The spirit of truth vindicated, against that of error & envy unseasonably manifested : in a late malicious libel, intituled, The spirit of the Quakers tryed, &c. / by a friend to righteousness and peace, W.P.

A Summary Consideration of such Scripture Citati∣ons, as he trivially Objects against; not so much about Matter of Doctrine, as in Point of imperfect Quotation and Transposition of Words.

GEorge Fox,* 1.1 in answer to a Priest thus,

Contrary to John's Doctrine and Christ's, who saith, The Light that doth enlighten every man that cometh into the World,* 1.2 is the true Light, that man through the Light might believe.

Our Adversary answers, That it is through Him, that is, John Baptist. Now granting it to be so; yet John was no more Instrumental then as by the Light fit∣ted to be so; as Erasmus well said, and others, Whatsoever

Light John had, he received it from Christ, the Fountain of Life: So that still the Light was that Medium or Instrument. Besides, he does not positively charge G. F. with referring those words to that Verse; and to be sure that is no Doctrinal Mistake, since most true in it self.

Secondly, His next Criticism is this, whereas the Scripture runs thus, For God,* 1.3 who commanded Light to shine out of Darkness, hath shined in our Hearts, to give the Knowledge of the Glory of God in the Face of Jesus Christ. He brings in G. F. citing it thus, The Light which shined in their Hearts to give the Knowledge of the Glory of God in the Face of Jesus Christ. Again, Which was the Work of the true Apostles, to bring People to the Light within, that shined in their Hearts, to give, &c. Again, he sayes, The Light, that which gives the Knowledge. But, sayes he, if he had recited it right, it would then have appeared, not only that God was the Giver, but also, that it is the Light of Knowledge, and created; for God caused Light to shine out of Darkness by creating it, Gen. 1. 3, 4. Thus far this impertinent Man.

To all which I say, that first he obtrudes an arrant Lye upon our very Senses, to say, that G. F. has not rightly cited it, for so much as he did cite; For God caused the Light to shine, where? in their Hearts: So sayes G. F. But for what? to give of the Knowledge of the Glory of God in the Face of Jesus Christ; And doth not G. F. say the same? Wretched Scribler! How Idle, how Frivolous, and how very Troublesom is he with his Ridiculous Remarks?

Secondly, that the Knowledge comes by the Light, all but such Bats as himself must needs see; For why did God give his outward Light, if not to give external Sight, and Discerning? And to what purpose did He cause his Invisible Spiritual Light to shine, if not to give an Internal Knowledge of the Glory of God in the Face of Jesus Christ? Besides, God himself is Light, He is that Great Supernatural Sun, that shines throughout the In∣tellectual World, offering unto Men the Knowledge of his Di∣vine Glory, and that in the Face of Jesus Christ. This is our Message, a•• it was the true Messengers of Old; And who talk of the Creation of this Light, because it gives Knowledge, may

as well say, God who was the Fountain of it was created too, because He gives Knowledge; I would have him give us one Scripture that therefore calls the Light created, because it gives Divine Knowledge, or if he can, but one Reason: who fools himself, and would others, with the Conceit that he is a great Master of it: For what grosser Darkness can be, then to assert the Cre∣ation of the hight upon that very Account, for which we ought most truly to believe it Spiritual and Eternal; But enough for this.

Thirdly, G. F. saith, But the Word is nigh thee in thy Heart.* 1.4 Deut. 30. Moses, saith our Adversary, sayes, But the Word is very nigh thee in thy Mouth, and in thy Heart, that thou mayst•• do it; Where observe, that the only Difference lies, in leaving out, in his Mouth, though it be imply'd; for where it is in the Heart, it will be in the Mouth. But Reader, dost thou not think this a New Way of proving a Man an Impostor, Lyar, False Prophet, and what not? But I dare tell him, that he will not grow over-Rich with the Spoils he is like to gain by such Conquests, though his Fancy be strong, which is the Disease that follows him.

Fourthly, However he is resolved to proceed, that what each Cavil wants of Strength in it self, shall be supply'd by the l••••d Suffrage of their Number. G. F. sayes, And the An∣gel said unto them that went to the Grave without,* 1.5 Why seek ye the Living among the Dead? He is risen▪ which our Adversary corrects thus, Now the Angels words runs thus; Why seek ye the Living among the Dead? He is not here, but is risen: So G. F. leaves out, He is not here, out of the middle of the Citation, for that would have overthrown his Opinion of Christ within. I still intreat the Reader to observe what Slight Grounds he hath to build his infamous Charge upon: But what will not Envy do? but, he greatly errs, if he thinks that the putting in, or leaving out of those Words doth overthrow our Hearty Belief of Christ's manifesting of Himself within; For what if the Angel chiefly intended the Resurrection of that Visible Body which was slain a few dayes before, will

it therefore follow, that the place may not also be very aptly used to express the Mystical Resurrection of the Divine Life (which for many Ages hath as well by Jews as Pilates, Circum∣cision as Vncircumcision, Professors as Prophane, been crucified, laid as in a Grave, and a Stone rowl'd over it, yea and guar∣ded too, by Bands of Souldiers, lest that which is so destru∣ctive of the Pride, Glory, Pleasures, and Religions of this World should rise again to testifie against them all) which has been the Cause why Truth hath ever met with rugged enter∣tainment from the men of the World? 〈◊〉〈◊〉 it is evident that the Angel's Reproof imply'd an Instru••••••n of them concer∣ning what Faith they ought to have had in the Promise of his Resurrection, which did direct them to an inward Power, whereby they might have had a more Heavenly Sense of a Re∣surrection and Life in themselves, far more beneficial to them, then coming thither in an affectionate haste after his Visible Appearance, which it was expedient for them that it should be with-drawn.

Fifthly, G. F. He is risen, and the Saints sits with Him in Heavenly Places.* 1.6 Our Adversary (we must take no notice of the Failure in Syntax, for that's frequent) Now Paul sayes Ephes. 2. 6. And made us sit together in Heavenly Places in Christ Jesus. Now there may be a different Sense of Sitting with Christ, and Sitting in Him; For the People of a State may be said to sit in their Ambassadour when he is seated, but scarcely with him. I answer, First, he wrongs G. F. in saying he has abused the Scripture by putting with for in, since there is no Difference at all in what he would Fantastically have to be one; for if the People are in the Ambassadour, and the Ambassadour sit then the People sit, or I don't understand Words: for who can the Ambassadour represent but the People? If then the Ambassadour sits, certainly the People sit representatively. Now though the Similitude be lame, yet it plainly refutes him as to the use for which he brought it; I conclude therefore that such as sit in the Heavenly Places in Christ Jesus, can't be said to stand with Him, if He be there seated, and consequently they sit with

him, suitable to that expression of his, Ye are they which have continued with me in my Temptations,* 1.7 and I appoint unto you a Kingdom as my Father has appoin∣ted unto me, that ye may eat and drink at my Table in my Kingdom, and sit on Thrones, judging the twelve Tribes of Israel. Secondly, He tells us a plain Lye, for finding Fault with G. F's Syntax, viz. Sits for Sit, sayes he, that he must take no notice of that which at the same time he flings in his Dish, and al∣most continually; 〈◊〉〈◊〉 with such Disdain of him, as if he were the only Master of 〈◊〉〈◊〉 ••••ntences, Doctor of the Chair, or Grand Critick of the Age; who to speak Truth, shews himself a Shollar, much at the same Rate, and by the same Figure that Pedlars are call'd Merchants.

Sixthly, But now he thinks he has enough against G. F.* 1.8 and manages it, not with a little Triumph; And so to the Word Christ Jesus, Him by whom the World was made, before it was made. This he thinks stabs our Cause to the very Heart, and proves that good Man an Impostor, Lyar, False Prophet, Deceitful Chapman, and what else you will, without controle. But let not his frothy Spirit boast so much (saying he despairs of Information &c.) since if so, i•• was foolishly done of him to solicit for an Answer, and would not have been much wiser in us to have gratified him, if a Benefit to others had not invited us to it.

But is there no allowance to be had for Curt Expressions, Escapes of the Pen, Oversight in Compositors, and Errors in the Press? Doth he deal candidly, or as he would be dealt by? But suppose the worst that may be (for we would not indebt our selves to his Favour) can we make no Sense of it? Suppose a Comma at the first made, and read it thus; Christ Jesus, Him by whom the World was made, before it was made; where, and, being understood, explaineth the Sense, was, maketh it more clear: And how frequent are such Words, nay, of more moment, left to be understood? Read the Scriptures, and how many Words are there that have none in the Original, and read but the other Words once without them, and G. F's Expression will not seem

absurd or paradoxal. Besides, it is allow'd by all, if the Trans∣posing of the Words will make out the Sense intended, that it removes of right, the Exception; Now read the Words thus, And so to the Word Christ Jesus, before the World was made, Him by whom it was made, and then let our Adversary quarrel his fill.

However we have one Way of reading these Words, yet, and that by Figure he hath taught us (viz.) Christ Jesus, Him by whom the World was made in Decree, before it was actually made; for so he sayes, Christ had of his Fathers Glory before the World began, not actually, but by Decree only, which if it seem Ridiculous, I hope he may have a better understanding both of himself and the place. But to proceed:

Seventhly, G. F. answering a Priest that denies Conscience can justifie, sayes,* 1.9 which is contrary to plain Scripture, where the Apostle saith, their Consciences either accusing or excusing. But hear our peevish Adversary, who would think that G. F. should have either so little Wit or Conscience as to write in this manner? For the Scripture words are these, their Consciences also bearing witness, and their thoughts the mean while accusing or excusing one another. The Difference (I mean Doctrinal) in this place I don't see; It becomes a Man of his Wit and larger Conscience to perceive it, who can make and fling dixt for the Alteration or Omission of a word not absolutely necessary: for how can we suppose he meant those good Gentiles that became a Law unto themselves, to have thoughts different from their Conscience, so far as concerned Evil or Good, and the Peace or Trouble that followed the Doing of the one, or the commit∣ting of the other? For to what did their Conscience bear them Witness if not to their Doing Well or Ill, and consequently to acquit or accuse? Therefore their Conscience did bear Witness to the Accusing or Excusing as well as their Thoughts, for that their Thoughts and Opinion of one anothers Innocency or Guilt are squared by the Witness that their Conscience did give, the place strongly implies. In short, they could not make that Judg∣ment of one another without a certain Knowledge of the same

thing in themselves, and they must have received that only by the Testimony of their own Conscience; which is no more but this, the Judgment of a man concerning his own good or ill State, by the In-shining and Discoveries of God's Holy Light: and this the Gentiles had in measure, and our Adversary granteth it, as well as his Eminent Preacher, pag. 40.

Eighthly, G. F. sayes, in answer to the Priest, that denyed him to be perfect who bridled his Tongue,* 1.10 which is contrary to the Apostle James, who saith he is; which our Adversary calls belying the Apostle, who sayes, If any man offend not in word, the same is perfect. And what Difference is there now? one sayes, He that bridles or rules the Tongue, and the other saith, He that offends not in Word is the perfect man: unless a mans Tongue can be said to be bridled or ruled when it of∣fends (which cannot be supposed by any, but Persons of this mans Ignorance.) In short, Not to offend in word, or bridle that which would utter it, is one and the same thing: for that which bri∣dles the Tongue bridles the Body, which is the perfect man that offends not in word.

Ninthly, G. F. sayes, That God works all in us and for us;* 1.11 for which he reflects upon him as at other times, saying, he knows no such place: but it is strange that he never heard or read, And there are di∣versities of Operations, but it is the same God which worketh all in all—according to the Power that worketh in us; for it is God that worketh in you both to will and to do. Now, unless when God works all in all, &c. we are to ex∣empt his working in us (and so give the Scripture the Lye) or, if workt in us, yet not for us, which is to give our own Under∣standing the Lye; it will follow, and doth follow, That God, who worketh all in all—according to his Power in us, both to Will and to Do, does work it both in us, and for us. But, Oh the Vanity of this poor man! that thinks by these Paper Pellets, his Malice casts at us, either to Wound us in our selves, or in the minds of Sober People.

Tenthly, But he thinks he has done G. F's business for him now,* 1.12 where bringing him in saying, through the Power of God the Gospel; again, the Gospel is the Power of God: he thus adventures to correct him, The Apostle saith, I am not ashamed of the Gospel of Christ, for it is the Power of God unto Salvation, &c.

Now where to find out that Difference, which this Quick∣sighted Man abuses G. F. for (saying, it proceeds from the same bitter Root in him that perverts the sence of Scripture) is past my skill; for, if the Gospel be God's Power, then God's Power is the Gospel: In one of the Passages it is as he would have it, which may show, that G. F. meant by the other Transposition of the word: No new Sence or Doctrine; Gross Folly, Incharity, and Carping.

Eleaventhly, But he stiffly charges him with miscitation in this Passage.* 1.13 G. F. And so deny Christ the Lord that bought them. Peter saith only, Denying the Lord that bought them. Which, sayes he, may as well agree to God the Father, as Christ the Son.

We may guess at his Meaning without an Interpretation; But must Christ be Lord, and not Lord, at every turn, when this presumptious Person will? If the fore-going Chap∣ter be considered, it will appear, That Christ is that Lord that some should deny, after they had made Profession of Him. In short, If a man's believing Christ to be that Lord, must con∣clude him an Impostor, &c. who is true; let all the World read, and observe of what Ungodly Stuff and very Trash his Libel doth consist.

Twelfthly, The Scripture (saith our Adversary, and his own) runs thus, He that believeth on Christ,* 1.14 out of his Belly shall flow Rivers of Living Water; where His Belly is plainly spoken of Him that believeth: But G. F. applies it to the Light Christ, out of whose Belly slowed Ri∣vers of Living Water, the Light, the Light must be Magnified by G. F.

To which I shall only say, That it is no improper sence at all; for no man's Belly can be filled, but from His; therefore He is the Fountain of Living Water Himself, from whose Belly ours come to be filled. Besides, If a Scripture will admit of two distinct sences, without Contradiction, they may be used in both those sences, upon occasion: So Christ the Light (whom we will Magnifie above our Adversary's Darkness) is that Belly and Fountain; and such as believe in Him, shall have their Bellies filled with the Rivers of Living Water, that come from Him: He is the Fountain that is set open for Judah and Jerusalem, and the River that makes glad the City of God.

Thirteenth, G. F. The Church is the Pillar and Ground of Truth,* 1.15 without Spot, or Wrinkle, or Ble∣mish, or any such thing. Our Adversary thus, And the Apostle saith, That He might present it unto Himself a glorious Church, not having Spot or Wrinkle, or any such thing. He saith, that might and should, not that it is; but this is the old Devilish Distinction of Sin-Pleasers, that would ne∣ver have the Church Compient.

Two things follow hence; First, A Disbelief of the Per∣fection of the present Mystical Church, by which Christ is rendred the Head of a spotted Body. Secondly, That he is himself in a spot∣ted and wrinckled Condition, and every such thing; and there∣fore an unfit Person to maintain the Faith of the true unspotted Church of Christ.

Fourteenth, G. F. (True Christians) are Flesh of His Flesh,* 1.16 and Bone of His Bone. But the Apostle, sayes our Adversary, has it thus, For we are Members of his Body, of his Flesh, and of his Bones. The Fault is this, that he left out, For we are Members; hoping that it sufficiently proves Christ to be in Heaven, absent from his Church; not considering, that a Body can be no more without its Head, then Flesh; nay, it can better disp••nse with the loss of much Flesh and many Bones, then the Head; for, if that be absent, the Body quickly dyes: Christ is the Head, Root, and Life of his Church, without

which she can never live one Comfortable Day. Besides, it contradicts positive Scripture,* 1.17 I will not leave you Comfortless,* 1.18 I will come to you; I will be with you to the End of the World: because I live you live also. He that is with you shall be in you, &c.

Fifteenth, G. F. and the Apostle said, The deep Things of God was revealed by the Spirit of God.* 1.19 But the Apostle, saith our Adversary, speaketh not so, But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things,* 1.20 yea, the deep Things of God.

Let all Sober People judge, whether this man does not ground∣lesly cavil at us: For, if God reveals his deep Things by his Spirit, then does the Spirit give unto us the Revelation of the deep Things of God. Could he blush, he might be ashamed to shew himself such a frivolous Busi-body.

Sixteenth, G. F. And so, who is in Christ is a New Creature,* 1.21 old things pass away. Our Adversary, The Apostle thus, Therefore if any be in Christ he is a New Creature, old things are passed away, behold all things are become New, 2 Cor. 15. 17. The Apostle speaks of the New Cre∣ation, as done; G. F. as a thing doing; but with great Patience (for a little would be tired) I Answer, Where old things are done away, and all things become new, there the New Cre∣ation is done; But in such as he, that believes the Church of Christ to be spotted, wrinkled, &c, all things are far from being made new, since old things are not past away; and in such there can be no New Creation as yet.

Seventeenth, G. F. For it is the savour of Death to the Death,* 1.22 and Life to the Life. The Apostle, saith our Adversary, thus, To the one the savour of Death unto Death, to the other the savour of Life unto Life. Thus, that he may be true to his Way, he undertakes the Confutation of G. F. and Proof of him to be

an Impostor: the Difference betwixt the Apostle's saying, and G. F's citation, is, imputting the before Death and Life, which is the same in Sence and Intention. But again,

Eighteenth, The Scripture quoted by our Ad∣versary thus,* 1.23 Of this sort are they which CREEP into Houses, and lead captive silly Women, laden with Sins, and led away with divers Lusts, ever learning, but never able to come to the Knowledge of the Truth. But G. F▪ saith,

Of such as have got the words, &c. who are Reprohates concerning the Faith; which crept into Houses before the Apostles decease; which have kept alwayes learning, and never able to come to the Knowledge of the Truth 〈◊〉〈◊〉 led away with divers Lusts.

Very well; and what's the Error or Perversion here? Why, the Apostle does not attribute to these False Teachers, that they kept Peo∣ple alwayes learning, but they led captive such as were so. And what then? therefore is it not true in the sence in which G. F. quotes it? What wrong is there done to the Text, or such Teachers either? For who knows not that false Teachers do keep People alwayes learning, but never bring them to the Knowledge of the Truth? And certainly, they cannot be false Teachers, that are not led away of divers Lusts: therefore they are both led away of divers Lusts, and they lead others too. But it is worth our notice, That he who has so frequently, and with such Deri∣sion, reflected upon▪ G. F's Syntax and false English, is so far from being unblamable himself as to make that Elegant Apostle guilty; for in the Epistle it is, They which Creep; in his Quotation, They which CREEPS. But we delight not to spend our time so unprofitably; such are his Contests about the He∣brew, Greek and Latine, being set over Christ's Head by his Cru∣cifiers; for he would have it written as said in the Scrip∣tures; and G. F. sayes, Set atop of Christ, that is, over His Head; and true it is what he observes. That all Languages have crucified Him; and those that have been most Learned, have been fur∣thest from the Kingdom, that is resembled to little Children: I thank thee, O Father, Lord of Heaven and Earth, that thou hast hid these things from the Wife and Prudent, and revealed them unto Babes.

Nineteenth, G. F. sayes, the Gospel is preached in every Creature;* 1.24 Our Adversary sayes, was preacht to every Ceature; and both are true: for in time past it Was, and now I hope he will not deny but it Is. In every Creature, or To every Creature may be the same; For when the Gospel of Repentance and Faith in God, are by his Light and Spirit secretly revealed and declared in eveey Heart, doubtless 'tis also to the Heart as well as in it; And though there may be outward Preaching of the Gospel, yet that which is Effectual, comes from the Spirit and Power of the Gospel, and reacheth into the Innermost Parts, and the same Spirit gives there the true Discerning and Sense, and makes the Effectual Application thereof, so that his Carping there is like all the rest, Malicious and Troublesom! But he hath something to the same Purpose.

XX. Again G. F. If Christ be not within Peo∣ple, they are Reprobates.* 1.25 The Apostle and Transla∣tors say, Know you not your own selves that Christ is in you, except ye be Reprobates, 2 Cor. 15. 5. as if in you could admit of no other Sense but within you. Let us see if the Words of Christ will alwayes admit that Sense, Mat. 20. 26, 27. But it shall not be so within you, but whosoever will be Great within you, let him be your Minister &c. thus far our Adversary. But certainly the Man can't think, that because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may sometimes signifie among, that therefore in all cases it must do so; for let us read the verse cited so, Know you not your own selves that Christ Jesus is among you except ye be Repro∣bates? This in his Opinion of Christ's Residence would be most false: Besides, if it should be read within you, it might be understood thus, within your Precinct, Company, or Society; and the Sense very good still. However, it shews he hath but little to do, who shall employ his time in correcting within you for in you, since whatever is in any thing, is within that in which it is, or else I know nothing. But he tells us that G. F. is guilty of the like fault in relation to John 2. 27. where the Apostle speaketh of the Anointing, which abides in you; but he thus, the Apostles brought the Saints to the Anointing within them; To which I say, that He is Guilty of the like Fault of Fooling

as before; For a School-Boy would be whipt for so much Igno∣rance, and Ill-spent Time: He might have learn't better his Greek Grammar; but indeed, I have cause to question his Pro∣ficiency: '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sayes Xenophon, Intra duos vel tres dies, within two or three dayes, where '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used to express within.

XXI. His Cavil at G. F's Calling the King∣dom of God,* 1.26 the Kingdom of Heaven, and then saying it is the grossest Forgery, is as solvable as the rest: For first, the Kingdom of God and the Kingdom of Heaven are all one, unless when men are in the Kingdom of Heaven, they are not in the Kingdom of God; and so con∣trary wise. Thus John called that very Kingdom which in the Text is styl'd the Kingdom of God,* 1.27 the Kingdom of Heaven; The like may be read in the tenth of Mark. If then the Kingdom of God and Kingdom of Heaven be all one, certainly if the Kingdom of God be confest to be within,* 1.28 the Kingdom of Heaven must be there too. If this be the grostest Forgery, G. F. is far from an Impostor.

XXII. He quotes Isaiah, To the Law and to the Testimony,* 1.29 if they speak not according to this Word, it is because there is no Light in them, Isa. 8. 20. but G. F. thus; For Isaiah bid them come to the Law and to the Testimony, and you that come not to that Rule it is because you hate the Light in you; where he is much displeased that it is hate the Light, and not rather, that they have no Light; But this proceeds from that Ungodly Narrow Spirit, that would not all should be Enlightened, and would rather lay▪ the Blame of not Living up to the Law and Testimony to God's not giving men Light, then to his and other mens hating of it: but every one has Light, though every one hath not the benefit of it through their own Disobedience to it.

XXIII: G. F. The Letter was dead, and did not give Life;* 1.30 but, sayes he, I am to seek for the

Scripture, I find indeed the Apostle Paul saith 2 Cor. 3. 6. The Letter killeth. But here he is not just to his Promise, as in several other places; he finds G. F. using some Scripture Words mixt with the like matter, and presently sayes; he knows not to what place they do agree, if not to such a saying of this or that Apostle, making him to quote that which it may be was not in his mind to quote. Next, the Literal Knowledge does kill, and not make alive: and the Letter may also be called dead, because it makes dead by killing, as well as that in ano∣ther sense, there is no Life in it: But We know the strict Sense of the place to relate to the Dispensation of the first Co∣venant.

XXIV. But now he thinks, he has unvail'd all, and detected G. F. to the purpose.* 1.31 G. F. in An∣swer to a Priest about the Resurrection of the Body, he sayes, answers thus, Christ—is the Resurrection and the Life, and thy dead body shall live with my dead body; This is Scripture: but he calls it the greatest Vanity, and Lightness, besides Forgery, that he has observed, in citing of Scripture. And behold his Refutation! Is not this Man a strange Kind of Champion, who besides his Abuse, gives us no Knowledge that he takes any notice of G. F. in the matter. For my part I think the Answer good; for Christ is the Resurrection, and We do confess to a Resurrection of the Dead out of the Graves in the Judgment Day, by the Voice and Power of Christ Jesus our Lord, that men may be fashion'd like unto his Glo∣rious Body, which is Spiritual, and Glorious, and Immortal.

XXV. But he chargeth G. F. with wrong Citation and Paraphrase Mat. 5. 37,* 1.32 But let your Communication be yea yea, nay nay; for whatsoever is more then this cometh of evil: G. F. thus, He (Christ) sayes, In all your Communication let your yea be yea, and your nay nay, for whatsoever is contrary is evil; why not here as he has it after∣wards? whatsoever is more is evil, charging us with calling God to Witness in Communication &c.

'Tis strange to me that one, who not long ago was for Swea∣ring,

should now think the Quakers that are against it go too far in calling God to witness. But let the man know, that by contrary G. F. understands the extraordinary wayes of Affirmations, as Oaths, and the like, especially in Cases of Evidence, where∣in an Evangelical Righteousness is more then ordinarily concerned: This he might have collected from those words he after cites; but he wanted that Candor, that Generous Adversaries shew.

XXVI. He is very angry with G. F. for putting is for was;* 1.33 God is in Christ recon∣ciling the World unto himself, 2 Corrinth. 5. But methinks, if he considers as he believes, that all men are not actually reconcil'd, then men are at most but a reconciling, and that's the time present: wherefore, if God in Christ only can reconcile the World unto himself, then since there is the great∣est part of the World irreconcil'd, though the work be going on in some; it will follow, that either none now can be recon∣ciled, or else God is as well (though not by so visible an ap∣pearance) in Christ now reconciling the World to himself as for∣merly: therefore, is, may be as proper as was.

XXVII. But he brings in G. F. answer∣ing a Priest about the Saints enjoying the Di∣vine Nature thus,* 1.34 Doth not the Apostle say, that the Divine Nature the Saints were made Partakers of: but saith our Adversary, Where doth any Apostle say so? Peter saith, 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious Promises, that by these you might be Pertakers of the Divine Nature; in which I see no difference at all, that would have given any sober Per∣son the least Scruple; for both import a participation of the Di∣vine Nature. Doubless it griev'd the man he had no more against Gods People partaking of the Divine Nature; for he seems to desire to work out all himself, and to be as little indebted to God as he can; but, poor man, his works will be burnt.

XXVIII. G. F. quotes this Scripture, Hebr. 10. 26, 27.* 1.35 And he that sinneth after he hath received the Truth, there remaineth no more Sacrifice for Sin, but a

fearful looking for of Judgment: But saith our Adversary, The Scrip∣ture hath it, For if we sin wilfully after that we have received the Knowledge of the Truth, &c. so that the difference, as he con∣fesseth lies in the word wilfully: but as all men sin not of compul∣sion, but wilfully, so it was never our Principle to make God a hard Master, or an unmerciful Judge, as he well knows; and methinks he should have had more respect to the just God, and his own Soul, then to insinuate what in his own Conscience he knows to be a plain falshood, on purpose to bring us into suspi∣tion and disgrace. But I wish him Repentance and Remission for this wilfull sin.

XXIX. Here he does not so much charge G. F. with corrupting Scripture,* 1.36 as with Idleness and Ignorance in making use of it; Now let us see wherein, why G. F. will have the Scriptures to be the Words, but not the Word of God by way of excellency, as in Luke 1. Acts 1. Rev. 22. also Moses himself call'd them Words; to which our Ad∣versary replies, That in the instance out of the Acts, that word which is Englished Treatise, is the same with that in the first of John which is called the Word. But this is weak; for the same word may ••e used to several ends; I mean, that the same word which signi∣fies the Word of God as an Excellent Being, may be simply used at an other time for Discourse, Reason, Speaking, or the like; and great care is to be taken in rendring of Words, that they bear the sence they are employed for in that place. So in the Acts, It was an Historical Discourse or Narrative of the Actions of the Apostles, and therefore would have been ill appropria∣ted to another signification. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be taken simply for the Sun in the Firmament, or the Son of Righteousness, and the Light of the invisible World.

But that which is unanswerable is this, that the Word of God cannot be subject to those corruptions by Translations, Fire, Water, Age, and abundance of Casualties, which the Scriptures are; therefore the Scriptures being subject to these things, they cannot be eminently the Word of God, but Christ the Light only; yet the Words of God, or Treatise and Declaration of his Will, that is, so much of it, as was given forth by the Holy Ghost. I am sorry the

man is so over-run with an envious Scurvy (who once promised better things) as to employ his precious time about things of so little moment or advantage to the World.

XXX. I shall now conclude these Observati∣ons with his Conclusion;* 1.37 and I am very glad we are so near the end (of what has scarce by either Head or Tail) But let's see what leave he takes, and how he winds up his Criminal Animadversions upon George Fox, which he doth thus, G. F. God justified (Job) and said, Job did not sin with his Mouth: but, sayes he, the Scripture has it thus, Job did not sin with his Lips; which he sayes, is far from not sinning with his Mouth; but which way I know not: For Lips are often by Synecdoche put for Mouth; so that, if the Lips did not sin, the Mouth did not sin. But after this Art of Evasion, a man may say Himself or Faith to be almost any thing; and for his Defence urge, It was not he (reserving) but his Lips that said so. I would have the man to know, That we dispise his Shuffles, and esteem him, though not a less malicious, yet a far less formidable Adversary, then some we have met with: Neither have I been thus Liberal for his Li∣bel's sake; but having an Oportunity (after much Business on another Subject) to insist upon these serious Doctrines, herein hand∣led, I found my self deeply engaged to do what I did effectually. But I have a few things yet to offer, which done, we shall conclude this Controversie, at least for this time.

First, I would desire all that read our Discourse to observe, That what makes up the far greatest part of the Libel is the Au∣thor's Snarles at G. F's imperfect or defective Quotation of Scriptures; mostly confessing, that the Alteration lies more in the Words, then sence of the places by him cited. If therefore I shall make it appear, that both Christ and his Apostles have not observed such Exactness, as he so severely reproves G. F. for the want of: It is to be hoped, that he will either retract his unworthy Abuse of that Innocent and Good Man; or else, not think it hard in us to charge this Blasphemous Inference upon him, namely, That he makes Christ Jesus and his Apostles Perverters of Scripture, and what else he Wickedly concludes against G. Fox.

Notes

• * 1.1

  First,
• * 1.2

  Page 8. Joh. 17.
• * 1.3

  Pag. 8, 9.
• * 1.4

  Page 9. 10.
• * 1.5

  Luk. 24. v. 5, 6.
• * 1.6

  Page 10, 11.
• * 1.7

  Luke 22. 28, 29 30.
• * 1.8

  Pag. 12.
• * 1.9

  Pag. 13.
• * 1.10

  Page 14.
• * 1.11

  Page 14. 1 Cor. 12. 6. Eph. 3. 20. Phil. 2. 13.
• * 1.12

  Page 16.
• * 1.13

  Page 16. 2 Pet. 2. 1.
• * 1.14

  Page 19.
• * 1.15

  Page 19. Ephes 5. 25, 27.
• * 1.16

  Page 19.
• * 1.17

  John 14. 18, 19.
• * 1.18

  Matt. 28.
• * 1.19

  Page 20.
• * 1.20

  1 Cor. 2. 10.
• * 1.21

  Page. 21.
• * 1.22

  Page 21. 2 Cor 2. 16.
• * 1.23

  Page 21.
• * 1.24

  Pag. 22, 23.
• * 1.25

  Pag. 23, 24.
• * 1.26

  Pag. 24.
• * 1.27

  Mat. 3. 2.
• * 1.28

  Luk. 17. 20.
• * 1.29

  Pag. 24. 25.
• * 1.30

  Pag. 25.
• * 1.31

  Page 26.
• * 1.32

  Page 27.
• * 1.33

  Page 27.
• * 1.34

  Page 28.
• * 1.35

  Page 28.
• * 1.36

  Pag. 28, 29.
• * 1.37

  Page 33.