Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	spirit_n	witness_n	witness_v	2,015	5	9.4809	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87658	The pretended antidoe [sic] proved poyson: or, The true principles of the Christian & Protestant religion defended, and the four counterfit defenders thereof detected and discovered the names of which are James Allen, Joshua Moodey, Samuell Willard and Cotton Mather, who call themselves ministers of the Gospel in Boston, in their pretended answer to my book, called, The Presbyterian & independent visible churches in New-England, and else-where, brought to the test, &c. And G.K. cleared not to be guilty of any calumnies against these called teachers of New-England, &c. By George Keith. With an appendix by John Delavall, by way of animadversion on some passages in a discourse of Cotton Mathers before the General Court of Massachusetts, the 28th of the third moneth, 1690.	Keith, George, 1639?-1716.; Delavall, John, d. 1693.	1690 (1690)	Wing K192A; ESTC W42984	110,748	234

Declaration solemnly denying That ever he so spoke or thought printed in the Appendix of G. W. to W. P's Book call'd Reason against Railing being an Answer to Tho. Hick's Forgeries against the Quakers see p. 11. of the said Appendix And whereas Henry Stout was referred unto as a witness against N. Lucas he And thus ye give away your cause fairly for that work of the Spirit is a real inward Evidence Word and Testimony or Witness of a Truth not contained in the Scripture neither expresly nor consequentially viz. That A. B. or J. C. hath the in●allible Marks of a justified man for whereas ye use to resolve your assurance into a practical Syllogism thus Every one that hath such infallible Marks of a j●stified man is justified But A. B. hath such infallible Marks Therefore A. B. is a j●stified Man The which Practical Syllogism having two Propositions the first is warranted by Scripture but the second is no where warrant●d by any place of Scripture viz. that A B. or J. A. or J. M. or S. W. or C. M. hath these infalli●le Marks This is the only work of the Spirit which ye confess is neither Scripture nor Scripture Consequence and yet discovereth a great Truth and very swee● and precious to such who have it and though the Scripture be instrumental to warrant the first Proposition yet we find no Scripture to warrant the second viz. that A. B. or any of you have such infallible Marks or if ye have any such Scripture warrant produce it otherwise acknowledge your rash undertaking The second Instance that refers to an inward Call to the Ministry ye reject and say It runs upon the same fool●sh Notion with the former Ye say it indeed and that is all but say nothing to prove it to be so yea by your saying it ye show what sort of Ministers ye are to wit That ye are no Ministers of the Spirit of God which is inwa●d in all his true Ministers and as he is inward and inwardly in-dwelling so his Call and Motion is inwardly revealed And though ye make a great noise as if ye were mighty Defenders of the Christian and Protestant Doctrine against the Quakers in these and other things ye the Q●akers so called are the best Christians an Protestants in these very Doctrine ●or have not many Protestant Ministers who never had any outward Call from Pope or Clergy or People alledged the inward Call of God in their hearts to the work of the Ministry as well as the inward assistance ●f the Spirit of God in the exercise of it which yet h●th no Scripture to prove that such a particular man hath it Calvin in his Institutions saith expresly That God did raise up in his Day if not Prophets and Apostles yet Evangelists to reform the Church And Luther declaring his inward Call to the Ministry saith He was as it were tugg'd by his Hair to the Office of the Ministry see cap. 1. pag. 11. Mensal And surely this was an inward call had great inward sensible evidence And cap. 11. p. 19. of Gods Word he saith Sectaries and Seducers know to preach much of Christ but seeing they feel him not in their hearts they leave the right ground of the Ministry Again p. 3. c. 1. he citeth divers Scriptures to prove That God and the holy Spirit speaketh now in true Ministers of Christ as he did in the Prophets and Apostles as where Christ said It is not ye that speak but the Spirit of your Father which speaketh in you and where Peter said Holy men of God spoke as they were moved by the holy Ghost Both which place with others Luther applyeth to true Ministers in his day and yet when we commonly bring these places the common answer of Presbyterians and Independents is That these places of Scripture were fulfilled to the Prophets and Apostles but not to any men in our days And tho' ye upbraid the Quakers Doctrine with Novelty yet in the former instance concerning a mans being assured infallibly of his Election and eternal Salvation as the Testimony of the Scripture is for us so of Antiquity for Augustine saith expresly lib. 11. de Civit. dej c. 12. What man knoweth that he shall finally pe●severe in the Action and Progress of Righteousness unless he be certain by some Revelation from him who doth not teach all of this thing by his just and secret judgment but deceiveth no man Where it is plain that according to A●gustine who lived above 1200 years ago That all who begin in true Piety do not persevere and That no man can know that he shall persevere without divine inward Revelation In both which he contradicteth you and confirmeth the Doctrine of the People called Quakers And yet though Augustine be a Saint in your esteem the Quakers for holding the same thing must be Apostates and no charity allowed them to be Christians And as noted and well accounted Protestants say the same with us as Grotius and the Remonstrants generally who are all better Protestants in Doctrine than your selves whether ye wi●l acknowledge it or not I had not medled to cite any other Authors but Scriptures but that ye would needs be so impertinent as to state the Debate betwixt you and us as if the Quakers Doctrine were a meer Novelty and only ne●ly started up to undermine the Protestant Doctrine Whereas we have more and better Protestants with us than ye have Ye had done better not to have brought the Controversie ●o this issue as if the Quakers were not P otestants when we can easily prove our Doctrine in all these twelve Particulars to be warranted by Protestants of better and more famous account than your selves In my Third Instance ye pervert my words after your wonted manner saying p. 14. That I hold men are to tarry for an inward call to pray or perform any Religious Duty But I did not say so but that every true Christian should know his inward Call to pray or give thanks from Psal 27.8 which ye wholly pass by unanswered Now to Know the inward call is one thing and to Tarry for it is another some inward calls are to be waited for as when a duty is not alwayes required of a man but only at certain times as vocal Prayer c. But all such Duties as are continually required of us to be done at all times as To believe in God To love God To fear him yea and continually to pray unto him with inward breathings and desires have a continual inward call and command that needeth to be known although it is given and no man should suppose it will be wanting to him to do every thing that is his continual Duty Pag. 16. Ye say Ye deny not but the Spirit of God doth still put an impulse on the Spirits of his People frequently but ye query Is it self-evident or must not the warrantableness of it be tryed by Scripture rules I Answ It is

true Bishop or Preacher do equally require him to be really holy and pious and virtuous as to seem or appear so to be 1 Tim. 3.1 Tit. 1.7 8. A Bishop must be blameless c. sober just holy temperate c. he doth not say let him be a Hypocrite only let him seem to be so but let him be so Pag. 48. Ye say Grace hath a spiritual sence and when the Spirit of God influenceth it it can feel it Ye need to explain this further how Grace feeleth the influence of the Spirit is Grace an intelligent perceiving intellectual being doth not the Soul feel it or is it only the Grace that is sensible of the Spirits influence and the Soul insensible and stupid If a Quaker had so expressed himself ye would have called it Non-sence My application of H b. 12.27 to things of mens maki●g though ye call it most gross it is but your bare affirmation for why may not things of mens making be comprehended under thi●g made as well as the things of the old Law which though first appointed of God yet seeing men did seek to hold them up beyond their due season they were nothing as such but beggerly Rudiments and things of mens making and Christ ●aid Every plant that is not of my heavenly Fathers planting must be pulcked up and every work o● man wro●ght and not in the Wisdom Spirit and Power of God shall be burnt up Pag. 49. Ye grosly and most falsly accuse th● Quakers That they confound the witness of Gods Spirit and their own Spirit This is utterly false Pag. 50. Ye say The Spirit when he witnes●th doth it infallibly yet he doth not make our Spirits infallible Here ye use a little fallacy but it is a very thin fig-leaf and will not cover your Nakedness for though he doth not make the spirits of his Children absolutely and in all respects infallible yet when he speaketh to the spirits and hearts of his Children infallibly and fitteth and prepareth them to hear it and understand it have they not so far i● that particular thi●g or things an infallible knowledge and assurance for even among men he who tells me an infallible truth as that the Sun is risen and I hear him tell it and my sense of hea●ing i● sound I can say I did infallibly hear him for to say the Spirit is only infallible to himself but giveth us no infallible knowledge and ●aith of what he saith is most ab●ur● for all that t●ue real Knowledge and Faith ●hat God giveth to men is infallible and to think otherwise reflects upon Gods goodness wisdom and veracity for why should the infallible God give men only a fallible knowledge Well then let it so remain that your Doctrine is All the Knowledge and Faith that ye have of God and Christ and Christian Doctrine is fallible and may deceive you and be only a fancy or dream How will this relish to sober Pro●estants Is not this rather with a witness to betray the cause of the Protestants than to defend it But in contradiction again though ye say The Witness of your Spirit is fallibl● and ye may be mistaken yet so far as the Spirit of god confirms you by his Witness ye are infallibly assured What greater Contradiction can there be in mens words first to say The Spirit of God witness●th infallibly but your Spirits are not infallible Again ye say Ye are infallibly ass●red so far a● the Spirit o● God co●fi●ms you by his Witness So in one thing and at one time and in one and the same respect ye ●re fallible and yet not fallible This Logick is fittest for Bedlam But ye tell not whether the Spirit of God at any time confirms you of any Truth by his inward infallible Witness for if ye grant this ye grant all that the Quakers desire in the case for that is divine inward Revelation and Inspiration and none of us pretend to an absolute Infallibility but only so far as the Spirit of God witnesseth to us and in us Pag. 58. Ye most grosly pervert my words and cite them falsly when ye say I make the Ministers more than meerly instrumental and that they can by their own virtue heal and convert a Soul Nothing can be more falsly alledged for when Grace Spirit and Life or living Virtue doth emanate through the Ministers to the Hearers they are but Instruments and instrumental Pipes and Conduits yet not dead but living Instruments and that Grace Spirit Life and Virtue is not their own as of themselves derived but is Gods and Christs and is only freely given them Pag. 52. That ye say The Spirit of God cometh in betwixt the Mouth of the Speaker and the Hearts of the Hearers is granted but so it cometh in betwixt the heart of the Speaker and the hearts of the Hearers and a good Minister out of the good Treasure in his heart bringeth forth good things and that is more than bare words 1 Pet. 4.11 Ye say Relates only to an outward ability or estate enabling them to give Alms. Which as it is meerly begged so is singularly strange and will be strange to the Ears of many who hear it Doth ever the Scripture call outward Riches the manifold Grace of God And doth not vers 11. say If any man speak So it relates to a Ministry of the Mouth and not of giving by the Hands Pag. 55. Ye grosly pervert to say I am for pulling down Preaching Praying Singing that are Gods Ordinances for neither I nor we are against but for all preaching Praying and singing that is rightly performed viz. by the help and ability of the Spirit of God and that is Inspiration and is confessed so to be by better Protestants then your selves yea the Church of England prayeth in the Common Prayer for Inspiration as above noted That men without the Spirit are under a command to pray is granted but yet Prayer without the Spirit is no Obedience to that command as men who have no Money nor Goods equivelent to Money may owe a debt to a man and yet if they go to pay him without money or moneys worth they do nothing in order to the payment they only but mock their Creditor and offend him even so all Prayer without the Spirit is a Mockery and the like of Singing That want of Grace dischargeth none from moral Obligations is granted but yet without Grace none can perform their Obligations Ye grosly deny that the Prayers of Abraham and the saints were universally by divine Inspiration contrary to the sence of many sober Presbyterians and Episcopals and that Abraham prayed for Ishmael by a natural affection sanctified doth not prove that he prayed not by divine Inspiration what is Inspiration but the breathing of the spirit into mens hearts both to enlighten and to sanctifie them and to quicken and warm them with warm and fervent Affections Christ ascribes the work of Regeneration in men to the

but what the Arch-Angel gave to a Railing Accusation But if ye think it worthy of Imitation to follow the Example of the Arch-Angel now at last why did ye not so at first Why did not the answer of the Arch-Angel suffice you at first to have given me What is this but to abuse the Scripture first to use an extraordinary Licentiousness of Railing Accusations against me and then to conclude ye will bring no Railing Accusa●ion unless ye Repent you of your former Rai●ing and Reviling Speeches against me and my Friends I call them justly railing Speeches because they are false and grounded upon false Surmises Allegations that ye can never prove but what I have charged on y●u is true and I have proved it and can more abundantly do And whereas ye are big ●ith hope that ye have now furnished New-England with an Antidote against that f●lsly called by you The Contagion of Quaker sin If the cloud of Prejudice that are in many or most of the People were removed your Antidote would prove very mean and ineffectual It is the unhappiness of too many the ●rejudice of their Education and that they have suckt in false Principles almost with their Mothers Milk and a too great credulity to false Teachers all which in due time God wi●l remove and I believe That ye call you Antidote may prove to many an occasion to discover your Nakedness Ignorance and Unsoundness of Doctrine more than formerly Ye tell us of a sort of Quakerism not long since broached in Italy called Quierists but ye find fault with ●ome of the Quakers among you That they disturb the quiet o● all that are about them As for the Quietists so called in Italy they have not been so quiet but they have made a great noise in the World however that they either are or have called themselves Quakers doth not appear and their Principles and ours sufficiently differ But it will not prove that the Quakers are not a quiet and peaceable People that they witness against false Doctrine and Unchristian Practices for so did the quiet and peaceable Christians of old and so did the Apostles who yet were said to turn the World upside down by their false Accusers Ye seem to rejoyce and glory that the Religion of the Quakers hath got place but in some more obscure nooks and corners of New-England And what doth this prove against the truth of their Religion or what doth it give you of glorying more than that there was no room for Christ in the Inn after he was born and the Foxes i. e. the false Teachers have holes and the Fowles of the Air i. e. proud and airy men have nests but the Son of Man even Christ and his blessed Doctrine hath scarce where to lay his head It was not the better for the Gadareus rejoycing that Christ departed out of their Coasts In the close of your Preface ye presume to prophesie as if some Enthusiastical efflatus or breathing had got hold of you although ye are declared Enemies to the Spirit of Prophecy or divine Inspiration now remaining where ye say The day is at hand when our blessed Saviour will purifie his Temple and sweep Quakerism with other Defilement o●t of it c. But in opposition to this your false Prophecy I believe and am well perswaded that the holy Truth and Doctrine witnessed unto by ●he honest and sincere Quakers so call'd which ye call Quakerism the day hastneth that God will abundantly plant it both in New-England and in all other parts of the World for every plant of Gods planting will grow and fill the Earth with fruit in due time and what he hath not planted will be rooted up But how think ye shall Quakerism as ye call it be sweeped out of Gods Temple hath it then got place in Gods Temple in New-England what is that Temple is it your Presbyterian and Independent Churches or any part of them Or how can Quakerism which ye hold so poysonous that it destroyeth all men and maketh them who hold it to be No Temple or Church of God but Apostates and Infidels Denyers of God and Christ c. have any place in the Temple of God But this is none of the least of your many Contradictions CAP. I. PAge 1 ye alledge That by my over-liberal Concessions I have given cause to my Brethren ●alled Quakers to judge of me as the Papists judge of Bellarmine and Erasmus who professing to be Catholicks yet yeilded too much to the Protestants And p. 2. ye say It is apparent that he hath mig●●●ly betrayed the cause he undertoo● to patronize But all his is but your bare affirmation without any proof I have conceded to nothing but what both the hol● Scriptures the Quakers Doctrine rightly duly understood wi●l bare me out in I should know the Quakers better than any of you and their t●ue Principles having been so long ●nd so much conversant with them and in unity with them but ye neither rightly know the Quakers Doctrine nor them and ye are not willing to learn but after the manner of all such as were declared Enemies to the Christian Religion ye charge false things upon them which they no wise hold as Celsus and other Heathen Philosophers used to charge the antient Christians to whose false Accusations Tertullian Justin Origen Arnobius and many others did solidly answer And so in your Imagination ye make a ridiculous thing and call it a Quaker and then fight against it being your own shadow yet this is not to justifie ●ny unsound words that possibly may have dropped from some ignorant unsound persons called Quakers for as ye judge not your selves obliged to own any unsound words or practices of any called Presbyterians or Independents no more are we to own any or every thing said or done by them who may be called Quaker● or may call themselves so but yet are not one with us in spirit and doctrine And seeing ye only mention G. F. but cite none of his words ye had as good done nothing I know not wherein I differ f●om G. F. in Doctrine and ● judge I know him much bett●r than ye If it were needful I could produce plain and evident Testimo●ies from my friends printed Books long before mine that my Doctrine is one with theirs But what doth it advantage you The design of my writing to you was to convince you of Error and that in a friendly way if ye could have received it and whatever be the Doctrine of the Quakers ye are concerned to answer to the things charged against you or confess your Error Pag. 4. Ye say of me as if Benhadad seems to be risen again citing 1 Kings 20.10 But as I am not Benhadad in the case so nor are ye the King of Israel P. 5. Ye call my Epistle to the People of N. England Paltry Stuff but ye only say it and that is all and this is most generally or rather

sence the seed is not in the ground though sown till it begin to take root but yet according to the more general sence he is in all men for his illumination and operation cannot be seperated from him Ye say I falsly render the place James 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innate Word But ye only say it without proof it is composed of en in and phyo nascor therefore in t●ue English it is innate is so used by Plutarch a Greek Author who saith There is a Faith innate emphutos in every reasonable Creature living and dwelling in the Soul and never leaving the Soul destitute of Guidance and it is used in the same signification by Clemens Alexandrinus writing to the Gentiles where speaking of the inward Witness which was in Unbelievers he calleth it Emphuton Martyra testem innatum fide dignum The innate Witness worthy of Faith and I suppose ye judge not your selves better or so well skilled in the Greek language as Plutarch and Clemens Alexandrinus who were Greek Authors and Grecians by Birth Ye say If the Light be connate with men what needed G. K. make such a splutter about Immediate Revelations It may be said to be both innate and connate with men not as ye imagine Accidents or Qualities to be in a subject but seeing the eternal Word and Wisdom hath created all Souls of men after his Image therefore in a special way of presence that etern●l Word and Wisdom is in all Souls of men by a measure of it planted or if ye will grafted in all men for grafted and innate may be of the same signification and this eternal Word and Wisdom hath its operation and influence on the Understanding of the Souls of men generally to enlighten them gradually first with the more common and plain things of Religion and then as the former are learned with the more special and peculiar Mysteries of the Christian Religion yet not without the use of the holy Scriptures in Gods ordinary way so distinctly and perfectly as Christians know them who have the use of the Scriptures and all internal divine Illumination is properly Revelation P. 102. Ye find great fault that I conclude That the inward Dispensation that is among the Gentiles that have not Christ outwardly preached viz. by the Ministry of men and the holy Scriptures hath its glory and great service to those that are faithful in it and ye say This is to talk at liberty my self and to deny all others a liberty to judge But herein ye wrong me I allow all spiritual men a liberty to judge I question not but to all such who have a spiritual discerning and ability to judge what I have affirmed of the glory and great serviceableness of the inward divine Dispensation in the Gentiles will be approved and my Reasons and Proofs both from Scripture and other Authors found vallid And though ye seek to untye that ye call a knot that I judge is indissolvable p. 91. I judge so still that ye shall never be able to untye it as ye persist in your Doctrine But yet ye pervert my words in that ye call the Knot for I did thus argue That seeing Infants by your confession might be saved by Christ and regenerated by the Spirit of Christ that worketh when and where and how he pleaseth Therefore might the honest and faithful Gentiles be saved by the same regenerating Spirit of Christ who worketh when and where and how he pleaseth and by faith in Christ But that ye may with some seeming show appear to loose the Knot ye word my Argument quite another way I Infants may be saved by the working of the Spirit in them why may not the Gentiles be so by giving obedience to the Light in them And thus ye would make me appear to the ignorant as if I did plead that the Gentiles were or could be saved without faith in Christ and the regenerating Spirit of Christ only by obedience to the general dictates of the Light within but I say though none are saved but who are obedient to the Light in them yet no Obedience can save without faith in Christ and the Spirit of Christ regenerating them that is altogether necessary to every mans eternal Salvation Whereas I produced divers very convincing Arguments to prove That the Light in men that did accuse or reprove for sin could not be some natural faculty of mans Soul these Arguments some of them ye pass over very slightly answering by your bare Affirmations without proof and some ye give no answer unto at all nor take any notice of see my Book p. 119 120 121. which I again recommend to the Readers serious consideration I argued That since ye confess that man is wholly defiled and darkned so that he i● called Darkness in Scripture therefore the Light in natural men could not be any part or faculty of their Souls for that were to say Men are not fallen totally nor totally defiled but in part And I further argued That since your Confession saith All Sin is a Transgression against the Righteous Law of God and since the Heathen are sinners this righteous Law of God must be in them against which they transgress and this righteous Law cannot be any part o● faculty of the Soul which ye confess is wholly unrighteous and d●filed for a thing cannot be wholly unrighteous and defiled yet in part righteous holy and clean To this I find not that ye say any thing Ye say I mistake when I think ye reckon it any distinct Faculty but the Mistake is yours not mine I did not think that ye do reckon it any distinct Faculty but on the contrary I blame you for saying It is nothing else but the natural Conscience or some natural Faculty of mans Soul so that ye are wonderfully careless of what ye say see my Book pag. 119. and your Book pag. 98. And yet ye seem to make it now Not the natural Vnderstanding but something there imprinted Well let it be something there imprinted this evinceth that it is properly Gods Word for I hope ye will not deny but that which God writeth or printeth with his own Hand or Finger is Gods Word and doth as well or rather more deserve to be accounted the Word of God as that printed in the Bible seeing God is the immediate Printer of this without the Ministry of men but the Print of the Bible is the work of Men though the Truth there witnessed is immediately of God and therefore by your Confession there is an inward written or printed Word of God in Heathens and generally in all men and that immediately without the use or help of the Scriptures commonly called the outward Word Hence it clearly followeth that the Word without is not the whole Word of God nor the only Rule in contradiction to you who affirm it And seeing by your Confession the Word of God is in the Gentiles or Heathen who have not the

Saints outwardly eat together and then also inwardly eat of that inward and spiritual Food and have together an inward enjoyment of the Lord in their hearts that may be called the Supper of the Lord which both may be without and with the outward eating but I did not say nor do I now say that alwayes when the Saints eat outwardly at their ordinary Meals they eat together inwardly but that the times are very frequent of their outward and inward eating together at one time wherein they remember the Lords Death and praise him as for all his Mercies so for what he hath done and suffered for them and this Solemnity may be well used by any Number as well small as great and without any Gown-Man or ordained Priest either of Pope Prelate or Presbyter for all the Faithful are a Royal Priesthood unto God and there is no shadow of ground in Scripture that Saints may not eat and drink together remembring the Lords Death with Prayer and Blessing and Thanksgiving and enjoying an inward and spiritual Communion together though they be ever so small a Number and though having no Priest outwardly ordained as above said And seeing outward Ordination of Priests or Presbyters either by Pope Prelate or Presbyter none of whom have any inward and immediate call is a meer human Invention as John Owen whom ye esteem your reverend Brother hath sufficiently proved and that ye lay the main stress of this Ordinance its being observed or practised hereupon that some ordained Minister consecrate it or Independent Pastor which is of no better Authority than the former Ye can never prove that that ye call the Supper is any thing beyond what is frequently practised among us even as outwardly although as to the inward to Gods praise we know we have the advantage incomparably beyond all of you And instead of proving that your eating together hath any advantage above ours ye say Ye think your Supper is beyond ours as being an holy Ordinance of Gospel Worship and ours is only the common Duty of all men But as ours is not the common Duty of all men as ye falsly alledge so yours is not an holy Ordinance of Gospel Worship for it is essential to all Gospel Worship to be performed in the Spirit because God is a Spirit but ye plead That men called Ministers who have nothing of true Piety or the Spirit of Truth and Holiness may consecrate the Bread and make it a Sacrament of the Supper of the Lord. Pag. 145. Ye commit another gross Abuse falsly alledging on me that I said All outward eating and drinking is a natural and necessary sign of the inward see my Book p. 192. I say not All outward eating drinking but I say such a figure as is natural and necessary to be used by us all c. where ye may see I restrict it to Believers so that the outward eating and drinking of Believers is a natural and necessary sign or figure of the inward to Believers but not to Unbelievers as the whole outward World is a figure of the inward and spiritual as Paul doth expresly call it 1 Cor. 7.31 But whereas ye say There is not one Syllable expresly nor consequentially intimating any such thing there ye show your great Rashness or Ignorance for in the Greek to which I did refer the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latine Scema and Englished Scheme that most commonly signifieth figure and is expresly translated Figure in that very place by Pasor a zealous Protestant in his Lexicon thus Figura hujus Mundi preterit i. e. the Figure of this World passeth away Hence in all Mathematical Schools in teaching Geography or Astronomy we call the draught or figure proposed in the Lesson the Scema or Sceme and any ordinary School-boy or common Shepherd or Plow-man may inform you that this visible World is a Figure of the invisible and the outward a figure of the inward which is a common Saying in the mouthes of men generally and is further confirmed by Paul saying The invisible things of God are understood by the things that are made Rom. 1.20 and by the fore-cited Saying of Luther That in all Creatures we see a Declaration and Signification of the holy Trinity And whereas I said That in our outward eatings sometimes we do use both inward outward Prayer and Thanksgiving and sometimes only inward this in a way of Scoff ye call A new way of Consecration whereby ye declare your selves too great strangers to inward and mental Prayer performed only with the heart and mind for if ye did rightly understand inward and mental Prayer ye would acknowledge that the outward eating is sanctified by the Word of God and by inward Prayer as well as both inward and outward but the outward without the inward hath no virtue to sanctifie the Creatures of God and yet certainly ye give too much cause to judge that your outward Prayer wanteth the inward when ye allow both the Members Ministers of your Church to be Members and Ministers without all inward Holiness or working of the Spirit of God And how the Prayer of Unholy Men as ye allow your Ministers may be that consecrate the Bread and Wine to be the Sacrament of the Supper can consecrate sanctifie or make holy ev●●●es Instruments these Elements is as strange a Paradox as how an unclean thing can bring out a clean or one contrary another Pag. 146. Ye alledge That the Seventh day was appointed viz. for a Sabbath before the Fall and so was no Type of Christ. But the former ye barely alledge for that the Seventh Day its being said to be blessed c. suppose a natural or common Day before any mention is made of the Fall of Adam no more proveth its Institution before the fall for a Sabbath than that it can be proved there were diversities of Languages before Babel because Languages or Tongues are mentioned Gen. 10.5.20.31 and yet in the following Chap. vers 1. it s said The whole Earth was of one Language for divers things are recorded in Scripture by Anticipation Pag. 147. Ye say Heb. 4.9 10. it is said Christ entred into his Rest and doth that mean that he entred into himself Answ It is not said that Christ or God entred into his Rest but That God ceased from his Works but allow it That Christ entred into his Rest is not That that he entred into that Glory he had with the Father before the World was and can God or Christ have another or better Rest than Himself or can any natural or common Day be a Rest unto God O blind Man Ye call an inward Day Non-sence but it is because ye have not sence to understand it Is not the Day of Gods Power and the Day of Salvation mentioned in Scripture an inward and spiritual Day Ye say again If I can find an inward Seventh Day in Scripture it will be a rare Invention I Answer As I

Order as Christ hath instituted and though I have had divers Debates some in writ and some by word of Mouth with divers Opposers yet that saith nothing that ever I was duely admonished according to Christs Order nor rejected out of any Church Society for these I had to deal with were only private Persons and therefore ye are impertinent to mention for your excuse either John Alexander in Scotland whose Book I have many years ago answer'd in print and my Answer to it is now in New-England or these Baptists who are judg'd by many of you to be Hereticks at Barbycan in London or any at Hampton Publick Disputes are one thing and an orderly Church Admonition or Censure is another But whereas ye mention Salem your insinuation faileth you I writ a fair Letter to the Priests at Salem to have some discourse with them before the People but they refused and I had no further medling with them And tho' ye grant that Christ and the Apostles disputed with men of ill Principles yet ye must not dispute with me because I am worse than any of those and grown beyond Admonition But this is your bare alledgance and none will believe you but who are blinded with the same Prejudice as ye are But ye give me no Answer why though ye will not receive Quakers into your Houses yet some of your sort will receive their Goods taken from them by force because they could not for Conscience sake give you Maintenance That your preaching in your publick Houses are instituted means of our Conviction ye take for granted without proof nor can we believe you so long as ye are declared Enemies to the Inspiration of the Spirit of Truth that doth only qualifie Peachers to convince men of their Errors But ye forget how ye contradict your selves in two weighty particulars 1st That we are past Admonition and Incorrigible and yet your Preaching in your publick Houses are means of our Conviction but not your Conference with us in private Houses If we are past Admonition and Incorrigible how can your Preaching be a means of our Conviction any more than private Conference in your private Houses If it be a Duty to preach to us is it not also a Duty when ye are desired to discourse with us in private at least before Witnesses 2dly Ye are guilty of another great Contradiction That because I am a Heretick and worse ye must not dispute with me but reject me and now at last ye dispute with me in Print that is a more open way of dispute than by word of Mouth or can ye find any ground in Scripture to warrant you to dispute with me in Print and yet to forbid you to dispute with me by word of Mouth My comparing you to Turkish Pyrates that hang out false Colours ye say holds not Parrallel but that I can freely leave to the judicious and impartial Readers But it seemeth all your former Reasons were but made or feigned not real why ye refused a publick Dispute with me therefore ye proceed to give other new Reasons that ye think will appear more sollid First therefore ye begin again to say It was not in your power to grant it it to me to have a publick Disputation with you without laying your selves obnoxious to the then Government who had expresly forbidden the People to take liberty of any publick Meeting together on any occasion on the week dayes besides the usual 〈…〉 to this I ansvv● 〈…〉 ●cture to have allowed the time of your Lecture to a publick Dispute 2dly If ye had given this Reason for your denyal at first without all doubt a liberty could have been most readily procured unto you from the then Government 3dly Many of the People took a far greater liberty afterwards not only to meet openly without leave of your then Governour but to do a great deal more c. But if it was unlawful to dispute with an Incorrigible Heretick why do ye now insinuate that had it not been for laying your selves obnoxious to the then Government ye would have given me a publick Disputation with you Surely ye do greatly forget your selves to write such Contradictions Secondly Ye say Ye knew none of your Hearers had any scruple about your Doctrine But what then ye should be ready to give a Reason of your Hope to every one that asketh you and to convince Gain-sayers if they be out of the way and ye in it Thirdly Ye say Ye knew there would be no holding of me to any Law or Rule of Disputation partly because a Quaker and partly by Reports of me and that I would bring all to my Revelations c. But who seeth not the weakness and shallowness of these Fig-leaf Reasons These called Quakers are known to be men of Reason and many of them know as well as ye how to hold to the true Laws of fair Dispute and false Reports of me I value not it never was nor is my way to bring any matter of Dispute leaving the Scripture to inward Revelation but if I cannot prove the Doctrine whereof I charged you to be false from Scripture I should be silent and Ye and the Readers may see I have not left the Scriptures and run to inward Revelations tho' I own that without inward divine Revelation no man can have a right understanding of Scripture for proof against you but hold to Scripture end Scripture-proof in a way of fair Reasoning 4thly Your last Reason is as false as any of the rest That I had declared my self at once in opposition to almost all the fundamental Articles of Religion which have been maintained almost Seventeen hundred Years by the Church of Christ The falsehood of this will sufficiently appear from both my first and this latter Book to all sober and judicious Readers And whereas ye say Who but Mad-men would expose these to be publickly debated Why then have ye exposed them that ye call Fundamentals but are no Fundamentals of Christian Doctrine but Fundamental Errors that false Churches have been built upon now to be publickly debated Why do ye thus declare your selves by your own confession to be such Mad-men to debate them so openly in the face of the Nations both in America Europe yea much more openly than they could have been by 2 or 3 hours discourse before two or three hundred People And that ye your selves gave the rise to this so publick way of disputing in Print is evident from the words of your Letter saying If he would have a publick Audience let him Print I desire the Reader to take notice That what Testimonies of antient or latter Writers of good esteem among Protestants I have cited in this Treatise is not for want of sufficient proofs of Scripture Testimony on every head of difference betwixt our Opposers and us for I have brought sufficient Testimonies of holy Scripture to confirm every one of these heads as the judicious and impartial Reader