Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	soul_n	5,612	5	5.5561	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47145	George Keith's Fourth narrative of his proceedings at Turners-hall divided into three parts : detecting the Quakers gross errors, vile heresies, and antichristian principles, oppugning the fundamentals of Christianity, by clear and evident proofs (in above two hundred and fifty quotations) faithfully taken out of their books, and read at three several meetings, the 11th, the 18th, and 23d of Jan., 1699 before a great auditory of judicious persons, ministers, and others, more particularly discovering the fallacious and sophistical defences of George Whitehead, Joseph Wyeth, and seven Quakers of Colchester, in their late books on all the several heads contained in the printed advertisement : to which is prefix'd, the attestation of five ministers of the Church of England, to the truth of the said quotations, and a postcript [sic] / by George Keith.; Fourth narrative of his proceedings at Turners-Hall	Keith, George, 1639?-1716.	1700 (1700)	Wing K167; ESTC R2430	153,412	130

Part of God Their Inferences are weak as That Christ is the Bishop of the Soul The Soul is in Transgression in Death The Soul redeemed rejoyceth in God All this doth not prove that George Fox did hold that the Soul of Man in all these Considerations was not a Part of God For according to him the Soul being a Part of God this part rejoyceth in God the Fulness and God or Christ considered as the Fulness is the Bishop of the Soul that is a Part of him the Soul being like a Drop of Water returning into the Ocean so taught the Ranters and that all Creatures were Parts of God who was the Substance of all things and so saith George Fox expresly Great Mistery page 99. and Edward Burrough see the Collection of his Works pag. 827 828. And George Fox denieth That either Christ or Men have a Humane Soul or that Christ hath either a Humane Soul or Body Great Mistery pag. 99 100. His Objection is idle against Humane as signifying Earthly from Humus the Ground which is but a Cloak to cover his gross Eerror None of his Opponents said the Soul was from the Earth He might as much object against the Language of Scripture that calleth Christ the second Adam the Word Adam signifying Red Earth That the Soul is in Transgression in Death proves not that George Fox did not hold it to be a Part of God for he and other Teachers among the Quakers teach That what they call the Seed Christ is crucified in the wicked and is held in Satans Chains and what are these Chains but Sins as is above proved out of Truth 's Def. p. 49. But for a full and clear Evidence that George Fox did hold the Soul of Man to be a Part of God in answer to Magnus Byne his Book called The scornful Quakers answered Great Mistery p. 90. Is not the Soul without Beginning coming from God returning into God again who hath it in his Hand And in Answer to Jonathan Clapham his Book called A Discovery of the Quakers Doctrine Great Mistery page 100. Is not this that cometh out from God which is in God's Hand part of God of God and from God and to God again which Soul Christ is the Bishop of It is to be noted and well observed that this Opposition that George Fox made to those Men and his other Opponents as Richard Baxter and the five Ministers of New Castle about the Soul which they denied to be a Part of God or without Beginning and he affirmed it was By Opposition to them was not about any divine Soul in the Soul that was the Life or Soul of it as George VVhitehead would have it by which he means God or the Holy Ghost for in all Disputes the Subject of the Dispute is one betwixt the Opponent and the Respondent and though sometimes where the Matter is intricate and nice the Subject is hard to find out and the Opponent may mean one thing and the Respondent another yet in a Case that is clear and easie to be understood as this Case is there can be no Difficulty about the Subject of the Dispute as indeed here there is none which Subject of Dispute betwixt George Fox and his Opponents above mentioned was purely and simply the Soul of Man and not any divine Principle in the Soul As to instance from Magnus Byne the Beginning of this Controversie betwixt Magnus Byne and George Fox about the Soul was by a Question that Magnus Byne put to Thomas Lawson a Quaker which was this see in Magnus Byne The scornful Quaker answered page 103. VVhat is the Soul of Man and the Preciousness of it seeing Christ says It is more worth than all the VVorld To this Thomas Lawson the Quaker answers The Ministers of Jesus who come by the Will of God such know the Soul and watch for the Soul Heb. 13. 17. But thy watching is for the Fliece and art querying what the Soul is which lies in Death and State and Condemnation so long as it lives and the false Accuser lives and it the First-born knows not nor the Preciousness of it who prefers the World and obeys it before the Light of Christ and so sells the Soul for the World as thou dost who professest him in thy Lip-talk but denies him in Practice Ways and Conversation though Christ saith The Soul is more worth than all the World To which Magnus Byne his Opponent thus replieth In all this Answer there is not a Tittle unto-the Question here it appears thy perfect knowledge fails thee Here thou guessest that the Soul is Christ for he is the First-born the Scripture mentions and so according to thy Blasphemy Christ it seems may be damned and cast into Hell for so it is said of the Soul Fear him who is able to cast Body and Soul into Hell See how dark thou art in making no Difference between the Soul and Christ the Soul is indeed a precious thing there is a kind of Infiniteness in it which all the World cannot satisfie and therefore the Man was a Fool that said Soul take thine Ease because thy Barns are full and yet notwithstanding this kind of Infiniteness in the Soul as being restless till it return to God yet it cannot be Infiniteness it self it cannot be the First-born for of whole Man it is said whereof the Soul is the more noble Part VVhat is Man that thou art mindful of him Heb. 2. 6 7. Man you see is inferior unto the Angels much more inferior to the Son of God And farther saith he though the Soul be the Seat of Christ and Christ be hid there as a Treasure in a Field even in the innermost Room of the Soul yet the Soul cannot comprehend the infinite Majesty so Christ in his diviner Essence or Being much less can it be Christ who is God over all blessed for evermore And though there be indeed a blessed Union and Fellowship between Christ and an holy Soul yet still there is a vast Difference between the Essence or being of the Soul and Christ the one being still a Creature and the other the Creator of it Next he comes to give his own Definition of it The Soul saith Magnus Byne is a most noble Power a living Being an Essence that quickens the Body and yet dies not sleeps not when the Body dies and sleeps but returns unto God who gave it This Soul is a little Map of the great World and makes Man a little World for in his Soul is comprehended the Life of Plants the Sense of Beasts the Reason of Men and Angels This Soul quickens and makes Man a living Creature a sensitive Creature a rational Creature After he has described the Soul of Man which he expresly calls a Creature as above quoted in its several Powers and Faculties of the Mind Reason Judgment Will Memory Fancy Appetite and Affections to wit the created Soul of Man He saith God is the Life of

Suppose W. B. had positively said as if they had been his words originally That Blood is not in being yet he was far from inferring thence that we are not justified by that Blood this was G. W.'s consequence and not W. B.'s for W. B. did strongly assert that Men are justified by the Blood that was then shed tho' it was not now in being but said he the Efficacy of it is still in being but G. W. did draw a quite contradictory Conclusion to that of W. B. as thus That Blood that was shed by the Spear is not in being saith W. B. therefore G. W. concludes Men are not justified by it which Argument of G. W.'s has equal force against Christ's Death and Bodily pains as well as his Souls Dolours and Griefs they are not now in being therefore Men are not justified by them And his Argument has the like force against Men's being justified or having their Sins pardoned by the Merit of Christ's Blood before Christ came in the Flesh for example David had not the remission of his Sins by the Merit of Christ's Blood because G. W.'s Logick in David's time the Blood was not in being But as I shewed in the Meeting the Words that Blood is not in being were not originally W B's but some Quakers Words or some other that held the like false notions with them which W. B. calls a Cavillation Capital Principles p. 40. Of late saith he I have frequently met with a Query by way of Cavillation Which is whether that Blood spilt upon the Cross run not on the ground c. If so how then can Man be justified by that which is not in being Thus we see W. B. censures the consequence of that Argument to be invalid but G. W. again and again I know not how frequently makes use of it and thinks the Conclusion to be good and I said in the Meeting had G. W. been present I would have asked him what was his Answer to that Question Is the Blood that was shed on the Cross now in being If he happen to reply to this 4th Narative I desire him to give a positive answer to it seeing he makes it the Foundation of his Conclusion that Men are not justified by the Merit of that Blood because that Blood is not in being but seeing I had not G. W. there I asked Dan. Philip who was present and sat near where I stood and is one of the Quakers in the Unity whither that Blood was in being He replied he knew not whither I meant the Blood that was without Christ's Body or within it I told him the Blood that went out of his Body whether that Blood was in being but he gave no reply I asked him again whether he believed that the Blood that was outwardly shed was Meritorious to Justification and that true Believers were justified by it he said he knew not what I meant by the Word Merit or Meritorious I told him it was a shame for him to pretend to be so Ignorant of the signification of the Word that an ordinary School Boy did know seeing he was a Scholar and did not long ago commence Dr. of Physick at Leiden and had there a Latin Oration However I gave him the signification of it that Merit signified that it was of that Worth and Value by way of Atonement and Expiation to make satisfaction to God for the guilt of our Sins He also pretended he knew not what I meant by the Word Atonement I told him it signified reconciling and bringing Men into savour with God I asked again were Believers justified by the Merit of the Blood that was outwardly shed he answered it was a part of the Offering but I asked were Believers justified by it He said that Blood will justifie none that are not Sanctified I replied that was not the question nor is it any part of the Controversie I further asked him what did he mean by the Offering whether Christ only as without us or as within us or both without and within and both by Christ's Blood without us as outwardly shed and by the Blood of his God-Head as inwardly shed in Men as G. W. will have it now at last but to this he gave no positive answer and though in all his answers he gave on this or other heads he greatly foiled himself He is as I am informed so confident that he tells in private how he foiled me But seeing neither he nor any of the Quakers there present offered any answer to that question Is that Blood of Christ that was outwardly shed in being I told them I believed the substance of it was still in being for not the least atome of any Bodily substance was ever annihilated but to enquire where that Blood now was or whether Christ did take it back again into his Body which no doubt he was able to do having all power was a curious and unnecessary question to be resolved And here I brought a saying of B. Burnet whose Name I mentioned with due respect to the same effect in his Exposition on the xxxix Articles of the Church of England and also sometime afterwards at the same Meeting I quoted him in the same Book to show my Agreement with him as I do with all sound Christian Teachers that our Lord has the same Body in substance he had on Earth and that his Body is not changed in substance but in the different Contexture of parts And on this Head also I queried Dan. Philips Whither Christ's Body was the same in Substance now in Heaven that it was on Earth and whether it was when on Earth a terrestrial Body he said He did not know what I meant by Substance I told him the same that others meant who had any true skill in Natural Philosophy and it was a shame to a Dr. of Physick to profess his being ignorant to define a Substance however I told him that a Substance understanding a created Substance was a Being or Thing that did only depend on God Almighty the first Cause and was the subject of certain Accidents that did depend on it and could not be without it He asked whether a Substance could be without Accidents I answer'd him it could be without Accidents of this or that kind and could be wonderfully changed in Accidents and yet remain the same Substance I asked him again Was our Lord's Body earthly when it was on earth He answered it was like ours in all things Sin excepted I again asked but was it earthly when on earth Here he demurred and would not give a positive Answer a Minister that stood by said by his confessing it was like ours he has confessed it was an earthly Body I said to them that are sound in the Faith it is so but not to the Quakers for they will not allow that an earthly Body and an heavenly Body can be the same Body in Substance or that a natural Body and a spiritual Body are the

on the Sea or flie in the Air to that remote Place The next thing in reference to their Infallibility is their Pretence to the infallible discerning of Mens Hearts without respect to their Works good or bad This is differently stated by them and wherein we shall find a real Contradiction among them G. F. in his Gr. Myst pag. 89. had said Here thou hast shewed that the Quakers have a Spirit given to them beyond all the Forefathers which we do witness since the Days of the Apostles in the Apostacy and they can discern who are Saints who are Devils and who are Apostates without speaking ever a VVord they that be in the Power and the Life of Truth This discerning of Mens Hearts G. VVhitehead had formerly placed upon outward Signs in the Countenances of wicked Men or Women which he still justifieth in his Antitode pag. 69. Proud and haughty Looks wanton and scornful Eyes envious and fallen Countenances are rendred in Scripture as outward Signs or Marks of such wicked Hearts which also the Gift of discerning perceiveth and gives to see many times through such outward mediums Note G. VV. here layeth a great Stress upon outward Signs in the Countenance which he owneth to be outward mediums through which the Spirit of discerning perceiveth and giveth to see Mens Hearts but yet he will not allow the Scriptures to be the medium of Faith so preferreth outward Signs in the Countenance to the Scriptures but then he much throweth down this sort of discerning by Mens Countenances by saying many times for this leaveth their discerning to be many times fallible and though the Scripture and common Experience proveth that the Countenances of some openly vicious and extreamly wicked are Signs of their wicked Hearts yet the Scripture giveth no universal Rule in the Case but giveth us the Command of Christ Isaiah 11. 3. John 7. 24. Judge not according to Appearance but judge righteous Judgment and it was said of Christ He shall not judge after the Sight of his Eyes nor reprove after the hearing of his Ears But G. VV. will not take Christ in the case for his Example but he pleads further That the Gift of discerning of Spirits is given to some Members especially and still is continued in the true Church and from which discerning Satan cannot be hid however he transforms himself Here is another minching of their Infallibility of discerning that it 's given to some Members especially but he doth not allow it to all Members however he seems to plead for all the Ministers having it Truth and Inn. p. 12. for he makes it an Evidence of great Darkness in his Opponents to hold that a Minister that is fallible is in the Spirit a Minister of Christ and yet cannot discern another Man's State or Condition so as to give an infallible Character of him And he contends so earnestly for this infallible discerning in the Church that he saith If there must be no discerning of Spirits no infallible or certain Character to be given of other Men's States or Conditions by an inward Sense or discerning of Spirits then Christ's Sheep may follow Strangers VVolves Dogs c. and so be devoured contrary to his own Doctrine and below the Sense and Instinct of the very Sheep which leads them to shun Dogs and VVolves when they make at them whether they bark or howl or be mute Note By this manner of G. VV's arguing not only the Teachers but all and every one of the People if they be Sheep must have this infallible discerning whereas he pleads for the Ministers having it or some Members so it seems the People must rely on the Ministers discerning by an implicit Faith or if not be in danger of perishing But in plain Contradiction to this Doctrine of G.VV. who pleads for the infallible discerning of Men's Hearts to every Minister let us hear Jos VVyeth who saith Switch p. 95. But though this holy Spirit can discover unto one the Heart and Thoughts of another as of Ananias to Peter Acts 5. yet as that is not usual so neither is it necessary nor is it that which we pretend to nor hath G.F. in the fore-quoted Places pretended to it referring to the above-quoted Passage where he makes this Observation Switch p. 90. VVhich does very plainly shew that G. F. did not attribute this Knowledge or Discerning to the Quakers or any Man but to the Power and Life of Truth where it is manifested This Gloss as it is directly contradictory to G. Fox's Words which say They i.e. the Quakers that be in the Power and Life of Truth can discern so to the Words of G. W. who doth affirm That some of the Members especially have it But both G. F. and G. VV. hath carried this discerning farther than by the outward medium of Men's Looks and Glances so that they can know the inward States of their Hearers without looking to their Faces yea though their Backs be toward them and not only what they are at present but what they have been and shall be from Eternity to Eternity For Proof of this G. F. Gr. M. quotes his Opponents G. M. p. 229. saying VVill a discerning of the Gospel Mysteries prove a Power to discern the State and Condition of Souls what it shall be to all Eternity And after some Words he answers And so who are come into the Bishop Christ they are one Soul they know the Hand of God which the Soul lives in which is the Power and so knows it from Eternity to Eternity And so ye Priests which do not discern the Soul and its State to Eternity and from Eternity ye are not in the Mystery of the Gospel which gives Liberty to it neither have ye it And you five Priests have shamed your selves that do not know the Soul from Eternity to Eternity and on this horrid Presumption that they knew the State of Men's Souls from Eternity to Eternity Rich. Hubberth passes this severe Sentence on his Opponent Truth 's def pag. 92. Thou art ordained of old for Condemnation and for Perdition among the ungodly ones and art a Reprobate And p. 93. So here thou art cursed and cast out eternally Note this was only for his asking What is original Sin And here he speaks of the several States of the Soul as when the Soul is in Death and when it liveth and God hath Pleasure in it By which Soul he must needs understand the Soul of Man for of the Souls of Men his Opponents did speak Next G. VV. in his Truth defending the Quakers hath gone as far as G. F. with respect to his Infallibility in knowing Men's Hearts The Question being put to him in Truth def p. 24. qu. 54. Do not you G. W. blasphemously take to your self an Attribute of God while you pretend ordinarily to know the Hearts of Men. And tell Mr. Townsend of Norwich in the second Page of your Ishmael That the Light of God is

VVade mentions no less than twelve particular Lyes wherewith G. F. had belyed him in matter of fact as to his Quotations all which I have considered and so may others if they have the Books and will find them indeed to be abusive Perversions and Lies of G. F. upon this C. VVade but I shall give only two Instances more that out of the Mouth of two or three Witnesses that is plain matter of fact G. F. is guilty of false Quotations and belying the Innocent and yet these impudent Men will defend his Infallibility one of them is that G. F. in his G. M. p. 246. chargeth C. VVade to say O Luciferian Pride to save Souls to this C. VVade fully and effectually answereth and plainly detects the Lie and Perversion in his second Book where he shews out of the seventh and eighth Page of his Quakery slain that his Words were His crying out against James Milner ' s Luciferian Pride to save Souls as Christ did C. Wade's second Book p. 4. because he pretended himself to be Christ and audaciously took upon him to save Souls as Christ did by his suffering Death and hereupon James Milner did in a juggling manner die and in a juggling inchanting manner with a Knife and a Bason he pretended his Blood was shed to save the Souls of two VVomen this manner of saving Souls only C. Wade blames which G. F. either justifies or renders himself a Lyer by blaming C. Wade See the Places themselves The other Lye and Slander which G. F. is guilty of against C. Wade is that in his G. M. p. 247. he makes C. Wade to say God limits the Supreme Holy One by the inspired Writings of the Apostles but C. Wade's Words were That the Devil limits the Supreme Holy One see C. Wade's second Book p. 5. compared with p. 13. of Quakery slain Note If either the Switch or G. Whitehead could prove the like Perversions and Lies against the Author of the Snake as C. Wade hath here proved against G. F. how would they have sentenced him as indeed they have for things of small moment in comparison of what is here justly proved against their infallible Apostle as they pretend he was G. F But I do not know one Quotation of the Author of the Snake out of their Books wherein he hath in a substantial matter wronged him as G. F. here hath wronged C. Wade not only in these three but many more There yet remains two Quotations out of G. W's own Book called Truth defending the Quakers which he most fallaciously and sophistically endeavours to justifie The Question being put Whether the Quakers did esteem their Speakings to be of as great Authority as any Chapter in the Bible Truth and Inn. p. 16. 'T is answered That which is spoken from the Spirit of Truth in any is of as great Authority as the Scriptures and Chapters are and greater This same Quotation is objected in a late printed Sheet called An Account from Colchester where the following Words are set down that G. W. blames the Norfolk Priests for leaving out which he calls the annexed explanatory Words and they are these As Christ's VVords were of greater Authority when he spoke than the Pharises reading the Letter and they in whom that Spirit speaks not are out of the Authority of the Scriptures and their speaking we deny But first These Words are not explanatory but a sophistical Argument to prove the former Assertion for G. VV. argues That because Christ's preaching was of greater Authority than the Pharisees reading the Scriptures that therefore what the Spirit speaks in the Quakers and by them is of greater Authority than the Scriptures which is both a false and foolish Consequence for it supposes that the Spirit of God speaks in the Quakers when they preach or speak in Meetings as it did in Christ and in the Apostles viz. by the same divine Inspiration in kind and manner immediately and infallibly which cannot be granted and the Falsehood of it appears by the many false things that they speak and write contrary to the Scriptures And though he mentions not Quakers yet that he does understand them and none else is clear from his own Words He saith They in whom that Spirit speaks not their speaking we deny This supposeth he grants that the Spirit spoke in some which they did not deny and who were these but the Ministers among the Quakers seeing they deny the Ministry of all others in our Days Next he has an impertinent Question as to the Division of Chapters and Verses Can these Men say that was done by Divine Authority But this is wholly from the purpose Another Evasion is That the Spirit of Truth immediately ministring in Man or by any spiritual Minister is of greater Authority Power or Efficacy than the Chapters are simply considered as without the Spirit But simply considered as without the Spirit is wholly remote from the Question and is no ways to be allowed for any true Vindication because the Spirit doth as truly and frequently accompany the Scriptures when read as when preached or whatever is preached by the Spirit 's Assistance if the Hearers in reading be as sincere as the Hearers in preaching But if the Hearers be careless suppose Men preach by the Spirit it doth not follow that carnal and careless Hearers hear by the Spirit more than that they read or hear what is read by the Spirit But if he will needs have the Words simply and abstractly considered without the Spirit be added to reading let them by the like reason be added to preaching what he adds of Christ and the Apostles living and powerful preaching being of greater Efficacy Power and Authority than the outward Writing or Scripture it self simply or abstractly considered as distinct from the Spirit As it was no Part of the Question nor Answer given by him in Truth 's Defence so it is altogether impertinent But he equivocates upon the Word Authority taking it for the effect it hath on the Hearers but that was not the Sense of the Word Authority in the Question asked but its Sense as it 's generally among all that treat of Scripture Authority above other Writings so taken the Obligation or Right that doth oblige or induce us to believe the Truth of them and that they are of divine Inspiration This is quite another thing than the Effect or Impression that Men feel in reading or hearing them read as well as when preached upon by way of expounding for whether the Effect or Influence and Impression be great or little as it is sometimes great and sometimes little and sometimes perhaps none upon hardned Hearts yet their Authority is still the same neither greater nor less at one time than another The other Quotation is taken out of his Truth defending and is objected against in that called An Account from Colchester to which a pretended Answer is given in that called Some Account from Colchester signed

convince him that the reasonable Soul in Men did not sin What is that Soul that the wicked cannot kill Surely by this Query George Fox meant the Soul that the wicked cannot kill was not the Soul that could sin wherein he sheweth his great Ignorance for though the wicked cannot kill the sinful Souls of Men yet as Christ said in the following Words He is to be feared to wit God that can cast both Soul and Body into Hell Fire Now what Soul can be cast into Hell Fire but the Soul that sinneth But lastly By George Fox's Argument That if the sinful Soul be reasonable and the unsinful Soul be reasonable also then they are one in Unity which he would have to be a great Absurdity thus he hath plainly disclosed the Mistery of his profound Doctrine that is a Branch of Ranterism viz. that there are but two Principles one good in Man that never sinneth or doth evil the other bad that sinneth and never doeth good the one is God or a Part of God the other the Devil or a Part of the Devil And his denying that one and the same Soul doth sin at one Time and doth well at another Time clearly proveth that according to him there is not any Soul of Man but what is either a Part of God or of the Devil And he discovereth his great Ignorance in denying that the reasonable Soul is sinful the contrary whereof is true that no Soul but a reasonable Soul is or can be sinful for what is it that makes the Beasts uncapable of sinning but that they are not reasonable And whereas his Opponent had very well argued that the evil Spirits are both sinful and reasonable George Fox answereth This is a Lie for reasonable is not sinful unreasonable is sinful quoting 2 Thess 3. 2. And that we may be delivered from unreasonable and wicked Men for all Men have not Faith But this doth nothing favour his Manichean Notion he was so ignorant as not to distinguish betwixt the Faculty of Reason and the Act of Reason when Men that are reasonable and have reasonable Souls act contrary to Reason they are said to be unreasonable to wit in Act but still the Soul that sinneth is reasonable with respect to the rational Faculty nor could evil Spirits sin if they were not reasonable i. e. indued with rational Faculties Besides the Greek Word in 2 Thess 3. 2. is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is not so properly translated Unreasonable but as it is on the Margin Absurd i. e. such who though they have Reason yet will not give place to Reason but act contrary to it and George Fox had he had the right Use of his Reason might have seen that it is no more an Argument against the Soul of Man being reasonable that it acts unreasonably than it is an Argument that the Soul is not enlightened by the Light within because it often acts contrary to the Dictates of it Again for a further Confirmation of George Fox's Doctrine That the Soul that sinneth is not the Soul that is to be saved and that therefore the Soul that is saved or is to be saved is only Christ the Seed within Men Hear what George Fox saith Great Mistery page 324. he quotes his Opponent saying That the Seed to whom the Promise of Salvation is made is or hath been Sinners This he opposeth saying The Promise of God is to the Seed which hath been laden as a Cart with Shaves by the Sinner which Seed is the Hope Christ that purifies even as God is pure So this Promise is not to Seeds as many but to one the Seed which is Christ Note In the same Paragraph he saith So here is the Creature come to know its Liberty amongst the Sons of God and the Seed Christ never sinned in the Male nor in the Female Note what he means by the Creature that comes to know its Liberty which hath not sinned and hath the Promise of Salvation seems not intelligible for he denieth that the Seed is a Creature and yet it is that to which the Promise of Salvation is to wit the Seed Christ in the Male and in the Female that never sinned but he grosly perverts that Place in Gal. 3. 16. for by the Seed Christ is there meant Christ as he came outwardly according to the Flesh out of Abraham's Loins to whom the Promise was that in him all Nations of the Earth should be blessed but this was not to a Seed within that needed Salvation Like to this is what he saith in Great Mistery p. 15. having quoted his Opponent saying There is nothing in Man to be spoken to but Man To this he thus opposeth How then Ministred the Apostle to the Spirit and Christ spake to the Spirits in Prison and Timothy was to stir up the Gift that was in him and the Spirit of the Father speaks within them and the Light it shines in the Heart Here the Scriptures are for Correction of thee and Reproof of thee who said there is nothing to speak to in Man but Man Again In Great Mystery p. 187 he quotes his Opponent saying It would be good News if the Quakers should go and preach to the Spirits in Hell To this he answers The Quakers have been among the Prisoners that be in Hell and ministred to that and the CORRUPTIONS shall go into the Fire that hath no End and they that do wickedly and forget God shall go into Hell and Death and Hell shall go into the Lake of Fire and there is more in these Words yet than thou canst receive for God is the Salvation of all Men but specially them that believe Note thus we see he is very charitable and the Quakers Ministers are very charitable that they have been among the Prisoners in Hell and preached to that But how is this great Charity consistent with his saying That that which sinneth is not saved unless he mean that Sin is not saved though the Creature is The very same Doctrine concerning the Soul I find asserted by Edward Burrough in his Works Coll. page 27. Thou sayest one of us told thee That that which sinned could not be saved I answer saith Edward Burrough It is out of the Reach of the Wisdom and thy vulturous Eye shall never see it I say as the Scripture saith The Soul that sinneth must die and every Man must die for his own Iniquity If thou hast an Ear thou mayst hear Thus we see the Agreement of these two great Teachers of the Quakers about the Souls that sin that they shall not be saved nor can be saved But how grosly doth Edward Burrough pervert those Scriptures to prove his most corrupt Doctrine that is plain Ranterism Because the Scripture saith The Soul that sinneth must die doth it therefore follow That it cannot afterwards be saved both from Death and Sin that is the Cause of it Indeed Sin hath brought a Spiritual Death

upon the Souls of Men But what then Must they therefore none of them that have sinned be saved Had not the Ephesians been great Sinners yea and they were dead in their Sins and Trespasses yet these very same Men having the same Souls were quickened and made alive by Christ Ephes 2. 3. And you hath he quickened who were dead in Trespasses and Sins And George Whitehead himself is guilty of the same absurd Doctrine with G. F. and Edward Burrough who in his He-goats Horn pag. 11 12. denieth that Christ hath our Nature in Heaven and that it is one and the same Nature in Men by which the Gentiles sinned aud by which they did the things contained in the Law And in his Voice of Wisdom page 20. he holdeth That Christ is both the Efficient and Subject of the good Works that are wrought in Men which is in effect to say it is not Men or the Souls of Men that repent believe obey God but Christ in them or else he must say The Soul that believes repents obeys is Christ and though in his later Books he seems to deny this yet will retract nothing for that would reflect on his Infallibility But his common Salve for this Sore is That he may see cause otherwise to word the Matter and yet mean the same thing as he has of late exprest in some of his Books Note Whereas in the Close of the third Meeting a Letter of John Audland a Preacher among the Quakers to George Fox was read wherein is contained gross Idolatry which confirms in matter of Fact what George Fox said of himself That he was equal to God and that he was Christ and upon this Notion John Audland addressed himself to George Fox as to God and Christ in his said Letter the which for its Affinity with the Doctrine of George Fox discovered in the first and second Part of this Narrative I think fit here to insert John Audland's Blasphemous Letter to George Fox Spelt and Pointed according to the Original DEare and presious one in whome my life is bound up and my strenth in thee stands by thy breathings I am nurished and refreshed and by thee my strenth is renewed blessed art thow for Ever more and blessed are all they that Enjoy thee life and strenth comes from thee holy one and thow art the blessed of the lord for Ever more dear dear reach unto mee that I may be strenthened to stand in the mighty power and dread of the lord for the sarvisse is very great my travell and burthen was never soe as now since I saw thee but dayly doe I find thy Presence with me which doth exceedingly Preserve mee for I cannot reane but in thy presence and power pray for me that I may stand in thy dread for Ever more deare my deare brother John Cam hath been Exceeding sicke and he is very weake I can say little of his Recovery as yet his wife is with him she is deare and preciously keept their deare love is to thee chreach through all in thy mighty power to him this bearer can declare to thee of the work this way Jo Willkinson and Jo Storey is heare their love is dearly to thee deare harte there is one thinge that lies upon mee I shall lay it before thee as tuching my coming into Wiltshire I was there at Justice Stoks house and his famaley is all prety loveing and convinced and he is a sober wise man and there is honesty in him which will stand and there is a pretey people that way it hath laid exceeddingly upon me these 3 days of thy beeing at that place I know not such another place in all the Counterey for thee dear I was much wounded to know that thow was in such a rude place and suffers soe amongst them and this was I moved to lay before thee and great is my disere that it may be soe the Place is about 20 miles from brestol in wiltshire one mile from chipenam a markete towne Justice stoks house Jo Cam tould me that the Justice he was with was a very Loving and prety man this bearer was there he can declare to thee more but oh that thou weare but at that place I mention it is free and suteable for frends coming to thee it lies much upon mee and if thow find movings strike over thither I shall say no more of it the worke is great heare away pray for us all that in thy Power we may abide for Evermore I am thyne begoten and nurished by thee and in thy Power am I preserved glory unto thee holy one for Ever John Audland The Letter being read the Auditory was struck with Admiration and generally signified their great Abhorrency of the Blasphemy and Idolatry contained in it to G. Fox I told them the Quakers had two Excuses as to this Letter one was that it was feigned because as it was once printed it had a wrong Date viz. 1665. which was some Years after John Audland was dead But that was the Fault or Mistake of the Publisher of that Letter that proves not the Letter to be feigned for the original Manuscript was read in the Meeting that had no date and was handed about to several Ministers and others together with another Letter of the same John Audland in Manuscript to another Person who did unanimously judge it was the same hand that writ both the Letters Their next Excuse is That these Words in John Audland's Letter were not intended to G. Fox but to Christ or the Life in G. Fox And the like Excuse G. F. made in a Letter writ with his own Hand which was produced and read in the Meeting and is ready to be produced before any that shall call for it for a Woman Quaker that in a Quakers Meeting said to George Fox Thou art the King of Israel That she spoke her Words to Christ viz. in G. Fox But I told This did not hinder it to be Idolatry nor was any just Excuse in the Case for it was the same Excuse that the Heathens gave for their worshiping Idols because it was not the Idol but the divine Power that was in it which they worshiped The like Excuse gave those Quakers that sung Hosanna to James Nailer at his Procession into Bristol and the same Excuse he made for them PART III. Containing the Proofs on the 7th Head concerning Justification and on the other following Heads contained in the Printed Advertisement Read at Turner's-Hall the 23d of January 1699. Concerning Justification by the Blood Merits and Righteousness of Christ. I Produced a Printed Paper in the Meeting call'd A few Positions of the sincere Belief and Christian Doctrine of the People call'd Quakers Sign'd by G. Whitehead to which is adjoined another printed Paper Sign'd by Thirty two Quakers which they say was given to the Members of Parliament in the Year 1693 In which Paper I noted divers gross Fallacies and gross Equivocations such as follow