ours can No but with respect to that Principle which it directs to and is able to tell a man All that ever he did The only Spiritual Glass and which the best of Writings fall short of Precepts and Traditions of Men Morn Watch p. 18. Truth 's Principles Title of Crook ' s Book Reconcil It is deny'd that ever any such Words were ever spoken or written of the holy Scriptures as Precepts and Traditions of Men for they contain the holy Precepts and Traditions of the Word of God who is God himself it is base and unworthy thus to mince and mis represent our Writings For Truth 's Principles it signifies no more then the Declaration of what we believe as the very beginning of the Book expresly proves That Light is in the Scriptures prove that or tell me what one Scripture hath Light in it Lip of Truth p. 7. Light risen out of Darkness Title of Farnsworth's Book Reconcil There is not Light in the Scriptures that is there is not Living Spiritual Essential Light in the Scriptures or by way of Excellency but a descriptive and declarative Light they carry with them of the true Light the Author of those excellent Things therein mention'd In which Sense alone do we understand Richard Farnsworth's Title God having caused his Light to spring out of Darkness and he being then the Witness of it testified to the Truth thereof by a Declaration to the World of what he knew in the Matter He did not say That Book was that Light for so it had never been before him that writ it and the Writings of it and what Casualities the Book was or is liable to would fal upon the Light though he bears Record to an Everlasting Spiritual Light that shines Within where his Book cannot be But rather that he knew and witnessed the Visitation of the Day-spring of God's Eternal Light of Life to the World he writ his Book to give Notice thereof calling it by that Name because his Subject treated on doth manifestly import so much not that the Book was that Holy and Eternal Light § 10. Let it suffice to all impartial People that we only desire to make a Difference betwixt the Writings and the Thing written of and to the Eternal Overthrow of our Adversaries not wholly without their own Help since they think the Titles we give our Books very Glorious in themselves most unworthy of them but proper to the Scriptures whom they say we slight Let it be consider'd that not one of those Books is destitute of Scripture but is either generally in a Scripture Style or particularly defended by plenty of express Scriptures cited therefore of Necessity they the Scriptures must also partake with them in Common of those famous Titles And thus far have they the Preference that they are quoted on purpose to give the Truth we write of greater Credit what is that greater Credit but to be exactly agreeable with themselves so that our Adversaries Argument amounts to thus much They therefore prefer their own Writings before the Scriptures because they in all their Writings earnestly endeavour by numerous Quotations to prove what they write to be according to the Scriptures Behold Reader how at one Blow we fall The whole Chapter of this Fallible Errable Uncertain Busie Priest with respect to his Charge of our preferring our own Writings before the Scriptures § 11. But there remain two Things to be considered before we close this Chapter First his untrue Inferences Secondly his base Comparison of us with the Papists with Design to render us Odious to all that abominate their Idolatry First That the Scriptures both are and ever were Superfluous for the Light within as they pretend was alwayes fitted to Inspire every Man and Woman in the same Manner and to all Intents and Purposes as they were inspired and written Which how just and true it is we do reserve the Examination of it to God's Witness in the Conscience of the Reader Only this much I will say that though all Ability was and is in Him whom we declare to be the Light of all Mankind to Reveal the whole Mind of God yet in as much as very few in all Ages were so resigned up to the Holy Conduct of it as they ought to have been the Lord hath put it into the Hearts of Many to stir up the Negligent and Sloathful by a Reminding them with that Counsel in outward Writings or other Verbal Testimonies which they had long slighted in themselves that it might Instrumentally work upon them unfeigned Repentance and Conversion to God Therefore went God's Messengers forth Line upon Line and Precept upon Precept here a little and there a little But this I affirm and that in the Name of the Lord against the uttermost Strength of this Busie Priest that had those Prodigal◠in all Ages lived up to that Measure of Divine Light the Talent God gave to every Individual there had not been any such need for those Messages Wherefore the Occasion of them was not for want of any sufficient Gift from God but because of their own Rebellion Nay they were the Testimonies of the very Light of Christ in the Prophets and Apostles who were Heirs and Children of Light which they gave forth at divers Times in their several Ages as God pleased to move upon their Spirits with respect to Mankind so that still it was the Light within which so reprov'd and exhorted But suppose that the World had not been so Rebellious neither will it follow but that a slow Improvement of the Heavenly Gift might have occasioned many Divine Exhortations yea the Exercises of Mens Spirits as Davids for Instance in reference to the Spiritual Travel might for the Benefit of others have been written Let us suppose the highest State of Deliverance and Praise Men are capable of arriving at in this World yet Epistles of divine Love Experience heavenly Praises c. might have been transmitted from Church to Church as of the Flock and Family of God Therefore I utterly deny that the Perfection of the Light 's Teachings makes the Scriptures superfluous much less the general best Attainments that have been and now are in the World § 12. But that any Man so conceited of his Abilities as J. Faldo should so basely mistake Reason and abuse his Reader as to infer from the Ability of the Light in It self whether obey'd or not obey'd the Uselesness of the Scriptures or Testimonies of holy Men to the World is Ground for just Censure and severe Rebuke for it were to say that because a Master is of himself able enough therefore all Books are superfluous The Scripture don't argue the Insufficiency of the Light since so the Instrument would rise against its Principal but the Insufficiency of the Creature in which condition Line upon Line and Precept upon Precept may by the Light within good Men be given forth to invite and encourage Man to yield Obedience to the Conviction
out of that Sense in which they were given forth and to an other End then that for which they were given forth which proves to us that the Sense and not the Words shows the End of their being so given forth The Scriptures are a Sealed Book to all but those who know them by the same Hand which Originally gave them So that however Common they may be in the World they are Strangers to them that understand them not And though Old respecting the Time when they were revealed to the Saints yet New to every Age so that we assert not a Revelation of New Things but renewed Revelation of those Things God made former Ages Witnesses of otherwise Men are no more benefited by them And to be benefited they must be made ours by the Spirit which made them the Holy Ancients § 7. In short No Man can understand Spiritual Things but the Spiritually Discerning None can so be without the Inspiration of the Almighty or Spirit of God This is Scripture Now the Author of those Queries and J. Faldo also Denying Inspiration they consequently deny themselves to be Spiritually Discerning and for Men not Spiritual to Judge of Religious and Spiritual Matters much less to Write of them and bid their Writings go and throw down Self-Will and exalt the Truth is Vain and Idolatrous For the Scriptures themselves consider'd meerly as such are unable much less Writings founded on the Authority of Self Will for it is the alone Priviledge of God's Power and Spirit and no Writing whatever distinct from it can perform that Great and Mighty Work in Man § 8. And for Equaling our Writings with the Scriptures because we assert Inspiration and that what we have received and do declare of the Things of God is from the Revelation of his Spirit in our Hearts it is a Foolish Inference Truth was and is Truth all the World over and there was and is but One Way to come to it in all Ages I mean Inspiration The Scriptures are True and our Writings are True but will it therefore follow that we bring them upon a Vie Is this your Disputant But to determine this Case He should first have prov'd if he could what Power God gave to the Ancients and what to Us. How much of his Spirit to those Ages and what to This or else he loseth himself If he can Experimentally tell what were their Discoveries and Experiences and what are Ours he would be a Proper Judge But to think to run us down by Exalting them or to lessen what we are by Increasing their Praise is an old Artifice of the Devil and Sober Men will be more True to Themselves and Just to the Matter then so to censure us Cannot one Man be another Man's Brother and not the Elder Brother Doth it follow that because God has made what we know our own by his Holy Inspirations and Operations that therefore we put our selves upon the Comparison with the Ancients If true Christians fill up or add to Christ's Sufferings yet behind why should their Writings be shuffled out of all Relation to the Scriptures There may be a Relation where there is not an Equality much less a Preference and that we do assert against all Opposers § 9. But now let us see what he says of our setting the Scriptures beneath our own Writings and I will take his own Way to do it The Characters of the Scriptures given by the Quakers as says J. Faldo Characters of their own Teachers Writings and Sayings given by them Feeding Death with Death The Letter which Killeth Declar. from the Minist of the Word p. 7. The Voice of the Son of God was utter'd forth by him by which the Dead was rais'd F. H. Life of E. B. p. 20. Seeking the Living among the Dead J. Parn. Shield His Words Ministred Grace to the Hearers Fox jun. Life E. B. A Mistake for he dy'd before E. B. Reconciliation Death is a State without the Living Experimental Knowledg of God and his Work in the Heart And that State will talk of the Fame of Wisdom as saith the Scripture and that from the Scripture that is from or in the words of Scripture being Ignorant of the true Sense of the Scripture thinking there to have Life which Literal Knowledg it feeds upon and contents it self with where Nations have lain Apostatized from the Life of God and Power of Godliness The Letter Killeth that is the Literal Knowledge or rather their Imaginations from the Letter not being Divinely Inspir'd so as to understand it by which Men buoy and lift up themselves as Christians in the World and yet are Strangers to the inward sensible Work of God And it does Kill the Soul with respect to that true Life the Spirit and Power of God begets in all right Christians through whom the Voice of the Son of God has does and will utter it self to the Ends of the Earth for the Raising the Dead in Trespasses and Sins as that worthy Servant of God did which is now with his Lord. This disreputes not the Scriptures but those who make a wrong Use of them nor is there any Comparison betwixt Reading what God's Spirit requires immediate Hearing his Voice and being sensible of his present living Touches upon the Soul Writings are but holy Things at second hand a Living Ministry is the very Life Power and Spirit present and more immediate In short the Testimony of F. H. we prefer not before the Testimony Luke gives of holy Stephen We prefer the Scriptures before all Writings but before God's immediate Power we dare not do Paper Ink and Writing the same pag. 7. A Shield of the Truth Title J. P's Book Reconcil What 's this to the purpose We say that the Scriptures or the Writings not the Things written of mark that are Paper Ink and Writing which was spoken abstractively and upon a Comparison of them with the Word of God that was with God and was and is God over all blessed for ever Doth any Man think that we believe greater things of J. Parnel's Book By no means He call'd not his Book consisting of so much Writing Ink and Paper a Shield of Truth but that of which it treated was the Truth and with respect to the Controversial part of it as it was writ in Defence of the Truth it might be tearm'd a Shield in which sense the Scriptures by him urged have the upper-hand of his Writing by whose greater Authority with Men he abets and maintains the Doctrine contended for Shews you I suppose the Light your own Faces which the Scriptures cannot do Scorned Quak. accounts p. 20. A Spiritual Glass opened Smith ' s Cat. c. Morn Watch. Reconcil This can be no way hard to reconcile For when we say the Scriptures cannot show Men at all Times and in all States their Conditions but the Secret In-shining Light of God alone we are not so unworthy as to intend that any Book of
of God in the Hearts of Men Consequently not the Scriptures but the Light was is most properly The general Rule The middle Proposition only to be excepted against is clear in that before the Scriptures were writ and since where they have not been known Men have been are Convinc'd Reprov'd Inclined Taught Order'd and Ruled by the inward Appearance of God's Light in the Conscience And among those who are called Christians let them be just to God and their own Souls and they must confess that there is something very near them when the Scriptures are quite remote both from their Persons and their Thoughts which upon any Miscarriage is as a swift Witness to smite and upon the approach of Temptation is as quick to warn and diswade the Mind from falling into the Foulness of it Is not this then more Living Immediate and General that neither Sea nor Land Day nor Night nor any condition but a Seared Conscience can exempt People or deliver them from the secret living and sensible Touches of this holy Witness whether they be to Counsel Justifie or Condemn This searcheth the Heart this tryeth the Reins of which David said It had made him Wiser then his Teachers who read and expounded the outward Law unto him § 4. And indeed it is unworthy of the Excellency of the Administration of Life it self more glorious then that of Condemnation the State of the Law that an outward Book though declaratory of never so much good and not the Good it self should be the sole general Rule of such as are under it What is it but to subject the Spirituallity of the Gospel to the Letter of the Law And thus much worse that then it self they had either the daily Living Voice of God or a Law engraven on Stone whilst the Scriptures which they call the present Gospel Rule are but in Paper But can any true Christian think that God is so wanting to his Promise who promised to Write a Law in the Hearts of his People as to bound them by meer Literal Prescripts No surely but much rather that the Law of the Spirit of Life in Christ Jesus which he promised to write in the Hearts of Men and Women should be the Rule of this Administration which is a Living Powerfull Rule present upon all Occasions and in all straights and ready to assist with Counsel Wisdom and Knowledge all who act agreeably to the Mind of God who will reward every Man according to his Works So that J. Parnel and W. S. their Expressions are clear'd For J. N's the last of the three it was not written in Derision of Scripture as is unworthily suggested but to prove that God is not limited to Instruments God whose holy Spirit is the living substantial Rule may appear after divers Manners either by bringing into the very Conscience the Truth of some weighty Passage in the Scripture or by a Ministry or any other Way yea by Balaams Ass to Balaam and that without Blasphemy or Prophaneness For by whom or what may not the Almighty direct the Sons of Men still it was not so mean a Creature as an Ass which God spoke by to aggravate the Stupidity of Balaam and greaten the Miracle No Nor the Apostles themselves much less their Writings but the Word of the Lord that was as a Fire to the Workers of Iniquity and Sanctification and Reconciliation to them that believe it That was the True Rule wherefore said the Prophet Hear the Word of the Lord. What Word that nigh in the Heart which Moses and Paul preach'd Still the outward Instrument is not the Rule the Prophet is not the Rule the Apostle is not the Rule much less are their Writings being they are but all external Instruments And this I will abide by against all the Insults of our Enemies by God's Assistance that both they are but such Instruments and that such Instruments are not the Gospel-Rule but that Light Life Power or Spirit which useth them and who attributes that Honour to the Instrument which is due to the chief Mover in it or by it commits down-right Idolatry Therefore what is flung upon the Quakers by their Adversaries is more justly chargeable upon their Adversaries But we cannot help it if that People will not work through the Outward to the Inward the Writings or Persons to the Light Life and Power that employ them for any Use or Service in the World Nor shall we ever be condemned of God that we therefore decline to attribute those Titles to the Scriptures otherwise worthy above all Books which are only due to that which gave them forth especially since what we believe in the Matter is with an holy Fear and Reverence towards our God and Good-Will towards all Men. § 5. But he Objects 1 That what is therein affirmed by the Lord we ought to believe proved from Christ's Words O Fools and slow of Heart to believe all that the Prophets have spoken Luk. 24 25. 2 That what is thereby commanded not being repeal'd by the coming of Christ it is our Duty to obey Deut. 5. 34. 3 That the holy Scriptures do in their kind determine or discover to us whether we believe and walk or practice aright or not proved hence All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the Man of God may be Perfect throughly furnished unto all good Works and herein all things which are written in the Law and the Prophets do I excercise my self to have a Conscience void of Offence 2 Tim. 3. 16. 17. Acts 24. 16. To all which I say we do with him acknowledge that whatever the Lord hath by his Prophets and Apostles who writ the Scripture affirmed and required taking in his Exception about Christ's Coming it is our Duty both to Believe and Obey so that there is no Difficulty in that Matter For the last Passage there is some sober Scruple in our Minds about it For there are manifest Contests in the World both about Faith and Practice They result not from the Scriptures I grant but that they proceed from Mens wrong Apprehensions of Scripture in a great Measure that I affirm and I know no Man so stupid as to deny Now I would fain know which way those wrong Apprehensions are to be rectified He says by Scripture I say Not for the Key is wanting What is that Key may some say The Spirit of Truth who gave them forth Who can explain any Man's Mind so well as Himself in a Matter wherein he is not rightly understood or it is hard to understand Him And if none but what is indued with Reason is capable of understanding a Rational Proposition Neither can any Man whatever understand spiritual Propositions or Propositions about spiritual Matters in the Scriptures but by the Illumination of the Holy Spirit in some Degree or other This is so clear that the Sun is
own'd according to Scriptures p. 157. CHAP. XIX Our Adversary's proposed three Scripture-Places are by us rightly applyed and his Charge is found untrue Christ is prov'd the true Light Comforter Creator and Redeemer Our Adversay's Objections examin'd and refuted His Triumph turneth to his Shame The true signification of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmed p. 166. CHAP. XX. Our Adversary's Charges deny'd His Proofs fail him The Quakers are no Idolaters and Quakerism no Idolatry We own and profess the only true God that made Heaven and Earth p. 191. CHAP. XXI Our Adversary at a loss to prove his Charge We own so much of the Resurrection as the Scriptures express more Curiosity Dangerous and Condemnable Eternal Rewards own'd by us J. Faldo's Book will prove it to him and our Tribulations to Us. p. 199. An Appendix being a Reply to that Last Part of his Book which pretends to Answer the First of my Spirit of Truth Vindicated c. p. 206. A Key opening a Way to every Common Understanding whereby to discern the Difference betwixt the Quakers Faith Doctrine and Practice and the Perversions and Traducings of their several Adversaries p. 236. J. Faldo's Key proved Defective p. 246. ERRATA READER THough this Civility of Excusing the Author from the Miscarriage of the Press be that which is both due in it self and alwayes acknowledged by Sober and Impartial Men yet having to do with a Generation of People resolved to our Ruin any way whose onely Clemency to the Printer is Cruelty to the Author and are therefore not weary of Excusing the one that they may the more Colourably Accuse the other I have endeavoured at a Correction of such Escapes as seemed to me in over-looking the whole Discourse most hurtful to the Sense For many Literal Mistakes want of due Points Points misplaced Transpositions or the like Impunctuality and Impropriety I bespeak my Excuse from thee If thou art Ingenuous thou wilt not deny it and if thou art not I shall the less concern my self in the Advantage taken Pag. Line Errors Corrected 6 32 Outward Christianity Outward Manifestation 11 28 Comparence Comparison 12 11 and but 23 19 had so had he so 39 17 Reconciliation reconciled 40 8 which who 47 17 want went  20 this his 50 19 for to 51 23 whatsoever whomsoever 68 27 lightned lighted 76 17 to be any c. 85 5 Words Word 88 21 to too 89 25 that Rest the Rest 93 3 our his 94 31 Temporal Temporary  34 Word God 95 16 high highly  25 129 124 96 6 Scriptures Scripture 107 16 God respoke God shall have respoken  17 made makes 109 5 Rich as Rich  6 which what  28 Hawking Hackny 116 9 Certainty Certainly 123 21 are is 125 29 all Conceivings all Self-conceivings 126 4 joyned enjoyed 127 24 pure Ware blot out 128 17 risen departed risen and departed 132 2 punctually punctual 139 5 I blot out 140 4 John ' s John 142 2 my the  13 with respect in Comparison 144 21 or and 146 8 to me self with my self  â—â— back â—â— back at us 152 15 could would 157 19 such too as such as  29 there with where with 158 10 as at 159 12 had has  23 else it was not or else it had not been 161 34 p. 72 77 p. 72 77 84 85 93. 164 1 answer'd consider'd  27 Matter Nature 165 17 Creco crew 168 8 of of our Principles 203 10 to too 209 14 I do and I do  30 when wherein 213 28 the gift of Spirit a Gift of the Spirit  31 not blot out 214 28 not Agents not prime Agents 217 3 the Truth of blot out 227 1 Creator Creation 229 34 reputed reputed him 230 4 due duly 239 7 is rightly is it rightly QUAKERISM A NEW Nick-Name for OLD Christianity BEING A Short and Round Answer to a Book Entituled Quakerism No Christianity c. CHAP. I. The Introduction Our Adversary's Definition of Christianity Defective True Christianity Stated Quakerism Mistaken by him It is proved True Christianity and a Quaker a Right Christian § 1. AMong many other Persons that have of late Industriously essayed the Mis-Representing the Quakers and their Religion overcasting the Sincerity of the One and darkning the Excellent Beauty of the Other by their Mists of Ignorance and Prejudice John Faldo though the Last has not been the Least concern'd § 2. I am truly Sorry to see that among the several Arguments some Men's Prudence render'd for Toleration that of giving Dissenters Liberty and they would War within themselves should be so amply verified by their Unchristian Irruption upon us disturbing those by Slanderous Pamphlets who would not be concern'd in their Heats But this Folly and Uncharitableness I am to tell the World lies not at the Quakers Door who seek Peace with all Men but some Restless Spirits among other Perswasions whose whole Food seems to turn into Contest and shew they can no more live without it then the Air they breath in What shall we do then Suffer their Slanders Detractions Additions and Down-right Abuses of us to pass Unanswer'd No for then we shall be concluded either Guilty or Vanquisht What then Why we will defend our selves with Truth and Moderation and that I hope with God's Assistance to do in this short Treatise to the Confusion of our Enemies and Renowning the Truth and Clearing our Innocence to the World § 3. The Author is pleas'd to call his Book Quakerism no Christianity A Title of more Reproach and Infamy then became a Christian-Man to give But let 's hear what he means by Christianity § 4. By Christianity we are not to understand all those Matters of Faith and Practice which Christianity doth obliege us unto A strange Definition of true Christianity For if to Believe and Do all Christianity requireth be not Christianity then there is something beyond all that Christianity requires to be believ'd and done that is Christianity else I understand nothing But saith he It takes in whatever is worthy in those Religions it hath superceded yea the very Heathens What then Is it not therefore Christianity Egregious Weakness What an Hair has he split but it flyes in his Eyes Is it not therefore Christianity because Christianity takes it in If Christianity takes in whatever is worthy in other Religions then since Christianity is Worthiness It self Comprehensive of whatever was in any degree Excellent among Jews or Heathens will it not follow That to Believe and Practise all that Christianity requires is Christianity unless we are to understand That Christianity does not require what was Worthy and Commendable among Jews or Heathens which he says we are § 5. This then does not make Christianity a Distinct Thing in kind from what was Worthy as he calls it that is Godly among either Jews or Heathen but that Christ did by his Visible Appearance benefit the World
Let him find me says J. Faldo such a Scripture and I will be bound to turn Quaker I perceive the Man thinks he can turn Quaker much at the rate he can Pray I mean when he will but I will tell him so much that it is as hard a Task for him to turn True Quaker as to be a true primitive Christian a thing most difficult to be sure But to his Quibble about But that J. Parnel has told a I willfull Untruth in saying the Baptism is but One suppose it will be allow'd that there was one Baptism in the same sense that there was one Lord one Faith Now if there is but One Lord One Faith as it is to be supposed J. Faldo believes why should it be so Criminal to say there is but One Baptism If saying there is one Lord and one Faith be synonimous or equivalent with affirming that there is but one Lord and one Faith I cannot see how it should be an Untruth to say that there is One Baptism is one and the same thing wish our saying there is but One Baptism In short if there is more then One Baptism because the Apostle does not say there is but one Baptism then there are more Gospels Lords and Faiths because the Apostle did not say there was but one Gospel but one Lord and but one Faith consequently there may be many Gospels Lords and Faiths as well as Baptisms § 7. Enough of this Weakness His Strength follows Water-Baptism is the Sign the Baptism of the Spirit something but not all signified Now to call the Thing signifying and signified by the same Name doth not make them Two of that Name no more then there were two New Covenants because both the Matter contained in it Hebr. 8. 10. and Circumcision the Sign Gen. 17. 13. are called the Covenant I shall grant to him that the Thing signifying and signified are sometimes called by one and the same Name as Baptism But when distinguisht by Water and Holy Ghost I hope nothing that is not as blind or hardened as J. Faldo if yet he himself will say that therefore they are but One Baptism Christ himself distinguishes betwixt John's and his Baptism and himself and his Baptism And frequently his Apostles yea the Baptist himself seem'd to take all Occasions whereby to let People know that his Baptism was but that of Water and that the Baptism of Christ was not of Water but of the Holy Ghost as the Scriptures in the Margent plainly prove So in the Word Circumcision compounded of the same Letters and Syllables let it be used to express that of the Body or the Flesh or that of the Heart in Spirit Yet it is to be hoped that none will conclude there were not Two Circumcisions and so Two Jews the one Inward and the other Outward Though now he is no more a Jew that is one Outwardly neither is that Circumcision which is outward in the Flesh but he is a Jew which is one Inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter whose Praise is not of Men but of God § 8. And should we grant him what he desires as to the same Name being applicable to the Sign and the Thing signified yet Weak and Wretched must his Sophism appear to all clear-sighted Readers For if therefore the Baptism of Water and of the Spirit are One because the same Word is applicable to the Sign and the Thing signified and in that sense they are both of them One Baptism Then by just Consequence must the Circumcision outwardly in the Flesh and the Circumcision of the Heart in the Spirit be One because the Word of it self is equally applicable to both and Consequently they are both of them One Circumcision And here but must and will be allow'd us What Jew Living could have reason'd better for the Continuation and Perpetuity of Circumcision But because he has said nothing here for Baptism more then what may be said for Circumcision and that Circumcision is utterly exploded of the Christian Religion as a Sign whose Signification is come and therefore no more a Sign our Assertion of the One Spiritual Baptism of Fire and the Holy Ghost as onely upon the same Fundation proper to Christ's Kingdom doth remain fix and Immoveable against all the Batteries of our Adversary CHAP. XVI The Supper he says we deny not deny'd but fulfil'd The Scriptures Consulted No Perpetuity prov'd That it was a Sign And that Signs were done away in Christ demonstrated The present Practice in the Case not primitive Our Faith left with God in the Matter § 1. BUt the Quakers he says disown the Ordinance of the Lord's Supper to be now a Gospel-Ordinance for which he cites J. Parnel a Young Man often in his Eye now dead as he was grieveously so to J. Faldo's Brethren the Independents at Cogshall in Essex who by unparallel'd and never to be forgotten Cruelties murder'd him as may be seen in my Second part of our serious Apology pag. 185. 186. 187. His words as he quotes them are these For the Bread which the World breaks is Natural and Carnal so also the Cup which they drink and here is no Communion but what is Outward and Carnal Shield of Truth pag. 13. Also W. Smith thus They Bread and Wine in the Lord's Supper are the Popes Invention His Primm pag. 39. To the first Citation I answer that the Bread and Wine being of an Outward Elementary Nature and Substance may with respect to what they signifie be very properly tearmed Natural and Carnal for so they are And the World that is those who are doing it upon meer Imitation and not from any Heavenly Commission they see no further and their Communion may well be said to be Natural Outward and Carnal To the second I do challenge J. Faldo to make it good and require it at his Hand in the View of the World to produce any such words out of W. Smiths Books and that he may not plead Mistake of Authors I will give him the Scope of all our Books Friends to prove that we ever call'd the Bread and Wine Christ blest the Invention of the Pope O ungodly Man What hast thou done that God should thus give thee up not onely to believe Lyes thy self but to endeavour to make others do the like Thy Book shall be a Milstone about thy Neck in the Day of the righteous and terrible Judgments of Almighty God We deny the Expression and lay the Slander at John Faldo's door § 2. But the Quakers main Objection says he is that Christ is come in Spirit to them and his Disciples were to do it in Remembrance of him till he came therefore this Precept doth not binde them J. Faldo pretends thus to answer But who would think that Christ in the Spirit was not come either in shedding it abroad miraculously as in the 2. of the Acts or as a
Apostolical or primitive Christianity And this shall close our Chapter and my honest and clear Answer to the second part of his Discourse which makes up more then three parts of four of his Uncharitable and Disingenuous Treatise AN APPENDIX Being A Reply to that last Part of his Book which pretends to answer the first of my Spirit of Truth Vindicated entituled An Examination of the first part of W. P's Spirit of Truth c. with a Rebuke of his Exorbitances § 1. THough there has been no Adversary which has fallen to my share that has shown more Incivility and less Learning a thing he pretends to in Answer to any of my Books then J. Faldo has done in this last part of his Quakerism no Christianity yet how little soever I have at least to bestow upon him I desire to manifest more Temper Truth and Civility then to recompence him with that Ill-bred Language those School-puns and loose irreverent if not prophane Sayings amidst the most weighty Matters it hath pleased him to give me for a great share of his Answer to the first Part of my Book I will rather betake my self to single out the Strength of his Objections if any there be and bestow my Time in Vindication of the Truth then to rail revile undervalue and stigmatize with I know not how many disgracefull Epithites a Way that never yet reacht into any Man's Conscience And this Ken I have of J. Faldo That all his Discourse of Christianity interlined with so much Babling Prattle and base Abuse would never move a sober Turk and a Banian is a Saint to a Congregation of such kind of Christians § 2. He tells me he expected great Things when first he set about to read my Book and began to stagger in his Mind as to that Ingenious Piece call'd The Spirit of the Quakers tried or to that purpose But knowing himself better I hope he will excuse me if I do not believe him He never had that Opinion of any thing writ in Defence of a People he testifies such irreconcilable Hatred to which is none of the meanest Blots in his Scutchion Pen the Answerer if he were not furnisht with Fore-head and Tales beyond measure his Pamphlet would have had nothing remarkable in it Whether this be most a Lye or an Abuse I know not perhaps the Reader may but sure I am there is more of both then stands with true Christianity to give a comprehensive Under value of what he can never answer which perhaps goes for one among such as have Faith in him or know no better § 3. But he is angry at my Stating the Question thus Whether God's Holy and Unerring Spirit is or should be the proper Judge of Truth Rule of Faith and Guide of Life among Men especially under the Administration of the blessed Gospel of our Lord and Saviour Jesus Christ or no. I affirm it and proceed to prove it by Scripture and Reason Upon which be pleased to hear his Reflection and from hence make a Judgment what that Spirit must be that should so pretend to answer my Spirit of Truth c. Considering his Words foregoing which are too many and too worthless to transcribe And what he drives at in the handling of this Question I never read one so lame and deformed in my Life come forth with such State and Confidence and such a train and rout of Mediums as deformed as it self There is in it neither Logick nor Honesty Certainly if he had not turned Quaker and in that Fall put all out of joynt he could not likely after such good Nursing have been thus lamentably cripled in his Intellects and somewhat besides One would think the Strain of this Comment were Answer to it self Why so much flourish and little done Must Noise supply the Absence of Reason and base Reviling go for Confutation Shallow Man what Lameness is there in the Question I profess I see none nor has he so much as pointed at one Limb that is defective in all this Rabble of Reflection I have neither Logick nor Honesty It had been to be wish'd that he had shown more of both in saying so or held his Tongue But my turning Quaker has put something out of joynt But what I know not unless the good Opinion I once undeserved had of such Mountebank Priests But give him his due he is the first Man that ever acquainted me with the Ground of Cripling I was never yet wise enough to think it a Natural Effect of Ill-nursing only through Carelesness in Nurses Falls and the like have brought it I perceive he is not only a Wel wisher to Physick by his hard Word Ebullitions but a small Pretender to Chyrurgery by his Terme out of joynt when he has given better Proof of his well-setting to rights his own dis-joynted or if he will dislocated Cause with that of Chistianity he may better set up for a Religious Bone-setter and in the mean time he can pass but for a Pretender But I have no Logick And why Because I say pag. 37. there is no more Difference to me between a Judge Rule and Gaide then essentially there can be in the Wisdom Justice and Holiness of God he should have added sayes J. Faldo nor between Truth Faith and Life amongst Men. I would know of any Man that can think himself capable of judging in the plainest Case if this be an Answer to my Argument I said then I do again that there is no more Difference in them respecting the Principle then essentially there can be in the Wisdom Justice and Holiness of God which are but so many Words to express the Perfection of one and the same Being for he is all and that in all Wise in being Just and both in being Holy They are inseparable for That which gives me a right Sense or Judgment of Truth from Error is as well to me a Rule what I should believe or dis-believe and a Guide what I should practise or not practise as at first it was my Judge of what was Truth from what was Errour All which sober and indeed unanswerable Arguing he thought fit to over-look which is very Disingenuous I say that the same Spirit which is a Judge is a Rule and Guide even in that very Act when it is a Judge and that unavoidably Therefore to distinguish them is frivolous and to maintain one to be a Rule and another a Judge is absurd and heterodox For his Addition it is not hard to answer That there is more Difference between Truth Faith and Life for one may be without the other two I mean Truth abstractly But if it shall be understood of Truth received into the Heart I say that there is so great an Affinity between Truth true Faith and an Heavenly Life that they follow each other almost at an instant and cannot be separated from each other § 4. But he is Angry that I should use these Words of Lord
Unchristian Reflections Names and Epithites upon our Faith and Principles be due weighed by the Impartial Reader § 19. Penn furnished with Fore-head and Tales beyond measure I am assured that 's a Lye I think my Fore-head and Tales are like other Mens if not I have this Satisfaction they are unlike J. Faldo's His Post is the Quakers conceited Strong-hold of the Infallible Guidance of the Spirit of God A Post his Post can never stand long by and such Hold as all his Assaults can never enter or force And we are glad it is ours indeed for as above all People we need it most so are we the only Sufferers in Defence thereof Satan's Bulwarks shall be broken down before it § 20. In debating of which he waves and tosses like a Man in a confus'd trouble some Dream I thought meet to give some Account of his Forces considering him to be a Man of Noise and no small People the Quakers Cause in their own Esteem I toss not beyond the Bounds of Scripture and Truth my Arguments were short and plain and what I writ was in Conscience and Seriousness little meriting such rough and flashy Reflection from any Person pretending to seriousness and least of all one that I never had to do with in my Life Dreams I have none they lie on J. Faldo's side He that calls Christ Lord and not by the Holy Ghost He that says he is his Redeemer Saviour c. and knows not the Internal Operation of his saving Power nor that Vertue and Life to quicken to God which comes there-from dreams of all these things and that is J. Faldo's Condition who scoffs at Internal Knowledge without External Means though to his own Consusion he sometime reads another Lecture I am no Man of Noise further then your Noise makes me The Profession of the Way I am in I came to through Sorrow for Sin Circumcision from the World Desires after God and Life that is Everlasting and ever since God has enabled me to his Service and here I hope to stand while I live My Life Spirit Power and Principle wars against all yours that are embattell'd against us and no Quarter I proclaim in the Name of the Lord to that wicked Spirit that acts you all against us though to you Peace and Salvation if ye Repent Do you leave off your Envious Endeavours against us or else blame your selves and not us for appearing on the Stage against us § 21. Deformed Confidence neither Logick nor Honesty Certainly if he had not turn'd Quaker and in that Fall put all out of Joynt he could not likely after such Good Nursing have been thus lamentably cripled in his Intellects Rankness of Quakerism The latter Part of the Question which expresses the Administration of our Lord and Saviour Jesus Christ is PLAYING AT BLIND MAN's BUFF your Guilt c. Baseness confused Thicket of Impertinencies if your Conscience have any Eyes Infatuated I have shewed your Vanity and made your Folly a Spectacle to the World you talk at a miserable lame Rate worse then ever Bear brought forth her Cubbs confident confused Non-sense I would as soon abandon my Time to Dispute with a distracted Man in his Raving Fits as with W. Penn till he come better to himself c. your pittiful Scribbling yet wretched Scribbler was my hardest word to H Hedworth he has observed against me not worth while to trace such a Trifler in all his Vagaries intaugled Bottom Beetle-headed Saying Audacious Lines he will daub his Adversary per fas per nefas Right or Wrong and he that shall say the Contrary you will chastize him with Sarcasms as keen as a Badger's Teeth The next Book you write let the Title be The Spirit of Babel from whence Babble in English This Reader is a short Account of some of that unhandsom Entertainment I a Stranger to J. Faldo have received at his hands May my Soul never come within his Habitation Prejudice Envy and Cruelty lodge with him Vanity Frothiness and Incivility are like Veins through his Book and serve to convey what Life it has to such as please themselves with that base kind of Satyre Strange that it should be reputed so Criminal by J. Faldo to check my Adversary for Abusing me and my Friends by Name when yet he exceeds in his Reflections upon us and that without any such Occasion given But if we were condemnable sure I am it belongs not to J. Faldo to fling the first Stone I am very willing to leave it with all sober Readers our Circumstances considered which of us ought to be accounted the Unfair Adversary Oh when will it fall to my Share to engage a sober modest Adversary But why do I wish for that since such are our Friends Well it will greatly become me to be contented with my Lot Faith I have these things will not last long and Patience will give to see the End of that Belief A little foul Weather and our Enemies are for their Creeks again 'T is natural with Insects to sting and Frogs to croak in Summer and therefore it is that our Best Actions are Evil in the Sight of these carping Zoilus's If a Man be one of them then a Saint though a Devil if gone from them then a Devil though a Saint Such is his Farewel to me who in three Lines tells me he is a little pleasant he cannot sweat about Cracking of Nuts and yet that he has had some Heart-akes for me Miserable Man Does Levity and Seriousness go together Froth and Sorrow keep Company What would any Man give for such Heart-akes that bring true ones upon a serious Mind But what are his Heart-akes Why he bewails that a Man of my Hopes should be thus left of God he fears for Pride and Giddiness as to be made a Pillar of Salt c. It seems then that there were once Hopes But to what To a Party I know you very well you will few of you stand by all that I could say and prove of some of you I would advise such Opposers to be quiet enjoy their Toleration a Kindness as great as they deserve and mind their own Concerns and now their Hands are tyed against the Powers not employ them upon our Shoulders But why should God leave me a Sufferer from 14 Yeares of Age for Conscience sake he feares for Pride and Giddiness But the Cause of my leaving you was that of my once frequenting you I mean Conscience when some I then dissented from had as hard Names to give for that non-Conformity But the Truth is when the King came First in at what time you were a little dejected there was something more Serious and Tender then ordinary revived among some of you which did begin to gather out of the National Pollution and sit for a further thing but taking up a Rest growing hard gaping after Changes looking back like Lot's Wife upon your Old Sodom for-sworn Government Kings and Bishops-Lands