his Field and the Cattle to them and their Successors And as Murder and Whoredom introduced them so the Cunning and Coveteousness of the Clergy have continued them For when the Heptarchy became a Monarchy the Priests evermore would thrust in for a Share with the Conqueror and this Wrong Way came Tythes to be the Priests Right as he calls it But let this pretended Protestant answer me if he dare Was the Church then degenerated or no Was it not a Time of Popery Did not the first Martyrs except against her Was it Lawful for Princes to give away other Mens Goods upon the account for the pretended Expiation of their Sins Could the giving of them attone Is it not an acknowlegding of the Pope's Power to absolve Is it not a buying or bribing off the Guilt of Sin against Almighty God by Gifts to a Mortal Man and those extorted from poor People too Is this protestant Doctrine But above all is this instituting Tythes upon Inspiration Hell her own self was the Founderess of these things He may remember that there is better Antiquity for that Voice the Ancients report to have been heard that Day Constantine conferred those large Endowments upon the Church then for the Institution of Tythes and Rich Benefices I mean that Voice through the Heavens This Day is Poison poured into the Church Since which time it has been observed by the best Princes Wisest Counsellors and most moderate Clergy-Men that the Enrichment Impovering of Church Officers has been the Kanker of the Church and the Moth of the State 'T is not my Business to write a History but I recommend to the Inquisitive Reader Wickliff's Remonstrance The Plow-Man's Complaint Chaucer's Plow-Man's Tale walter Brute and W. Thorpes Examination in the Martyrology Pareus History of the Waldenses and Jo. Selden Men that ought not to pass for or be reputed Phanaticks especially by such who call themselves Protestants I shall only say 1st That they were the Peoples wholly 2ly It is now the Peoples Labour more then the Priests Land that brings the Encrease And Men ought not to be constrained to pay those they never hired nor to labour for those that profit them not 3ly They were given to expiate Murder and Adultery and uphold an Idolatrous Clergy upon Protestant Principles and therefore to be removed as were the high Places and Groves Idololatrously dedicated among the Jews 4ly Because it is most reasonable for a Man to believe according to his own Conscience not according to another Man's Conscience It is Unrighteous to persecute a Man for not maintaining that Religion which in his Conscience he believes to be false as wel as that it is the badge of a False Religion to persecute for Maintenance 5ly Though they may be confirmed by some Princes yet considering the End to which they were given to wit for the Maintenance of a certain sort of Religious Order now exploded whose Successors these are not so the ancient Constitution broken we can't see any Reason why they should remain unless any thing commanded is to be obeyed because Commanded and not because in it self Lawful Two things I cannot but observe First That he affirms The Clergy of England have not a Tenth much complaining that every one snips from them cujus contrarium verum For they not only snip but slice from every Body else I commend to his Perusal a Pamphlet entituled Omnia comesta a Belo where he will find a very particular Account of the Revenues of Arch-Bishops Bishops Arch-Deacons Deans Canons Prebends Rarsons Vicars petti-Canons Singing Men Choristers Organists Gospellers Epistlers Virgers Chancellers and their Attendents Delegates Registers and their Clarks Gentlemen Apparators Inferior Apparators Proctors c. I doubt not but FIFTEEN HUNDRED THOUSAND Pounds a Year will be the modestest Accompt that Computation will admit of which is but double the Revenue that former Monarchs have had for the Maintenance of their Family Crown and Dignity their Civil Justice Armies Navies and costly Embassyes If all this be to resemble Christ Jesus and his Apostles the Scripture has given us a very wrong Account of him and them The 2 d. thing I would observe is this That he has the Ignorance and Confidence to argue from the Super-excellency of Christ's Ministration to that of Moses That the Maintenance of the Ministers of the Gospel should proportionably exceed the Maintenance of the Priests under the Law Answ But certainly he is one of the first Men that made this wilde Interpretation of the Glory of the latter House excelling the Glory of the former as if Christ's House were outward or his Glory either Would he have one outward Temple figure out another as if Christ should bring in another Levitical Law to excell that of Moses Certainly the New Jerusalem after this Man's rate of Disputing must be an outward Structure of material Saphyres Emraulds Jaspers c. But there is a Pope and a Mahomet in his Belly whether he knows it or no For these Fleshly Conceits first set them to work upon their Pompous Worship neglecting the Holy Pure Self-denying Spiritual Religion of Christ Jesus and his Apostles who neither practised nor set up any Shadowy and Ceremonial Worship not settling themselves in Splendid Livings to lead Easy Quiet and Voluptuous Lives Freely they received freely they gave not as our Adversary ridiculously understands it that they gave their Miracles but sold their Preaching Indeed the Spirit of a Pompous Anti-Christ who pleads for State under a Self-denying Gospel Christ's Kingdom is not of this World and yet he pleads for the Grandeur of a Worldly Worship Ministry and Maintenance we may allow him therefore and his Tribe to be Worldly Christians but not true Followers of that Jesus who said when he was in the World I am not of the World which leads me to the next Section concerning the Ministry §. 4. Of Ministers of the Gospel In Defence of the Church of England's Ministery he tells us that they have first the Testimony of their own Conscience that they are furnished to that Office 2ly the outward Call of the Church by Imposition of Hands and Prayers Answ If the Ministers of the Church of England have the Testimony of their Conscience it must be either a True or a False Testimony If a False then not truly called upon our Adversary's Principles If True then Infallibly so and consequently both every Man hath an Infallible Witness in his own Conscience and the Preparation and Call of this Witness is the Inward Call to the Ministery Now how this can be without Revelation and Inspiration I know not But it seems Ministerial Qualification must be judged of by the Witness in the Conscience which is the Overthrow of the Priest's Cause and Doctrine But I deny that the Priests act upon this Inward Testimony for they are afraid of being made manifest to the Conscience And when we urge this Inward Manifestation they
contrary Let no Man judge you in Meats or in Drinks or in respect of an Holy-Day or of New Moons or of the Sabbath-Dayes which are a Shadow of things to come but the Body is of Christ The outward Sabbath was Typical of the great Rest of the Gospel which such come to who cease from their own Work and in whom the Works of God's new Creation come to be accomplisht And though I acknowledge the other Commands to be Moral yea and Time too both respecting God's Worship and the Creatures Rest yet there is no more Reason for the Morality of that Day because amongst those Commandments then for the Ceremoniousness and Abrogation of several Moral Precepts because scattered up and down among the Ceremonial Laws recorded in Leviticus I grant the Apostles met on that Day But must it therefore be Moral Certainly the Scriptures Silence in this particular must either conclude a great Neglect against those Holy Men in not recommending enjoyning more expresly both Water Bread Wine and Holy-Dayes in their several Epistles to the Churches or warrant us in our Belief concerning the Temporariness of those things Let not our Adversary reproach us for not believeing that to be durable which was weaning off and vanishing in those dayes but soberly consider that the Practice of the best Men especially in such cases is no Institution though sometimes it may be an Example But I perceive he makes bold like an Irreverent Son with his Ghostly Fathers who through his Reflections upon us severely rebukes them Has he so quickly forgot the Book of Sports and who put it out when not to prophane this Sabbath with Dancings Ryots and Revels had been enough to render a Man an Enemy to Caesar and a schismatical Puritan to the Church If he be not satisfied with this I refer him to Calvin's Institutes Bp. Ironside and Dr. Peter Heilin concerning the non-morality of the Sabbath and a great Wonder it is that John Calvin and Peter Heilin should be of an Opinion in any §. 2. Place of God's Worship He is very angry with us for denying a more then ordinary Sanctity to Places and sayes that we esteem a Church no more then a Stable That the Jews Heathens and Turks have their Synaguoges Temples and Mosches to pray in That Christ went to a-Prayer-House Luke 6.12 and Act. 16.13 Where Paul and others went out to a River's side where an Oratory was reported to be Answ We value the true Church more then a Stable but we value a good Stable before a False Church as such But I suppose he means by Church an House and then I must tell him that I prefer a Stable better then no House but a good House better then a Stable But why is a Stable such an Ill-favoured place Has he forgot that the Head of the true Church first lodged in one when there was no room for him in a whole Synagogue yet room enough for a Company of Cavilling Murdering Scribes and Pharisees There is no doubt but the Jews had Synagogues enough for it was out of them the Apostles were to be haled because of their Testimony against those that were in them 'T is true the Heathens had Temples the Turks have their Mosches I like the Comparison and the Proof very well For I take some of your Steeple-House-Guests to be as good Christians as some of the worse sort of them It was the old Heathenish Spirit which under the Cloak of Christianity both erected those stately Edifices instituted that Pompous Worship and exacted those vast Revenues that have burthened the World these many Ages whilst the pure Apostolical Spirit and Religion have been as driven into a Sack cloth and Wilderness Estate That Christ went to a Prayer-House and that Paul and the Church met in an Oratory by the River side is a pretty Rattle for Children and may pass as unquestionably with those who are willing to be cheated as the Story of St. Denyse's Body that went a Mile without his Head and St. Wimfrid's Head a great Way without her Body to a Papist But he affirms that the first Christians had distinct places to meet in and that they called them Churches Answ Christ went not to the Synagogue or the Temple to eat the Passover 'T is certain that the Twelve met in an upper Room upon their return from Christ's Asscension and it is said when the Day of Pentecost was fully come they were all with one accord in One Place at what time that excellent Glory appeared but here is no mention made of either Temple or Synaguoge One would have thought those Conventicles for so they were then call'd and since should not have born away the Glory and Honour of that Holy Solemnity from those Cathedral and Canonical Places what sullen Separation did the False Jew then repute it as well as the False Christian now the like Practice Certainly this ran retrograde to the grain and humor of that Age And the poor Apostles therefore esteemed as great Phanaticks and as much reproached as any of the Quakers in this I must also confess they continued daily with one accord in the Temple but they broke not Bread there that was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the House if he will have it so instead of from House to House to be sure it was not from Church to Church as he would have the House called for then we should understand the following Verse thus and the Lord added to the Church daily such as should be saved that is to the House But I see no Reason why he should fall so hard with his Criticisms upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Verse alone For as Valla and Erasmus well observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as well rendred per singulas domos or domesticatim i. from house to house as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per singulos dies sive quotidie i. daily or from day to day But he will needs have it that the Apostle 1 Cor. 11. meant by Church the House when he said have ye not houses to eat and drink in or despise ye the Church of God His Reason is if it may be thought one because the Apostle in the eighttenth Verse sayes when ye come together in the Church in the twentieth Verse when ye come together into one Place So that the Word Church signifies the Place Ans When ye come together in the Church signifies no more then in the Congregation or Assembly or among your selves as a Church observe well the Margent And to make the Church allude to Place in the twentieth Verse is a base Wresting of our Adversaries for there is no Greek Word there for Place But he thinks he has one Argument more from Paul's greeting Priscilla and Aquila and the Church that is in their House And again sending Sâ—lutation from them Aquila and Priscilla salute
Passage cited But he thinks G.F. has made much for his Purpose who in his Great Mystery p. 207 210. saith Christ is not distinct from the Saints and he that eats the Flesh of Christ hath it within him And what of all this Is Christ divided from his Saints Was he not in them of Old the Hope of Glory He that 's with you shall be in you And at that day ye shall know that I am in my Father and you in me and I in you For the other Part I wonder he cited it Certain it is That unless Men eat the Flesh of Christ they have no Life in them Now how a Man can be said to eat any thing and not have it within him is a Distinction past my Understanding But Geo. Fox saith p. 206. If there be any Christ but He that was crucified within he is a False Christ and He that hath him not within is a Reprobate Answ Our Return to this will be very short 1st By Christ crucified within he does not deny that he was once crucified without as the same Page proveth as our Adversary would insinuate 2ly There can be no False Doctrine in it unless the owning of Christ being crucified within through Wicked Works necessarily should imply our Denying that he was ever crucify'd without from the Danger of which Consequence the Scriptures of Truth sufficiently secure us Heb. 6.6 Seeing they crucify'd to themselves the Son of God afresh Also Rev. 11.18 3ly And that such are Reprobates in whom He lives not remember that unanswerable Passage 2 Cor. 13.5 Examin your selves whether you be in the Faith prove your own selves know you not your own selves how that Jesus Christ is IN YOU except you be Reprobates But sayes our Adversary Ric. Stubbs a Quakeâ— told Eliz. Wetherly That the Jesus who was born of the Virgin and dyed at Jerusalem was a False Christ and an Antichrist But this needs no long Answer for it is an absolute Untruth raised by the Devil within and his Envious Emissaries without to bring us the poor despised People of God into Infamy with all who have any Reverence for the Name of Christ And God will plead our Innocency in this Mans Conscience by that Holy Light which he blasphemously saith leads down to Hell and the Devil carrying Man like an Ignis Fatuus into Bogs and Ditches causing him at last to fall into the Pit of everlasting Destruction For this I would have all the World to know that God Who is the Searcher of the Heart and Tryer of the Reins who alone sheweth unto Man his Thoughts is the great Spiritual Light John 1.1 â— And 't is as such â—hat he setteth Man's Sins in order before him as saith the Apostle Whatsoever makes manifest is Light Ephes 5.13 And saith the same Apostle Whatsoever may be known of God is manifest within men for God hath shewed it unto them Rom. 1.19 Such as bring their Deeds unto this Light may know whether they are wrought in God or no. And for this End hath the Eternal Word enlightened every Man that cometh into the World that he may come to the Light and walk and grow up in it For as all have given unto them out of his Fulness Grace for Grace so from his Fulness of Light hath he given all Men Light for Light not a meer natural Capacity or creaturely Understanding but that Divine Light or Grâ—ce which is able to teach sanctifie and govern the Soul to God's Glory and its own Everlasting Happiness In the Word by whom all things were made was Life and that Life was the Light of Men And as it was then so is it now the Condemnation of the World that Men love Darkness rather then Light because their Deeds are Evil. Some with the Pharisee prefer their Formal Literal and Ceremonial Religion and Others their Pleasures Pastimes Worldly Honour and Profit before this Inward Pure Light and Law of the Spirit of Life the Leaveâ— of the Kingdom and Truth in the inward Parts which frees from Sin and brings into the Heavenly Liberty of the Sons of God And we do testifie in the Name of God that it is only by this Measure of that Divine Fulness which above One Thousand Six Hundred Years ago was manifested in the Flesh that any Man or Woman can ever come to a right Sight Sense Relish and Enjoyment of the Blessed End and Effects of his Gracious Appearance Heavenly Gospel Mighty Miracles Holy Life Death and Sufferings his Powerful Resurrection Glorious Ascension and Constant Mediation and Intercession And that all Knowledge Faith and Worship not grounded upon this internal Sight Sense and Operation of this Divine Measure of Grace Light and Truth in the Inward Parts are but Historical and Pharisaical making up but the Jew outward and Christian outward who are not Children of the Free-Woman nor Heirs according to the Promise And if for this blessed Testimony we must be thus abused defamed and set at nought by the Black-robed-Rabbies of this World as they did against the Prophets and Christ God will be our abundant Recompence who is the Author of that Good Reformation begun and will I hope be the Finisher of it to his own Immortal Honour and our Unutterable Rejoycing World without End CHAP. VIII Of some of our Adversary's Lyes and Slanders HIs next Chapter containing a short Account of the Quakers Pretences to Immediate Revelations hath been already effectually considered only I shall take notice of two or three Particulars First That he would have the Sadness and Dejection of those that turn Quakers and the Zeal and Fluency of those that Preach among them to be the Effect of the Hypochondria Answ This shews what an easie Religion our Adversary lives in who yet knows not the Terrors of the Lord How unfit is he to Warn Men He that ever knew God's Word to be as a Sword an Hammer an Ax a Consuming Fire and Everlasting Burnings against Sin and Iniquity the Pangs of a New Birth and how hard it is to become a True Disciple through the dâ—ily Cross he would never have made such a frothy dark and envious Construction of our serious Convictions But God's Fire will one day burn up his peaceable Habitation and in that Day of Alarm he and the rest of his Jâ—vial Crew shall know the Meaning of these Words They that pierced him shall see him and all the Kindreds of the Earth shall wail because of him But whatever Disease we have his frequent and sensless Scoffs at us and our Holy Way shew that the Spleen is very prevalent in him For his Reflection on Edw. Burroughs it will do him no Harm his Soul is with God and his Memory shall out-live his Enemies Hate And for this Ranting Scribbler he is not worthy to carry his Books after him For his Gentle-man of New-Castle who affirmed Some Quakers came to Kendal Church and said They had a
in you that was also in Christ Jesus who being in the Form of God thought it not Robbery to be equal with God And He that sanctifieth and they that are sanctified are all of One for which cause he is not ashamed to call them Brethren Again They that are joyned to the Lord are One Spirit and He that doth Righteousness is Righteous even as He is Righteous To deny this is to deny the most Heavenly Benefit we have by Christ namely Unity and Fellowship we have with the Father and with the Son That it was an Unity not an Equality especially in the Sense he takes the Word the faithful Narrative of that Proceeding printed in the Year 1654. will further testify How great then must this Man's Miscarriage be who to render a good Man an Impostor turns Forger himself but God will reward him The next Pair he pitches upon to prove his Assertion is Maenander and James Nailer The one for affirming Himself to be sent from the invisible Regions to be the Saviour of Man-kind And James Nailer for asserting himself to be Christ and accepting Hosannah's and Divine Worship in the Streets of Bristol Answ What Maenander was I know not and it is hard believing a Character of any Man when it is given by his Enemy But sure I am that James Nailer never asserted himself to be the Christ of God Neither did he ever deny Him that appeard at Jerusalem to be the Lord 's Christ as his Writings plentifully declare especially one Paper written by him to the then Parliament when a Prisoner in Bride-wel Christ Jesus the Emmanuel of whose Sufferings the Scriptures declare Him ALONE I confess before Men for whose sake I have deny'd what ever was dear to me in this World that I might win him be found in him and not in my self whom alone I seek to serve in Body Soul Spirit night day according to the Measure of Grace working in me even to that Eternal Spirit be Glory and to the Lamb forever But to asscribe this Power Virtue to JAMES NAILER or for that to be exalted or worshipped TO ME IS GREAT IDOLATRY So having an Opportunity given with Readiness I am willing in the Fear of God the Father in Honour to Christ Jesus and to take off all Offences from every Simple Heart without Guile or Deceit His third Comparison lyes betwixt Photinus who is said to have denyed the Trinity and G. Fox as guilty of the same Error in his Account Answ I can find no such place in the Book so called Either our Adversary sets up for a New Controvertist or he dishonestly shunned giving us the Page But I am willing to believe that he took it as he found it in some other Adversary for any thing reported or printed against a Quaker is ground enough for an envious Priest to accuse him But what if G. Fox denyed the Unscriptural Expressions viz. The Trinity of distinct and separate Persons must it necessarily follow that he denyed the Three that bear Record in Heaven the Father Word and Spirit We justly renounce those Barbarous School-Terms as not suited to God's Heavenly Manifestations but the dark Conceits of some Popish Doctors His fourth Comparison is made between Soâ—inus and James Nailer in that the one denyed the Satisfaction of Jesus Christ and look'd upon his Passion only as an Example The other in that he affirmed The End for which Christ did suffer was to be a living Example to all Generations Love to the lost page 56. Answ He has not truly delivered the Opinion of Socinus whose Books shew however mistaken about Christ's Divinity that he ever esteemed his Death and Passion to have more in it then a bare Example Nor has he faithfully dealt with J. Nailer in this Quotation For first I find not the Words as cited and next the Word ONLY is by himself omitted which alone renders the Passage heterodox Suppose then that J. Nailer writ that Christ was in his Suffering a living Example to all Generations Is there no Difference between Christ's being in his Death and Passion Only our Example which he charges upon Socinus and Christ's being our living Example in Suffering which he attributes to J. Nailer How can there be a Comparison where there is so great a Disparity The First is denyed by all that own Christ The Last is owned by all that do not deny Peter who thus writ to the scattered Brethren For even hereunto were ye called because Christ also suffered for us leaving us an Example that ye should follow his Steps 1 Pet. 2.21 His fifth Comparison he makes between the Valentinians the Quakers The Former he sayes arrogated to themselves a Knowledge beyond Christ and his Apostles The Latter impudently throw away the written Word of God delude the credulous Vulgar with new fangled Revelations which he thinks he has prov'd by two Inances 1. That Th. Hollbrow a Quaker to One that urged Scripture answered What dost thou tell me of Scripture which is no more to me then an Old Almanack 2. That Fox and Hubberthorn in a Book called Truth 's Defence say The Scriptures are no standing Rule and it is dangerous for ignorant People to read them Answ To the first I say there is great Difference between one that was no Quaker and one that was or is a Quaker We have examined the matter and by all we can find both that Saying is not true as charged and it is of an ancienter date then the coming of any of our Friends into those Parts therefore not the Saying of a true Quaker To the second I return thus much 'T is true there is such a Book and it was written by G. Fox and R. Hubberthorn but he has not given us so much as one Page to direct us to the Passage So that either People must read till they find it or else take his Perversion for our Assertion Unworthy Man does he think us such Wretches that we deserve not common Justice Methinks Justice should not be denyed where so little Mercy is shewn But to answer the Instance Our Judgment about the Scriptures being the Rule we have already delivered And in what sense it is Dangerous to read them their own Book will declare 'T is dangerous say G. Fox R. Hubberthorn to read the Scripture in order to make War against the Saints to give carnal Expositions upon them Meanings contrary to them and to make a Trade of them but Blessed is he that doth read and doth understand them If this prove that Sleight to Scripture our Adversary would suggest them to be guilty of then let us be condemned But God's Witness in every unseared Conscience will acquit them and judge him for corrupt Citation and hard Speeches who dares to cry thereupon Are these not as Impudent Hereticks as the Valentinians whom he represents to have arrogated to themselves a Knowledge above Christ
but reviving that old and durable Ministration of the Spirit Therefore Blasphemous Derogations will return to our Adversary as unduely charged upon us with a Charge upon him of base Derogation from the Truth of our Belief But he thinks that Humph. Smith has made much for him in thus Querying Whether should People be led in these dayes by Moses according to his outward Ministration or the Person of Christ limiting it to his Visible Appearance or the Spirit of Truth which he promised to pour out after his Ascension which contains the Substance of what he quotes out of H. Sm. to which he thus answers There is no sober Christian can read this Passage without Anger and Disdain to see such wicked Wretches scoff and fleeringly insult upon the sacred Person of our Lord Jesus The whole History of whose Life and Death in the Letter of it they esteem no better then one of Aesop's Fables Answ But our Adversary will not so easily escape the Hands of the Just God whose is Vengeance for these Ungodly Defamations as he well knows he may do ours Anger Disdain and Lyes become him and it is little to be wondred that he should be guilty of them all against a Quaker If H. Sm. had asserted that Moses could not be our Leader neither the Visible Person of Christ but the Spirit of Truth he had not exceeded the Warrant of Scripture nor the very Judgment of this Reviler It is not two pages off that he quoted Joh. 16.14 He shall receive of mine and shall shew it unto you Which if I understand any thing imports thus much That those things which they knew not whilst Christ was with them after his Ascension the Holy Ghost should reveal unto them as these two preceeding Verses fully prove I have yet many things to say unto you but ye cannot bear them now Howbeit when the Spirit of Truth is come he will guide you into all Truth and he will shew you things to come Nay Christ himself sayes in the 7th Verse Nevertheless I tell you the Truth It is expedient for you that I go away For if I go not away the Comforter will not come unto you And in the 14th Chapter he speaks thus I will pray the Father and he will give you another Comforter 〈◊〉 will abide with you for ever even the Spirit of Truth So that the personal Ministration was manifestly transient and temporary but That of the Spirit was to abide for ever But I would not any should think it to be less Christ's Ministration because the Ministration of the Spirit for the Lord is that Spirit as his own Words manifest Again I will not leave you comfortless I will come to you Yet a little while and the World seeth me no more but ye see me Because I live ye shall live also For he that dwelleth with you shall be in you At that day you shall know that I am in my Father and you in me and I in you And that this Comforter is Christ in his Spiritual Coming and Appearance let it be further observed that the same Word for Comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in John 16.7 is the Word used by the same Apostle in the first Verse of the 2d Chapter of his first Epistle for Advocate when he sayes We have an Advocate with the Father Christ Jesus the Righteous In short the Dispensation of his Visible Appearance was but Temporary It is expedient for you that I go away But his Ministration who so appeared then dis-appeared and after re-appeared in a Spiritual and unalterable Ministration Lo I am with you to the End of the World And truly thus much our Adversary in Contradiction to himself grants us that the Ministration of Christ was indeed the Ministration of the Spirit Now what Scoffs Fleerings or Insults against the sacred Person of our Lord Jesus any can see in this Doctrine to incite a sober Christian to Anger and Disdain I leave to any but such an Angry and Disdainful Enemy to judge I cannot forget his horrible Ly of us concerning the Scriptures stolen probably out of an Anabaptists lying Dialogue lately printed against us Prelaticks and Sectaries can sometimes agree against Quakers Aesop's Fables have more worth in them then all the Books that ever were written against the Quakers I do not at all doubt but there are Twenty Fables in Aesop that well considered would have taught them more Discretion and it should have been their own Fault if not more Honesty too then any or all of them have shown in their utmost Endeavours against us But that we have no more Regard to nor Belief in the Holy Scriptures of Truth then in Aesop's Fables is a Story more prophane and fabulous then any Fable in Aesop and God will recompence with a Vengeance this Defamer of an Innocent People unless diverted by his unfeigned Repentance §. 2. Of Revelation He tels us the second thing wherein the Familists and Quakers are all one is the Pretence of Immediate Revelation Dav. Geo. and H.N. both pretend to receive their Doctrine from the Angel Gabriel And W. Gibson the Quaker sayes that the Gospel which they preach they have not received it from Men nor from Books nor from Writings but by the Revelation of Jesus Christ in them and then denyes the Scriptures of the old and new Testament to be the revealed Will of God Answ After what manner D.G. and H.N. received their Commission I know not but sure I am that W. Gibson's Assertion is sound Take away Revelation and the Gospel ceases of course Christ is put besides the Dignity of his Prophetical and Priestly Office the Promises of God will be broken and the most excellent part of the Scriptures God's Traditions made void Who was it said A Prophet shall the Lord your God raise up like unto me Him shall ye hear in all things There is a Spirit in Man and the Inspiration of the Almighty giveth Understanding As for me This is my Covenant with him saith the Lord My Spirit that is upon thee and my Words which I have put in thy Mouth shall not depart out of thy Mouth nor out of the Mouth of thy Seed nor out of the Mouth of thy Seed's Seed saith the Lord from henceforth and forever I will REVEAL unto them the Abundance of Peace and Truth I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the Wise and Prudent and hast REVEALED them unto Babes And no Man knoweth the Father but the Son and he to whom the Son will REVEAL him No Man can come unto me except the Father which hath sent me draw him But God hath REVEALED them unto us by his Spirit For the Spirit searcheth all things yea the deep things of God For the things of God knoweth no Man but the Spirit of God If anything be REVEALED to another that sitteth by
let the first hold his Peace For when it pleased God to REVEAL his Son in me For I neither received the Gospel of Man neither was I taught it but by the REVELATION of Jesus Christ If any be other-wise minded God will REVEAL it to him As I said before so again Who uttered these excellent Sayings and for what End If no Inspiration no Understanding If no Revelation no Knowledge And if the Spirit cease to teach as it can never teach but by Inspiration or Revelation then the Administration of Christ and his Apostles is ceased indeed And so not the Quakers but their Adversary overturns the Gospel-Ministration as begun and preached by Christ and his Apostles And be it known to all the World we think Revelation no Disgrace to our Cause Parrats may learn Scripture but can never experience it And those know little better who know not by Experience They are unprofitable Canters indeed who confidently talk of what they never felt and Idle Boasters who bo◠up themselves unto the Reputation of Ministers and Christians with a loud talk of their Travels Tryals Inspirations and Experiences whom they plainly mock in their Posterity concluding all blind because they cannot see In short Let it be the Character of the despised Quakers and we glory in it that all the Councils Synods Universities Doctors Scholars and the most Unanimous Decrees Learned Books and what ever the Power and Art of the Spirit of Man can produce will never be able to give or rule that true Faith which overcomes the World For that which may be known of God is manifested within Man And though outward Records may testify of and direct to that Unerring Light and Spirit by which Man comes both to know God and to be made conformable to his heavenly Image yet nothing below the Discoveries Convictions and Effectual Operations of the Eternal Spirit can give Man the certain Knowledge of God nor that daily Ability by which alone he may be enabled to obey him But he opposeth to us Miracles and Reason insinuating that we have no more of the last then the first and therefore not to be believed To the first I say we pretend to no other Religion then what was professed and practised by the Apostles and therefore need no new Miracles after that Manner to confirm that which has been confirmed by Miracles already especially by those who believe those Miracles And to deny Revelation where there are no Miracles is to discard many of the Prophets and to deny the Pouring forth of the Spirit upon the primitive Christians But above all hear the Man's Interpretation of Deut. 18.22 When a Prophet speaks in the Name of the Lord if the thing follow not nor come to pass that is saith this horrible Perverter of holy Scripture if he do no Miracle whereas the Verse intends no such thing Is this to rant over the Quakers for Idiots as if he were some Doctor of the Chair that where the Scripture speaks of Prophecy he should render it Miracle as if he that is a Prophet is a Worker of Miracles and that Miracles and Prophecy are equivalent But Argumentum ad hominem let us see how it will hold He that is a true Prophet must necessarily work Miracles But the Priests of England cannot work Miracles therefore the Priests of England are all False Prophets A true Conclusion yet false Premises A Paradox Now for the Reasonableness of our Doctrine He thinks a very mean Capacity can find none in it for how should there be any Reason in what they teach when they themselves sayes he deny the Use of Reason But none have less then they which pretend to so much This Man dares swagger for Reason and yet cryes out Heresy as soon as he sees it His Reason is the Authority of his Church The SAY-SO of some University Doctor finally The Workes of some learned Men and offer never so much Reason Conscience against them and your Reason is Sophistry and Conscience Enthusiasm The justest Separation in the World is with such but Schism and which is the last Stratagem such Persons must be Enemies to Caesar But I may say of those Men as Heraclitus said of their Fore-Fathers If blind Men were to judge of Sight they would say Blindness were Sight God is the Fountain as well of Reason as Light And we assert our Principle not to be without Reason but most Reasonable Whence it is frequent with us in our Reproof of Cruel Men to say they are Unreasonable whether it be to Man or Beast making good what the Prophet saith For his God doth instruct him to Discretion and doth teach them Again Come let us Reason together And Tertullian will have the first Verse of John thus rendr'd In the Beginning was Reason and that Reason was with God and that Reason was God by that were all things made c. And this seems no forreign Interpretation for in the 10th Verse of Jude we have sensual Men not having the Spirit called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unreasonable Creatures according to which the Apostle Peter speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that askes Reason ready to give it Thus much to overlook our own Translation in Paul's second Epistle to the Thessalonians where he calls such Unreasonable Men that have not Faith concerning Reason So that it is very evident by our Adversary's denying and the Quakers asserting an unerrable Principle to be in Man and the Refusal of the one and the Readiness of the other to be governed thereby not the Quakers but their Enemies are Unreasonable both in their Faith and Practice §. 3. Of Forms of Prayer Our Adversary spends two or three Pages in proving the Necessity of Bodily Worship and he doth it so lamely that if it were so much my Judgment to deny it as it is to practise it I know nothing he has said to encline me to it This he makes an Introduction to that Agreement he sayes there is between D.G.H.N. and the Quakers in their mutual Renouncing both Bodily Worship and Visible Ordinances For Bodily Worship I need say no more then that our publick Meetings judge him guilty of great Dishonesty For his Visible Ordinances we shall proceed to consider them The first is concerning a Form of Prayer hear him With the like silly and weak Confidence they exclaim against Forms of Prayer wheras our blessed Saviour taught his Disciples a Form Math. 6.9 After this manner therefore pray ye c. And least sayes he we should think that this was only a Pattern Saint Luke Chapt. 11. expresses it when ye pray say Our Father c. that is do it in these Words Moreover John taught his Disciples and one of Christ's Disciples desired that he would teach them where we are told first that John delivered a Form of Prayer to his Disciples 2. That Christ's Disciples besought him that he would also give them
belyes him Is there no Difference between saying that Christ's second Appearance is in Spirit and denying Immortality Eternal Judgment Heaven and Hell O Hiddious Consequence and Comparison But why is it such false Doctrine to say that Christ's second Coming is Spiritual shall he ever come so Fleshly as before Is not he glorified After what Manner was it he promised to come when he said some standing here shall not tast of Death till they see the Son of Man come in his Kingdom I will not leave you Comfortless I will come to you yet a little while and the World sees me no more but ye see me because I live ye live also He that is with you shall be in you And when the Apostle Paul said Though I have known Christ after the Flesh yet henceforth I know him so no more When it pleased God to reveal his Son in me I ask if this was not both a Second and a Spiritual Appearance Certainly it must be an other Appearance from the former therefore a Second and it must be a Spiritual one because it is Unreasonable to believe that Christ as to his Bodily Appearance could be all this to his Disciples Followers therefore His Second Appearance is Spiritual And for Judgment Immortality Heaven and Hell in this Life were not our Adversary a Sensless Novice in these Matters his own Doctors would teach him That there shall be no other Judgment Immortality Heaven or Hell hereafter then what every one has some measurable Sense or Earnest of in this Life From hence he is so Unjust to us and H.N. too as to give out to the World We both deny all future Immortality Judgment Heaven or Hell I have declared the Utmost of the Thing and doubt not but Time will make him greatly ashamed of his Undertakings But G. Fox the Saducee sayes he holds the Soul is a Part of the Essence and Being of God therefore his Conclusion is unquestionable or to that purpose I am very ready to think the Devil grievously angry with that good Man and indeed he has Reason for it if I may say That the Devil can have Reason for any thing he does for he has sâ—rowdly Brow-beaten his Cause in the World and a Great Instrument has God made him of Noble and Valiant and Durable Acts among the Sons of Men And we shall so much the more Respect and Honour him by how much Untoward Spirits seek to bear him down in the Minds of People But to answer our Adversary How comes it he never quotes when he cites I mean page his References Does he think we are bound to peruse a Folio to defend any Passage from his Random-Reflections What is he for a Man that he treats us so a la neglegence with his contemptuous Neglect Does he conceit People beholding to him for his Slanders without Proof or that any thing against a Quaker is Evidence enough But I will tell the Man he mistakes G.F. for the purport of his words are to show That the Life God breathes into the Soul of Man by which Man comes to live to God is something of the Divine Being not that the Soul as a Created Capacity without that Inspiration is part of God or of his Divine Being and so far Candor that keeps the Eye clear would have let him see had not Prejudice and a Desire of Misrepresenting and running us down hurried him beyond the Bounds of all Moderation Nor is he alone in the Matter For many learned Rabbies and modern Orthodox Divines as they are called and reputed have affirmed the same Let it be Truth for their sakes if not for his In short Were we of the Mind he would have People to think we are of all Men none would be so Miserable What! Suffer in this World because of our Faith and Hope in the Life of the other and yet deny the very 〈◊〉 End of that Hope Faith 〈◊〉 Eternal Life which alone bear us over the Troubles of this Temporal one I am perswaded all moderate Persons will think better of us CHAP. VI. He endeavours in his Fifth Chapter to prove us Inconsistent with the Good of Civil Magistracy Our Adversary's Reason too short for his Envy Swearing not Lawful HAd not this Chapter been found among the rest I might perhaps have taken him for some Zealous Church-man vexed only at the Increase of the poor Quakers on a meer Religious Score But when I see him wilfully Mistaking and purposely Charactering them Enemies to Government and that to the Insecurity of Civil Magistrates I perceive what he would be at and that nothing will serve him below our Throats He has multiply'd Words unnecessarily these two HANG THEM would have both explained and perhaps gratified his Mind better He delivers it as a Fundamental of the Quakers Religion That they testifie against Proud and Lofty Magistrates who Rule not for God but themselves to which as a dangerous Doctrine he opposeth the Apostle Peter's Exhortation Submit your selves to every Ordinance of Man for the Lord's sake whether to the King as Supream or unto Governours that are sent by him for the Punishment of Evil-Doers and for the Praise of them that do well crying out Is not this a Doctrine fitted to stir up Sedition and Rebellion And that such are only Magistrates in our Account that are Righteous in our Esteem If a Magistrate be Wicked Obedience sayes he is still due to him Answ True but not to that which is Wicked for that were to open a Door to all the Impiety a Nero could be guilty of But what Contradiction is there betwixt the Apostles Language and the Quakers Can any sober Person think the Apostle Peter exhorted the Churches to believe Evil Magistrates to be Good ones or prove Lofty Magistrates who rule not for God fit to be obeyed therein This were to understand as if the Apostle meant That such as rule not for God Punish Evil-Doers and Praise them that do well A Contradiction If our Faith be Dangerous the Scripture must be in Question Must a Reproveing of Evil be a Disowning of Magistracy It seems then that Magistrates are not to be reproved let their Practices be never so exorbitant Is there no Difference between our Dislike of the Injust Act of a Julian and our Rebellion against Just Authority If shewing Men thâ—iâ— Evils be Disrespect and a Reprehension of them as Unchristian be Rebellion we must read Religion backwards But God deliver all Magistrates from such Counsellours and us from such Enemies But that which is very remarkable is the Contradiction he gives himself and the Injustice he shews to us who in one page sayes we would destroy all Magistrates not of our own Opinioâ— and in the very next gives it for our Judgment though with great Dislike that Magistrates ought not to impose Opinions in matters of Religion as if we were such Wretches as to deny that Power unto Magistrates which
Life and therein the Spirit of Man has a large field to act in to the Enlargement of its own Understanding and Benefit of the whole Creation as subject to God's Grace as knowing the Nature and Order of things in the Creation Building Improvement of Land Medicine Chyrurgery Traffique Navigation History Government with many other honest useful and profitable Arts and Inventions for the help and good of Man-kind And if Man had kept in God's Counsel the many superfluous and unnecessary Arts and Inventions that are in the World had never been brought forth by him and time will work them out as it brought them in so that what is Plain Honest Serviceable and of good Report shall be preserved for the good 〈…〉 he Creation As for Language it must be granted that there is a Propriety and Decency in Language But as Men have followed the out-side of Religion and left the Substance behind so have they done with Learning They have neglected Matter the most beneficial part of Learning and devoted themselves to an Excess of fine Speaking of which Bp. Wilkins in his real Character complains not without a Cause when he sayes that this grand Imposture of Phrasing hath eaten â—ut all solid Learning Yet Language is very convenient for Men's converse with Books and Nations of a different Tongue However we utterly deny them to be absolutely necessary to the true Knowledge of the Mysteries of God's Kingdom So that the true English of the Quakers denying all Reason and Learning is this We refuse to commend or practise unnecessary Studies nice Controversies voluminous and intricate Disputations Obscurity of Language Affectedness of Style Excess of Elegancy beliveing that Learning as well as Religion stands in need both of great purging and reducing and that those Subjects and Employments which are most serviceable and beneficial to Man-kind and agreeable to God's Grace digested into easy and familiar Methods and treated on in the plain and ordinary Way of Speaking best deserves Man's time and regard And for his Reflection upon G. Whitehead It no further deserves our notice then that he flung a greater upon Beza whose Learning he makes a little to bold with To say no more of his Moth-eaten Manuscript then this That the best Copies he has had for his Rule has been near a kin to such Moth-eaten Manuscripts And if such a Manuscript was the Holy Scripture as I believe it was he was too bold and Irreverent as well as Unwary and Foolish in calling it a Moth-eaten Scripture thereby implying it to be a Moth-eaten Rule not that I take it to be his Rule who has so fearfully erred strayed from the holy Precepts and Exhortations of it The 4 th thing by which he reports us to proselyte People is to deceive and associate first with Women therein imitating the Devil Answ First we deny it as being like the rest of his idle Stories and those that not only in the Primitive Times by the Heathen but in several Ages since and Degrees of Breaking-forth of Truth and Reformation from Apostate Generations have been by them fastened upon the sincere Professors thereof as Waldenses Lollards Hugonots Protestants themselves in their first day as well as more modern Dissenters We must take our share it is no new nor strange thing But supposing it to be true that our Endeavours are first directed towards the Women I see no Evil in our Beginning to Undeceive where the Devil began to Deceive If they are so easie to be perswaded why not to Good as well as to Evil But these idle Shifts and pittiful Reflections deserve rather to be disdained then considered Lastly For our pretending to higher Degrees of Holiness and Cracks and Boasts of Inspirations with Our Bewitching Language which is nothing but Canting and Scripture Phrase fitted to feminine Fancies by which he sayes we have the Advantage of all other Heresies I return thus much Answ It is our Faith that God who made Heaven and Earth will judge the Secrets of all Men by Jesus Christ so that it is not only my Duty but my Interest to speak the Truth of my Conscience in this Matter We dare pretend to no higher Degree then we have attained but we must make a Difference between what we were whilst under the Ministry of Man and what we are since our being turn'd to God's Powerful Word in the Heart Christ's Ministry We should be False to God Injurious to our Neighbour and Smother and Belye our own Convictions if we should not say That we have found our Judge near us our Guide Law-giver and Rule very â—igh unto us and those Infirmities Temptations and Corruptions God has by this Heavenly Grace given us Power against by which we have known that Mortification of Sin and Conformity to the Will of God which the utmost of our former Profession could never free us from And if this Plain and Christian Confession must be called by all those Hard Names our Adversary finds for our Honestest Intentions we must as we have done recommend our Cause to God and his Holy Witness in all Consciences and him to be judged by him to whom we desire to stand and fall in all we say do and take in hand to whom alone we owe the Honour of our Experiences and Preservations However the Irreverence of the Man deserves both our Notice and the Reproof of all that read him What! Is Scripture-Language become a Cant and a sober and seasonable Use of It Canting fitted to feminine Fancies But we think it not more his Folly Contradiction Blasphemy to speak with that Contempt of the Holy Scriptures and his pretended Rule then an Advantage he gives our Cause to tell the World that of all others the Quakers speak preach the Scripture-Dialect But it is the Mother Tongue of such frothy Minds so to prophane and for all their pretended Respect to the Holy Scriptures the Spirit and Life that belong unto them are made but Matter of Jeer and Mockage They would not be thought to undervalue Christ the Scripture nor his Religion but with the hight of Formality seem to Reverence and Applaud them all yet Persecute to the Death those that are his Holy Off-spring by the Spirit of Regeneration which shows their Esteem of Christ Scripture and Religion to be but a kind of blind-fold Respect and that indeed their very Spirits turn within them against that which is truly Christ-like Scriptural and Religious The Devil ever understood his Interest better then to persecute Truth under that Name yet for all his fair Pretences to Saintship he constantly became a fierce Devourer of those that have been the Children of the Truth And I may truly say to this Opposer That for all his Religion Learning Church-Communion and that stir he maketh against us as a Crew of Hereticks and Impostors he knows not what Spirit he is of who has writ a Book rather to Abuse then Inform
us and instigate the Civil Magistrate to Destroy us then by solid Argument to Refute or Reclaim us He that has but half an Eye may see his Aim was not so much our Conversion as Disgrace and if possible our utter Ruin But till our Adversary's Labours prove as Dangerous to us as his Design no doubt was Wicked we have little Cause to dread the Success of his Attempts And that he may see a little of himself if he thinks himself worth looking upon Let him be pleased to take a view of some of those many Reviling Scoffing Rude and Contemptible Epithetes he is pleas'd to bestow on us an entire Body of People Heretical Generation of Quakers Slaves to Pride Covetousness Lust possest by the Devil a Diabolical Spirit Apostates Phanaticks Spiritualists Black impure hearts and mouthes bewitched with their Sorceries and Inchantments Impertinent Cavilling Fellows Rebellious Quakers Cheats and Mountebanks A Beastly Quaking Generation Juglers Quaking Impudent Hereticks a Sottish Sect Illuminados Inspirados Their Cheats Impostures Enthusiastical Hereticks A Goatish Herd And of our Principle thus Their Light leads to Hell and the Devil and carries a Man like an Ignis Fatuus causing him to fall into the Pit of everlasting Destruction who are led by this are made obnoxious to all the Impostures and Injections of the Devil and to lye under everlasting Errors and Deceits To all which I have no other Answer then what it is to itself for it contains that Charge against its Author that I shall leave him to clear himself from both to God and the whole World only I cannot be so wanting of Civility to the Person he dedicated his Book to as not to let him know that it is unworthy of his Quality and Repute amongst Men to have his Name used to the Protection of so much Rudeness Irreligion and Abuse I cannot think so meanly of him as that the Endeavours of so Scurrilous an Author should excite him to any Severity against that poor People he has so basely wronged For such a thing were not only beneath that place he holds amongst Men but would be to intitle himself to all our Adversaries Shameful Miscarriages encourage him to persist in what it greatly behovs him to Repent of which God grant for his Mercy sake which is my whole Answer to his Ill Treatment of us worst Wish I have for him A Conclusion to those to whom the Discourse is Dedicated SInce then it is so evidently proved by Scripture Reason and Undoubted Presidents that it is no new or unwonted thing for National Churches to be deceived notwithstanding they have been endowed with Power Learning Nobility Wealth and Worldly Glory And that it hath pleased Almighty God in the most signal Reformations that have been wrought upon the World to employ a sort of Plain Simple and Illiterate People Let not our Meanness Plainness and Simplicity be any Argument with you against us in the Mouthes of that Decimating Tribe whose Trade it is to Oppose that Reformation which in Conscience can neither own nor pay them The old Enemies of God's Appearance in the World who therefore dread a Free and Universal Preaching because the Ingrossment of it to themselves has proved so profitable Be Gamaliels at least I beseech you and fight not their Battels If we are not of God we cannot stand And if of God they must fall Leave us therefore with our Spiritual Weapons to decide this Controversie without interposing your Worldly Power 'T is strange that we should be such Ignorants and Hereticks too whilst they bless themselves with the Name of Learned and Orthodox and yet dread the Consequence of being left by you to a fair Field with us Are not their Universities Bishops and Dectors enough to silence such Illiterate Whifflers as our Adversary is pleased to call us without the Argument of your Carnal Sword Certainly they ill deserve Fifteen Hundred Thousands Pound a Year if at last You must do the Business for Them What less can we expect from the worst of Persons and Causes But as this Employment is below the Dignity of their Office who are publick Magistrates and much too narrow for that Universal Influence it should have for publick Good so remember that great Saying of the late King to the then Prince of Wales Always keep up solid Piety and those Fundamental Truths which mend both Hearts and Lives of Men with impartial Favour and Justice Your Prerogative is best shown and exercised in remitting rather then exacting the Rigour of Laws there being nothing worse then Legal Tyranny Again A Charitable Connivance Christian Toleration often dissipates what rougher Opposition fortifies Which had been the Saying and Counsel of King James before him It is a sure Rule in Divinity That God never loves to plant his Church by Violence Bloodshed And in his Expositions on Rev. 20. he saith That Persecution is the Note of a False Church Heresie must be cut off with the Sword of the Spirit saith Jerom. The Church doth not Persecute but is Persecuted saith Hillary If you will with Blood with Evil with Torments defend your Worship it shall not thereby be defended but polluted said Lactantius I will conclude with Chrysostom It is not saith he the Manner of the Children of God to Persecute about their Religion but an evident Token of Antichrist So let your Moderation be known unto all Men the Lord is at hand I am a Friend to all Men who would have Vice Punisht Conscience Tolerated and Righteousness Establisht whose End is Peace Assurance forever The 16th of the 5th Moneth 1673. William Penn. Psalm 50.19 20 21. Joh. 8.12 1 John 1.5 6 7. Job 32 8. Jer. 31.33 34. Hebr. 8.10 Jam. 1.27 John 14. Acts 7.37 Tit. 2.11 12. John 3.19 20 21. Rom. 8 13 14. 1. Joh. 2.27 Read Quakerism a New Nick-Name for old Christianity from pag. 24. to p. 202. also Reason against Railing from p. 24. to p. 47 pag. 3. Phil. 2.6 Heb. 2.11 1 Joh. 3.7 pag. 3. Jam. Nailer ' s Posâ— L. Faith pag. 4. 1. Jo. 5. Pag. 4. Pag. 4 5 6. pag. 6. Pag. 7 pag. 10 11 12 13 14. pag. 15. vers 16 17 18 19 20. Math. 28.20 pag. 13. Pag. 16. Deut. 18.18 Job 32.8 Isa 59.21 Jer. 33.6 Matth. 11.25 27. Jo. 6.44 1 Cor. 2.10 11. Chap. 14.30 Gal. 1 12 16. Phil. 3 15. pag. 16 17 18. Pag. 18. Isa 28 26. Isa 1.18 Joh. 1. â— 1. Pet. 3.15 p. 20 21 22 23 24 25. P. 26 27 28. Acts 1.4 5 6 7 8 9. Chap. 3. v. 5 Math. 3.11 1 Cor. 1.15 16 17. Ephes 4.4 5 6. Pag. 28 29. Jacob Capell Salm. SÃ c. ling. Profess in loc p. 30 31. Jo. 13.5 14. Acts 2.13 A Sad contr mon. Burd J. Reynold J. Jewel A. Willet pag. 34.37 38 39. Col. 2.17 18. pag. 34.42 43 44 45. p. 47 48 49. Act. 1 13. Act. 2.1 2