our Society But this is altogether false I own no other Door but Christ and he both as sincerely believed in not with a bare literal historical Faith but a divine spiritual Faith begot in our hearts by the Spirit of Faith and as sincerely confessed the sincere living Confession flowing from a sincere living Faith in the heart XXXVIII pag. 61. His perversion That I make a bare profession verbal confession or Declaration of Principles Doctrines and Practises the Terms of Church-communion This is false I make them not the Terms at all when the profession is but barely verbal but when the Confession or Profession floweth from the living Faith of Christ and from his Life in the heart I said and still say they are secondary Terms of Church-Communion the inward life of Christ in the heart being the principle XXXIX p. 61. His perverting of my words to a wrong sense never intended by me my words being The Causless Groâ—â—â— p. 8. But that some Principles and Doctrines and points of Faith are necessary to be agreed upon c. and to be owned professed and declared by us to be as it were the Terms c. As if my sense were That men were to contrive and cut out their own Terms But how doth prejudice blind and byass him Knoweth he not that men may well agree together in one faith by the Spirit 's inward working in their hearts as well as they may agree together in one prayer by the Spirit without contriving and cutting out their own Terms I mean not by agreeing or agreed an humane political contrivance or design but a divine agreement XL. p. 60 61. His perversion first in most fraudulently putting a false gloss upon my words about the word agreed on and next deceiving and abusing his Reader as if I did put the same gloss upon R. B. his words p. 48. of his book The Anarchy Also his most disingenuous endeavouring to make the Reader believe I wrong R. Barclay in citing some words of his and that because I cite not so many of his words as he thought fit to cite after me in that place p. 48. But I cited as many as were sufficient to prove That it is R. Barclays Doctrine and Testimony that Principles and Doctrines and the Practices necessarily depending on them are as it were the Terms that have drawn us together and the Bond by which we became centered into one body and fellowship and distinguished from others yet not this so the Bond but that we have also a more inward and invisible the Life of righteousness And in my book called The Reasons and Causes of the Sep. p. 24 25. I have cited R. B. his words at great length to confirm his agreement with me in this particular which he will never be able with all his silly quibles to overthrow But when he cannot fairly dispute he goes to pervert and invent false things first he quarrels with the word agreed but I did not say R. B. used the word agreed but it must needs be his sense That whoever believes the same Doctrine by the Operation of the Spirit of God in their Hearts they must needs agree in that faith Secondly he saith R. B. doth not make a bare profession verbal confession any Terms at all and no more do I and to suppose I do is an invention of his own Thirdly he saith The Principles Doctrines and Practises themselves he calls not the Terms and Bond strictly and properly but as it were But that manner of Phrase as it were doth not hinder that they are truly in his sense the secondary Terms or Terms in part and that properly enough but they are not the only or principal but the inward Life of Righteousness as man's body may be said as it were to be the man and yet not the principle part of the man for that is the soul XLI p. 62. His gross perversion insinuating that in my book Some Reasons and Causes c. p. 16. I had cited R. B's words but it was not his words but his Doctrine that I mention in that place as to the substance of it but not as to that particular Circumstance of answering to some plain questions with yea or nay This Circumstance I did not say was in R. B's book but the substance of the Doctrine but all his proof that it is not his Doctrine is that he assures the Reader it is not but let the Reader compare my Citations at length in my Reasons and Causes of Sep. p. 24. 25. and he shall find it is his Doctrine notwithstanding T. E. his boldly affirming it is not XLII p. 58. His perversion by insinuating That all the most necessary Principles and Doctrines of our Faith both common and peculiar are published and made known by the general Consent Advice and Approbation of the most Judicious Wise and Understanding Friends now alive In answer to my proposition desiring it might be so he saith by way of insinuation Is that a new thing to be done now I reply it is a new thing yet to be done and I believe he is not able to shew me that book where it is done by general consent for it is not the consent of a few or of the Second Days Meeting at London who take too much upon them and have published and recommended books that Truth cannot stand by that I mean but the general Consent of the most Judicious Friends the which if it were done were not to be imposed but to be recommended to other Friends XLIII p. 62. His perversion as if I said That the lesser matters of plain Languages and plain Habit c. were so the Terms of Friends Communion as if every one should thereby be intituled to our Communior who speak the plain Language wear plain habit but I neither said nor thought any such thing XLIV p. 62. His perversion in owning these lesser things when sincerely performed to be fruits effects and signs of that inward and invisible Life of Righteousness but not the Terms so much as in part as if fruits effects and signs joyned with the inward life of Righteousness were not a part of these Terms which is as much as to say because the body is not the whole man therefore it is no part of a man XLV p. 64. His error and perversion in laying more weight on these lesler matters of plain language plain habit c. than on the outward profession and confession to the great Doctrines and Principles of the Christian Faith This is apparent from his words XLVI p. 64. His perversion in falsly charging me That I spurn disdainfully at the advice given me to retract the bitter Language as some call it in my books whereas I modestly promise to do it when they have told me what hard or bitter words I have given to any that are not due unto them withal desiring some to give me their good Example Is this any disdainful spurning XLVII p. 64. His
in silence as if I understood it generally or universally and respected all Friends every where whereas my words have a Restriction and Limitation very expresly for I do not say buried in silence by all or most part or opposed by all or most part but I say buried in silence by some and opposed by others which I did chiefly intend with respect to these parts of America where the Controversie began among us about Preaching The Necessity of the Faith of Christ without as well as of Christ within and the Faith of his Manhood as well as of his God head being necessary to our Christianity and Regeneration But I confess I find it buried with too many here away in England as well as there I found it buried in America And for all this Mans loud Clamour against me until he clear himself more than he hath done I can conclude no other concerning him but that the true Faith of Christ Crucified and the true and sincere Doctrine of it is buried with him also as in the Sequel will further appear XXXI His Fallacy in excusing them who do not Preach the Doctrines relating to the Birth Death Resurrection Assention c. of Christ as to the outward body are not so frequently and constantly declared in our publick Meetings saith he Ye know also that the Servant is not to frame his Message himself but to deliver the Message his Lord gives him to deliver c. Plainly importing that the Lord doth not call his Servants or Ministers so frequently to Preach the Faith of Christ without as of Christ within this proveth that in the Opinion of T. E. the Doctrine and Faith of Christ without is not so Necessary to Regeneration as the Faith of Christ within or rather not at all absolutely necessary for it is absolutely and indispensibly Necessary to Salvation to believe that Christ died for our sins and rose again according to Rom. 109. 8 It cannot be supposed that God will be wanting to move and call all his Servants to preach frequently all that is necessary to Salvation to all to whom they preach Therefore his supposing the preaching of it not being so necessary to be so frequently preached as that of his inward appearance giveth us cause to believe he doth not judg the Faith of Christ without necessary to Salvation but the Faith of Christ within only XXXII pag. 54. His fallacy and perversion in feigning and inventing another excuse as thread-bare as the former and as a fig-leaf that cannot cover his Nakedness nor that of his brethren who gave the same deceitful excuse as he doth to which his frivolous excuse I did sufficiently answer him when he gave it at a meeting of Conference when he was present in the Upper Room at Grace-Church-street about the time of the Yearly Meeting last viz. That though the Doctrines of Christ's inward appearance were generally lost and forgotten yet the Doctrines relating to the outward appearance of Christ in the flesh c. were not lost but retained and preached through all Ages and by every sort or sect of professed Christians To which I then answered him and I now again answer The true Doctrine of the Faith of Christ without as he came in the flesh c. was as much lost in the time of the Apostacy as the true Doctrine of the Faith of Christ within to wit not the bare historical literal Faith of Christ that I confess was not lost but the true living Faith and the Doctrine of it was as much lost as that of his inward appearance tho none of them was universally lost the which true Doctrine teacheth That the only true saving Faith of Christ's Death c. is wrought in mens hearts by divine Illumination Revelation and Inspiration and is taught and begot by the Spirit in mens hearts But T E. will not say that this was not lost therefore his excuse in this also is vain and insufficient and indeed as touching all these Doctrines that have been retained in the time of the Apostacy whether of God or Christ c. tho the literal Knowledge and Faith of them hath not been lost yet the spiritual knowledge of them hath been lost as much as the knowledge and faith of Christ within for the true knowledge of both is but one knowledge and the true faith of both is but one faith XXXIII Pag. 57. His perversion of my modest Proposition about correcting some unsound words in some Friends Books as if with purpose I did hunt for discover and expose if I can the nakedness of such as in Comparison of my self may justly be reputed and called Fathers in the Truth But I refer my self to the impartial Reader whether my modest Proposition can bear such uncharitable construction However let it be granted that some might be reputed Justly my Fathers in the Truth some of whose words being unsound and finding that they have done hurt to weak Readers and are like to do hurt to more I should not think that any good Christian man that loves the Truth more than men would judge the worse of me for correcting them tenderly and Christianly not as an Enemy but as a Friend and Brother XXXIV pag. 58. His perversion in falsly accusing me That I have taken up Ham's work by which he reflects not only on me but on the late Christian Teachers and Writers who have with deserved praise noted and corrected the errors and unsound expressions contained in the books of them called Greek and Latin Fathers as Erasmus Skultetus and divers others commendably have done and as Friends have corrected the weak and unsound expressions of divers of the blessed Martyrs and others that have gone before us who were in Christ as to time before us XXXV p. 58. His perversion of the Scripture words concerning Sem and Japhet their going backward to cover their Father's Nakedness as if there were not a further matter and mystery in it For if it had been only that they must not see their Father's Nakedness they might have covered their Face and Eyes and gone forward and not see their Father's Nakedness XXXVI pag 59. His perversion of my modest proposition That every one owned by us to be a Member of our Christian Society give some Declaration of their Faith which he makes to be an humane imposition thus changing the commandment of God to an humane imposition for it is a commandment of God as to believe with the heart so to confess with the mouth that God hath raised Christ from the dead And we are commanded to hold fast the profession of our Faith which we cannot do unless we first have it and we cannot have it without some Declaration of words for Works however so good without confession will not prove a man to be sound in the Christian Faith nor will confession alone without good works XXXVII p. 59. His perversion of my words That I make a verbal confession the door of admittance into
perversion in feigning me to have retracted the acknowledgment I made of my inward infirmities But that I acknowledged I had justly offended any in words or deeds relating to our differences in Pensilvania or elsewhere I say it is false as divers can witness XLVIII His perversion in misapplying James 1. 26. and 3. 11 12. to me which most properly and duly belongs to himself for surely he that is guilty of so many Perversions Fictions and Forgeries in matrers of fact as well as otherwise and false accusations and bitter Language without any just cause bridleth not his Tongue and hath not that sweet Fountain of the Water of Life in him XLIX p. 67. His perversion in falsly affirming that I was not condemned in Pensilvania without hearing conviction or Tryal for as none of their Judgments intimate that I was so much as present so the Evidences given as describ'd in some of the books sufficiently prove it L. His falsly charging me That I am not in Unity with faithful friends and falsly and bitterly accusing me of hardness that I said in my printed paper called The Causless Ground c. I declare my real intention to remain in Unity with all faithful friends every where and his false and gross flander That my meeting with friends and continuing to exercise my gift of Ministry among them is a very great exercise and burden to friends and also his slandering me That I gave such interruption and made so great disturbance at the first publick Meeting I appeared at in London as the like hath scarce been known in any Meeting in that City Here is a complex and bundle of false Accusations and Misrepresentations to which I answer briefly thus As I am at present in Unity with faithful Friends so I still declare my sincere Intention to remain in Unity with faithful Friends and neither he nor any of his Abettors can prove me guilty of making any breach or violation of true Unity with faithful Friends seeing I am one with them in Doctrine and Practise and the sincerity of my Spirit and Heart is to be judged by the sincerity of the Doctrine I Preach and the Innocency of my Life and Conversation in Practise as Christ hath taught to judge the Tree by its Fruits But it is too great Presumption in T. E. and some others to judge that a Mans Spirit is wrong when they have nothing wherewithal to blame him justly either in Doctrine or Practise I do believe that he and such as he vainly boast of a false Gift such a high Gift or Spirit of discerning is not given to him or them nor indeed is commonly given to all sincere Christians and if such a Latitude be allowed that a Man shall be condemned to be of a wrong Spirit when they have nothing justly to charge him with either in Doctrine or Conversation What Confusion shall this bring in and disorder and rash and false Judgment The innocentest Man living shall at this rate be condemned by saying he is of a wrong Spirit And as some innocent Men have thus been most unjustly judged so some very bad have been justified upon this high pretence of a Spirit of discerning to judge Men without regard to their Fruits But the general rule that Christ hath given us is to be observed above the vain pretences of some proud boasters which is to judge the Tree by its fruits and even in that case to give a right Judgment is a spiritual gift of God and proceedeth from a true spiritual discerning But is it not apparent in T. E. and some others that promote his candalous book that they seek to drive me forth from the Unity and Fellowship of Friends by suggesting reporting and publishing false things against me as David's accusers did against him concerning whom he complained to Saul 1 Sam. 26. 19 If the Lord hath stirred thee up against me let him accept an Offering But if they be the children of men they are cursed before the Lord so the Latin Version of Juâ—ius for they have driven me out this day from abiding in the inheritance of the Lord saying go serve other Gods But my faith and hope is in the Lord whose blessed power I feel that I shall be preserved in Unity with the Lord and with his faithful People notwithstanding the evil Endeavors of T. E. and his Party who seek to drive me out from abiding in the Inheritance of the Lord. But I am so far from pronouncing a Curse upon them for their evil devisings against me that it is my sincere desire that God may bless them with true Repentance for that and all their other Sins And as to the Exercise of my Ministry among Friends hundreds bear Witness that my Ministry is both refreshing and Edifying to them and is burdensom to none but to the ignorant and unfaithful and such as are prejudiced against me by false Reports And as to that Interruption and Disturbance that happened at the first publick Meeting I appeared in at London many can and do bear me Witness that I was not the Cause nor beginning of it And why should T. E. or any other call it a Disturbance in me to bear a publick Testimony against a Man that ought not to be owned to be a Minister of Christ viz. S. J. because of his proud and persecuting Spirit and Practises nor ought it to be reckoned a disturbance when Error and false Doctrine is Preached in a Publick Assembly in a zealous Christian Spirit to reprove it when things are come to that pass especially that private Reprof is not regarded for in my so doing I have the Example of Friends of good Note that have done the like before me And why doth not T. E. remember the disturbance he himself made which I heard some say was greater than that other at a publick Meeting at Grace-Church-street some time ago the most publick Meeting of Friends at London that gave great Offence to hundreds in his speaking against a Person whose Ministry was well owned by hundreds some of which cryed out on him at that time shame shame And as to my general Department in Meetings many can bear me Witness it is peaceable having no Inclination nor purpose to interrupt any though divers have uncivily and unchristianly Interrupted me and otherwise behaved most unfairly towards me And to this bundle or summ of Fashoods and Misrepresentations in the last place let it be added his accusing of my innocent true Words as savouring of a boasting Spirit because I humbly and modestly did mention my Thirty Years Labor in the Work of the Ministry and God having blest my Labors with great Success in being an Instrument to the bringing many unto the blessed Unity and Fellowship with his Spirit and one with another in the same I appeal to all that have a true Savor whether these Words savor of a boasting Spirit I only using them by way of Argument to perswade some that had
glad to have kept Meetings with many or most of the People of the Meeting of the other side after the Separation was begun believing and knowing that they were in great measure beguiled and led astray by their Leaders that they were too much given up to follow yet retaining a measure of Simplicity but we could not meet with them in Peace after their Leaders on the other side had begun the Separation not having freedom given us or Permission peaceably to exercise our gift among them but were always interrupted and molested when we met together and otherwise most unchristianly abused And thus I hope I have sufficiently shewed the good Consistency betwixt my saying I and my Friends had Unity with the most there at that Meeting considering the Circumstances then of that Meeting and yet did remain in a Separation both of Spirit and outward Fellowship from many of that Meeting both then and since and the same Answer here given may serve to answer the same Objection and Accusation made against us very unduely in the Book called The Christian Doctrine and Society of the People called Quakers page 18. of the said Book XXIII page 47. His Perversion of my words about the word many and very many in my saying it was my charitable Perswasion that the worthy Name Christian doth belong to very many of that People where by very many he construeth my Sense to be only these few I had an experimental proof of through intimate Conversation and frequent verbal Communication with since I came last into England But this is a gross Forgery and Perversion for I did really mean not them only but all them whom I have at any time formerly bad Experience of their Christianity by intimate Conversation and verbal Communication either in England or any other part of the World that have given me no occasion to think otherwise of them as many have not though some have and my Charity leads me to believe and judge that there are very many called Quakers that are true Christians both in Faith and Practice that I have had no outward knowledge of but I cannot in Charity esteem them Christians who have unchristian'd themselves either by their bold and open contradicting the great Truths of Christianity or by their persecuting and otherwise unjust and wicked Practises XXIV page 48. His Perversion of my words that though I said in my last Book called The causless ground c. I have not charged the People called Quakers either in the general or in the plurality he will needs have it to be understood only of these few I have intimately conversed with since I came last into England Oh! How hath prejudice blinded him But how can he or I either be positive to say the People called Quakers are good Christians either in general or in the plurality when Geo. Whitehead hath told us in his printed Epistle printed about four years ago at London and was re-printed in Penstlvania called A Christian Epistle to Friends in geneneral c. That few sincerely seek the Lord c. And very few have their Minds and Spirits really and inwardly exercised in frequent Prayer and daily Supplications to God or in heavenly Meditation or spiritual Contemplations in Gods pure and spiritual Laws Ways Judgments and Works or in holy Scriptures by the Holy Spirit which opens them but too many have their Minds Hearts and Affections taken up with these fading Objects and things below or overcharged with the love of Riches Caâ—es and Cumbers of this Life to compass the Earth wherein many a good Talent has been hid and poor Soul buried in Captivity And concerning Friends Children and young Persons he saith It 's but few in Comparison that come in at that door viz. the work of Regeneration And who will say that the worthy Name of Christian doth belong to such And yet by G. W's charge they must be at least the plurality when very few do otherwise though some formality and something of the form of Truth as he saith they may have by outward Education But let none think I blame G. W. in this it may be a true charge for what I know to the contrary but why should I be so much blamed for charging neither the generality nor plurality but some particulars when he hath charged many more with things as bad as Errors in Principles and that publickly in Print beside that Errors in Practise do commonly go along with Errors in Principle But it seems strange to many as well as to me that Errors in Principle as Pride vanity of Apparel Covetousness Envy Backbiting may without offence be publickly reproved by word of Mouth in Meetings and also in Print but Errors in Principle must not be reproved and witnessed against either in publick Meetings or in Printed Books Do Errors in Practise as Pride vanity of Apparel Covetousness Envy and the like when publickly witnessed against in Print or in Meetings open the Mouths of Adversaries and grieve faithful Friends less than Errors in Principles unless it be said that reproving Errors in Principles reflect upon the Preachers but reproving Errors in Practise reflect only upon the People but if any of the Preachers be guilty why may they not and ought they not to be as publickly reproved as the People unless we respect Persons and that both for their Error in Doctrine and Practise Is it not a just charge upon some called Preachers which Christ charged upon the Scribes and Pharisees They loved the Praise of Men more than the Praise of God and therefore cannot beat to be reproved for it hath been the general default of Teachers and Leaders of the People in former times to hide their own Faults and expose the Faults of others especially of such as did not flatter them and gave them not honour enough before Men. And nothing can be said against my Printed Books in reference to my publick witnessing again the Errors in Principles whereof some are guilty in Pensilvania and elsewhere but what may be as much said against G. Whitehead his reproving these great Vices and Immoralities among many called Friends having the Name and form of Truth Have my Books tended to the dishonor of God disservice to Truth reproach and grief of Friends for my Printing against the vile Errors whereof some called Friends are guilty And hath not G. Whiteheads printed Epistle had as much that tendency for his printing against the vile Practises of many more than ever I charged But in reality I judge and many others do judge that the faithful witnessing against Mens gross and vile Errors either in Doctrine or Practise is no proper and direct cause of such Effects as the dishonour of God the disservice of Truth the reproach and grief of Friends but on the contrary the proper and direct cause of Gods being honoured Truth cleared the Reproach removed and faithful Friends comforted with a publick Testimony borne against such publick Sins and
nothing of falshood in it but much truth can nothing come but that which is good as the proper and direct effect thereof But if the publick reproving of mens errors and vices be the proper and direct cause of hurt and mischief the same argument will prove that when the Prophets did publickly reprove the errors and vices or the sins of the people that were then the Church of God by visible profession and did record them tho not in Print for it was not then in use in books that they were the proper and direct cause of hurt and when John reproved the Pharisees and Christ reproved most sharply Priests Scribes and Pharisees that they were proper causes of hurt and especially the recording of them in books that have remained to posterity and which some have made an ill use of and Paul's withstanding Peter to his Face and committing it to writing that he was to be blamed was the proper cause of hurt c by this unfair and undue way of arguing Also when Friends did print books reproving the Errors of Doctrine in other professions by the same argument they were the proper and direct cause of hurt to open the mouths of Papists against them XXVII pag. 51. His perversion and false charge That I have sought occasions by my late book to throw more Reproach on Truth and Friends But how can faithful witnessing against Error be a throwing Reproach on Truth and Friends of it he may as well say one contrary produceth another Truth produceth Error Light Darkness Good Evil all which is false XXVIII His perversion and fallacy in seeming to own the Doctrine in my book The Causeless Ground c. pag. 3. and yet altogether waving the chief thing of Doctrine wherein the Controversie lieth betwixt them of the other side and me and as I judge betwixt him and me viz. That the Faith of Christ as he died for our sins and rose again is necessary to our Christianity and salvation that God doth justifie us and pardon our sins for Christ's sake who died for us through our faith in him that is always accompanied with sincere Repentance c. But his leaving out wholly this period and clause that is so material shewing the great difference betwixt us in relation to the Christian faith I question not is to hide his and his brethrens errors in Pensilvania whose evil cause he hath taken up to defend And it will appear clearly so to be by noticing that he joyns not the work of sanctification in the heart to Christ's outward appearance but to his inward appearance Whereas had he the true Knowledge and Faith of Christ he would joyn and attribute the work of Regeneration and Sanctification both to Christs inward and outward appearance and hold forth and assert the Necessity of the Faith of his outward appearance as well as of his inward appearance in order to the work of Sanctification and Regeneration and would inform people that the true Faith in Christ as he did outwardly appear and die for our sins is not a bare historical and literal Faith but a living Faith wrought in the heart by the power of God and his Spirit inwardly revealed But that he doth not joyn the work of Regeneration and Sanctification to Christ's outward appearance Death Refurrection Ascension and Mediation in Heaven but to his inward only is clear from pag. 54. where he saith the Doctrines whereof as well those that related to the outward appearance and work of Christ in the flesh as those that relate to his inward appearance and work of Sanctification in the hearts of his people were in the first Ages of the Christian Church fully and clearly held forth and believed and pag 55. he distinguishing betwixt the Doctrines we hold in common with other professions that have always from the beginning been asserted c and those Doctrines that respect the inward appearance he saith Yet those Doctrines that respect the inward appearance and manifestation of Christ Jesus by his Light Grace and Spirit shining and working in the hearts of men and women from the beginning carrying on and perfecting the work of Regeneration Sanctification and Salvation have been more largely insisted on So that it is evident he attributes the work of Regeneration and Sanctification only to Christ's inward appearance because he gives this as the Reason why the Doctrine of his inward apperrance is more largely insisted on than the Doctrine of his outward appearance that Sanctification is wrought by his inward appearance and not by his outward appearance viz. his Death Blood Resurrection Ascension Mediation wherein he erreth fundamentally for the work of Sanctification is ascribed in Scripture to Christs Blood and Sufferings as well as to his inward appearance and to both indispensibly necessary and to Faith therein For we are said to be sanctified viz. through Faith in it And he was wounded for our Transgressions and by his stripes or Dolors we are healed Isa 535. 1 Pet. 2. 24. XXIX His gross and bold Fiction and Forgery in saying p. 57. Whatever jealousies and Dissatisfactions any of other professions had entertained against us on this account before they had no ground or occasion given them Whereas now he hath given them occasion tho unjustly and without cause to entertain wrong Jealousies of us But this his bold Fiction is false in both Parts 1. That other Professions had no ground of Dissatisfaction given them touching these Doctrines before my Books came forth for they had but too much ground from too many unsound Expressions contained in their Books and which some of that Profession have objected to me and which I could not answer otherwise than to acknowledge them to be unsound but it would take up too much time at present to mention them and the Books and Pages where these unsound Expressions are to be found But if T. E. or any else put me hard to it I can produce for Evidence but too many that to my certain knowledge have offended and stumbled many of other Professions 2. That I have now given them occasion to entertain wrong Jealousies of us for on the contrary by my faithful Testimony to sound Doctrines of the Christian Faith and against the opposite Errors I asserting that these Errors are not chargable on the body of Friends nor on the plurality but on certain particular Persons this is the most effectual way and indeed the only way to remove these Jealousies against us But nothing can be more effectual to confirm their Jealousies against us than to find any among us either to deny that any such erronious Doctrines are chargeable upon particular Persons when 't is clear as the Light of the Noon-day they are chargeable or to excuse and cloak them with such strained glosses as they cannot bear and make the Offence the greater XXX page 52. His Perversion and Fallacy in construing my words That the Doctrine of Christ Crucified c. was buried