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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65863	The divinity of Christ and unity of the three that bear record in heaven with the blessed end and effects of Christ's appearance, coming in the flesh, suffering and sacrifice for sinners, confessed and vindicated, by his followers, called Quakers : and the principal matters in controversie, between them, and their present opposers (as Presbyterians, Independants, &c.) considered and resolved, according to the scriptures of truth, and more particularly to remove the aspersions ... cast upon the ... Quakers ... in several books, written by Tho. Vincent, Will. Madox, their railing book, stil'd The foundation, &c, Tho. Danson, his Synopsis, John Owen, his Declaration / which are here examin'd and compared by G.W. ... ; as also, a short review of several passages of Edward Stillingfleet's ... in his discourse of the sufferings of Christ's and sermon preached before the King, wherein he flatly contradicts the said opposers.	Whitehead, George, 1636?-1723.	1669 (1669)	Wing W1925; ESTC R19836	166,703	202

THE Divinity of Christ AND Unity of the Three that bear Record in Heaven WITH The blessed End and Effects of Christ's Appearance coming in the Flesh Suffering and Sacrifice for Sinners confessed and vindicated By his followers called Quakers And the principal matters in Controversie between Them and their present Opposers as Presbyterians Independants c. Considered and Resolved according to the Scriptures of Truth And more particularly to Remove the Aspersions Slanders and Blasphemies cast upon the People called QUAKERS and their Principles in several Books Written By Tho. Vincent Will. Madox their railing Book stil'd The Foundation c. Tho. Danson his Synopsis John Owen his Declaration Which are here Examin'd and Compared by G. W. And their Mistakes Errors and Contradictions both to themselves and each other made manifest As also A short Review of several Passages of Edward Stillingfleet's D.D. and Chaplin in Ordinary so called to his Majesty in his Discourse of the Sufferings of Christ And Sermon preached before the KING wherein he flatly Contradicts the said Opposers Mark 14.56 For many bare false witness against him but their witness agreed not together Coll. 2.8 Beware lest any man spoyl you through Philosophy and vain deceipt 1 Tim. 6.3 4 5 20. If any man consenteth not to the wholsome words of our Lord Jesus Christ c. he is puft up or proud c. Acts 24.14 After the way which they call Heresie do I Worship the God of my Fathers believing all things which are written in the Law and the Prophets c. London Printed in the Year 1669. An Epistle to the Presbyterians and Independants and their Rough Hearers who profess the Scriptures to be their Rule whereby they are examined and tryed and their wayes discovered 1 st WHether do the Scriptures speak of Three Persons in the God-head according to your own Rule in these express words let us see where it is written Come do not shuffle for we are resolved that the Scriptures shall buffet you about and that you shall be whipped about with the Rule 2 dly Where doth the Scripture speak of Christ's Righteousness imputed unto Unrighteous men who live in their sins and that in their Unrighteousness and Sins they shall live and die seeing that Faith purifies the heart from unrighteousness And he that believes passes from Death to Life and so from Sin that brought Death And he that receives Christ receives Righteousness it self by Faith in him the Lord the Righteousness this is Scripture 3 dly And where doth the Scripture say That a man shall not be made free from sin and that it is not attainable in this Life Let us see where ever Christ or the Prophets or Apostles preached such Doctrine Give us plain Scripture without adding or diminishing for Christ's bids men be perfect and the Apostle spoke Wisdom among them that were perfect 4 thly You that deny Perfection do ye not deny the One Offering Christ Jesus who hath perfected for ever them that are Sanctified Do you not deny the Blood of Christ Jesus in trampling it under your feet and the Blood of the new Covenant which Blood of Christ cleanseth from all sin and whose garments are made white by the Blood of the Lamb and he throughly purges his floor with his Fan and gathers his Wheat into his Garner 5 thly And did Christ make Satisfaction for the sins of men that they should live and die in their sins for he came to save his People from their sins and so he Died for them that they should not live to them but to God through him 6 thly Where do the Scripture speak of a Trinity of distinct Persons from Genesis to the Revelation give us plain Scripture for it without shuffling adding or diminishing you that talk so much of Scripture to be your Rule for the Father Word and Spirit this is owned according to Scripture and they agree in One. And we charge you to give us a plain Scripture that saith there are three separate Persons let us see Scripture we will have Scripture for it or otherwise be silent 7 thly And where do the Scriptures say That Christ the Light of the World which enlighteneth every one that cometh into the World is not sufficient to guide men to Salvation Christ saith Believe in the Light that you may become Children of the Light and Children of the Day and who walk in the Light there is no occasion of stumbling And this is the Condemnation that Light is come into the World and men love Darkness rather than Light because their deeds be evil And is not the Light sufficient that lets a man see whether his deeds be wrought in God read John 3. 8 thly Where doth the Scripture say from Genesis to the Revelation That the true Faith of God is without Works Hath not Faith works that purifies the heart Doth it not give Victory Will you deny the Works of Faith because the Works of the Law was denyed by the Apostle 9 thly Where doth the Scripture say That it self is the Word of God Do you not belye the Rule here For doth not the Scripture say That Christ is the Word and the Scriptures are Words read Exodus 20 and Revelation 22. He that adds to these Words and takes from these Words the Plagues of God are added to him So see whether you are not adders to these Words as it is made appear before And Christ saith My words that I speak unto you they are Spirit and Life c. And in many places of Scripture God saith My Words Doth not Scripture signifie Writing For all your high Schollar-ship you may go to the English School-Master and it will tell you what it signifies What is all the writing in Peoples hearts Is Paper and Ink in Peoples hearts Come do not cheat People but confess truth you affirm Scripture to be the Rule but are found contrary to the Rule But what is all the Scripture the Rule from Genesis to the Revelations to walk by and practice Or what part of Scripture is the Rule are Herods words Pharoahs words Nebuchadnezars words Judas words the Jewes words Jobs Friends words the Devils words the Offerings and the Sacrifices c. Come what part of Scripture is your Rule Distinguish For you say the Scripture is your Rule Is it all a Rule for practice Must we obey every tittle of it for we own the Scriptures more then you do which Holy Men of God gave forth Christ Jesus and the Apostles and Prophets and they made a distinction but you make none Do not go with your Malice and envious minds to possess the People and say That we dis-esteem the Scriptures for we esteem Scripture more than you do that have kept People under your Teaching that they might be paying of you and so make a Trade of them The Scriptures speaks plentifully concerning Christ being the Word of God God is the Word is not this Scripture And in the Beginning

Christ's Nature Divine and his Soul Divine which comes out from God And where is his Soul called Humane Come to the Accidence again thou that professes thy self to be a great Schollar tell us what Humane signifies 16 thly Thou speaks of Three Persons and a man is a Person What doest thou infer from this Is God a Man No he is a Spirit I tell thee the Scripture sayes so Is the Holy Ghost a Man It is call'd the Holy Spirit and Christ was a man the man Christ Jesus So it seems the Presbyterians can say little of himself but he hath learned something of the Learned Wotton in pag. the second but he doth not tell us what he is whether a Papist or an Heathen 17 thly Thou sayest the Soul is part of man's Nature Where doth the Scripture thy Rule say so For the Scripture saith God breathed into man the breath of Life and man became a Living Soul 18 thly Thou sayest the word Person cannot properly be attributed to the Father Son and Holy Ghost Why doth the Presbyterians rage so against the Quakers It seems you cannot agree among your selves because the Quakers speak as the Scriptures do Father Son and Holy Spirit and say the Scripture doth not speak of Three Persons as thou thy self in thy third page sayes the word Person cannot properly be attributed to the Father Son and Holy Ghost See how this man is in Confusion who saith sometimes there are Three separate Persons and another while the word Person cannot properly be attributed to the Father Son and Holy Chost But we do charge Danson and his Brethren to make this good by Scripture in plain words For the Scripture saith The Father is in the Son and the Son is in the Father and the Holy Ghost proceeds from them So how can you say they are separated when they are one in another but it shews you have little knowledge of God or Scriptures either 19 thly The Priest saith concerning that distinction in the God-head it cannot be apprehended by us and yet he will call them Three separated Persons and a Trinity and gives them Names which are not apprehended by you you might have been silent then in what you did not apprehend And yet you will lay Principles down concerning God the Son and Spirit which you do not apprehend your selves but presume above what is written and so go contrary to your Rule Should you not call the Father Son and Holy Spirit as the Holy Men did call them in the Scriptures 20 thly In the 4th page thou sayest The Father the Son and the Spirit are said to be Three yet but one God and yet thou sayest we do not know what to call those Three but Three Persons and there is that ascribed to them thou sayest Properties which agree not simply Answ. The Father Son and Spirit agree but that which you do ascribe do not agree with Scripture with them nor among your selves about them And if you do not know what to call the Father Son and Spirit but Three Persons you might have holden your Tongues then till you did know who calls them and gives them Names contrary to Scriptures and the Holy Men of God who called them Father Son and Spitit who were wiser Men then any of you 21 thly And again in thy 4th page thou sayest Thre Subsistents that is Persons though not strictly yet proportionably or Anologically so called in the God-head People Did you ever hear such a Mash We do charge this Presbyterian to make these words good by plain Scripture viz. Three Subsistents Three Persons and Analogically Is this a Scripture word People Where did the Apostles use any such dark words Hadst thou not this word from the Heathen Well Mark Reader he sayes there are Three Persons and Three Subsistents in the God-head and hath not he made Four here If there be Three in the God-head he hath made Four for what is the God-head God is One and he hath made Three besides see pag. 4. of his Book And so in the Title of his Book he speaks of Three Persons in the God-head Are there not Four then And in the said 4th page he sayes he thinks he hath answered all the Arguments of the Antitrinitarians he doth but think so it seems Answ. The Scripture saith 1 Joh. 5.7 That there are Three that bear Record in Heaven the Father the Word and the Holy Ghost and these three are one But he doth not say that they are separated nor distinct neither doth call them Persons And thus we call them as the Scriptures call them Father Word and Holy Ghost and the Apostle doth not say they are separate nor distinct and we are not to presume above what is written We charge you Presbyterians to give us printed Scriptures for these following words and let us see in what Chapter and Verse they are printed Come to the Rule and do not presume above what is written Concreet Abstract Predicate the Relative Co-eternity Co-essentiallity Co-equallity Communication of Properties Co-essentiallities Modallities Suppossitallities Incommunicable Subsistances and Hypostatical Unions Come are these words spoken in the Rule the Scriptures let us see the Chapter and Verse that we may see where such terms are spoken of the Father Word and Spirit which are one Had you not them rather from your old Logical and Philosophical Books And have not they been your Rule for such words and not the Scriptures which the Holy men of God spoke forth Thou sayest in the 12th page of thy Book That we must not take Man here for a Person but a Nature as you do God c. And yet before thou saidst That Man was a Person and so it is the Nature that is a Person and not the Man nor God but thou hast not defined to us what a Person is nor what the word Person signifies for all thy Schollar-ship And thou sayest Ye mean no more then the Name Man to be attributed to Peter James and John because the same human Nature specifically agrees unto them and so is the Name God attributed to each Person because the same Divine Nature subsists in each of them Answ. This is a dark thing to whom will you liken me saith God like Peter James and John or like unto some corrupt person The Saints were partakers of the Divine Nature What do you say of them therefore And where do the Scriptures speak that the Nature of God is so simple c. where learned you this word And where doth the Scripture use these words Accidents and Integrals of the God-head and this is your Conceptions and Notions of God and the Word and the Spirit as it 's said in the 13th page of Danson's Book It 's a Conception and Notion indeed For you say in the same 13th page The Conception or Notion that we have of the Father c. so it 's but a Notion and Conception it seems that you have of the Father and

are Justified by his Death and by his offering up once for all answer in plain words And whether or no you will make a Sect that he died for some ungodly and some sinners only for the sons of Adam were the sinners and ungodly But he that believes is born of God and they receive Christ and he gives them Power to become the sons of God and they know he died for them and have the Testimony of it and have the Benefit of his Death and Resurrection And what was the Light that shined in the Darkness and the Darkness comprehended it not What was the Spirit that the Wicked grieved vexed and quenched Where is it and what is the Spirit of Truth that reproves the World of sin Where is it that leads the Saints into all Truth Come we must have plain Scripture for these things What is the Law that God will write in the Heart and put in the Mind that all shall know Him from the greatest to the least that they shall not every one teach his Brother and shall all know the Lord What is that Light that shines in the Heart to give the Knowledge of the Glory of God in the face of Christ Jesus 2 Cor. 4. What is the Word of God in the Heart the Apostle Preached and the People was to obey it and do it And what was that Rule that Adam had and all the Holy Men in the Old World And what was the Rule of Enoch's Faith by which he was translated And Abraham's Faith who obeyed God and forsook his Countrey Answer these things by Scripture because you say The Writings the Scriptures are the Rule of Faith And Presbyterians and Independants have you forgotten all your Petitions and Addresses you Petitioned and made to the other Powers against the Quakers If you have forgotten them read William Caton 's Book of your Petitions and Addresses gathered up and down the Nation What you said of Oliver and Richard and how the People of God in scorn called Quakers the first beginning of calling them so was at Darby by one Bennet an Independant about 19 year since and then when the People called Quakers were gathered together in divers places to Worship God then you said they were Plotting together against Oliver whom some of you called the Light of your Eyes and breath of your Nostrils to bring in King Charles and Oliver said We would not hurt a Mouse at that time though he did cast many of us in Prison through you after that and then you Baptized us in your Prisons by cruel sufferings Of all men you should hold your Tongues in bawling so against us seeing the Light of your Eyes and breath of your Nostrils is gone And what was it not through some of you That the Act against Sturdy Beggars came forth upon which Friends at that time could hardly travel three or four miles from their own Houses but they were Whipped men worth three or four-score pounds or an hundred a year were Whipped for Beggars and Vagrants And then did you not get another Act That we must not speak to you in going or coming from a Steeple-house And how Friends were thronged in Prison up and down in the Nation by you Answer these Queries And thus you may see what a Havock you made in your Day but when Persecution came you durst hardly look out with your heads your selves And was there ever the like known or seen how your Brethren turns from North to South and from South to North and there they can turn and chop and change And yet you could tell us then That the Common-Prayer was Hell and Egyptian Bondage And we could hardly have a Meeting but you were incensing the Rulers against us That we were Plotting to bring in King Charles and how many in those dayes were put in Prison upon that account by you because we went to Meetings We can tell you we have a List of them And yet the Quakers were House Creepers said you when you had gotten the Mass-houses and Tythes and your Easter-Reckonings and Midsummer-Dues and straining our Goods for your Bread and Wine And who are become the House Creepers now Then you had gotten the old Mass-houses Oh! your filthiness comes to be made manifest to all men and you have made your selves ridiculous who are fighting against an innocent People that wishes hurt to no man but the good of all men And do you think that the Lord will nor remember and reckon with you for all these things Dare you look into the Book of your Actions and Consciences and see what is written there and see if they be not Recorded How now Presbyterians High Priests What is this your Doctrine that you now Preach up for your Hearers to go to a Bawdy-house as Thomas Vincent speaks What Liberty here do you give to Youth and your Hearers who sayes It 's worse to go to the Quakers Meetings than to a Bawdy-house You pleaded for a body of sin as long as you live but now it 's com'd out indeed when you plead for a Bawdy-house rather than Quakers Meetings it 's like the Presbyterian Priest knows where they are it appears as if he thought more of a Bawdy-house than of Christ and Vertue So it 's clear here you are Them that turn the People to Vice and from the Lord and his Truth Ellimas like seeking to pervert For the Quakers Meetings are in the Fear and Power and Spirit of God who meet together in the Name of Christ Jesus so it 's like you love Meetings at Bawdy-houses more then the Meetings of the People of God who meet to Worship God And if this be your Doctrine then you must enlarge your Brothel and Bawdy-houses as they do at Rome Legorn and Venice and other parts in Italy and then they will give you Tythes and Easter-Reckonings and Midsummer-Dues For have you not called Bawdy-house People good Church Members And have you not taken Tythes of them And would you not say The Peace of God to them for paying you Tythe Who would have thought that we should have had such Unvertuous Expressions from the Presbyterians that this stinking savour should have lyen covered under their Weeds Well the Quakers must Declare against all your Bawdy-houses which thou Vincent sayes Thou hadst rather thy People should go to than to the Quakers Meetings where the Word of God is Preached And so Presbyterians if this be your Doctrine to your People to send them to Bawdy-houses rather then to send them to a Meeting of the People of God we utterly deny you and your Bawdy-house too And is it not a shame to put in Print to tell the World That thou wouldst rather have thy People go to a Bawdy-house than to a Quakers Meeting For it 's like if thou wilt set up that House thou mayst have a yearly Revenue like thy Father the Pope out of your Bawdy-houses it 's like if you were there you might

named amongst them as becometh Saints Eph. 5. And how corrupt and grosse is T. V's reason for his wicked and unsavoury Doctrine before in saying Because the defilement of the Soul is more deep and more hard to be washed off than the defilement of Whoredom or Adultry As if they did not defile the Soul but the Body only this is a Doctrine that may gratifie Whoremongers and Adulterers and not only to reject the wholsom Warnings and Reproofs against all such Wickedness which both in their own Consciences and in our Meetings is declared and Preached against but also it tends rather to incourage them to go to Bawdy-houses than to our Innocent and Godly Meetings wherein the Truth Righteousness and Power of God which cleanseth and frees from sin and unrighteousness is exalted and born witness to T.V. having so manifestly discovered his Spirit he had now better go and sit down under the Common Prayer and confess himself a miserable Sinner among the rest and not remain in a separation with his whewling and whineing Prayers feigning himself as one more Holy and Humble than they What sober People could have thought that such foulness should lie under these Presbyterians coverings as is mentioned before and after And T. V. further adds to explain his gross corrupt Doctrine these words viz. I told her if there stood a Cup of Poyson in the Window I would rather drink it than drink in their damnable Doctrines because poysoning of the Body is not so bad as poysoning and damning the Soul By which the Reader may further see how his prejudice and envy hath blinded him thus to imply as if Persons might commit either Whordom or Murder upon their Bodies and their Souls not be defiled or damned thereby and then what actual wickedness may not People commit and their Souls not be damnified nor prejudiced by it from this Doctrine whereas the wicked slayeth his own Soul lifteth up his Soul to vanity the Peoples lusting after evil things caused leanness to enter their Souls tribulation and anguish is to come upon every Soul of man that doth evil And it is only the Power and Life of God which purifies the Soul sanctifies the Creature throughout in Body Soul and Spirit and so leads into Righteousness and thereby saves and brings the Soul to God and gives it Life and indues it with the Image of the Heavenly But after this T. V. hath uttered such corrupt Language and Doctrine as before he is so bold as to justifie himself in these words viz. I am sure I neither did nor spake any thing unbecoming a Minister of the Gospel That I refer all modest and sober Readers to judge of Whether T. V. hath spoken Truth herein yea or nay and whether or no it had not been more prudence for him to have studied quietness and quietly to have followed his Devotion with thankfulness for the Liberty they are permitted to enjoy then thus to have shewed himself in outrage with clamorous reproaches and reviling against us who mean him no harm to the great disgrace both of himself and his Religion and them that adher to him therein And as for his accusing me with confused Discourse and indirect Answers to his Arguments and with filling my Mouth and the Peoples Ears with a multitude of words wherein was so much ambiguity and obscurity that the sentiments of my mind were not easily to be perceived as he saith Wherein I have as much cause to complain of not having direct Answers from him as he seems to have against me whilst he was so puzled and put to it with what I said though I answered them in plain Scripture-language And wherein their Questions or pretended Arguments were either indirect or in terms which accorded not with Scripture-language I did not judge my self ingaged so far to admit of the stating their matters as being infallible in the manner and terms of them as to be tyed to Yea or Nay denial of Major or Minor without further scruple Their Arguments appear hereafter And whereas T. V. pleads for using some words in explaining Scripture which are not in the Scripture saying That the Quakers in their Books use many words which are not in the Scripture I Answer We neither contend with words or matters which are not contrary or do not tend to vail or darken the Truth 's or simplicity of the innocent language contained in Scripture neither do we go about to impose one manner and form of expression upon others or limit them therein whilst they speak the Truth or what is in or according to Scripture We are not of Kin to the narrow Spirit of the ridged Presbyters that will count a man a blasphemous Heretick Socinian Arian and what not if he can't repeat his Creed of the Deity or Father Word and Spirit in their invented School-terms although he really believeth and confesseth according to Scripture unto the only true God the eternal Word and Spirit or the Father Son and Holy Spirit and that they are One and in Unity inseparable And whereas T. V. saith That W. P. puts forth the sting of the Serpent in tearming his Prayers strangely affected Whines what more opprobious terms saith he would the Damn-me Blades of the Times have used c. Answ. To which I say That he did not only use a strange affected way of Whineing in his feigned Praying but also therein most falsely accused us for Blasphemers in telling God That we compared Him and his Son and Holy Spirit to three finite Creatures which more justly was charged upon himself and his Brethren from their distinction of Persons in the Deity T. V's lye to God was so apparent in this matter that some that were by said The next time he Prayed he had need to ask God forgiveness for telling him that Lye for our comparison was to evince the natural consequence of their own distinction and the gross tendency of it as further is mainfest and not to represent the infinite God like unto man or finite Creatures as they have done about their Personalities And his comparing W. P's words to such tearms as those use he calls The Dam-me Blades of the Times he should rather have began at home and judged himself for his own wicked opprobious terms in saying It was worse to go to the Quakers Meetings than to a Bawdy-house what more gross terms could the Damners and Sinkers have used but evil words corrupt good manners And as for his Confidence that it is a falshood that they did use such words as impudent villain that there was striking among some of T. V's Hearers There are Persons of repute and credit who can testifie both against them and to my knowledge an honest sober Women did affirm That one of his Hearers thumpt her on the Breast when we were about that Dispute with them besides the malice envy and rudeness that appeared amongst them in clamouring railing and reviling us like the Billings-gate folks though

evident that they were troubled condemned and reproved by his Witness in their Consciences or else how should they say depart from us if he never came nigh them nor ever touched their Consciences or why should they say we desire not the knowledge of thy Wayes if the knowledge thereof was not tendred to them And further If so be that the Gentiles as confessed were those in whom that which might be known of God was manifested and shewed unto them from the Creation to the being of God and his Eternal Power which discovery did leave them without excuse what was it that brought them to this understanding of the Eternal Power and Godhead from and through the Creation was it Spiritual yea or nay surely this clear sight and discovery in them did rise from that which might be known of God that was manifest in them and if this had not a sufficiency in it to save how were they left without excuse surely the fault was not to be laid upon God nor on his Light in them but to and upon themselves for disobeying it and not liking to retain him in their knowledge And seeing Christ is confessed page 63. to be set for a Light to the Gentiles Isa. 49.6 which saith T. D. is but a Prophesie of the Gentiles mercy in the time of Christ's actual exhibition in the Flesh. However this Mercy is of a large extent and for ever to be prized as in the fulness of time it is more manifest then before and now especially since it is thus openly declared and manifested it ought not to be thus opposed and slighted by men of corrupt minds which affirm it is an error to say that Christ enlightens ever man that cometh into the World and yet at length are forced to confess it as in these words viz. That it is Supernatural the Light of the Gospel of the Messias c. And thus they are confounded and broken to pieces and their wisdom turned backward by this convincing Light this stumbling stone this Rock of offence which they cannot avoid stumbling at and falling upon and breaking to pieces who set themselves against it and bring forth their vain imaginations to eclipse its glory as too many of this Generation hath done And now touching the Scriptures being a Declaration of the Word of God but not the Word nor the only Rule of Faith and Life which T. D. sets down as an Error wherein he hath no less then accused the Scriptures themselves with being Error For first we in calling them a true Declaration we call them what they call themselves Luke 1. as also that they are Writings given forth by the holy men of God and that which they call the Word we do also the Word was in the beginning with God John 1. and his Name is called the Word of God yet both the Doctrinal part and Historical part of the Scripture contained in the Books of the Old and New Testaments we own and never sleighted nor denied yet if we should look upon them as the only Rule of Faith and Life this would exclude the Rule and guidance of the Spirit for the only Rule must be infallible certain incorruptible obvious c. which leads into all Truth as either not sufficient so to guide or not to be owned as the Rule of Faith and Obedience to God c. and this would be contrary to the Testimonies of the holy men of God concerning it who followed it and directed others to it and to walk in this Spirit and therein they knew their several attainments and measures and herein was the Rule of the new Creature who worshipped not in the oldness of the Letter but in the newness of the Spirit Rom. 7.6 2 Cor. 10.13 14 15. Phil. 3.15 16. Gal. 6.15 16. And we know that without the guidance of this Spirit of Truth men can never come to a right judgment nor understanding of the holy Scriptures or Spiritual things And how then doth T. D. go to prove the Scripture to be the Word and the only Rule of Faith and Life whilst he hath granted that to bring a testimony of Scripture concerning it self were petitio principii a begging the question and were insignificant for their conviction which deny its Divine Authority What course then will he take to convince such seeing he himself doth but follow his notions conceivings and humane understanding while Divine Revelation and immediate Inspiration are laid aside and opposed in these dayes by such as he Pag. 65. he saith he will give a taste of our Arguments and leave our tenents to the judgment of the understanding c. What understanding and what Judgment must be the Guide and Rule of mens judgements and undertandings if the Light within must not be the Rule for after he hath asserted the Scriptures to be the only Rule of Faith presently he hath put himself upon a Hanck and shakes his own Foundation in confessing the Scriptures insufficient for the conviction of such who deny its Divine Authority otherwise it s but a begging the question to go to prove the Scriptures by themselves and now what he will erect as a Rule instead thereof for the conviction of such whilst he hath opposed the Light within and asserted the insufficience of the Scriptures shewing them not to be the only Rule is questionable whether he knoweth himself if he doth let him tell it to them that desire it And Pag. 66. It is to be observed one while he tell us of the Judgment of the Vnderstanding another while the matter contained in the Scriptures was the Rule before it was committed in writing and that the Gospel was preached to Adam And again when they affirm the Scripture to be the only Rule its intended to them who have the Scriptures and not to them that have them not Pag. 67. And presently after we must understand this point with connexion with the former the Light within So do but mark what confusion here is First 't is his own confession that the matter contained in the Scripture was before it was written Secondly That to them who have not the Scriptures something must be the Rule and what is it the Light within having no other way as he saith Now if the Light within and the matter contained in the Scriptures be a sufficient Rule to them which have them not in the Writing surely its sufficiency is not diminished by the writing but rather testified unto neither is it the intent of the Scriptures to draw people from either the matter or Light within which opens them nor to set up Scriptures as the only Rule instead thereof But then saith T. D. that very Scripture Rom. 10.8 speaks not of the Light within but of the Scriptures Answ. It speaks of the very same Word which Moses and the Prophets spake of which was before the Scriptures were written in Moses's time much of them was unwritten and yet he directed the people to

then sayes suppose as a subsistent or Person c. But which of these terms it is this Notionist hath not declared to us in his 13th page And this Notionist goes on in the said 13th page and sayes Nor can we say that the Notion of the Father as one Person in the God-head includes the Son nor the Notion of the Son as one Person in the God-head includes the Father Reader Didst thou ever hear the like This is but a Notion of the Father and a Notion of the Son indeed And are these Presbyterian Priests like to interpret Scripture with their Notions Conceptions and Suppositions no no. No one knows the Father but the Son and he to whom the Son reveals him Nor none knows the Son but the Father and to know God and Jesus Christ is Life Eternal and none can call him Lord but by the Holy Ghost And so this Knowledge is beyond all your false Conceptions Suppositions and Notions And if the Holy Ghost the Saints bodies be the Temple of it which Holy Ghost leads them into all Truth And if the Holy Ghost be a Person then have not the Saints a Person in their bodies And why did not the Apostle say That their bodies were the Temples of a Person according to your Doctrine and Rule the Holy Ghost is a Spirit and so let us see that Scripture which gives the Holy Ghost the Name of a Person And he speaks again in his 14th page of Three distinct Persons are one with the God-head Now Reader is not here Four to wit Three Persons and the God-head But Reader we charge him to give us Chapter and Verse for this Doctrine for we must order him with the Rule And then he tells us of a Notion of the Father and including the Son it 's but his own Notion for if he had known him he would have spoken in a form of sound words whereby he might not have been reproved And again the Presbyterian sayes the Three Persons are distinct and the Rule is to be understood that they are One among themselves only in respect of that wherein they agree not simply Answ. Reader take notice he sayes The Father and Son and Holy Ghost which he calls Three Persons doth not agree simply Is not this contrary to Scripture What agreement is this which is not simply What! separate distinct Persons not agreeing simply Come what is this agreement then if it be not an agreeing simply Tell us what it is by Chapter and Verse thou sayes the Scripture is the Rule Where doth the Scripture say That the Father Son and Spirit doth not agree simply Didst thou not say That God was so simple that he admitted of no parts what agreement is this if it be not simple What is it then tell us Dost thou not abuse the Father Son and Spirit and Scriptures clear thy self and make this good That the Father Son and Spirit doth not agree simply if not simply then tell us how and give Chapter and Verse for it out of the Scriptures or else acknowledge thy self to be of a Sandy Foundation Seeing thou sayst A Man is a Person and God is a Person and the Scripture saith God is a Spirit and Christ was conceived by the Holy Ghost the begotten of the Father Was Christ the Image of the Father as he was of the Generation of Abraham or David or Adam or according to the Spirit Whether of these was he the express Image of his Father's substance because thou calls the Father a Person And the Scripture sayeth He suffered according to the Flesh which he did not die as he was God and the Scripture calls him Son of Man and Son of God and he being the express Image of his Fathers substance see the Old Translations And dost thou not in thy 16th page of thy Synopsis bring the Greek Philosophers to prove the Persons Yes How now Presbyterian Priest thou hast run beside thy own Directory and Scripture both but the Greek Philosophers must be thy Rule and Leader surely People will not alwayes have their Eyes blinded by you Christ is come to open them And in the 17th page of his Book the Presbyterian saith that Hypostasis must be rendred Person or Subsistent or some word to that Effect he sayes So People see it must be some word but what it must be he knows not and so in this manner they are giving Names to Christ and God besides the Rule of Scripture we charge thee shew us a Verse in Scripture that speak such Language and where one word may be put for another by Metalepsis and so leave People in Doubts and Questions you are going beside your Scripture and Rule that at last People shall not know what to call God and Christ. So the Presbyterians and Independants must give us Scripture For we will not be satisfied with your Notions and Whymsies and false Conceptions which you have from Aristotle and the Greek Philosophers and the Papists and Cardinals We do command you to give us Scripture Chapter and Verse Presbyterians and Independants for these things plainly seeing you are of late perked up in a way of scolding against us not like the Holy Men of God Patient and Meek and apt to Teach as you may see in the latter end of your Brother Vincent's Book Is that the Language of a Christian No He hath declared what spirit you are of Rabshecha's spirit railing and speaking evil of the way of Truth he thinks to overcome by Railing and complaining not by Love nay the Lamb must have the victory Whether or no was Christ's Blood shed for All men and by it Justifies All men they living in their sins and not believing in it are they saved by their saying they believe in the Blood and not believing in the Light which Christ Commands and become Children of the Light and they say they believe and yet not pass from Death to Life and from sin that brings Death And whether or no any are cleansed from all sin by the Blood of Christ but such as walk in the Light of Christ as in 1 Joh. 1. And so whether or no are those Justified who believe not in the Light of Christ nor passes from Death to Life nor walks not in the Light whether or no are those Justified by Christ's Blood and have not the Testimony of Justification in them as in the accompt to God Christ's Blood was shed for All men but for a man to come to partake of this Justification is it not to feel the Blood sprinkling the Heart and Conscience For the outward Jewes in the Figure had Blood sprinkled upon them in the outward Offerings Come answer us by Scripture Do not daub up People with untempered Mortar do you know the Mortar that is tempered Whether or no was Christ an Offering for the sins of the whole World and died for the sins of the whole World Whether or no all the sinners and ungodly of the whole World

Children of the Light as in Joh. 14. And deny that which should give People the Knowledge of the Light that is in their hearts the Light of Jesus 2 Cor. 4. And so People see what these men can Preach that deny true Faith true Belief true Apostles and Scripture and the Blood of Christ and the Offering and so denies God and Christ and his Commands and Preach up Sin and Imperfection and the Bawdy-houses and would have his Hearers rather go to a Bawdy-house than to go among the People called Quakers that Preaches up Perfection and the Blood of Jesus the One Offering that makes People perfect and Sanctifies them and must not People have Faith in them and Christ in them and the Blood in them sprinkling their Hearts and Consciences Reader I pray thee read the Scriptures for they were given forth to be read and believed and not for Presbyterians and Independants to make a Trade of them and keep People alwayes to be hearing them and paying of them the Holy Men of God did not give forth the Scriptures for that end that suffered many of them to death for giving them forth And so I pray thee Reader do not fell thy Wit and Reason any longer for they will put it up all in their Pokes and Bags and then lead them into a ditch and barren Mountain and so feed themselves of you and not feed you But the Lord is come to gather his People from off the barren Mountains and from their mouths that have fed themselves and not the Flock and sought themselves and not the Flock and made a Prey upon you and sought for your wooll hath bit you when you put not into their mouths and have sought for handfuls of Barley and a piece of Bread and hath born rule amongst you by their means and hath been the greedy dumb Dogs that could never have enough who have been slumbering Read Jer. 5. Isa. 56. Mic. 3. Ezek. 14. and so read how Christ marks out those false Teachers Mat. 23. And the Apostle to Timothy and Titus So no more but my Love that you may all come to know the Freedom in Christ from all the blind Guides G. F. Jo. Stubbs If that the Father Son and Holy Ghost be three distinct separate Persons not simply One or agreeing simply as the Priest saith then how far distance are they from one another shew us Chapter and Verse for this and make it good by Scriptures And let us see through all the Scriptures where ever the Holy Men of God did give such Titles or Names to God and Christ and the Holy Ghost as the Presbyterians and Independants have done as may be seen in this Book The Scripture saith That God and Christ and the Holy Ghost will dwell in Man then you Independant Presbyterian Priests Whether then that there is not three Persons in a Man dwelling in him that is a Person for the Apostle saith That your Bodies are the Temples of the Holy Ghost and that your Bodies are the Temples of God and that Christ is in you except ye are Reprobates The DIVINITY of CHRIST Confessed by us called Quakers And What we own touching the Deity or God-head according to the Scriptures THat there is but one God the Father of whom are all things and we in him and our Lord Jesus Christ by whom are all things and we by him That there are Three that bear Record in Heaven the Father the Word and the Spirit and that these three are One both in Divinity Divine Substance and Essence not three Gods nor separate Beings That they are called by several Names in Scripture as manifest to and in the Saints for whatsoever may be known of God is manifest in man Rom. 1. and their Record received as the full testimony of three by such as truly know and own the Record of the three in Earth and yet they are Eternally One in Nature and Being One infinite Wisdom One Power One Love One Light and Life c. We never denyed the Divinity of Christ as most injuriously we have been accused by some prejudiced spirits who prejudicially in their perverse Contests have sought occasion against us As chiefly because when some of us were in Dispute with some Presbyterians we could not own their unscriptural distinctions and terms touching the Father the Word and the Holy Spirit to wit Of their being incommunicable distinct separate persons or subsistences whereas the Father the Word and Spirit are One not to be compared to corruptible men nor to finite Creatures or Persons which are limitable and separable For the only Wise God the Creator of all who is One and his Name One is infinite and inseparable Deut. 6.4 Zec. 14.9 And the Father's begetting the Son and the Spirit 's being sent we witness to and own as He said Thou art my Son this day I have begotten thee Psal. 2.7 Heb. 1.5 And he hath sent his Spirit into our hearts Gal. 4.6 And that the Father is in the Son and the Son in the Father yea in the bosome of the Father Joh. 1.18 chap. 17.21 23. so that they are neither divided nor separate being One and of One infinite Nature and Substance Christ being the Image of the invisible God the first born of every Creature by whom all things were Created both in Heaven and in Earth Col. 1. Yea the Son of God is the brightness of his glory and the express Image of his substance Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that it was in due time God was manifest in Flesh 1 Tim. 3.16 As in the fulness of time God sent his Son Gal. 4. And the Son of God was made manifest to destroy sin 1 Joh. 3.8 And a manifestation of the Spirit is given to every Man to profit withal 1 Cor. 12. So the manifestation of the Father of the Son and Holy Spirit we confess to and own to be in Unity and so the only true God according to the Scriptures And that Jesus Christ being in the Form of God thought it no robbery to be Equal with God and yet as a Son in the fulness of time was sent of the Father and took on him the form of a servant Phil. 2.6 7. in which state he said My Father is greater than I 1 Joh. 14.28 And he learned Obedience through Suffering and was made perfect and is become an everlasting High Priest after the Order of Melchisedeck and is the Author of Eternal Salvation unto all them that Obey him Heb. 5. And God hath given us Eternal Life in his Son And unto us a Child is born and a Son is given to Govern whose Name is Wonderful Counsellor The Mighty God The Everlasting Father The Prince of Peace Isa. 9.6 And he is over all God blessed for ever Rom. 9.5 Even the true God and Eternal Life 1 Joh. 5. So that the Deity or Divinity of Christ in his Eternal Infinite Glorious State we really confess and

competent judge over them whilst he hath perverted them both in the former Powers days and now also and whilst in those days he did indeavour to insinuate into the Powers that then were against the Quakers he was plainly manifested and his Errors and Falshoods detected by those faithfull Servants of Christ Samuel Fisher Richard Hubberthorn and my self he might now have been silent from raking over his old silly confused stuff so long since answered and confuted since that from the ample Confutation and just reproof and discovery given against him by Samuel Fisher he could never yet clear himself nor hath essayed a Replication thereto but only a slight put off as will appear without either Truth or Reason and as for his commendation of the pains of his worthy Friend Master Thomas Vincent as he calls him he has little ground to applaud his pains for he has sufficiently manifested his envy errors confusion and shallowness as any unbyassed may see as also the palpable contradictions both to himself and T. D. so that they should first have studied to see a reconciliation and harmony between their own Principles before they had come thus publickly to engage but it is the Judgement of God upon them and such giddied spirits that one should oppose and contradict another till they are both overturned and broke to pieces in their war but if his worthy Friend Thomas Vincent hath done so worthily against the Quakers why doth T. D. take so much pains again after him why doth he actum agere as he saith his Answer is because of some reflections upon him also that as experience hath shewed there is a great deal of difference of intellectual gifts and that the Method Phrase and Notions of scarce any one man are acceptable to all he saith by which it appears that he was conscious or at least jealous that his worthy Master Vincent's work would not be so acceptable as his own but would give distaste and therefore he has endeavoured to smooth it over and to new moddel it in another phrase according to what he has imagined and learned out of Writers and old Authors both Popish and others but what saith he for not answering Samuel Fisher's Book against himself Jo. Owen Baxter and Tombs Entituled Rusticus ad Academicos which they were never able to answer nor to reply to T. D. excuseth himself as followeth viz. If any Quaker shall demand why I do not answer Samuel Fisher 's Book against me instead of writing against a new man I answer that I am guided in my neglect by the judgment of abler Persons then my self that that Book is but a Bundle of impertinent cavils c. Indeed this is a very easie way of answering which if we should deal so with T. D. what would he say to it and to such neglect but this doth not clear himself from Samuel Fisher's Answer but it stands over his head and if he was guided by abler persons then himself in not answering S. F. those abler persons for ought as appears might see T. D. so baffled and confuted that it was in vain for him to strive any further and if abler persons then himself did advice him in that case he should have followed the example thereof so as not to have meddled as he hath done to the further manifesting his weakness and folly and as for his instance of Biddles twelve Articles against the Holy Ghost's Diety t is no president nor instance for us as is most falsly insinuated against us whilst we never denied the Diety or Divinity of either Father Word or Holy Ghost And how doth he advise the Reader to be at pains to understand the positive grounds of the great Truths opposed by the Quakers as he falsly saith what must give the understanding thereof if not the Light of Christ within and how must sacred mysteries be known and what must bring to the right use of reason and to understand the Scriptures if immediate Revelation or Inspiration be supposed not attainable in these days Can the natural man with his natural understanding know the things that are spiritual surely no or know the right use of the Scriptures without the guidance of that infallible Spirit that gave them forth no sure for it is the Inspiration of the Almighty that giveth understanding And Seeing also that T.D. confesseth that Reason tells us the Nature and Works of God are above our reach and that God were not Gof if he could be comprehended by a Creature which if so that the Nature and Works of God are above his and their reach and comprehension why has he essayed so much by his natural understanding to define and distinguish the Godhead into three distinct Persons which he has no Scripture for nor yet Reason to demonstrate nor Revelation to ground a Faith upon in that case whilst the Presbyterians were wont to affirm Revelation to be ceased and to be sure God will not put the Seal of his immediate power to a falshood as is confessed so that whilst we have neither Revelation Scriptures Reason nor Seal of immediate Power for their Doctrines and distinctions put upon the Diety we have ground at least to question them if not positively to oppose them as unscriptural irrational implicite Doctrines and Traditions which hath tended to vail both the glory of God Christ and holy Spirit which we confess from people And now to T. D's definition of the word Person first from Aquinas as being an individual substance of a rational nature but his worthy Friend Tho. Vincent hath denied the Father the Word and the Spirit to be three Substances then I ask how they can be three distinct Persons whilst a Person is an individual Substance what contradiction is this But then T. D. saith Some think it viz. Aquinas his Explanation of Person liable to some exception and therefore he chuseth to borrow that of learned Wotton on 1 Joh. 1.2 pag. 2. that a Person is an individual Subsistance or Subsistent rather in an intellectual nature or a several or singular thing that subsists by it self c. A Man we call a Person a Person notes some one endued with Reason and understanding which is several and distinct from another a Person is intire of it self c. pag. 1 2. Concerning which I query first whether the Father the Word and holy Spirit be three several and singular things that subsist each by himself each one from another yea or nay Secondly whether a man being a Person is a competent instance for proof of his Maker being three several Persons and whether a man subsists by himself Thirdly whether Christ be several and distinct by himself from God and the holy Spirit several and distinct from both If yes where or in what place of the whole world or out of it is the one entire and severed from the other and how far distant one from another Fourthly And if the Father Son and Holy Ghost do

Presbyterian Teachers give such occasion by their light and vain contests confusions and contradictions to stir up the minds of people into such disputations about things which both they themselves are yet to seek in and by which they do the more darken the Enquirers J.O. should seriously review and examine his Bro. Vincent and T. Danson their contests in their late Pamphlets and see how lightly and sorrily they have contended and how they have contradicted themselves and whether such as they be fit Champions in the management of their Cause it concerns them to pause upon their work and examine it and compare their Books together for they have very palpably contradicted one another in divers passages of principle concernment and if several of them write Pamphlets again against the Quakers they had need to compare them very diligently for otherwise in all probability they will contradict one another as they have done as is the nature of Babel's Builders so to do Pag. 150. J. O. For the term of Satisfaction the right understanding of the word it self defends on some notions of Law that as yet we need not take into consideration Answ. It appears J. O. and his Brethren's understanding of their Doctrine herein depends on notions of Law not yet taken into consideration and not on any living experience of the Gospel of Gods Divine Power wherein the Righteousness of Faith is revealed and the living and blessed effect of Christ's suffering and death and here they bring us their notions instead of Gospel so that what they tell us in this matter it is not from a saving knowledge or sence of the work of God in themselves but notions received by tradition from one another though they intermix many Scriptures among their notions and therefore would have all go for Gospel that they divulge but who knows the Power of God within and the fellowship of Christ's Sufferings will own the Scriptures of Truth as we do and not relie upon their uncertain notions about which so much of their confusion and contradiction amongst themselves doth appear that little of their work can certainly be laid hold on as with any confidence of their stability howbeit J. O. has in several things consented to the Truth in words which we do own though we do not believe that he or his Brethren do experience the Life and Power of what they profess as where J. O. Confesseth That God out of his infinite Goodness Grace and Love to mankind sent his only Son to save and deliver them viz. from their sins and that this Love was the same in the Father and Son and that Christ gave himself a Ransom for all to be testified in due time 1 Tim. 2.6 And gave himself for us that he might redeem us from all iniquity Titus 2.14 And to finish Transgression and to make an end of Sin to make Reconciliation to bring in Everlasting Righteousness Dan. 9.24 And that God had provided himself a Lamb for a Sacrifice And God doth not pardons Sins freely without requiring Faith Repentance and Obedience in them that are pardoned and it is certain that the prescribing of Faith and Repentance in and unto Sinners antecedently to their participation of it c. We are to be discharged upon Gods terms and under a new obligation unto his Love c. Thus far J.O. Observ. In all which observe that J. O. has confessed unto the Truth much more then some of his Brethren For first to the infinite Goodness of God and his Love the same in Father and Son which declares the freeness of both towards man kind and their union therein for mans deliverance from Sin Death and the Curse Secondly That God sending his Son was to save and deliver from Sin to redeem us from all Iniquity It s well if J. O. truly believes what he sayes herein for his Brethren T. V. and T. D. have pleaded the contrary in their contending for Sin and Imperfection in all Believers term of Life Thirdly Christ giving himself a ransom for all to be testified of in due time instead of For All Presbyterians and Independants were wont to say it was but for a few that he died only for a certain select number wherein they have denied the universal Love and Grace of God in Christ to mankind Fourthly His coming to finish Transgression to make an end of Sins and to bring in Everlasting Righteousness is both beyond and contradicts their sinfull Doctrine for sin and imperfection and their notion of imputation of Christ's Righteousness to sinfull persons whilst they are not at all really partakers of Christ's Righteousness Holiness or Purity in them no more then Christ was guilty of sin when he knew no sin according to T. D's instance and erroneous Argument for a proportion in that case Fifthly And seeing that without Faith Repentance and Obedience on the Creature 's part God doth not pardon sins freely it appears it is not peoples bare application and belief of what Christ hath done and suffered for them that will free and acquit them without the knowledge and sence of his Power which works living Faith and Repentance and makes willing to obey the pure Law of God in the heart and the new Covenant in the inward parts for as J. O. confesseth it would altogether unbecome the holy God to pardon Sinners that continue so to live and die in their sins pag. 179. this is a truth which he and his Brethren had need to look to that they be not found guilty both in Principle and in Practice as namely both contending and preaching up a continuance in sin and imperfection all their dayes as T. D. and T. V. hath done and as it s said by many some of the Presbyterian Teachers do more of late revile the Quakers for holding Perfection and Freedom from Sin attainable in this life and to perswade people against the belief of such a state more then they have done heretofore wherein they work as if they would hasten people to Hell and Destruction and do but strengthen the hands of the Evil-Doers that they may not forsake their sins by promising them life as the false Prophets did and promising them pardon and peace on the account of all being fully paid and satisfied for them they living and dying in sin or telling them that perfection is not attainable till after death as namely till the Resurrection as T. D. and others of them have affirmed but they had little need to preach up such Doctrine for their Hearers and Followers are prone and apt enough to run on in sin and transgression without their Leaders tutering them in it they had not need to drive them on to Hell and Destruction the Devil can lead them fast enough thither who continue Sinners to live and die in their sins wherein it does not become the holy God to pardon them as is confessed And now touching your Explication Declaration and Confession