themſelves: which ſhew the work of the Law written in their Hearts, and their Conſcience alſo bearing witneſs, and their thoughts the main while accuſing, or elſe excuſing one another.

Reply, There is naturally in all men (as ſuch) a light of direction▪ two manner of wayes.

1. By the Law written in their hearts; (for which the Apoſtle is here expreſs.) for when the Gentiles (meaning the unconverted Gent…s) which have not the Law do by nature (or Natural Lig…t) the things contained in the Law, theſe having not the Law (formally publiſhed or Preached to them) are a Law unto themſelves which ſhew the work of the Law written in their hearts, their conſcience alſo bearing wi…neſs &c. And as all have a light of direction, from the Law written in their hearts, or in the Book of natural Conſcience, So alſo▪

p. 822. They have a light of Direction, from the Law of Creation, or from that which is written of God, in the Book of the Creature: And Paul makes this light, the ground of the righteouſneſs of God, in that dreadful revelation of his wrath, Chap, 1. 18, againſt all ungodlineſs, and unrighteouſneſs: yea, for this very reaſon; becauſe, that which may be known of God, is manifeſt in them, (or to them, ver. 19. For God hath ſhewed it to them: the whole is, though all men have not a light of direction from God ſo powerful, as to change them, and make them holy (much leſs perfect without ſin) yet they have a Light ſo clear and full, as is enough to make them guilty: And when they refuſe to follow this Light of Direction, in the Book of the Creature, Chap. 1. 20. in doing what is right: then follows the ſecond Light, to wit, the Light of conviction: their natural Conſciences troubling them, or (as Pauls phraſe is) their thoughts accuſing them, becauſe they have done that which is not right: which plainly argues the imperfection of ſin, and not a perfection from any, (much leſs from all) ſin, in Men, as Men.

The ninth Scripture, Phil. 3. 15. Let us therefore, as many as be perfect, be thus minded.

Reply, The word Perfect here, may not be taken, for a perfect freedome from ſin: for Paul, ver. 12. ſaith (in effect) that he was not perfect from ſin, which may appear by the 11th verſe If by any means, I might attain unto the Reſurrection of the dead: now, the eſtate which accompanies the Reſurrection from the dead, excludes all ſin, the Saints ſhall then be legally perfect: this, the Apoſtle aimed at, ver. 14. and uſed all means to accompliſh, ver. 13. but he could not attain it, as he doth confeſs in the 12th verſe Not as though I had already attained, either were already perfect: meaning, with that perfection from ſin, which accompanies the Reſurrection of the dead: ſo then▪ Paul doth not only deny himſelf to be perfect from ſin, but withal inferres, ſuch an eſtate of perfect freedome▪ not to be attainable in this life, by any meer Saint; becauſe it attends the Reſurrection from the dead; which is ſufficiently evidenced from the foregoing verſes (he grants a Goſpel, ver. 15. but denies a legal perfection, ver. 12. if ſo, then the phraſe Perfect, in the 15th verſe above, cannot be underſtood, (in a Quakers ſenſe) for Paul's being perfect from ſin; we may not affirm that of Paul, which he himſelf effectually doth deny, without manifeſt wrong to the holy Spirit.

Beſides, the Term Perfect (let us, as many as be perfect) may be aken (as learned, judicious Authors have averr'd) for ſome ripeneſs, and growth in matters of Chriſtianity; as in the Jewiſh Diſcipline, there were two ſorts of Learners, Beginners, theſe did only exerciſe themſelves in the firſt principles of religious matters; and while they were but endeavouring p. 83Beginners, they were accounted weak, or imperfect in Chriſtianity; then there were others, that had made ſome progreſs in, and attained to ſome growth in Chriſtian matters learned, theſe were called ſtrong or perfect (in compariſon of the Beginners) Thus, Perfect is to be underſtood, in the 1 Cor. 2. 6. Howbeit, we ſpeak wiſdome among them that are perfect: meaning, however imperfect weaklings are taken with inticing words of mans wiſdome, ver. 4. accounting the Preaching of the Croſs (Chriſt crucified) Fooliſhneſt; yet, grown mortified Chriſtians will diſcern wiſdom and ſublimity, in the plain preaching of Ieſus Chriſt Crucified; and this ſenſe, may be accommodated to this place of Scripture, Phil. 3. 15. above) As many of us as be perfect, i. e. ſuch of us, as are no Beginners, or Learners, ſuch as try experiments in Religion: But Perfect, ſuch as have made ſome towardly progreſs therein, that have attained to ſome Goſpel ſtrength, ripeneſs, or growth in the bleſſed Doctrine of Faith.

Obj. But if any Teaching, Seducing Quaker, ſhould ſay, viz. That by the word Perfect, as it referrs to Saints in this world, it doth ſignifie a perfect freedome from all ſin?

Anſw. 1. This was the lying Doctrine of the Heretical Cathariſh's, and now taught by Seducing Quakers; but no where owned in the Scriptures of truth; where is that Scripture to be found, which ſaith in ſo many words, ſc. That this or that Saint, was perfect from all ſin in this life; when it ſhall be ſhewen, it will be ſeriouſly conſidered.

2. Solomon makes a chalenge to all the World, Prov. 20. 9. Who can ſay▪ I have made my heart clean, I am pure from my ſin: that is, none can ſay it truly (though ſome will ſay it bouldly) that any Saint of God in this life, is abſolutely freed from the having of ſin, which is evident from the confeſſion of the moſt eminent Saints, 1 Ioh. 1. 8. If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us.

But to this Scripture, the Quaker p…etends an Anſwer, ſc. that in v. 10. the ſame Apoſtle ſaith, If we ſay we have not ſinned, we make him a Lyar: Here hence, the Teaching Quakers do infe…r, ſaying, 'tis true, the born of God ſhould lie, if they did deny themſelves to have ſinned, before they were in the new birth, but not after it, alledging, 1 Ioh. 3. 9. Whatſoever is born of God, doth not commit ſin.

Reply, 1. The 10th verſe above, ſc. If we ſay, that we have not ſinned, we make him a Lyar: by theſe words the Apo…les intend, their having of ſin after (as well as before) the new birth; for, obſerve the 8th. verſe, If we (that is, we, who are in the new birth) ſay that we have no ſin, we deceive our ſelves, and the truth is not in us: Note here, that the words in this 8th verſe are expreſly of the preſent time; to wit, if we (not have p. 84had) no ſin, &c. which doth moſt plainly prove; that the born of God have ſin after (as well as before) their new birth.

2. As to the words alledged out of the 1 Ioh. 3. 9. Whoſoever is born of God, doth not commit ſin:

Anſw. 1. If the words ſhould be underſtood in the Quakers ſenſe above aſſerted: then the new birth would exclude the being of ſin, in all the born of God: for the new birth agrees to them all, to one as well as to another; as the reaſon given is the ſame verſe doth teſtifie: Becauſe his ſeed remaineth in him, and he cannot ſin, becauſe he is born of God: now the ſeed remains in all the born of God, as well as in any: well then, it muſt be meant of all Saints, or none: Now, if the Teaching Quakers ſhould be ſo ſtark mad, as to affirm all Saints to be free from ſin, the Scripture above, 1 Ioh. 1. 8. will reprove their madneſs: for, if we (who are the real Saints, and born of God) ſay, that we have no ſin, we deceive our ſelves, and the truth is not in us: all men may ſee, that theſe words were ſpoken of and by ſuch Saints, as had, ver. 3. fellowſhip with the Father, and his Son Jeſus Chriſt: and yet they have certified, ſc. if that we ſay, that we have no ſin, &c.

Again, That the words in 1 Ioh. 3. 9. cannot be meant of freedome from the nature and being of ſin, in the born of God, but only of the Trade and Cuſtome of ſinning, which is explained in the foregoing 8th verſe For the Devil ſinneth from the beginning, i. e. he hath never ceaſed to ſin ſince he began, it hath ever been his trade or cuſtomary way; thus to ſin, the born of God cannot, for the courſe and cuſtome of ſin being broken, there's not now ſuch a free correſpondency between the Soul and Sin, as before Regeneration: this is the Character of the unregenerate, They cannot ceaſe to ſin, 2 Pet. 2. 14. But ſo the born of God ſinneth not, (i. e. without ceſſation,) inaſmuch as he is daily pleading (in his prayers) againſt ſin, deſiring ſtrength, not only againſt, but victory over it: thus is was with Paul, Rom, 7. 24. O wretched man that I am, who ſhall deliver me from this body of death, ſc. from this burden and bondage of inherent ſinful corruption; yea, all this, after he was moſt truly the born of God: It is therefore a manifeſt wreſting of the above mentioned Texts, (ſc. 1 John 1. 10. in forcing them to ſay, that the born of God ſinned, before they were in the new birth, but not after it.

The tenth Scripture, Eph. 3. 19. That ye might be filled with all the fulneſs of God: which (ſome ſay) excludes the being of ſin in Saints.

Reply, 1. The phraſe [Fulneſs] is to be expounded by a diſtinction, there being a double fulneſs; namely, of Parts and Degrees: for the firſt of theſe, we read, Act. 7. 55. But he (Stephen) being full of the Holy Ghoſt; this Reſpects the fulneſs of parts only; that is, he had ſomething p. 85of every Grace, though not a perfection of any Grace; An Infant may be ſaid to be a perfect man, as it hath a perfection or fulneſs of parts, but not of growth and degrees.

2. The fulneſs of God, in reſpect of Degrees, is to be had only in Heaven above; And even there, the Apoſtle intends not equality (but quality) of fulneſs: that is, a divine and glorious fulneſs of or from God: ſo then the fulneſs of God above expreſſed, is to be underſtood of a fulneſs (not on Earth, but) in Heaven, which is the proper import of that place of Scripture: for, the Apoſtle prayes, that they [Might] be filled, &c. And ſo they ſhould be in Heaven, but he aſſerts not, that either they were, or ſhould be ſo filled in this life: the perſon is, becauſe here, we know but in part, 1 Cor. 13. 9, 22. For now we ſee through a Glaſſe darkly, but then face to face, now, I know in part, but then I ſhall know, even as I am known: Therefore, the fulneſs of God above, doth not exclude the being of ſin in this life.

The eleventh Scripture, Luk. 1. 6. Walking (ſc. Zecharias and Elizabeth' his Wife, ver. 5.) in all the Commandments and Ordinances of the Lord blameleſs: here the Quakers think they are perfect Saints.

Reply, The word [Blameleſs] doth not (as the Quakers would have it) ſignifie [Sinleſs] before the Lord, but Rebukeleſs before men, in this World, no man can be ſo blameleſs, as to be ſinleſs in the ſight of God; 'tis true, we read. Numb. 23. 21. He hath not ſeen iniquity in Jacob, that is, not with an eye of revenge, but pity: God ſaw iniquity in Jacob his people, but not ſo as to deſtroy them, which was the unwearied deſign & deſire of Balack the Princes of Moab, ver. 17. in which ſenſe, the not ſeeing of iniquity in Jacob, is only meant.

Indeed, at the glorious ſecond coming of the Lords Chriſt, then the perſons of the juſt ſhall be ſinleſly blameleſs before the Lord, as in 1 Cor. 1. …. That ye may be blameleſs in the day of our Lord Jeſus Chriſt: in that day of Chriſts coming in glory,, the Saints ſhall be found of God in peace, without ſpot and blameleſs, 1 Pet. 3▪ 4, 14. but not thus in this life; nevertheleſs, I willingly grant, that Believers may walk in all the Commandments and Ordinances of the Lord, blameleſs, that is to ſay rebukeleſs, in regard of Men: this is verified by the Apoſtle, Phil. 2. 15. That ye may be blameleſs, and harmleſs, the Sons of God without rebuke, in the midſt of a crooked and perverſe Nation, among whom ye ſhine as lights in the World: in which ſenſe alone, Zecharias, and his Wi…e Elizabeth, were blameleſs: for Zecharias was ſo far from being perfect without ſin, that he was found (at the very time, that the words above were uttered of him) guilty of the great ſin of Ʋnbelief, and for it was puniſhed with dumbneſs, Luk. 1. 20. Behold thou ſhalt be dumb, and not able to ſpeak, until the day that theſe things p. 86ſhall be performed, becauſe thou doſt not believe my words.

Obj. Here the Quaker will be apt to ſay. But there is no ſin charged upon Elizabeth; ſo that ſhe might be perfect without ſin?

Anſ. 1. The phraſe [Blameleſs] (on which the Quaker puts his whole ſtreſs) may refer to an Unbeliever, yea, to a perſecutor of Jeſus Chriſt of Nazareth, Phil. 3. 6. Touching the righteouſneſs which is in the Law, Blameleſs; even then, when Paul was graceleſs, he was blameleſs: this I have only noted by way, that Teaching Quakers may plainly ſee, that the word [Blameleſs] ſimply in its own nature, will be ſo far from proving perfection of Grace that it will not prove any truth of Grace.

2. It will not therefore follow, that Elizabeth was perfect without ſin, becauſe there is no mention made of her ſin; let it be well obſerved, that in the 6th verſe above, They are both ſaid to be righteous and blameleſs, even then when the beſt of them both, was guilty of actual ſin: now, if the expreſſions of Righteous and Blameleſs, were applicable to Zecharias, when he was under ſin; then the ſame expreſſions (ſc. of Righteous and Blameleſs) will not argue her to be more free from ſin, then her Husband, there being the ſame reaſon for the one, as for the other: to deny this, were to deſtroy the rules of right reaſoning; beſides, death took hold of her, as well as of him, which is the wages of ſin, Rom. 6. 23.

3. If the Term Blameleſs, ſhould prove Zecharias and Elizabeth (in their life time) ſinleſs, or perfect without ſin, it would prove the Scriptures of God ſinful, (which to aſſert were Blaſphemy,) for the Holy Scriptures do utterly deny ſuch a blameleſneſs, or freedome from ſin in Mortals; As in Eccleſs, 7. 20. For there is not a juſt man upon the Earth, that doth good and ſinneth not: that is, that ſinneth not in doing good: the Spirit doth ſay ſimply, that there is not a juſt man, that ſinneth not, but a juſt man that doth good, and ſinneth not: intimating, that in our moſt religious Actions, there is ſome mixture of ſin; hence the Prophet, Iſai. 64. 6. That all our Righteouſneſs is as filthy rags; Noting to us, that no righteous work of ours is ſo pure, but there is ſome taint, and filth of ſin cleaving to it, which without a Mediator (in the rigor of the Law) would be damnable: ſo then, though the action (as to the matter) be not ſinful yet there is ſome ſin in the Action: this difference is expreſt, Exod. 28. 38 where the High-Prieſt, is ſaid, to bear the iniquity of the holy things; holy things in the matter of them, yet iniquity in the manner of performing them, Rom. 7. 18. How to perform that which is good I find not: here hence it is, that we read, 1 King. 8 46. If they ſin againſt thee, for there is no man that ſinneth not: and again, 2 Chron. 6. 36. For there is no man that ſinneth not: whence the Apoſtle James, Chap. 3. 2. For in many things we offend all: he ſaith, We, including himſelf, though an eminent Saint, and an p. 87Apoſtle of great holineſs; All of us offend in many things, and many of us in all things: likewiſe our bleſſed Lord and only Saviour, teacheth the choiceſt of Gods Children to pray unto their Father in Heaven, for dayly and continual pardon of ſin, Mat. 6 12. There is in all true Believers, a curſed root of bitterneſs, which God doth mortifie, but not nullifie in this World; 'tis ſubdued, but not removed, 'tis caſt down, but not caſt out: though Grace makes the combat, yet death only makes the conqueſt over ſin: I proceed to the Quakers Second Principle;

To wit,

That the written Scriptures are not (1.) The Word of God. (2.) Nor the infallible ſtanding Rule of Faith and Life.

Reply, 1. VVhereas they ſay, The written Scriptures are not the Word of God: if thereby they mean the Scriptures, as expreſſed by humane tongues, or as written, or printed with ink and paper, by the art of the VVriter, or Printer; if ſo conſidered, we do not affirm the Scriptures to be the VVord of God: But as the Written Scriptures do declare the mind of God to us, ſo the matter therein contained, is the declarative VVord of God: as in Heb. 1, 2. God who at ſundry times, and in divers manners, ſpake in times paſt unto the Fathers by the Prophets, hath in theſe laſt dayes ſpoken to us by his Son.

Qu. What hath the Son of God ſpoken, touching the Scriptures?

Anſ. He tells us, that the Scripture is the VVord of God, Mark 7. 13. Making the Word of God of none effect. Here the Son of God, calls the fifth Commandment (in the written Scriptures) the VVord of God, and in Iohn 2. 22. They believed the Scripture, the word which Jeſus had ſaid. Alſo Ioh. 10. 34, 35. And Jeſus anſwered them, It is written in your Law, I ſaid, ye are Gods: if he called them Gods, unto whom the word of God came, and the Scripture cannot be broken. Note, in theſe Texts▪ our Lord and only Saviour, Jeſus Chriſt, the Son of God affirms, that the VVord of God, is the Scripture, and that the Scripture is the VVord of God, as being convertible terms; that is, what is truely and properly ſpoken of the one, is alſo ſpoken of the other, for ſo it is with all propoſitions convertible.

Moreover, 2 Tim. 3. 16. All Scripture is given by Inſpiration of God, and is profitable for Doctrine, for Reproof, for Correction, for Inſtruction in Righteouſneſs: that is, in the Righteouſneſs both of Faith, and Life: And therefore as the Scripture is the VVord of God, ſo likewiſe it is the infallible ſtanding Rule of Faith and Life.

p. 88It being evidently ſo: I need not ſtay, to ſhew you the excellency of any part of the Scripture, having pointed you at ſuch an original of the whole, which adviſeth you ſeriouſly to conſider, what the Lord ſpeaks to all ſuch as they are: we read, Numb. 15. 30. The Soul that doth ought preſumptuouſly (whether he be born in the Land, or a ſtranger) the ſame reproacheth the Lord: O how highly do you Teaching Quakers reproach the Lord, when you deny the Scriptures to be the Word of God) that Soul ſhall be cut off from the peeple?, but mark the ground and reaſon of it: Becauſe he hath deſpiſed the Word of God, ver. 31. and hath broken his Commandments: Note here, that the Lord concludes his word, and written Commandments to be one and the ſame thing, and thereupon the Lord paſſeth this heavy Sentence; That Soul ſhall be utterly cut off, his iniquity ſhall be upon him: i. e. It ſhall never be forgiven him, (except God in mercy grant repentance for and from theſe dead works,) O ye Quakers, are you not herein, worſe then the Egyptian Heathens: for they believed the Word ſpoken to them by Moſes, to be the Word of God, Exod. 9. 20. He that feared the Word of the Lord amongſt the Servants of Pharaoh, made his Servants and his Cattle to flie into the Houſes: howbeit, they will think themſelves either wronged or feared, if their Arguments be not conſidered.

1. Argument, That which is the Word of God, dwells within, Col. 3. 16. Let the Word of Chriſt dwell in you richly in all wiſdome: whereas that which you (meaning Chriſtians) call the word, is the Scripture without.

Reply, 1. Is there any word aſſerted to be the word of Chriſt, but the written word of Truth, whereof Chriſt is both the Author and Subject, if there be when it ſhall be ſhewen, it will be conſidered.

2 The very phraſe [Let] the Word of Chriſt dwell in you, denotes, that the Apoſtles words, are an Exhortation to get the Matter contained in the very Letter of the word of Chriſt: that it might dwell richly in them getting heart acquaintance with the matter contained in the letter of the word of Chriſt, and that richly, ſc. ſtill increaſing therein, that they might thereby be the better enabled, in the uſe of the duties of Teaching, Admoniſhing, and Singing of Pſalms, in heart and voice, as its expreſſed and implied in the ſame 16th verſe.

3. Thoſe duties and ſervices, of Teaching, Admoniſhing, and Singing of Pſalms. which are Spiritual Hymns or Songs, were to be done to the Lord, (as in the ſame 16th verſe,) that is, to the glory of the Lord: Now there are no Duties and holy Services done thus to the Lord, which are not done in obedience to his Will: but the Lord hath no other will (as a Rule of obedience) then his Will revealed in the written Scriptures: p. 89There is nothing that doth pleaſe God in any act of Worſhip, unleſs he ſees himſelf obeyed: hence, I may ſafely infer, that the Quakers Worſhip cannot be accepted of God, becauſe it is not only without, but againſt the revealed Will and Rule of Obedience, This cannot with any Truth be gainſayed or denied.

1. Arg. The Written Scripture cannot be the Word of God, becauſe it conſiſts of Words.

Reply, 1. This Argument proves fully, that the Quakers are under the power of Satan, Act. 26. 11. groſly blind in, and ignorant of the inſpired word of Chriſt: for in Scripture Language, Word and Words, are of the ſame ſignification: as for inſtance, Jer. 15. 16. thy Words were ſound, and thy Word was unto me: Jer. 36. 1, 2. This Word came: write the Words: Amos 8. 11, 12. hearing the Words: ſeek the Word: Numb. 15. 30. the Spirit calls the Commandments of God, conſiſting of many Words, the Word of God: and the many Words, which God Commanded Moſes to ſpeak to the Egyptians, Exod. 9. 20. is there called the Word of the Lord: Likewiſe our Saviour, Ioh. 2. 22. calls the Scripture, co…taining many Words: and ſo alſo in, Ioh. 10. 35. to theſe places of Scripture, many more might (were there any need) be added, ſhewing that Word in the ſingular, and Words in the plural, are ſynonimous and of the ſame import in the Holy Scriptures, and therefore the cavil is idle and vain: I paſs to the ſecond part of this Principle, viz. That the written Scriptures are not the infallible ſtanding Rule of Faith and Life.

2. Reply, This plainly argues an Evil and Ʋnbelieving heart, in the revealed Truths of God: and diſtructive (as much as in them lies) to the great end of Divine Inſpirations: For God purpoſely inſpired holy men, not ſo much for their own ſakes, as for this end; that what they writ and ſpake from Gods inſpiration in the Scripture, might be the ſtanding and infallible Rule for Faith and holineſs of Life, in all ſucceeding Ages and Generations; and for this cauſe hath Paul recorded, Rom. 15. 4. For whatſoever things were written aforetime, were written for our Learning, that we through patience and comfort of the Scriptures might have hope: Note, That we, the Apoſtle Paul includes himſelf for one, that did learn of the Scriptures written afore-time, as the only infallible Rule.

And thus was it alſo taken by our Lord Jeſus Chriſt, Luk. 16. 29, 31. Chap. 24. 44 to 47. more eſpecially in the hour of his Temptations, he kept his mind cloſe to the written Word of God; the Scriptures penned by Moſes, Dan…ſt. 16. to repel the Devil; ſaying, It is written, Mat. 4. ver. 4, ver. 7 ver. 10. with this ſword of the Spirit, three times (as you ſee) p. 90the Lord Jeſus Chriſt wounds the Devil; now doth the Lords Chriſt thus honour the written Scriptures: who are ye then, that diſhonour the ſame: Notwithſtanding, we will hear what they have (by way of Argument) to ſay for themſelves, concerning this matter. Their

1. Argument, The Scripture it ſelf ſends us to the Spirit for our Rule, Gal. 5. 16. Therefore the written Scripture is not our rule of Faith and Life.

Reply, The Apoſtle in this Text exhorts the Galatians to walk in the Spirit, (ſc. of Faith) I have not (as if Paul ſhould have ſaid,) forget my former diſcourſe concerning Faith, ver. 5. nor do I declare it, in perſwading you to mutual love, ver. 14. and that he might be underſtood aright, he adds, Walk in the Spirit, and ye ſhall not fulfil the luſts of the fleſh: for the ſpirit of Faith, 2 Cor. 5. 13. Purifying the heart, Act. 15. 9. doth (by that means) not only reſiſt occaſional prejudices, or Luſtful deſires of revenge, but begets alſo a compoſure of offences, and a healing of injuries, which are apt to ariſe from one Saint towards another: hence, the Apoſtle infers, walk in the Spirit, that is, (ſaith Calvin in loc.) be ye exerciſed therein, wreſtle in Spirit againſt all prejudicial returns of the fleſh, following the motions, ſayings, and actings of the Rule of the Spirit, (which is the inſpired word: for 2 Pet. 1. 21. Holy men of God ſpake as they were moved by the Holy Ghoſt,) and in ſo doing (ſaith Calvin) ye ſhall not fulfil the luſts of the fleſh (i. e. of corrupt ſinful nature) as in the 16th. ver. above aſſerted: ſurely then, the Spirit of God doth not ſend us from the written rule, to a Quakers Spirit (their Idol Light within) as the only infallible rule of Faith and Life.

2. Arg. The Spirit was before the written Scriptures, and therefore the Spirit in us, ought to be our Rule for Faith and Life.

Reply, We know that Seducing Quakers teach, becauſe the Spirit is anticedent to the Scriptures, therefore none can walk in the Scriptures, till they walk in the Spirit: the Conſequence is as lame, as a Teaching Quaker is blind: however, it is granted, that the Spirit is anticedent to the Scripture, in reſpect of time, or as to the revelation of the Scripture, howbeit, the Scriptures are before the Spirit, in reſpect of aid & aſſiſtance, thus the Apoſtle, 1 Pet. 1. 12. But unto us they did miniſter the things which are now reported unto you by them, that have preached the Goſpel unto you, with the Holy Ghoſt ſent down from Heaven: which Text of Scripture clearly ſhews, that the Holy Spirit (in reſpect of ſpecial help and aſſiſtance) is ſubſequent, to the Scriptural Goſpel Preached: this receives further confirmation from the Prophet, Iſai. 8. 20. To the Law and to the teſtimony (the written word) if they ſpeak not according to this word, it is becauſe there is no light (or beam of the Spirit) in them; p. 91fairly intimating that the Spirits walk (in a way of aid) is in the paths of the Scriptures; and conſequently no Chriſtians can walk in the Spirit, unleſs he firſt walk in and by the Scriptures: Again, Joh. 7. 38. He that believeth on me, as the Scripture hath ſaid, but this ſpake he of the Spirit, ver. …9. (ſc. of the power and help of the Spirit) as ſubſequent to the Scriptures, and in Luk. 5. 17. And as he (Chriſt) was Teaching, the Power, (ſc. the Spirit) of the Lord was preſent to heal them: likewiſe, Joh. 16. 13. When the Spirit of truth is come, he will guid you into all truth: that is into all Scripture Truth: ſo then, though the Spirit be anticedent to Scriptures, in regard of Revelation, yet in reſpect of aid, help and aſſiſtance (which is the matter in hand) the Spirit is ſubſequent to the Scriptures, and in this ſenſe the Holy Scriptures are the infallible ſtanding Rule of Faith and Life, Rom. 1. 2. 2 Tim. 3. 15.

3d. Argument. That there was a Rule of Faith and Life, long before the Scriptures were written: Therefore the written Scripture is not the Rule of Faith and Life.

Reply, This Conſequence alſo is weak and infirm; it doth not therefore follow, that the wr…tten Scripture is not our Rule, becauſe there was a Rule before the Scripture was written: For, this is that which we affirm. ſc. That the matter contained in the Holy Scriptures, is the only infallible ſtanding Rule of Faith and Life: which matter now contained in the written Scripture, is the ſame with that which was before the Scriptures were written: for, when God revealed himſelf by viſions, Dreams, &c. It was ſtill the ſ…me Goſpel matter, even the ſame that is expreſſed in the written word of the New-Teſtament: There hath not been ſince the Goſpel was Preached to Adam (Gen. 3. 15.) any increaſe of Goſpel truths, in reſpect of eſſentials, but only in reſpect of explications: though the manner of conveyance is different then and now, yet the matter or Goſpel Doctrines conveyed, is ſtill the ſame: Tis true, from Adam to Moſes (more then 2000. years) the People of God had no word written, yet they had a word given from God to be their Rule; elſe, their Worſhip would have been (like a Quakers) Will worſhip, A contrived, or deviſed Worſhip to pacific or pleaſe God, he could never bear with, had not the Law of Sacrificing, and the like, been by Gods inſtitution and appointment, the Lord would have rejected it: now, though Sacrifices (which typed out Chriſt) were offered before the Law of Sacrificing was written, yet not before the Law of Sacrificing was given: for, it was given from the beginning as all other parts of worſhip were; being carried from one to another by tradition, from the Fathers to the Children (as in the holy ſtories of the Patriarchs it doth appear) as it were from hand to hand, till at laſt the La… was written, and the Scriptures p. 92penned by Moſes: well then, though the Rule they had before, was not an inſtitution written, yet it was an inſtitution ſent forth, & given by God himſelf, which Rule of Faith and Life then given, was (I ſay again as to the matter therein contained) the ſame with the inſtituted Rule written; now then, all that ye Teaching Quakers have ſaid, is no more but this, ſc. That you deny this way of written Scripture, to have alwayes been the only way of Goſpel-conveyance; and from thence, ye pretend to advance and extoll your unwritten Scrip…ure, (that Idol light within) that thereby ye may the more craftily throw down the Scriptures inſpired of God: ſurely▪ this Plot cannot be from the ſpirit of the true Chriſt▪ but from your own (as the Lord knows) blind rotten and wicked ſpirit, which tells you, that you are no further bound to obey the written Scriptures, then your Light (that falſe Chriſt) within, ſhall make you willing to obey.

Arg. 4. That the Spirit is not to be tried by the Scriptures, but the Scriptures are to be tried by the ſpirit, therefore the ſpirit (not the Scriptures) is our ſtanding Rule for Faith and Life.

Reply. The Father of lies, cannot make a greater lie, then that which is contained in this Argument: for it plainly makes the inſpiring Spirit, and the inſpired Scripture to be of different natures; which is contrary to the many Scriptures of truth afore aſſerted: there's not any Quaker, that hath to this day produced one Text of Scripture to make good this Argument: where is that place of Scripture to be found, which ſaith, the Scriptures are to be tried by the ſpirit? doth not the ſpirit it ſelf require us 1 John 4. 1. not to believe every ſpirit, but to try (not the Scriptures, but) the ſpirits, (i. e. ſpiritual gifts) whether they are of God: And how did the noble Elders at Berea, try the Spirit by which Paul Preached. The 11th. verſe tells us, It was by their ſearching of the Scriptures, daily, whether theſe things were ſo; it being an Article of Faith with them, that the written Scriptures were the Churches ſtanding Rule for Faith and Life: and therefore, ver. 12. Many of them believed, ſc. That Jeſus of Nazareth was the true Chriſt and their only Saviour: ſurely, the Elders above, trying the ſpirit by the ſearch of the Scriptures doth ſufficiently prove, that the ſpirits are to be tried by the Scripture, and not the Scripture by the ſpirit: the end of Gods inſpiring the Scripture, was that it might thereby be enabled to try the ſpirit; the ſpirit is ſo far from queſtioning or trying the Scripture, that it ever witneſſeth for or againſt, as the Scripture witneſſeth, being indited by the Holy Ghoſt, 2 Pet. 1 21. for that end, ſhould the ſpirit of truth, witneſs otherwiſe then according to the inſpired Scripture: (that is to ſay, if the ſpirit ſhould witneſs one thing to be a truth in the Scripture, and another thing contrary to it in a mans Conſcience) p. 93the ſpirit ſhould be divided againſt it ſelf, it ſhould be ſpirit of contradiction: for inſtance; the ſpirit witneſſeth in the Scripture, That the true Chriſt and our only Saviour was and is Jeſus Chriſt of Nazareth, a man approved of God, who was taken by the Jews, ſlain and hanged upon a Tree, whom God raiſed from the dead the third day, and exalted to be a Prince and Saviour: Thus the ſpirit witneſſeth in the Scriptures, Act. 2. 22, 23. Chap. 5. 30, 31, 34.

But a Quaker pretends, that the ſpirit witneſſeth in his Conſcience, that there is a light within him, which is the true Chriſt and only Saviour, which is not the Man Jeſus of Nazareth, which the Jews never ſlew, nor hanged upon a tree, nor was ever raiſed by God from a bodily death.

Again, The ſpirit witneſſeth in the Scripture: That he is a Righteous man, who walketh in all the Commandments and Ordinances of the Lord, Luk. 1. 16.

But a Quaker pretends that the ſpirit witneſſeth in his Conſcience, that he is a righteous man, who forſakes all the commanded Ordinances of the Lord.

Now ſhould we Chriſtians be ſo weak and wicked, as to believe a Quakers pretended ſpirit in him, to be the ſpirit of God (and not of the Devil) ſhould we not then be guilty of this dreadful Blaſphemy: namely, of maki…g the ſpirit of God, a ſpirit divided againſt it ſelf, a ſpirit of contradiction (teaching lies in the Scripture) by witneſſing therein the things ab…ve, (touching Jeſus Chriſt, and his Ordinances) to be the truths; and other things contrary to them, for truths in a Quakers Conſcience, or (as he calls it) in his tender part, this were to take ſtrong & damnable deluſions, for ſacred and ſcriptural inſpirations: that inſpiration, which is either without the wri…ten word, or againſt it, is an helliſh impoſture: indeed, its no marvel, that the Teaching Quakers would have their ſpirit within, that Idolized light) to try the Scriptures (not to be tried by them) for if they migh… herein prevail, (and withal get into the ſad…le) they would undoubtedly ſoon Arraign, Try, and Condemn the inſpired Bible of God to Fire and Faggot: this concluſion may (without breach of charity) be grounded upon the ſcurrilous pens of ſome ſ…ducing, Teaching Quakers▪ whom In…ight herein, (with their bold expreſſions) have declared (hav…ng them by me) but I feared the ſwelling of theſe confutations, and the diſcouragement that might thereby be given to the Reader.

By the way, I lay down this Caution: to wi…, though the holy and bleſſed ſpirit of God, be above all tryal yet the …are ſpirits (even the ſpirits i. e. the ſpiritual gifts of all m…n) which muſt be ſubmitted to tryal, whether they are of God, i. e. of the Book of God, 2 Cor. 34. 14. wherein p. 94there is not any ſpeech or paſſage, but the infinite wiſdome of God hath thought fit to be recorded, as that which hath in it, ſomewhat for our inſtruction; even the Blaſphemy of the Fool, which contradicts not only the truth, but the very being of God: which teacheth us this divine truth, That there are ſeven (that is, all manner of Abominations in the heart of Man: yea, we may draw uſeful inſtructions from the words of Judas the Traitor, after Satan had entred into him and filled his heart: not only ſo, but from the words of Satan, in his temptations and propoſals unto Chriſt; much more may we from the ſayings of Holy men, which are all material truths, from the inſpiration of God, and therefore fit to try the Spirits▪ (or gifts of all men as above) which muſt be ſubmitted to the tryal of the Scripture touch ſtone.

In the laſt place, perhaps ſome Teaching Quakers may ſay, ſc. We own the written Scripture, as a witneſs-bearer, or declarer of that light which is in Man.

Reply, We deny the written Scripture, to be a witneſs bearer to your Light within: for if the Scriptures of God, ſhould bear witneſs to that groſs piece of foolery (call'd Light within) it ſhould witneſs it ſelf to be no word of God: For,

1. Your Idol Light within, ſaith, that the Soul of a Man is part of God, and no created ſubſtance. (This will be debated in the next Head.

2. That the Light that is in every man, by natural generation, is the true Chriſt and only Saviour.

3. That the Sacred Oracles of God (the Scriptures of truth) are not the ſtanding Rule for Faith and Life (but your unwritten Scriptures, that whimſical Light within you.)

4. That this Light within, will bring men to an abſolute perfection, a freedome from all ſin in this life, and to Heaven alſo.

5. That the Lord Jeſus Chriſt (though God-man bleſſed for ever) is not the Son of God, the Saviour of the World.

6. That the perſon of Chriſt is not in Heaven above, that it is Blaſphemy to affirm that he is there.

7. That the Light within Man, is the true Scripture, and Word of God even the everlaſting Word; and therefore long before the written Scriptures: To this laſt, I will make ſome Reply.

Reply, Let this be granted, ſc. That the Light in Man was long before the written Scriptures: yet the written Scriptures do declare a truth to us, more ancient then the oldeſt Quaker, or his Idol light within him: namely, what the El…hims ſpake each to other, ſaying, Let us make Man p. 95in our own Image, Gen, 1. 26. And having made man; it tells us, what God ſaid, ſc. Be fruitful and multiply, ver. 28. And behold I have given you of every Tree bearing fruit, ver. 29. And God commanded the man▪ ſaying, of every Tree of the Garden, &c. Gen. 2. 16. Moreover the Scriptures tells us of divers things long before themſelves were written: to wit▪ that (after the Fall) the Word of God was manifeſted to Adam and his wiſe, and likewiſe, that God manifeſted himſelf to Cain (by his word) three times, Gen. 3. 8, 9. and afterward that the Word of God came to Noah, and ſo to Abraham, and others.

Now (O ye Teaching, Seducing Quakers) I would ask you this Queſtion: ſc. Could your Light within tell you ought of all this, if the written Scriptures had not told it firſt?

And yet, you would fain make us believe, that your Light within is the true Scripture, and Word of God▪ even the everlaſting Word: ſo that this moſt notorious lie, (the whimſie, called Light within) is the new deviſed ground of your Faith, and Religious Worſhip.

Oh, ye poor Soul deluded, and Soul-deluding ones: know aſſuredly, that this Doctrine of your beloved Idol-light in your own addle brains) is directly contrary to what the Lord Chriſt ſaid to his Father, concerning his Apoſtles, Joh. 17. 8. I have given them thy words, (word, ver. 14.) which thou gaveſt me, and they have received them, and have known ſurely, that I came out from thee, and they have believed that thou didſt ſend m….

Note here, that the words which the Father gave to Chriſt, and Chriſt to his Apoſtles, they believed, and (ſo believing) Preached them to the World: the Subſtance whereof is in their written Goſpel, and Epiſtles: which is to true Chriſtians, the Word of God, and the ground of their Faith, but ye (Soul-deceivers) labour to diſſolve this ground of our Chriſtian Faith, becauſe ye would lay a Foundation of your own humane Invention, ſc. an un bloody Light within, which Idolized Light, hath no more real blood in it, then there is in the Tranſubſtantiated Bread of your Popiſh Brethren; wherein both ye and they do exactly agree, in one feigned blood-leſs Sacrifice for ſin: which is evidently another Goſpel, which ſtands under the doubled Curſe of God, Gal. 1. 8, 9. which is further confirmed, Heb. 9. 22. Without ſhedding of Blood is no remiſſion.

p. 96O read and tremble before the i…raverſible decree of wrath and vengeance go forth: for without ſhedding of blood (ſc. true humane blood) there is no remiſſion, as above, and conſequently the unavoidable curſe of hell and damnation, doth attend a non remiſſion, which leads me to the Quakers third Principle.

The third Principle, That the Soul of Man is God in part, and therefore infallible.

Reply, This titular Principle, conſiſts of two parts; which ſhall be dealt with diſtinctly.

1. That the Soul of Man is God in part: Thus James Nayler (…n his Book, Love to the Loſt, page 58.) teaching fulneſs of light (or ſoul) within, in which fulneſs is (meaning the fulneſs of God in part) and John Tayne (in his Book of ten Epiſtles, page 71.) ſaith, the ſoul of man is God in part, who in page 3. renders this reaſon for it, becauſe the Soul is no created ſubſtance: and John Lilborn (a la…e grand leading Quaker) in his Book of ſix particulars, page 16. he affirms, That the Light in man, was the Light in God himſelf, in whom is no darkneſs at all; referring to 1 Tim. 6. 16. Who only hath immortality, dwelling in the light which no man can approach unto, which no man hath ſeen or can ſee, to him be honour and power everlaſting.

Reply, Although theſe words, do moſt plainly exclude any meer man from poſſeſſing God, in his eſſential nature: yet in page 15. he inferrs, That the Light which is the infinite eſſence of God, is the living (or quickening) holy, tender part of man, the everlaſting Word of God, by whom all t…ings were made: And in page 19. further ſaith, It is the very Principle of true Religion: conſider now, if it be ſo, then it muſt be ſuch a Principle to the Devils, and all damned creatures: for: as creatures the everlaſting word made them, and their Being, Life and Motion is in him; bec…uſ… he that is Being it ſelf, is the bottom of the being of all created Natures, and conſequently (according to John Lilbourn) the Light in man (which he calls the Everlaſting Word) by whom all things are made, mu… be the principle of true Religion in the Devils and damned (O hel…iſh Divinity & Doctrine) for even they (ſc. the Devils & damned) live and move and have their dependance upon the divine nature, or infinite eſſence of the Godhead, otherwiſe they would all fall to nothing by an annihilation

Nevertheleſs, this is in a ſpecial manner to be noted, viz. Its one thing that the infinite eſſence thus poſſeſſeth men, devils and all things elſe, and another thing, for man (or any other creature) to poſſeſs the … Eſſence of God, to his happineſs and bleſſedneſs; for, ſo man only poſſeſſeth God, according to his revealed will: but through the w…nt of a right underſtanding of this ſpecial difference above ſtated, it comes to paſs, that this untoward Generation Dream, the Light within them, to be p. 97God in part, and hence inferr, that the Soul is God in part here, and full in God hereafter; for which they do pretend eſpecially four Texts of Scripture, to wit, Gen …. 7. Eccleſ. 12. 7. Act. 17. 27. 28. 2 Pet. 1. 4.

Reply, To the firſt Scripture, Gen. 2. 7. And the Lord God formed Man of the duſt of the ground, and breathed into his Noſthrils the breath of life, and Man became a living Soul: hence they argue, that the Soul (in this life) is God in part.

Reply, 1. It is to be noted; That in the former part of the verſe, we have the Creation of Adams body: The Lord God formed Man, that is he faſhio…ed the outward and inward part of Adam, ſtraight and upright, with all his outward limbs and lineaments in their due places, without; and Veins, Arteries, Venticles, and Bowels in their due places within.

2. The Creation of Mans Soul is deſcribed, i. e. breathed into his noſthrils, (which Syn…cdochically denotes the whole Man) the breath of life: Go…s order herein is very obſervable; ſc. after the Lord had formed his body, he gives in (not himſelf in, but) from himſelf the Soul: here's the nature of Gods act [Breathed] it is ſpoken after the manner of men, for as God hath no hands to form, ſo nor mouth to breathe▪ ſo that hereby muſt be meant, Gods powerful Creation of his Body, and infuſion of his Soul: which God doth as eaſily, as man breathes: But to the matter in hand;

1. The Divine Being is infinite and indiviſible▪ therefore the Soul of man cannot be God, either in whole or in part.

2. The words being ſpoken after the manner of men: that is to ſay as the breath of Man, is not man in whole or in part, but only from him; ſo the Soul being breathed, is only from God by infuſion.

3. The Soul of Man was made after Gods Image, Gen. 1. 26. And God ſaid, let [Us] make man in our (ſc. the Father, through the Son, by the Spirit) Image, after our likeneſs, i. e. in our Image, moſt like to (not the ſame with) us. It is an Hebraiſme, noting a ſuperlative Image, moſt like the Trinity in Ʋnity.

This image or likeneſs ſtands in repreſenting God three wayes.

1. It is a made Image. 2. It is a true Image. 3. It is very near and likely Image, which appears not only in the ſpiritual and immortal nature of it, but in rectitude of Mind, Will, Affections, Members, all pure and righteous, conformed to Gods will, Eph. 4. 24. which evidently proves, that the Soul cannot be God the Creator, it being made as above, it muſt be a Creature, and conſequently a created ſubſtance, and therefore not (after a Quakers groſs and abſurd manner of ſpeaking) God in whole, or in part.

Again, When God breathed into Adams liveleſs body, he breathed not p. 98himſelf▪ becauſe he was there before: for, God is in every thing excluded out of nothing, as before evidenced; whence, it undeniably follows, that into Adam's liveleſs body, God breathed not himſelf, but mans reaſonable Soul, which is mans proper form, and without it, Man is not a Man: So much for the firſt Scripture.

The ſecond Scripture, Eccleſ. 12. 7. Then ſhall the duſt return to the Earth, as it was, and the Spirit ſhall return to God who gave it: Herehence, they argue, The Soul of Man is God in part, for God is a Spirit.

Reply, 1. Though God be a Spirit, yet every Spirit is not God, An Angel is a Spirit, Heb. 2. 14, but not God; ſo, though the Soul be a Spirit yet it is a made Spirit, as afore obſerved; likewiſe hereunto agrees, Iſai. 57. 16. For the Spirit ſhould fail before me, and the Souls which I have made: Souls are of Gods making, and therefore a created (not uncreated) ſubſtance; beſides, to ſay, that God is a Spirit, and the Soul of Man is a Spirit, therefore the Soul is part of Gods eſſence, is not only falſe but a moſt ſilly inference: for there is multiplicity of ſign…fication in words, and here lies the fallacy: Spirit, ſometimes ſignifie God, Joh. 4. 24. and ſometimes the wind, Ionah 3. 8. Now, its no good inference thence, therefore God and the Wind are the ſame: howbeit, here is ſome of a Quakers Divinity.

2. The ſcope and import of the Text it ſelf above, excludes this their Interpretation: For.

1. When its ſaid, the Spirit ſhall return, it notes, a paſſing from one place to another, which cannot be ſaid of the Eſſence of God: for that being infinite, filleth all places at once.

2. To God that gave it: Now according to the Rules of right reaſon, the Giver and the Gift are diſtinct.

3▪ When the Duſt (the body) returns to the Earth, then the Spirit (the Soul) ſhall return to God: that is, to Gods only and alone diſpoſing, either to Weal or to Woe, for Eternity, according to what it hath done in the body, whether it be good or evil, 2 Cor. 5 10. in this ſenſe it is that the Soul returns to God; which Truth, the Scripture points us unto▪ as with the finger; in the examples of Dives and Lazarus (Luk. 16. and therefore to affirm, the Soul returns to God, as a part of God, is abſurd and ſinful with a witneſs: for it renders God defective, till the Soul returns, making him a finite, not an infinite God.

The third Scripture, Act. 17. 27, 28. Though he be not far from every one of us▪ for in him we live, and move and have our being.

Reply▪ I have already and fully granted, that the Eſſential preſence of God, is in Heaven and Earth, and all created natures: yet I do herewithal ſay, though all created Natures are in his, and his in theirs: but yet his p. 99uncreated nature, and their created natures are ever diſtinct and different; theirs finite and bounded, his infinite and boundleſs, not included in, nor excluded out of any thing; for God is infinitely beyond their beings, lives, and motions, where never any created nature was, nor ever ſhall be, otherwiſe he is not God infinite: furthermore the very Text of Scripture above alledged, confutes their inference, for it expreſly ſaith, God is near to everyone of us, and gives this Reaſon for it; becauſe in him, we live, move, and have our being: ſo then this very expreſſion, ſc. That God is but near to us, plainly ſhews, that he is not us, nor we him.

The fourth Scripture, 2 Pet. 1. 4. Whereby are given unto us, exceeding great and precious promiſes; that by theſe, you might be partakers of the divine Nature: whence the Teaching Quaker doth conclude, that the infinite and indiviſible Godhead, is divided into parts: thus ſenſeleſs are they of the groſſeſt abſurdities.

Reply, 1. This place of Scripture, doth only ſignifie, that the participation of the divine Nature, is by a reception of the promiſed multiplication of grace and pe…ce, ver. 2. ſo that the Text aſſerts no more but this; namely, that they partake of the divine Nature, who are partakers of the grace and peace promiſed: theſe being divine qualities, are of a divine Nature, called the Communion of the Holy Ghoſt, 2 Cor. 13. 14. If this be the genuine and proper ſenſe of the Text; how far is it from proving the Soul of man to be part of God; To clear this matter yet a little more, Conſider,

2. The Divine Nature may be taken in a twofold ſenſe; as

1. For the eſſential nature of God, which is, Rom. 1. 20. his eternal power and God head: in this ſenſe, the divine nature is infinite and indiviſible; and as ſuch, no man can partake of it.

2. The Divine Nature, may be taken, for the gifts, graces, and comforts of ſpirit, flowing from Chriſt man (in whom they are without meaſure, Ioh. 3. 34) being daily given from him to his Members: now, it is in this laſt ſenſe, that the Apoſtle Peter ſpeaks of the Divine Nature above; and therefore not to be underſtood in a Quakers ſenſe, for the Deity or Godhead, this twofold ſignification of the Divine Nature, being hid from the loſt ones; cauſeth them to call the Soul (ſtill the Idollight) the Deity in part, no created ſubſtance: not diſcer…ng…h bid…ous Blaſphemies which attends this their Principle; for if the Soul of man be God in part, then the eſſence of God would be ſubject to change an… paſſion; yea, which is worſe, to ſin, (for ſo the Soul of man is in this …) th…ſe Blaſphemi…s are the unavoidable conſequences, of the Souls being God in p…rt: I paſs this, and proceed to the ſecond part of the Principle, to wit, a Quakers infallibility.

p. 96Reply, To the ſecond part: a Quakers infallible Spirit within him▪ their ſpirit of infallibility, or infallible ſpirit, is grounded upon the Souls being God in part; but this hath been proved to be erroneous and highly Blaſphemous: the other is therefore of the ſame nature, (Chips of the ſame block) yea, this their Principle of in…allibility ſhews us, the riſe and original of their Religion; I have long bought their infallible light within▪ to be no other then the Pope without: we may not think its for nought that there are ſo m…ny exact reſemblances between the Idol light, and the Idolatr…us Pope: I ſhall give you ſome Inſtances,

1. The Pope takes upon him the power of Pardoning ſin▪ making himſelf God and Chriſt: which power of pardoning ſin, the Quaker aſcribes to his Light within, calling it God and Chriſt.

2. The Pope affirms, that the Teachings, and Rules of direction▪ being believed in, and walked up unto, will make ſuch Believers and Walkers Perfect, and bring them to j…ſtification and ſalvation, all which the Quaker doth affirm of the Light within, it being believed in and obeyed.

3. The Pope teacheth that his written Scriptures are ſo far to be obeyed, as they do agree with the infallible Spirit within him, juſt ſo, the Quakers teach, that they are no further bound to obey the Letter of the Scriptures, then the infallible, un…rring light within, makes them willing to obey.

4. The Pope declares his Apocryphals to be not only of equal verity with, but to exceed the Scriptures: even ſo, a Quakers Light within teacheth him to prefer his Apocryphal Quakeriſms, before the written Scriptures.

5. The Pope teſtifies, there is a nigher Doctrine (than the Scripture hath) to feed the Saints and perfect…ones (meaning, his Church enlightning Traditions,) ſo ſaith the Quakers light within, that it hath a higher Doctrine, then the written Scripture hath any, to guid and …eed the true Saints.

6. The Pope robs Chriſt of all his Offices.

1. Of his Kingly Office, in taking part of it to himſelf, by remitting ſins, and making Laws to bind Conſcience, both which a Quakers Light preſumes to do▪ remitting ſin, and binding Conſcience by its laws.

2. The Pope robs Chriſt of his Prieſtly Office, for he doth diſpoſe of it, giving to a Maſſe Prieſt power to offer a daily propit…ation-Sacrifice: yea, that every Papiſt hath a piece of it within him, that thereby every one of them may ſatisfie the Juſtice of God for his ſins, even by his own Merits within him: and for Chriſts Mediatorſhip, as ſome of them do aboliſh it, ſo no Catholick deſires the Man Jeſus Chriſt to pray for Him, becauſe p. 97each one of them hath ſo much of the propitiat…ry Sacrifice dayly i… them, as is meritorious to ſatisfie the juſtice of God for their ſins.

Of which robbery (in reference to Chriſts Prieſtly Office) the Quakers are equally guilty: for, they give to their light (that Maſſe-Prieſt) with in a power to offer Sacrifice propitiatory dayly forſin; whereby they daily (in themſelves) ſatisfie Gods juſtice for their ſins, even by their own internal merits; and as for Chriſts Mediatorſhip, they have quite aboliſhed it: For no Quaker deſires the one Mediator, the Man Jeſus Chriſt, 1 Tim. 2 5. to pray for him.

3. The Pope robs Chriſt alſo of his Prophetical Office: for this office, he aſſumes to himſelf: who (without the Scriptures) determines infallibly (by the pretened aſſiſtance of a Spirit of infallible light, lockt up in his own breaſt) all points of Faith and Life: which kind of Robbery (as to Criſts Prophetical Office) the Quakers have likewiſe aſſumed, who by their Light within (without the Holy Scriptures, or laws of the King thence derived) pretend to an infallible determination of all points concerning …aith and Life: here hence, we may ſa…ely infer, that a Quakers Lig…t, and Romes Pope are co…qual Antichriſts.

This may further appear; if the Terms and Title heretofore given to the P…p… (as …ſſerted … the Reverend Brightman, Ren. 13. page 135, 136▪) …e compared with thoſe now given to the Light within, by G. Fox in his Fo…o Book, The great Myſtery, &c.

The Terms and Titles which were given to the Pope (and imprinted by Brightman as above) are theſe: to wit,

1. Hear (ſaith Brightman) what Barnard ſaith, (ſc. of the Pope) Thou art a great Prieſt, the Prince of Biſhops, thou art the Heir of the Apoſtles, thou art Abel for thy primacy. Noah for thy Government, Abraham for thy Patria…h…ſhip▪ Melchiſedech for thy Order, Aaron for thy Dignity, Moſes for thy Authority Samuel for thy judgement, Peter for thy Power, Chriſt for thine anointing, &c. (Book 2. Conſid.)

Again, Mark (ſaith Brightman) how the Embaſſadors of the Empour of Sicily cry out to him (the Pope) lying groveling on the ground: O thou that takeſt away the ſins of the World, have mercy upon us; thou that takeſt away the ſins of the World, grant us peace. As alſo, what Simon Beginus ſaith, ſpeaking unto Pope Leo, in the Council of Laterane, Seſſ 6. Behold the Lion of the Tribe of Judah, the …oot of David: we have waited for thee (O moſt bleſſed Leo) to be our Saviour: Vn…o theſe (ſaith B…ightma…) we may joyn Cornelius the Biſhop of Bipentum, who laid open his blockiſhneſs, in wondring at the Beaſt, in the Council of Trent: with theſe words, The Pope is come a Light into the World, and men have loved darkneſs more then Light, every one that evil doth, hateth the Light, and cometh not to the Light: p. 98Hence Brightman inferr…; O, out upon you, ye Blaſphemous Claw-backs, is it not enough for you to adorn the Man of ſin, with the praiſes of the Saint, unleſs ye do alſo heap upon him, the praiſes which ye have robbed Chriſt of: it would indeed render me too volumenous to ſet down herein all the pages, lines, and words, imprinted in the Foxes Book above named, concerning the Terms …nd Titles given by him (and other ſuch ſe…ucing Authors) to the Light within; which are either nume…ically or ſpecifically the ſame, with the Collections above given to the Popes: or if there be any difference (as to Terms and Titles of Blaſphemy) the F…z's are the more horrid, upon the whole, let any good Chriſtian judge, whether a Quakers Light within▪ be not (in go…d earneſt) the P…pe without. And ſo I paſs to the fourth and laſt Principle a…orenamed.

The fourth Principle, to wit, A Quakers denying of the Trinity, or three perſons in one Deity.

Reply, It is by moſt judicious Chriſtians acknowledged: ſc. that three perſons in one Deity is ſo great a myſtery, that it cannot be ſound our by natural reaſon, and no wonder for there are many things in natu…e▪ yea, in man himſelf, Eccleſ. 11. 5. Thou knoweſt not the way of the Spirit, nor how the bones do grow in the Womb of hen that is with child, reaſon cannot reach the knowledge of this: Therefore (ſaith Mr. Caril) it is not to be admired, if man be at a loſs about the incomprehenſible nature of God, Howbeit, it may be to all rational Saints) ſufficient to prove three perſons in the Godhead, (though we cannot fully conceive how this ſhould be:) For▪ 1. There is, but one God, 1 Cor. 8. 4, 6. 2. In this one God, there are three [He's] that do Ʋnderſtand, Will, and Act, and theſe three are ſo doiſtinguiſhed, that the one is not the other: And 'tis Dr. Gouges obſervation on Deut. 6. 4. Hear O Iſrael, the Lord our God, is one Lord; the word [Lord] is twice in the Text, and (ſaith he) Printed in Capital Letters, purpoſely to notifie, that the word [Lord] in the original, is Jehovah, and ſo he reads it Hear O Iſrael, Jehovah our Elohims, is one Jehovah: Here is Trinity in Ʋnity.

And we read that the Prophet, Iſai. 6. 8. Heard the voice of the Lord, ſaying, who will go for [ Ʋs,] this [ Ʋs] denotes more perſons, then one: likewiſe in Gen. 1. 26. the Elohims ſpake each to other, and ſaid, let (us) make Man: ſurely then, the Trinity cannot be as ſome dream, ſc. diſtinctions and relations only: but reall exiſtences in the eſſence of Jehovah: for diſtinctions and relations are ſuch as cannot ſpeak: but the Elohims ſpake each to other, as above noted.

Obj. If it be ſaid, the plural number [ Ʋs.] takes in all, as well as the number three?

p. 99Anſw. It doth ſo; but when God hath determined plurality to three, it is time then to ſettle, and to be certain, that there are no more, which is confirmed, Mat. 28. 19. Baptizing in the Name of the Father, and of the Son, and of the Holy Ghoſt: that is, to believe in, obey and worſhip the Father, in the Son, and the Holy Ghoſt: here you ſee, are three in the divine Nature, that do live underſtand, will and act; and here, its plainly revealed, that they are ſo diſtinct, that the one cannot be the other.

Indeed the Socinians (the Quakers Brethren in this thing) do deny the Holy Ghoſt to be a perſon; and ſay, It is the power, vertue, and efficacy of God the Father: if ſo then the Scripture above, Mat. 28. 19. muſt be read thus, Baptizing them in (or unto) the Name of the Father, of the Son; and of the vertue, power, and efficacy of the Father (to be believed in, obeyed and worſhipped) which ſounds abſurdly, utterly diſagreeable to reaſon: But above all, it is inconſiſtent with the Scriptures of truth, as in Ioh. 1. 4. And the Word was made fleſh, and dwelt among us, and we beheld his glory, as the glory of the only begotten of the Father: and in ver. 18. No man hath ſeen God at any time, but the only begotten Son, which is in the boſome of the Father, he hath declared him: and in Iohn 14 26. But the Comforter, which is the Holy Ghoſt, whom the Father will ſend in my Name: Theſe Texts of Holy Scripture do ſhew us, that the Father begets the Son, the Son is begotten of the Father, and the Holy Ghoſt proceeds from both? Furthermore, when the Lord Chriſt was Baptized, Mat. …. 15, 16, 17. the Father was heard and not ſeen, the Holy Ghoſt (in the form of a Dove) ſeen and not heard: and Chriſt the Son both ſeen and heard: the Father, ſaying of Chriſt, this is my Son; and the Holy Ghoſt deſcending and lighting upon him, which is a moſt clear demonſtration of their real and perſonal dictinction.

Again, in 1 Joh. 5. 7. For there are three that bear Record in Heaven, the Father, the Word, and the Holy Ghoſt, and theſe three are one: Now if they be three, then they muſt be (in ſome reſpect) more then one, and not the ſame; beſides it argues weakneſs to quarrel the Phraſe [Perſons,] for as much as the [Perſon] doth Grammatically (tria neceſſaria ſunt, ut aliquid perſona dicatur) ſignifie, firſt, ſecond and third, which makes three, this only by the bye, for illuſtration rather then evidence: though we do not find this Phraſiology in the Scriptures, ſc. Trinity of Perſons: yet this is not a ſufficient ground to deny it; for though we have not the words, yet having the things ſignified, in and by the words, it ought to ſatisfie a rational Saint: as for the things ſignified, the Texts above, are fair and plain: affirming there are three that bear Record (or witneſs) now to bear witneſs, is properly the office and act of a perſon, or perſons.

Qu. Whether the Father, the Son, and the Holy Ghoſt, are declared as three diſtinct witneſſes?

p. 100Anſw. Yes, that they are ſo may appear by the teſtimony of theſe Scriptures, Joh. 8 18. I am one that bear witneſs of my ſelf, and the Father ſent me beareth witneſs of me, and Joh. 15. 26. But when the Comforter is come, whom I will ſend unto you from the Futher, even the Spirit of truth, which proceedeth from the Father, he ſhall teſtifie of me: here, we have the Father, Son, and Holy Ghoſt, witneſſing; that is to ſay, the Comforter ſent, the Son ſending, and that from the Father, which proves them to be diſtinct witneſſes, and by good conſequence to be diſtinct perſons: herewithal, let it be well obſerved, ſc. To deny (as Teaching Quakers do) the Trinity of perſons, in the unity of the Godhead; is, in down right terms, to deny that there is a God; for the Scripture inſpired of God ſaith, Theſe three are one, Therefore to deny the Trinity, is to deny in Unity; which is Atheiſtical: ſo much in Anſwer to the requeſts o… ſome of the Lords people in Barmudas.

With whom, I ſhall now (in a few words) leave my hearty well wiſhing advice: beſeeching them (and all the reſt of the Lords People there) to be ever mindful of the Bleſſed Apoſtles reſolution, Act. 21. 13. I am ready to die for the Name of the Lord Jeſus Chriſt; a moſt gracious (as well as noble) reſolution, and fit for every good Chriſtians imitation. which is indeed, … l…ſs then the ſtanding againſt the Gates of Hell, by bearing witneſs to the holy Truth of God: O let us rather burn, then …ow to that Idol light, which the Romiſh Nebuchad…zzar ha…h ſet up in Teaching Quakers: Oh, let us rather die for the Name of Jeſus Chriſt of Nazareth, then leave the Mark of the Beaſt, citeer within or on us▪ rather let us loſe our heads from our ſhoulders, then renounce that ſaving head, who is aſcended up into the Heavens above: O let us rather effuſe our deareſt blood, and die glorious Martyrs, then live Apoſtates from, and die perſecutors of Jeſus of Nazareth: And for your conſtant incouragement herein, let us heartily learn the Apoſtles inſpired Leſſon. Rom. 8., 7. In all theſe, we are more then Conquerers, through him that loved us.

FINIS.

End of the text · Sampson Bond, Public Trial of the Quakers (1682)