§ 6 contribute a good measure Neverthelâ—ss deâ—th reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression who is the figure of him that was to come There are two respects wherein at least many of those over whom death reigned from Adam to Moses did not sin after the similitude of Adam's transgression First They did not sin against a revealed Law which Adam did in eating the forbidden fruit and there was no revealed Law or Covenant of life expresly and explicitely given from God after Adam's time before the fall untill Moses Secondly They did not all sin actually and in their own persons as Adam did yet death reigned over Infants who were in respect of actual sin Innocents And by what Law did Infants suffer death if not as they were included in Adam the first man and his offence becoming theirs thereby according to those words 1 Cor. 15. 22. For as in Adam all die so 1 Cor. 15. 22 in Christ shall all be made alive So that if it were not by the imputation of Adam's sin Children or Infants suffered a penalty without all Law which is contrary to the Apostles words Rom. 5. 13. But sin is not imputed when there is no Law But there was a Law then in force viz. the penalty of Adam's sin which by imputation reached to his posterity And in this very respect Adam was the figure of him that was to come viz. Jesus Christ So that if the righteousness of Christ of that one man Christ Jesus be not imputed to justification of all his children by faith or that are considered by God in Christ the whole frame of the Apostle's arguing seems but trifling and to conclude nothing of what it seems to aim at There are four Objections among others I have § 7 met with against the evidence of these Texts to the Doctrine I have vindicated Object 1. Christ was our example and therein did answer to Adam as his figure for sin came into the world by Adam's example and righteousness by Christ's Answ This is an old error and what error so old and rotten that the Quakers will not embrace who live in error as their element The Texts I have quoted have not the least appearance of sin entring the world by example and the Infants over whom death reigned were not capable of sinning by example Object 2. There might be a derivation of § 9 Adam's corrupted nature to all his posterity and so all of them might be guilty of sinfull disposition and habits in their own persons yet by generation from Adam and not by imputation of his sin committed in his own person so the righteousness that justifies may be derived in spiritual regeneration whereby the soul is disposed and enabled to work righteousness by that spiritual life and vigour it receives from him as its root Answ That cannot be the meaning frr then the condemnation spoken of would be by all and every one which though it be true that dispositions to sin are derived from Adam by natural generation and dispositions to holyness by regeneration from Christ yet cannot be the meaning of these Texts for the emphatical word which as upon the hinge the whole argument turns is the word one by one mans offence by the obedience of one whereas if the Objection did hit the meaning the Apostle must rather have said So by all or every mans offence condemnation came upon all But there is no mention of that middle thing mans corrupt disposition to knit condemnation to Adam's sin as a more original and remote cause Also it should then be in or into all and not upon all Object 3. The condemnation that came upon § 10 all and that reigned from Adam to Moses was but tempopal death and what is that to eternal or to bear a prnportion with justification to life spirtual and eternal Answ It is more than you prove or can prove that it was but corporal and temporal death and we can prove that it was the guilt of eternal death if we go no further to fetch the proof than from what is opposed to it in the last verse of the Chapter righteousness to eternal life And temporal death is not remitted or discharged to those who enjoy the benefit of the grace by the second Adam Jesus Christ Object 4. The Apostle James saith what doth it § 11 Jam. 2. 14. opened 21. profit my brethren though a man say he hath faith and have no works can faith save him Was not Abraham our Father justified by works c. Ye see then how that by works a man is justified and not by faith only To the first Instance in the objection I answer The saying a man hath faith is not sufficient to render him justified or to justifie him Secondly A dogmatical or historical faith cannot justifie or so act on the promise and Covenant as to put us under the imputation of justifying righteousness for such a faith the Devils have and there is a vast difference between believing the History of the Gospel and believing in Christ And this is the dead faith the Apostle speaks of verse 17. To the second instance Abraham's works though they justified his faith yet they did not justifie his § 12 person And the History of his offering up his Son doth give evidence for this Exposition Now I know Gen 22. 12. Jam 2. 18. that thou fearest God seeing thou hast not withheld thy Son thine only Son from me And I will shew thee my faith by my works To the third Instance which seems to joyn works § 13. with faith in justification that is our works I answer That although justifying faith is not without works yet faith justifies without works as a man cannot have seeing eyes if he have not lungs and heart and brains which are essential to life and the living motion of every member yet the eye only sees and not the lungs or brains c. but if you should pluck the eyes out of the head they would so alone be to little purpose So works are essential to the being of justifying faith yet faith alone is in the act of justitying or so acts on Christ as to justifie the person in the sight of God by cloathing the soul with Christs righteousness And although in the Text it is translated not by faith only it may and I was going to say ought to be translated alone and then the sense is but this That faith which is alone without works doth not justifie a man in the sight of God And I shall give two good Reasons for it The one because it may be so without wrong to the Original Secondly It must be so because it will otherwise contradict the Apostle Paul and the truth also as expressed abundantly in other Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as well signifie alone as only and is very § 14. often so rendred as Joh. 8.
most agrees with his words is in 2 Col. 14. blotting out the hand-writing of 2 Col. 14. opened Ordinances he might have added the next words that was against us which was contrary to us and took it out of the way nailing it to his Cross but these words were not for his turn The true meaning of the Text is that Jesus Christ § 3 by his death fulfilling what was signified by the typical Jewish Ordinances and abolishing the Mosaical Dispensation entred his house his Church to undertake the administration of its affairs which he in all things disposed as was suitable to the gracious nature of the Redeemer and that glory of Gods goodness that now shines in the Face of Jesus Christ But will this great Prophet G. F. say that the pure Gospel-Ordinances are against us contrary to us or as the Jewish standing in the way of the Conversion of the Gentiles through their burthensomness Will he say that Christ by his death abolished his own proper Ordinances Will he say that he nailed them to his Cross before they had a being divers of them not being formed till by his Apostles after his Resurrection Will he say that he blotted out the Lords Supper and nailed that to his Cross also as soon as he had instituted it as if he delighted in a fickle humour as the Quakers and to give life to an Ordinance and within twenty four hours put it to death yea to ingage his Disciples thereby to remember his death as often as they did it and yet abolish the Ordinance by his death and so take away all opportunity of remembring his death thereby And that phrase of the Angel seeking the living § 4 among the dead because they are taken with the sound is often used by them though not only beside the meaning of it but contrary to the sense of any Scripture I am sure it was never intended to prove Gospel-Ordinances dead You may hereby note what he denies viz. outward forms they are not to be touched and his reason is an excellent one the Saints have Christ in them At another time he will say Moses Abraham and the Old-Testament Saints had Christ in them and that in their own sense and yet I hope he will give us leave to believe that it was their duty to observe Gods forms But I wonder not that they that hold not fast the form of sound words are so easily perswaded to let go the forms of sound worship Let us hear another For this I say that the Father hath given his Son James Nayloâ— Love to lost p 52. §. 5. for a Leader and Guide to all Ages and into and out of all forms at his will and in his way and time in every Generation and therefore it is that all who know his will herein cannot endure that any visible thing should be set up to limit his leadings in Spirit Here you have the Tenet and the pretended reason of it all that know his will herein that is the Quakers cannot endure that any visible thing should be set up c. But what if Christ have set them up If they can prove as strongly that Christ hath pulled them down and is departed from them as we can that Christ did set them up and is present with and in them we will quickly in that point turn Quakers But alas the proof that he hath done so is but this they limit his leadings in Spirit that is the Quakers fancies But if he intended the Spirits leadings in a true sense it is very strange that the Gospel and Law of Works should be both sick of one disease That which was ordained to life I found to be unto death The Ordinances of the Gospel were ordained to inlarge and raise the spirits of the Saints but quite contrary they are found to limit and imprison the spirit Sure it must be Satans spirit and not Christs to whom the Ordinances are such Chains That I may shew you the Quakers Babel let us § 6 hear Isaac Pennington's Light speak contrary to the Light of G. Fox When Israel was bent to seek after Isaac Pennington concerning Vnity p. 1. the Lord and applied their hearts to wait upon him in fasting and earnest supplications wherein my heart hath often had the testimony that they were accepted of him and had many times the seal of his presence and power among them yea my heart did truly unite with and enjoy the Lord in what was then given forth and I can never deny the truth and worth of that Dispensation though I know it was swallowed up by the breaking forth of a more lively Dispensation This he saith he found about the beginning of the late troubles How doth this agree to G. Fox's nailing all those forms to Christs Cross at his death and then blotting out these Ordinances § P. 38. I deny that God did ever or will ever reveal himself by any of those things thou callest the means of Grace C. Atkinson But yet I. P. will needs have them swallowed up now though he gave them leave to live 1600 years more mercifully however than G. who would have them stifled in the womb or crucified so soon as born But Pennington is so cruel by that time he arrives to p. 38. that he saith Such of the people of God as do not follow the Lord perfectly out of the City of abomination visible worship but be found in any part thereof when the Lord cometh to judge her the Lord will not spare her nor the spirits of his dearest people who are found there c. Both by the Scripture and their own confession Christ did not long since dwell in those Ordinances which we call Gospel-Ordinances and the Quakers Babylons forms and abominations Until they shew us better grounds for Christs remove than the secret witness of the Spirit within them which we can prove to be a spirit of delusion by Scripture reason and sense it self let none who follow not Christ blind-fold have the worse opinion of Ordinances for all the Quakers talk I now come to particulars and begin with the Gospel-Ministry They deny and subvert the Ministry of the Gospel SECT III railing on the Ministers as the vilest persons and veriest Cheats in the world making ill use of those Scripture words Smite the Shepherd and the sheep shall be scattered Next to the Scripture they lay not their batteries against any thing so much as against the Ministers of the Gospel and have so little honesty as to take up all that is to be found on any one or any that pretend to be the Ministers of Christ and cast it in the faces of all without distinction as equally guilty And for their more particular attempts those who are the most faithful and serious are the objects of their greatest fury I shall not blot paper with their railing First They deny all Ministry that hath a mediate § 2 â—arnâ—l ' s Shield
not deny that there was such a man as § 2 Jesus the Son of Mary and that God was in him or rather Christ was in him but this is no more than they profess of themselves that Christ as God and the Eternal Word is in them yet that body of the Man Jesus which he calls here the bodily garment he tells us they can never call it Christ Another passage out of the same Author will explain this For that which he took upon him was our garment even the p. 20. flesh and bloud of our nature very right But what follows is wofully false Which is of an earthly perishing nature but he is of an heavenly nature and his flesh and bloud and bones are of his nature The sum is this The Flesh and Bloud and Bones or Body of Christ which they own is of a heavenly and Eternal Nature but the body which Christ took on him of our nature is earthly and perishing and therefore they can never call that or own that to be Christ This is as plain a denying the Man Christ Jesus § 3 whose body of flesh was of our nature and of the seed of Abraham and the Son of Mary as can be They own him as one that once had a Being but is now perished that is his body of flesh and bloud What can we expect of those men who can disown what the Scripture speaks so plainly and frequently and that not now and then by the by but as its main scope Do not all the Prophets that prophesie of Christ speak of him as to come Doth not he himself and others contemporary that lived with him in the flesh speak of him as then come Do not the Scriptures after his Death and Resurrection speak of him as having finished the Merit of our Redemption and Salvation and departed from the earth ascended into Heaven and there at his Fathers right hand ruling the affairs of Heaven and Earth and making intercession for his people And all this of the Body of Christ which he took of mans Nature and this called Christ and Jesus and the Saviour Let not these Blasphemers of the Lord of Life and Glory delude people with a fancy as if we believe and preach the Flesh and Bloud of Christ to be Christ separated from his Soul his Soul of the nature of mans soul but undefiled or that we take his humane or mans nature to be Christ separate from his Eternal and Divine Nature for they cannot be separated the one is not now without the other nor was the Divine Nature of Christ compleat Christ until united to and dwelling in its fulness in the humane or mans nature of Christ Yet as what the mind conceives in a man the man § 5 conceives and what the least member of the body doth or suffereth the man doth and suffereth so by a communication of properties and union of natures in Christ the Divine and Eternal Being of Christ is called Christ sometimes but much more often the humane nature or the Man Christ Jesus And the reason is clear because although Christ offered up himself by the Eternal Spirit as both dignifying him to a worthiness for such a Sacrifice and enabling him to undergo it as a Lamb for patience innocency and meekness and to overcome death yet the mans nature of Christ his soul and his body was the only proper sufferer and sacrifice for God cannot suffer nor be put to death and by the obedience and sufferings thereof was our reconciliation and redemption wrought Only as I said before its union hypostatical with the Divine Nature did put it into such a capacity and entitle God or the Divine Nature which in its fulness dwelt in him bodily to all that he did and suffered Having thus explained my self that the weakest § 6 that are but willing may understand the truth in this point I shall quote some Scriptures wherein the Man Jesus who was born of the Virgin is called the Christ and Saviour and that this Man Jesus is now in being and in that body of flesh which he took of the Virgin and wherein he eat and drank and slept and performed those actions proper to a body of flesh and bloud and bones and that this man Jesus is still and ever shall be the Christ of God And it was revealed unto him by the holy Ghost that Luke 2. 26 27 28 29 32. he should not see death before he had seen the Lords Christ And he came by the spirit unto the Temple and when the parents brought in the Child Jesus to do for him after the custome of the Law then took he him up in his arms and blessed God and said Lord now lett est thou thy servant depart in peace for mine eyes have seen thy salvation a light to lighten the Gentiles This was the Lords Christ whose parents were Mary by nature Joseph in Law and by reputation as being Mary's Husband though after Christs birth whom Simeon then saw and not before whom he took up in his arms not only into his heart by faith and love and this Christ is Gods salvation and a light to lighten the Gentiles Therefore being a Prophet and knowing that God Act 2. 30. 31. had sworn with an oath to him that of the fruit of his loins according to the flesh he would raise up Christ to sit upon his Throne he seeing this before speaks of the resurrection of Christ that his Christs soul was not left in hell neither his Christs flesh did see corruption This Jesus hath God raised up whereof we all are Verse 32 witnesses Therefore let all the house of Israel know assuredly Verse 36. that God hath made the same Jesus whom ye have crucified both Lord and Christ The God of our Fathers raised up Jesus whom ye Acts 5. 30. 31. slew and hanged on a tree him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins Which also said Ye men of Galilee why stand ye gazing Act. 1. 11. up into Heaven This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven Opening and alleadging that Christ must needs have Acts 17. 3. suffered and risen again from the dead and that this Jesus whom I preach unto you is Christ Be it known unto you all and to the people of Israel Acts 4. 10 11 12. that by the name of Jesus Christ of Nazareth whom ye crucified whom God raised from the dead even by him doth this man stand before you whole This is the stone which was set at nought of you builders which is become the head of the corner Neither is there salvation in any other for there is none other name under Heaven given among men whereby we must be saved And though they found no cause of death in him yet
diligently But for P's sake I shall believe it more than possible § 2 that a man of the highest pretences having some more than ordinary means to deal rightly and ingenuously may yet so far deceive my expectations as to give the highest contradictions to them all I am altogether ignorant of the name or person of the Author of the Piece opposed by Pen and if he be a Socinian as Pen affirms I shall be far enough from vindicating him therein but for the Piece it self wherein Pen saith he could find neither head nor tail I will sell my eyes and brains for two pence if it deserve so contemptible a Character And for the Answerer Pen if he were not furnished with forehead and tales beyond measure his Pamphlet would have had nothing remarkable in it I expecting next his Epistle and Preface an â—rderly § 3 combating his Adversaries Charge I find him taking up his Post in the Quakers conceited strong hold of the infallible guidance of the Spirit of God afforded to his people exclusive of any other means In the debating of which he roams and tosses to and fro like a man in a confused troubled dream for above thirty pages His pretences therein lying athwart my present work I thought meet to give some account of his Forces especially considering him to be a man of noise and no small prop to the Quakers Cause in their own esteem His Question in which he pretends to include the Quakers strength and which he saith he is resolved to stand by as such he states in these words The Question stated Whether Gods holy and unerring Spirit is or should SECT II 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 not I affirm it and proceed to prove it by Scripture and Reason Considering his words foregoing which are too many and too worthless to transcribe and what he aims 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 or 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 so good Nursing have been thus lamentably cripled in his Intellect and somewhat besides First of all here is a fallacy à bene divisis ad malè § 2 conjuncta many Questions confounded together Secondly no explanation of the terms most all of which are metaphorical or amphibious and in that part especially affirmed the greatest ambiguity of all Vt quisque est linguâ nequior Solvans ligantque quaestionum vincula Per syllogismos plectiles He tells us indeed pag. â—7 that there is no more difference to him between a Judge Rule and Guide than essentially there can be in the Wisdom Justice and Holiness of God he should have added nor between truth faith and life among men and then he would have shewed himself a work-man indeed to have so stitched them together into one as would admit of no distinction I do not admire that his Acumen cannot distinguish Essence and Subsistence three Persons in one Divine Being and God-Head who cannot distinguish these Attributes of God nor these acts with respect to men mentioned in the Question He is unlike to wade through a deep River who is so often over head and ears in a shallow Dish But these escapes are but the Dâ—st of the Ballance § 3 to what follows The word proper in a Question as modifying these Offices or Acts of the Spirit is greatly improper Proper is sometimes in opposition to figurative sometimes in opposition to common sometimes in opposition to meet or fit in which sense he would be understood it doth not fit his purpose nor principles to tell us but this is an unworthy part of a Disputant and becoming none but those who are resolved not to be understood If he would assert the Quakers Tenet he must say it is the peculiar sole and immediate Guide Rule and Judge and this is that he pleads for now and then after his fashion in his following arguments and all the Quakers I have read or discoursed plead for in plain terms But if it had been so expressed in the Question his Nose would have been held too hard to the Grind-stone in attempting strictly to prove it and most would have smelt the Rankness of Quakerism But Mr. Pen do you deal fairly and honestly with your Adversaries to imply in your Question that we deny the Spirit of God to be a proper that is one that is fit and hath right to be a Rule of Faith Guide of Life Judge of Truth You know that we own it to be such and that it doth both in the Conscience and by the Scripture Creation and Providence perform such acts to such purposes and that of right only we deny that the Spirit always performs these acts without the use of the Scripture or any external means or Ordinances or that it doth so at any time contrary to its mind expressed in the Scripture This you should oppose or you do but trifle and abuse us and your unwary Readers The latter part of your Question which expresses § 4 the Administration of our Lord and Saviour Jesus Christ especially to countenance your Tenet is playing at Blind-mans-buff You should have told us who or what you mean by Lord and Saviour If it be understood of the Quakers Lord and Saviour the light within every man that is none of our Lord and Saviour If it be understood of the Man Christ Jesus who was of the seed of David according to the flesh who was the Son of Mary crucified to death on the Cross of Wood by shedding his blood and is now in his humane or mans nature united to the God-head in one person ascended above the visible heavens he is none of your Saviour and can be no more within you personally considered than the body of one individual man can be entirely in all the men and women and children in the world and at the same time It must be a Transubstantiation much more ridiculous than the Papists that must support such a fancy It is also no less strange that you should talk of the § 5 Gospel Administration of our Lord and Saviour who hold nothing of a Saviour but what is Eternal à parte ante nor any other Gospel but the light within and its immediate Dictates which you generally affirm was within every man from the beginning of the world I shall not spend time and paper to shew the many other absurdities in your question I have left a Hâ—rvest for Gleaners For the proof of your affirmation such a blind one as it is you produce abundance of Scriptures which are as much to your purpose as if you had quoted
Moses and other Prophets were seized with at the appearance of God The Truth No other but Christ the light within Speaking Truth Truly When it is spoken from immediate inspiration and motion of the Spirit but however true without these it is falsly spoken Witnessing to the Truth Declaring or suffering for the light within and its dictates V The flesh of the Vail The Body wherein Christ dwelt and tabernacled which for a while he took of the Virgin Mary but at the death of that left it no body knows where The Vail is over them The belief of the Man Christ Jesus which was of our Nature to be the Christ and now existing in Heaven in that body of flesh of our Nature which he took of the Virgin Mary The Vessel The Body wherein for a while Christ dwelt also our bodies Victory over the devil sin flesh world Perfection in this life resulting from the travail of the light within In the Vnbelief Not acknowledging the light within to be the only Teacher and Saviour whatever the faith and life otherwise may be The Vncircumcised and Vnclean All that are not Quakers Vngodly The same Vnlearned and without Vnderstanding To be without the light within its teachings and immediate Revelations The Voice of the Lord. The secret immediate lively touches and teachings within W Hirelings serving for Wages Ministers who receive maintenance little less then Robbery at least very Jewish and Antichristian Wait on the light Desisting from a search after Truth by any external means and passively attending to the motions and teachings within Watch to the light To be so listning and attentive to the inward teachings as not either to let slip any of its motions or reject them Blind Watch-men Those Ministers who see and warn by Scripture-light and not their light within Watch to the Morning To be diligent to observe and improve the first breakin gs forth of the power of the light within The Way CHRIST The way of Truth Those into which they are led by the pure light within The Whore of Babylon All forms of Worship visible Worship all that is believed or practiced from the written Word Will of God The Commands from within from the light Will of Man Will of the Flesh All that we chuse by the direction of the understanding or in which the humane faculties have any thing to do Will-worship Whatever Worship is not from the motions of the light within Children of Wisdom The Quakers born to the light within We Witness We experience we speak it from the testimony and feeling of the light and motions within And Pen saith This is right witnessing to witness what they experience But they that testifie what they believe from the Scriptures and right rational demonstrations go by hear say and reports but cannot witness it The Word The Word of God The Word of the Lord. No other but Christ the Eternal God The secrets of the Work of God The inward power and motions neither wrought nor perceived by or with the use of the humane understanding and will Righteousness of Works Whatever man hath any hand in or doth chuse The World All that are not Quakers Worship in Spirit Not the Worship where the heart and will goes along with the outward appearance but what is from the motions of the light within Wrath of God Day of Wrath. The inward judgings and terrours by the Light Christ within and that in this world The Writings when spoken diminishingly The Scriptures or written Word I have the Witness of my Conscience that I have not in this Key in any measure abused or wronged the Quakers but have declared what in their Writings and Verbal Converse I have found to be true and could have proved by particular instances but for being too large They who weigh what is written in the Body of the Book may find satisfaction in the most if not all of them THE CONCLVSION I Have not in this Treatise dealt with the more minute and light Errours and Absurdities of the Quakers because they would amount to too large a Volume for this Subject and I love not to Tythe Mint Annis and Cummin where weightier matters call forth my thoughts Where the Lord shall make what hath been written convincing and effectual those Superstructures and Appendices of the conceit of Perfection denying the sober use of Civil Ceremonies unnecessary scrupling at modest Ornaments Pedantick Words Phrases and Gestures obstinate Jewish and Ceremonious respect to this or that place for Worship and a multitude more will quickly and easily dissolve of themselves I doubt not but all whose Judgments are not in § 2 captivity to the silliest Errours will conclude with me that Quakerism is no Christianity yea Not consistent with Christianity being no more capable of dwelling together in one Breast than light and darkness in their absolute and supreme Dominion I am perswaded that all who have honest meanings among the Quakers little think that in turning to Quakerism they turn Christianity out of doors yet it is a truth a sad truth that calls for more serious notice than themselves or most others afford it who profess and that sincerely a love to Truth and Souls My greatest discouragement in writing this Treatise § 3 was from the sense of the Quakers being out of the reach of Scripture and Reason to almost or altogether a Spiritual Delirium Yet I was not without some encouragement from my hopes that the Lord would bless it to the informing and securing of many whose feet are yet out of their snare I have not a little been amazed to read in their Authors such Expressions as prompt us to divest our selves of being men that we may be Christians As if Rational and Spiritual God and the Scriptures Understanding and Christianity were mortal Foes I intended a Chapter by it self to demonstrate Quakerism to be no Christianity from its excluding right Reason any thing called Reason from having to do in the search after Christianity its Choice Defence or Approbation I care not if I collect a few for my Readers satisfaction § 4 Smith's Prim. pag. 56. Quest How do you manifest this inward foundation which you say is Christ to be the true and only foundation which God hath laid Answ From the feeling we have of it by which we know that it is sure in us and from the sure and certain knowledge which we have of it in the feeling we manifest it from its own Nature and Being to its own Nature and Being You may here perceive what a reasonable Religion the Quakers is whose demonstration is nothing else but sense and feeling and this sense and feeling nothing is capable of but the very nature and being of this Foundation He proceeds further pag. 65. Quest And can § 5 none have true Faith unto Salvation and Life Eternal but such as are of your Opinion Answ We are not in any Opinion but in the principle of Life by which we are