and Transforming to Every Turn XII He comes in the next place p. 37. to answer their Conforming and Transforming to every Change and Turn of Government that happen'd in their times and brings a witty Distinction he says they did not Change In point of Worship Principle Faith or Discipline This they borrow'd from the Church of Rome which only with the Quakers pretend to Infallibility And when Press'd with their many Rebellions and Treasons which they have Rais'd and Fomented their Hypocrisies and Dissimulations Breach of Faith and other Immoralities of their Popes c. then they come in with the Distinction which G. W. here uses That their Infallibility stands nevertheless Firm and Sure that is as to Matters of Faith Of the Difference betwixt the Pretensions of the Church of Rome and the Quakers to this Distinction it is spoke to in the Sn. Sect. vi n. 1. And I shall have occasion hereafter to speak further of their Infallibility only for the Present let us take Notice That here G. W. owns all the Quaker-Treasons and Rebellions their Trimming Conforming Transforming c. still as the Cards turn'd Moreover their Cursing and Damning the King and all the Loyal Party their Encouraging the Rebels and Vsurpers of England to shed more Blood and carry Slaughter and Destruction into other Countries throughout all Europe and even to the Ends of the Earth And all this not only as their own Advice or Direction But as the Immediate Command of God and Given forth in His Name and by His Authority As is shewn at Large in the Sn. Sect. xviii However what cares G. W. for all this they are Safe as to Worship Principle c But in the same Sect. it is shewn That after the Restauration 1660. the Quakers did quite Alter and Change their Principle as to Fighting or else they Ly'd So that here is Changing of Principles too George And many other Principles besides this even quite thro' all or most of your points of Doctrin which of Late you wou'd Chop and Change and Face about from your Ancient Testimonies they being Discover'd past Defence But never the less Infallible for all this What signifies a Lying Cursing Damning Blasphemous Traiterous and Nasty Infallibility so it be Infallible Still so Worship so Principles be sound tho' this Infallibility is their Main Principle But Infallibility is not the Article we are now upon It is the Quakers Changeability and Vnconstancy and from hence as G. W. quotes the Improvement made of it in the Sn. p. 285. it is p. 227. of the Third Edit Judge whether these be sound Principl'd men that can Turn Conforme and Transform to every Change according to the Times whether these be fit men to Teach People Now do's not the Reader think that these are the words of the Sn. spoken of the Quakers which I thought because they are truly applicable to them till I turn'd to the Place and there I found That they are the very words of a Declaration of the Quakers after the King came home 1660 only Recited in the Sn. and they Pointed them against the Presbytcrians and other Dissenters who had been Trimmers under the several Vsurpations and therefore urg'd against them that they were not sit to be Admitted as Teachers of others who had been so Vnconstant and Wavering themselves But to shew how Cursorily G. W. Read over the Sn. if ever he Read it All he was soon weary of it he thought that these words which he Repeats out of the Sn had been spoken against the Quakers and therefore he crys out upon them ut Supra p. 37. These are still Deceitful and Envious Suggestions Thus handsomly giving himself a Box on th' Ear for the Deceit and Envy are the Quakers being their own words Well! Really this George is Excellent Company He cannot hear an Ill word said but he must apply it to the Quakers Guilty Conscience Like the man who hearing some cry out a Whore in the street ask'd how they came to abuse his Wife But these are still Deceitful and Envyous Suggestions Therefore George come along with me to the Next Their making no Confession of Sin or Praying for Pardon XIII In the Sn. p. 313. and 314. of the First Edit Sect. xxiii N. vii of the Third Edit it is told that the Quakers out of their Conceit of Absolute and Senseless Perfection in themselves do never Pray for Remission of Sin as Supposing they have none to be Forgiven And there is Publick Notice given in these words If any can give Evidence that ever he heard at any Quaker Meeting Remission of Sins Pray'd for he is Desir'd for the Vindication of the Truth to Declare it All this G. W. passes over Nor do's he himself say that ever he heard the Quakers Pray for the Remission of their Sins But he takes hold of a Charitable Prayer of the Author 's for them bemoaning the Desperateness of their Condition who will not so much as Ask and therefore have no Promise to Receive Pardon for their Sin Their way being Blockt up by a Proud and Blind Conceit of their own Perfection from Seeking or so much as Wishing to Return from their Sins Therefore Prays that Author for them The Lord help them and hear our Prayers for them since they will not Pray for themselves Of these only words G. W. takes hold And first he after his Christian Manner Returns him Reproaches for his Prayers just Trans-versing our Saviour's Command to Return Prayers for Reproaches Thus have they learned Christ But he says that the Author of the Sn. has herein Notoriously Belyed the Quakers in saying that they do not Pray for themselves Remember George that the Prayers which are spoke of in that Place of the Sn. are Prayers for the Remission of Sins of these only was what above is Quoted Spoken and if Thee meanest any other Thee Dodgest George and Actest not Sincerely tho' very like a Quaker Therefore we will suppose to save thy Reputation that Thee do'st mean by the Quakers Praying for themselves their Confessing of their Sins and Praying for the Forgiveness of them And now George tell us Did'st Thee ever hear such Prayers in any Quaker-Meeting Did'st Thee ever Pray after this fashion among the Friends No. Thee canst not say it How then are the Quakers Notoriously Bely'd in saying they do not Pray for themselves when in the same Place it is over and over again plainly Express'd that the Praying there spoke of is for the Remission of Sins and of no other sort of Prayers and the Reason given shews it viz. That the Quakers think themselves to be Perfect and without Sin and therefore do not make any Confession of their Sins or Begg Pardon for them Now what has this to do with any other sort of Prayers of which G. W. wittingly and willingly Means what he says here of the Quakers Praying for themselves when he knew that it was meant quite otherwise in the
1.19 is Perverted when taken in that sense and averrs that the Apostle there Doth not tell of Human Blood to Redeem them with for says he Human is Earthly What Blood is it then which Redeems Us He go's on to tell in the next words But Christ whose Blood is Spiritual is Lord from Heaven c. And then he Asks Was that Human Blood which Christ saith except a Man Drink he hath no Life in him and which Cleansed the Saints from all Sin who were Flesh of Christ 's Flesh and Bone of His Bone G. W. means that this cou'd not be the outward-Flesh But that it was the Eternal and Spiritual Flesh before spoke of Which the Quakers suppose that they have within them and this is it which they call their Light within But I will Answer this Quere of G. Whitehead's because I believe he ask'd it thro' Ignorance and that many Quakers are Deluded by it Therefore I say That it was Human Blood of which Christ said Except a man drink of it c. But the Figure lies in the word Drink not that we were literally to Drink the very Material Blood of Christ but to Feed upon it in our Hearts by Faith i. e. in the Satisfaction and Atonement thereby made to God for our Sins But to put the Figure upon the Blood as if that were only Figurative and not True Real Material and Human Blood which Christ offer'd for us but a Notional Spiritual which is not Real Blood this is the Fandamental Error of the Quakers and which overturns the whole Christian Faith And now what do's it signifie to bring Quotations out of the Quaker Books which speak of the Blood of Christ and bear witness to it while they mean not Real or Human Blood of our Nature but only the Inward Spiritual Life of Christ in our Hearts And do not Distinguish this at all from His Blood As G. W. says in the same Book before Quoted Truth defending c. p. 63. Whose Christ's Blood is not differing from His Life which Redeemeth from sin as thou Imaginest says he to his opponent Christopher Wade who having said as G. W. Quotes him That our Blessed Saviour did Instruct men to lay fast hold of and to abide in such a Faith which Confideth in Himself being Without Men. G. W. Replies p. 65. That 's Contrary to the Apostles Doctrin And the Saints Faith stood in the Power of God which was In them Again ibid. G. W. opposes this of C. Wade's which he Quotes That the true Christ doth by infallible Arguments prove Himself not to be a Spirit i. e. not a meer Spirit as in the next page G. W. Quotes him And G. W. gives the like Answer to this which is says he Quite against the Apostles Doctrin who Preach'd Christ In them the Hope of Glory and a Quickening Spirit That Christ is a Spirit and Ever was no Christian Doubts But that He has not likewise a Body not from Eternity as Quakers and Muggletonians madly Dream but an Human Body of our Nature which He took into His own Nature in the Womb of the Blessed Virgin and will for Ever Retain United in His Person true God and Man and therefore is not now a meer Spirit as before His Incarnation none can Deny but the Grossest of Hereticks And G. W. here Denies it and says That to affirm Christ not to be a meer Spirit is contrary to the Apostles Doctrin who Preach'd Christ In them No Christian denies but that Christ by His Blessed Spirit and Influence do's Dwell in the Hearts of Believers But therefore to Deny the Demonstration which Christ gave Luk. xxiv 39. That He was not a Spirit but had true Flesh and Bones is such a Degree of sottish Infatuation as has Possest none amongst us but these Miserable Quakers Why else did G. W. oppose C. Wade for urging this Scripture in Proof that Christ was not a Spirit but had a True Real Human Body G. Whitehead's meaning was as before shew'd p. 18. that the Person who then Appear'd to the Apostles was not the Christ. No but only a Vail or Garment of Borrow'd Flesh and Blood which He Wore And by which the Quakers expect no Justification but only by their own Works wrought In them by the Spirit Thus ibid. p. 62. G. Whitehead brings in C. Wade saying thus That God doth totally exclude works whether wrought by Men or by any Spirit in man whatsoever for Mens Justification He do's not Exclude Works as being a Necessary Effect of Faith and as Requir'd by God and without which when Possible true Faith cannot be nor can men otherwise be made Partakers of the Benefit and Purchase made for Us by the Obedience and Death of Christ But that our works tho' wrought in us by the Operation of the Holy Spirit as all our Good Works are yet must not come in for any share of the Merit and Satisfaction for Sin and our Justification thereby Psal xlix 8. For it Cost more to Redeem our Souls so that we must let that alone for Ever Our Works tho' necessary to Qualifie us and make us Susceptible of that Justification which Christ hath Purchased for us by His Blood yet are they Totally Excluded from being any Part of the Meritorious or Procuring Cause of our Justification And to this G. Whitehead's Answer is This is a Doctrin of the Devil The same Answer He and Will. Penn Repeated in their Serious Apologie Printed An. 1671. to shew they Alter not p. 148. to those who objected to them That they Deny'd Justification by the Righteousness which Christ hath fulfilled in His own Person for us wholly without us and therefore Deny the Lord that bought us To which their Answer is in these words And indeed this we Deny and Boldly affirm it In the Name of the Lord To be the Doctrin of Devils and an Arm of the Sea of Corruption which do's now Deluge the whole World It makes ones Hair stand on End to Hear such outragious Blasphemy against the very Heart and Foundation of the Christian Religion Against which the Cursed Spirit do's thus Gnash his Teeth to see his Chief Principle Attackt of making men trust for their Justification and Salvation to what is wrought in their Hearts by the Spirit of God as they suppose for which they oft mistake as in the Present Case the most Venemous Suggestions of the Devil Now if the Quaker method of Contrary Testimonies wou'd be allow'd See 2d Part. Sect. ii N. 3. they might Easily get off from all this by what Will. Penn has wrote in Point blank Contradiction to what is above Quoted in his Primitive Christianity Printed 1696. p. 79. where he owns Justification only for the sake of the Death and Sufferings of Christ And nothing we can do says he though by the Operation of the Holy Spirit being able to Cancel old Debts or wipe out old Scores You see he says here Though by the
else did they Oppose and that so Vehemently those who Preached this Doctrin and who also own'd the Inward Presence and operations of Christ by His B. Spirit in our Hearts not only as Beneficial but Absolutely Necessary towards our Salvation and without which That the outward Sufferings of Christ and all His Ordinances wou'd be to us as if they were not at all or Worse as before Quoted Why did G. Fox G. Whitehead and all the Quakers oppose this They have Nothing left to say But that those whom they Oppos'd did Deny the Inward opperations of Christ in the Heart and that in this only they did oppose them Which being most False and they not being able to Produce one Single Person who did Oppose them In this shews what that was wherein they did Oppose them Or if they cou'd find such a Single Person why did they oppose Others who had sufficiently Explain'd themselves In this such as these before Nam'd Why did they call These Devils Anti-Christians Sorcerers for Preaching of Faith in Jesus of Nazareth Why did they Belch out in Fury such Spitefull and Blasphemous Contempt as before Quoted against the Person of our B. Lord Jesus Why did they call Him Accursed Let them hear the Apostle That no Man Speaking by the Spirit of God calleth Jesus Accursed 1 Cor. xii 3 And that no Man can say that Jesus is the Lord but by the Holy Ghost Therefore till they come not only to say but to Believe this they may be sure That it is not the Spirit of Christ but of Anti-Christ by which they are Acted And they cannot Truly Believe this without not only being willing but in an High Degree Zealous to Confess Retract and Condemn the Above Quoted and all other their vile Contempts and Outrages against our B. Lord and only Saviour Jesus Christ I cou'd bring Multitudes of Quotations to the same Purpose of these before Produc'd be sides what are offer'd in the Sn to which G. W. has not answer'd which we may easily suppose he wou'd have done if he cou'd have found any thing tolerable to have said to them And till he or some other of the Quakers shall think fit to Answer to these it is needless to Cloy the Reader with more These being sufficient to let him see into the Depth of the Quaker Heresies and Clear his way from their Little Subtleties with which they use to Hide and Cover them G. W's Immethodical way has carry'd me from p. 30. of his Antid to p. 38. because both speak of the same thing and I wou'd save Repetitions for which Reason I must pass all he says from p. 30. to 35. which is a going over and over the same again and again Denying the Charge but not Answering of the Proofs Their Contempt of the Holy Scriptures XI He comes p. 35. to the Charge against them of Contemning the Holy Scriptures calling them Beastly-ware Death Dust and Serpents-meat c. He cou'd not nor do's he Deny the Quotations where these names are given to the Holy Scriptures for the Quaker Books and Pages are Particularly set down Yet he most Impudently Denies that they have call'd the Scriptures by such Names Tho' perhaps says he p. 36. making a Trade upon Scripture or Preaching for Hire or Moncy hath been so call'd by some or other Here is a Perhaps and a some or other to throw us off again And to make us believe that such Names were never given to the Scriptures but only to the making a Trade of them For which I must Desire the Reader to look again into the Quotations in the Sn. and he will there see what a Guilty and utterly False Excuse and Put off this is For these Names are given to the Holy Scriptures to Matthew Mark Luke and John So that his Perhaps is most Certainly and most Certainly G. W. knew it to be so tho' he with a Quaker Sincerity and Plainess wou'd have it only pass for a Perhaps And for his some or other as if he knew not who it was that said any such thing ther is mention made before of a Passage and it is Quoted in the Sn. p. 342 of the First Edit it is p. 110. of the Third Edit of one George Whitehead in his serious Apology p 49. where he says that what is spoken by the Spirit of Truth in any i. e. of the Quakers is of as Great Authority as the Scriptures and Chapters are and Greater Mark that George of Greater Authority than the Scriptures so that by this all Thy Preachments and of others Thy Quakers which you say are spoken by the Spirit of Truth are not only of as Great but George of Greater Authority than the Holy Scriptures And what more Vile Contempt cou'd be put upon those Sacred Oracles than to compare them to the most Sensless and Blasphemous Ramblements that ever came out of the Mouths of Men Nay to Prefer these and all their Cursed and Furious Venome and Beastly Nastiness see Sn. Sect. xvii to the Holy Scriptures of God! Now George are The Scriptures only the Preaching for Hire when you Question whether the First Pen-man of the Scripture was Moses or Hermes whether ther are not many words contained in the Scriptures which were not spoken by Inspiration of the Holy Spirit whether some words were not spoken by the Grand Impostor some by False Prophets and yet True and some by True Prophets and yet False c. And thy own Excuse for all this that this was meant only against some Parts of the Scriptures as in Sn. p. 86. Was all this only against Preaching for Hire When G. Fox said in his Gr. Mystery p. 302. That the Scripture is not the ground of Faith That the Scriptures being outward Writings Paper and Ink is not Infallible nor is not Divine And p. 246. when he says of the H. Scriptures that They are not the word of God And in his News coming out of the North. p. 39. where he argues against those who Plead for the Scriptures he says Hebrew Greek and Latin is your Original you say that Mathew Mark Luke and John is the Gospel which is Carnal c. was this only Preaching for Hire Now George be Asham'd and Blush if Thou Canst and Confess and Retract if Thou be'st a Christian all your Horrid Contempt and Blasphemy against the H. Scriptures of God and Preferring all your own Gross Delusions before Them which are your Life Deut. xxxii 47. This is all that G. W. says to this Point And yet in his Contents he Intituls this The Quakers clear'd from Calumnies in that Point This is the Clearing But some Read the Contents of Books who Read not the Books And such must think that something Material is Perform'd where so much is Promis'd And such only can be Satisfi'd with this and other Quaker Answers and Defences See more upon this Head of the H. Scriptures in Sect. xiv xv xvi Their Conforming
another But however G. Whitehead and the other Quakers have sent to the Pit all the Church of England and all the Christian World who do Profess Faith in the Three Persons of the Blessed Trinity And the Persons themselves not only the Word or Letters for these cannot be sent thither And shall those who not only Deny but Blaspheme Not only Blaspheme but send to the Pit of Hell O Horror to Repeat it the Persons of the Holy Trinity Shall these be Shrouded under an Indulgence which Expresly Spues out all such from Under its Protection who Oppose or Deny the Doctrine of the Holy Trinity Shall these be Included in this Toleration who will not Disown G. Whitehead for the Quotations above Cited but still think him a Teacher sent from God Let this Test be put upon the Quakers And see whether they will Part with G. Whitehead or the Toleration If they stick by George in this it is a Demonstration that they like this Doctrin he has Deliver'd But they have given us a Full and Authoritative Decision in this matter That they do still own and Adhere to not only these Doctrins before Quoted But All and Every Part of what has been Deliver'd by their Doctors ever since their Beginning In their Decretal Epistle from their yearly Meeting at London which is their Supreme and most General Councel for the year 1696. They do Re-Assert and Confirm All their Ancient Testimonies And that in All the Parts of it For say they Truth is one and Changes not And what it Convinced us of to be Evil in the Beginning it Reproves still This is to keep up their Infallibility And in this both Antidote and Appendix and in all their Late writings they strenuously Assert That they have not Changed at all at least in any Point of Doctrin And still stand by and Maintain All that they have Printed or Preach'd since they were Quakers And as if this had not been Enough they have Printed it in the Post-Man that none might be Ignorant of it I say not this That I wou'd have any Persecution as they call it Renewed against them I like not that Method for ther are Honest Well-Meaning Men among them and the Sincere tho' Deluded are most apt to put themselves into the way of Suffering which often Hardens seldom Converts them And they are worthy of a Gentler Method But the End for which I have mention'd this Act is first To do that Right to the Government as to Free them from the Scandal of Recognizing the Quakers as Protestants who Deny the Holy Trinity the Satisfaction of Christ and all outward both Sacraments and Priesthood therefore the Protestant Religion is not Answerable or Reproachable for Them Secondly I have Minded the Quakers of this That if neither Religion nor Good Manners can Restrain their Furie yet that out of Policie they wou'd learn a little more Decency towards the Clergy especially the Bishops who have it in their Hands to put the Penal Laws in Execution against them They not being Included within the Act of Toleration And since they Enjoy their Present Liberty meerly from the Grace at least the Good Nature of those whom of all Mankind they have Endeavour'd to Render most Abhorr'd I think it is but a Reasonable and very Favourable Composition That they shou'd Retract the Above Mention'd and other such like Base and most Scandalous Reflections which they have Cast upon the Church of England Her Priests and Bishops as well as All the Rest of Her Community For we say Leave is Light And that Favour is ill Bestow'd that is not worth Thanks at least Fair Vsage Now the Reparatation ought to be as Publick as the Injury Therfore the Easiest way I can Propose for the Quakers is That their Second-Days-Meeting which do sit every week in London shou'd Publish Under their Hands a Condemnation of the said Scandals and Abuses vented by Will. Penn G. Fox and others of their Writers against the Church of England Particularly These before Quoted and Suffer it to be Printed But most Especially what is above Quoted of most Hideous Blasphemy against the Holy and Tremendous Trinity of God But if they Remain Mute in this Matter as G. Whitehead says to the Ministers And Refuse to Right God and His Church from these Abuses cast upon Them which are in their own Nature Intolerable then may she justly say in Whitehead's words We do not intend to Ly under their Foul Calumnies Then Let The Cry Ascend Higher Then May they be further justly call'd in Question and Expos'd thereupon for their Neglect of Justice Then may the Bishops if they think fit send to their Second-Days-Meeting and Require such a Subscription and Submission from Them or otherwise That they shou'd Acknowledge the Doctrin of the Holy Trinity in the words of our Litany and Articles to Qualify themselves for the Benefit of the Act of Toleration At least to Disown what G. Fox G. Whitehead W. Penn and others of their Writers have said Blasphemously against it But if they will still Adhere to their Former Doctrin herein then have they totally Excluded themselves from the Act of Toleration And then if the Bishops do not let them know that it is in their Power to be Civil to them they will be Good-Natur'd indeed 2. But ther is nothing go's down so hardly with the Quakers as the Doctrin of Repentance because it Ruins their Pretence to Infallibility and Perfection And of all sort of Repentance they Hate that most which Requires them to make Restitution or Satisfaction for the Injuries that they have done Therefore they must stick to all the Calumnies and Outrage which they have vented against God and His Church and all others and to all their Beastly Nastiness and Loathsome stuff which Run out of their Clean Vessels They must by their Principles Return with the Dog to their own Vomit and the Sow to her Wallowing in the Mire This Notion of Perfection is such a sad Ingredient in the Principles of the Quakers as Eternity is in the Torments of Hell for it Confirms them in all their Sins and Hinders them from ever Returning G. Whitehead has Publish'd a little Book in December 1697 of which this is the Title A seasonable Account of the Christian Testimony and Heavenly Expressions of Tudor Brain upon his Death-Bed being a young man Aged about 17 years Published for Instruction and Caution to the Youth among Friends call'd Quakers where p. 2. you have this Passage At several times being Advis'd to Prepare for his latter End for if he Liv'd it wou'd be well and if he Died it wou'd be his Gain his Answer was He was not Conscious of any Action he had done that he shou'd be â—fraid of Appearing before God Almighty O Dreadful To see a Miserable Creature go to Death Harden'd against Repentance by this Pernicious Doctrine of the Quakers And to see this Recommended for the Instruction of other
desir'd them to begin with the Scriptures and prove the Contradiction of my Doctrine first to the holy Scriptures and then it was time to Consider these men's Books Samuel Jennings in a publick Meeting at Philadelphia on a first day said it was not necessary to prove me guilty of Heresie whereof they had accus'd me from the Scriptures but from Friends Books for said he the Question betwixt G. K. and them is not who is the best Christian but who is the best Quaker And though I still desir'd them to bring their Scripture proofs yet they for most part waved that and continued clamouring that my Doctrine contradicted Will. Pen. Geo. Whitehead and other Friends which I did not know all that time that it did for though the places they quoted out of their Books seemed much to favour my Adversaries yet I was not willing to think so but labour'd to retain my Charitable perswasion of them putting the most Charitable Constructions upon their Words as was possible so farr as I had read the passages in their Books that seemed to interfere with me At last I came to a firm Resolution in my mind to Come for England having first writ to George Whitehead and other Friends of the Ministry about our differences desiring to know their sense they seemed to blame me for the separation but in great part to approve of my Principles but the words in their Epistles were so dubious like the Heathen Oracles that as to the main difference of Principles betwixt my Adversaries and me in Pensilvania it was rather increas'd by their Epistles then allayd my Adversaries Construing them one way and I and my Friends another way After I arrived in England and came to London And had some private Conferrences with George Whitehead and William Penn about these very Principles of the sufficiency of the Light within to Salvation without any thing else by the something else that I did plead for declaring that I meant the man Christ Jesus and his most holy and perfect Obedience unto death for our Sins and his Intercession for us in Heaven I began easily to perceive that they greatly differed from me in those great things yet they did seek to hide themselves as much as they well could mainly and almost only blaming me for the Separation and making a breach in Pensilvania and the neighbouring Provinces among Friends But by degrees the difference in Principles betwixt them and me began plainly to appear before they Excommunicated me at their yearly Meeting in the Year 1695. For at a large Meeting of Friends of the Ministry where were many Country Friends about two days before the yearly meeting in 1694. William Penn accused me for seeking to bring in a new method of Preaching Christ and Faith in him differing from that of Friends and that new method was to preach the Man Christ without us and his Death and Sufferings in order to bring people to know the Divine Principle within them and the work of Regeneration And at the said Meeting G. W. blamed me for affirming that all the Light and Grace that any men had in any age of the World was the effect of Christ's Obedience unto death for us and argued against it thus Men had Light and Grace before Christ came in the Flesh to perform that obedience can the Effect be before the Cause this plainly enough let me see into G. Whitehead's Principles he had the same strength of Argument but that 's none at all against any mens having Remission of Sin by Christ's death before he came in the Flesh why can the effect be before the Cause I told him a Moral effect can be before its cause and oft times is and gave an Example how a man by a Contract or Covenant buyeth a House or Field and posesseth it before the Money is paid the Condition of the Covenant being that the Money is not to be paid until such a time so by Virtue of the Covenant of Grace which respected Christ to Come and the satisfaction he was to make to divine justice by his Death and Sufferings for mens sins past as well as to come all the faithful had remission of sin and inward Light and Grace as well before he came as since And some Months after this at a publick Meeting of the Quakers at Ratcliff by London William Penn did publickly oppose my testimony and charged me to be an Apostate and that I endevoured to pluck up the testimony of truth by the roots And at the same time He told the Auditory that Friends saw no great need to preach the Faith of Christ's Death and Sufferings for all England had that Faith and all Christendom had it but it did not profit them * Reader by this Argument it should not be Preached at all With many Abusive words all which he father'd upon a transport of the glorious power of God at the next yearly Meeting when I Complain'd upon his so abusing me Yet they have after all this sought to hide the differences in Doctrine betwixt them and me from publick notice so that in their sentence of Excommunication they blame not my Doctrine nor Morals in any particular thing but cast out some general charges against me for being turbulent c. and seperating my self from the Church of Christ But their unchristian dealings with me as well as Antichristian Principles have sufficiently proved them not to be a Church of Christ though still I have that charity to diverse among them that they belong to Christ and his Church but not as respecting that visible Society that has less the face of a Church than any Society of Protestants any where in the world A third Reason is that this publication of the foregoing Relation will be a true Evidence and Witness for me that as to the great fundamentals of the Christian Faith I am not changed from what I was Twenty years ago when own'd among them and for many years after acknowledg'd by them that I was in the Unity And that therefore it is manifest to be a Calumny and false Accusation rais'd by some Malicious Persons among the Quakers against me that I am Apostatised from my former Principles of Christianity and have embraced new notions or Priests and Professors Principles as they are pleased 〈…〉 that formerly I had relinquished and from a tentation that I had let prevail over me to seek and affect preheminence over my Brethren and not finding my desire and end answered in that I sought occasion to differ from them and purposely chang'd my Principles that I might have a ground of Strife and Contention with them all which the Righteous Judge of the whole Earth and the searcher of hearts knoweth to be false and injurious charges I have sufficiently in my late Printed Books proved that I am the same in all Principles of Truth that I was formerly and wherein I am changed in some lesser matters of Perswasion it is to