'«■ (■■ 
 
 'T^jTyjjPar^rrprmr ^.''3?^ 
 
 y<^:i 0? F:i/-%)>x. 
 
 ..^OH 
 
 
..sV 
 
 A N I i9W 
 
 EXAMINATIONT 
 
 O F 
 
 William Notcutfs Reply 
 
 T O 
 
 H.B\ VINDICATION 
 
 OF 
 
 R. Barclay's Apology, 
 
 Wherein 
 
 The Deceit of the faid W. N. is farther 
 manifefted ; his many A b u s e s of the People 
 caird Q^UAKERS deteded ; and the 
 Genuine Senfe of their Writers afferted ; againfl 
 his Groj's and Palpable Perversions of them* 
 
 By H: B. 
 
 . ISAIAH XXIV. Id. 
 
 The treacher9ut Dealers have dealt treaeheroujly: yea, the treacherous 
 Dealers have dealt very treaeheroujly. 
 
 But we will give Thanks to the moft good and mighty God, that 
 fuch is our Caufe, where againft ( when they, would faineii ) ihejr 
 were able to utter no Defpight, but the fame, which might as well 
 be wrefted againfl: the Holy Fathers ; againfl: the Prophets, againfl: the 
 Apoftles, againfl: Peter, againfl: ^aul, and againfl Chrifi himfelt: 
 
 Now therefore, if it be lawful for thefe Folkes to be eloquent and fina 
 ton^ued, m fpeaking Evil; furely it becomn eth not us, in our Caufe 
 being i'o very good, to be dumbe m anfv/ering truely. Juel's A^ol, 
 of the Ch. of £Kf, Fart i. 
 
 LONDON: 
 
 Printed and Sold by the AfUgns of J. Scwle, rt the 
 
 Bibk in Gcorge-i^'ardj Lo??ibard-Jlreei^ ^735* 
 
Ill 
 
 THE 
 
 PREFACE. 
 
 TI S now a confiderable Time,' 
 fince VV. Notcutt's Reply^ 
 to my Vindication of R. Barclay's 
 apology ^ was iirft Publiflied. The 
 Meannejs of his Performance, and his 
 manifeft Inequality to the Task he had 
 undertaken, at firft almoft induced me 
 to a Refolution of (hewing by Silence 
 my Contempt of a Work, the many 
 & iipp^Kntji^bfurdities whereof feem'd 
 to carry with them its own Confutation^ 
 and to render my Notice of it unne- 
 ceflary. But being afterward informed 
 that my Silence had rais'd the Credit 
 of his Booh^ and that fome of his jrld* 
 mirers from thence concluded and pro* 
 claimed it unanjwerable ; I was pre- 
 
 A 2 vaird 
 
iv The Preface. 
 
 vail'd with to give fome Chech to their 
 Conceits by a particular Examination 
 of it; in which the neceffary Avoca- 
 tions of Bufinefs^ and other Interrup- 
 tions of Importance^ did fo retard me, 
 that I fhould not even yet have com- 
 pleated it, had not my Friend Jofefb 
 Bejfe favoured me with his kind AfElt- 
 ance in the Tranfcription of it : I am 
 alfo obliged to him for fome Jldditions 
 he has made thereto, and feveral *%^- 
 tations here and there adapted to the 
 Matter under Confideration. 
 
 I need not fay much in this Place of 
 W. N'^s Abufes and Perverfions, as 
 well of the People called fakers in 
 general, as of K. Barclay and my felf, 
 with fome Others, in particular ; the 
 Reader will find them plainly exhibi- 
 ted in the following Sheets. 'Tis 
 hard, that an innocent "People fhould be 
 thus mjur'd in their Chrijlian Reputati- 
 on^ who hold no Principles but what 
 are intirely confonant to the T>o3rine 
 oftht New Tejiament^ and the moral 
 Nature of true Rdtgim ; whofe Pro- 
 
 feffion 
 
The Preface. V 
 
 feffion IS prejudicial to no Man^ except 
 theinfelves, who have always been 
 more or lefs reftrained thereby from 
 Trivileges common to other of their 
 Neighbours. But is it not furprizing^ 
 that fome Men wiio value themfelves 
 upon the Name of Mtnijiers of the 
 Gofpel of Pedce^ (hould be among the 
 foremoft in fuch jdbujes ? Yet fo it is^ 
 for their JntereJigoQs againft their jPr(?- 
 fejjlon^ and a Selfijh Difpofition leads 
 to want of Charity : JV. Notcutt had, 
 in all probability^ forborn his publick 
 Oppofition to the ^akers^ had not the 
 Danger of lofing fome of his Flock, and 
 more efpecially that of their Fleeces, 
 excited his Indignation, and hurried 
 him into an Undertaking which he may 
 repent at leifure; being haftily entered 
 into fuch a Labyrinth of Falfhood and 
 Error, as that he will not eafily extri- 
 cate himfelf. 
 
 Had JV.N. in this prefent Con- 
 troverfy been only miftaken, I might 
 have entertained Hopes of convincing 
 him; but as he appears in many places 
 
 A 3 knowingly 
 
yl The P R E F A C |£. 
 
 hnowingly partial and unjuft, I fear my 
 J^abour will be lo^ upon him. How- 
 ever, if the unprejudiced Reader ftiall, 
 through my Endeavours, receive fuch 
 Light and Information, as may enable 
 Jiim ro make a right Judgment of IV: 
 N\ Undertaking, and of the Innocence 
 of thofe he has abusM; 1 fhall think 
 the lame a fufficient Recompence for 
 the Labour of. 
 
 Jits Friend 
 
 H^ B. 
 
 A FAR" 
 
VII 
 
 A FARTHER 
 
 PREMONITION 
 
 To The 
 
 Impartial Reader. 
 
 HAVING been dejired fome fime Jince ly my 
 trtend H. B. to perufe and tranfcribe a Ma* 
 niifcript of his, intituled. An Examination of W* 
 Notcutt's Reply to H» B's Vindication, ^c. I 
 took the Liberty from my own Approbation of the 
 fame good Caufe he is engagd in, and a Defire of 
 promoting it, to infert (mth his Confent) fome 
 Pajfages therein^ viz. 
 
 F. 8. to 11, I inferted an Anfwer to W. N's 
 ^uery. What did G. Fox ever do to prove his 
 Call and MiiTion from God ? 
 
 •P- 74) 7i- ^ P^^ ^^ f^^^^ E^ipreffions of the 
 Greek Poets, Phocylides, Pythagoras, and Or- 
 pheus, teftfying to the Epicellency of the Divine 
 Word, or Light within. 
 
viii A farther Premonition 
 
 P, 107, to 112. 1 alter d W. Notcutt's Cau- 
 iions to Youfig Perjons^ by mahrtg them^ as I appre- 
 bendedj more agreeable to Scripture^ and confequently 
 mors wftru^ive, 
 
 P' 124. I made fome Ohkrvgitions, and added 
 a Marginal Note concerning the Word 'a^x" [ ^- ^• 
 Principle or Beginning] in holy JVrit : I alfo made 
 here and there a Remark upon the Greek ^ext in 
 fome other Places. 
 
 P. 175. I enlarged upon W. N's Extraordinary 
 Perverfton of a Pafjage from S. Fiftier's Ruft. ad 
 Acad, "joherein he has given fuch an Inftance of de- 
 liberate Fraud J and defigned Impofition upon his Re a' 
 aery as, at the fir ft coinwg out of his Book^ appeared 
 to me fo obfervablcy that I then pennd do^jun fucb 
 Remarks upon it^ as are herein publiffjed. 
 
 Ofthefe Additions of Mine to my Friend^ s Copy^ 
 I thought proper to advertife both the Reader and 
 W. NotcUtt, that if he floall hereafter think proper 
 to make any Obje^ions to thofe Paffages^ he may 
 know to whom they are imputable. 
 
 The fdllowing Sheets plainly difcover Vf. N. to be 
 guilty of a Pra^ice i^ry unjuftifiabUj yet frequently 
 ufd by the Quakers Adverfaries^ viz. ^hat of 
 sidling out and citing Bits and Scraps of Sentence sy 
 
 and 
 
To the Impartial Reader, ix 
 
 and prtfentiiig them to the Reader in a falfe PieWy 
 iioith a feigned Serife put upon them^ dire^ly contrary 
 to the whole Scope and 'lienor of their Authors whole 
 Dtfcourfe. In this Method of Mifreprefentation they 
 have been too fuccefsfd^ for * " It is an eafie and 
 " a common thing, by Mifconftru£lion to deprave 
 " whatfoever is moft innocently done or fpoken.'' 
 But the Succefs offuch a Proceeding doth not lejfen 
 its Guilty hecaufe f '' Such a thing done by 
 " Miftake or for want of Skill is hud enough^ but 
 " it it be done wilfully^ it is hard to think of any 
 ^' thing that is a greater Wickednefs^ for it goes the 
 " way to deftroy the common Faith of Mankind, 
 " by which we are apt to rely upon a Writer, 
 *' that how zealous foever he «iay be for his Opi- 
 " nion,he will not forge matter oi Fact, nor fpeak 
 '^ wickedly (though it be) for Gody as ^ob fays." 
 eap. xiii . V. 7 . 
 
 If Reader, thou haft through fuch deceivahle 
 means been hitherto mifled and beguiled^ I hope^ the 
 following sheets will tend to thy better Information^ 
 by giving thee a juft and true Idea of the ainfed 
 Quakers and their Principles. 
 
 Joseph Besse.' 
 
 * Bifljop Sanderfo?t ia Serm* 2, ad Magiftratum. 
 f Wan Pref, to his Hifl". of Irfm-Pfptifm. 
 
 AN 
 
AN 
 
 EXAMINATION 
 
 OF 
 
 William Not cut fs Reply, ^c. 
 
 The Introduction. 
 
 TH E Reply made by William Notcutt to 
 my Vindication of R, Barclay* s Apology, 
 againft his Attempts, has been thought 
 by Ibme fo efFedually to expofe the 
 Wcaknefs of its Author, as to Hand in need 
 of no publick Animadverfion, he having, inllead of 
 fairly anfwering, and clearing himfelf of thofe Abu- 
 fes and Perverfions of our Friends Writings which I 
 had charg'd upon him, fluif'd his Pamphlet with 
 many more of the fame kind, as if the Old Maxim 
 of Perfecutors were current with him ; Fortiter 
 
 CALUMNIARE, & ALIQUID ADH^REBIT, ThrOW 
 
 Dirt enough., andfome willftick. 
 
 But though the Method he has taken, well 
 known to be the ufual and lail Refort of confuted Ob- 
 ftinacy, may fnfficiently maniteft to every impartial 
 Reader, (kill'd in Controverfy, his Want ot good 
 and rational Arguments to fupport his Caufe 5 and 
 
 B to 
 
4 The INTRODUCTION. 
 
 to fuch Readers my taking any flirthcr Notice of 
 him would be unnecefTary ; nevertheJefs, I have 
 thought proper to publifh this Exa?nination of his 
 Reply, for the fake of others, who either through 
 Prejudice conceiv'd againil: the Quakers, Partiality or 
 Affedion for him, or Ignorance of the Rules of 
 Difputation, may be in danger of being mifled 
 through his Means, fo as to imagine his Per- 
 formance unanfwerable ; as well as in regard to 
 himfelf, left by my Silence 1 fhould feem to counte- 
 nance him in the Vanity of applying to himfelf the 
 Saying of Chrift, Luke xxi. 15 I n'ill give you a 
 Mouth and Wifclom which all your Adverfaries Jhall not 
 he able to gainfay, nor rejtjl. To which Promife I 
 fliall endeavour to demonflrate that no Man can put 
 in his Claim more unjuftly. 
 
 
 SECT- I. 
 
 His Introduction confidered: 
 
 PAG. I. He begins thus, " In the Perufal of 
 " H B's Vindication of R. Barclay, which I 
 fuppofe is the Performance of a chofen Champion 
 of their Caufe, I was not at all furpriz'd at the 
 cenforious Spirit that manifeftly runs through the 
 '' whole of it ; and that the Author, without any 
 *' Regard to Truth, has afTerted in p. 74. That in 
 *' the Review there was but one true and exa5l 
 ** Rotation out oi the fakers Writings.'* 
 
 M Y Words, fpeaking of a particular Quotation 
 oi his from Edward Burroughs, are, that it is the 
 only true and exaof Rotation, I may ve?iture to fay^ 
 he hath brought in his whole P^rfor/nancc* Thefe 
 
 Words 
 
SeO:. I. His Introduftion confdered. 5 
 
 Words I do not yet fee any jufl Caufe to retradt, 
 notwithftanding his Tale^. 2. of turning down above 
 twenty Pages in i^. 5*s Apology, v/hich, he fays, 
 he took his Quotations from. 
 
 The ¥.x^xt^ion^o^ nomas Coey /?. 3. in a pri- 
 vate Letter to him, concern me not. Nor do his 
 Citations^. 4. from M(2//^^r's Hiftory of New-Eng- 
 land^ of a Colleclion of Phrafes faid to be taken from 
 the Works of S. FiffDe7\ and W, Penn^ or thofe /. 
 5. from E. Burroughs and others, at all relate to the 
 Controverfy between him and me : And how rough 
 or uncouth foever thofe ExprefTions, as they fland 
 collefted by invidious Adverfaries, fuch as himfelf 
 and Mather^ may appear ; yet they may, for ought 
 I know, be very aptly and properly applied, as oc- 
 cafionally difperil in the Works of thofe Authors. 
 
 A s foreign to the Purpofe Is his Account p. 6, 7. 
 of H. S?mt}fs refufing to anfwer him a Qiieftion, and 
 the Certificate concerning H. S?nith and E. IValker^ 
 which Certificate, as I am informed, is fign'd by 
 Perfons who were under the Influence oi PF. Notciitt% 
 and the Contents of it are very infigniiicant, im- 
 porting little, but that W. 'NotciUt kept talking, 
 while the other two, being wifer, replied not to his 
 Impertinence. 
 
 He tells us ^. 7. that \it determines not to return. 
 Railing for Railings but forgets himfelf again in the 
 next Page, and fiys of me, «•' I have thought from 
 " feveral PalTages in the Book, that it was the Per- 
 *' fornjance of fome Flackney- Writer, that matters 
 " not w^hathis Themj is, or who are his Mafters, 
 " or v/i^ether his Caufe be good or bad." And p. 
 9. charges me with Lying cu d Slander. It this, al- 
 together unprov'd, be not Railing, what Is ? His 
 Thought ot my being an Hackney Writer^ and no 
 
 B 2 Quaker 
 
4 His Introduftioii confidered. Se£l .1. 
 
 Quaker, is fcarce confident with his own fcoffing 
 Suppodtion, p. i. of my being a chofen Champion 
 of their Caufe. Bat his jeering Encomiums, and 
 his downright Abufes are alike to me : However, 
 on this Occafion, Jet me tell him, 1 am no Hackney 
 Writer, nor have I any other Reward for my wri- 
 ting on this Controverfy, than an inward Satisfadi- 
 on and Peace of Mind, in difcharging my Duty by 
 defending the Injured from his Abufes. I add no 
 more, though had the Man been wife, he might have 
 forefeen the Opportunity he has given me of retort- 
 ing his Hackney Phrafe on fuch a Preacher as himfclf, 
 with very great Advantage : But I fpare him. 
 
 P. g. He cites me faying, that the TForks of R. 
 Barclay have merited the pub lick Applaiife of divers in- 
 genious Men ^ and a little lower infults thus, "But 
 ' behold the famous Authors, that have approval 
 ' of R, Barclay's Works, a Weekly News-Paper is 
 ' the firft \ O ridiculous ! If he could have pro- 
 ' duc'd more famous Authors, why did he mention 
 ' him firft ? I fuppofe becaufe this Champion con- 
 ' verfcs more with News Papers than any Diviner 
 ' Writings." And in the Page before he has thefe 
 Words, '^ He has quoted News-Papers inftead of 
 « the Holy Scriptures in favour of their Opinions -, 
 « as if wife Men could fafely venture the Concerns 
 « of their Souls upon that Religion, which the Au- 
 ' thor of a Weekly News-Paper fhould recommend 
 « to us." 
 
 Were las frothy as himfelf, I might here ufe 
 his own ExprefTion of, Rifum teneatis Amici ? Who 
 can forbear fmiling at the Folly of the Man, who 
 raifes to himfelf imaginary Mirth from his own Mi- 
 ftakc of my Meaning.^ I did not quote either that 
 Anthor or John Nor ris^ as Perfons upon whofe Re- 
 commendation Men might take up their Religion ; 
 
 buc 
 
Se£l. I. His Introduftion confidered. 5 
 
 but to fhew that with refpe6l to the Charadter given 
 of R. B's Writings, the Teftimony of thofe Men 
 mufl necefTariJy be of fo much more weight than 
 that of ^. Notcutt^ as their Judgments were well 
 known to be far fupcrior to his, and in this cafe no 
 lefs difinterefled. 
 
 His grofsRailery^. 10. againft that good Man 
 G. FoXy is very far from the Spirit of a trueChriftian. 
 He fpeaks there of G. F's pretending to have the fame 
 Meafure of Infpiration as the A 'ties had. This he 
 produces neither Book, Paj^ or Authority for, 
 which could he have done, I fu:,^.' cfe he had not faiPd. 
 Now 'tis evident from G. F's Writings, that he did 
 not pretend to the fame degree of Infpiration as 
 the Apoflles had, but to a degree of the fame Kind 
 of Infpiration, which much alters the Cafe. He 
 alfo tells us, that G. Fox ^^ endeavoured to make others 
 '^ helieve that he underftood all Languages, All Lan- 
 " guages to me are but Dufl, who was before 
 *' Languages were. Introd. to G. -F's Battledoor. 
 " He could not mean^ that he eftecmed them no bet- 
 
 " ter than Dufl becaufc he iQt his Hand to a 
 
 " Book which contained many Languages, as tho' 
 " he v/ouldhave the World believe that he was the 
 *' Author of that Book." This Accufation is very 
 ill grounded : The Defign of that Book cail'd the 
 Battle door., was to fhew the Propriety of the perfo- 
 nal Pronouns Thou to One^ and I'ou to ?nore than One., 
 in a Variety of Languages. G. F. is not efteem'd 
 the Author of that Book, except the Englifh Partoi 
 it, though he was concern'd in and confenting to the 
 Publication of the whole, which is generally allow- 
 ed CO have been the Work of fcveral Perfons, two 
 of whom have their Names prefix'd to it, viz. John 
 Stuhhs and Benja7?iin Furly., Men of Learning, v/ho 
 themf;jivts underftood feveral Languages. The 
 Book was a Collcftion made by them and others, for 
 
 B 2 ';j5 
 
6 His IntroduQion confidered, SeS:. I. 
 
 'ris not to be fuppos'd, that two or three Perfons 
 could underfland all the Languages therein: If it 
 be objedit'd, that G. F. is put to feveral Paflages of 
 Greek, Latin^ &c, in the Book, the Reafon of that 
 is obvious, thofe Faffages being no other than a 
 Tranflation of what had been fign'd by him in E^ig- 
 I'ljh in the firft Page of the Book. And as to his 
 faying. All Languages to tne are hut Buft^ he did cer- 
 tainly mean, v/hai M^. Notcutthys, he could not meauy 
 viz. that he eft eemed them no better than Duft^ \. e. in 
 comparilbn of the Teachings of the Holy Spirit, 
 toward the right underftanding of the fpiritual Scnfe 
 of Scripture, and making Minifters of Chrift, in 
 proof of which. let us hear him fpeak for himfelf in 
 Great M\ftery^ p. 115. where in Anfwer to one 
 Giles Firviin, whom he cites faying, No Man can he 
 a good Text- Man^ unlefs he have attained to the Lan- 
 guages ^ which hath coft us ft) much^ and he cannot know 
 the Errors but by Learning. And that, he may thus 
 ftpeak for the NeceJJity of Arts without zvhich Men can- 
 not be fufftcient Mimfters, G. Fox thus replies, 
 "' None knows, nor is made Miniftcrs of Chrill by 
 " Arts, nor by Languages ; let them get all the 
 " Languages upon the Earth, they are ftill but Na- 
 *' turalifls ; and Men learning another Man's natu- 
 *' ral Language ; and he hath learned but that 
 *' which is natural, and he knows but that which is 
 " natural ^ what another natural Man can fpeak, 
 '' and all their Arts is there. Now that which 
 " makes a Miniiler of Chrift is beyond the Natural : 
 *' Yea, all the natural Languages upon the Earth ; 
 " and feeth before they was : Let it coft them never 
 '• fo much., yea Gold and Silver, a Wedge of Gold 
 '' and Silver to get Naturals, and the moft precious 
 " Things upon the Earth cannot purchafe, nor 
 *' make a Minifter of Chrifl, that which makes 
 " them, is the Spirit of God, nor none knows the 
 *' Scriptures, but with the Spirit of God, given 
 
 " forth 
 
Seft. I. His lotroduSion conftdered 7 
 
 *' forth from the Spirit of God. Nor none knowS 
 " the Errors but by the Spirit of God. Now if 
 *' all Men upon the Earth have Scriptures in eve- 
 *' ry one of their natural Languages ♦, yet none of 
 *' thcfe knows the Errors, nor none of thefe knows 
 *' the Scriptures, without the Spirit of God from 
 " which they was given forth." This Pafiligc 
 fully fhews G Fox's Senfe of Languages, and in 
 what refped they were to him but JDuft , Nor is it 
 rational to fuppofe that he, whofe great Bufmefs 
 and higheft Honour was, to be an humble Mini- 
 fler of Chrifl, and a faithful Expounder of the Ho- 
 ly Scriptures by the AlTiflance of his Spirit, fliould 
 be ambitious of being thought Mailer of Qua- 
 lifications which in his own eileem were not ne- 
 cefTary for the Service he was called to and em- 
 ployed in. 
 
 The before cited PafTage and many more in 
 G. F's. Great Mjftery^ fhew him to have been 
 a Man of much Knowledge and Penetration in Re- 
 ligion ; and how conceitedly foever TV, Notcutt may 
 challenge the beft Man in the College of Bethlehem 
 to Compofe more perfect Nonfenfe than G. F. has done 
 in that Book, yet let me tell him, the Defedl: lies not 
 in G. F. but in his own Underflanding, who puffed 
 up with a little Learning, and much Pride, may 
 be incapable of forming a juft Judgment what true 
 Senfe is, which he feems to Meafure by the Gram- 
 mar of ExprefTion, a Rule very liable to deceive 
 him ; for certain it is, that the mofl profound 
 Knowledge in religious Matters, fuch as that of 
 G. F. may be uttered in Words very ungramma- 
 tical, yet plain and intelligible to honefl and up- 
 right Hearts *, while miilakcn Notions, fuch as 
 ihofe of JV, N, ftrutting in a gay and Grammatical 
 Drefs, are apt to captivate conceited Sciolifts with 
 
 B A. an 
 
S His Introduftion coKfidered,. Seft. 1, 
 
 an Appearance of Senfe, which in reality they 
 have not. 
 
 What he Says/, ii. concerning Elijh a, y^mos^ 
 and the Apoftles^ I believe to be alfo true of G. Fox^ 
 *viz. 'That God fitted them every one for the Work to 
 which he had called them. And as to his Queftion, 
 What did G, Fox ever do to prove his Call and Mif- 
 (ion from God? I fhall give him a plain and dired: 
 Anfwer. 
 
 G. Fox did prove his Call and Mijfion from God 
 m the fame Manner by which the Apoille Faul 
 and others did approve themfelves as the Minifiers 
 of Gody 2 Cor, vi. 4, 5, 6. 7, 8, 9, 10, viz. 
 
 {i) In much Patience^ 
 
 (2) In AffliElions^ 
 
 (3) In NeceJJitieSy 
 U) In Biftrejfes, 
 
 hi 
 
 (ij He bore a multitude of Injuries Abiifes and Indignities, 
 but never retU'Laecl any, bein^offuch a calm and peaceable 
 Spirit, that he could even literally perform the Precept of 
 Chrift, Matt' v. 39. IVhofoevdr JhaJl jmits tkss on the right 
 Cheek, turn to him the other atfo. 
 
 (2) He was affii£ted from his Youth upwards. 
 
 (7^ He travailed often with little outward Acccmodations, 
 u>nnctimes in want of Food and Lodging, being as it were 
 iorfaken and deiiitute, as one of whom the World was not 
 worthy. 
 
 (4.) He had greit Anguifh and Trouble of Mind proceed* 
 ing from Temptations of Satan wherewith he was buffeted 
 iiinioft unto deip^ir, in which Condition he fought in vain 
 10 the Prielis and Teachers of rhe Times, but found them 
 ail to be but nii:erabls Comforters, and Phylicians of no 
 v«* ^^^ Lot able to admiiiiiler any Relief to his difconfolate 
 
 Spirit 
 
Sed. I. His Introduction conftdereL 9 
 
 (p,) In Stripes y 
 
 (6) In Imprifonments^ 
 
 (7) In 'Tumults^ 
 
 (8) In Labours^ 
 
 (g) In JVatchings^ In Fa flings ; 
 
 By 
 
 Spirit : But as he came wholly to rely on the Lord Jefus 
 Chrift, he came to Witnefs Deliverance from the Snares of 
 the Enemy, and to be enabled to praife the Name of the 
 Lord on the Banks of Salvation. 
 
 ($) He was divers Times cruelly beaten and bruifed by 
 the rude People, animated by their Priefts, infomuch that 
 fometimes he was fcarce able to ftand or go through the 
 Abufes received. 
 
 (6j Many Imprifonments he underwent, and fome 
 of long Continuance, fometimes in clofe and nafty Dun- 
 geons, under the tyrannical Ufage of barbarous and un- 
 merciful Keepers, through all which he was fupported by 
 the Grace of God, and enabled to perfevere with an In- 
 nocence and Magnanimity of Mind amazing even to his 
 Perfecutors. 
 
 (-]) Uproars of the People were raifed on purpofe to 
 abufe him. At one Time with Pitchforks, Flails, and 
 Staves, driving him out of their Town, and crying out, I^U 
 him \ knock him on ths Heai : Br'wg the Can and cirry him arony 
 to the Church-yard, At another Time with Staves, Hedgeftakes, 
 and Holly-buihes beating him on the Head, Arms and 
 Shoulders, till he fell down as dead; Ana third, with Staves., 
 Clubs and Filhing Poles, beating and punching, and endea- 
 vouring to thruit him backwards into the Sea : And all this 
 for the fake of his Teftimony againft the Wickcdnefs and 
 Corruption of the Times. 
 
 (8) The whole Courfe of his Pilgrimage, by Land and 
 Sea, in his own and in foreign Countries, was as it were 
 a continual Travail and Labour in the Service of the Gofpel 
 of Chriil, and for the Cunverfion of Men from the Evil oi 
 their Ways. 
 
 (9; The Great Concern of the Miniftry wherein he was 
 
 engaged did many Times intrench upon the ufuai Seafons 
 
lo jF/ii- Introduclion conftdered. Sed.I. 
 
 (lo) By Purenefs^ 
 
 (ii) By Knowledge^ 
 
 (12) By Long-Sufferings 
 
 C13) By KindnefSy 
 
 ( 1 4) By the Holy Gbofty 
 
 (15) ^y Love iinfeig'ed^ 
 \i6) By thf. Wor-d of Truths 
 f 1 7) By the Fewer of God, 
 
 of Reft; and he wa? often exercifed in Hum'liation, Faft- 
 ing, and Prayer : Befides, he wis through the whole Courfe 
 of his Life very temperate, eating little and fleeping lefs. 
 
 (10} He was through the Grace of God kept clean in his 
 Converfation, and free from the Stains and Pollutions of this 
 
 wicked World* 
 
 (II I He was richly endued with divine Knowledge ; Clear 
 in unfolding heavenly Myfteries : He had an extraordinary 
 Gift in opening the Scriptures : He would go to the Marrow 
 of Things, and (hew the Mind, Harmony and Fulfilling of 
 them wich mach plainnefs, and to great Comfort and Edifi- 
 cation. 
 
 (12) He was unapt to take Offence, and always ready to 
 forgive. 
 
 ri^j He was of a tender and charitable Difpofition, and la- 
 bour*d for the Good of all. 
 
 (14J He was called by the Holy Spirit to the Work of the 
 Miniftry, and fupported therein, his Teftimony being fet home 
 to the Confciences of many, and made inftrumental for the 
 Convcrfion of Thoufands from Darknefs to Light, and from the 
 Power of Satan unto God, 
 
 (15) The Love of Chrift induced him to fpend and to be 
 fpent purely for the Good of others, and to win Men toChrift, 
 without any iinifter Ends or private Advantages. 
 
 (16) He faitlifully difpenfed the Do£lrine of Life, Light, 
 
 and Salvation. 
 
 (17) The Power of God attended his Miniftry,and made it 
 eifevtual to the Ccnverfion of many. 
 
Sea.I. His lntYod\xQ,ion co?ifiderecl. ii 
 
 (i8) B'j the Armour of Righteoufnefs 071 the right 
 
 Hand a?id on the left, 
 (19) By Honour^ and Bijhonour^ hy evil Report ^ 
 
 and good Report : 
 (20^ As unknown, and yet well known ; 
 (21^ As dyings and heboid we live ; as chajlned^ 
 
 and not killed. 
 (z2) As Sorrowful, yet always rejoycing -y 
 
 (23) As poor, yet making 7nany rich ; 
 
 (24) As having nothing, yet pojfeffing all things. 
 
 Ci8j He was enabled to repel the fiery Darts of the Enemy, 
 and was preferved in many Perils and Daogers which furround- 
 ed him. 
 
 (19) Ashe was contemned, vilified, and traduced with nu- 
 merous Lies and Slanders, by perverfe and malicious Spirits^ 
 as an Impoftor and Deceiver of the People, on the one hand : 
 Sc on the other, was he highly efkeem'd and honoured by thofe 
 that beft knew him, as a Man of godly Sincerity, and of an up. 
 right Heart. 
 
 (20) He was fcorned and defpifed by many as a private and 
 contemptible Perfon ; yet we// i^»ow« among the Faithful to be 
 a. Man of God and throughly furnifhei unto every good Work. 
 
 C21) He was faftained by the Power of God through mani> 
 fold Perils and Hazards of his Life, to the full accomplifliiug 
 of the Work to which he was called ; and though his Bodily 
 Afflictions and Ghaftifements were many, yet was he kept a- 
 live to praife the Name of the Lord through all. 
 
 (22) His outward Exercifes, Troubles and Sorrows, were 
 far over ballanced by a continual Sweetnefs and Serenity of 
 
 Soul, rejoycirig m Chrift Jelus. 
 
 (23) How mean anddefpicable foeverhe might feem to fome, 
 as he does to IV, r^otcuit, yet was he thelnftiument of ground- 
 ing and eftablifhingmany in the Way of Truth and Holinefs, 
 whereby they became ^i<r/; i« t^^ F;?/t)[j of Cki/?, and Heirs of 
 the evcrlafling Inheritance prepared for thofe that love him. 
 
 (24) When deprlv'd of all External Comforts, and under 
 clofe Confinement in Prifon, he enjoyed a fweet Communion 
 with God, and the comfortable Prefcnce of his Holy Spirit far 
 exceeding all the F-njoyment? and Riches of this World. 
 
12 His lntroduQ:ion co^^Jidered, Seft. I. 
 
 These are x.\\t Proofs which G. Fox gave of his 
 Call and MiJJion from God. W. Notcutt is de- 
 fired, when he fhail write again, to exhibit the Evi- 
 dences of his own Call and Mijpion, that we may be 
 enabled to judge whether they are equally Apofto- 
 licaL 
 
 As to the Point of Miracles, tho' v/e are fatis- 
 fied, that fome things extraordinary were wrought 
 by the Hands of G. Fox, yet if it may not be 
 granted us that he wrought Miracles, we fhall not 
 contend about it, feeing he publiflicd no other 
 Gofpel, nor preached any other Doctrines, than 
 what were long fince confirmed by the Miracles 
 of Chrift and his A'pollles. 
 
 If the Reader fliall think that we have dwelt 
 long on this Subjed, l^t him confider, that 'tis done 
 in Defence of a Deceafed Servant of Chrifi, from 
 the Cavils and Calumnies of an Adverfiiry, either 
 Malicious, or infenfible of his Merits. 
 
 From G. Fox ht carries his unjufi: Reflexions 
 :o R, Barclay p. ii. charging him with being in- 
 ilncere, and citing the following Paffage from his 
 Apology, ^. iSo, 1 8 1, viz, '• IVe are moved of 
 *' the Lord to call all, invite all, requeft all, to 
 " turn to the Light in them^ to mind the Light in 
 '* them^ and believe in Chrift as he is in them, and 
 "' to mind the Light of Chrift in their own Confci- 
 •' £nces^\ Upon which he thus exults, " Behold 
 *• their Chrift and the Objed: of their Faith. Not 
 " the Chrift in Heaven at the Right Hand of God^ 
 "' but the Light within -, Is this their fmcere preach- 
 -' ing of Chrift.? Why do they fpeak one thing 
 - and mean another? We juftly diftinguifti be- 
 '' tween Chrift and the Works of Chrift ; be- 
 '* tween the 6'pirir and the Works ot the Spirit. 
 
 *' And 
 
Sect, I. Uis IntroduQion ccnfidered. I j 
 
 '' And tho' fome of the Quakers have laid that 
 *' Chrifr without and Chrift within, are but one 
 *' and the fame Chri(l -, yet they themfelves did 
 '' not think fo, when they peifecuted G. Kdth^ for 
 *' preaching up the NecefTity of Faith in Chrifc 
 " without^ as well as Faith in Clirifl: within ; for 
 " this they laid him in Piifon, and he was forced 
 ^' to flee for his Life and Liberty to England. 
 
 «' And if R, Barclay had verily thought that 
 Chrift in Heaven and Chriil v/ithin were in- 
 deed the very fame Chrift, and that it would 
 be equally available to Men's Salvation, w^hether 
 they confider the Cbjed of their Faith to 
 be Chrift without, or Chrift within -, why 
 does he, and all the reft or their Leaders, di- 
 rect Perfons not to look to Chrift in Heaven, 
 but to turn inward, and believe in fomething 
 within ? We requeft all, faith he, to turn to the 
 Lii^ht in ihern^ and to believe in Chrift as he is 
 in them". 
 
 All this floisrifti of W or ds^ Vo-^ efi^ prceiereap 
 nihil, is meer empty Rattle, and has nothing in 
 it : For certain it is, that R. Barclay did, and all 
 ^akres do believe what W, Notc'utt himfelf ac- 
 knowledges fome of them have faid, viz. That 
 Chrift without and Chrift within are hut ene and the 
 fame Chrift. His Query, Why does he and all the 
 reft of their Leaders direui Perfons 7iot to look to Chrift 
 in Heaven^ hut to turn inward^ and helieve in fo?ne- 
 thing within P carries v/ith it a falle Infmuation, 
 for they do not dire^ Perfons not to look to Chrift 
 in Heaven, nor do they preach Chrift within m 
 Oppofition to a Belief in Chrift without, as the 
 Words- of R. Barclays Apology p. 141. mou 
 clearly evince ; " We do not, fait.h he, hereby in- 
 *' tend any ways to leflen or derogate from the 
 
 '« Atonemei:: 
 
14 Hts \tilYodiv\ck\oii cotjfidered. Seft. L 
 
 *' Atonement and Sacrifice of Jefus Chrift ; hut 
 " on the contrary do magnify and exalt it. For 
 *' as we believe all thofe Things to have been 
 " certainly tranladled which are recorded in 
 *' the Holy Scriptures, concerning the Births 
 *' Life, Miracles, Sufferings, Refurreclion and Afcen- 
 *'^ Jion of Chrifi^fo we do alfo believe that it is the 
 *' Duty of every one to believe it, to whom it 
 '' pleafes God to reveal the fame, and to bring to 
 *' them the Knovvledge of it-, yea, we believe it 
 ** were Damnable Unbelief not to believe it, when 
 *« fo declared." Again ^. 142. " We afHrm, it is 
 <' abfolutely needful, that thole do believe the 
 " Hiftory of Chrift's Outward Appearance, whom 
 «' it pleafed God to bring to the Knowledge of 
 *' it." So that R. Barclafs, direding to Chrift 
 within doth by no means import a denial of the 
 fame Chrift without, or of his bodily Exiftencc in 
 Heaven, which he exprefly owns in thefe Words, 
 «' We believe, that that Body which Chrift took 
 «' of the Virgin^ which was of the Seed of Abra- 
 '' ham and David, in which Chrift walked upon 
 *' the Earth, and was crucified, did arife the Third 
 •' Day, was glorified, and remaineth in Heaven, 
 «' wherein the Centre of his molt Glorious Sou] 
 «' remaineth for ever." Folio Colle^ion of his 
 Works, p. 861. 
 
 Eqjjally groundlefs is IV Notcutt^s>T2i.n\t of 
 G. Keith's being ferfecuted, and forced to fly for his 
 Life and Liberty into England, fcr preaching up the 
 neceffity of Faith in Chrift without \ for G. Keith was 
 not perfecuted for preaching up the neceffity of Faith 
 in Chrift without^ nor indeed was he perfecuted at 
 all by the fakers *, but he was " profecuted le~ 
 *' gaily for fpeaking and writing that which had 
 *' a Tendency to Sedition, and Difturbance of the 
 " Peace, as alfo to the Subverfion of the Go- 
 
 *' vernment 
 
LSed. His Introduction confidered. 15 
 
 " vernment, or to the Afperfion of the Magiftrates 
 " thereof. * There is an Inftrument with the Names 
 " of fix Juftices to it, wherein G. Keith is charged 
 '' with publickly Reviling ^o. Lloyd^ the Depu- 
 *' ty Governour, calling him an Impudent Man^ 
 " telling him he was not fit to be a Governour^ 
 " and that his Name would Stinky with many o- 
 " ther Slighting and Abufive ExprefTions, both 
 " to him and the Magiftrates. And alio calling 
 " one in an open Afiembly, Impudent Rafcal^ that 
 " was conftituted by the Proprietary to be a Ma- 
 " giftrate." "f Thefe and other fuch like Offences 
 being legally proved againft him, he was fin'd 
 by the Juftices Five Pounds^ " A moderate 
 " Fine confidering the Nature of the Offence; 
 *' and that which farther befpeaks the Clemency 
 *' of the Government towards him, is. That Fine 
 '' was never levied*'^* 
 
 " It neither has been, nor is, the Judgment, or 
 ^^ Pradlice of the Ridkers to perfecute any for 
 *' Religion and Confcience. But all this Noifc 
 <' about Perfecution of G. Keith in Penfyhania^ 
 *' is a meer Caulmny againft the Government for 
 " their legal Profccution of him for his Contempt 
 '' and Abufe of the Government." ^ But to put 
 this Matter out of Doubt, and to prove beyond 
 Exception that G. Keith was not perfecuted for 
 preaching the Nectjfity of Faith in Chrift^ without^ 
 We fhall here tranlcribe part of a Dccl vraticn which 
 the ^takers in Penjyhania then and on that Oc- 
 cafiondid publifh, which is as folio ws^ 
 
 * See/?. Claridge's Melius In^^uirendum, p. 1:5, 75, 
 f Ibii. p. 16c. 
 
 4 Jl?id. p. 170, 17s. 
 
 <* Wheel£As 
 
1 6 His IntroduQiion coy/ftdered. Sefl:. L 
 
 
 
 <c 
 
 ■^ *' Whereas divers Accounts have been 
 lately publifhed in Print of fome late Divifion 
 and Difputes between fome Perfons under the 
 Name of fakers m Penfjlvania^ about funda- 
 *' mental Dodrines of Chriftian Faith, ^c. 
 
 *« We therefore, in Behalf of the faid People, 
 " as to the Body of them, and for all of them, 
 *' who are fincere to God, and faithful to their 
 
 Chriflian Principle and ProfelTion to remove 
 
 the Reproach, and all caufelefs Jealoufies con- 
 cerning us touching thofe Dodlrines of Chrifli- 
 *' anity ;■ ' -in Relation whereunto, we do, in 
 the fear of God, ,and in fimplicity and p]ain> 
 nefs of his Truth received, folemnly and fin. 
 cerely declare, what our Chriflian Belief and 
 ProfefTion has been, and flill is, in refped: of 
 Jesus Christ the only begotten Son of God, 
 his Sufferings, Death, Refurredlion, Glory, 
 *« Light, Power, great Day of Judgment, i^c. 
 
 <* We fincerely profefs Faith in God by his 
 *' only begotten Son Je su s Ch r i s t, as being 
 «' our Light, Life, our only Way to the Father, 
 *« and alfo our only Mediator and Advocate with 
 " the Father. 
 
 *« That God created all Things: He made 
 ** the Worlds by his Son Jesus Christ, he 
 *' being that powerful Living Word of God, 
 " by whom all Things were made, and that the 
 *' Father, the Word, and the Holy Spirit are one 
 *« in divine Being, infeparable ; One True, Living, 
 *' and Everlafting God, blelfed for ever. 
 
 « YiT 
 
Sed. h His Introdu£lion conftdered. tf 
 
 ** Yet that this Word or Son of God, in the 
 ** fulnels ot Time took Flefh, became perfcdt 
 " Man, according to the Flefh, defcended and 
 " came of the Seed of Abraham and David, 
 *' but was miraculoufly conceived by the Holy 
 ^' GhoU and born of the Virgin Mary -, and al- 
 *' fo farther declared powerfully to be the Son of 
 *' God, according to the Spirit of Sandification, 
 *' by the Refurredion from the D^ad, and that, 
 ** as Man, Chrift died for our Sins, rofe again, 
 ** and was received up into Glory in the Heavens *, 
 *' He having, in his dying for all, been that one 
 " Great univerfal Offering and Sacrifice for Peace, 
 *' Atonement and Reconciliation, between God 
 *' and Man : And he is the Propitiation, not for 
 " oar Sins only, but for the Sins of the whole 
 *' World -, we were reconciled by his Death, but 
 '' faved by his Life. 
 
 " That JefusChrift, who fitteth at the Right 
 " Hand of the Throne of the Majeft^ in the Hea- 
 '' vens, yet he is our King, High Pried, and Pro- 
 '' phet in his Church ; the Minifter of the Sanftu- 
 
 «' ary.— i-i »He is IntercefTor and Advocate with 
 
 '* the Father in Heaven, and there appearing in the 
 *' Prefence of God for us, being touched with the 
 " feeling of our Infirmities, Sufferings, and Sor- 
 •'^ rows. For any whom God hatli gifted, and 
 *' called, (incerely to preach Faith in the fame 
 <' Cbrifiy both as within and without us, cannot be 
 *' to preach Two Chrifts^ but one and the fame 
 *' Lord Jesus Christ, having refpc 61 to thofc 
 *' Degrees of our fpiritual Knowledge of Christ 
 '• J Esus in us, and to his own unfpeakable Fulnefs 
 " andGlory as in himlelf, in his own entire Being, 
 *' wherein Chrifi himfelf, and the leaft Meafure of 
 " his Light or Life as in us, or in Mankind, 
 J' are not divided, or feparable, no more than the 
 
 C '' Sua 
 
i8 His Introduftion conjidered SeiS:. I, 
 
 *' Sun is from its own Light ■ His Fulnefs 
 
 *' cannot be comprehended or contained in any fi- 
 *' nite Creature, but in fome meafure known and 
 * experienced by us. . 
 
 *' We fincerely believe in Jesus Christ, 
 ** both as he is True God and Perfeft Man. 
 
 '' That divine Honour and Worfhip is due 
 *' to the Son ot God, and that he is in true Faith 
 
 *' to be prayed unto, becaufe of the Glorious 
 
 '' Union or Onenefs of the Father, and the Son, 
 '' and that we cannot acceptably offer up Prayers 
 *' and Praifcs to God, nor receive Anfwer or Blef- 
 *' fing from God but in and through his dear Son 
 *' Ch RI ST. 
 
 " That true and living Faith in Christ 
 Jesus, the Son of the Living God, has re- 
 
 fpedt to his Entire Being and Fulnefs, to him 
 *' entirely as he is in himfelf, and as all Power in 
 '' Heaven and Earth is given unto him, and al- 
 *' fo an Eye and Refpe6l to the fame Son of God, 
 " as inwardly making himfelf known in the Soul 
 " — whereby he is the immediate Caufe and 
 
 AuthorjObjed and Strength of our living Faith.** 
 
 cc 
 
 (( 
 
 The next Thing /^. Notcutt undertakes, is, p, 
 12. to fhew that R, Barclay's Works will not hear 
 the fiery Trial of the Holy Scriptures : In Proof of 
 Which, he fays, " I might Inftahce in R. Barclay's 
 *' Dodrinf of Juftification, by their own Works, 
 " and the Merit of Works." A Docflrine R. Bar- 
 clay did not hold, as the very Propofition it ftlf 
 concerning Juliification in his jipolegy^ p. 196. doth 
 evidently fhc-w ; His Words are, ' It is not by 
 *' our Works wrought in our own Will, nor yet 
 *' by good Works confidered as of them- 
 *' felves, but by Chriji^ who is both the dft and 
 
 *- the 
 
Scfl:. I. His introduftion covjidered 19 
 
 *' the Giver, and the Caufe producing the Effe(fl:s 
 " in us ; who as he hath reconciled us while we 
 " were Enemies, doth alfo in his Wifdom fave us 
 " and juftify us after this Manner, as faith the 
 *' fame Apoftle elfe where ; according to his Mercy 
 *' he faved us hy the wajhing of Regeneration and 
 ^'' the renewing of the Holy Ghoft. Tit. iii. 5." And 
 in p, 203. he exprefly fays, " Forafmuch as all 
 " Men who have come to Man's Eftate (the 
 " Man Jefus only e^^cepted) have finned, therefore 
 *' all have need of this Savioiir, to remove the 
 *' Wrath of God from them, due to their Offences ; 
 '' in this Refpecft he is truly faid, to have horn the 
 •* Iniquities of us all in his Body on the Tree ; and 
 *' therefore is the only Mediator^ having qualified 
 " the Wrath of God towards us ; fo that our for- 
 '* mer Sins ftand not in our Way, being by Vir- 
 *' tue of his mofl Satisfactory Sacrifice removed 
 *' and pardoned ; neitiicr do we think* that Re- 
 *' mifTion of Sins is to beexpected, fought or obtain- 
 «^ ed any other Way, or by any other Works or Sa- 
 *^ orifice whatfoever,** 
 
 With equal Juftice does W, Notcutt attempt 
 to father the fame Do^rine of Juftification hy cur 
 own Works on Samuel FJher, whereas if he ever 
 read the Page in S. Fifher^s Works which himfelf 
 has quoted, he cannot be Ignorant, that he expref- 
 ly difowns any fuch Docff rine : The Paragraph irl 
 his Riift. ad Acad, p. 138. immediately preceding 
 JV, T^otcutt\ Quotation is as follows, 
 
 '^ Again, there are good Works (fo called) which 
 " arc only Ours, and hot Chriji's^ and fuch are 
 *' all the beft that we work without him of our f elves ^ 
 '* even all our own Right eoufnefs and Right eoufnefps^ 
 " which are as an unclean Thing, as a 7nenftruous 
 IJ /^^^. Ifa, Ixiv, 6, as ditng^ and lofh (*f^d not gain 
 
 C 2 ^' nor 
 
20 His IntroduSXion co/ffdered. Seel. L 
 
 *' nor any way profitable to favc or deliver. Ifa. 
 
 " Ivii. 12, 13. PbiL iii. 4. and x 10. And by 
 
 ** thefe, though done in Man's WiUings and Run- 
 
 " ningSy in a way of outward Conformity to the 
 
 *' Letter of the Law^ JJjallno Flelh ever ht juftified^ 
 
 *' any more than Paul was, for thefe are not Chrift's 
 
 '' Call whofc Works are 7nentormi5 and acceptable 
 
 *^ to God, and deferving no Condemnation that I know 
 
 " of, and confequently deferving Juftijication be- 
 
 ** fo^c God \) but Man's own Right eoujnefs^ as that 
 
 *' of the Jeivs was, Rom, ix. 32. x. 3. ii. 3. 
 
 " and P^«/'s v/as till he came to the Lz^^/, (though 
 
 " for want of coming to the Light, 7*. D. in his 
 
 *' dark Mind faith Paul had no Righteoufnefs that 
 
 *^ was not Chrift's, p 22.) is meritorious of no 
 
 *' more Acceptance than Caiti's Sacrifice had, which 
 
 " was juftly and defervedlj reje6led, becaufe it's the 
 
 *' Evil doer ftill, that does that Good, which God 
 
 ** (whate'er the Sinner calls \i) accounteth Evil." 
 
 Let the Impartial Reader after pcrufal of this 
 Paragraph judge, whether the Man who wrote thus 
 could hold the Doctrine of Jufiif cation before God by 
 our own PForks. But that which aggravates IV. N's, 
 Inj'jftice in this Cafe, is, that if he has read in ^. 
 Fijher*% Rufticus ad Acad, but one Page back from 
 what he quoted, he cannot pofTibly be ignorant that 
 S. Fifiierh great Complaint againft his Opponents 
 WIS, that whereas he had affirmed that Good 
 f Forks deferved J uft if cation.,^ his Adverfaries had 
 altered his AJertion by Foifting in the Term Our 
 without his Confent or Allowance. 
 
 Thus, I think, I have fully proved, that IF. Nj 
 has Induirioufly endeavoured in this Point oijufti* 
 fication to p':'rvert the Meaning of thofe Authors 
 whole Arg rn^nts he will never be able to confute, 
 and th.^refore his little Flirts of Raillery either at 
 them or me on this Head are windy and worthlefs : 
 
 Nor 
 
Sed. I. His latvodu^ioa co/jpdered. 21 
 
 Nor indeed can I difcern any Thing elfe worth 
 Notice, till he comes to p. 21, 22. where 
 he weakly attempts to bring me into a Dilemma, 
 by a pretended Parallel of certain ExprelTions of 
 G. Fox, and E, Burroughs, with the Doctrine ofE- 
 ledion afTerted by Elijha Cole, which I calTd ab- 
 furd, uncharitable, and Blafphemous. Whereas 
 thofe ExprefTions carry not in them the leafb Ap- 
 pearance of i-he Do(5trine I condemned, which was 
 th tt o\ Ahfolute and Unconditional EleBion and Re- 
 probation as maintained by Elijha Cole, from which 
 the Dodlrine held by Fox and Burroughs is as op- 
 pofitc as Light is to Darknefs : Nor does IV. Not- 
 cutt himlelf pretend to fhew wherein th^nr Paral- 
 lel lies : Yet does he exercife his low infulting Wit 
 in a Matter where he has not gained a tiitle of Ad- 
 vantage. 
 
 P. 22. He finds fault with my faying Find. 
 p. 9. that his afTerting that R. Barclay faid not a 
 Word of the Blafphemy of his Friends againfi Chrifi 
 and his Word, is an hi^ Abufe, and looks to me as 
 if he did not value what he faid, fo tha t he could an- 
 fwer his End of effe^ually prejudicing People againji 
 the Quakers in general, and R. Barclay i;^ particular^ 
 Of this he attempts to clear himfelf p, 23. by a 
 moft pitiful Evafion, thus " H. B, calls this 
 •' an high Abufe of R, Barclay, whereas it is plain 
 *' Truth, and he cannot give me one Inftance in 
 *' R, Barclafs Books, wherein he has fo much 
 *' as mentioned any of the Blafphemics of his 
 ** Friends." Whereas the plain and obvious Senfc 
 of the Abufe I complained of was, that his AlTerti- 
 on doth evidently carry with it a moft vile Infinua- 
 tion of Blafphemies in R. Barclay^s Friends, and 
 of his privity to them. Both which I yet infill: up- 
 on to be utterly falfe and unprov'd by fV' Notciitt^ 
 and that confequently // looks as if he did not value 
 Vihat he faid. SECT. 
 
22 
 
 SECT, U. 
 
 Wherein the ift Chap, of IV.Notcuuh 
 Reply is confidered. 
 
 Of the Rise of the Q^u a k e r s- 
 
 THE Foundation of the Dt^bate between PK 
 Notcutt and me upon this Head, was his Af- 
 fertion in his Review^ that the Name Qaaker 
 was given them on Account of their 'Trembling. Up- 
 on whicn I obferved in my Vnidication how incoyi^^ 
 fiftent it was with a Chrijlian^ or one acquainted witb 
 the Operations of the Spirit of God, to fix an Igno- 
 ^ninious CharaBer upon fuch Motions of the Body as 
 had frequently been the vifihle Effects of fiuh Opera- 
 tions^ of which I gave feveral Inftances from Scrip- 
 ture, whence I argued, That if 'Trembling were a 
 fufficient Caufe for fixing the Ignoniinions Character 
 of QjJ A K E R s, \ could fee no Rcafon why all in 
 whom the fame E-Teds appear*d might not equally 
 be entitled to the fame Appellation. 
 
 To avoid this plain Conclufion, IV. Notcutt runs 
 away from the Terms of the Debate, in keeping 
 to which he faw he could not deny, that many good 
 People in the primitive Times were Quakers, and 
 llarts afrefhPoint, telling us, that Nothing is more 
 manifeft than that ihofe Perfons fpokenofin Scripture 
 were not of the Quakers Principles : But his Difcourle 
 of M o s E s 's refpeof to Ordinances^ and of D a n i e l 's 
 praying and Conf effing his Sins, is no Proof of that^ 
 becauie the fakers have no Principles that deny 
 7-efpe^ to Qrdmances, or oppofe Prayer or Con- 
 fejjion of Sins '^ but live in the Profefilca and Pr^- 
 
 . 6lice 
 
Sed. II. Of the Rife of the Qy a k e r s. 2 J 
 
 dice of both. As to the Apoftle PaiiU he might 
 more rationally have argued, thait he mtiJI needs have 
 been a Quaker •, becaufe he declares, Clmfl fent 
 him not to baptize : befi^es, he gives Diredions iiow 
 Women fhould demean themfelves in their praying 
 and prophefjing in the Church. So that by his dt,- 
 parting from the Terms in debate, he has gained 
 nothing but the Charader of an unfair Difputant. 
 
 But he cavils at an Argument of mine refpeding 
 himfelf, which was to this Eifect, 
 
 I F becaufe Men trembled^ they ?nuft be calledQ}}3kQrs» 
 
 Then if W. Notcutt IVorks out his Salvation 
 with Fear and Tremhlingy he is a Quaker. 
 
 Upon which he rallies me thus, p, 25. " But 
 * he thinks he has fhewn a marvellous Piece of 
 ' Learning, in forming a Syllogifm. But, Friend, 
 ** do you confider what you are doing? How comes 
 ** it about that you go to Hell^ to btat up for 
 ** Forces againfl us? For, you know, that fo me of 
 '* your Leaders have faid, that Philolbphy and 
 '* Logick are of the Devil." 
 
 Here are two Ajfsrtions which 'tis impofTible 
 he could know to be true^ and which I certainly 
 know to ht fdlfe, viz. i. That I think I \i'\vQ Jhewn 
 a marvellous Piece of Learning in forming a S'jUo- 
 gifm, when as I do not think fo, nor that much 
 Learning was requifite to the forming fuch a plain 
 Argument, which himfelf fays, is not reducible to 
 anjjuft Rules of Logick, Nor do I pretend to be a 
 Logician, or vers'd in that Art of Wrangling. 
 
 2. That I know th at fojne ofourL-^aders have faid that 
 Philofophy and Logick arf of the Devil, whereas I do 
 
 C 4 not 
 
?4 Of the Fife of the Q^u A K E R S. Seft. IL 
 
 not know that any of them have faid fo. This a- 
 
 gain looks as if he did not value what he faid. 
 
 His o^n Arguments f. 25, 26. are of nO vali-- 
 dity, because grounded on a Suppofition entirely 
 fails, vix Teat the fakers do not hold all the Fun ^ 
 damentals of the Cbnjlian Religion. It were much 
 more juft and Rsafonabie from the Contrary Truth 
 to argue thus. 
 
 The fakers ho\(^ all the Fundamental Do- 
 flrints 01 L;ie Chrutian Religion ; 
 
 But JV.Notcutt^ declares that he ditfers frorri 
 the ^mkers in moft or all of the Fundamental Do- 
 ftrmes of the Chriftian Religion j 
 
 CoNSEQjJENTLY, Wherein he fo differs, he 
 is as far from Chnjlianity^ as from ^akerifm. 
 
 W. NoTcuTT proceeds p. 26. to James Nay- 
 lor, witnout taking the leaft Notice of his Recan- 
 tation and Submiilion produced in my Vindication^ 
 ;p. 14, 15. which would have had its due Weight with 
 any reafonable Man. The Quakers, as I told hirn 
 b'^iore, were not at all chargeable with the Adions 
 of James Naylor and his Followers, becaufe, the 
 Society were not concerned in, nor did ever Countenance 
 fuch Ey.tr ava^M Performances^ hut on the Contrary 
 Jhewed the utmoft Dlflike and Abhorrence to fuch Pra^ 
 Alices. And that they did fo, doth flirther appear 
 by a "^ Letter written to them with his ov^n Hand, 
 when he was in Brideijcdly to this Purport j 
 
 •^ Sews lis Hiftory. p, 15$- 
 
 Dear 
 
Scd, IL Of the Rife of the (\v a k ji r s.^ 25 
 
 *^ Bear Brethern, 
 ** M y Heart is broken this Day for the Offence 
 «' that I have occafioned to God's Truth and Peo^ 
 *' pie, and efpecially to you, who in dear Lovefol- 
 '' lowed me feeking me in Faithfulnefs to God ; 
 *^ which I rejedted, being bound wherein I could 
 f' not come forth, till God's Hand brought me, to 
 " whofe Love I now confefs : And I befeech you, 
 ^' forgive wherein I have evilly requited your 
 " Love in that Day, God knows my Sorrow for it, 
 " fince I fee it, that ever I fliould offend that of 
 *' God in any, or rejedl his Counfel, and now thac 
 f "^ Paper you have feen lies much upon me, 
 *' and I greatly fear farther to offend or do 
 ^' amifs, whereby the Innocent Truth, or Peo- 
 ** pie of God Ihould fuffer, or that I fliould dif- 
 -' obey therein. 
 
 *' Unless the Lord himfelf keep you from me,^ 
 f* I befeech you, let nothing elfc hinder your comr 
 *' ing to me, that I might have your help in the 
 f^ Lord. In the Mercies of Chrift Jefus this I beg 
 " of you, as if it were your own Cafe, let mc not 
 *' be forgotten of you. 
 
 '* AndI intreatyoujfpeak to Henry Clark^ or 
 '^ whoever elfe I have mofl offended ; and by the 
 *' Power of God, and in the Spirit of Chrift Jefus, 
 ** I am willing to confefs the Offence, that God's 
 " Love may arife in all Hearts, as before, if it be 
 ** his Will, who only can remove what ftands in 
 " the way, and nothing thereof do I intend to co- 
 f* ver, God is Witnefs herein." 
 
 * This feems to have been fome Paper of Condemnation 
 given forth by the Society againfthim. 
 
 This 
 
26 Of the Rife of the Qjj A K E R s Seft. II. 
 
 This may fatisfy Men of Reafon, tho' ptrhaps 
 .not JV. Notcutt^ who continues to jufti'y his unjuH 
 Remarks upon the Quakers, that their Beginning was 
 iviib Blafpbemy^ and calls it in p. 27. 'A natural 
 " and honeft Conclufion, for the O.'Scfay he, (lands 
 *' thus, Jf J-imcsN^iylor ^and his Difcij^les, were fome 
 " of the firft of the Se5l of the Quakers, and wen both 
 *^ guilt'j of Blafpbemy^ then their Beginning was with 
 
 Blafjjhem'j ; hut the former is true ^therefore the latter'* 
 
 <t 
 
 In which Argument^ the Conclufion he draws is 
 no real Confequence of the Premi;es; For fuppof- 
 ing, that Ja7nes Naylor had been th^^ "^ firjl of the 
 Quakers, and that he had been f guilty of Blafphe- 
 my^ yet would it not follow, that the Beginning of the 
 Ridkers was with Blafphemy^ for Naylor himfelt had 
 been a Quaker feveral Years before the Time of the 
 pretended Blafphemy for which he was fo cruel- 
 ly punifhed. Befides, this afcribing the failings 
 
 * Which yet *cis certain he was not. 
 
 _'\ Which we do not admit ; For as Sew II in his Hiftory,/7.s29. 
 •well Notes, " The Extravagancy of tlie Sentence which that 
 " Parliament paffcd upon him, with other Circumftances, 
 *' give great Reafon to fufpeO: the Account (/>7 the primed 
 •* Iri^zl by them publifi:ed.) was partially taken, and pub- 
 " liilied CO juftify their Cruelty, which is alfo fet forth in 
 <• Print by way of Annotation on the faid Trial. And as J,W, 
 ** fays) fome of his Anfwers were Innocent enough, others 
 ** not clear, and fome aggravated by his Advenaries; fome 
 ** of them he denied, fome he owned 5 they reported the 
 •' Worft, and more than was true in fome Things, adding 
 *' and dlminifijing as they were minded, much wanting of 
 *' what he laid to the Committee, wrefting and perverting 
 " his Words what they could, and cndcaTouring to draw 
 '• Words out of him, to enfnare him, and take away his 
 ** I ire ; and to {hew their Confufion when he was before 
 " them, they would have had him to Kneel and pull off his 
 " Hat to them, tho' a part of the Charge againft him was 
 ** thit fome kncckd to him*'^ 
 
 of 
 
e£l. IL Of the Rife of the Q.u a k e r s 27 
 
 of particular Perfons to an whole Society, is 
 altogether immoral and contrary to that excel- 
 lent Rule of Doing as Men would he done by, V> ould 
 it be thought jud to impute the Extravagant Con- 
 du6l of the /inahaptifts of Munfter^ or of fome In- 
 de-pendents in 1648, or the Cruelty of thofe in AV-ix?- 
 England who perfecuted the ^takers to death, to 
 the refpedlive Societies which now go under thofc 
 Names ? Yet thus unjuftly and unreafonably does 
 W. Notcutt deal with the S}uakers : And at tlic 
 fame time wipes his Mouth, and demurely asks, 
 
 " Then why does H. B. complain of Injuflicc 
 " done them ? Adding^ But this is die common Cla- 
 " mour of the Advocates for your Principles, wnen 
 ** Arguments fail: If any write againft them thty 
 .-' cry out, That they are abufed and treated unjufUy-y 
 ** that they are belfd both in Story and ^wtations ; 
 " that they are 7nifreprefented^ and their E^preJJions 
 ti perverted, 
 
 All which has been done as often as by them 
 complain'd of, and being now again by ly, Notcutt 
 repeated, is again as defervedly blamed. 
 
 But hear him a little farther, ^. 27. *' If ^ fays 
 ** he^ their Adverfary does but mifs a Figure, or 
 ?* tranfpofe one, or leave out or put in a Word in 
 *" a Quotation, tho' he never injures the Senfe by 
 ** it, but defigns to make better Englijh of it ; they 
 *' prefently make fuch an Outcry, as if it was done 
 *' out of Malice, and on purpofe to injure them." 
 
 Fine indeed \ Give hiixi but the Zf^^r/j, of mijjlng 
 a Figure^ or tranfpofing one^ and of leaving out or put- 
 ting in a Word in a ^otaiion^ and let him judge 
 whether it ijijure the Senfe or not, or make better 
 Englijh of it: Let but the ^.ahn aifo be ftilj, 
 
 and 
 
fiS Of the Rife of the Q^u A K E R s, Se£l. IL 
 
 and acquiefce in his Award, without making zny Com- 
 paint or Outcry *, and he'll confute 'em to all Intents 
 and Purpofes. A Notable Champion! But 
 alas ! Did the poor Man really know himfelf and 
 the Deceit of his own Hearty which is abundantly 
 difcovered to others in this Reply^ he would never 
 dream of being intrufted with fuch Privileges. 
 
 The next thing obferv'd by TV, Notcuit p. 27. 
 is thus exprefs'd, " Pag 16, 17. H, B. is very 
 *' angry that I aflerted. That G, Fox faid that he 
 " was Chrifl ; and with much warmth, he faith, 
 ** With what front can the Reviewer Jtand up in the 
 *' Face of the Country^ and ajfert^ that this 'very Man 
 *' gave out that he was the Chrift f ** 
 
 I did fay, IVith what Front Then can the Re* 
 viewer ft and up in the Face of the Country^ and ajferty 
 &:c. I thought he had a very hard Front ; but I 
 think he ihews it yet more hardned by afferting a 
 fccond time, and attempting to prove. in the Face of 
 the Country, what himfelf, if ever he read G. F^^ 
 Works, muft know to be falfe. 
 
 The Word Then by him fraudulently left out 
 in citing me, has an exprefs Reference to fomewhat 
 he was minded to conceal, namely, a dircdl Qiiota- 
 tion from G i^'s Doolrinah^ p. 417. thus, " This 
 *' Jefus hath God raifed up, and we the People oi 
 *' God, in fcorn called ^akers^ do fay, that there 
 *' is no Salvation in any other Name under Heaven, 
 ** whereby Men muft be faved, but in the Name of 
 *' Jefus Chrift of Nazareth^ which was crucified 
 " without the Gates of Jerujalem^ whom God hath . 
 *' raifed from the Dead." This plain Acknow- 
 ledgment to the Manhood, Crucifixion, and Refur- 
 rcftion of Jefus Chrift, and that there is no Salvati- 
 on in any ether N^mc under Heaven, as well as 
 
 man J 
 
Se£t. IL Of the Rife of the Qv a k e r s. 29 
 
 many other fuch Paflagcs in the Writings of G. F. 
 which I concluded our Author could not be igno- 
 rant of, who pretended to cite fo much from 
 them, was the Occafion of my faying, JVhh what 
 front THEN can the Reviewer ft and up in the Face of 
 the Country^ and ajfert that this very Man gave out ha 
 ivas Chrift ! Becaufe G. Fox\ fo giving out that 
 he was Ciirill, would have been utterly incongruous, 
 and incompatible with his own Declaration in the 
 aforefaid Quotation, and in a Multitude of Places 
 in his Writings. Now if G. F, had given himfclf 
 out to be Chrift, it muft have been either before or 
 after fuch Declaration made; if before, can it be 
 thought he would have made any fuch Declaration^ 
 proving himfelf a Liar to the World, who well 
 knew that he was not of Nazareth^ nor crucified ac 
 Jerufalem : If after, his own Declaration would have 
 equally confuted hire. But how improbable foevcr 
 the Thing be, TV N. undertakes the Proof of it 
 with an Air of AfTurance ; p. 28. Touputme^ fays 
 he, upon the Proofs and I am ready to do it. Now 
 then let's fee his Performance. 
 
 1. He produces a C//^/fi?;/ from the Snake in the 
 Grajs, ot fome Exprellions that Autnor cnargcs up- 
 on G.Fox\ but he leaves his Reader to feek whe- 
 ther thofe Expreflions were forg*d by the Snake, 
 who hifs'd out many Falfhoods, or really fpokeri 
 by G, FoXy from whom he produces neither Book 
 nor Page. 
 
 2. Th E Teftimony of Francis Bu^g. in his Ne'aif 
 Rome arraigned^, p S3-> 34- ^^'^^ *^ Others c»-ird 
 *' G. F, the Branchy and Star of Right eoufnefs : ^* 
 Which if it were as true, as 'tis probably falfe, would 
 be far fro'Ti proving, that G. Fox gave out that he 
 wai Chrid, 
 
 3. He 
 
JO Of the Rife of the Q u 4 K e ^ 5. Se£l. iL 
 
 3. He rellsus, '' That 7^?/;^/^ Co/,? fen t a blaf- 
 *' phemous Letter to G Fox, and that PF, Penn un- 
 *' dertook to vindicate the ExprelTions." But how 
 Jofiah Cole^s fending a Letter, or TV. Penn^s vindi- 
 cating it, proves that G. Fox gave out that himfelf 
 ^as Chrifty he has not demonitrated. 
 
 • 4. He brings a Citation from ^i.Chall. p. 6, 
 telling the Language a great Speaker us*d concerning 
 G. Fox: which is as foreign as the reft from his Un- 
 dertaking. 
 
 5. He adds, that G. Fox took upon himfelf the 
 Royal Titles that helo fig alone to Jefus Chrijl : An un- 
 prov'd Afiertion, and, I think, utterly falfe: But 
 had it been true it comes not up to his Point, which 
 was to fhew, not what G. F took upon himfelf, but 
 what be gave hifnfelfout to be. 
 
 No Man that knows the Nature of a Proof, can 
 take thefe to be an/ : 'Tis therefore not improbable, 
 than when Pf^. N. vapour'd thus, I am ready to 
 p>rove it^ he intended by the Word Ready, not 
 that he was Able, but Willing to do it-, and 
 in that Senle I can believe him. 
 
 But, though none of his pretended Proofs hit 
 the Mark he aims at, yet, feeing they are little clfc 
 but the Venom of the Snake in the Grafs^ long fince 
 wip'd oiF, but of late lickt up byiiim to fpit agairj- 
 upon us, we fhall here tranlcribe the Anfwers made 
 thereto by Jofeph TVyeth^ about thirty fix Years ago, 
 in a Book entituled, Anguis FlagellatuSy or a Switch 
 for the Snake, 
 
 I. Switch p. 175. " The Snake^ p. 11.^. quotes 
 " Part of a Letter faid to be writ by G. F. but for 
 ^ any Proof that he has given, it may either be 
 
 «' adulterated 
 
Sefl. II. Of the Rife of the Q^u A k e r s. 3 1 
 
 ** dulteratcd by the Snake, or fome ApoOate, or 
 ** forg'd by them. If they were G. F's why did not 
 *' the 6>(^^^ give the whole Letter ? To what pur- 
 *' pofe hath he made a Break in it ? And what is \dt 
 * out at ir ? The Editors of the Journal had no rea- 
 " fon why they ihould have left out or alter'd, fas 
 p, 114. he fays, they have) thofc Words \_Mv 
 Kingdom is not of this JVorld,'] and thofe Words 
 [Who is the Son of God^^ which need not have given 
 " ORence, if they had been in. For they whom 
 ^ Jcfus Chrifl hath wafhed from their Sins, in his 
 " own Blood, arc by him made Kings and Prielis 
 *• unto God Rev i. 6. and to them it is their Fa-- 
 *' ther's good Pleafure to give the Kingdom (Luke xii. 
 ** 32 J which is not of this World. And for thofe laft 
 •* Words faid by the Snake to be omitted, and in- 
 *' (lead ot which, he fays are added, [Ifet viy Namel 
 *' what Room or Place was there for all that to come 
 ** after his Name was fet ? Which the Snake hath 
 *' given and omitted with a ■ 
 
 2. Ihid. p, 178. " T\\t Snake's next Quotations 
 " are from an Adverfaries Book, which was an- 
 *' fwered. 
 
 *' Y E T fuch is his Injuflice that he takes no No- 
 " ticeofthe Anfwer, but objedls, as if they had not 
 ** been reply 'd to, wherefore it deferves not to be 
 taken Notice of, till he ihall have repiy*d to that 
 Anfwer, and difprov'd it. And any Man niay* 
 witn equal Jufti.^e quote the Books of the Roma* 
 **^ nijls, to i^vQv^ivi^C bur cho{ Engl and Schiimdiiic^l^ 
 " Heretical, i^c. witi.out taking Notice of the 
 ** Anfwers written to them Charges. But whether 
 " fach Pra(flice would be reafonable or not, not on- 
 *' ly the aggrieved Party, but aile^^^^ariui Mencaa 
 " readily determine. 
 
 ^. Ihid 
 
J 2 Of the Rife of the Q.U A K e r s* Seft. \h 
 
 3. Ibid, p. 178, 179, 180. " One of thefc Quo- 
 •* tatlonsis from Partof a Letter, v/rit by 7^//^^ 
 •* C^/^ to G. F^x, and which had been formerly ob- 
 *' jeded againft by John Faldo, and other Adver- 
 *' faries, to which Objedlions /F. P, did anfwer in 
 *' two feveral Books, one entituled, Judas and the 
 *' Jews^ the other entituled, T'/y^ /«T;rt/i^i/3'c/J. Fal- 
 *' do's Vindication. Of the firlt of thefe Books the 
 *' Snake ta.k^s fo much Notice, (p. 115.) as to fay, 
 *' that, /F. P. does in p. 44. excufe and juftifie 
 " Jofiah Cole in that Letter ; but has taken no pains 
 *' to refute the Arguments, nor any Notice at all 
 *' of the Book laft named, in which W. P. does 
 •' juftifie it ; but only Serpent-like would deceive 
 ** his Reader, by giving the Words in Old Black 
 *' Englijh Letters ; as if that was Argument futfici- 
 *' ent to fhew that the Senfe of the Words were 
 •' Black and Idolatrous. But that they are not, 
 *^ I fhall. Reader^ intreat thy Patience, to weigh 
 " and confider the five following Paragraphs, 
 " which are the Words of that Letter, together 
 ** with TV. P's Defence and Explanation of them, 
 *' as they are in his Book, Invalidity y &c. p. 354, 
 
 " S55' 
 
 «' Firjlf That he fhould call G. Fox^ the Father 
 •' of many Nations ; but what is this more than to' 
 «* fay, that Men of feveral Nations have been begat 
 " unto Chrifl through him? Thus Paul was a 
 " Father to the Romans, Corinthians, £57'^:. i Cor. 
 •* iv. 15. For though ye have ten I'houfand Injl rumors y 
 *• yet ye have not many Fathers ^ for in Chrifl have I 
 J* begotten you* 
 
 •* Secondly, nat his Life hath reached through his 
 
 " Children to the Ifles afar off y to the begetting of many 
 
 *' again unto a lively hope. But what of all this ? 
 
 " The Life of God \% one in all j Paul lived by the 
 
 *^ Life 
 
Sedt. II. Of theKifeof the Qj^ k}fiiB.?.s. J^ 
 
 ** Life of Chrifl, and fo did Peter ; Paul wasprefent 
 '* in Sprit though ahfent in Body, i Cor. v. 3, 4. 
 
 " Thirdly, 'That Generations to comejbould call him 
 hlejfed: But is not the Memory of the JufI: bleffed ? 
 Prov, X. 7. And did not God by Ifaiah promife 
 concerning Ifrael, I will make thee an Eternal Ex- 
 cellency., and the Joy of 7nany Generations. Ifa. Ix. 
 57. This belongs to G. Fox., J. Cole., and every 
 Child of God ; yea and J. Faldo too, if he were as 
 good as he fhould be. 
 
 cc 
 
 (( 
 
 Fourthly, That his Being and Habitation was in 
 " the Power of the Higheft : And fo it fhould be 5 
 *' for that is the Habitation of every Child of God ; 
 ** for others dwell in the Power of the World. In 
 *' fhort we are exhorted to ftand fafl in the Power 
 *' of Godlinefs •, and we read that it was the End of 
 " the Evangelical Miniftry, to turn People from the 
 *' Power of Satan, unto the Power of Gody which is 
 " the Power of the Highefl. 
 
 u 
 cc 
 
 (4 
 
 *^ Fifthly, That he ruled and governed in Righteoup» 
 nefs : This is but what Paul exhorts Timothy to do^ 
 in the Church of Chrifl, as both his Epiftles in- 
 form us at large •, Every Elder., Overfeer or Paftor^ 
 in the Church of Chrift is bound todofo: If J. F, can 
 prove he doth otherwife, he may then charge hint 
 with uncomely walking, but not J. Cole with 
 Blafphemy for faying, That a good Man governs 
 in Righteoufnefs.'^ 
 
 4. Ibid, p, 1^0. <« His next Inflance is from a 
 Sheet,^ entituled. The Qiiakers Challenge., p. 6. 
 wherein the Snake fays, Solomon Eccles fays thefc 
 Words of G. Fox. ^' It was faid of Chrift that he 
 was in the World and the World knew him not : 
 
 » ^* So' 
 
34 Of the Rife of the Q^u A K E R s Se£t. IT* 
 
 " So it may be faid of this true Prophet (George Fox) 
 f' whom John faid he was nor.** 
 
 cc 
 
 it 
 
 " Here the Snake takes fome Pains to wrefl, 
 pervert and mifconilrue thefe Words of Solomon 
 Eccles^ contrary to a fober Explanation given of 
 them by G. Whitehead^ in his Book, Serious Search^ 
 ^.58. But has knowingly omitted to accept, or 
 refute, Solomon Ecdes his own Explanation of 
 them Words : Contrary to what he hath in the 
 like Cafe, p, 195. faid concerning G. F, viz. 
 ** 2''ou will beft know his Meaning from himfelf. Which 
 •' if true, why did not this Snake either accept of 
 ** refute Solomon Eccles his Meaning, which is given 
 *' from himfelf, and mentioned in p, ^g. of Serious 
 ** Search^ abovenamed ; and alfo in^. y^. of Judas 
 •* andthe Jews^ likewifc beforenamed, and which 
 ♦* for the Reader's Satisfaction I here fubjoyn ? 
 " I did not fay, nor did I ever believe, that the 
 *' World was made by G. F. but by Chrift, who 
 *' was in the World, and the World knew him not: 
 f ' So that I fay, it may be faid of G. F. the World 
 *' knows him not, though he be in the World, as 
 •* was faid of Chrift. He was in the fFbrld, though 
 ** not of the fVorld^ and the World knew him not : And 
 *' he faid of his Followers : Te are not of the fVorld^ 
 •* as I am not of the Worlds and I have chofen you out 
 tt of the World. John xvii. 16. and xv. 19. 
 
 (C 
 
 *« Now, Reader, what Faith or Honefty can we 
 cxpedl to find in an Adverfary, who, with deep 
 Hypocrify and Injuftice, Hiall thus wilfully pafs 
 over, and not accept, or refute, a Man's own 
 Explanation of his Words ? What is become of 
 his great Charity^ real Kin dnefs^ ^nd good Wi/hes, 
 which in p. 2. he pretended to have? We may 
 fafely conclude, they have no more Reality than 
 
 !• the 
 
Sea. ir. Of the Rife of the C^u a k e r sJ j | 
 
 *' the Tearsofa Grocodiie, which Naturaliftsfpeak 
 ': of. 
 
 5. Ibid.p, 177. " Tht Snake^s next Quotation 
 " (p. 1 14^ is from ^/^^ Title Page of News coining ont 
 *' of the North : From whence he infinuates, and 
 " charges G. F. with faying of himfelf, that he was 
 '« P'ophefiedof, His Quotation is this. Written from, 
 *' the Month of the Lordy from one who is Naked, and 
 *• ftands naked before the Lordy clothed with Right e- 
 ** oufnefsy whofe Natne is not known in the World •, ri- 
 ** fen up out of the Norths which was prophcfied of 
 ** but now is fulfilled. (Here the Snake leaves off, 
 " but G. F. continues) ^e Army is coming out of the 
 " North againft you terrible Ones, whofe Weapons ar^ 
 " not Carnal but Spiritual, 
 
 <' New from G. Ps Words it is plain, that thele 
 *' Words [which was prophefied of] relate to the 
 " Prophecy o{ Jeremy the xxxi. 8. and not to him- 
 '•*' felf, or any Pcrfon ; and are only an Allufion to' 
 " thofe Prophecies of the holy Prophets concerning 
 " the Armies of the North, which were to fight a- 
 *' gainft and overcome the Jetvs and other Nations, 
 '^ for their Difobcdience and Wickednefs. Which 
 '* as they literally did do, fo (by a natural Allufion) 
 *' the People fulfilling this Prophecy, Jer, xxxi. 8- 
 *' will, through the Afliftancc of God's Grace (their 
 *' Weapons being fpiritual, not carnal^ go on iri 
 *' the Warfare of the Gofpel Day. 
 
 6. Ibid. p,6i. " Snake ip. 19. Having thus Jhewn 
 ** the Rotations of the Quakers out of their printed 
 *' Books. I will now further prove my Charge in Le- 
 " GAL Form againft them^ by Evidence upon Oath, 
 
 " Having hitherto detedled the Snake in falfe 
 '^ quoting of our Books, and perverting the plain 
 
 D 2 . '' S--^' 
 
J 6 Of the Rife of the Qj5 A K E R s, Seft. IL 
 
 *' Senfe and Meaning of them, fo as it is obvious to 
 *' the intelligent Reader \ I fhall now examine and 
 *• dtit6ih\s Le^al Form, but firil will ^itvf what it 
 '• is. 
 
 '^ Snake, p. 19. Which you will jind in a Book 
 *' -printed 1653. intituled, A hrief Relation 0] the 
 ** /r;v//gii/« ^//^^ Northern Quakers, i^c, 
 
 " Here, Reader^ is i\ic Snaked Legal Form -, n 
 '* Pamphlet writ by profefs'd Adverfaries Clike the 
 *' Snake) which pretends to give an Account of two 
 ** or three Trials, of G. Fox and /• Nailor for Blaf- 
 •' phemy : And what is in this related, the Snake 
 *' fays is proved by ,Evidence upon Oath. When 
 ** indeed it is only a great Argument of the Snake's 
 " Ignorance or Malice, (I rather think the laft) to 
 *' call a private Pamphlet a Legal Form. A 
 *' Charge of Fa6t done many Years pall, and 
 •' brought to Trial in Courts of Juilice, cannot be 
 ** faid to be prov'd in Legal Form, if the Convi6li- 
 ** on of the Accufed cannot be proved by the Re- 
 *' cords of the Court. Which I defie the Snake to 
 *' produce. Nay he cannot, becaufc the Parties 
 " were difcharg'd from their Accufations, the Evi- 
 " dence proving infufiicient againil them. 
 
 "^ An D now for the Snake (in his own Language^ 
 <' Boldly and Impudently to give the Lye to the Judge 
 *' of the Aflizc, or other Magiftrates, before whom 
 *' thefe Charges of Blafphemy were brought againft 
 *• G. Fox and J. Nailor^ and to fay it was proved 
 ** when it was not, argues Impudence towards the 
 *' Magiftrates, but Villany towards the Memory of 
 *' the Accufed : For had it been proved, they muft 
 " have been convicl, and have fuffered the Deme- 
 " rits of Blafphemy : And all this would have been 
 ^' upon Record. But befides this One Grand and 
 
 *' Notorious 
 
Sea, II. Of the Rife of the(X^ akek ^. 37 
 
 *' Notorious Lye of the Snake's^ viz. That the 
 *' Charge was proved ; there is in his L>'gal Forjiiy 
 " many other Lyes, which I (hall detecft as I come 
 " at them. 
 
 " Snake^ p. 19, 10. There {t\\t Snake directs to 
 " that lying Pamphlet) p. 2. and 7,. 2^ou have an Ac- 
 *' comit how G. Fox did avow hhn] elf over and over io 
 *' he equal with God: Being ajked hj Dr.Mxr^hMy 
 " in the Frejence of Mr. Sawro, Col. Tell, and Col. 
 " Wed:, Juftices of the Peace in the County of Lan- 
 " caller, at a private Sejfons in the Town of Lanca- 
 " fter, whether or no he was equal with God., as before 
 " that Time he had hcen heard to ajfcrt? His Anfwer 
 ^' was this, I am equal with God. 
 
 " Pray, Reader^ obferve, had this been true, 
 
 *' that G. Fox h^idi^o anfweredas the Snake fiiys he 
 
 ■'^ did in the Prcfence of three Juftices, what need 
 
 ^' was there for Marfijall and Alt am to fwear it a- 
 
 " gainft him ? Since the Juftices, if they had heard 
 
 *' it themfelves, might have convi6led him thereof 
 
 ^' upon their own perfonal Hearing, without other 
 
 '' Evidence. Or how likely is it that Col. fFeft^Lud 
 
 " Thomas Fell, both Juftices upon the Bench at this 
 
 " Trial, fhould fign a Superfdeas, v/hich both of 
 
 <' them did tor his Acquittal, if cither of them had 
 
 '' heard him fay the Words charged ? Or howcould 
 
 " he have been difcharged for want of another Evi- 
 
 " dence, when his Adverfaries might have brought 
 
 " in the three Juftices againft him, had it been 
 
 ^^ true, that they had heard him themfelves? But 
 
 <^ befides, there are two Lies in this Paragraph ; the 
 
 <' firft is, There was not any Jufticc of the Peace, 
 
 *' or Colonel named TelL Secondly, G. Fox did 
 
 " not anfvver, that he was equal with God. But thus 
 
 " it was •, There were eight fevcral Charges againft 
 
 *' him, the fourth of which was, That he bad faid 
 
 4C /,., 
 
3? Of the Rife of the Qv A K E r s. Seft. II. 
 
 *« he was equal with God \ which, being alked in 
 *' Court, he made ths following Anfwer. G. Fox^ 
 f « That was not fo fpoken by me : But he that fane- 
 U tifiethy and he that is fan^iified^ is all one. Hcb, ii. 
 .«' II. It is God and Chrift that flmdifieth ; and 
 *^ the Saints are all one in the Father and the Son, 
 *' 'They are of his Bone and of his Flefh, Ephef. v. 20. 
 .*' And the Father and the Son are one, and they are 
 ^'^ the Sons of God, Gal. iv. 6. And as they that art 
 ^^ joined to the Lord are one Spirit y fo they that are 
 '' joined to an Harlot are one Flefh, i Cor. xvi. 16, 
 '' 1 7. This the Scriptures witnefieth, and I witnefs.'* 
 f<^ This Anfwer is Scriptural, and is diredlly oppo- 
 *' fice to what he was then charged with, as it alio 
 " is to what the Snaked Pamphleteer fays, he did 
 5« then anfwer. 
 
 " Snake^ p. 20. ^his Blafphemy hath been attef- 
 <* ted upon Oath^ by the aforefaid Dr. Marftiall and 
 ^' Mr. Altam, School-mafier at Lancafler, before 
 f ' the Juftices at the laft Sejftons held at Appleby, the 
 f 8/^^/ January 1652. and before 7«^^ Pulefton, 
 « at the laft Affixes held at Lancafter, the iSth of 
 ?f March 1652. 
 
 " This is falfe in both Parts of it. For G. Fox 
 " had not any Trial at any SeiTions in Appleby in the 
 <^« Year 52. Nor had he any Trial before Judge 
 "■" Pulefton^ or any other Judge, at any AfTize held 
 ^^ m Lane after, in the Year 1652. Thefe notorious 
 " Lies I charge upon the Snake, let him clear him- 
 " feU if he can. But for the Reader's Satisfaction 
 '• and Information, I fhall briefly fay, G. Fox was 
 '' at Michaelmas StfTions, in Lane after, in the Year 
 " 1652. (at which Time was upon the Bench, with 
 ^' others, as Juflices of the Peace, Thomas Fell znd 
 " William Weft) called to anfwer to eight Articles of 
 '^ Blafphemy, Uc. charged upon hii:* by three • 
 
 ^' Witneffesj, 
 
Sea. 11. Of the Rife of theQv ak^?.s 39 
 
 « Witncffes, viz. y^llam (but Mar/hall did not 
 « fwear) Birkett and Atkinfon^ Cthis lad a young 
 «' Lad) which Charge the Evidence did fwear was 
 <' gathered by them, from Words fpoken by him 
 " at a Meeting fometime before. But when to the 
 " feveral Particulars, they were by the Bench feve- 
 <* rally interrogated, they were confounded ; info- 
 *' much thatBirto/faid, be could not anfwer dire^ly^ 
 " hut the other could fay it. To which the Bench re- 
 « plied, Have you charged the Prifoner upon your 
 " Oath, and now fay. He can fay it ? It leems you 
 *' did not hear thefe Words fpoken your felf. To 
 «« this Confufion of the Evidence was alfo added the 
 « Tcftimonics of many ^ People, who had been at 
 " that Meeting where the Words were charged to 
 *' be fpoken by G, Fox. Befides all this, G Fox 
 « did then himfelf go through all the feveral eight 
 *' Articles of his Charge, and iliewed his Scriptural 
 «' Belief, in Oppofition to the Blafphemies they had 
 " fworn. By which means the Matter iifued thus ; 
 A. Superfedeas y^^^ %rmitd againft a Writ which 
 had gone out for his Apprehending, though he 
 was not apprehended upon it, but came yolunta- 
 *'• rily to this ScfUons to anfwer his Enemies falfc 
 " Charges. 
 
 ^' Besides this, G. F^:v had no Trial 2it Apple- 
 " h or Lancafter, nor at any Affize at all in Lan- 
 " caller m 1652. Thus, Reader, the Snake's Legal 
 « Form isfalfe, both in Matter and Form, andhim- 
 ** felf by thefe his Lies, muft be fcandalous, much 
 '' below the Dignity of a Pleni- Potent, which by a 
 
 D 4 " ridiculous 
 
 * Colonel Wcfty being a Juftice of the Peace, and then up- 
 on the Bench, was fo well pleated with thefe Evidences thachc 
 (bavins been Weak inBody^faid, He bkJ^U the Lorith^t hU 
 IdUhimxhxtDxf, adding, ^^f^^^^''' ^i'^Jfj:''^^^^^^ 
 f/e, *niio9X f^f« toi^ih^r in dhis Lsfc. Sewel s Hilt. p. 62. 
 
4© Of the Fife of the Q^u a k £ r s, Sed. II. 
 
 " ridiculous Affurance he arrogates •, when in p, 
 *' 336. he pretends to demand Reparation in the Name 
 ^' of the Church of England ; By what Name mud 
 *' he now be impleaded, whofe Legal Form has only 
 *' ferved to fhew that he is truly proved a Liar? " 
 
 I fhall now appeal to the Reader^ whether PF. N. 
 has made good his Charge^ or freed hlmf elf from thejujl 
 Imputation of Fraud and Lies, who has produced fuch 
 a Parcel of Old refuted Calumnies inftead of Proofs. 
 He may well fiiy as he does, p. 13. / hadfwt faid a 
 Word of this Matter, if H. B. had not challenged me to 
 make it good : In which I really believe him, and that 
 by my Challenging him to make it good, he was in 
 a great Strait, whether honeflly to confefs his Fault, 
 or fillily to defend it : Of which two Methods, he 
 made a verv ill Choice when he took the latter. 
 
 SECT. III. 
 
 ^herein William Notcutth Second Chapter 
 
 is confidered. 
 
 OfthenOhY SCRIPTURES, 
 
 HE begins this Chapter thus, '' In Page iz. 
 "- H. B. affirms, that they do not flight the 
 ** Scriptures, to whofe Authority they appeal for 
 *' the Probation of their known Principles." And 
 then recites from H. B, two or three PafTages of 
 R. Barclay, fo fully exprefilng the real Value and 
 high Efleem which the ^lakers bear to the holy Scrip- 
 tures, as to put W. N. (who feems predetermin'd, 
 right or wrong, to have it otherwife^ upon this ir- 
 rational 
 
Seft. HI- of the Holy Scriptures. 41 
 
 rational Exclamation, " Thefe are great Sayiags 
 ** indeed *, and what Soul that knows their Books 
 and Principles no better, would not be captivated 
 by thefe good ExprefTions, to entertain a m oft fa- 
 vourable Opinion of them, but to thefe Things I 
 " muft fay as Mr. Norris did, that if the fakers 
 *^ Principles were fuch 2.% R.Bar day has laid them 
 *: down, they are not worthy of that general Con- 
 " tempt, that they lie under. But this is what I all 
 •' along blam*d R.Barclay for: That he has alTerted, 
 that he has truly ftated and made Apology for 
 the Principles of the fakers in general, when it 
 is utterly falfe ; he has deceiv'd his Reader. And 
 fo he has done even in the laft Paragraph concern- 
 ing the Scriptures, for therein he has not fpoken 
 the Mind and Judgment of their chief Leaders.'* 
 
 
 iC 
 
 'T I s well known that R. Barclafs Apology has 
 been printed and publifhed divers Times, and in fe- 
 veral Languages, for about 60 Years paft, by the 
 common Confent and Approbation of the fakers 
 in general, and that they have generally appeal'd 
 thereto, as containing a true Declaration of their 
 Principles : And that it was at firft written with that 
 very Intent and Purpofe, R. B. himfelf in his Pre- 
 face to the Reader informs us, "I did, fays he^ 
 *' fomc time ago publifh certain Propofitions of Di- 
 " vinity, comprehending briefly the chief Principles 
 *' and Doclrines of 5>^/^, which appearing not un- 
 *' profitable to fome, and being, beyond my Ex- 
 *" pedtation, well receiv*d both by Foreigners, tho' 
 ** diflfenting from us, (albeit alio oppofed by fome 
 " envious ones) did fo far prevail, as in feme part to 
 *' remove that falfe and monftrous Opinion which 
 '' lying Fams, and the Malice of our Adverfaries, 
 *' had implanted in the Minds of fome, concerning 
 *' us and our Doctrines. In this Refpe6l it feem'd to 
 'J me not fie to fpare my Pains and Labour. 
 
 " Ther^- 
 
42 Of the Holy Scriptures. Sed. III. 
 
 <« Therefore, being a6led by the fame Mea- 
 *' fure of the Divine Spirit, and the like Defign of 
 '* propagating the Truth, by which I publifhed the 
 *' Propoficions, I judg'd it meet to explain them 
 " more largely at this Time, and defend them by 
 *' certain Arguments." 
 
 Bu T ^. iV. being refolved tofupport^ what in him 
 lies, afalfe and monftrous Opinion concerning the Qua- 
 kers and their Do^rines, 'tis no wonder that he ex- 
 cepts againft the Authority of the plained Evidence 
 brought by them to remove it j however 
 
 W E fhall in the next Place, not to convince fV, 
 N, whofe Obftinacy feems to us incurable, but to 
 keep the Dull, he riaifes, out of wifer Men's Eyes, 
 tranfcribe the Sentiments of the B$dy of the People 
 call'd ^uakers^ in their moft coUe^ive Scnfe, con- 
 cerning the holy Scriptures, as we find the iiime ex- 
 prefs'd in feveral of their Tear ly- Meeting Epiftles. 
 
 it 
 
 Anno 171B. " And Dear Friends, It having 
 been frequently recommended, That Friends 
 *' fhould be diligent in providing Schools for the E- 
 •' ducation of their Touth ; not only in ufeful and 
 *' neceffary Learning, but alfo to bring them up in 
 *' the Fear of God, and in frequent reading the holy 
 *' Scriptures." 
 
 Anno ij 10. *' Let the holy Scriptures be 
 " early taught our Youth, and diligently fearched 
 *' and ferioufly read by Friends, with due Regard to 
 ** the Holy Spirit, from whence they came, and by 
 *' which they arc truly opened ; for they contain 
 '' excellent Dodrines, Rules and Precepts, Divine 
 •' and Moral, infomuch that there will be no need 
 ^'' to enumerate, or often to repeat Laws or Pre- 
 ** cepts, like the J^w^ under a literal and lower 
 *"" <^ Difpenfatioa 
 
Sefl:. III. Of the Holy Scriptures. 45 
 
 " Difpenfation and Covenant, than we are called 
 " unto. • The true Pradice of the pure Religion 
 ^' given us will anfwer all." 
 
 Anno 1730. "We did lafl Year^ and do now 
 *' again, earneftly recommend and befeech all 
 ^' Friends, to admonifh and exhort the Youth unc» 
 " der their Care, not to read, but refrain, all fuch 
 *' Books, as tend to make void the Divine Au- 
 " THORiTv of the holy Scriptures, and do tend to 
 '* promote Prophanenefs and Infidelity in the Earth, 
 
 Anno ly^i, <« We farther tenderly recommend 
 *• to all Heads of Families, that they do frequently 
 " call their Children and Servants together, and in 
 <" a folemn religious Way, caufe them to read the 
 *' holy Scriptures, and in fo doing, that they hum- 
 " bly wait upon God with their Families, for In- 
 ** flrudion and Counfel to them, refpocling Chrifti- 
 " an Faith and Pradice." 
 
 Anno I J 1,2, " And Dear Friends^ we tenderly 
 *' and earneftly advife and exhort all Parents, and 
 *' Matters of Families, that they exert themfelves 
 *' in the Wifdom of God, and in the Strength of his 
 *' Love, to inftru6t their Children and Families in 
 *' the Dodlrincs and Precepts ©f the Chriftian Religi- 
 ** on, contained in the holy Scriptures ; and that they 
 " excite them to the diligent Reading of thofefacred 
 *' Writings, which plainly fet forth the miraculous 
 " Conception, Birth, holy Life, wonderful Works, 
 *' bleffed Example, meritorious Death, and glori- 
 *' ous Refurredtion, Afcenfion and Mediation, of 
 '^ our Lord and Saviour Jefus Chrift; and to edu- 
 '' cate their Children in the Belief of thofe important 
 *' Truths, as well as in theBeliel of the Inward Ma- 
 " nifeftation and Operation of the Spirit of God on 
 *^ their own Minds^ that they may reap the Benefit 
 
 ^'and 
 
44 Of the Holy Scriptures. Se6J:. III. 
 
 ** and Advantage thereof, for their own Peace and 
 *' cverlafting Happinefs, which is infinitely prefera- 
 *' ble to all other Confiderations. Wc therefore 
 '* exhort in the moft earneft manner, that all be 
 very careful in this Refped : A Negledt herein, 
 being, in our Judgment, very blame-worthy. 
 And farther, where any Deficiency of this Sort 
 appears, we recommend to Monthly and Quar- 
 terly Meetings, that they ftir up thofe whom it 
 may concern to their Duty therein.'* 
 
 cc 
 
 
 Anno lyss. " And Dear Friends, we mufV re- 
 mind you to take all convenient Opportunities to 
 pur your Children upon reading and meditating in 
 the holy Scriptures, which having proceeded from 
 the Didlates of the Holy Spirit, do afford the 
 moil comfortable and falutary Inftrudions of all 
 Writings whatever." 
 
 Anno 1734. *' As there has been heretofore, fo 
 *• there yet remains upon this Meeting, a peculiar 
 ** Regard to, and weighty Concern for the Off- 
 " fpring of Friends, that the rifing Generation 
 *' might be trained up in the Principles and Pra- 
 ctice of the Chriftian Religion ^ in order whereun- 
 to, as formerly, fo now again, we recommend an 
 humble waiting upon the Lord for the Manifefta- 
 tion of his Power and Spirit, and diligent Read- 
 ing of the holy Scriptures in your Families. 
 And that Mafters of Families, Parents and Guar- 
 dians of Children, at proper and convenient Op- 
 portunities would ftir up thofe under their Care 
 to diligence herein, fhewing them that thofe fa- 
 cred Writings do contain the Doftrines and Prin- 
 ciples of our Profeffion.'* 
 
 Th is 
 
Seft. III. Of the Holy Scriptures. 45 
 
 This will undoubtedly fatisfy reafonable Men, 
 and one would think it fuiFicientto flop the Mouth 
 even of Malice it idt 
 
 But W. Notcutt proceeds to make his Obfervati- 
 ons on the foreaoinij: Afiertion of //. B, and the 
 aforefaid Pafiages oi" R. Barclay, thus. 
 
 I. He faith, " T\\ty don* t Jllght the Scriptures-, 
 '' but don't they do fo that fpeak (lightly of them ? 
 *' Who call them a dead Letter, Dung, Duft, and 
 " Serpent's Meat. Gr, Myfi. p, 45, 46. And S, 
 " Fijher^ fpeaks of the Scriptures as wrong, doubtful^ 
 " and fallible, p. 542. And p, 547. The dead Let- 
 *' ter^ liable to be altered, corrupted^ nullified^ uncertaiuy 
 * ' moft liable to be miftranjlated, mi/interpreted, miftran- 
 *' fcrib^d, wrejted, moulder away, to per ijh^ to be torn in 
 *' pieces, burnt and man'j Way sbr ought to nothing. Judge 
 *' now, good Reader, whether they do not flight 
 " the Scriptures 5 or whether in their Hearts thefe 
 *' can honour them." And yet himfelf exadlly 
 clofes in with the real Sentiments of both thofe Au- 
 thors in his very next Words, which are, " What 
 " S. Fijher has here faid of the Scriptures can be 
 *' true only of the Paper and Ink, in which the Mind 
 *' of God is written. And what if the Paper and Ink 
 *' may perifh,yet /i?i? Matter of the Scriptures which 
 *' is the Word of God, and our Rule, is firmer and 
 *' and more durable than the Heavens." Thus 
 faith IV, Nottcutt, And even fo faith G, Fox, in 
 Gr. Myjiery. p. iii. " The Letter of Scripture 
 " (Paper and Ink) we cannot fay it is fpiritual, but 
 *' that which ic fpeaks of is fpiritual. 
 
 T o the fame purport alfo doth S. Fijher ex- 
 prefs himfelf, when fpeaking to J. Owen his An- 
 tagonifl: who had alTerted the entirenefs of the Let- 
 ter of the Hebrew and Greek Text, to a Tittle, and 
 
 that 
 
46 Of the Holy Scriptures. Se£l. IIL 
 
 that not one Apes\ 1'ittle^ or Point, of that had been 
 altered, he thus Qiieries, " Wilt thou never learn 
 " to put or at leaft to keep that Difference, which 
 fometimes, when thou art deliberate, thy felf 
 putteft, between the Word that is written of, 
 and the Text, which is the mecr writing of it ? 
 ** Doft not thou p. 12, 13. (though I know thou 
 blindly blended them together both there and 
 throughout thy Book) make t\\t Writings the Book, 
 theiL^//^r,oneThing,and the Faith ^JVord^ DocirinCi 
 *' declared in it another. Doft thou not diftinguifh 
 *' now and then (as every wife Man does ever) be- 
 *' tween the Text it felf which talks of tht Truth, 
 *' and the 'Truth it felf which the Text talks on. 
 
 "We know the Truth, and Faith, and Dodrine, 
 *' and Word of God, which is but one and the fame 
 *^ in its Nature, EfTence, Being and Subftancc, 
 " whether written or not written of, whether clothed 
 *' or not clothed in this or that outward accidental 
 •^ Form, whether Difplaying it felf through the 
 ** Vail of the Letter, or fhewing it felf more im- 
 *' mediately in it's native naked luftre, is to a tittle 
 *' the fame now that it ever was in Subftance, tho' 
 " all the Shadowy Difcoveries of it wax old 
 *' and vanifh, and as a Veflure are folded up, and 
 *' pafsaway as a Scrolc that is rolled up, and grows 
 " out of Date, when all Letters and literal Ap- 
 *' pearances of it fhall be mouldered away. The 
 *' Word was before the Letter was, and is neither 
 *' more nor lefs, what it was, now the Letter is, 
 " and will be no lefs than it was of Old, or what 
 *' now it is, as to its Prcfervation in every Point, 
 *' when the Letter fhall be no more." S. Fijher^s 
 Works, p. 338: 
 
 2. In Page 34. He, cites me faying, " That 
 ^ they [the fakers] appeal to the Authority of 
 
 '' the 
 
Sea. III. Of the Holy Scriptures; 47 
 
 «' the Scriptures for the Probation of their known 
 *' Dodirine,** and thus Remarks upon it, I muft tell 
 ♦' you, that that's but a doubtful Expreflion, neir 
 •' known DoBrines ! May we gather from thence, 
 " that they have fomc unknown ov private Doctrines; 
 «< luch Myfteries as they are careful to conceal 
 «* from the Knowledge of the World ? " 
 
 I D o aifure him that he may not juflly gather 
 any fuch Matter from my Words, which have no 
 fuch meaning ; for I know of no private Doctrines 
 we have, nor any other than what we openly pro- 
 fefs : But there have been Doctrines unknown to us, 
 which our Advcrfaries would falfly lay at our Door, 
 as fV, Notcutt attempts to do that of Juftification 
 h-j our own fVorks^ which as I have before fhewn in 
 ^.18,19, 20. we never held. A pradice he repeats ia 
 this very Page, where he fays, " Others (of the 
 " Quakers) have faid. That the Scriptures muft be 
 '' tryed by their Spirit^* A Docfbrine unknown to 
 them, and contrary to the whole Import of their 
 Writings ; neverthelefs this falfe and fidlitious 
 Do^lrine, viz. That the Quakers intend by the Lighi 
 within 7iot the Spirit of Godhut their own private Spi- 
 rity is the Foundation of his inconfiftent Difcourfe^ 
 thro' the greater Part of this Chapter. 
 
 As to his Query concerning « fome, that are now 
 *^ Quakers, who were once of a differing Opinion in 
 " Do(ftrines and manner of wo rlhip : What was it 
 *' led them to be of the former Perfuafion, and 
 ** what leads them now to be of differing Opinions, 
 " did they not follow the Light before?'' Illiall 
 give him a plain and dired Anfwer, 
 
 They were heretofore darkened in their Un- 
 derftandings thro' the cloudy Conceits wherewith 
 their benighted T^ach«r§ had vaiPd them, fo that 
 
 for 
 
4? Of the Holy Scriptures. Sea.Iir. 
 
 for a time they difcerned not fo clearly the fliinings 
 otthe Divine Light, which yet at length broke 
 through' and diipelled that Darknefs, and gave them 
 a joyful Sight of its own Luftre, and 'trs no won- 
 der that they then forfook their former blind Guides 
 to follow fuch an excellent Direftor. 
 
 His faying, «' If the Light within betheStan- 
 *' dard, it can be fo but to one fiiigle Perfon •, and the 
 *V:Standard in one Man differs from' the Standard 
 .*: in another : And then, there miift be as many 
 H Standards as there'are fakers in' the World" 
 Is but a ftale Objection long ago made by J. Oweriy 
 2ii c\x.td' hy'^ S. Fijher'' xhus^ fVorkSy p. 460. " "^ If 
 *' every Man's prk^ate Light he the Rule ofOhedience^ 
 f' then we have as' man f Rules as Men.''^ To which 
 S.Fifher m^kts this Anfwer, " His Confequcnce 
 "is mod falfe, if by the Word private Light, he 
 *' means every one's particular Meafure of Light 
 ** that fhines from God into his Confciencc, for 
 ** that doth not make tot RegulaSy &c. fo many 
 " Men fo many Rules ; for the Light and Spirit which 
 *^ is the only Rule, is one, and the felf fame thing 
 *' in all, diftributed to every One (as to Degrees 
 ** which never vary the Nature of any Thing; fe- 
 " vcrally as feems good to him: And this is but a 
 ** piece of his own peevilh private piece of Prate, 
 «' fo often as he doth in his Difputes, to tern> 
 «' the Light of God we teftifie to as One in all, 
 *' though in different Meafures, lufnen privatum, 
 " the private Light, for it's lumen publicum ^ com- 
 *' mune^ that one publick Light that is communi- 
 *' cated from God, and reproves Sin in all Men, 
 " and never did, nor doth confent to any Iniquity, 
 
 * J. 0\, Words in tmn are, " Si cujuf(iue lumen privaium 
 " fit l{fgukt turn tQt nguUs hahmuSf quot HQmines*' 
 
 ** but 
 
Setl rut. Of the Holy Scriptures. 49 
 
 " biit condemns it in all Men, and all Men as found 
 '* in Sin, and were J. O. [fF. K] as well skilled 
 *' in Scripture, as he is in the way of unskilful 
 *' Scribling for ir, and would once learn of Paul 
 *' whom he otten prates on, hew^ouldhave learn- 
 '' ed 'ere this Time with him to ftile the Light, 
 *' in all the different Meafures of it attained to by 
 " Men, to be but one Rule, One Thing ilill, and 
 '' not to fay, that if every Man mind the Light ia 
 " himfelf, then fo many Men, ib many Rules, 
 " which Apoflle. Phil. iii. 15, 16. fliith, IFhere- 
 *' u}2to we have already attained, let us walk by the 
 *' lame Rule, let us mind the fame 'Thing '^ 
 
 IV. N's. next Words are, "* R. Barclay had a Stan^ 
 ** dard that told him, that Men s.refavcd by IForks^ 
 '' and by the Merit of JVorks ; and S. F{(her march'd 
 " to this Standard. But you have a Standard that 
 " tells you (if you quote the Words of Scrip- 
 *' ture without Deceit,j that we are fo.ved b-^ 
 " Grace. Both which cannot be true." But in 
 that he is miflaken, for they are both true ; nor fs 
 there any Difcrepancy between P^. Barclay*s and c^. 
 Fifher\ Doctrine of Juftiiication, and my Ailertion-, 
 for the Juflification they taught, was not by onr own 
 fVorks^ as I have before fhewn, but by the Works 
 of Chrifl wrought by his free Grace and Holy Spi- 
 rit in us, which is of the fame import with my 
 afTerting that we ^.re faved by Grace, and do both of 
 rhem concenter in the Saying of the Apoftfe. Tit. 
 iii. 5. Not by ^orks of Righteoifnefs which we have 
 done, but according to his Mercy be faved us, by the 
 wafhing of Regetieration^ and renewing of the HolyGhoft. 
 
 P. 35. He ckcs S. Ft/her^ as faying^. 541. *' It 
 " is txhe Spirit and Light, and not the Letter, by 
 *' which, Doctrines, Spirits, Prophets, true or talfc, 
 *^ are to be tryed. The Rule or Canon is the 
 
 E '/ Light 
 
5o Of the Holy Scriptures. Sefl. IIL 
 
 " Light, or Word within, and not the Scriptures ; 
 " the Light Aviciiin is the Tryer of it felf and of 
 " theSpirits." With much more to the flimePurpofe, 
 f. 446. 451. 459. 547. and then adds, " This is 
 *' moft ridiculous, to try any one Man's Spirit by its 
 *' felf. If I fufped that a Piece of Gold is too light, 
 *' mult I try it by it ^t\{} What will that difcover ? 
 *' Or if I Q^ellion whether anyone is a Lyar, or 
 *' a Thief \ muft I take the Man's own Word ? 
 '- What Man of a Thoufand who is now in a fatal 
 '" Error, but will maintain his Notion, if his own 
 " Spirit mult try whether he is right or wrong ?" 
 
 As a Madman^ "cvho cafteth FirehrarJs Arrows and 
 Death : So is the Man that dcceiveth his Neighbour^ 
 andfaith^ Amyiot I in [port? Prov. xxvi. 18, 19. 
 W. Notcutt raifes all this wild and vain glorious 
 Infult from his own Perverfion of S. Fifljer'^s, 
 Words, for the very Palfage which he pre- 
 tends to quote from p. 451. flands thus, " I fay 
 " then *tis the Spirit and Light and not the Lct- 
 *' ter, by which, Do6lrines, Spirits, true or falfe, 
 •* are to be tried, neither is the Sp irit of Gou 
 *' which was before it, fo to ftoop to the Letter, as 
 " to iland at the Bar of the Letter, which is in- 
 " ferior to it, and came from it, but both the Lct- 
 *' ter, and all falfe Spirits, and their fpeakings, 
 ^ and it lelf, and its own alfo, to be tried, judged 
 ** and determined, by the Spirit of God which 
 ^ judges all, and is not to be jiudged by any." 
 
 » 
 
 "With what Front could W, Notcutt thus at- 
 tempt to impofe upon his Reader with an impudent 
 'Flouriib of Words importing, that S. FiJIoer in- 
 tended a Man^s own Spirit^ when he exprefly more 
 than onct calls it the Spirit of God. Bur, 
 alas, when Men fet themfelves perverfly to Difpute 
 againllthe Light of Truthy they are too defervcdlv 
 
 left 
 
Sed. III. Of the Holy Scriptures. ^i 
 
 left to involve themfelves in palpable Darknefs and 
 Error. 
 
 This grofs Perverfion being thus manifefled 
 and removed, W. Notcutt^s Tattle, ^.56. about one 
 Man's Spirit being tried by another has no bot- 
 tom or Foundation. 
 
 JV. A"s. Comparifon about trying a Piece of Gold 
 by it lelf, is frivolous, and doth not reach the Cafe : 
 For 'tis not aMan's own Spirit unilluminated, which 
 in matters ot Religion is to try it felf, but 'tis the 
 Spirit of God which fearcheth all Things, that we 
 own as the Standard and Tryer of Spirits. 
 
 As to his Query, What Ma7i of a 'ihoufand^ 
 ■ivbo is now in a fatal Error ^ hut will maintain his 
 Notion^ if his own Spirit mull try whether he is right 
 cr zvrong ? I Anfwer, I am not certain whether VF. 
 Notcutt mean a Man knowing hiirfelf to he now in a, 
 fatal Error ^ or a Man [uppofed hy bi?n to hefo^ which 
 very much alters the Cafe ♦, for it cannot reafona- 
 bly be fupposM, that a Man v/ould knowingly re- 
 main in Error, except in fome particular Cafes 
 v/here Self-intereft is concerned : And even tlien his 
 Spirit bears Tcftimony in himfelf againft his own 
 Hypocrify. nere is, faith E l i h u, a Spirit in 
 Man, and the Infpiration of the Almighty giveth Un- 
 derftanding. The Spirit of a Man thus enlightned, 
 becomes capable of forming a true Judgment con- 
 cerning right and wrong : To deny this, would be 
 to dcftroy all private Judgement, and would rua 
 us into one great Error oi the Church of Romei; 
 nor do I perceive any Medium between either 
 admitting, with us, fuch a Degree of d. ine Hum- 
 nation as may capacitate every Man to judge for 
 himfelf^ and allowing with the Romanifts, the Nc- 
 
 E z cefTity 
 
52 Of the Holy Scriptures Seft.IIL 
 
 ceflity of fbme outward Infallible Judge, to do k 
 tor him. 
 
 H I s Comparifon oi the two pieces of Gold, as 
 he again applies it p. 36. thus *' If one Man's 
 *' Spirit muft be tried by another^ can I be fure 
 '' that he is not liable to mifbake as well as J? 
 " And fuppofe thefe two fliould agree in their O- 
 '' pinions, yet this Trial is but like weighing twa 
 " Pieces of Gold, one againft another •, though 
 " thefe may be found of equal Weight, yet both 
 *' may be too Light: Or if thefe two do not agree, 
 *^ that will fliew that one is wrong; but does not 
 " prove the other to be right ; and if another 
 *' Man's Spirit may be a Standard to me, who 
 ^' fhall be a Standard to him ?" doth not reach the 
 Cafe he aims at, but is exadly applicable to the 
 Scriptures, as I fhall moft plainly illullrate by the 
 following Example, 
 
 L E T us fuppofe a Queftion to arife abput fome 
 Text of Scripture, for Inftance this, Rom. ix. 21. 
 Hath not the Potter Power over the Cla\\ &c. Up- 
 on this Text two Parties make Interpretations con- 
 tradictory to each other: The Calvinifts fay, this 
 Text imports the abfolute Sovereignty God has o- 
 ver his Creatures, in making one to honour, i. e. 
 to glorify him in his Salvation, and another to 
 difhonour, on purpofe to glorify himfelf in his Dam- 
 nation. The Arminians interpret it, that tho' God 
 has power over his Creatures as a Potter hath over 
 his Clay, yet thatjLhe Potter doth not make VeffeJs 
 on purpofe to deftroy them: But that the Words, 
 Honour and Dijhonour^ are us'd to lliew that fome 
 VelTels are of more value and ufe, others of lefs, yet 
 all intended for fome Service : and that it is con- 
 trary to the Mercy and Goodnefs of the Great God 
 
 • 
 
Se£l. IIL Of the Holy Scriptures. 55. 
 
 and Father of all, to make any Creature on pur- 
 pofe to Glorify himfelf in it's Damnation. 
 
 These oppofite Interpretations arifing, what 
 fbial) decide the the Con t rove rfy .^ The Text itfelf 
 cannot, for that is the Suhjccft of Debate. If we 
 have recourfe to parallel Portions of Scripture, the 
 Debate is not leiTcned, for each Party will Inter- 
 pret them agreeable to their own Hypothefis. Thus 
 weighing, as it v/ere, one Piece of Gold againil a- 
 nother, we difcover not the true Worth ot either. 
 To whom then muft we appeal for a Decifion ? 
 Not to the meer natural and unenlightened Judg- 
 ments of Men, which we plainly fee are at Variance 
 among themfelves : Nor yet to the enlighcned Judg- 
 ment -of Men, v/hich of it felf is not capable to 
 determine. What then ? To that very Light and 
 Good Spirit of God which firft gave forth the Scrip- 
 tures, and illuminates the Underllandings and Judg- 
 ments of Men, rightly to underftand the true Mean- 
 ing thereof : The necefTity of whofe Illuminations 
 in order to the right Underftanding of Scripture, is 
 well expreiTed by feveral of the ancient Chriftians, as 
 well as by eminent Protellants of divers Denomina- 
 tions: Some of whofe Teflimonies I fhall here tran- 
 fcribe from JV, Pentfs Cbriftiaji Shiakerm bis Works, 
 Vol. I. p. 599, 600. 
 
 ^' Juftin Martyr in Expof. Fidei. fays^ The In- 
 " terpretation of the Scriptures is to be accommo- 
 " dated to the Will of the Dodrine of the Spirit ; 
 '- and not to humane Reaibnings." T)elL Confut. 
 of Sy7npfon ^. 89, 90. 
 
 H I E R o N faith. The Scriptures muft he opened ivitJo 
 fpiritual Expofition, Hieron Tom. 4. 7. 
 
 " Epiphanius 
 
54 Of the Holy Scripturse. Sed. IIL 
 
 
 <c 
 
 " Epiphanius faith. Only to the Children of 
 «' the Holy Ghofl all the Scriptures are plain 
 5' and clear. Bp. Jewel, p. 532. 
 
 "It is the Subftance of the fourth Article ex- 
 hibited again ft the Lutherans in the Council of 
 Trent^ as an Erroneous Do6lrine they held. 
 That to underftand the Scripture neither Glofs nor 
 Comnnent is NecefTary •, but only to have the 
 Spirit of a Sheep of Chrift's Pafture." Polano 
 Hifl. Con. Trid. p. 150. 
 
 Erasmus tells us, " What Man fets fortl> 
 by Man's Device, may be received by Man's 
 Wit : But the Thing that is fct forth by the In- 
 fpiration of the Holy Ghofl, requireth an In- 
 terpreter infpired with the like Spirit : and with- 
 out the Infpiration of it, the Secrets of God cannot 
 "^' be known." Far. on i Pet. i. 19. 
 
 Luther gives us his Mind thus, " The Scrip- 
 *' tures are to be underftood, but by that very Spi- 
 <^« rit by which they were writ. Tom. 3. FoL 169. 
 
 Peter Martyr, that famous Italian Prote- 
 flant, teaches us, " The Spirit is the Abettor, by 
 " which we muft afTure ourfelves for Underlland- 
 " ing the Scripture, that thereby we mufl difcern 
 '^^ between Chrift's Words and a Strangers.*' Com, 
 Loc. p. I c. 6, , 
 
 " Again The Spirit of God revealeth the 
 ^^ Truth in the Scriptures." Ibid. ^,2 c. 28. 
 
 cc 
 
 €( 
 
 «C 
 
 ec 
 
 H. BuLLiNGER. Men fetch the Underftand- 
 ing of heavenly Things, and Knov/ledge of the 
 Holy Ghoft, from no where elfe, but from the 
 Spirit.'* De:ad. 4. Serm."^, 
 
 lohn 
 
Sf£l. III. Of the Holy Scriptures. 5^ 
 
 John Bradford anfvvered to the A rcbifhop oflor^. 
 thus, *' We know the Scriprures, as drill's 
 " Sheep, by the lame Spirit, tu.i. wrote 'and fpake 
 *' them, being thereby aliured, i^cJ*^ Book of Mar- 
 tyrs, FoL 3. ^. 298. 
 
 Cahin teacheth us In his Inflituics : " It is necef- 
 *' lary the flime Spirit that fpake by the 'viouth of 
 *' the Prophets, fhoulJ pierce into our Heart., to 
 " perfuade us, that they taiuhtully delivered that 
 *' which was committed to them oi God/* InlHt. 
 Lib, I. Ca^, 8. 
 
 Beza faith, " That the Way of Un:lcr{landing 
 *' Prophecies and referring them to the right Scope, 
 " muft be fought or fetcht from the fame Spirit, 
 *« which didated them to the Prophets themfelves.'* 
 And m-ore to thatpurpofe. On 2 Pet. i. 19. 
 
 IV. Tmdal, call'd xht Englifi Apoflleby^, Fox, 
 faith, *' It is impoflible to underfland in the Scrip- 
 *' ture more than a Turk, for any that hath not tho: 
 " Law of God writ in the Heart to fuilfil it." 
 Tindal^s Works, p. 319, & 80- 
 
 Bp» Jewel fays thus againft H^ri/«|;, " The Spi- 
 *' ritofGodis bound neither to fharpnefs of Wir, 
 ^' nor to abundance of Learning : Fle(h and Blood 
 -' is not able to underfland the Holy Will of God, 
 ^' without fpecial Revelation : Without this fpecial 
 *' Help and Prompting of God's Spirit, the Scrip- 
 *' tare is to the Reader, be he never fo wife and 
 " well Learned, as the Vifion of a fealed Book." 
 Jewel againft Harding, p. 532, 534. 
 
 Dr. Ames, a great Father of the Independents faith 
 upon Occafion of Bellarmin's Words ; " Tne A- 
 *' nointingof the Holy Spirit doth teach the Faith- 
 
 E 4 '' ful 
 
56 Of the Holy Scriptures. Sect, III. 
 
 " ful, to underfland tbofe Things which they receiv- 
 " ed of the Apollles ; thertfore to underfland 
 " the Scriptures in thofe Things which are Ne- 
 *'■ cefiary to Salvation." Dr. Anies againfl Bellar- 
 tnin Lib. i. Cap. 5. 'Tbef. 32. 
 
 G. Crrrdock^ a famous Independent Preacher, 
 preached '' That the Scripture is a fpeechlefs Thing 
 *' without the Spirit. Divine Brops^ p. 217. 
 
 Charles Gond, an eminent Separate^ thus 
 taught, *' There is no Knowledge of Chrifl:, nor 
 *' of the Scripture, but by Revelation. Refr. Drops, 
 p. 12. 
 
 Dr. J. Ovjen^ a. Man of greateft Fame among 
 the prefent Independetits., faith, '' "The Publicky An- 
 " thentick^ and Infallihle Interpreter of the holy 
 *' Scriptures, is he who is the Author of them ; 
 *' from the breathing of whole Spirit they derive 
 *' all thdr Ferity, Perfpicnity and Authority .'^ Exer- 
 citat. 2. 7. 9. againft the ^inkers. 
 
 Were the Scriptures the only Infallible Rule, 
 theie could arife no Difference about their Interpre- 
 tation, which thenifelves would not immediately de- 
 cide-* Whereas we fee the direcl Contrary •,* and 
 that with very good Reafon thofe Authors before 
 mentioned did recur to the abfolute nccelfity of the 
 Interpretation of the Spirit it felf which gave them 
 forth. 
 
 His Obfervation of the Berearis fearching tlie 
 Scripture, and that 'tis as commendable for us fo to do, 
 we readily admit of; but mufl blame him, that when 
 he cited Frcv. xxi. 2. Every way of a Mw is right 
 in Ins own Eyes, he fraud ulentlv concealed the other 
 Part wiiich is expr.rfiy againft him, vIt,, But the 
 
 Lord 
 
Scft. Ill, Of the Holy Scriptures. 57 
 
 Lord pomkreth the Hearts, Then not a Man's own 
 Spirit. 
 
 ^. Noteutt pvocQcds, p. 26. <' 3. R Barclay fays, 
 #' That without Deceit or Equivocaimi, they count the 
 " Scriptures the heft Writings in the World:' But 
 '^ that Exprefiion of R. Barclay, fays he,* cannot 
 " be without Dt-mV and Equivocation:' Why fo ? 
 becaufeas/:^ ISotcutt tells us, " They [\.\\t 9ua- 
 ''- kers] have iliid, ^at the Writings of their Fnends 
 '^ are of as great Authority as the Scriptures, and 
 " greater :' An A/Tertion which I challeno-e him 
 to prove, and till he fo does, I charge it upon him 
 as a downright FalHiood ; and now go on to /. 27 
 where he again charges R. Barclay thus, 
 
 " He adds. We count the ^rlptures to he a very 
 '-' heavenly and divine Writing: This dirediy croffes 
 
 - the Spine of G,Fo>:, who faith, <That the Scrip^ 
 <' iures are ?iot divine, hut human. Gr. My ft p 002 
 " III. Ue Letter, Scripture, Paper and Ink we 
 " cannot fay is fpiritual p. ^%, The Letters are car ^ 
 .'' naL 
 
 Im all this R.Barclay and G. Fox do not at all 
 crols^ each other, nor in the leaft Difagrec The 
 former fpeaks by a Metonymia Continentis', of the 
 Doa:nne contained in the Scriptures, which is di 
 vine and heavenly; The Latter fpeaks of the meer 
 external Letter in all the Places cited, Gr Myfi p 
 302. his Words are, - Outward Writings, Pap^r 
 
 - and Ink, is not infallible, nor is not divine but 
 
 - IS human.'' P , ,,, .. rhe Letter of Scripture^ 
 *' (Paper and nk,) we cannot fay it islpiritual but 
 ; that which It ipeaks of is fpirifual." ^ An";. "I 
 
 The Letter Paper, and Ink, the Letterf are 
 
 Carna and what is gotten from it is Brain 
 
 Vc f "^^I'^S' 7^^^?^^ the Spirit. But the Scripture, 
 
 ^.^ the thing It fi^eaks of, is fpiritual." This laft Ex' 
 
 prelTion 
 
58^ Of the Holy Scriptures. 5e£l:. IIL 
 
 preOion, willingly omitted by TF. Notcutt^ plainly 
 fliews, that G. Fox held the Scripture to be Spiritual^ 
 in the very fame Senfe wherein K, Barclay calls them 
 He av e ;t ly znd Divine, '^ 
 
 IV, Notcutt goes on again thus. " 5 He {R. B. ) 
 «' fays, We acknozvledge the Scriptures to be very com- 
 *' fort able and neceffary to the Church ofChrift. O- 
 *• thers of their Friends have faid. That the Scrip- 
 " tures are not neceflary. And that a Man may 
 '^ know Chriil, and be favcd without them. G. 
 ** Fox, Them that never heard the Scriptures out- 
 *' wardly^ the Light that every Man hath^ that cometh 
 *' into the Worlds being turned to it, with that they will 
 *' fee Chriji, with that they will know Scripture ^ 
 *' with that they will be led out of all Delufion \ come 
 *' into Covenant with God^ with which they will 
 *' cojne to Worjhip God in the Spirit andferve him, 
 *' Gr. Myft. />. 168." In this too a Man muft 
 wear fV. Notcutts Spedacles to fee any contrariety 
 between the Saying of R. Barclay and of G. Fox. 
 One fpeaks of thofe who have the Scriptures, and the 
 other of thofe who never heard them. Now though 
 the Scriptures are very comfortable and neceflfary to 
 thofe that have them : Yet does it not follow that 
 the far greater Part of Mankind, who have them 
 not, are therefore left deflitute of any Guide or 
 Diredtor. By no Means: The Light ofChrift i$ 
 Univerfal, and fhines both in thofe who have the 
 Scriptures, and thofe who have them not, impart- 
 ing to every Man fuch a Portion, at leaft, of Know- 
 ledge, as is abfolutely necelTary in his Circumftances 
 for kis Salvation. To deny this, would be to ex- 
 clude Multitudes of People out of the Pale of Sal- 
 vation for want of the Means abfolutely neceffary 
 for them. A Dodtrine fo harfh and uncharitable, 
 that T have often admired how any Men, profef- 
 fing Faith in Chrifl, thQ Univerfal Saviour^ who gave 
 
 him/elf 
 
Se£l. III. Of the Holy Scriptures. 59 
 
 himfelf a F^anfom for all Men, can entertain the 
 Thoughts of it. But we have otherwife learned 
 Chrift^ and fludied the holy Scriptures to better 
 Purpofe, than to harbour an Opinion fo exprefly 
 pontradidory to their Teilimony. 
 
 Again, fays IF. Not cut t^ " 6. R. Barclay adds, 
 " That they give Praife to God for his woytderful Pro- 
 " vidence in freferving the Scriptures fo fur e and un- 
 " corrupted. This can hardly be without Deceit. 'A 
 ," Equivocation ; for this very Man attempts t<j u - v/ 
 " in many Pages, that the Scriptures are corrupt 
 " ted \ and therefore are nov/ an uncertain Ruli". 
 *^ Can i\!. Barclay give praife to God for what he 
 " thinks they Jhave not ? I doubt R. Barclay has but 
 ^* few Witnefibs as to this panicuJar in the Con^ 
 ?« fciences even of his own Friends." 
 
 This Doubt of his has no folid Foundation : Fof 
 R. Barclay has many "WitnefTes as to this particular, 
 in the Confciences of his Friends ; That he has given 
 all due Honour to the Do^rines contained in the ho* 
 iy Scriptures, and has afcribed to the meer Letter 
 pf them nothing but what is undoubtedly true, and 
 beyond the Skill o{}V, ISottcut reafonably to contra- 
 did:. That his whole Difcourfe on this Head is 
 heneft ^.nd fincere, and that lie has faid nothing in it, 
 inconfiftent, with our pr^/ing God for the Pre- 
 fervation of them, ccnfidering what Hands they have 
 pafs'd through. His Words v/hioh W, Notcuit has 
 curtailed after his ufual manner, are, " We alfo 
 ^' admire and give praife to rhe Lord, for his 
 wonderful Providence, in prefer ving thefe Writ- 
 ings, fo pure and uncorrupted as we have them, 
 through fo long a Night of Apoftacy, to be a 
 *' Teftimony of his Truth, againfl the Wicked- 
 *' nefs and Abominations, even of thofe, whom 
 f he made Inftrumental in preferving them ; fo 
 
 *' that 
 
 
6o Of the Holy Scriptures. SeQ:. III. 
 
 *' that they have kept them to be a Witaefs a- 
 '' gainft tfiemfelves." 
 
 IF. Notcutt adds. «' 7. He [R. Barclay] fays, 
 
 *' IVhatfoever Dc'olrbie is contrary to their 'ieflimony^ 
 
 " 'may therefore he utterly rejeufed as falfe. Then what 
 
 '^ will become of Womens [peaking in the Church ? 
 
 *' For that is a Do6lrine and Practice dire6lly con- 
 
 *' trary to the Teftimony of the Scriptures. And 
 
 <' what will become of a great part of their Friends 
 
 *' Writings, which in many Things fpeak as con- 
 
 '' trary to the Scriptures as Darknels is to Light, 
 
 *' Therefore according to R, Barclay thefe are to 
 
 " be rejeded as falfe." 
 
 " Here he has wilfully drawn an untrue Con- 
 clufion, for he knows, that according to /?. Barclay^ 
 no fuch thing can follow, becaufc he held both Z/-^^- 
 w^;z's preaching, and th^iv Friends Writings, to be 
 agreeable to the holy Scriptures. 
 
 '"•^uT JF. Notcut goc.s on, " 8. Once more p, 
 " 35. He [^R. Barclay'] fays. Whatfoever any fpeak 
 " or do pretending to the Spirit^ which is contrary to 
 ^^ the Scriptures^ Jhall he reckoned a Delufion of the 
 " Devil. Then much of S. Fifher and G, Fox^ is 
 *"' according to their own Confeffion a Delufion of 
 ^' the Devil." Another meer Nonfenfical Non fe^ 
 qidtur ', and, which makes his falfhood therein com- 
 pleat, he adds, ^hat Sentence is their own., which 
 he muifc needs know it is not, they having never yet 
 granted him, that S. Fifher and G, Fox faid any 
 Thing contrary to the Scriptures. 
 
 Having now fully ma nifefled the Weaknefs of 
 all ^' Notcutt^^ Remarks on my Aflertion, and 
 R. Barclafs Declaration concerning the Scrip- 
 tures .; his Rant againft both in p, 38. and '^g. 
 
 is 
 

 Sea. IIL Of the Holy Scriptures. 6i 
 
 39. is of no validity ; we therefore pafs it by, and 
 come next to the Text he cites p. 39, 40. rviz. 
 Rev. XX ii 18, 19 If any Man Jhall add unto thefc 
 things ^ God Jhall add unto him the Plagues that are 
 ivriten in this Book ; and if any Alan Jhall take a- 
 '^duay from the Words of this Book of the Prophec\\ 
 God Jloall take away his part out of the Book of Life y 
 and out of the Holy City, and from the Things that 
 are written in this Book. Upon which Text R. B, 
 fays, " Idefire they will fhew me how it relates 
 to any Thing elfe than that particular Prophecy. 
 It laith not, now the Canon of Scripture isfiWd 
 up, no Man is to write more from that Spirit ; 
 yea do not all confefs that there have been Pro- 
 phefies and true Prophets fince ? The Papifis 
 ^' deny it not. And do not the Proteflants affirm, 
 *' th?ii John Bus prophefied of the Reformation, 
 " Was he therefore curfed ? Or did he therein 
 " evil ? 1 could give many other Inftances confelfed 
 " by themfelves. But moreover, the fame was ia 
 " Eifed: commanded long before. Prov. xxxvi. 6. 
 " Add thou not unto his Words ^ left he reprove thee^ 
 *' and thou he found a Lyar. Yet how many Books 
 " of the Prophets were written after ? And the fame 
 *' was faid by Mofes, Deut; iv. 2. Te Jhall not add 
 " unto the Word which I cojnmnnd you ; neither 
 '• Jhall ye diminijh ought from it. So that tho' we 
 *■' (hould extend that of the Revelation, beyond the 
 " particular Prophecy of that Book, it cannot be 
 *' underftood, but of a New Gofpel, or New Do- 
 " 6lrines, or of reftraining Man's Spirit, that he 
 *' mix not his human Words with the Divine ; 
 '' and not of a New Revelation of the Old as we 
 *' have faid before,'* 
 
 As to W. Notcuti's faying/). 40. that «« All the 
 *^ Enemies of the Scriptures have ever had fuch a 
 ** Dread upon them, that they dare not alter them.'* 
 
 If 
 
62 Of the Holy Scriptures. Sefl:. Ill, 
 
 If he Intend it of the Letter of the 'Text^ I fhall 
 beh'eve it when he has prov'd it. But whatever the 
 Enemies of the Scriptures have not dar'd to do *, 
 yet, I am fure fome of the "pretended Friends of the 
 S?^''ptures, in their Controverfies with the ^mkers^ 
 tht real Friends of thtim, have not been fo fcrupu- 
 lous, but have alter'd them to ferve their own Turn. 
 One Inftance of which is in W, N. himfelf, who as I 
 before (hewed p. ^6. citing a Sentence out of the 
 Proverbs, left out that Part of it which fuited not his 
 Purpofe, though ncccffary to the right underfland- 
 ingof the whole. 
 
 Should I put him to prove his Aflcrtion p. 40. 
 ** That our Friends have alter'd much of what G. 
 ** Fox had firfh written," I believe he would fall 
 fhort of doing it : For, I dare fay, he never was of 
 their privy Council. However, fuppofing it true, 
 and alfo that they believ'd G. Fox to be infpir'd, yet 
 would not the altering fome Words in his firft Manuj 
 fcriptinfer a Con tradition to that Belief: For \vc 
 are not fo filly as to think, (as fV. N. feems to think 
 concerning the Scriptures^ that theDodlrinedeliver'd 
 by G. Fox had an abfolutely necelfary Dependence 
 upon the numerical Identity of the Words he at firft 
 exprefl it in. 
 
 Toward the Bottom oi p. 40. he repeats the 
 Charge he made in p. 0,6, and which I in p. c^j. 
 foregoing have challeng'd him to prove, viz. '* That 
 *' others of their Leaders have faid, Th'MtbsH'Yz- 
 ** tings of the Qu^k^rs are of equal Authority with the 
 ** Scriptures.''^ And he has here fully confirmed me 
 in the Opinion that lie cannot prove it, by producing 
 Teftimonies from E. Burroughs and G. IVbitehead, 
 wherein they fay no fuch Thing. Nor can any fuch 
 Matter be fairly deduced from their AiTertions ; for 
 even admitting that £. B. and G. /F, had received a 
 
 Mcafurs 
 
Sea. III. Of the Holy Scriptures. 6j 
 
 Meafure of the fame Spirit with the Apoftles, yet 
 naay not their Authority be laid to equal that of the 
 Apoilles, who had received a larger Meafure of the 
 fame Spirit, any more than the Authority of the 
 Apoftles can be faid to be equal to that of Chrifl him- 
 felf, to whom the Spirit was given without Meafure; 
 And this I think is a plain Anfwer to the Queftion 
 which in^. 41. he fays any Man would ajk^ " Why 
 " is not the Infpiration of the Spirit of the fame Au- 
 " thority in one Age as in another ? '* Not that we 
 prefume to limit the Spirit of God, who undoubt- 
 edly is able to impart even the higheft Degree of 
 Inipiration, ifhefhall fee fit, in every Age. And 
 were it at this Day his good Pleafure to impart to 
 any the {t\^ fame Meafure of the Spirit which the 
 Apoflles had, it would, no doubt, carry with it the 
 fame Authority. 
 
 As to /F.iV's Citation p. 41, 42. from G.Fox*% 
 feveral Papers, it infers no Contempt of the Scrip- 
 tures, of which we have before fhewn G. F's real 
 Sentiments. The Fellowfljip there fpoken of, where- 
 in Drunkards^ Railers and curfed Speakers all meet 
 together^ I prefume W, N, himfelf will not call the 
 Table of Chrijl^ nor the Communion of Saints. 
 
 We agree with him in his faying p, 42. that 
 " As they [the Scriptures] are [or contain] a Revc- 
 " lation of the Will of God, they are a Rule of 
 " Faith, Worfhip and Life." And therefore do 
 we quote them and appeal to their Authority. And 
 v/e as fully accord v/ith him when he fays, p, 43, 
 " We do not fay that the Letter is our Rule of Faith, 
 *' but it is the Matter or the revealed Will of God 
 *' contained in the Scriptures," A ConfefTion, which 
 would he regularly abide by, one half of his Talk 
 in this Chapter might have been fpar*d. He is very 
 unjuft in laying that S, Fijhsr doc^ " but put a cheat 
 
64 Of the Holy Scriptures. Sefl. IIL 
 
 " upon the Reader, to fliy the Letter." For 'tis 
 impofTible for any Perufer of S. Ps Works not to 
 fee, that the Sum and Subftance of the Controverfy 
 he was engaged in, was about the Letter, the Tittles, 
 the lota's. Apices and Points^ of the meer outward 
 Text, which his Antagoniits had fuperabundantly 
 exalted into the very Place, Orfice and Dignity of 
 the Holy Spirit it felf 
 
 The Citation he produces p. 43- from Ifaac Pert' 
 nington^ contains a Dodirine mod agreeable to Truth, 
 yiz. That the Reading and Jetting up a Knowledge of 
 the Scriptures without^ and in Oppofition to the Holy 
 Spirit mhence- they proceeded J will not humble Men nor 
 cleanfe the Hearty hut tends to puff them up. W. TV's 
 faying that Chrift fpeaks in Oppofition to this Do^rinc^ 
 imports, that Chrifl: bids Men read and fet up the 
 Scriptures in Oppofition to the Spirit whence they 
 proceeded. A monftrous Opinion ! But the Know- 
 ledge W, N. fpeaks of, p. 44. of a Man's Poverty and 
 Mifery, " which tends to humble hini, and make 
 *' Chrift and his Righteoufnefs to be the more 
 " efteemed," is not obtainable by the holy Scrip- 
 tures without the Concurrence of the Illumination 
 of the Holy Spirit, w^hich may work that Know- 
 ledge by the Scriptures, and is alfo fufRcient and 
 able to work it without them. 
 
 W E are next to confider his Quotations in p, 44. 
 from E. Burroughs, 
 
 1. That the Scriptures are not theftanding Rule^ nei- 
 ther doth it teach to ferve and worjhip God. 
 
 2 . That the Saints have no need of the Scriptures to 
 teach them, 
 
 3. They 
 
Sea.III. Of the Holy Scriptures. 65 
 
 3 . The J that witnefs this, do not make the Scriptures 
 ef none Effe5l ; hut owns it in its Place^ yet not as a 
 ieacher, 
 
 4. No Man ever yet could y or can prove, in all the 
 Scriptures^ that the Letter^ the Writings^ are called the 
 Word, 
 
 As to the Firft, 'tis buc Part of a Sentence, to 
 the right underftanding of which, the preceding 
 and fubfequent Words are neceflary. It ftands thus, 
 E. B*s IVorks p. 4.S^. " The Scriptures they de- 
 *' clare of the Rule, and of the Revelation of God; 
 " and area Declaration of all Things which are to 
 *' be believed and pradifed by the Children 6f the 
 *' Lord: So that the Scriptures are not t\\Q /landing 
 " Rulcy neither do they teach to worihip and ferve 
 *' God, but the Spirit that gave forth the Scriptures^ 
 "' that is the/landing Rule in and through all Gene- 
 ^' rations •, and the Spirit doth reveal the Knowledge 
 " of God, and how he is to be worfhipped and fer- 
 " ved." What E. B, means by Jlanding Rule, he 
 tells us juft before, viz. The Spirit of God, that which 
 '' was the Rule to Abel, Enoch, Abraham, and the 
 *' reft of the holy Fathers that lived before any 
 *' Scripture was written, and it was the Rule to the 
 *' Prophets, to Chrift, and to the holy Apoftlcs ; 
 " they all followed the Spirit, and walked in it ; 
 *' and fpakCi and wrote, and a6ted as the Spirit 
 *' of God moved them, and led them ; it was noc 
 *^ the Scriptures, but the Spirit, that gave forth the 
 Scriptures, that was the ftanding, unchangeable, 
 unerring i^j^/d", of worfhipping, ferving and obey- 
 ing the Lord God ; and that lame Spirit is the 
 ' ftanding Rule to us alfo, for the Apoftle command- 
 eth to walk in the Spirit *, and that which we are 
 to walk in is our Rule •, and as many as are the Sons 
 *' of Gody ar^ led by the Spirit of God^ and then the 
 
 F '' Spiris 
 
 
66 'Of the Holy Sciiptures. Seft. II!, 
 
 " Spirit is their Rule." From all which 'tis very 
 evident, that E. Burroughs doth not deny the Scrip- 
 tures to be a Means whereby the Spirit of God may 
 teach Men, for he expredy lays, They are a Decla- 
 ration of ail Things which are to be believed and praBi- 
 fedhythe Children of the Lord^ and that, when he lays, 
 they are not the ft anding Rule ^ he means, they are not 
 the Spirit of God it felf, thzt ftanding and unchange- 
 • able Rule, by which .^^bel^ Enoch, Abraham^ dec. 
 were led, before the Scriptures were written. 
 
 T o the Second, That the Saints have no need of 
 the Scriptures to teach them. lihallhere tranfcribe 
 his own Reply to an Adverfary who objedled to him 
 . that he had laid, 'The Saints have 'no need of Scriptures 
 to teach them •, but the Spirit of the Father leadeth and 
 Aeacheth into all Truth. He thus anfwers, " My 
 Words are juftiliable ; for it is the Spirit that lead- 
 eth into all Truth: John xvi. And the Saints 
 need no Man to teach them, but the^^ have the Anoint- 
 ing within them ; and they know all Things by the 
 VnBion. i John. And the Spirit of the Father 
 is given them, by which the Scriptures were given 
 forth. And the Lord is the Teacher of his People, 
 and they need not any to fay to them. Know the 
 *' Lord. Jer. xxxi. Yet they that witnefs this, do 
 not make the Scripture of none EfFe6t, but own 
 it in its Place, yet not as their Teacher ; for then 
 they fhould deny the New Covenant, Jer, xxxi. 
 and then fomething befides the Spirit leads into 
 Truth, and they have fomething to teach them 
 befides the Anointing : But if this be all the Proof 
 that can be given againft me. That 1 and the Truth 
 do not agree \ I doubt not but all fpiritual Men will 
 fee the Emptinefs and Weaknefs of the Witnefs 
 '' againft me -, and will be more confirmed, rather 
 than fhaken, that I and the Truth do fully agree, 
 though P. T*. fpeaks otherwife falfly againii me ; 
 
 ''and 
 
 
 ftC 
 
 cc 
 
 u 
 
cc 
 cc 
 
 <i. 
 cc 
 cc 
 cc 
 «c 
 cc 
 cc 
 cc 
 
 Sea. III. Of the Holy Scriptufes. 67 
 
 *' and as if I had contradi6led the Apoftle's Wordd 
 " which he quotes againft me, who faith, Whatfoe- 
 ver Tbi^igs were written aforetime^ were ziritten for 
 our Learnings which Scripture I do own, and no 
 way contradid •, it's the Error of his Judgment 
 which fojudgeth ; for even they for whom the 
 Things that v/erc written, were for their Learn- 
 ing 5 yet they were led into all Truth by the 
 Teachings ot the Spirit, and they were taught of 
 the Father ; and v/hat was written to them, was 
 not v/ritten becaufe they knew not Truth, or to 
 teach them Truth, ijohniu 21. let him learnl 
 «'• what this rneans.'* 
 
 The abovefaid Reply of £. Burroughs, carries with 
 it a plain Anfwer to V/. N's third Citation, which 
 is alfo included in it, viz. They that witnefs this, do 
 not make the Scriptures of none Effe5l ^ . hut owns it in 
 its Place, yet not as a Teacher, For 'tis plain, that 
 he rightly diftinguifnes, viz. That the Spirit of God 
 is the Teacher, and the Scriptures a Book whereby he 
 often teachcth j a very proper Diflindion And 
 fuch an one as W, Notcutt himfelf, who rambles in a 
 Round of faying and unfaying, feem.s to obfervc in 
 this very Page, where he fays, '' What if the Spi-- 
 «' rit of God himfelf is the beft^<?^6i'^r, and Leader 
 " of his People •, yet he is pleafed to mqke ufe of 
 *« the written Word, and the Miniftry of it, to 
 " teach Men the Way of Salvation." Which I 
 think is tantamount to what E. Burroughs has fiiid ; 
 for if the Spirit of God, the heft Teacher, make ufe of 
 the'^ook o'^zht Scriptures to teach Men, then that 
 Book is not the Teacher, but the Inflrument he 
 makes ufe of. And though a Book be frequently 
 made ufe of in Teaching, yet a fkilf^al Teacher can 
 inilrucl without one. 
 
 Ht s fourth Citation from E. Burroughs, viz. That 
 7iQ Man ever \et could or can prove in all the Scriptures ^ 
 
68 Of tlje Holy Seriptuves StStAU. 
 
 that the Letter^ the JVril'wgs^ are called the Word^ is 
 fuljy exphiinM in the very next Words ot E. B's. 
 '' But as I Hill confefled, that which is written 
 *'• of is the Word, and the Writings are tlie 
 " Words that declare of the Word, which was in 
 ** the Beginning." Than which what can be plainer? 
 
 fF. N. adds p, Ihid, " But by the Spirit of God 
 *' they mean nothing more than the Light within."" 
 And I anfwer. That by the Light within^ wc mean, 
 nothing lefs than the Spirit of God enlightning the 
 Mind of Man. 
 
 His next Paragraph />. 44, 45. isthus, «« A- 
 *' nother of their Leaders puts this Queilion, As for 
 the Terms., Revealed., or written Word, or JViU of 
 God ; where faith the Scripture fuch Words ? I re- 
 quire you and your Dooiors again to prove it. G. Bifh. 
 ** Mene. T'ek. p. 17. 1659. Again, Hozv can or 
 *' dare any to fay., without the higheft Blafphefn)\ that 
 *' the Scriptures., or any vifible comprehenfihle Thing., is 
 " the Word of God. p. 22. Again, To fay that is the 
 " written Word or Will of God {which the Scriptures no 
 *' where fay of themf elves) is as ahfurd as hlafphemous., 
 *' p. 23. How this is diredly contrary to the Lan- 
 guage of the Scriptures I have fhewn elfewhere.'* 
 
 cc 
 
 For the better underftanding this matter, it may 
 be proper to inform the Reader, that the Occafion 
 of G. BiJhop\ writing his Mene TekeU was an Addrefs 
 of the Council of the Officers of the Army to the Par- 
 liament ^ wherein they propofeda ProfefTion o^ Faith 
 as a kind of Religious Tefl for Toleration. G. Bifhopy 
 who had an high Efteem for the holy Scriptures, ob- 
 jedls to that Profeffon^ its not being exprefl in the 
 Words of Scripture, but that they had put in Terms 
 of their own framing, fuch as the revealed Word of 
 God, the written Word of God., the revealed Will of 
 Gody the written iVill of God^ &c. And therefore 
 
Sea. III. Of the Holy Scriptures. 69 
 
 aflcs them, M^jere faith the Scripture [uch IVorh P I 
 require yoH and your Do cf or s to prove it. And adds 
 this found Rcafon for his fo doing, For we cannot 
 take a "Teftimony of the Scriptures which is not from the 
 Spirit that gave it ^ which fpake its own JVords, and its 
 JVords we receive. His ^lery they never anfwer'd by 
 producing fuch Expreflions in the Scriptures, nei- 
 ther doth JV. Notcutt. 
 
 As to G. Bifhof% calling It the higheft Blajphemy to 
 fay that the Scriptures^ or any vifMe comprehenfible 
 Thingis the Word of God, he does not flop there, 
 but adds, who is invifihle, incomprehenfthle, whoin no 
 Man hathfeen nor can fee, hlejfed for ever, who cannot 
 he written, and his Word is like hi?nfelf ', for when ye 
 fpeak of a written IVord, ye fpeak of fome thing that is 
 circufnfcrihed, phyfical, or local, that is to lay, fome- 
 thing that may he feen, touched or handled by Man^ 
 which God cannot be, nor his Word, 'nor his Will. 
 Where he fheweth what are the proper Attributes of 
 iht Word of God, and that they are not applicable to 
 any vifihle cemprehenfihle'Thing. Let W. N, confute 
 his Reafoning if he can. 
 
 As to G. 5's Words, T'ofay that that is the writ^ • 
 ten Word or Will of God {which the Scriptures no where 
 fay ofthemfelves) is as ahfurd as Uafphemous, his next 
 Words are, '' And can no more be faid to be the 
 *' written Word or Will of God, becaufe they are a 
 *^ Declaration o^ tht Will of God to many Generati- 
 " ons, or a Record in Writing with Pen and Ink of 
 <' his Word fo fpoken, by which his Will was de- 
 '' clared to thofe Generations •, or becaufe they be- 
 " ing fo recorded, are a Teftimony that God left 
 " not himfelf through all Ages without a Witnefs, 
 " nor his People, and fo are ufeful for the Man of 
 " God (as the Spirit teftifies in them) and were writ- 
 " ten for our Learning (the Church of God (to which 
 "- the Holy Ghofl in Paul fpeaks) which is in God) 
 
 F 3 " than 
 
JQ Of the Holy Scripturse. Seft. III^ 
 
 *' than the Heavens can be faid to be the Word of Gody 
 ** which were made and are upholden by the Word 
 " of his Power, for they declare the Glory of God ; 
 *' or the Firmament^ which llieweth his Handy- 
 *' work, ^^.'' In which G, B. fliews a great Re- 
 gard and honourable Efteem of the holy Scriptures, 
 which he acknowledges were writttn for our hearn-x 
 ingy arid are a 'Declaration of the V/ill of God •, but ad- 
 mits them not the Title of the Word of God^ which as 
 he before fliewed is invijihle^ incomprehenfihlc, &:c. 
 
 When we come to the Place elfewhere, where 
 W. Notcutt fays he has fiewn G. B's Words to be di- 
 really contrary to the Language of the Scriptures^ we 
 fhall confider of fuch his Demonltrations. 
 
 P. 45. He cites me owning, nat the Scriptures 
 are called a Revelation of the Mind of God to Mankind^ 
 written by the Apojiles as they were moved hy the Holy 
 Ghofl, My Words are, " I take it for granted^ 
 *' as the univerfal Confent of Chriftians, that the 
 *' holy Scriptures were wrote by Men who were in- 
 " fpired with the Spirit of God, and according to 
 *• the Apoftles, 2 Pet. i. 20. Moved thereto by the 
 *'• Holy Ghofi^ and therefore they are called a Reve- 
 ** lation ot the Mind of God to Mankind/' Now 
 W. N. having nothing to objecl to this, moil unjuft- 
 ly charges both R, Barclay and me, faying. That I 
 exactly follow the Method ofR. Barclay, that isfirjt to 
 commend, and then to difparage the Scriptures. An 
 Afperfion which I have before clear'd R, Barclay of, 
 and to fliew that my i^ii d^itrvt it as little, I fhall 
 tranfcribe verbatim the PaiTage, he, though not ex- 
 adly, cites from my ^7;7<^/V^/io>^ p. 25. viz. 
 
 " What was the Rule before the Scriptures 
 '^ were written? To fay the W^orld had no Rule, 
 '' would be to alTert they aded without Rule, which 
 '''" would be abfuvd j the Scriptures could be no Rule 
 
 '' till 
 
Scd:. III. Of the Holy Scriptures. 71 
 
 *' till they were in being, which was above two thou- 
 ^' fand Years after the Creation of the World •, and 
 *' therefore there muft be fomething as a Rule ante- 
 *' cedent to the Scriptures, and which they them- 
 *' felves plentifully fet forth, was the Spirit of God, 
 ** and by whofe Dire6tion, and under whofe Infiu- 
 " ence, they were wrote : And conlequently that 
 ** nriuft be the primary and principal Rule ; to deny 
 *' this would be to alTert that the Thing revealed is 
 " antecedent to that which reveaPd it.'* 
 
 How this can be called Difpar aging the Scriptures 
 I cannot conceive, neither 1ms IV. N. at all madcap- 
 pear ; But 'tis uliial with him, to charge without 
 Proof. 
 
 W E come next to the Anfwer he gives to that 
 Queftion of mine, viz. What was the Rule before the 
 Scriptures were written? " l^n^vjtr^ fays he^ That 
 *' the World was not without a Rule before the 
 '' Scriptures were written ; for God chofe to reveal 
 '' his Will to Men another Way ^ that is, by a 
 *' lively Voice, or by Dreams, or by Minifbration 
 *' of Angels, and now and then by the Miniftry of 
 *' the Prophets." But how far this comes fhort of 
 the Point, ^his next Words fliev/, viz, " Thefe 
 *' were Favours afforded but to very few of all Man- 
 *• kind, and very feldom." Then to be fure thefe 
 were not a Rule to the World in general. By what 
 then were all Mankind, except thofe few, direded ? 
 He tells us thus, " For the greateft Part of the 
 " World at that day, was left to the dim Light of 
 *' Nature, or Light within, without divine Revela- 
 *' tion." This contemptuous Treatment of the 
 Light within^ under the fcornful Appellation of the 
 dim Light of Nature^ is altogether contrary to the 
 Tcflimony of the holy Scriptures, wherein it is fre- 
 quently dignified with the highefl and mofl honoura- 
 ble Titles, even thofe of God, Chrlft, ^c This^ 
 
 F 4 fliys 
 
7^5 Of the Holy Scriptures. Sea, III, 
 
 fays the beloved Difciple, is the Mejfage which we 
 have heard of him, and declare unto you, that God is 
 Light. I John i. 5. And faith the Apoftle Paul., 
 God, who commanded the Light tojhine out of Darknefs, 
 hath fhine din our Hearts. 2 Cor. iv. 6. That's wf/to. 
 Our Saviour Jefus Chrifl fpeaking of himfelf faith, 
 I am the Light of the World. And that this Light is 
 the fame with the Spirit of God, W. P. in his Works 
 Vol. II. p.S6i. fully proves from the Samenefs of 
 the Properties thereto in Scripture afcribed, v^^hich 
 I fhall prcfent to the Readers View in the following 
 ParalleU, ,. 
 
 Proper ties of the 
 LIGHT. 
 
 Properties of the 
 SPIRIT. 
 
 ii 
 
 ii. 
 
 &( 
 
 I. ' The Light pro- 
 ceeds from the One 
 Wordy and One Life of 
 that 0?ie Word, which 
 was with God and was 
 God. John i. 4, 9, 
 
 cc 
 
 I. **• It proceedeth 
 " from God becaufe it 
 " is the Spirit of God. 
 " Ro7n. yL u. 
 
 2. *' Itis univerfal. It 
 ^' lighteth every Man, 
 ^' John i. 9. 
 
 2. *' It is univerfal. It 
 '« ftrove with the Old 
 " World. Gen, vi. 3. 
 «' Then to be fure with 
 " the New One, Every 
 " one hath a Meafure of 
 " it given to profit with- 
 *' al. I Cor, xii. 
 
 (( 
 
 e< 
 
 (C 
 
 (( 
 
 3. "It giveth the 
 Knowledge of God & 
 Fellowfhip with him. 
 Ro?n. I. 19. John iii. 
 21. I John i. 5, 6, 
 
 2?. " ItrevealethGod, 
 «' Job. xxxii. 8. I Cor, 
 " ii. 10, II. 
 
 4. 
 
 (( 
 
 Ic 
 
Sefl:. III. Of the Holy Scriptures. 75 
 
 Properties of the Properties of the 
 LIGHT. SPIRIT, 
 
 4. " It manifefteth & 4. " It reproveth Sin, 
 '.' reprove th Evil. John '^ John xvi. 8. 
 ^' iii. 20. E;ph. v. 13. 
 
 5. " It is made the 
 *' Rule and Guide of 
 " Chriftian Walking. 
 
 «( 
 
 P/^/. xliii. 3. Jobnwxu. 
 12. £/)/6^. V. 13, 15. 
 
 «( 
 
 C ( 
 
 iC 
 
 (C 
 
 6. «<Itis the Path for 
 '' God's People to go 
 
 in. Pfal cxix. 105. 
 
 Prov. iv. 18. i/^. ii. 5, 
 
 I y^Z?;/ i. 7. i^d":;. xxi. 
 
 4. yf;/<i the Nations of 
 *' themthatarefavedfrjall 
 ^^ w<^/^ 2>/ /y^^ Lz^/?/ of 
 * ' /Z?<? Lamb. 
 
 Laflly, " It is the A r- 
 '• mourof the Children 
 of God againft Satan, 
 Pfal. xxvii. I. The 
 Lord is 7ny Light whom 
 '^ fhall I fear. Rom. 
 xiii. 12. Let us put on 
 the Armour of Light. 
 
 «c 
 
 C( 
 
 &c 
 
 iC 
 
 cc 
 
 (C 
 
 5. " It is a Rule and 
 Guide for the Chil- 
 dren of God to walk 
 by. Rom. viii. 14. 
 
 6. "ItisalfothePath 
 •' they are to v^alk in. 
 " Ro7n. viii. i. Gal. v. 
 
 1 6. Walk in the Spirit. 
 
 cc 
 
 cc 
 
 (( 
 
 C( 
 
 4£ 
 
 Laflly^ *' This is not 
 alh It is likewife the 
 fpiritual Weapon of 
 a true Chriftian. Eph, 
 
 vi. 1 7. Take the Sword 
 of the Spirit^ vjhicb is 
 the Word of God. 
 
 Th I s Light, which is the fame with the Spirit of 
 God, was the Li^t of the World before the Scriptures 
 were written. Gen.vi. 3. And the Lord faidy my 
 Spirit fhall not always flrive with Man. This was the 
 Rule before the Scriptures were, and the Caufe of 
 the Deftruclion of the Old World was not the Dim" 
 
 neCs 
 
74 ^f ^^^ Holy Scriptures. Se£l. IIL 
 
 7jef5 of the Lights as W. N. fuggefls, but their Bifohe- 
 dience to it. This is evident in the Cafe of the Ifrae- 
 I'ltes in the Wildernefs, of whom it is faid, -Neh, ix, 
 2 Or ^hou gaveft alfo thy good Spirit to inftru5i them. 
 And verf. 26. Never thelefs they were difobedient and 
 rebelled againft thee. 
 
 These are fome of the many Scripture Teftimo- 
 nles concerning the Light within^ which IV. N. 
 (abfit Blafphemia) calls the dim Light of Nature, 
 Many of thofe he counts Heathens were taught by this 
 Light within, far more Scriptural Conceptions of 
 its Divinity and Excellency than this ProfefTor of 
 Chriftianity feems to have : I fhall cite a few of them, 
 
 Phocylides faid, * "God has given to 
 '^ every Creature an innate natural Defence ; to the 
 *' Birds, an exceeding Swiftnefs ; to the Lions 
 *' Strength; to Bulls the Power of brandifhing their 
 *' Horns -, to Bees Stings : But Reafon is the Safe- 
 *^' guard of Men : 'Qui the Word of divinely infpired 
 " Wifdom is thebeji:' 
 
 Pythagoras faid, +" Confider all Things, 
 *' the moft excellent Reafon from above, being thy 
 ^' Guide, (or Charioteer.^ 
 
 Orpheus 
 
 'Ey^VTov AKKctp iS'uKi* Koyoi /•' Ipf/^ av^^eo'JolffU 
 
 Phocyclidis poema admonitorium, V, 117. ad i22« 
 
 '\ ^^A^iViKATAf 
 
 Pythagoiae aurea Carmina. V. 68, 6c?. 
 
Sea. III. Of the Holy Scriptures. 75 
 
 O R p H E u s fpeaks thus, * '' Bur looking to the 
 *' Divine Word, attend diligently on it, diredlino- 
 ^' the rational Capacity of thy Heart thereto, and 
 " go llrait forward, and look only to the King of 
 
 '' the World." 
 
 He thatdefires to fee a large Collc|5lion of Gett^ 
 tile Authors in Proof of this great Truth oi the Divi- 
 nity of the Light within, may perufe TV. Pennh Chri- 
 ilian Quaker, Chap. 8. In his Works y Vol. 1.^.547. 
 
 As to/iF! Notcutth faying^, 46, " Whatever 
 *' the Light within was to them, they are all faid, 
 ^' till that Time [viz. of the Gofpel Revelation] to 
 *' fit in Darknefs^ and the Regions of the Shadow of 
 " Death: " Thofe Words do by no means import 
 any Imperfeufion or Dimnefs in the Light they had, 
 but a Darknefs contraded by Difobedience •, Becaufe 
 faith the Apoflle, nat when they knew God, they glo- 
 rified him not as God, neither were thankful, but became 
 vain in their Imaginations, and their foolijh Heart vjas 
 darkned. Rom. 1. 21. 
 
 But IV. N. who often gives with one hand more 
 than he takes away with t'other, after all his grofs 
 Miflakes about the Rule of Faith- to thofe who had 
 no Scripture, is become very condefccnding : " We 
 " own, fays he, p. 46. that the Scriptures of tkem- 
 *' felves are not fufBcient to Salvation, without the 
 " Power of the Spirit of God accompanying them , 
 '' but we believe alfo, that the Spirit of God teaches, 
 ^' works upon, and leads Souls, in order to Salvation 
 
 *' by 
 
 ' ATfetirnZy yxvov e/^'sr&pct x.ocr/JL'^to AyaKja, 
 
 Crpheus ic Deo, Poetse minoresGrasci. CAntAurig, 1^35, 
 
qS Of the Holy Scriptures. Sed. IIL 
 
 '' by xh^ written JVord''* [He means the Scriptures. J 
 In this we concur with him, but he muft give us 
 leave to add, that we do believe that the Spirit oi" 
 God did teach, work upon, and lead Souls in'order 
 to Salvation before the Scriptures were written, and 
 that the lame Spirit doth at this day teach, work 
 upon, and lead Souls v/ho have not the Scriptures, 
 in order to Salvation without them ; Whenfoevet 
 TV. N. whofeems not to digeft this Do6lrine, Ihall 
 be pleafed exprefly to deny it, we may plainly lay 
 before him the dreadful Confequences of fuch Denial, 
 
 He adds, '^ We alfo acknowledge that the Spi- 
 *' ritof God is the Author of the Gofpel Rule of 
 " Faith *, and as the Scriptures are the revealed Will 
 *' of God, and the Mind of the Spirit, fo thofe that 
 *' are try'd by the Scriptures are judged and tried by 
 '' the Spirit of God." Suppofing this to be confe- 
 quentially true, yet it doth by no means follow that 
 the Spirit in its Tryings, Judgings, and Determina- 
 tions, is fo limited to the Ufe of the Scriptures, as 
 not alfo to try, judge and determine without them. 
 
 H E then queries, " What if we grant them that 
 ^' the Spirit of Gody who is the Holy Ghoft, is to be 
 ** owned as the fole Judge of all DoArines, and of 
 " all Controverfies in Religion ? " Why truly in fo 
 doing he would a6l right honeftly, and clofe the De- 
 bate between us on this Head, by granting us the 
 very Point we contend for •, which would be much 
 more commendable, and favour of more Sincerity, 
 than continuing, as he does, to cavil cauflefly at 
 what he can't confute. For we are every whit as 
 readyas himfelf to deny, 'That every ^ or any, Man^^ 
 private Spirit is to he the Judge of Controverfies. 
 
 His little Flirt about y^;;z^ of us taking our own 
 firong Imaginations to he the i?mnediate Impuije and In- 
 
 fpiration 
 
StEt. III. Of the Holy Scriptures, 77 
 
 fpiratiGn of the Spirit of God^ wert it true, could no 
 more prove that Men are not to be diredied by the 
 Inunediate hnpidjc and Infpiration of the Spirit^ than 
 his own frequent muddy Miftakes of the true Senfe of 
 Scripture would prove that the Scriptures miflead 
 Men. Away with fuch trifling, which carries noc 
 the Appearance of Argument. 
 
 His pretended Inflance of a Contradidlion of 
 7V. Penn and R. Barclay^ has nothing in it, for W, 
 P. does not fay what^K Notcutt affirms he faith, viz. 
 That ive can never prove by Authority of the Scriptures., 
 that they were given forth by Infpiration of God. But 
 W. P. is there fpeaking of J. Faldo^ who^ he fays, 
 by Authorities can never prove the Scriptures to be given 
 by Infpiration^ or that they are truly collected , By 
 which, as the Context manifeftly fhews, he meanc 
 not the Authority of the Scriptures^ but the Authorities 
 of thofe Perfons or Councils who collected them. 
 
 Besides, that W. P. did acknowledge the Di- 
 vine Authority and Infpiration of the Scriptures, 
 every Man that reads with his Eyes open may fee in 
 the (:ime Page, v/here fpeaking of the Scriptures he 
 fays, '' I believe great and good Things of them, 
 *' and that from no lefs Evidence than the Eternal 
 *' Word that gave them forth, which has oftentimes 
 " given my Soul a deep Savour of ehofeblelTed Truths 
 *' it declares of, though we cannot allow them to be 
 " the /^rJ, x.\\o\\^ l\\t Words of God, ^^ Again in 
 the next Page, " We accept them as the Words of 
 /^ God himfelf and by the AiTiftance of his Spirit 
 '^ they are read with great Inftrudlion and Comfort, 
 *' I efteem them the beft of Writings, and defire 
 " nothing more frequently than that I may lead the 
 " Life they exhort to *, and whatever flight Appre- 
 
 «( 
 
 henfioni 
 
7S Of the Holy Scriptures, Sed. III. 
 
 *' henfions my "^ difingenuous Advcrfary is pleas'd 
 *' to have of thefe kind of Acknowledgments, I 
 ** write the naked Truth of my Heart, knowing I 
 <' muft give an Account to God." What T have 
 here tranicrib'd from /F. P's Works, Vol. II. p, 
 326, 327. fully fhews the Unreafonablcnefs offF.N. 
 in thus exclaiming, II is ft range that W.Ftnn, a 
 Man pretendingto Divine Infpration^ Jhoidd he igno- 
 rant of that Text -f 2 Tim. iii. 1 6. All Scripture is 
 givenhy Infpirationof God. And again. Behold how 
 the Light within contradi^s it felfl For all which he 
 has no Foundation but a falfe Quotation of his own 
 making ; and which had it been true, would have 
 proved nothing of the Point he aims at. 
 
 What he fays/), 47. of C Fox^ we have fpoke 
 to in^. 57. foregoing. 
 
 He afTerts ^. 47. that "They [the Scriptures] 
 *^ come fully confirm'd to us with the broad Seal of 
 *' the King of Heaven, in the many Miracles wrought 
 *' by the Spirit of God for their Confirmation." 
 But had he given himfelf time to think, he might 
 have perceiv'd, that all the Miracles recorded in the 
 Scriptures, were wrought, before the refpedive Scrip- 
 tures which give an Account of them were written: 
 This is a felf evident Truth, from whence, I ?hink it 
 as evidently follows, that the Miracles were fo far 
 from being v/rought for the Confirmation of the Scrip- 
 tures, 
 
 * Such was 3^. foMo then, and fuch is W. 7s7. now. 
 
 \ If rr. iV.^leafeto confult thisText in his Greek Tefla- 
 jnent, he will find the Word IS to be only 2 Supplement or' 
 the Tranflators, and that the fame Text may be render'd, A^ 
 k Scripture given by IrifpirAtion^ is alfo profit able, Sac* which would 
 be full as agreeable to the Truth, but not fo much to his Pur- 
 pofe. 
 
Seft. III. Of the Holy Scriptures. 79 
 
 tures, that the Scriptures themfelves were written for 
 the Confirmallon of the ^ruth of Miracles, 
 
 My Queflion which he produces^. 47. though 
 he feem'd at firfl to evade ir, yet he afterward an- 
 fwers by giving up the Point in this plain Acknow- 
 ledgment, " Wcown^ fays be^ that the Spirit of 
 *' God, who is the Holy Ghoft, by whofe Infpira- 
 *' tion the Scriptures were given out, is above the 
 *' Scriptures." Thus he grants what I contend for, 
 but then he adds, *' We very needfully diftinguiih 
 " between the Spirit of God, and the Spirit which 
 " the fakers talk of." A Diftindion which (tho* 
 •tis the main Bafis of his rotten Caufe) I have already 
 ihev/n to be a 7?ieer Forgery of his own, a Brat of his 
 own Brainy which he would falfly father upon the 
 ^lakersy who dired: to the Guidance of no other 
 Spirit than the Spirit of Gody and therefore I heartily 
 wifh him true Repentance for all the ungodly 
 Speeches and reproachful Terms which hehasutter'd 
 againft the Spirit which the fakers talk of. 
 
 P. 48. fF,N. fays, " That I attempt to prove 
 " that there are immediate Revelations and Mani- 
 *' feftations of the Spirit ; becaufe Chriflians of feve- 
 " ral Denominations, pray for the AfTiftanceof the 
 *' Spirit to perform thefeveral Duties of Religion.'* 
 And that I lay, " It would be prepofterous to pray 
 '' for that which cannot be obtained." 
 
 This Inference, which I thought a very natural 
 one, he fays, is weak and fallacious. " This, fays he^ 
 can never prove in effed: we own the Light with- 
 in to be the primary Rule *, for we don't look 
 within us for AfTiftance, but to the Spirit of God 
 without us, even to Heaven, whence our Help 
 *^ mull come." 
 
 What 
 
 
8o Of the Holy Scriptures. Sed. IIL 
 
 What an unguarded ExprefTion is this? Does 
 he call in queftion the Omniprefence of God ? Or 
 would he circumfcribe and limit to Heaven his Holy 
 Spirit^ vf\\ovciX.\\Q Heaven of Heavens cannot contain^ 
 Will he make void the great BlefTing of the Gofpel 
 Difpenfation, Chrift inyou^ the Hope of Glory ? Qo\i 
 i. 27. Or will he deny the Indwelling of the Spirit 
 of God, \^\ioh above all ^ through ally and in you 
 all. Ephef. iv. 6 ? How are Men to witnefs and ex- 
 perience the Power and Affiftances of the Spirit, if 
 not within them ? And is not the Spirit of God pre- 
 fent where it operates ? The Apoflle fays. That the 
 Power o^ God worketh in us. Ephef iii. 20. The 
 Spirit of God dwelleth in you. 1 Cor. iii. 16. 'The 
 Holy Ghoft which dwelleth in us. 2 Tim. i. 14. 'Tis 
 pity the poor Man was not better inftru6led in the 
 Chriftian Dodrine, before he undertook the OfHce 
 of a Teacher. But, alas ! when Men make it their 
 Bufinefs to oppofe the hi^t or Spirit within^ they 
 are fuffer'd to fall into grofs Darknefs^ even Darknefs 
 that may be felt. The very Heathen^ who W. TV*. 
 fays were left to the dim Light of Nature, would 
 have inftructed him better : Pythagoras taught the 
 "^ Cohabitation of the Immortal God and fnortal Men. 
 
 Hi E RON, an ancient Philofopher, faid, The Eter- 
 7ial Mind is God^ manifefting himfelf'm every Particu- 
 lar of us. 
 
 Many moreof their Teflimonies to the Indwel- 
 ling of the Spirit of God, may be feen in IV. P's 
 Chriftian ^laker, in the Folio Edition of his Works^ 
 Vol. I. i>. 547, (^c. 
 
 Ik 
 
 
Secl.Iir. Of the Holy Scriptures, Si 
 
 In my Find, p. 27. I brought five Texts of Scrip- 
 ture to prove, that there are Immediate Manifeftattony^ 
 or Revelations of the Spirit of God^ and that luch Ma- 
 hifeftations or Revelations of the Spirit were a: Rule 
 antecedent to the Scriptures. 
 
 T HE firft of chofe Texts was i Cof\ xii. 17: Biit 
 the Manifejlation of the Spirit is given to every Man tb 
 profit -withaL Upon which fV. Notcutt thus remarks 
 p. 48, ACi. '^' I anfwer, that's very true, we never 
 *•- deny the Words of Scripture. Every fpiritual 
 "' Gift is given to us to profit our feives and others 
 *•'' withal, as much as we can : But how does that 
 *' prove that the Spirit or Light within them is the 
 " primary Rule? " To which I anfwer, Becaufe 
 the Spirit did immediately manifefl and reveal it felf he- 
 fore the Scriptures were. But he fays, if we can be- 
 lieve him, ^ " I might as well argue thus, That the 
 •* holy Scriptures themfelves were given to every 
 *' Man to profit withal j therefore the Scriptures ar^ 
 *' the primary Rule.*' Notable indeed ! As if be- 
 caufe I drtw d. jujl Conclu/wn from Fre?nifes undoubt- 
 .^dly true, being the exprefs Words of Scripture r» 
 he might as well draw an unjuft one from an AlTer- 
 tion of his own evidently falfe : For he cannot but 
 know that the far greater Part of Mankind never 
 had the holy Scriptures. 
 
 The next Text I produced Vv^as i Cor, ii. 10.. 
 But God hath revealed theni unto us by his Spirit ^ for 
 the Spirit fearcheth all 'Things ^ yea^ the deep Things cf 
 God, 
 
 Upon this PF". Notcutt fays, ** Here sfgain he 
 confounds the Holy Spirit of G<?J with the Ligh* 
 ^^ within^ for that's what he means by the Spirit.^'' 
 
 Q Anfjif^- 
 
 c< 
 
5i Of the Holy Scriptures, Se6l. III. 
 
 Anfw. 'Tis no Confufion to mean by the Light 
 within the Spirit of God, becaule, as I have before 
 fully fhewn, they are one and the fcwte in the Dia- 
 Jedl of holy Scripture. 
 
 TV.N. '« We believe, and heartily own, that 
 *« the Spirit of God, who is very God, fearches all 
 '* Things, yea, the deep^hiyigs of God ; (and no Man 
 *' can deny it without the greateftBlarphemy.") 
 
 Anfw. To deny it of the Light within, which is 
 the fame with the Spirit of God, doth confequently 
 involve a Man in the fame Guilt. 
 
 JV, N. ''But can the Spirit in the ^takers do 
 *' fo ? Or can the Xight within fearch all Things-, 
 *' yea, the deep Things of God ? " 
 
 Anfw. Undoubtedly the Light within, which 
 is the fame with the Spirit of God, can do the fame 
 Things. 
 
 W»N, " If this Text may be apply'd to the 
 Spirit in every ^taker, then it may be equally 
 applied to every Heathen or Pagan *, for by their 
 *' own Confeflion, thofe have the Spirit within as 
 well as the Quakers ; but does the Spirit in Hea- 
 thens and Pagans fearch the deep Things of God r" 
 
 
 Anfw, The Light, or Spirit of God, in many 
 of thofe he calls Heathens or Pagans, did in ft rude 
 them clearly in lome of the deep Things of God, 
 'viz. not only in Excellent Adorality, but in the Know- 
 ledge of the Divinity and Univerfality of the Light 
 within, and the Indwelling of the Spirit of God in Man, 
 Thefe are great and Gofpel Truths, yet Things lo 
 myfterious to PF. Notcutt, that he feems in the un- 
 dcrftanding of them, Cnotwichftanding his high 
 
 Fretenfionsj 
 
Sea. tit Of the Holy Scriptures. 8j 
 
 Pretenfions) to be but a meer Batt, or Bird of the 
 Night, in comparifon of fome of the moft enJight- 
 ned Gemiles, ilich as Pythagoras^ Plato^ Socrates^ 
 and many others, 
 
 IP'^iN. "If fo, how is it faid, that they are 
 ** without God, and without Chrift, in the World P '* 
 
 Anfw, Those Gentiles, who, as the Apoftle 
 Paul hys, Ephef.W. 12, were Strangers to the Cove- 
 nant of Profuife, having no Hope, and without God in 
 the World, were not fuch as had been obedient to the 
 Light and Knowledge they had received ; but fuch 
 as he fpeaks ot in the fame Chapter, who had been 
 dead in 7'refpajfes and Sins, and had their former Con- 
 verfation in the Lufls of the Flefh, fulfilling the Befires 
 efthe FlefJo and of the Mind, Verf 1,3. 
 
 The third Text I cited, was i Cor.W, ir. For 
 what Man k?ioweth the Things of a Man, fave the Spi- 
 rit of Man which is in him, even fo the Things of God 
 knoweth no Man hut the Spirit of God, This Text 
 prefles hard upon W. Noicutt, and drives him to his 
 old threadbare Diftinftion 5 his dernier Refuge, when 
 he has nothing elfe to fay. '' This, fays he, is in- 
 " tended ot the Spirit, who is very God, and not of 
 *' the Light within/' And then charges me thus^ 
 *' But he moft wretchedly wrefts the Scriptures, ap- 
 '* plying to their own private Spirit, that v/hich be- 
 *' longs alone to the Spirit of God!'* A grofs Abufe, 
 for we never meant by the Light within any private 
 Spirit, but the Univerfal Spirit of God only, 
 
 I alfo cited two other Texts, viz. i Cor. xii 3. 
 No Alan can fay that Jefus is the Lord hut by the Holy 
 Chofi, Mar. xi. 27. No Man knoweth the Son hut the 
 Father, neither knoweth any Man the Father fave the 
 Son, and he to whomfoever the Son will reveal him. 
 
 G 2 Tiiefe 
 
84 0/ //;<? Holy Scriptures Se£t.lII. 
 
 Thefe Texts fo evidently confirm what I faid, that 
 hlmfelf inthis Place palTes them by without Objedli- 
 on : Yet he rattles on to no purpofe about a Page 
 farther, and then tell? us, '' That any will readi- 
 *-' ]y own that the Spirit of God muft be greater 
 " than the Scriptures, provided they intend it of the 
 *'• Holy Ghoil." As moft certainly we do. So 
 that the Queflion as ftated by himfelf, tVhether the 
 Light zvithin every Man he a better Rule than the holy 
 Scriptures ? Is all one and of the fame Import as to 
 afk, Whether the Spirit of God within every Man be a 
 tetter Rule than the holy Scriptures ? And let him pro- 
 pole the Queftion either way, it will be anfwer'd in 
 the Affirmative by every fober Chriftian that ob- 
 ferves our real Meaning of the Terms. But feeing 
 W, N. fays, " I fhall take more Notice of this un- 
 *' der the Head of the Light within, therefore I 
 *' difmifs it here." We fhall do fo too, and attend 
 him again when his farther Obfervations call for it. 
 
 Near the Bottom of ^. 51, he cites me faying, 
 " That the Knowledge of God, is no other way to 
 " be obtained, but by the Revelation of Jefus 
 " Chrifl." But takes no Notice of the Text I cited, 
 which fays the fame Thing, viz. No Man knoweth 
 the Son but the Father, neither knoweth any Man the 
 Father fave the Son, and he to whomfoever the Son will 
 reveal him. Mat. xi. 27. Ifldidnot fay, faving 
 Knowledge, neither doth the Text {^y,favingly know- 
 eth. So that his Remark p. 52. '« If H.B. had 
 *' faid, that the /^'y/AZ^ Knowledge of God is obtain- 
 *■'■ cd only by Jefus Chrift, we own it; but that's 
 *' not what he afTerted •, fo indifcreet and unguarded 
 " was he in this AfTertion," is equally applicable to 
 the Text it felf ; which if he rightly confider, he will 
 fee his own Indlfcretion and Unguardednefs on this 
 Occafion. 
 
 His 
 
Sea. IIL Of the Holy Scriptures. 85 
 
 His faying " That M^n may know the Being 
 ** and Pcrfedlion of God by the Study of the Works 
 ** of the Creation " is not to the purpofe, fince 
 their Underflandings muft be firft enlightncd by the 
 Spirit of God, before they can make juft and religi- 
 ous Inferences from the Obfervacion of his Works. 
 
 IV. N. p, s^' f'lys thus, *' //. B. argues, That 
 if we deny the immediate Revelation ot the Spirit 
 in them, we weaken the Authority of immediate 
 Revelation to thofc that wrote the Scriptures." 
 This is Childifh arguing indeed. What if we fhould 
 afTert, that the §uakers^ at this Day, are not 
 divinely infpired, will it follow from thence that 
 there never was any fuch thing as Immediate Re- 
 velation? Orifany ihould fay, that //. ^. is not 
 divinely infpired, would it follow from thence 
 that Mofes or Paul were not infpired ? This Sog- 
 geflion is but Fallacy, and a meer Cheat : If any 
 Ihould afTert that H. B. was under Dclufion, will 
 it follow that the Prophets and Apoltles were fo 
 
 *' too ? I think any Gne can fee the Weakn^fs of 
 
 ** fuch arguing.'* 
 
 Behold the Froth and Levity of the Man ! 
 -who excrcifes all this wanton Infolence upon no other 
 Occafion than his own falfe Citation of my Words : 
 This fhews that he loves Play, and to make himfelf 
 Sport. What I faid, I fhall here tranfcribe verba- 
 tim. '' To deny the Precedency and Certainty of 
 *' Immediate Manifeflations of the Spirit, would 
 *' threaten the Authority of Mediate Revelation ; 
 " for though it is a mediate Revelation to us, yet it 
 was Immediate Revelation or Infpiration to thofe 
 who wrote the holy Scriptures, and therefore to 
 give Precedency to the Scriptures, and make 
 \ them the primary Rule, would be as bad Logick 
 
 G 3 *' a3 
 
 cc 
 cc 
 
 At 
 
$6 Of the Holy Scripturse, Sea. IIL 
 
 *' as this is ialfe Philofophy to place the Effeft bc- 
 *' fore the Caufe." 
 
 Instead of an Anfwer to this, the poor Man 
 flirugs up his Shoulders, and fays, " It is an hard 
 *• Tafk to infiiuo: the Conceited and Self-willed" 
 Afks his Reader's Pardon for faying again as he faid 
 he/ore^ and then retires behind his old falfe E)iftincti- 
 on, <' That by the Spirit of God they mean no 
 *' more than their own private Spirit,'* which we 
 have again and again confuted, and he fiys nothing 
 in fupport of, but this, *' Which Light they call 
 *^ the Spirit, but we deny it." What then ? Caa 
 he imagine that any body will believe, that he knows 
 our Meaning better than we our felves do ? But alas, 
 finding himfelf deftirute of reafonable Argument, 
 he falls into downright Ravings crying out p. 53. 
 that '' we do not fpeak plain as honed Men fhould, 
 ** that we choole fuch ExprefTions as may Clike Ja- 
 ** ;/^i's Face look tv/Q ways-, orlikethe Anfwersgiveq 
 ^^ out by the Oracle of Apollo) didmit of a double 
 " Interpretation, that we may leave room for a Re- 
 •' treat when -k;^ are driven to a Strait." When a^ 
 he makes all this lying Declamation purely for his 
 own Retreat from the plain Force of my Argument. 
 Such Ufage as this our Chriftian Teftimony to the 
 Div ine Light Q^ ChrA within entitles us to, from fuch 
 outfide and formal Profefibrs as himfelf^ we have 
 been accuftom'd to it, and can patiently bear it. But 
 from abufing us for giving to the Light within fuch 
 Appellations as the bch Scriptures do, he proceeds 
 like a Child of Darkrefsy to rail againft the Light it 
 felf, and fays ^.54. It is an Idol. Adding, "It 
 *^' is the whole of the ^^.'^ifrjReligion to look to, be- 
 " lieve in, and obey the Light in themfelves." I am 
 heartily forry that 'Lis no Part of his; For the Light 
 we believe in, is no other than that fpoken of, John 
 'h 9. &c, Hegoespn;> *« But this Idol muft fi!l 
 
 ^^ before 
 
Sea. III. Of the Holy Scriptures. 87 
 
 *' before the Ark of God •, and as it has neither 
 ** Head nor Tail, fo it will be found to be a God 
 *^ that cannot fave." O prophane ! As if the God 
 that can fave had Head znd Tail. What fliall I fay, 
 I (land furpriz'd at the grofs Irreverence of Ah Expref- 
 (ions, which if upon ferious Thoughts he iliall come 
 to fee and retrad, as proceeding from the fudden 
 Tranfporis of his confuted Rage and Madnefs^ we Ihall 
 forbear to impute them to him as hiafphemons. 
 
 His Diftindlions p^ ^S- between the Ruler and 
 the Rule : The Perfon that builds, and the Rule by 
 which he builds ; are not fcriptural : For in the Di- 
 aledl of holy Writ, Chrifl who is the Guide is alfo 
 the Way^ John xiv. 6. He who is the Builder^ is alfo 
 the Foundation of the Building, i C<?r. iii. 11. and 
 the Corner-StoJie^ Ephef ii. 20. which fufHciently 
 fhews his Objedions on that Flead to be but empty 
 Cavilling. 
 
 The next Thing we Hiall obferve Is his Com- 
 ment^. 55. upon Dent. xxix. 29. The fecret things 
 belong unto the Lord our God ; but thofe things which 
 are revealed^ belong unto us, and to our Children for 
 every that we may do all the Words of this Law. 
 Whence he argues thus, " Hereby we learn that 
 '' we are not to wait for and exped: new Revelations ; 
 *' God has fettled one Revelation of the holy Scrip- 
 *' turcs, to be the Standard of Truth for ever.'* 
 Certainly when JV. N, drew this Inference from that 
 Text, he did not look before he leapt, nor confider 
 when it was written, or he muft have {^tn the plain 
 Confequence of it, which is the utter Exclufion of 
 all the New Teftament, and all the Writings of the 
 Prophets and holy Men after Mofes, from being any 
 Part of the one Revelation of the holy Scriptures \ what 
 was then written, being, according to him, by that 
 
 G 4 Text 
 
85 Of the Holy Scriptures. Sea^IlL 
 
 Text f tied to he the Standard of Trqth for ever. 
 Credat Judceus Amelia. Let him believe it that can. 
 
 P. ^6. He produces a Text which I had cited, 
 viz. Johnv, 39 Search the Scriptures^ for in them ye 
 think ye have Eternal Life ^ and they are they which 
 tejlify of 7ne^ and jc will not come to me^ that ye might 
 haij: Life And tiien adds, '' How this Scripture 
 *' favoi;rs the Suakers^ as no their Notion of Chrifl's 
 " being the Cuiy Rule, I believe none can make 
 " out, withoqt firii putting on the fakers Spefla- 
 " cles •, for if the Scriptures muft be fearched, in 
 '' Order to know Jefus Chrift^ and they are the only 
 9 means of knowing him , then the Scriptures are 
 ** the only Rule." 
 
 That Text, however in f' fled on by JV.N. as 
 containing a Command tofearch the Scriptures, is in 
 reality a Reproof upon the high profefTing Jews, for 
 their Unbelief, and not coming to Chrift that they 
 anight have Life, They proFelied an high Regard 
 for the Scriptures, as appears by the Words of the 
 Text, /;/ thc7?i ye think ye, have eternal Life. Now 
 the Greek Word ['Fpsv^AT^] may be rendered as 
 well Indicatively, Te fenrch, as Imperatively, Search 
 ye. And indeed the former Rend ring feems evident- 
 ly more agreeable to the Scope of the Place ; which 
 Will then Hand thus, Tc fearch the Scriptures, for in 
 them y think ye hav.e eternal Life, and they are they 
 which tejlify of me. And ye will not come unto me that 
 ye 7nay have Life. So that this Text is indeed fo far 
 from commanding to fearch the Scriptures, that it 
 is a fevere Reproof of thofe pretended Admirers of 
 them, for not coming to him of whom they tellify, 
 nor to the Guidance of liis Spirit, which would have 
 led them to a right Undcrllanding thereof. 
 
 The 
 
Seft. Ill- Of the Holy Scriptures. S9 
 
 Tae Anfwer which he fays p. c^y. we give to 
 Enquirers, viz. " Turn into thyfelf^ hearken to the 
 *' lAght., ohey the Light ^ heli(!ve in the Light within, 
 *' attend to the Guide within" is excellent Advice, 
 altogether Scriptural and Evangelical ; nor doth in 
 the lead import a difowning of the Exiftence of God 
 and Chrift in Heaven, as he moft fjllily fuggells. 
 
 He fays alfo^. 57. that we " want the neceflary 
 *' Diftindlion, between Jefiis Chrijl the Author of 
 *' Salvation, and the Scriptures which are the ordi- 
 *' nary means of Salvation." Whereas wc mod 
 fcripturally dillinguifh between Jefiis Chrijly who 
 by his Holy Spirit immediately teaches, inftrudts, 
 and guides iois People -, and the holy Scriptures^ which 
 dired Men to follow his Guidance and Inftrudlions. 
 
 Nor do we as he weakly infinuates p. c^y^ ^S, 
 by exhorting People to obey Chrijl within, in the 
 lead exclude a Belief in Chrifl without, who is the 
 fame and not another ; who though his glorified 
 Manhood be exalted, and fits at the right Hand of 
 God ; yet his Divine and Holy Spirit is every where 
 prefent, and particularly in the Hearts of the Chil- 
 dren of Men, reproving them for the unfruitful 
 Works of Darknefs, and leading all that become 
 obedient to its Guidance and Directions, in the Paths 
 of Truth and Righteoufnefs unto Life and Immor- 
 tality, 
 
 His AfTertion p. 58. that W. Penn calls Chrijl 
 hut a 7noral Virtue^ I deny, and put him upon the 
 Proof of; which when he attempts to do, I may 
 confider of his Performance. 
 
 H E is guilty of another falfe AfTertion in the 
 fame Page, which is, that this Spirit that we fay is 
 Gbovj the Scriptures^ teaches Men to Jlight the Scrips 
 
 tures. 
 
90 Of the Holy Scriptures. Sed. IIL 
 
 tures. Which cannot be ; becaufe it is that which 
 gave forth the Scriptures^ and always teaches Men a 
 due Regard and Eileem for them. 
 
 W, N. tells usp, 59. That p. 30, 31. H. B, gives 
 ITS his Reafon " fuch as it is, why he cannot call the 
 *' the Scriptures the Word of God." What I there 
 faid I fhall tranfcribe, " The PFord is an Appella- 
 *' tion given to our Lord Jefus Chrifl, and whatever 
 *' Appellation it given to him, I conceive, it is not 
 " proper to give to any other ; and for this Reafon 
 *' it is, that the Quakers objedl againft the Scrip- 
 *' tures being called the Word of God, becaufe the 
 ''' fVord of God is our Lord Jefus Chrift, and is a 
 " particular Appellation, as appears by the foreci- 
 •'• ted Scriptures." I alfo plac'd in the Margin the 
 following Note, viz. " I here obferve, that the 
 ** feveral Places of Scripture quoted by the Review- 
 "' er mp. 13, 14. to prove that the Spirit calls the 
 *• Bible the W^ord of God, not one of them doth 
 ^''' prove any fuch Matter, but on the contrary, 
 •' where the Word is mentioned in thefe Places, it 
 '' exprefly regards the Spirit, neither can in the na- 
 " ture of the thing be true, refpedling the Bible 
 *' taken colledlively, feeing a confiderable Part of 
 *• it was not then wrote." 
 
 That the Reader may judge of the Truth of 
 -vhat I afferted, I Ihall examine the feveral Texts 
 which he again ^. 60, 61. produces. 
 
 I. ne Word /Zj/z/ Ifaiah, the Son of Amos^ faWy 
 €0?icerning ]\\dd.\i ^;/^ Jerufalem. Ifa.ix.i. Cannot 
 poflibly relate to the Scriptures ; becaufe what he 
 faw was not written when he faw it ; and he had e- 
 qually feen it, if no Account of it had ever been 
 committed to Writing, 
 
 2. S9 
 
Sea, III. Of the Holy Scriptures. 91 
 
 2. So Jhall 7?iy Word be that goeth out of ?ny Mouthy , 
 Ifa. Iv. II. doth not relate to the Scriptures ; but 
 to the Command, or rather the Spirit the MefTenger 
 of God; For how blincily foever IV. N. imagines it 
 Nonfenfe to read that Place, SofJoall my Spirit he that 
 goeth out of m\ Mouth \ yet is that Reading moft a- 
 greeable to the Words of the Text immediately fol* 
 lowing, which imply the Office of an effe(51:ual A- 
 gent, or Performer of a Command ; It JImll accom- 
 'plifh that which Ipleafe^ and it Jhall frofpr in the thing 
 whereto I fend it. 
 
 3. The JVord that came to Jeremiah frojn the Lord, 
 Jer. vii. i. The very next Word which TV. N. has 
 left out, viz. [Saying] doth plainly (hew, that the 
 JVord in that Verfe mentioned, denotes the Spirit of 
 //^fZ(9r^ which delivered to Jeremiah his Meflage/ 
 But IV. N, fays, *' It is the fame that is alfo called 
 •' the Words of the Lord," citing the next Verfe 
 thus, Stand in the Gate of the Lord^s Houfe and fpeak 
 thefe fVords. Whereas the Text is, Stand in the Gate 
 cf the Houfe of the Lord and proclaim this Word. I 
 mention this to fhew how he can alter a Text to ferve 
 bis own Turn, 
 
 4. The Word that Jeremiah fpale unto Baruch, 
 Jer. xlv, I, could not pofTibly mean the Writing or 
 Account of it which -fi^rz/^y6 wrote. For x\i^ Word 
 that Jeremiah fpake would have been the Word^ tho' 
 Bo,ri'xh had never written concerning It. 
 
 5. No'-jo the Parable is this, the Seed is the Word 
 Qf God, thofe by the way-fide are thofe that hear ; then 
 Cometh the Devil, aud taketh away the JVord out of 
 their Hearts, lefl they fljould believe and be Javed, 
 Luke viii. 1 1, 12. This Text evidently relates to 
 the Doclrine of the Gofpel, the glad Tidings of the 
 JSdngdom efGod, ver. i , which Chrift himfelf preached, 
 
 who 
 
92 Of the Holy Scriptures. SeO:. IIL 
 
 who faith, John vi. 6^. The Words that I fpeak unto 
 'jou are Spirit. And notwithftanding TF. N's pro- 
 phane Talk, that the Devil cannot take away the Spi- 
 rit^ yet certainly, through giving way to his Temp- 
 tations, the Hearts of that People became hardned, 
 and their Ears dull of Hearing, fo that they did not 
 receive the Teftimony of Chrifl, whofe Words, as 
 is faid in the Text before cited, are Spirit^ and they 
 uTtLife^ and which had they accepted, would pave 
 quicknedand enlivened their Souls. 
 
 T H tj s we fee, that W. N. rather than acknow- 
 ledge one miftaken AfTertion of his, will corrupt 
 and wrefl many Texts to defend it. 
 
 6. j^nd they were all filled with the Holy Ghofl ; 
 and they /pake the Word. Who can be fo weak as to 
 think this has any relation to the Scriptures •, or 
 that, they J pake the Word^ in this Place, can fignify 
 they rcfid a Chapter. 
 
 W. N. yet adds fome other Texts that (ht fays 
 p. 6i.) fhew us that the Scriptures are called the 
 Word of God, 
 
 J. Sergius Paulus, a prudent Man., '^^ho called 
 for Barnabas and Paul, and defired to hear the Word 
 of God, Adls xiii. 7. This he produces to fhew that 
 the Scriptures are called the Word of God ; but con- 
 tradicts his own AfTertion in the very next Words, 
 faying, " That Word which they aefired to hear, 
 " was the MefHigc of God from their Mouths." 
 
 8. We are not as 7nany^ who corrupt the Word of 
 God. 2 Cor. ii. 17. mull be underflood of the Doc- 
 trine of the Gofpel which they preached. The Greek 
 Text is, *Oy ycf'p l(7iJLiVi eci ot rroKhoi KATHhiVoVTii tov Koyov 
 
 'lu Ce«. Wc are not as 7nany^ making Sale or Merchdn- 
 
 difc 
 
Sea. IIL Of the Holy Scriptures^ 93 
 
 di[e of the Word of God. Which may more juftly be 
 rend red, JVe do not preach for Hire ^ than, we do not 
 corrupt the Scriptures, 
 
 9. But have renounced the hidden Things of Diflja- 
 }ie[l\\ 7iot walking in Crajtinefs^ nor handling the Word. 
 of God deceitfully. 2 Cor. iv. 2. is much of the fame 
 Import with the former. For^ faith the Apoftle, 
 Verf. 5. we preach not our f elves ^ hut Chrift Jefus the 
 Lord. For thofe in Scripture are counted Deceivers, 
 ^ffhofeek their own Profits, who take the Overfight of 
 the Flock for filthy Lucre, who ferve not our Lord Je- 
 Jus Chrift., hut their own Belly. And (to ufe /F. A^'s 
 own Words) '' it is no difficult Tafk to fhew who 
 " do fo ; " I think the laft Inftance may ferye for 
 a GJafs for JV> N. to fee his Face in. 
 
 10. And take the Helmet of Salvation ^ and the 
 Sword of the Spirit, which is the Word of God, Ephef. 
 vi. 17. Upon which he fays, " What Nonfenfe 
 '' would be made of this Text, if inftead oUhe Word 
 ** of God, any fliould read it, as H. B. would have 
 *' us, either of C/jri/?, or the »9^fnV." Yet certainly 
 that Reading, how profanely foever by him call'd 
 Nonfenfe, is moft agreeable to the Context and 
 Scope of the Place. For in the preceding Verfes, 
 what is meant by the Girdle of Truth, but Truth it 
 felf ? What is intended by the Br e aft -plate of Right e- 
 oufnefs, but Righteoufnefs it felf ? Or by the Shield of 
 Faith, but Faith it felf ? Or by the Helmet of Salva- 
 tion, but Salvation it felf . Even fo, by the fame 
 Phrafe or manner of Speaking, The Sword of the Spi- 
 rit is the Spirit it felf But it feems all thefe Elegancies 
 o^ Expreffion, uied by the Apoille, are in ^. Not- 
 r////'s Efteem NONSENSE. 
 
 II. W. Notcutt attributes that 'Ex^rt?Cion, Sharper 
 than a two edged Sword. Heb. iv. 1 2. to the Scrip- 
 
 tureSy 
 
94 Of the Holy Scriptures* Seft. lit 
 
 tnres^ though the very next Words of that Text 
 might have taught him better, viz. Piercing even to 
 the dividing afiinder of Soul and Spirit^ and of the Joints 
 end Marrow^ and is a Dlfcerner of the Thoughts and 
 Intents of the Hearty neithe?' is there any Creature that is 
 -not manif eft in his Sight. Thefe are peculiar Attri- 
 butes of God, and in no fenfe apphcabie to the 
 Scriptures. 
 
 12. Every Word of God is pire, Prov. X5tx. 5. 
 ^hat is, fays /F. N. Every Portion of the Scriptures is 
 fo : As if that Text could relate to every Portion of 
 the Scriptures, when as the far greater Portion of 
 them was not at that Time written. 
 
 13: yfj nezv horn Bahes defire the fine ere Milk of 
 the Word, that ye 7nay grow thereby, i Pet. ii. 2. This 
 he applies to the Scriptures, whereas the Apofllc 
 evidently fpeaks. it of the Word whereof they were 
 born again ; Being, fays he, horn again, not of cor- 
 ruptible Seed, hut of incorruptible, by the Word of God 
 which liveth and abideth for ever. Chap. i. Verf. 23. 
 Though perhaps, W. N. in his fuperabundant Zeal 
 for the Letter, will alfo apply the Word of God here 
 fpoken of, to the Scriptures, by afferting them to 
 be incorruptible, and to live and abide for ever. 
 
 14. ManfJjallnot live by Bread alone, hut by every 
 Word of God. Luke iv. 4. To interpret this of the 
 Scriptures would imply, that Men live by the Scrip- 
 tures, which would contradid that of the Apofllc, 
 2 Cor. iii. 6. The Letter killeth, hut the Spirit givstb 
 Life. 
 
 15. But I cert if e you. Brethren, that the Gofpel 
 which was preached of vie, is not after Man, for I 
 neither received it of Man, neither was I taught it, hut 
 ky the Revelation of Jefus Chrift, Gal, i. 11, 12, 
 
 Here 
 
Sefl:. III. Of the Holy Scriptures. 95 
 
 Here is another Text brought by JV. N. in p, 6^. 
 to prove that the holy Scriptures have their Original 
 frofn Heaven, not of Men *, which we acknowledge 
 to be true as to the Dodl:rine therein contained. But 
 that this Text doth fpeak concerning the meer Let- 
 ter of the Text, I think no Man can believe, till he 
 Ihall firft have fhut his Eyes to follow ^V. Notcut: 
 blindfold. 
 
 1 6. ^he Law of thy Mouth is better unto me^ than ■ 
 *Thoiifands of Gold and Silver. Pfal. cxix. 72. Suppo- 
 fing what we fee no NecefTity to grant, that David 
 then fpake this concerning the written Law of Mofes ; 
 yet what Proof are thofe Words of the Divine Au- 
 thority of the Writings of the Prophets and Apo- 
 ilies who wrote feveral Ages after ? 
 
 17. Ihaveefleejuedthe Words of his Mouthy more 
 than my neceffary Food. Job. xxiii. 12. This Saying 
 of Job is fo far from PF. iV's Purpofe, that it evi- 
 dently fhews, thsitjoby who "^ fpake thus before any 
 Scripture was written, could not pofTibly underfland 
 by that Expreflion, the Words of his Mouthy v/hat 
 JV. Notcutt does. 
 
 Having now gone through all the Texts f;y 
 him cited to prove the Scriptures to be called the 
 Word of God, and I think fufiiciently fhewn that 
 he has mifapply'd them ; the Saying of E. Burroughs- 
 by him cited ^. 60. " That the Scriptures nowhere 
 '' call themfelves the Word of God," may yec 
 {land true, notwithftanding any Thing W. N. has 
 prov'd to the contrary. For fuch is the Abfurdity 
 
 of 
 
 * fob is faid to have lived when the Children of Ifncl 
 dwelt in Egypt, about A. M. 2300, a coniidcrable Time before 
 Idofet, the hrft Penman Qf the i>criptu res, wrote- 
 
96 0/ the Holy Scripture^i Sefl. Ilf. 
 
 of the Man, that having undertaken to prove that 
 the Scriptures call themfelves the Word of Gody he 
 takes that ^erm in any Text where he finds it, and 
 applies it to the Scriptures, without any regard to 
 its real Meaning. 
 
 We are next to con fid er W, iV's Citations p. 6j; 
 from G. Fox, E. Biirroitghsy W. Bailey^ and Ifaat 
 Pennington^ who called the Meflages they had to" 
 communicate to Men, the Word of the Lord, After 
 his producing of which, he thus exults, " Where 
 *' is the Sincerity of thefe Men, that pretend, C<?;/y?f- 
 "^' ence^ for not calling the Scriptures the Word of 
 ** God? And yet commonly call their own Writings 
 *' fo." And then falls upon me in particular thus, 
 " But now take notice of another Cheat, H. B. re- 
 *' plies to this, and- faith. If G. Fox did fay fo of his 
 " own Writings, This is the Word of the Lord, he 
 " had the Example of the Prophets for fo doings 
 " and whofoever has fuch immediate Revelation, 
 *^ has right to follow their Example ; " Here H. 
 *' Bi contradids himfelf j for juft now he faid, that 
 •' the Scriptures or Mejfage is no where called the Word 
 ^' or the Word of God, but it is intended of the Spirit, 
 *' and now he faith, that G. Fox had the Example of 
 •* the Prophets in calling his Meflage the Word of 
 " God. Thus he either denies or affirms the fame 
 *' Thing, according as he has Occafion to ferve his 
 ** Turn." In this he does me wrong, for I never 
 yet did, nor do, deny, that the MefTages received 
 by the Prophets from God, are in holy Writ fre- 
 quently called the Word of the Lord. My Word?, 
 Find, p ^Q,. by him not clearly cited, are thefe, 
 ** It could not be underltood that G. F, intended any 
 •* Thing more than that it was the Counfel of God 
 •* immediately impreffed on his Mind, and herein 
 ** I apprehend, that the Prophets are an Example 
 J* in this Cafe; To fay, This is the Word of the Lord^ 
 
 *' becaufe 
 
Sed. lit. Of the Holy Scripture^; ^^ 
 
 *' becaufe it was to them an immediate Revelation 
 •* of the Word, and v/hofoever has fuch immediate 
 *' Revelation, has a right to follow their Example. 
 *' And thus we find it the manner of the Prophets, 
 " ne Word of the Lord came unto me fct)ing. nus 
 *' faith the Word of the Lord: And herein I conceive 
 ^' G. F. would have been defenfible for following 
 *' their Example.'* By which 'tis evident, that I 
 do allow that the Prophets call'd their MefTages re- 
 ceiv'd by immediate Revelation, the Word ot the 
 Lord. I indeed added that " Neither they [the 
 *• Prophets] nor him [G. F.'] did fay, that the Wri- 
 " tings or MefTage which was fent or delivered, was 
 *' the U'^ord of God Precisely Understood.'* 
 For I had before fliewn, that the ^ord of God, fo 
 underllood, was an Appellation of Jefus Chrifl ; fa 
 that I do admit they call'd their Meflagcs the Word 
 of God, though not in that Senfe. 
 
 But thefe Objedlions, however now afrefh vampt 
 up by JV, N. I find to be of an old Date, and to 
 have been made above Thirty Years ago by John 
 StlllingfiaH a Clergyman, and then fo judicioufly an- 
 fwer'd by Dr. Daniel Philips, as to fJiut up the 
 Mouth of that Adverfary from making any Reply z 
 I fhall therefore here tranfcribe fome of the faid Cler- 
 gyman's Objedlions, with the Doctor's Anfwers there- 
 to, as I find them in a Book cali'd Vindicice VeritatiSi 
 printed at London Anno 1703. 
 
 P. 184. Cbjeaion. " A fecond Inflance I /halt 
 '' give -jou of thefe Men's Contempt of the Holy Scrip- 
 "- tares, is their denying them to be the Word of 
 *' God. 
 
 *' Anfw, If ail thofe, that deny the Scriptures 
 '* to be properly the Word of God, are to be efleemcd 
 ^* Contemners of them, we plead guilty to the In* 
 
 H " dxamcnc^ 
 
98 Of the Holy Scriptures. Seft, III. 
 
 " didlment : Bat till our Enemies have proved thofe 
 •' facred Writings, in a collective Senfe, are pro- 
 *' perlythe Word of God^ they do little. We do, 
 •■ and have always granted, that figuratively, w'lz. 
 *' by an Enallage numeric they may be termed the 
 *' JVordof God. Some EiTays have been made by 
 *' our Oppofers to prove a fingk Verfe or Sentence 
 " in them, to be ibe f Ford of God -, but that is no- 
 *' thingto the Subje6l under Debate : For the Con- 
 *' troverfy hath not been, whether a particular 
 PafTage in them is the fVordof God •, but whether 
 the Bible, colle6lively coniidered, is the Word of 
 God. W^hen J. S. [or IV. N.'] hath done this, I 
 fhall think his Arguments will merit my Obfer- 
 " vation ; till then, if I difmifs them without any 
 *' farther Reply, I would have him to underftand, 
 " 'tis not becaufe they are unanfwerable, but becaufe 
 " I conceive they are not pertinent, or to the Pur- 
 J' pofe/' 
 
 Ibid. p. 186. Objedion. " ^he Laws of God are 
 ** in holy Scripture^ plainly called God's Word. 
 
 ** j^nfw. Who hath oppofed this? Certainly 
 '* none of our Friends. We grant, that the Laws 
 *' of God, and the Dodlrines therein mentioned, are 
 *' in holy Writ fometimes called the fFord of God, 
 *' The fliortefl way, in my Opinion, to bring this 
 *' Controverfy to a Period, will be for each Party 
 " to fettle the precife determinate Signification of the 
 " Terms, fFord of God. The Greek Word ao^/o? 
 " which in the Places ^ mentioned by the Re^or^ is 
 *'• tranilated Word^ fignifies alfb Reafon.^ Speech^ 
 *' Treatife., a Sentence or P?'opofition^ Command., Doc- 
 *' irine., Chrift^ the Eternal Word, i^c. Hence it 
 
 6( 
 
 * Mark vii. 13. i Thefsi iii ig. 
 
Sea. III. Of the Holy Scriptures. 99 
 
 *' is pofllble that we may ufe the fame articular 
 " Souneis, and at the fame Time form different 
 *' Ideas in our Minds concerning them. To re- 
 ** move this Ambiguity in Terms, there is one way, 
 " which is to explain the determinate Senfe, we an- 
 " nex to this or that particular Term in the Propo- 
 *^ fition controverted : Should we do this to the 
 " Term IFord in the Sentence under Debate, viz. 
 *' whether the Scriptures are the Word c<f God or not^ 
 *^ the Difference between us <^nd our Enemies, doubt- 
 *' lefs, would be foon adjufted. By our Denial of 
 '' the Scriptures being the Word of God^ we only 
 ** mean, that they are not C/^rf/? //jd- Eternal W^ord 
 *' of God ; and ibme of our Opponents, by main- 
 *' taining they ?LXtthe Word of God, commonly in- 
 *' tend fif I miay judge by their Words j no more 
 '' than that they are the Words or Sayings of God^ 
 '' penned by Men divinely infpired: In this Senfe we 
 ** grant the holy Scriptures may be called the Word 
 *' ot God -, and I doubt not but J. S. will fubfcribc 
 *' our Opinion, viz. "That they are not Chrift the Eter- 
 *' nal Word of God, when he hath a true Idea con- 
 *' cerning them •, though fome Minifters, in Oppo- 
 "- fition to us, have blafphemoully term'd them 
 *' "^ The Sword of the Spirit, the Fewer of God : Nay, 
 *^ God himfelf 
 
 Ibid. p. 187. Obje6b. " No Arguments hitherto 
 *' have prevailed with thefe Men, to own the Scriptures 
 " to be the Word of God, yet they have frequently 
 '' called their ozvn Writings the Word of the Lord." 
 
 '' Anfjj, 'Tis true, no Arguments hitherto ufed 
 «* by our Opponents, have been fo prevalent, as 
 <* to convince us, that the Scriptures may and ought 
 
 H 2 ''to 
 
 * Of which Number is W» NQum, See his I^^h P* ^*' 
 
loo Of the Holy Scriptures. Sefl, IIL 
 
 " to he properly called the V^ovd of God: We can no 
 " more imagine how Ten Thouland Words can be 
 *' properly called ihe Word^ than how Ten Thou- 
 fand Men can be properly called the Man \ when 
 fufficieni: Realbns can be offered to perluade us of 
 the Truth ot the latter, we Ihali readily fubicribc 
 the former Propofition •, if, till then, we enter- 
 tain the lame Opinion we have hitherto, we hope 
 ♦' our Adverfaries will not be fo fevere in cenfuring 
 us, as they have formerly been •, becaufe we lb- 
 lemnly declare, That it is not the Prejudice of 
 Education, but Scripture and Reafon, that makes 
 " us hefitatc in that Matter. 
 
 *' We acknowledge, that though fome have 
 fcrupled to call the Scriptures the Word of God^ 
 yet fome of our Friends have called their Counfels 
 ** given in writing, the Word of the Lord. The 
 IVord of God^ is properly, in the New Tefla- 
 mcnt, predicated of the Eternal Son of God : To 
 predicate the fame Terms of the Scriptures, that 
 *' we do of the Son of God, may induce ignorant 
 •' Perfons from the Identity of the Words, to con- 
 *' elude, that the Scriptures are the only Word of 
 *' God. From fuch Reafonings I am apt to think, 
 *' fprung ti^ofe blafphemous Expreflions of certain 
 *' Priejls in the Norths mentioned by G. Fox in his 
 *^ Great Myftery^ who affirmed, That the * Scrip- 
 *'■ ture is God^ \ the Sword of the Spirit^ ^ the Power 
 ** ofGod^ &c. To obviate fuch abominable Pofi- 
 ** tions for the future, our Friends have been obliged 
 to oppofe the calling the Scriptures the Word of 
 Gody by telling People, that Chrift was the Word 
 of God 'y and tlie Scriptures were the Words, and 
 not properly the Word of God, 
 
 " From 
 
 *i 
 
 * P. 26u \ p. 247. ^ p. 23o. 
 
Seft.IIL Of the Holy Scriptures, lol 
 
 " From our calling any Writings the Word 
 *' OF THE Lord, this Mi (lake cannot arife •, be- 
 " caufe Chrift is no where called ths Word of the 
 Lord ', and thofe Meflliges, which the Prophets, 
 i^c. inftrumentally delivered to the Houfe ot 
 Ifrael by a fpccial AffMtiis^ are in facred Writ 
 commonly called the Word of the Lord: There- 
 fore wc do not oppofe the calling thofe divine 
 MefTages, which fomc now a-days have been com- 
 manded, by the fame Spirit the Prophets former- 
 ly had, to communicate to the People, the Word 
 *' OF TH E Lord." 
 
 <c 
 if. 
 
 These Anfwers that Adverfary made no Reply 
 to, let PK Notciitt fliew his fuperior Abilities by do- 
 ing what he did nor. 
 
 W. NoTcuTT m V\% RevieiJi^ had given a Re- 
 lation of a Woman 'who told him^ One of their Preach- 
 ers called the Bible rotten Scripture. This I put him 
 upon Proof of, but how does he do it ? Why truly 
 he fays, p. 6§. <' I offer'd your Friends, to give 
 " them in Writing her Name and Place of Habi- 
 " tation, but they did not accept of it." Which 
 fhews, that though he offered it, he did not give it. 
 But he adds, fVhy then do you queftion the Truth of it ? 
 Becaufe he does not give now, what, he fays, he of- 
 fer'd to give then •, having as good an Opportunity 
 nov/ as he had then. la fhort, his filence herein, is 
 a ilrong Confirmation of his Falfhood : And 'tis a 
 moft pitiful Salvo for his crackt Credit, to fay, p, 
 66 '' But be that as it will, S.Fifher has faid the 
 *' fame Thing, furely you will not call him an Old 
 *' Woman." A Term I had not us*d. 
 
 He then cites S. Fijher^ Rufl. p. 312. thus; 
 " He was fpeaking to one that honoured the Scrip- 
 " tures, as our Rule. H^ faith, h your Word of 
 
 H 3 '^ God 
 
Sfo2 Of the Holy Scriptures. SeO:. HI. 
 
 *' God 'pojjlhle to he utterly corrupted^ Ours is not: 
 ** Is your Foundation^ Riile^ &c. Jo rotten^ fuch a Nofe 
 •' of Wax ? " This Honourer of the Scriptures was 
 John Oiven^ who had made fuch a Pother about the 
 Pun6lationof the Hebrew Text, and the Danger of 
 various Ledlions therein, as to make the Certainty 
 in and about all facred Truth to depend thereon ; 
 crying out, " Who fhall fecure us againfl the lux- 
 ^' uriant Spirits of thefe Days, who are bold on all 
 *' Advantages, Ayiivnct Ktmvy to break in upon every 
 *' Thing that is holy and facred, that they will not 
 " by their Huckflering utterly corrupt the ^(^r^ of 
 *' God^ " Upon which 6", F, expoftuiates with him, 
 and fhews that /i?^ Word 0/ God, properly fo called, 
 could not be corrupted. He ufes no fuch ExprefTion 
 as rotten Scriptures \ but his Words purely refer to 
 y. O's Exclamations about the Danger of various 
 Ledlions, which he was then difcourfing of. 
 
 PT, N's next Citation^. 66. is from Morn. Watch, 
 p. 22, 23. " I'hey call, fays he, the holy Scrip- 
 *' tures, Traditions of Men, Earthly Root, Dark- 
 nefs and Confufion, Nebuchadnezzar'* s> Image, Pu- 
 trefadlion and Corruption, rotten and deceitful.'* 
 
 This has not the Appearance of a true Quotati- 
 on, for 'ds not at all probable, that all thofe Terms 
 ftand together as here cited. I have not yet met 
 with any Book written by any of our Friends, un- 
 der that Title of Morn. tVatch : And I have fome 
 reafon to doubt, that IV, Notcutt^ notwithflanding 
 his pretended Citation, may be as ignorant in this 
 matter as my felf. However, if I am herein mifla- 
 ken, and W. Notcutt will be fo friendly as to convince 
 me of my Error, by informing me fully of the Title 
 of the Book with it's Author's Name, and when ic 
 was printed, and will help me to the Sight and Pc- 
 rufal of it, if upon his fo doing, I Ihall find the matter 
 
 to 
 
 
Sea. III. Of the Holy Scriptures. loj 
 
 to be as he reprefents it, I will as publickly acknow- 
 ledge his Juftice in this particular, as I have difco- 
 vered his Injuftice in many others. 
 
 Again he cites S. FtJJjer inying, *' One Bible 
 *' would ferve a whole Town.'* but as he tells us 
 not where to find it, io is he fo civil as to make no 
 Remarks upon it ; wherefore we let that pafs. A 
 little lower he again cites S. Fijher, whofe Words as 
 they are in his Works, p. 412. we fliall tranfcribe, 
 " I deny not but that it [the Scriptures] is of divine 
 *' Original, and fo one way or other is every Thing 
 *' elfe, that hath a truly good and honefl being, yea 
 *' the very Devil himfeU, as a Creature of God, 
 *' though neither any of his Deeds, which are Sin, 
 *' which is Deceit and Defed, nor himfelf, qud 
 " <^tdCo\o^, as he is a Deceiver, had as immediate an 
 " Original from God, as any meer Writing or 
 " Scripture in the World hath." This, Notcutt 
 himfelf a few Lines firther acknowledges to be true, 
 " For, fays he^ what if the Devil and the Scriptures 
 *'• had both their Original from God, fas indeed alj 
 " Things hadj " but calls it " a moft vile and 
 *' odious Comparifon," though indeed S, Fi/her 
 makes no farther Comparifon, nor does he infinuate 
 any fuch Matters as Notcutt vilely infmuates he does. 
 
 W. N, p, 6y, " H. B. endeavours,/?. ^6. to wipe 
 " off the Odium of thatExprefTion, That it is dange- 
 '' rous to read the Scriptures'^ I think I did fo, by 
 plainly demonftrating that there was no fuch Ex- 
 preiTion in the Place cited : But W. N. fay ., " My 
 '' Quarrel is, that he did not repeat all his Words." 
 My Complaint was, that he not only omitted the 
 real W^ords, but made an ExprefTionwhick^was not 
 there : Nor do I at all wonder, that he did not repeat 
 the whole PafTage, becaufe it carries a moft juft Re- 
 proof Q^d. Pra^ice he lives in i and were he oblig*d 
 
 H 4 ^^ 
 
JP4 Cff the Holy Scriptures Seft.!!!, 
 
 to rehearfe it viva voce^ it might, for ought I know, 
 with the additional Rifing of his own Guilt, chcak 
 him: I will therefore repeat it for him: " You^ 
 *' fays the Author^ take it [the Scripture] to make a 
 *' Trade uppn it, fo that Ibme have 30, 40, Ibme 
 " 50, 60, fome ioq/. a Year,, andfo are Hirelings. 
 ** You feem like Chrift in Words, having painted 
 *' your felves with Chrifl's Words, and the Apoftles 
 *' Words, but Chrill cried Wo to fuch whited 
 *' Walls, and here you read with Danger, becaule 
 *' you fpeak of your felves, and it is dangerous to 
 *' read that, and to make a Trade of that, which thp 
 '' Prophets, Chrift, and the Apoftles, fpoke forth 
 " freely.'* And to fliew that the Author's Meaning 
 was not, that 'twas dangerous to read the Scriptures^ 
 hut to make a Trade of them. I produc'd a Quota- 
 tion from his very next Page thus, " The Scriptures 
 *' are for perfeding the Man of God, for the fur- 
 •* nilhing of him, through Faith in Chrift Jefus; 
 ** they are for Inftrudtion, to inftru6t and admonifli, 
 «' but not to make a Trade on." Whether /F] N. 
 has fairly reply'd to all this, I leave the Reader tp 
 judge. 
 
 Repl-j, p. 6y. IV. N. fays, th^t I u^ider fake, p. ^S. 
 to anfwer for G. Fox, for calling the Scriptures, Pa- 
 per and Ink ; and upon G. Fox's fiiying, " The 
 *' Scriptures is not the Ground of Truth, but Chrift, 
 *' who was before the Scriptures w^re written." h* 
 thus flouts, p. 6S. " W^har a wonderful Difcovery 
 *' is this, that Chrift was before the Scriptures were 
 *' written I Is there any Argument in it, that be- 
 " caufe God himfelf was before his own Laws, there- 
 • ' fore his Laws, or his revealed Will, cannot be 
 " the Ground of Truth." I anfwer. Yes, a very 
 good Argument, for if God did reveal himfelf to 
 Men before the Scriptures were, then the Scriptures 
 
 were 
 
Sea. III. Of the Holy Scriptures, I05 
 
 were not that only Ground or Foundation of Truth, 
 which mud be general, immutable and eternal. 
 
 I !^* the fame Page he fays, that " J. Pennington 
 *' affirms, That Dire^ions taken out of the Scriptures^ 
 ^' cannot be a Rule to true Chri/lians.'* But where to 
 find it he direds us not: However, that Afiertion is 
 undoubtedly true, if rcftrided to fome particular 
 Commands, to fome /?^r/zV^/^r Pcrfqns, and in fome 
 particular Cafes. 
 
 P. 69. He cites rr. P^«;/ Spirit of Truth, p. 23: 
 thus, " I will affure them (fuch as fiudy the Scrip- 
 '* turesj they fhall yet grope in the Dark, till they 
 ** come into the daily Obedience of the Light, (till 
 ^' they turn ^iakers) and there reft content to know 
 " only as they experience. 
 
 TF, Penn is there fpeaking to fuch as denied the 
 Guidance and Direcftion of the Holy Spirit ; where- 
 fore W. N's Remark (fuch as ftudy the Scriptures) is 
 not juft : For IF. P. in the fame Tract, fpeaks thus, 
 *'• The Scriptures we own, and the divine Truths 
 ** therein contained we reverence and efteem, as the 
 *' Mind and Will of God to Men *, and we believe 
 ** that they ought to be conformed to, according to 
 *'■ the true Intent of the Holy Spirit therein -, and 
 *' we know, that all good People will refpe6l them, 
 *• read them, believe, and endeavour to fulfil or 
 " obey them-" PForks, Vol. 2. p. 107. How then 
 could PF. N. believe it to be PK P*s Meaning, to 
 fhut out the Search of Scripture Hiftory ? Certainly 
 his Faith in this Point has no Foundation. 
 
 Upon my faying, that «' G. Fox does not call 
 *' the Scriptures, Duft, Dung, and Serpent's Meat, 
 " confider'd in themfelves, but as carnal minded 
 *' Men feed upon them, and content themfelves 
 
 with 
 
io6 Of the Holy Scriptures. Sed. III. 
 
 " with reading, and unwarrantably applying the 
 " Experience of good Men in thofe Days." He 
 thus difcants, " Friend, I muft tell thee, that this 
 *' Apology flinks i for fuppofe that Drunkards 
 " fliould abufe the good Wine, thtir Excefs in 
 *' Drinking, does not make the Wine to be naught, 
 though tiiey (hew themfelv^es to be fo. Or if a 
 Man is guilty of Gluttony, his Sin does not alter 
 the Property of the Food; Or if M^n abufe the 
 •' Lord's Supper, that does not make it become the 
 *' Table of Devils, and the Cup of Devils. So, if 
 *' fonae wicked Men have abufed the holy Scriptures, 
 *' that does not alter the Property of them, they are 
 *' llill holy^ jujl d^ndgood'^ This does not at all tend 
 to weaken what I faid ; for though Wine abus'd by 
 Drunkards, is notalter'd in its Property, confidered 
 in it felf, yet 'tis become naught and noxious to 
 fuch Drinkers. And as to what he calls the Lord's 
 Supper, the Apoflle exprefly fays to thofe that came 
 together hungry and drunken. When ye come together 
 therefore into one Place, this is not to eat the Lord's 
 Supper. It was not fo to them. So alfo the Scrip- 
 tures, however holy, juft and good in themfelves, 
 are not fo to carnal minded Men, who wreft them 
 to their own Dcflruction, or who make a Trade of 
 them. 
 
 In his Obfervations on the Text 2 Cor. iii. 6. he 
 feems to apply the Word Spirit to the very Letter of 
 the New Teftament, which he alfo calls the Gofpely 
 thus confounding what ought to be diftinguiOied ; 
 "vi-z. the Scriptures^ and the Spirit which gave them 
 forth. 
 
 P. 72. He fays, " As to the Word of God 
 *' contained in the Scriptures, he {S. Fijher) fpeaks 
 ** mofl contemptibly of that," Though himfelf, 
 but a few Lines before, contradi(^s this by aflerting 
 
 the 
 
Sea. III. Of the Holy Scriptures. 107 
 
 the Truth, viz. " 6". /^//^^r fpcaks very highly of 
 *' the Word within, or the Word in the He an, or 
 *• the Word which is written of, that not one Tittle 
 *' of that Law Ihallfail," 
 
 FIe has one Citation more from G. TFhitehead\ 
 jintidote, viz. That the Light uithin is [ufficient to Sal- 
 *vationy without any thing elfe : Which is a Truth he 
 wiJl never be able to confute. 
 
 Having thusfollow'd him Step by Step thro* 
 this long Section, and manifefted the Weaknefs and 
 Impertinence of his tedious and tautological Tattle 
 therein ; I fliall clofe this Head with altering his 
 Cautions to young Perfons, and making them more 
 agreeable to the Scriptures than as he has given them. 
 
 1. Above all Things, regard the Didates of 
 the Holy Light and Spirit of Chrift in your owa 
 Confciences, which convinces of and reproves for 
 Sin, Johnxwi,^. and as Obedience is yielded there- 
 to, leads into all Truth, verf. 13. This wnll excite 
 you to read the holy Scriptures, and is the only cer- 
 tain and infallible Expofitor of them. The Negledl 
 of this in the Jews of old, thofc pretendedly great 
 Admirers of the written Law, was feverely reproved 
 by Chrifb himfelf, John v. 39, 40. 2^e fearch the 
 Scriptures, for in them ye think y have Eternal Lifcy 
 and they are they which teftify of me, but ye will not come 
 io vie that ye might have Life. A DIfregard of the 
 Teachings of the Spirit, which are always one with 
 the Scriptures, is the great Caufe of Men's Ignorance 
 about many neceflary Truths, and of their fatal 
 Perverfions of Scripture. 
 
 2. Be not wanting in your daily Prayers to God 
 in the Name of Jefus Chrift to enable you, altoge- 
 ther weak and iniirm of your felves, to come up in 
 
 Obedience 
 
io8 Of the Holy Scriptures. Sed.!!!. 
 
 Obedience to the Teachings of his heavenly Spirit, 
 without which the Application and ufc of Outward 
 Means will be ineffe6lual to your Salvation, and even 
 the holy Scriptures themfelves will be as a fealed 
 Book unto you. 
 
 3 Eve r look on this Pofition as infallibly true, 
 that thoie who flight the Holy Spirit, and fpeak 
 contemptuoufly of the Light within, have ne- 
 ver yet been taught of God rightly to under- 
 ftand the holy Scriptures, which diredl Men to the 
 Light and Spirit of God within them, the great 
 and immediate Teacher and Inftruftor under* the 
 Gofpel Difpenfation, As God hath /aid, I will dwell 
 in them and walk in thcjn^ and I will he their God^ 
 and they JJjall be my People, 2 Cor. vi, 1 6. In whom 
 you alfo are built together for an fiahitation of God 
 through the S'pirit, Ephef. ii. 22. 
 
 4, Believe that the Inward and immediate Gui- 
 dance of the Holy Spirit is of abfolute and indi- 
 fpenfible necefTicy for all Ages, Ranks and Degrees 
 of Chriftians, notwithilandiiig the Advantage and 
 Benefit of the holy Scriptures. If any Man have 
 not the Spirit of God he is none^of his, Rom. viii. 9. 
 To this the holy Scriptures afcribe both cleanfing 
 from Sin, Sanftification, and Juftification. i,Cor, 
 vii. II. But ye arewajhed, hut ye are fan£fifiedy hut 
 ye .are fullificd in the Name of the Lord Jefus^ and by 
 )he Spirit of our God. This excellent, Chriftian,and 
 Scriptural Dodlrine o^ walking in the Spirit, Gal. v. 
 i(^. Being led by the Spirit, v. 18. Living in the Spi- 
 rit, V. 25. Sozving to the Spirit, Gal vi. 8. Having 
 the Spirit of God in them. Rom. viii. 9. Believing 
 in the Light. John xii. 36. JValking in the Light, 
 I John i. 7. is abundantly born Teftimony to in 
 the Writings of thofe called fakers, which is an 
 Indication of their bging fent on the fame Errand 
 
 with 
 
Seft. III. Of the Holy Scriptures. 109 
 
 with the Apoftles, One of whom fays, " This then 
 *' is the Mejfage which we have heard of him^ and 
 " declare to "jou^ that God is Lights andinhiifi is ncf 
 *' Darknefs at all. i John i. 5. 
 
 5. Have a care of flighting the Reproofs of In* 
 Jlruofion v^hicYi 2LYt the PFay to Life -y or of contemn- 
 ing the heavenly Inilrudtions of the Holy Spirit of 
 Chrill within ; which is the principal Guide of Life; 
 and 'tis for want of Believing and Regarding the 
 Directions of that divine Monitor in themfelvcs, 
 that the whole World lieth in Wickednefs, 
 
 6. Conclude that thole poor Souls are under 
 a great Delufion, who think , that the Scriptures 
 have difcarded the Spirit of God from its immediate 
 Influence on the Minds of Men : That the Bible is 
 the only Rule of Faith, to the Exclufion of the In- 
 ward Teachings of the Spirit, which they fpeak of as 
 of little or noUfe or Service in Religion. Men, ne- 
 gledling the Teachings of the Spirit, may difputc a- 
 bout the Senfe of Scripture, and never be able to 
 reconcile their differing Sentiments, for lack of a 
 certain and infallible Interpreter, in whofe Expofi- 
 tion they may fafcly acquiefce. 
 
 7. Be very careful to difl:inguifb between Out- 
 ward Rrofeffion and Inward Converlion, betwixt 
 Talking of Religion and Walking in it. Men may 
 be very Obfervant of External Rites and CeremonieSy 
 and yet their Hearts remain unchanged. They may 
 lull themfelves afleep in a falfe Peace and carnal 
 Security, founded on an Oufide Conformity to fup- 
 pofed Ordinances and Infticutions of no abfolutc 
 Neceflity, or real intrinflck Holinefs, while yet 
 their Minds arc unrenewed, and their Lives and 
 Converfations not reformed. Such Perfons to gra- 
 tify cheir Pride, Ambition and Selfifli Views, may 
 
 commence 
 
iio Of the Holy Scriptures. Se£t. Ill* 
 
 commtnct pretended Doctors and Teachers of others, 
 while themfelves deny the Teachings of the Spirit, 
 which alone can make Men really fo, and qualify 
 them, (as it has done many among the fakers) 
 freely to difcharge that Office, which fuch Intrud- 
 ers pufh themfelves into, not without fome Af- 
 fu ranee of prefent Pay. 
 
 8. Have a care of taking up with narrow and 
 uncharitable Notions in Religion *, fuch as would 
 limit to a few the unutterable and univerfal Grace 
 and Mercy of God in Chrift Jefus ; reftraining 
 to fome Particulars the boundlefs Love of him 
 ijoho gave himfelf a Ranfom for all. Notions that 
 have a tendency to withdraw Men from looking 
 into themfelves, and from the Knowledge of Chrifi 
 in them -, direfting Men to fuch a looking out to 
 Chrift^ as would feem to confine and locally circum- 
 fcribe the Prefence of him who filleth all in all : 
 Eph. i. 23. And v/ho afcendedfar above all Heavens^ 
 that he might fill all Things. Eph. iv. 10. 'Tis na- 
 tural for proud Man, inftead of looking into him- 
 felf, to place his truft in felf-Righteoufnels, and in his 
 own Talkings and Performances, which carrying a 
 fpecious ihew, may gain him the Applaufe of Men ; 
 while yet he may be an utter Stranger to true Re- 
 pentance towards God, and Faith towards our Lord 
 Jefus Chrifi^ who declared of himfelf, that he came 
 not to call the Righteous^ but Sinners to Repentance^ 
 
 9. Conclude that is not fafe for you to hear fuch, 
 as under pretence of honouring the Scriptures, would 
 teach you to flight the Inflrudtions of the Holy 
 Spirit which they dired to ; who trufl in their own 
 Works of Righteoufnefs wrought in their own Wills, 
 without Chrifl's AfTiftance ; who run in a Diurnal 
 round of what they call Duties, which they work 
 in their own Wills, and to be feen of Mm j buc 
 
 fuch 
 
Sccl. III. Of the Holy Scriptures. m 
 
 fuch Works have no place in the Article of Juflifi- 
 cation, nor any fliare in the Honour that's due on- 
 ly to the Righteoufnefs of Chrill, who worketh al! 
 our Works both in us and for //j, and that of his 
 own good PUfifiire. By gratifying your Curiofity 
 in hearing fuch Teachers, you may put your felves 
 in danger of being feduced from the Guidance ot 
 the Holy Spirit, which leads into all Truth. I fliall 
 therefore clofe this Head with that excellent Portion 
 of Scripture, Prov. xix. 27. Ceaje my Son ^ to hear 
 the Inftru5iion that caufeth to err from the Words of 
 Knowledge ; that is, fuch Inflruclions as would draw 
 Men from the teachings of the Holy Spirit, which 
 only infl:ru6ls how to ufe the holy Scriptures in 
 their proper Places, and to read them to true fpir:- 
 tual Benefit and Advantage. For if Men forfake 
 the Teachings of the Spirit, they may, notwithiland- 
 ing their Reading of tlie Scriptures and Men's Ex- 
 pofitions of it, be yet in the dark as to the faving 
 and experimental Knowledge of the Chriflian Rc- 
 litrjon. The holy Scriptures do indeed contain a 
 faithful Relation of thofe Things which Chrift did 
 and fuftered in the Flefh ; but 'tis the Spirit of 
 God that can fet home thofe great Truths upon 
 the Hearts and Confciences of Men, fo as to ren-» 
 der them ErFedual to the great Ends of their Sal- 
 vation. A Man may have an hiflorical Knowledge 
 of Chrifl's Outward Birth, Life, and Death in the 
 Flefh, yet unlefs he be taught by the Spirit of God 
 to lead a moral, fober, honed. Life, he is no real 
 Chriflian. Chriif ianity doth not deflroy Morality, 
 but perfed it. 'Twas the very End of Chrifh's com- 
 ing ^^y^'i^^ )^ij People fr 0771 their Sins, The Scrip- 
 tures are an excellent Means, under the Diredlion 
 of the Holy Spirit whence they proceeded, co inform 
 Mankind in the great Duties of Religion *, but 
 *cis the Spirit of God that worketh an Effc(flual 
 and thorough Reformation, and teacheth Men to 
 
 fear 
 
ii2 Of the Holy Scriptures. Seft. IIL 
 
 fear God and work Right eoufnefs^ which in cver^ Nct^ 
 tioHy he that doth, 7^^// be accepted oj hbn, 
 
 10 We cannot judge them to be found in Do- 
 dlrine, who putting their own GlofTes upon the 
 Words of Scripture, expert a blind Submifiiori 
 thereto from others, while they themielves, by their 
 perverfe Difputations one with another concerning 
 the Senfe ot Scripture, Ihew themfelves eftranged 
 from the Guidance of the Divine Light, which 
 leads into the Unity of the Spirit, which is the 
 Bond of Peace. * 
 
 * W, Noumi's Affertion. p. 74, « That fome of them [^the 
 " ^tt<ifeerj] have affirmed, thac they believe that the Scrip- 
 *« tures were rather a /Jindemnce, than an Help to Religion, 
 *' is but Gratis DBumt and we do here put him upon the 
 " Proof of it." 
 
 His Citation in the fame Page, from S, Fijher*s l{ufl. is but 
 a blind put upon the Reader, for J. Fijher plainly ackow- 
 ledges, " That that Law, Tejiimony, and If^ord that MofeSr 
 •' and the Prophets fpake of, is the Trus Toucbfisne of all 
 " Truthy a fitrsy und fiible, firniy fixt, and Jiandhig Ground for 
 " Faith and I{epemance" 
 
 His Quotation from G, Fox's Gr. Myjl. that In Cbrifi the 
 Scripture Ends, is well explain'd by G. Fox himfelf in one 
 of the Places cited, x-/^. p. no. " I fay, the Scriptures 
 " of Truth given forth from the Spirit of Truth are the 
 « Words of God ; God*s Words which Chrift the Word ftll- 
 « filled. 
 
 He has perverted E» Bitrmcgh's Ivleaning by a partial 
 Citation : His Words are thefe, " You are in the Witch- 
 ** craft as they were, Gal. 3. who take on things in your 
 « own Wills ; and obferve Commands without from the Let- 
 " ter, thereby drawing from the Teachings of God mtbin by the 
 « Spirit:' Which laft Words, concealed by W, N, are 
 neceflary to the Underllanding the true Senle of the Place, 
 
 G. Fox* in thePlace cited, v/^. Gr. Myfl, p. 280. doth di- 
 fcaiy acknowledge ihntths h9lj Choji mmdintbmtbat p'ave 
 forth m Scriptures* 
 
 S E G To 
 
113 
 
 SECT. IV. 
 
 Wherein the 3d Chap. diW.Notcutfi 
 Reply is confidered. 
 
 Of the Light Within. 
 
 IN my yindication p; 42, 43. I fhewed, by manT 
 Texts of Scripture, in what Senfe the Word 
 Light is frequently made ufe of in the holy IVritings^ 
 and that the ^iakers ufe it in the fame Senfe. To 
 all this, whereon indeed the main Strefs of the Con- 
 troverfy lies, tV. Notcutt is as mute as aFifh, and 
 paffes it by with a profound Silence. But what he 
 wants in Point of Sound Argument, he endeavours 
 to fupply with empty Cavillings and groundlefly 
 charges us with Contradil^ions in our Definitions of 
 the Light. 
 
 I. He fays, ^. 79. " Ifhe(i^. Barclay) or yoii 
 ^' will call the Light within, fometimes by the 
 *' Name of an immutable, eternal Principle, God 
 *' and the Spirit, and at dther Times fay, it is a 
 '^' Me a fur e of the Spirit , and a Meafure of Grace, yoil 
 '* mufl: take the Contradiction upon your felves.'* 
 And again, " If the Light within be a Meafure 
 " of the Spirit, ^nd a Meafure o[ GTa.cc, then it can 
 ** neither be Chrift nor the Spirit,'* 
 
3 34 ^f ^^^^ Light within Sefl. IV. 
 
 What Reafoning is this ? Surely the Man has 
 bid Defiance to common Senfe *, which tells us, 
 that Degrees alter not the Nature of Things^ and con- 
 fequently that it it be a Meafure of the Sprii^ it muft 
 be the Spirit, 
 
 ■ 2. He pretends (^. ^c) a Contradiction from 
 Elizabeth Bathurft^s faying, that the Light is the 
 Grace that hringeth Salvation^ and that it qualifies 
 Men to receive the Grace of God. Upon which he 
 exclaims, <' Here^s a Contradiction with a Wit- 
 *' nefs.'* Not confidering that the Preparations of 
 the Heart in Man are of the Lord, Pro v. xvi. i . 
 In th-j Light fkall we fee Light, Pfal, xxxvi, 9. So 
 that to a&rt that the Grace of God doth qtialify Men 
 to receive itfelfis a certain Truth ; how blindly fo- 
 ever call'd a Contradidion by Pf^, Notcutt, 
 
 That Elizabeth Bathurfl doth defcribe ' the 
 Light by variety of Scripture Phrafes is very true : 
 She alfo forefaw and anfweredthe like Objcdions 
 as IV, Notctitt now makes thereto. I Hiall there- 
 fore tranfcribe from the Writings of that excellent 
 Woman,, what, I think, contains a very judicious Con- 
 futation of his Objedions, 
 
 *' Read here now, faith JJje^ what this Princi- 
 •' pie is, in which the Lord hath given a Remnant 
 *' to believe. 
 
 *' 'Tis the Grace of God : 'Tis the Light of Je- 
 *^ fus : 'Tis a Manifeftation of the Spirit: 'Tis the 
 *' glad Tidings of Salvation : 'Tis the Word of 
 '' Reconciliation : 'Tis the Law written in the 
 ^^ Heart : 'Tis the Word of Faith ; 'Tis the Seed 
 <' of the Kingdom; 'Tis that Stgne which hath 
 
 *' been 
 
Se£!:. IV. Of the Light within. tij 
 
 " been rejected by many a foolifh Builder, but 
 *' now ic is become the Head of Sion's Corner, 
 
 " These are all fignificant Expreflions of that 
 *' excellent Principle, which I have undertaken to 
 *' treat on. But if any JIj all fay ^ they are Expref- 
 *' fiojis of fo different a Nature^ that they know not hsiJi} 
 *' to rconcile them^ and make them one too- ether ^ 
 
 
 
 To fuch, I Anfwer \ They might as well con« 
 fefs they cannot undcrftand how the Lanib of God 
 *' can be the Zi(?« of the Tribe of Judah^ norhov/ 
 *^ the Shepherd of Ifrael can be the Bifhop of his 
 People's Souls s there feeming as much difference 
 in thefe latter, as in any of the former ; yet 
 do they all fpeak but of one Thing, although 
 it beexpreffed by divers Names : For it will ad- 
 mit of a manifold Defcription, though as I faid 
 *' before^ 'tis Hill but one Thing, if Rightly un- 
 *' derftood in its true Notion. And thus I chofe ta 
 *' exprefsit, becaufe thus I have found it, (viz,) 
 " A Principle of Divine Light and Life in Chrilfc 
 *' Jefus, placed in the Confcience, v/hich difcovers 
 *' both Sin and Duty to us ; and not only fo, but 
 it reproves the One, and enables to perform the 
 Other *, and this I know, that a Meafure of the 
 fam.e is placed in the Confciences of ail Man- 
 kind, by which they might fee the right Way^ 
 were but their Minds turned thereunto. There- 
 fore \tl none flight or undervalue this Light of 
 Jefus, (manifefl in their Confciences) by calling'^ 
 it, (as feme have done) A Natural^ Created^ In* 
 fuffcient Lights which will lead Men down to ut^ 
 ter Darknejs : Though fometimes again thefe ve- 
 ry Perfons will confefs. Thai the Light of Nature 
 (as they call it) ought to he followed as far as it 
 will lead for fay they, Though the obeying its Di- - 
 flates will nevfr bring Men to Btaven \ yet the 
 
 \ z 5' di/oteyin^ 
 
 
 *' it, ^' 
 
 cc 
 
ii6 0/ the Light Within. Sed. W, 
 
 
 difoheymg ihem will certainly fink them down to Helh 
 Hereby rendering the Lord cruel to iiis Crea- 
 *« tures, as if he would defire them to follow a 
 *' Guide that would certainly hidi them amifs, or 
 *« leave them fliort of the Place of Reft ; and thea 
 '' would punifh them for being milled, or for fit- 
 " ting down when they had no Guide to iliew them 
 ^' the Way to walk in, and that from a Purpofc 
 «' in himfelf, to leave the greateft part of Mankind 
 '^ without any other Guide to direct them in mat- 
 *' ter of Salvation, but that that is fo infuficienty 
 ** that it mujl he a Miracle if it fhew them the Wa'^ 
 *' to Heaven^ according to their common Anfwer,. 
 *' when asked, how, thofe muft be faved who have 
 *' not the Scriptures among them, (which thefe ac- 
 " count the only Rule to Guide Men) Why^ we. 
 *' leave them to the Mercy of God^ ('fay they) the Lord 
 •' may in an extraordinary Manner bring fome ta 
 *' Heaven^ if he have any Ele5i among them \ hut whe* 
 •* ther any of them fhall he faved or not^ 'tis hard for 
 ** us to determine. 
 
 ** Thus they darken Counfcl by uttering Words 
 *' without Knowledge : They fay, 'The Grace of God 
 *' is free ; and yet they make it a Monopoly ; fo it 
 " Ihall not be free to all, nor muft all be fharers 
 ** in it ; neither will they allow the Lord himfelf 
 *' to difpenfe it •, nor yet to infpire his Servants to 
 " go forth and preach it : But arrogate to them- 
 *^ felves a kind of Sacerdotal Right, to be Difpcn- 
 <' fers of the Grace of God, and Minifters of the 
 •' Gofpel of Jefus Chrift, becaufe of fome Outward 
 '' Qualifications atchicved by them (as external 
 ** Parts or human Learning^ although they were 
 *' never called of God to the Work of the Mi- 
 ** niftry, nor never had the Word of Reconcilia- 
 " tion committed to them, yet would they have- 
 '' People to enquire of them the Way to the King- 
 
 " dom 
 
Sea. IV. Of the Light Within. uy 
 
 " dom, though they are fo narrow fpirlted, as to 
 " fhut out the greatefl Nuniber of Mankind by 
 '* Abfolute Predefbination, not flicking to affirm, 
 " that God nor Chrifl never purpofed Love nor 
 " Salvation to the greatefl part ot Mankind, and 
 *' that the Coming and SuTe rings of Chriil, 
 *' never was incended nor can be ufeful to their 
 •* Juflification, but mufl and will be elTeClual for 
 *' their Condemnation. So being void of univc-fal 
 *' Love themfelves, they fondly imagine the Lord 
 " to be like themfelves: Hence concluding there is 
 *' no Salvation to be had without the explicit 
 *' Knowledge of Chrift's coming in the Fl^fh, 
 " and of the Scriptures •, both which we know whole 
 *' Kingdoms and Empires in the World are una- 
 *' voidably ignorant of-, and yet few or none of 
 *• thefe jeapordize their Lives to preach amongfl 
 " fuch •, notwithflanding, this was the Apoftle 
 " Paul's Practice, to preach Chrifl, where he had 
 ** not afore been named -, for faid he. If I build 
 *' u^pon another Man^s Foundation y I make my Glory 
 '^ ing void. 
 
 *' But blefifed be the Lord, he has caufed many 
 WitnefTcs to rife up amongfl us, who have given 
 Teflimony to the Truth as it is in Jefus, and 
 have taught others (both in our Country and in 
 Nations abroad) to take heed to that fure Word 
 of Prophecy nigh in the Heart and in the Mouth, 
 " which is the true Grace of God, that is fuffici- 
 *' ent for us, not only, (as fome fay,j to leave 
 " Men without Excufe, and to aggravate their 
 *' Condemnation, but as 'tis received and obeyed, 
 '« it will lead out of Sin into Holinefs, and in 
 •' the End crown with Salvation. 
 
 She then proceeds to fhew what the Light is y 
 whence it comesy and how it operates, in fo clear and 
 
 I 3 convincing 
 
 £C 
 
 iX 
 
 C( 
 
ji8 Of the Light Within. SeG. IV 
 
 convincing a manner, and fo agreeably to Scrip- 
 ture, that I would advife W, Notcutt with an hum- 
 ble Mind to fit for a while under her Teachings, 
 and ferioufly perufe what fhe has written on this 
 Subjed. Seethe ColleElion of her JVntwgs printed ?;j 
 i6^i. from p. 6'^. to p. 129. 
 
 He tells us p. 82. " That they fay, The IJght 
 '* within is the ver'^ fame Cbri/l that came from 
 *' Hea'^jen^ andfuffered without the Gates of Jeru- 
 *' ialem." But tells us not where they lay it. Hence 
 he draws this Inference, " Then, fays he^ the Light 
 *' mufl have a Body of Flefh to SuiTer, and Blood 
 " to filed, and then there is one Body in another^ 
 «' and Chrifi: has fo many Bodies, as there are ^a- 
 I' kers in the World." 
 
 A STRANGE Conceit ! Does the poor Man 
 think that the Prefence of Chrifi: is limited to his 
 Body of Flefii ! Is not his Holy Spirit every where 
 and ia all, notwithftanding the Being of his glo- 
 rified Body in Heaven ? In ihort, the GrofiTnefs 
 of JV. N's. Inference gives juft Ground to queftion 
 whether he believes the Divinity and Omniprefence of 
 Chrifi- : I defire him when he fiiall write again, for 
 the fake of his own Reputation, fully to clear up 
 this Point. 
 
 His Flirt/*. 83. about G. Zf///^ we have before 
 fully confidered in p. (14,15.) and as to his Citations 
 from G. F. and i^K Smith, he that v/ill perufe the 
 Places cited will fee, that the Matter thofe Authors 
 oppofed, was not fimply the Preaching Chrifi with- 
 out^ tor that they themfelves alfodid, butthe Gain- 
 faying and Contradicting the Scripture-Dodrine oi 
 Chrift within, which their Adverfaries WktfF, N- 
 were too much Guilty of. 
 
 S 5 
 
 83, 
 
Sea. IV. Of ^/;^ Light Within, 119 
 
 P. 83. He cites me faying, " By the Grace of 
 *' God we mean the Gift of our Lord JeRis Chritl 
 <« for the Redemption of Men; and when we 
 '' fpeak of Grace in the Heart we mean the Opera- 
 *' tion of the Spirit, by which the New Creature is 
 *' brought forth." Tiiis he finds fault with as no 
 Scriptui^ Ditfinaion, but yet immediately makes 
 the like himfelf, when he fays, '<• We own that as 
 " Jefus Chrift is a Free Gift of God he may be called 
 « Grace.'' And again, " We alfo call the Spirit's 
 «' Working upon the Soul with the EiTed of his 
 " Working by the Name of Grace.'* Thus doth 
 himfelf make that Diflinaion, which in me he calls 
 Confufion* 
 
 In p, %S' He fpeaks of the Grace of Faith, the 
 Grace of Repentance, and makes all the Fruits 
 of the Spirit, as Love, Meeknefs, Temterance, Fait' 
 ence to be fo many Graces \ which are no other than 
 the Effeds of the manifold Operations of the One 
 Grace of God upon the Souls of Men. This Word 
 Graces which he fo much affcds is not Scriptural ; 
 The Heathen indeed had their («/ x*?m?) Graces', 
 Whether W. Notcutt borrowed the Word from them, 
 I ihall not determine \ but I do not find it any where 
 us'd in holy Writ, 
 
 The Word Grace^ fnot Graces) is very frequent- 
 ly read in the New Teflament, and doth there of- 
 ten fignify the Spirit of Chrift, in which Senfe to 
 call it, as W. Notcutt does p. 86. A meer Creature, 
 and an ImperfeB Creature, would be downright Blaf- 
 phemy. Anc} indeed x.o ciW Chrift" s Work of Grace 
 upon the Heart, as he does, by the Name of an 
 hnperfe^ Creature, is as irreverent as unfcriptural : 
 He will not find tlie Word Imperfe^ annexed to a- 
 ny of the Works of Chrift upon the Soul in holy 
 Writ, nor do I remember that that Word is at all 
 
 I 4 ^^ 
 
120 Of the Light Within. Sed. IV, 
 
 to be there met with : It. feems to be part of the 
 Man's Trade to deal in unfcriptural Terms. But 
 fo it is, that when Men form to themfelves corrupt 
 Opinions in Religion, they are under a neceffity of 
 nfmg a Dialed foreign from that of the holy Scrip- 
 tures to exprefs them in. 
 
 But /F. NotcuU tells us, p. 86. " That our 
 «* Friend /F". Penn,wa.s guilty or as great an Ab- 
 «' furdity, in faying, that J ejus Chrlfi is -no inore 
 *« than a moral Virtue.*^ A thing which W, Pe?in 
 never fald ; and confequently JV. A^o/rw/z's falfhood 
 in this Afiv-rtion is equal to his Abfurdity in the 
 other. 
 
 But pray. Reader, Obferve, what unaccountable 
 Confequences TV. Notcutt draws, from our faying, 
 *' That the Divine and Heavenly Principle of the 
 " Light within is perfed." Then fays he, " you 
 *^ have no need to pray. — You cannot confefs ycur 
 *' Sins. —You have no need of the Throne of Grace 
 
 *' to come to.— — -Then it follows from your 
 
 " Principles, that you live without Sin.. You 
 
 *' ferve God as you fhould do •, -~ You have no 
 
 <t wandering Thoughts in Time of Duty You 
 
 «« are as faithful m GoodWorksas as you fhould be, 
 '' and r.s Holy as the Law of God requires you 
 *« to be." All which Confequences are jufl as 
 rational (and no morej as it would be to argue thus. 
 The Teacher is perfed m his Art, therefore the 
 Scholar is fp too •, the Mailer does his Work per- 
 fedtly well, therefore the Scholar can have no 
 faults in his •, 'twere abfurd for him to confefs any, 
 or to ask Pardon for them. 'Tis impofTible for 
 the Scholar to do wrong when his Mailer did right. 
 Or that he who has a perfed: Pattern before him, 
 c^n have one wandering Thought while he proiefTes 
 to be imitating it, He chat cannot fee the Weaknefs 
 
 of 
 
Sea, IV- Of the Light Within: 121 
 
 of fuch Arguing, may be blind enough to follow 
 IV. Notcutt for a wife Man. 
 
 . In />. ^y. He brings a Quotation from R, Bar- 
 clay^ to prove that when they the (Quakers) call uion 
 Men to believe in Cbrijl^ the'j mean it of the Light 
 within. The Quotation doth indeed fhew that 
 when they call Men to believe in the Light within, 
 they mean it of Chrift within \ but proves nothing 
 of what he defigns by it, viz. That they do ?wt ac- 
 knowledge the fame Chrift alfo without^ the contrary 
 whereof I exprefly Ihewed, Vind. p. 51. by the 
 Declaration of E. Burroughs^ which I here again 
 tranfcribe, viz. " Is that very Man that wascruci- 
 ** fied on Mount Calvav^ between two Thieves, 
 *' whofe Name is Jefia the Son of Mary., is he 
 *' the very Chrift of God yea or ns.y ? To which 
 E. Burroughs anfwers, '^ Yea,he is the very Chrift of 
 *' God, which was before tlie World was, by whom 
 '' the World was made, who was made manifefi: 
 *' from Marfs Womb, and was perfecuted to 
 ^^ Death by the Scribes and Pharifces** This plain 
 acknowledgment of Chrift vAtbout httdi^Lts no No- 
 -ticeof ; but tells us, ;p, 88. That '^ if the Quefti- 
 " on, WhatfJjall we do to he favcd? was put to the 
 '* ^iakers., they do not dired Men to look out^ 
 or to look up to Heaven^ to Jefus Chrift^ but to 
 turn inward and look into themfelves, believe 
 in the Light within^ obey the Light within.'** The 
 Directing to Chrift within, is not at all Inconfiftent 
 with the believing of Chrift alfo without : But if 
 IV. Notcutt doth not believe Chrift to be within as 
 well as without, 'twill be proper for him to fhew, 
 as I obferved before, how he believes his Divinity 
 ;ind Omniprefence, 
 
 His 
 
 cc 
 
 tC 
 
122 Of the Light Within. Sefl. IV. 
 
 His Saying p. 89. That we make, *' The 
 *' Light or Chrifl within to be differing from 
 *' Chrift in Heaven, is not proved by what he cites 
 *' from fV. Smithy Who as I before faid, blamed 
 not any Minifiers meerly for preaching Chrijl with- 
 cut, but for denying and oppofing the preaching 
 Chrift within. For neither he nor G. F acknow- 
 ledged any other Chrifl within^ than the fame whom 
 they alio acknowledged to be without, 
 
 In^. 91. TF, Notcutt charges me with Cavillings, 
 want of Brains andhonefty^ and what not, for faying 
 that " he made Chrift tour forts of Light." Flis 
 Words by me cited were thefe, " Jefus Chrift lightens 
 *' every Man that comes into the World, 
 *' fome with the Light of Nature, others with 
 •"^ divine Revelation, others with faving Light and 
 *' Grace, all Men with the Light of Confcience : 
 *' But that he enlighteneth every Man with faving 
 *' Grace cannot be gathered from that Scripture.'* 
 The Text of Scripture was John i. 9. nat was 
 the true Light that lighteth every Man coming into the 
 World, The Text fpeaks but of one Light, TV, 
 Notcutt of Four J i Light of Nature, 2. Light of 
 divine Revelation, 3. Sowing Light. 4. Light of 
 Confcience. Upon his mentioning lo many Sorts of 
 Light, 1 queried with him thus. Find. p. 53. " What 
 " does he intend by Light of Nature d.s oppokd to 
 *' Light of Confcience, and divine Revelation as op- 
 *' pofed to Light and Grace, and Saving Light and 
 * ' Grace^ as oppofed to unfaving Light and Grace ? 
 *' And dcfired him to tell us in his next wha the meant 
 ** by thefe Diftindtions ." What fays he to all this ? 
 Why, truly, inftead of Ihewing the Reafonablenefs 
 of his Difrmclions, he tells his Defign in them, 
 *' My Def:gn, fays he, was to help them, if I could, 
 **■ duly to diftinguifli between Chrift and his Gifts.'* 
 Bur how can he expect his Defign to fucceed, when 
 
 being 
 
Sea. IV. Of the Light Within; "x2j 
 
 being defired, he does not fo much as produce 
 one fmgle Reafon to fupport the Validity ot the 
 Diftindlions he has made. 
 
 Page 92. Upon my faying in Vind. p. ^g, "If 
 that the Divine Light which is Chrifl and God, 
 (^ as the Scriptures plentifully fet forthj is noc 
 to be worfhipped, then I know not who is the 
 proper Objed of Worfliip." He thus Remarks, 
 We anfwer that the True God is to be wor- 
 fhipped, none deny j and alfo that Jefus Chrift^ 
 who is the Eternal Sojt of God, is to be worfhip- 
 ped, all true Chrijlians own -, for God will have 
 all Men to honour the Son^ even as ihe'j honour the 
 Father, But to worfhip the Light of Clirift in 
 Men, inftead of Chrift himfelf who is in Heaven, 
 is but to fet up an Idol in Men's ov/n Hearts, 
 as God himfelf complains of Ezeh xiv. 3. Son 
 of Man^ thefe Men have fet tip their Idol in ihdr 
 Hearts:' 
 
 I WOULD here ask TV, Notcutt^ whether he does 
 really think that the Idol which he fays the Children 
 of ffrael {tt up in their Hearts was the Light of 
 Chriji in Men ? If fo, 'tis his Bufinefs to prove 
 how that could be an Idol, Doth not Chrift him- 
 felf fay of himfelf, lam the Light of the World \ is 
 not then calling the Light an IdoU calling Chrift 
 fo ? And is not that in W, Notcutfs own cfleem 
 Blafphemy ? Does he not know that the Text, 
 Ezek. xiv. 3. doth not fay Idol^ but Idols^ i. e. 
 Images^ which they worfhipped ? If he does, how 
 could he be guilty of fuch a known Perverfion of 
 
 * Thefe V^ords in the Parenthefis, W, Notmt has left 
 out in ti'anfcribing, 
 
 the 
 
124 Of she Light Within. Sea.IV. 
 
 the Text, on purpofe to mould it to his own evil 
 Defign ? 
 
 His next Obfervation is upon my asking, Can 
 a heavenly Principle be a Creature} And then to 
 fhew his great Conceit of his own little Learning, 
 he afTumes the Office of my Tutor, to teach me my 
 A B C, and to make me guilty of a Miilake forges 
 one I never made \ He fays, I take Principle to be 
 the fame as Principal. Which indeed I did not ; 
 for though I acknowledge Chrift to be the Principal. 
 or Chief., fo do I alfo acknowledge him to be the 
 Principle or Beginnings and certainly TV. Notcutt is 
 very unfit for a Teacher if he does not know that 
 Chrift calls himfelffo. Rev. i. 8. I am Alpha and 
 Omega., the Beginning [or Principle] and the End- 
 ing. Rev. iii. 8. The Beginning [or Principle] of 
 the Creation of God. Rev. xxi. 6. "The Beginning 
 [or Principle] ^;7(i//:7^ End. JV. Notcutt well knows, 
 had he not thought fit to Cavil where he cannot 
 Reafon, that I was not fpeaking of any Principles of 
 Do/^rines, or Rudiments of Learning, and therefore 
 all he lays on that Head is meer Impertinence. And 
 as to his faying that he hopes / will fee my Err or ^ 
 that every heavenly Principle is not God and Chrift 
 hut the Creature of God ; I muft inform him, that the 
 Heavenly Principle is but One ; and if he be plea- 
 fed to confuk his Greek Teftament^ he will find that 
 the Word 'Aoy} \j. e. Principle or Beginning] is there 
 ufed only in the Singular Number, "^ fo that in 
 
 * The Word principles which he makes fuch a Pother a- 
 bout, is not *n the Original, in cither of the Texts he 
 cites, viz. Ueb, v. i2. and /:/eb, vi. i. the former of which 
 is thus, TfitAii/ yjcHAV tyjTi tk ^iS^ldyMV Cfxa^ rifct t« 
 iror/eicL T«^ c'^fX"^ ^iov hoyicov tk 0«» • Te hxvs agj,ni need tloAt one 
 ieachyoujomeK^iJUmenis oj r/^eBEGlNNTNGy;f the Oracles of God, 
 
 ti^Qui^cL. Ikrefon le.ivuig^ the Diuourfe of ths BEGIN- 
 N I N G «?/ Ctrijr, ht hs go on unio Peffeclion* 
 
Sea. IIL Of the Light Within; 125 
 
 mentioning every Heavenly Principle^ he does as he 
 ufes to do, depart from the Language of the 
 holy Scriptures. 
 
 Tage 93. W. NoTcuTT fpeak thus, " i7. 5. 
 " was even frighted to hear fuch a Charge againft 
 *' G. Fox that th€y have taught. That the Lighc 
 " within is a more fure Guide than the Law of God.'* 
 What I exprefb'd a furprize at was, that JV, Notcutt 
 had given as a real Quotation from G. Fgx^ that 
 which he had not at all raid : which not only relatedto 
 the aforefaid Aflertion, but alfo to hisFathering upon 
 G. Fox thefe Words, If the Light within hid a Mafi. 
 ft eat he ought to Jteal^ and aflerting that G. Fox alfo 
 faid, if the Light within had hid him^ he might have 
 alfo flolen the Comrniinlon Plate froyn the Church. 
 When as I fhewed, G. Fox had not faid any Word 
 of that Nature *, I added, " How he (W. Notcutt) 
 *' can anfwer this Tmpofition on his Reader, and the 
 *' Injuftice done to G Fox^s Memory he beft knows." 
 Well, what Satisfadlion does he give in this Cafe .? He 
 (lands manifeftly detected of a grofs Impofition on 
 his Readers, and grand Abufe of G, F. The Mat- 
 ter is fo palpable that he cannot defend it; and 
 fuch is his Pride that he will not (loop to a down- 
 right honefl ConfelTion of his Fault -, and therefore 
 to palliate the Bufinefs puts us ofr with this " N, B. 
 *' Before I leave tiiis Page, fays he ^ I muft deiire 
 " the Reader to correal an overfight in the RevieWy 
 *' /). 22. /. 14. blot out thefe Words {and he faid 
 *' alfo) and inftead of them write the Words follow- 
 *' ing (whence one inferred that) and then they 
 " (land no longer for G. Fox^% Words, as thev 
 *' were reprefented in theReview, but as a jufllnfe'- 
 *^ rence from them.'* Had tais Note come freely at 
 firft, to prevent his Reader's Miftake, it would 
 have look'd honeflly ; but to infert this after a 
 plain Detedion of his Fallhood, looks like a ihuff- 
 
 ling 
 
126 Of the Light Within. Sea.IV. 
 
 ling Salvo in a defperate Caufe, and the Reader is 
 certainly obliged to my Difcovery of the Man's 
 Deceit, or elfe he had never had it, 
 
 P. 95, H E fays, " Before I difmifs this Chap- 
 <* ter, I will make a few Remarks upon it for the 
 «' Afliftance of the Reader." Thofe Remarks of 
 his I ihali briefly confider, 
 
 " If the Light within be a Manifefiation of 
 *' the Spirit and this Manifefiation is in every Man, 
 *^ then I infer that it can be no fpecial Gi:c j it is 
 " but a common Privilege." 
 
 Anfuoer, The Light is a common Privilege, iini^ 
 verfally given to enlighten all Men, and is in all a 
 Reprover of the Unfruitful JVorks of Darknefs^ and 
 •would lead all out of them ; and did all Men but 
 follow its Guidance, it would equally afford a Mani- 
 feftation of Unfpeakable Comfort and Confolation 
 to the Souls of <»//. 'Tis a Manifefiation of the fame 
 Light, which reproves the Evil, and comforts the 
 Good, *Tis an heavenly and faving Gift in all, 
 and if all are not faved, the Default is not in the 
 Gift, but in the Difobedience of the Perfons to whom 
 it is'adminiflred. The Saving Virtue of the hea- 
 venly Medicine is not IcfTened, becaufe Stubborn 
 Men refufe to fubmit to it's Operations. 
 
 << If the Light within were, as they fay, the 
 «' Law of God written in the Heart, would it not 
 *' incline them to love the written Word of God ? 
 
 Anfwer, I T always leadeth thofe that have the 
 holy Scriptures to a reverent Regard of the hea- 
 venly Dodlrines therein contained s and indeed, the 
 Dictates of the Light within, and the holy Scriptures 
 without, may well be called a Double and agreeing'^ 
 Record of true Religion, 'Tis that which gave forth 
 ■ ' the 
 
Sea. IV. Of the Light Within. 127 
 
 the Scriptures, and which only gives a right Under- 
 ftanding of them. 
 
 «« They call the Light within the Word of 
 «' God." 
 
 Anfuuer. Doth not the Scripture do fo too? 
 Mofl: Impertinent is our Opponents faying, p, 97, 
 *' But we are at a lofs whether I rnufl worfhip 
 *' the Light, as it is in my fejf, or as it is in a Bro- 
 " ther or Sifter." The Light being one and the 
 fame in all; nor are the Errors and Faults of Mtti 
 to be attributed to it, but to their own difregard of it. 
 
 4C 
 
 They call the Li^bl within by the Name 
 of the Gofpel," (^c. 
 
 Anfwer, We have before fhewn that the holy 
 Scripture doth fet forth the Divine Light and it*s 
 Operations under a Diverficy of Denominations ; 
 and therefore need not repeat it here : The 
 Light within doth not oppofe Chrifl in Heaven, or 
 Chrifl without, as he infinuates; as we have before 
 fully Ihewn : But JF. Notciitt on this Occafion is full 
 of Doubts and Queries j wiiich we fhali endeavour 
 to anfwer. P. 97. he fays, ''When they call it (the 
 *' Light withinj Chrifi^ and a Mamfeftatwn of Chrift^ 
 *' is it not unpardonable Confufion ? Is the King 
 *' and his Proclamation the fame Thing?" Anfwer. 
 His Comparifon will not hold : The Cafes are not 
 Parallel: Foi QWiiiisOinnipotent'. The King is not 
 fo. Chrifl is wherefoever a Manifeflation of him is j 
 but a King's Proclamation may be ia many Places 
 where himfelf is not, 
 
 IV. Notcutt again Queries, '• If the Light with- 
 *' in be the Gofpel, how comes it not to preach Je- 
 *' fus Chrifl to the Heathens v^'iiere the Scriptures 
 ^ have not come V\ Anfwer. 
 
i2§ Of the Light Within, Sed-IVo 
 
 Anfwer. The Light of Chrift which fhines more 
 or lefs in the Hearts of" all Men, doth impart to 
 all that obey it, the Benefit of the Univerflil Salva- 
 tion that is come by Jefus Chrift -, which Salvationi 
 is not fo neceiTarily limited to the Hiftorical Know- 
 ledge of what Chrifl outwardly did and fuffered, 
 as to exclude all the reft of Mankind, who have noe 
 the Means of fuch Knowledge, from the Benefit of 
 it. Chrift is the great Phyfician of Souls, and his 
 Grace is an Univerfal Medicine, which Cures all that 
 receive it, and fubmit themfelves to it's Opera- 
 tion. Nor is it at all improbable, that a fick. 
 Patient may be cured of his Malady by a fkilful 
 Phyfician whofe Name and Circumftances of Life 
 he is altogether unacquainted with. 
 
 He again afks, too profanely, " What is your 
 *' Gofpel a dumb Gofpel /"' Anfwer. No I It is 
 the Pozver of God unto Salvation to every one that 
 helieveth^ to the Jew Jirft and alfo to the Greek, Rom. 
 i. 1 6. 
 
 His next Query is, " If this Gofpel of the 
 ** Light within be in every one, how are Men faid 
 *' to perifh for lack of Vifion, where the written 
 *' does not come ?" Anjwer, When he fhall fhew 
 us where it is fo faid, we will confider of it. 
 
 Again, '^ What ! have Men an infallible Light 
 *' and Guide within, and the Gofpel within, 
 *' and Chrift, and the Spirit, and Grace within, 
 *' and yet in a perifhing Condition ? Anpucer, No 
 Man is any farther in a perifhing Condition than 
 he is in a difobedient One. 
 
 In ^. 98. He goes on thus, " If the Light 
 
 «* within is the Gofpel, then we ask, are the Scripturesy 
 
 ■^^ and Jefus Chrift, and the Spirit of God the fame 
 
 - ■ ^'^ Thing? 
 
S^a. IV. Of the Light Within. 12^ 
 
 " Thing?" Anfw. They are not; For the Scrips 
 tures are a Declaration of the Gofpel of Chrift. But 
 if JV, N. would know whether Chrift and the Gofpel 
 be the fame Thing ? Let him afk the Apoftle Paul^ 
 whoj Romans \. 16. fpeakingof the GofpeJ of Chrift, 
 fays, // fi the Power of God. And i Cor. i. 24,' 
 fpeaking of Chrift, fays, Chrijl^, the Power of God. 
 And i^ht fhall yet think, that the Power of God;, Ro- 
 mans i. 16. is to be underftood of the Scriptures, 
 let him read Mat. xxii. 29. where he fliall find them 
 exprefly diftinguifhed, I'e d9 err not blowing the 
 Scriptures^ nor the Power of God, 
 
 He yet again queries, *« How the Z^ts; <?/ God 
 *' and the Gofpel were from Eternity?" Anfuo. 
 "The Gofpel is the Power of God. Rom. i 16. Per- 
 Iiaps IV. TV", will hereafter query, whether the Power 
 of God were from Eternity P 
 
 H E afks again, " Hov/ is it true that Life and 
 *' Immortality are brought to light by the Gofpel ? that 
 <' is, fays he, the written Word ?^ But, fay I, thac 
 is the Power of God which raifed up Jefus from the 
 Dead. 
 
 He has one Query more, mz. " "What one 
 *' Gofpel Truth has your Light within ever revealed,- 
 *' that the Scriptures have not reported before? '^ 
 Anfiv. He need not have afkt this, becaufe he may 
 fee that we have exprefly declared, that " we do 
 <' firmly believe, that there is no other Gofpel or 
 *' Do(5lrine to be preached, but that which was de-> 
 «' livered by the Apoflles." R. B's JpoLp.^i, 
 
 "The V call,y^jj^<?, the Light Within by the Name 
 ** of the Spirit., as they often affirm, that the SpiriS 
 ** is in every Man., then I afk you to reconcile this 
 ** common Opinion with that Alfirmation of C. Foxy 
 
 K "' Great 
 
I JO 'Of the Light within Se6l. IV. 
 
 9 
 
 *' Great. Myfl. ^. 91. So the Light being turned to^ 
 *« he receives the Sprit of God which fauLfifies hiin.'**^ 
 Anfw. This is eafily reconciled. The Light is given 
 to aril ', but there are tbofe that rebel againft it^ Job. 
 xxiv. 13. There are'alfo thofe who turn to, and re- 
 ceive it, and beconie landtified thereby. But, fays 
 W.NoicuH^ " Is the Light within before the Sfint 
 *' of God be there ? '' Anfw. No, but the Spirit of 
 God is there before it be cither received or rcjecled. 
 His Queries p. 99. " What Spirit can that be 
 *' .that teaches Men to flight the Scriptures ? Andy 
 ** What Spirit can that be that makes a Man more 
 •' averfe to the Work of Prayer than before he 
 *« turn'd to ^akerifm ? " carry with them very 
 unjuft Refledions': Becaufe the Spirit we profefs to 
 be led by, teaches to honour the Scriptures^ and ta 
 pray without ceafing. 
 
 H E afks again, '' What Spirit can that be that 
 «' puts Men upon Railing at good Men, only be- 
 *« caufe they differ in Opinion from themfelves.'* 
 J anfwer^ That Spirit which put JV. Notcutt upon 
 railing at, abufmg, and milreprefenting G. Fox^ 
 W. Penn^ R. Barclay^ and S. Fifher^ zs good Men and 
 Orthodox ChriftianSy as perhaps any the Age they 
 liv'din did produce. The Text John xiv. i6, 17. 
 is mifapply'd by IV, Notcutt p. 100. for the fame 
 Spirit w^hich the Believers did receive, was alfo in 
 the World J and did reprove the World of Sin. John 
 xvi, 8. 
 
 *« Others, fays he^ call the Light within^ 
 
 ^' a Meafure of the Light of Chrifl, If they mean 
 
 *v that every Man has fome Knowledge of Chrifl, 
 *' we deny that." What then will he make of thofe 
 great Gofpel Promifes ; Ifa, xi. 9. The Earth fhall 
 be full of the Knowledge of the Lordy as the Waters 
 cover the Sea. Jer. xxxi. 34. They Jhall teach no more 
 
 every 
 
 I 
 
Seft. IV. Of the Light vt^ithin. t^i 
 
 every Man his Neighbour^ and every Man his Brother^ 
 faying^ Know the Lord^ for they jhall all know me from 
 the leajl of them^ even unto the great eft of them, 
 
 *' Ir the Light within is a Meafure of Grace y 
 '-'' then it cannot be the Author of Grace; If it be 
 " but a Meajure^ then it cannot be infinite, ^r."* 
 Anfw. Let him ferioufly confider the ^iS'ords of 
 Chrifl, John 'in. 34. For he whom God hath fent^fpeak' 
 eth the Words of God: tor God giveth 7iot the Sprit 
 by Meafure unto him. And then tell us, whether 
 thofe Words do not evidently import, That God did 
 give the Spirit by Meafure to others. Will he dare 
 to fay of the Spirit fo given. If it he hut a Meafure it 
 cannot he infinite. Surely the Man perceived not the 
 plain Confequences of his uncouth v/ay of philofo- 
 phizing;- 
 
 ''If the Lisht within is the fame with xhs, 
 *' Seed fown in divers Sorts ol Ground, as they af- 
 " firm; then it will follow, that Minillers can fow 
 " the Light within, &f^." Anfw, While Peter yet 
 [pake., the Holy Ghoft fell on all them which heard the 
 Word, Ads x. 44. 
 
 ''If the Light withm be the fame with the 
 Corner- fione^ which the foolijh Builders reje^ed, and 
 which is now become the Head-ftone of the Corner y 
 as they fay, then the Light within is the only 
 Foundation xx^QTi^'NMich Souls mud reft for Salva- 
 ^' tion : For there is but one Foundation, i Cor. iii, 
 *' !!• Other Foundation can no Man lay^ than that 
 '■^ which Godhaslald^ which is Jefus Chrift'* 
 
 H E well enough knows, that we profcfs that he 
 who is the Light of the World, is the fame Chrift, 
 who is at the Right Hand of God, and not another. 
 To obviate which, he again reoeats his Talk abour 
 
 ~ K 2 G, Keith 
 
 
1^2 Of the Light Within. Seft. IV. 
 
 G. Keiths which we have feveral Times before met 
 with, and replied to. But he proceeds thus, " Can 
 *' they be the fame, when One is a Pcrfon in Hea- 
 " ven^ ixndi iht Othtv a Principle on the Earth? One 
 " of God's layings and the Other of the ^lakers lay- 
 '' iitg. The One GodhleJJedfor ever^ and the Other 
 *' an /Jc/ that cannot fave ? Thus they attempt to 
 ** preach the true Chrift out of the Bible, .out of the 
 *« Church, and out of the World." Alas, poor 
 Man, how is he be wild red in his Imagination ! We 
 preach the Omniprefence of Chrifl, by aflerting him 
 to be both in Heaven, and alfo prefent in, and 
 dwelling with, his People here on Earth, according 
 to the Scriptures ♦, while himfelf, by hfs way of Dif- 
 courfe concerning Chrifl as a Perfon refiding only in 
 Heaven, feems to deny his Immediate Prefence on 
 Earth with his Church and People, I muft here hear- 
 tily pity fV, Notcutt ; and though I would not be 
 harfh or cenforious, yet I cannot fee how 'tis pofTible 
 a Man can give a greater Demonftration of his own 
 being a Child ofDarknefs^ than calling the Light with- 
 in an Idol, as he hath repeatedly done. 
 
 <« If the Light within be the fame with the 
 «' true Chrift^ then all the Fulnefs of the Godhead 
 " dwells in the Light within ; and the Light within 
 *' created the World, £2?^." Anfw, We never 
 fliid that the Light in Men was the Manhood of 
 Chrifl, in which the Fulnefs of the Godhead dwelt : 
 But a divine Ray or Beam of his Omniprefent en- 
 licrhtning Spirit which fills both Heaven and Earth, 
 fo that his Remark on this Head is altogether im- 
 pertinent. 
 
 As to his Quotations in p, 103. That from /Fl 
 Smith's Catechifm, he may find anfwer'd in /F. Penn'^ 
 Works Vol. 2. p. 410, 411. IV. N. in his Reviezc? 
 had quoted Ifaac Penningtot^ as faying, That the 
 
 Bload 
 
Sea. IV. Of the Light Within. i j j 
 
 Blood ofChriJl is not fufficient to cleanfe the Suul from 
 Sin, This Quotation, I aiTur'd my Reader in Find, 
 p. y^ . was untrue^ and could not he lefs than a Forgery, 
 fV. Notcutt in his Reply fays, he has exa?nin^dthe ^w- 
 tation, and finds it to be true \ but at the fame Time 
 contradicts himfelf by producing a different one ; 
 and then has the Front to fay, that I affur'd my 
 Readers this latter Quotation was untrue ; whereas 
 he had not then produc'd it : And now he has, it 
 cannot bear the Meaning he would force upon it, ic 
 being diredtly contrary lo what I made appear that 
 Ifaac Pennington had in the very fame Page alferted. 
 His Citation from fV. P's Ser, ApoL Viz. That the 
 Outward Perjon, which fiiffered^ zv as properly the Son 
 ef God, we utterly deny, he may find fully explain'd 
 and vindicated by Dr. Philips in his Vindicice Veri- 
 tatis, p. 100, 1 01. and alfo by IV. P^«« himfelf, in 
 his Preface to the fame Book. 
 
 P. 104. W, N. produces a pretended Quotation 
 from PF. Bailey, which being almoft verbatim the 
 fame as was lately publifh'd in A Vindication of the 
 Bp, ^Lichfield and Coventry, I fhall refer him, for 
 an Anfwer thereto, to an Appendix to a Book call'd 
 A Defence of Quake rism, printedin 1732, 
 p. 387, 388. where he may fee how much IF. B. is 
 injur'd in that Quotation, which I fuppofe Notaitt 
 has but borrowed. 
 
 P. 105. *' If the Light within, y<r." Anfw. This 
 Remark is in fubftance the very fame with another 
 foregoing, which we have before confider'd in^. 1 29; 
 
 *' If the Light within be in every Many 
 *' then it can be no better than the Light of Nature, 
 " it cannot be a fupernatural Light, whereby one 
 " reafonable Creature is diftinguifhed from another.'* 
 Anfw. If by reafonable Creature he means Man^ we 
 
 K 3 are 
 
'2 34 0/ ^^^^ Light Within. .^ Seft. IV, 
 
 are to feek what that Light is, which he fays diftln- 
 guifhes one Man from another. In his next let him 
 tdl us plainly. 
 
 P. io6. ^^ If the Light within was not a perfe^l 
 *' Ride before the Fall, it cannot be a perfedl E.ule 
 now." Anfw, The Light is and always was per- 
 fect, doth and always did inftru6l Men by its Super- 
 patural Revelation, it neither is nor can be darkened, 
 though Men's Hearts may be fo. It did of Old re- 
 veal to the Prophets Jefus Chrift, and God's Way 
 of Pardon and Salvation. It did alfo reveal to the 
 Apoflles and Penmen of the Nei;j Te.ft anient the 
 great Do6lrines of the Chrillian Religion, and 
 God's Way of Pardon and Salvation. It is for 
 lack of taking heed to the Divine Light within, that 
 too many under the Chriftian Name are as blind as 
 Heathens^ and though they have the Advantage of 
 the mofl excellent of Books, the holy Scriptures, 
 yet they do not rightly underitand theme 
 
 SECT. V: 
 
 rherein W. Notcuti's fourth Chapter 
 is confidered, viz. 
 
 the Holy Trinity. 
 
 IN my Vindication p. 64. J told him, " That 
 " whatfoever the Scriptures fay of the Trinityy 
 "'' the Sljiakers firmly believe, i John v, 7. 'That 
 ^^ there are Three that hear Record in Heaven^ the 
 '' Fatbsrp (be fFordy and tbs Holy Gbojfy and thefe 
 
 '*' Three 
 
Sea. y. Of the Holy Trinity^ ijs 
 
 <« Three are One. I alfo told him, that herein we 
 '' did allow and abide by the Scriptures to be the 
 *' Rule of Dodrine, even when the greatefl Con- 
 tenders for their being the only Rule depart from 
 them ', by which means they plunge themfelves in- 
 to inextricable Difficulties, confounding themfelves 
 ^' and their Readers with Diflindionswhich are un- 
 " fcriptural, and which, ftrictly fpeaking, they can 
 " have no direct Idea of." I alfo told him, ^\ That 
 ^' in this Cafe he had better be uniform and con- 
 *^ fiftent with himfelf, in abiding by the Scrip- 
 *^ ture as a Rule, for that I imagined him not 
 *' equal to the Controverfy as generally managed, 
 *' in which very great Men have found themfelves 
 *' involved in great Difficulties.'* But notwith- 
 ftandingall my Advice, the Man will be babbling, 
 and impofmg the Word Person in expreffing 
 the Doftrine of the HOLT THREE, though 
 wc find it not any where fo ufed and applied 
 in the Holy Scriptures, and indeed is a Word 
 of fo various a Signiiication, as that the Ufe of it 
 in explaining this Do6lrine has miniftred Occafi- 
 on to abundance of unnecefTary Contention. Doth 
 not TV. Notcutt know that John Calvin himfelf calls 
 the Terms * Trinily of Perfons, "f Invented Names, 
 and wifheth indeed, ^ they were buried, fo that this 
 Faith were agreed to by all, that the Father, Son and 
 Spirit, is one God: and yet that the Son is not the Father ^ 
 nor the Spirit the Son, hut diftin^hy fome Property, 
 
 4< 
 
 * Perfonarum Trinitatem. In^iu 1. i. c. 73* Seft. 4. 
 
 \ Inventa nomina. IhiL Se£t <« 
 
 f Utinam quidem fepulta eilent, conftaretmodobaec inter 
 omnes fides, Pattern & Filium et Spiritum effe unum Deum : 
 Nee tamen aut Filium effe Patrem, auc Spiritum Filium, fed 
 proprietate quadam cfle diftin£to?.. Uh, i. Ci^^ 14, if .'J. 5. 
 
 K 4 To 
 
%l6 Of the Holy Trinity. Se^.V. 
 
 To 'prove that /^. Penn denies the Do6lrine of 
 the Trinity, ff^. Notcutt tells us, />, 197. that he 
 fpeaks of Chriil; being Co-elTential, and Co-eternal 
 ^* with the Father, his being made Man, his dy- 
 *' ing for Gjr Sins, his rifing again and afcending 
 ^' into Hea-'en, as confufed Babble^ Canting and Ro^ 
 ^' mance. Guide Mifl. -p. 25.?' Whereas he that 
 will peruf(? v;\^ PalTage cited, will fee, that W. Penn 
 applied ttiofe Terms only to the contufed Difcourle 
 of his Adverfary on thofe Subjedls. Juft as if I 
 ihould exclaim thus, O / the confufed and unprofita- 
 ble Babble of W. Notcutt about the Trinity ! Would 
 jt ihence follow, that I called the Doctrine of the Tri- 
 Tiiiy it ft\^ confufed Babble. Certainly not ; for I 
 might firmly believe that Doctrine according to the 
 holy Scriptures^ ■ and yet think Z^"". Notcutt very con- 
 fufed, Babbling, and impertinent, in his unfcripturaj 
 W^y of expreffing it. 
 
 F W. Penn doth ufe the Phrafe imagined Trinity 
 ?trfons 5 'Tis fo like Calvin\ Term invented 
 
 I 
 
 of Pcrjo 
 
 Names •, that I f-j not how JV. Notcutt can Cenfure 
 
 the One without the Other, 
 
 cc 
 
 He tells us,^. 107. " That ^F. P^;?« doesjuPdfy 
 G. Whitehead in faying,?';^*^^ he could not underftand 
 f how Paul, Peter, ^;/iJohn, could be three Per fonz 
 <' and one 4poflle.^^ And fays, ^. 10,3. '^ For G. 
 '' Whitehead and W. Penn to compare God with 
 " Men^ and Af^?;^ with G<?^, is foolifh and carnal/* 
 When as W. Penn. and G. Whitehead might, and 
 did, very properly apply the Term Three Perfan^ 
 to Three Men^ while W. Notcutt doth both unaptly 
 and unfcripturally apply the fame Term Three Per- 
 fans to One God. But though W. Notcutt is pleafed 
 to call their Comparifon foolifh and carnal, yet 'ris 
 fuch an one as himfelf makes in the very 
 pext P^g^, when, fpeaking of Cbrifi and his Father^ 
 
 
Sea,V. Of the Holy Trinity, 137 
 
 he fays, fhe very 'Term Father, necejifuril'j fuppofes 
 «' the6'6>;/, ?ind I be Terf?i Son fuppofes /^^ Father.* 
 " For though any one might be a Man withouc 
 " a Son, yet he cannot be a Father.'* I alfo fhewed 
 before how he made a Comparifon, p. 97. between 
 Chrijf, and a Mamfeflation of Chrifl -, and the King 
 and kis Froclamation : Thus himfelf praulifcs what 
 in other Men he Cenfures as foolijh and carnal. 
 
 The Citation he brings from Gr. M'^fi. p. 356. 
 *' though I do not there find it, yet it is Truth, 
 «' VIZ. That the Scripture doth net tell of Thre^ Per- 
 " fons. 
 
 As to his Quotations from PopifJj Inqui. we can 
 fay nothing to them, becaufe we neither know thac 
 Book nor who was the Author of it : li he be 
 wifer in that Point he might have made us fo. 
 
 G. Fox's Anfwer to one that afTerted, " That 
 
 God the Father never took upon him human Nature, 
 is found and Scriptural. That Gijd was in Chriji 
 reconciling the World to himfelf., is called by the A- 
 poftle, the Miniftry of Reconciliation x Cor. v. 18. 
 That God was manifefi in the Flefh is a part of the 
 Myftery of Godlinefs^ I Tim. \\\. 16. And the Name 
 of Everlafting Father is exprelly attributed to Chrifh 
 by the Prophet Ifaiah^ v^htn he fays, For unto us 
 a Child is horn, unto us a Son is given ; and his Name 
 Jhall be called Wonderful^ Counftllor^ the mighty God^ 
 
 the Everlasting Father. Ifa.'ix. 6. 
 
 0, 
 
 His Citation from Ifa. Pennington, afferting that 
 Man's PFifdofn doth not undcriland how " Chriil 
 *' fhould fend the Spirit in his Name, and alfo be 
 <« himfelf the Spirit which he fends," carries it in a 
 juft Obfervation, plainly verified in W, Notcutt 
 
 himfelf 
 
E jS Of the Holy Trinity, Sed. V. 
 
 himfelf, who />. no. thus argues, " If the Spirit 
 ^' be not diftind: from the Son, how does Jefus Chrift 
 *' fay, If I go away^ I will fend hun unto you^ 
 He does not fay in that Place, / "mill co?tie, but I 
 *' will fend. And every Body knows that coming 
 «' and fending are two differing Things, and ne- 
 *' ceiTarily fuppofes Diflindlion of Perfons ; there- 
 " fore the Father is {dad to fend, and the Son isfiiid 
 *' to come '^ and again, the Son isfaid/^y^W, and 
 *' the Spirit is faid to coine,^* 
 
 But let him ferioufly confider thcfe Words oi 
 Chrift, John xiv. 26, But the Comforter which is 
 the Hol'j Ghofi whom the Father will send in 
 my Name. And John xv. 26. When the Comforter 
 is cojne whom I willsend unto you from the Father. 
 Alfo "John xiv. 16, 17, 18. And I will pray the 
 Father and he fh all give you another Comforter^ that 
 he may abide with you for ever } even the Spirit of 
 "^ruthy whom the World cannot receive y becaufe it feeth 
 him not^ neither knoweth him : But ye know bim^ for 
 he dw ell eth with you ^ and Jh all he in you. Izvill not 
 leave you comfortlefs^ I will come to you. And he 
 will find, that as the Father is fliid to fend., fo the 
 Son is faid to fend : And as the Son fays, / will fend., 
 io he alfo fays, / will co?ne. And then perhaps he 
 will not make coming 2Lnd fending fuch very differing 
 Things. If thefe Texts, moll plainly declaring, 
 that Chriil both prayed for^ and alfo would fend 
 the Comforter^ and that himfelf is that fame Com- 
 foi'ter whom he would fend, do not neceffarily ex- 
 clude fuch a Diftin5iion of Perfons as W, N. pleads 
 for, I am m.uch miftaken. If he thinks they do nor,, 
 'tis his place CO fhew their confiftcncy with each 
 other. 
 
Sea. V. Of the Holy Trinity. 1J9 
 
 I SHALL clofe this SeEfion with the Words of 
 JV, Fenn^ who in anfwer to one that charged iht 
 ^takers, with denying the Trinity^ fays thus, <•■> No- 
 ' thing Jefs, They believe in the Holy ^hree^ or Tri- 
 ' nity of Father^ Word and Spirit^ according to 
 ' Scripture, and that thefe Three are truly and 
 ' properly One : Of one Nature as well as Will, 
 ' But they are very tender of quitting Scripture 
 ' Terms and Phrafes for Schoolmen's, fuch as di- 
 ' flindl and feparare Peffons and Subfiftencies, ^c. 
 
 * are ; from whence People arc apt to entertain 
 ' grofs Ideas and Notions of the Father, Son, and 
 ' Holy Ghoft. And they judge that a curious 
 
 * Inquiry into thofe high and divine Relations, 
 ' and other fpeculative Subjedls, though never 
 ' fo great Truths in themfelves, tend little to 
 ^ Godlinefs, and \t^s to Peace, which fhould be 
 ' the chief Aim of true Chriftians. And there- 
 ' fore they cannot gratify that Curiofity in thedn- 
 ' felves or others : Speculative Truths being in 
 < their Judgment to be' fparingly and tenderly de- 
 ' clared, and never to be made the Meafure and 
 ' Condition of Chrijiian Communion. For be- 
 ' fides that Chrift Jefus hath taught them other 
 ' Things, the fad Confequence in all Times of 
 ' fupcrfining upon Scripture Texts, doth fufii- 
 ' ciently caution and forbid them. Men are too apt 
 ' to let their Heads outrun their Hearts, and their 
 ' Notion exceed their Obedience, and their PaiTion 
 
 " fupport their Conceits j infcead of a daily Crofs, 
 *' a conflant Watch, and an holy Practice. The 
 deipifed Quakers defire this may be their Care, 
 and the Text their Creed in this, as in all other 
 Points, preferring felf-dcniai to Opinion, and 
 Charity to Knowledge, according to that great 
 Chrijiian Dodrine. i Cor, Xiii." W. Femi'% 
 Works Vol 2. f. 783. 
 
 SECT. VI. 
 
14^ 
 
 Being 
 
 SECT. VI. 
 
 an Examination of IV. iV's 
 5th Chapter, Entituied, 
 
 0/- JESUS CHRIST. 
 
 WILLIAM NOTCUTT Begins his 
 Fifth Chapter,' thus, '' p. 70. H. B. charges 
 '' the Reviezv with a mod unjuft Reprefentation 
 *^ of G. Fox^ in faying thefe Words as applying them 
 *' to himfeJf, I am the fame 'Door that ever was ^ the 
 *' lame Chrifty lejlerday^ to Day^ and for ever^ I 
 did not only charge, but alfo prov'd my Charge, 
 plainly fhewing, p, 72. ." That where G. F. fays, 
 *''■ I am. the Door^ he refers to feveral Texts of Scrip- 
 *' ture, wherein Chrid: declared himfelf in the firil 
 -' perfonal Pronoun." My Proofs he hath not con- 
 futed in his Reply, and therefore he yet flands fairly 
 convided of the Falfhood I charg'd him with. Nor 
 doth his Citation p. iir. from Ifaac Pennington^ 
 fpeaking of the Church as the Body of Chrifty at all 
 help him ; nor thofc from G. Fox in the fame Page, 
 which we have confidered before in /. 5, o^c^. fore-. 
 going. 
 
 P. 112. He cites G, Fox in Great Myfl. p. 12. thus ; 
 *"' You Minifters that fay that Chrifl's Body is out 
 "'• of Sight, are not Saints, neither are you of his 
 *' Church, whichishis Body." which fhcwsonly, that 
 in G. Ps Opinion, the Church of Chrifty which ia 
 Scripture is called alfo bis Bcdy^ is not out of Sight. 
 
 But 
 
Sea. VI. 0/ J E s u S C H R I S T. I 
 
 But it doth not tend in the lead to a Denial of 
 Cbrift's Body of Flejh. The other Citation from Gr. 
 Myjt. ;p.20']. viz, " That God*s Chrift is not di- 
 " ftincl from his Saints, nor his Bodies, for he is 
 '- within them ; nor diftindfrom their Spirits, for 
 " they witnels him •, " carries with it its own Expla- 
 nation, viz. That Chrift is not fo fcparated from 
 his Saints, but that he is alfo within them ; and that 
 he is not fo at a Diftance, but that their Spirits ex- 
 perience the Comfort of his Spirit ; Nor is it attend- 
 ed with any of the Confequences TV. N. fuggeib, 
 
 P. 112. He fpeaks thus, " P. 72. KB, ex- 
 
 " cepts againil this Quotation, They Jay that what 
 " Chrift did, was hut a Type of the Light within them, 
 '' Chrift without zvas but a ^hadow^ and we are the 
 •* Suhfiance. H. B. tells his Reader that he denies 
 *' the Matter." I do fo ; and how doth PK Notcutt 
 prove what I deny ? He tells us, " It ftands plain 
 *• to be read of any Man in Gordon^ s Teftimony to the 
 *' true Saviour, f. 36, 37. where that Man, though 
 " a ^lakcr, charges that Error upon his Brethren/* 
 What a Proof is here ? It amounts to no more than 
 this, That Gordon, an Apoftate ^aker, many Years 
 ago belied his Brethren •, the Falfhood he then ut- 
 ter'd, IV. Notcutt now again reports : And being 
 put upon the Proof of it, appeals to the Teflimony 
 of G^rJc;/ who made it. " But, he adds^ H, B, is 
 *' ignorant of the Matter, and fuppofes that will 
 *' ferve foran Anfwer/' I am indeed ignorant of 
 the Matter, and his own Story fhews, that himfelf 
 is as ignorant of the Matter as I am *, who had it 
 from Gordon as I had from him. Authors equal 
 credible. In fhort, his own Knowledge in this Cafe 
 appears jufl as much as his Honefty ; a fmall De- 
 gree of which would have kept him from fpreading 
 a Story he knew nothing of. 
 
 P. 113. 
 
142 Of JesusChrist. Se£t. VL 
 
 P. 113. he quotes Ser, Apol. p. 146, *' wherein > 
 ** hefu'js^ their Leaders affirm, That Cbrift's Body 
 •* was no more than a Cloak^ or a Fail, like the Bodies j 
 *' in which the Ajigcls have appeared in [or?7ier Times j 
 *' and threw them off again ; which, hefays^ H. B. 
 " alfo denies." And I dofoflill, notwithftanding 
 his prodigious Confidence in faying, " But there ic 
 " may be fcen, as a Witnefs againft him and them. 
 
 In p. 113. W N. exprefles himfclf thus, " The 
 ** Word Chrijl fignifieth anointed, and it was not the 
 " Godhead, butthe Manhood of Chrift, that wasanoin- 
 *' ted, fo that the Term Chrift belong'd to his hu- 
 *• man iYiz/^r^confiilingof Soul and Body." 
 
 I havefeveral times before fufpe6led from what he 
 hath faid, that he is not found in the Belief of the 
 Divinity of Chrift ; but this PalTage feems to put 
 that Matter out of doubt, for if to fay as he does, 
 that the Godhead was not anointed (i.e. was not Chrift) 
 be not an exprefs Denial of his Divinity, what is? 
 
 In /). 1 14. U^. N. pretends to open " One of the 
 My/leries of ^akerifm, which, he fays, is a My- 
 *' fiery of Iniquity, viz. They hold that Chrift had 
 *' two Bodies ; one from the Earth, the other f roni 
 *' Heaven: Ont Carnal, confiftingof Flefh, Blood 
 *' and Bones •, the Other a Spiritual Body, &:c/' 
 
 In anfwer to this, and what is contained in the 
 ncxt two Pages, concerning the Blood of Chrift fhed 
 at Jerufalem, I fhall trafnfcribe from a Book entitu- 
 led Melius Inquirendum, written by Richard Claridgi 
 Anno 1706. as follows, viz, 
 
 «' In complcat Juftification, we are to confidef 
 '* not only Remifiionof the Guile, but alfo a de- 
 " ftroying of the Power, and taking away the 
 
 *' Fikhf 
 
 Cc 
 
n 
 i( 
 
 CI 
 
 it 
 
 Sefl:. VI. Of Jesus Christ. 145 
 
 ** Filth or Defilement of Sin ; where both thefc are- 
 " witnefTed, there is complcat Jullification. By 
 the Blood of Chrift, that was fhed at Jerufalem^ 
 underftanding thereby his Death, and whole Suf- 
 ferings preceding, both Inward and Outward, in- 
 cluding his Obedience, we are fo far juftified, as 
 to be put into a Capacity of having the Guilt of 
 Sin Actually remitted, through Repentance to- 
 wards God, and Faith towards our Lord Jefus 
 Chrid, who is the Propitiation for our Sins, and not 
 " for ours only^ but alfo for the Sins of the whole World, 
 " I John ii. 2. But notwithftanding the Shedding 
 " Chrifl's Blood, yet none are aduaily juftified by 
 " that Blood, who are not in meafure fandlified by 
 *' hisHoly Spirit ; for if the Power of Sin is notde- 
 *' flroyed, and the Filth and Defilement of it is not 
 " taken away, by the Power and effedual working 
 *' of the Spirit of Chrift:, in Renovation and Sandli- 
 " fication of the Heart, the Blood of Chrift which 
 *' was fhed at Jerufalein doth not juftify any. Jufti- 
 *' fication is fometimes oppofed to Condemnation, 
 •* now, as the Apoftle faith, ^ere is no Condemna-^ 
 ** tion to thefn which are in Chrifi Jefus^ who walk 
 '*' not after the Flefh hut after the Sprit, Rom. viii. 8- 
 '* and that come to know the Law of the Spirit of 
 " Life in Qhrift Jefus y to make them free from the Law 
 •' of Sin and Death, fecverf. 2. So 'tis as true on 
 " the other hand, that there is no Jujlification to 
 *' them which 'xvtout of Chri/l Jefus, v/ho walk no^ 
 ** after the Spirit, hut after the Flsfh, andwitnefs not 
 " in their Meafures that Freedom from the Law of 
 " Sin and Death, which is effected by the Law of the 
 ** Spirit of Life in Chrifi Jefus. 
 
 ^' Men 
 
 * This is very agreeable to what W, Notcutt himfelf fays p» 
 115. *' By the Blood of Chrift we are to underitaad the whole 
 ;* Life, Qbedieuce ana Death of Jefuj Chrift," 
 
144 0/ J E s u s Christ. Seft. VL 
 
 ** Men mufl: firfl come to know and witnefs 
 *' Chrift to be their Saviour, faving them from Sin, 
 ** before they can truly apply to themfelves the Be- 
 *' nefit of his Sacrifice for Sin. 'Tis a wrong and 
 " dangerous Notion of Juflification, to think ofbe- 
 " ing juftified in a State of Sin, to rely in Words 
 *' on the Blood of Cbnft, while they do Defpite to 
 « his Holy Sprit. 
 
 ** T H E Apoflle fays, God jujlifes the Ungodly ^ 
 " Rom. iv. 5, But how doth he juflifie the Ungod- 
 ** Jy ? Not in his Ungodlinefs, but as Auguftin truly 
 *' fays, "^ Of ungodly he fnakes him Godly. For % when^ 
 *' faith he, an ungodly Man is juftified^ of Ungodly he 
 ** is made righteous^ and pajfeth out of the Pojfejfon of 
 *' the Devil into a 'Tejnple of God. 
 
 *' W E m2Ly^ faith John Smith, in a true 
 *' Senfe be as Legal as ever the Jews were, if we 
 ** converfe with the Gofpel as a Thing only without 
 ** uSy and be as far fhort of the Righteoufnefs of 
 God as they were, if we make the Righteoufnefs 
 which is of Chrift by Faith, to ferve us only as an 
 Outward Coverings and endeavour not after an 
 Inward Transformation of our Minds and Souls 
 into it. Sele^ Difcourfes p. 324. 
 
 
 *' Far be it from me, -f faith he^ to difparage 
 in the leafl the Merits of Chrift' s Blood, his becom- 
 ing obedient unto Death, whereby we are juftiiied. 
 But I doubt fometimes, fome of our Dog?nata and 
 
 '' Notion* 
 
 * Ex Impio facit pium. Mg, Tra£l. 3. in Evangil. fobanniu 
 
 ^ Cum juftificatur impius, ex impio fit juftus; etexpoffefli- 
 one Diaboii, migrat in TemplumDei. Jilcm in Pfah vii. 
 
 t The fame, fay we* 
 
Seft. VL 0/ Jesus Christ* 145 
 
 Notions about Juftification, may puff us up in 
 far higher and goodlier Conceits than God hath 
 of us ; and that we profanely make the unfpotted 
 Righteoufnefs of Chriil, to lerve only as a Cover- 
 ing to wrap up our foul Deformities and filthy 
 Vices in. 
 
 '' 'Tis the Abufeof the Doclirine of Juflifica- 
 ** tion that fome Men are guilty of, not the Doc- 
 trine It it\(^ truly taught and held forth according 
 to the holy Scriptures, that we are grieved at. For 
 to maintain Juftification by tht Blcod of Chri/l, 
 '* without reference to Sandification by the Spirit of 
 Chrift, is to contradid the End and Defignof the 
 Go/pel of Cbrifl, which is to make Men holy, in 
 order to their being happy both here and hereafter; 
 
 
 «' Now as touching the Blood of Chrifi^ that I 
 may clear up this Point to the Reader, we do be- 
 
 '^ lieve it to be two-fold, viz. That which was fhed 
 Titjerufalern^ and that which John fpeaksof, chap, 
 vi. where, by the Fl eflo dind Blood of Chriff^ is un- 
 dcrftood his Spiritual FlefJj and Blood. ¥oy when 
 the Capernaites thought Chrift fpokc there of his 
 Natural Flejh and Blood., he reprehended them for 
 
 *' their grofs Conceit, and gave them to undcrftand 
 that he fpake not of his Natural but of his Spiri- 
 tual Flefb2.n<^ Blood, as his Words plainly mani- 
 feft. his., faith he, the Spirit that quickneth., the 
 Flejh profiteth nothing \ the Words which I fpeak 
 unto you., they are Spirit and they are Life, verf, 63, 
 
 L To 
 
 cc 
 
 (C 
 
 a 
 
 (( 
 
146 Of J E S U S C H R I S T, Scft, VI. 
 
 "To this Purpofe fpeaks Clgm, Alexandrinus^ 
 *' "^ The Blood of the Lord is two-fold, the one is 
 ** Carnal^ by which we are redeemed from Corrup- 
 " tion, and the other Spiritual wherewith we are 
 ** anointed. To drink the Blood of Jefus, is to 
 '' partake of his Incorriiption. The Spirit is the 
 *' Virtue. of the i^oyo^y or Divine Word, as the 
 " Blood is of theFlefh. 
 
 " f T H ?! Flelh and Blood of Chrift , faith Hieroniy 
 *' isunderftood two Ways; either it is that Spiri- 
 *' tual and Divine Flefh and Blood, whereof he 
 *' faid, Af)' Flejh' is Meat indeed^ and my Blood is 
 *' Drink indeed, and unlefs ye eat my Fiejh and drink 
 *' my Bloody ye /hall not have eternal Life^ or it is 
 *' that Flefli which was crucified, and that Blood 
 *' which was fhed by the Soldiers Spear. 
 
 C( 
 
 " t Idefireto drink the Blood of Chrifl, faith 
 Ignatius^ which is Love incorruptible, and an 
 *' overflowing Life. 
 
 Again 
 
 * A/TiOJ' ePe TO eLtlJ.CL T» Kfpl», TO ^.iV ya^ i^lV etV.H ^<Xf- 
 p^5'iV//5'5^<*' KCLI T8t' €5"/ T/Hl' TO rtT/t/Ct T« IM^Kj THf KVfitAKni 
 
 fArrcLKcLCeiv d(^^ci^a\A;' ^l^^i S'i tk hoyn to nyiv(j.eit &i 
 <tJy.A "Zct^KOi' Ciem, Jlexandr, paiagog. L2» c. 2. 
 
 ^ Dupliciter verb Sanguis Chrifti & Caro intclligitur; vel 
 Spiritualis ilia atque Divina, de qua ipfe dixit, Caro mea vere 
 ctt Gibus, & Sanguis meus vere elt Porus ; & nifi manducave- 
 ritisCarnem meam, & Sanguinem meum biberitis, non habebitis 
 vitam astcrnam : Vel Caro & Sanguis, quae crucifixa eft, ix qui 
 Militis efFufUi eft lancea. £^ier. Com* in Fph, c. i. v. 7. 
 
 •f ¥a.} 'TToiAi, QiXu T& aiiJLA ctJ]» er/i' dyATrn ^(p^AfiOit Ktu 
 
Sefl:. VI. 0/ J £ s u s C H R I s T. 147 
 
 Again., faith he, " ^ Taking Gentlenefs and Pa- 
 *' cicncc, refrefli your fe Ives in Faith, which is the 
 *' Flefh of the Lord, and in Love, which is the 
 " Blood of Jefiis Chrift. 
 
 "So then, according to Scripture and thefe Wri- 
 *' ters, there is a tv/o-fold Flefh and Blood of Chrift, 
 Natural and Spiritual. Both of which we do be- 
 lieve have a Concern in our Juftification. 
 
 " But as Hierom fays, * There is a Spiritual 
 Underilanding by which Chrifl is feen." So fay 
 we, a Ipiritual Mouth by which the Faithful do 
 eat the Flefh, and drink theBJood of Chrift." 
 
 
 <c 
 
 iC 
 
 Hence W. Notcutt may perceive, that if this 
 Dodlrine which he calls a Myftery of Iniquity , has 
 been held by fomc fakers., there were among the 
 Early Chriftians, Men, whofe Shoeftrings he is not 
 worthy to untie, that were of the fame Opinion. 
 
 The Citations he pretends to produce p. 1 1 7, 
 are only fuch, as we have before fhewn, as were not 
 intended to oppofe the preaching Chrifl without j 
 but to reprove thofe who fo preached him in Oppo- 
 fition to his Being alfo within ; and confequently 
 were reprefenting him as a 7neer Man^ locally con- 
 fined, v/ho is alfo God Omniprefcnt, and fiileth all 
 Things. 
 
 L2 In 
 
 it^A 'iHiTtf X,P'^^- iiismin £pft, AilrallefiQS, 
 
 f Eft intelligentia Spirituftlis, qua Chriftus cernitur. Bisr^ 
 in Amoiy Lib* 3. c. 9.* 
 
148 0/ P E R F E C T I O N. Seft. VII. 
 
 In p iiS, 119. he repeats a Citation from Edw. 
 Burroughs^ with his own ill-natur'd Comment, "Jiz, 
 that by this " they make Jefiis Chrifl a Sinner, and 
 " his Murderers to be blamelefs.'* Whereas I had 
 fully made appear in my T^uid. p. 75, 76. t\\?xE.B's 
 Words have no fuch Import •, but related purely to 
 the manner of the Sufferings in the Days of Chrifl:, 
 which were inflidled under a wicked Pretence of Law y 
 and thofe of the ^uakers^ fome of whom had been 
 perfecuted without Colour of any Law. 
 
 We fhall now proceed to 
 
 SECT- VIL 
 
 Wherein JV: N\ Sixth Chapter 
 is confidered. 
 
 Of PERFECTION. 
 
 HE begins his 6th Chapter with two Citations 
 from R. Barclay^ the One importing that by 
 Perfection, be intended that which was perfect in its 
 kind, yet fo as to admit of a Growth : The Other ^ 
 wherein he fpeaks thus, " 1 will not deny, but 
 *' that there may be a State attainable in this Life, 
 *' in which to do i^/^/^/^o/(/^^/5, may become fo na- 
 *' tural to the regenerate Soul, that in the Stability 
 ** of this Condition, they cannot (in : Others per- 
 *' haps may fpcak more certainly of this State, as 
 *' having arrived to it." Upon thefe two Citations 
 
Sed. VII. Of Perfection. 149 
 
 JV. N. remarks thus, " I obferved,. fays he^ the In- 
 *' confiftency of R. Barclay^ from the Comparifon 
 *' of his lirft Account of Perfection with his after 
 ** Pradlice, in employing above 20 Pages, to prove 
 *' fach a Perfection, as will not admit of Degrees or 
 ** Growth." When as every Reader oi R. Barclay^ 
 notperverfly blind like tV. N. cannot avoid feeing, 
 that the whole Drift and Purport of his Difcourfe is 
 to prove fuch a Perfe(5cion, as the very Propofiiion it 
 felf declares, doth Jiill admit of a Gro-ivth. And the- 
 Reafon, why he faith he dare not deny fuch a Stability 
 wherein Men cannot fin, is, becaufe it feems pofi live- 
 ly to be afTerted by the Apollle in thefe Words, i 
 John, iii. 9. He that is born of God^ finneth not^ nei" 
 ther canhe^ hecaufc the Seedof God rernaineth in him. 
 In fnort, PF. N. inftead of clearing himfelf of a for- 
 mer Abufeof i^. B. which I prov'd upon him in p. 
 y^. of my Vindication^ has here added another fo 
 grofs, as to fhew, that he either underftandsnot what 
 he reads, or wilfully mifreprefents it. 
 
 W E come next to a PafTage which in Vind. p. %o. 
 I cited from the Review^ viz. " Now hear alfo, 
 *''' fay^ W.N. what their Apoftle faith. Great 
 Myftery^ p. no, in, 231, 271, 281. fo many 
 times over hath he affirmed, that they are free 
 from all Sin, and that it is the Doctrine of Devils 
 *^ to teach that Men fhall have Sin as long as they 
 '• be on Earth. The fame Author faid alfo, p. 248. 
 *' that they are perfed as God.*' Upon this I 
 charged him, and now again charge him, with falfly 
 allerting that G. F. had five times over afnrmed, 
 what he did never once afRrm, viz. That they (the 
 ^takers) are free from all Sin, and again. That they 
 are perfed as God. How does he acquit himfelf of 
 this Charge? Why truly, he produces G. Fox's 
 Words frpm the fcverai Pages cited, which fay no 
 
 L 3 fuch 
 
 <t 
 
 n 
 
I$0 Of Pe R F ECT 10 N. Se£l. VII. 
 
 fach Matter, nor have any fuch real Import •, they 
 are as follows, 
 
 1. " Whosoever comes to Chrifl, comes to 
 him that is perfed. They that pretend coming 
 
 *' to God and Chrift out of Perfedion, they be in 
 " the Error. They that fay, that Men mud: have 
 ^^ Sin, while they be upon Earth -, and that plead 
 *' for it, they are not the Friends of Chrift. 
 
 2. *' Now yethat fay they fhallnotbe perfedl, 
 and that none fliall be without Sin upoa Earth, 
 
 " no Perfe6lion intheLife we live in. Ye are not 
 *' worthy the Name of Minifters, for ye arc plead- 
 '^ ing while Men live upon Earth, they muft have a 
 *' Body of Sin j and lb ye keep them in their Wounds 
 *' and Sorts \ putrifying and imperfed. ' 
 
 3. *« H A v E you cry*d up your felves to be the 
 " Minifters of Chrift all this while, and have not 
 " perfect Knowledge, perfedl Elolincfs, perfedt 
 *^ Unity. The leaft Unity is perfed in the Spirit, 
 " and the leaft Knowledge, and the leaft Holinefs 
 J^ in the Spirit. 
 
 <c 
 
 C( 
 
 iC 
 
 4. " The Life of Saints is Chrift, not Sin at 
 all, they are Believers, and the Works of Faith 
 
 [[ are not finful, 
 
 5. "It is the Devil that preaches that Men 
 " ihall have Sin, and be in a Warfare fo long as they 
 [\ be on Earth. 
 
 These are the Quotations which TV, N» produ- 
 ces to prove his AlTertion, that G. F ox five times over 
 affirmed that they (the Quakers) are free from all Sin. 
 Whereas G. F. hath not once fo affirmed, nor indeed 
 does he fpeak one Word cither concerning himlclf 
 
 or 
 
Sed- VII. 0/ Perfection. 151 
 
 or any of the ^akers^ but indefinitely treats of the 
 Do6lrlne of Perfection according ro the Scriptures, 
 Rom. vi. 18, 20. Yet fo hardned is /F. iV's Front, 
 that he bluQies not to impofe upon his Reader his own 
 falfe Conclufions, under the Name of G. F's AfTerti- 
 ons ; and to prove that G. F. faid fo, produces the 
 PafTages v/herein he did not fay fo. I might here 
 juflly invert upon himfelf his own ExprefTions, p. 
 12^, 124. 'VIZ. That he has ajjirmed Falfities by 
 whoiefale, that what he fays is not confiftent with Ho- 
 ne fiy" and Sincerity^ and that, he makes Lies his Re- 
 fuge, that 'tis not/cr the Credit of the Society he is of, 
 to entertain a Preacher that has utter'd fuch notorious 
 Untruths inftead of an honeft Anfjoer, &c. But Kit 
 opus efi verhis.,ubifa5ia\oquuntur. The TM>7^ it felf 
 fpeaks out, and there's little need o^ my Words to fet 
 forth, what his own A5i proclaims. 
 
 Just as honeftly does he undertake p. 124. to 
 prove that G. Fox aflerted that he was perfect as Gody 
 by producing PafTages where he has not ailerted any 
 fuch Thing. 
 
 While he pretends p. 125. to corred G. Fs 
 Ignorance in afTerting, that Perfection of Parts is 
 PerfeBion of Degrees, he does but expofe his own by 
 faying, " His (G. F*s.) Argument, fuch as it is, 
 " lies plainly thus. That the Houfe is finiflied, as 
 *' foon as the Foundation is laid ; and a little Child 
 *' is a Man-, and a Man grown is a little Child,'* 
 when as G. Fs afTerting a Perfection of Parts, or De- 
 grees, has no fuch Import : But IV. N. in this Cafe 
 feems fo fuperlatively ignorant, as to fee no DifTe- 
 rence betwixt faying, "^ 'The Foundation isperfeU^ and 
 
 L4 The 
 
 * A roundationmay be perfcd fo far as it islaid; though 
 no Building be rais'd thereupon. And a Child may be perted 
 in all his Parts, though he never arrive at Manhood. 
 
152 0/ Per F E c T I OiJ. Se&.VII. 
 
 ^he Hctife is finifljed. Betwixt afierting, that a little 
 Child is perfe5l in all his Paris., and that^^ is a Man 
 grown. Let him no more talk of G. F\ Ignorance, 
 while his own is much greater -, nor of G, i^'s Non- 
 fenfe, till himfelf hath Senfetx\o\\^\ to obferve com- 
 mon and proper Diflinflions. 'Tis for want either 
 offuchSenfe, or Difcretion to make Ufe of it, tiiat 
 he^. 128, 129. brings the Failings of Job and Afa^ 
 who in Scripture arc faid to be ferfeP.^ as oppofing 
 R. Barclaf% Do6lrine of Perfection ; for R. B. in his 
 very 'Thefts concerning Perfecftion, expreily lays, 
 " There remaineth always a Poflibility of Sinning, 
 " where the Mind doth not moil diligently and 
 *' watchfully attend unto the Lord." If JV. N. ei- 
 ther could, or would, rightly diftinguifh, as any 
 wife Man eafily may, between a Poffibilily of Sinning^ 
 which R. B. admits, and an Impoffihility of not Sinning 
 continually^ which is the Do6lrine R, B. oppofes, he 
 might have fav'd himfelf fome fruitlefs Labour in 
 this Chapter, 
 
 His vain Exclamation />. 131. " Would not 
 *' any reafonable Creature wonder at the Ignorance 
 *' and Pride of fomc Men, that can pretend to ab- 
 " folute Perfedion ! " And his feveral Queries 
 following, are very foolifh and impertinent, having 
 no Subjed to which they can be applicable. For 
 they are diredly oppofite in Terms to the very Sup- 
 position of 2i -perfect Man -, feeing fuch an one muft 
 Qix\tztK\tyhtpcrfe£fly humble^ and confequently can 
 have no fuch exalted Notions, nor vainglorious 
 Boaftings concerning himfelf. I never vet knew any 
 Man either fo^r^//J or i^«<?r^;^/, as to aifert himfelf 
 to be abfoluteh perfeEl. W, Notcutt has been either 
 fo weak or wicked as to charge this upon the ^akerSy 
 which Charge I have fully fhewn he has been very 
 far from proving. Rerfe^ion doth certainly include 
 Humility y yet, how true foever fF, N's Words may 
 
 be 
 
Scfl:, VII. Of Pereection, 15 j 
 
 be with which he concludes this Chapter, viz. " The 
 " Saints, both of the Old Teflament and the New, 
 *' did not look on themfelves to have arrived to ab- 
 '' folate Perfcdion," 'tis certainly as true, that the 
 holy Scriptures do teach 3. Freedom fromSin attainable 
 in this Life. To conclude, though no ^iaker hath 
 ever affirmed, that himfelf was arrived to a State of 
 ahfolute Perfeuion^ yet is not fuch a State the lefs at- 
 tainable. Mod grofly dark is IV. N's afTerting p. 
 128. " The Notion of abfolutc Perfedion in this 
 *' Life to be as mifchievious as reigning Sin, and that 
 *^ it has a natural Tendency to nourifh fpiritual 
 *' Pride in the Heart, and that it tends to Ihut out 
 " Chrifl, his Merits and Righteoufnefs, G?^." than 
 which nothing can be fpoken more oppofite to Truth 
 and Reafon, for it fuppofes the NouriJJAng of Pride 
 to be the EfFed of a Belief of that State wherein % 
 impojfihle an^j Pride can be ', and that Chrift's Merits 
 and Righteoufnefs are excluded by a Notion of that 
 Condition^ which is the moil glorious and blefTedCon- 
 fequence of them, and whereby they are in the highefl: 
 Pegree magnified and exalted. 
 
 SECT. 
 
154 
 
 SECT. Vlll. 
 
 Containing an Examination of JV. JSTs 
 Seventh Chapter. 
 
 Of Womens Speaking in the Church. 
 
 IN my Fwd.p,S^: ^c. I fliewed my Judgment 
 on I Cor, XIV. 34. Lei your Women keep Silence in 
 the Church, for it is not permitted unto them to fpeaky 
 that it was not defign'd to be a general Prohibition 
 againfl Womens Preaching, Prophefying or Pray- 
 ing. In favour of my Sentiments I produced Pool^s 
 Annotations on thcPlace, which fay, '' Certainly 
 " if the Spirit of Prophecy came upon a Woman in 
 " the Church, flie might fpeak.'* As alfo the Te- 
 ftimony of John Locke^ wlio fays, " I apply this 
 '^ Prohibition of Speaking only to Reafoning, and 
 *' purely voluntary Difcourfe, butfuppofea Liberty 
 •' left to Women to fpeak, when they had an im- 
 " mediate Impulfe and Revelation from the Spirit of 
 " God, vid. Chap. xi. 3. In the Synagogue it was 
 " ufual for any Man, that had a mind, to demand 
 ^' of the Teacher a farther Explication of what he 
 '' faid : But this was not permitted to the Women.'* 
 Thefe Teftimonies did plainly fhew, that thofe An- 
 notators did not take the Text for a Prohibition of 
 Speaking in general: Yet IF, Notcutt afks />. 135. 
 *' What did //. B. quote Mr. Pool and Mr. Locke 
 *• for ? Can any body make it confident with Ho- 
 *' nefty ? Did he think that few of his Readers would 
 
 '« have 
 
Sea. VIII. Of Women's Preaching. 1 5 5 
 
 " have Mr. P<?o/ and Mr. Locke to confult? And 
 " then he might pals iindeteded." Who would not 
 think by this Talk of his, that he had deteded me 
 in fome unfair Quotation ? Yet indeed he hath not : 
 For the very Paifages he brings, I had fully produ- 
 ced, but 'tis his method to cover his lack of Reafon 
 with empty Noife. 
 
 I ALSO fhewed that Leigh in Iiis Critlca Sacra fays, 
 Th*e Word hctheiv to [peak, is vulgarly taken in the 
 bad Part •, and fignifies /<f;;z^ri ^ inconfiderate ver- 
 ba fundere ^ effiitire^ rafnly and inconfiderately 
 *• to pour out Words which had been better ^cDC 
 " in." And that Ccnftantine and Scapda^ Authors 
 ofthetwobeft Greek Lexicons, have . ^'plaincoi the 
 W^ord A^jtAei;/ in thfi fame manner. But lo iln H^^. N. 
 replies/?. 135. " I will oblige my felf to den;on- 
 •' flrate, to any one that Ihall defire it, that that 
 *' very Greek Verb is us'd in a good Senfe, above 
 *' two hundred Times within the Co7nj)afs of the New 
 " Tefta7nent.^^ And what then } Can he fliew that 
 when fo us'd, 'tis exprefl with any mark of Diflike 
 or Prohibition? 'Tis generally admitted, that all 
 manner of Speaking is not prohibited in 1 Cor. xiv. 
 34. as appears both by the Pradice of the Church of 
 England and Difhiters^ who permit Women to make 
 Refponfes, or to fing Pfalms in the Church. So 
 that the Word KttKeiv according to themfelves in that 
 Place, is not to be underftood of Speaking, indefi- 
 nitely j and then furely ttie very Prohibition being 
 annexed to it, is a fufficient Token of its being there 
 us'd not in the Gcod^ but in the 5^r/ Senfe of it. So 
 that IF, N. docs but lean upon a rotten Staff*, when 
 he relies upon the Number of Times 'tis us'd in a 
 good Senfe •, for could he make his two hundred to 
 be two thoufand times, it would be equally infigni- 
 ficantand nothing to the purpofe. 
 
1^6 Of Women's Preaching. Seft. VIII. 
 
 His faying^. 136. that/^*? Propbecyof ]od, was 
 a^ually fulfilled in the Bays of the Apoftles^ doth not 
 prove that the fame Prophecy did not alfo extend to 
 future Times , for the Apoftle Peter fpeaking of 
 the iame Gift of the Holy Ghoil which Joel prophe- 
 fied of, fays, A^s ii. 39. The Promife is unto you and 
 to ^Qur Children^ and to all that are ajar off^ even as 
 many as the Lord our God jhall call. Nor doth this 
 import that they muft all fpeak with "Tongues^ of 
 which the Prophecy o^Joel makes no mention. Nor 
 doth the Word prophefie always denote a Foretelling 
 of Things to come ; fo that JV. N's Queries, Can 
 their Women for etel "Things to co?ne ? Can theyfpeak with 
 'Tongues ? are impertinent •, becaufe thofe ^alifica- 
 iions do not always accompany tht pouring forth of the 
 Spirit^ which was promifed ; and confequently thofe 
 Credentials are not always to be produced, by fuch as 
 have a right CommifTion from the Lord, and are im- 
 mediately infpired. That fF. N. does not believe we 
 are immediately infpired, is no wonder, becaufe he 
 believes not that any body is fo ; and therefore a 
 Diftich I have met Vv^ith in 6*. Fijher'*s Works, is very 
 applicable to him, and fuch as he is, viz. 
 
 Te fay., that God*s infpired Ones are all gone y 
 Then 2^e of God's infpired Ones are none. 
 
 'Twere abfurd for him to pretend a CommifTion from 
 Heaven to preach, who denies that which alone can 
 give ir. And as to his Call from Men, 'tis little worth, 
 unleis they had been infpir'd in making tlieir Choice, 
 which had they been, they would not have chofen 
 fuch an uninfpired Perfon. 
 
 In p. 157. he tells us, that he vAU give us G. Fox^s 
 Interpretation of thofe Words, Let her ajk her Huf 
 hand at home., which he introduces with this egregi- 
 ous Falihood, ** It comes from one that tells you 
 
 '' he 
 
Sea. VIII. Of Women's Preaching. 157 
 
 " he is infallible." Let him if he can wipe ofFthis Un- 
 truth, by fhewing where G. Fox tells any fuch Thing 
 of himfelf. G. Fox's Interpretation cannot feeni 
 more nonfenfical to him, than his way of confuting 
 it muft to others; which is this, p. 138. '' Thus 
 «* they wreft the Scriptures, and content themfelves 
 '^ with any manner of Nonlcnfe, rather than fuffcr 
 " the Scriptures to be their Rule." But he neither 
 fliews wherein G. F. has either perverted the Scrip- 
 tures, or is deficient in Reafoning. The Reader is 
 to take PF. N's Word for that, or go without a 
 Proof. 
 
 ^ A^. in his i^^ww having cited, out of a pre- 
 tended Letter of Soio??ion Eccles to John Slory, that 
 Women's Preaching is a great Ordinance which Chriji 
 Jefiisfet up in his Church. To this in my Find. p. 83. 
 I objected, faying, " I know nothing of any fuch 
 *'• Letter, neither is it fupported with any Autho- 
 *' rity but his own, and I conf efs he has forfeited his 
 ** Credit fo much with me, that I fhall not accept 
 " any Thing without Evidence." Let us now ex- 
 amine the Evidence he brings to fupport it. " So!, 
 *' Eccles's 'Letter to John Story, dated the firfl Day 
 " of the flrfl Month 1677, printed by Tho. Crifp in 
 '' his Babel's Building. Firfl Part. Reprinted at 
 " London 1682." This isfo far from proving the 
 Genu inenefs of fuch a Letter, thatit juftly increafes 
 my Sufpicion of its being a Forgery. Nor indeed 
 will any reafonable Man expedl that we fhould regard 
 a Letter which is not any where to be met with, but 
 in the Writings of a profefTed Adverfary, fuch as 
 Crifp was. 'Tis flrange that any fhould imagine, 
 the Apoftle intended totally to prohibit Women's 
 Praying and Prophefying in the Church, when as 
 'tis plain he gives Diredlions concerning the decent 
 Manner of their performing thern. i Cor. xi. 5. Did 
 he dired how they fhould demean themfelves in 
 
 doing 
 
158 Of Silent Meetings- Seft. IX. 
 
 doing what was totally prohibited ? Such Abfurdi- 
 ties Men run into for want of rightly unclerftanding 
 the Holy Scriptures, and through negled of the 
 Teachings of the Spirit which gave them forth. 
 
 SECT. IX: 
 
 Wherein TV. N\ Eighth Chapter 
 is confidered; 
 
 Of SILENT MEETINGS, 
 
 IN the Beginning of this Chapter W. N. difcovers 
 his grofs Ignorance of the Nature and Spirituality 
 ot Gofpel Worfliip ; which R, Barclay moft excel- 
 lently defcribes in his Apology, from ^. 344, to^. 
 408. Shewing both from Scripture and Reafon, the 
 NecefTity of an Inward Retirement of the Mind, as 
 previous to Prayer and Preaching, that the Spirit of 
 God may he felt to fnove to thofe external Ad:s of Wor- 
 Ihip, without which Motions Men cannot worfhip 
 accept abh to God^ or beneficially to their own Souls, But 
 W. Notcutthys, " I cannot approve of Silence in 
 *' the Congregation, that's not a proper Place for 
 ♦* Meditation/' This looks as if he thought all pub- 
 lick Worfhip to confift in Words : Perhaps to him- 
 felf, who is paid for Talking the whole I'ime, it 
 may be fo ; But would he not have his Hearers 
 filent while himfeif preaches ? Does his Difcourfe 
 convey nothing proper for their Meditation ? Is not 
 the Place for Hearing proper for Thinking on what 
 is heard ? 
 
 H £ 
 
Se£l. IX. Of Silent Meetings. 1 59 
 
 H E adds, " But whatfoever is pleaded by them 
 *' for I heir Silent Meetings, as being an Ordinance 
 •' of God ; I look upon them as accidental : Name- 
 " ly, bccaufe they pretend to fpeak only when the 
 *' Spirit moves them ; fo that when the Imagination 
 " is not itrong enough, then there is a Silent Meet- 
 '' ing " In this he Teems not to underftand the Sub- 
 jed he is treating of •, we lliall therefore endeavour 
 to inform liim. Our Silent Meetings are not acci^ 
 dental, for all our Meetings are more or lefs fo ; the 
 chief End and Defign of them is to wait upon and 
 woriliip God in Spirit, which Worfhip is an Ordi- 
 nance of God : ^he Hour co7neth^ laith Chrifl", and 
 vow is, when the true lVorJhi])prs Jhall worjhip the 
 Father in Sprit and in 'Truths for the Father feeketb 
 fuch to worjhip him. God is a Spirit^ and they that 
 worfhip him^ mufi worjloip hi?n in Spirit and in Truth. 
 John iv. 23, 24. 'Tis the Spirit of God which moves 
 to the Exercife of this Spiritual Worihip, and its 
 Motions -are as necefiary to the acceptable Perfor- 
 mance of it in Silence, as in uttering Words, Alto- 
 gether impertinent therefore is W. iV's Obfervation^ 
 *' If this be the mod Spiritual Part of their Worfliip, 
 '* as lome of them have faid, then that's the molt 
 '' Spiritual wherein the Spirit leafl moves them." 
 For the Motions of the Spirit in Worfliip are not to 
 be meafured by external Adions, but by the inward 
 Attention of every individual Soul to God for it felf. 
 As there may be much good Preaching and vocal 
 Praying, and yet the Heart of every Hearer not ex- 
 ercifed in true Worfliip \ fo on the other hand, the 
 Hearts of tnofe who are affembled may be rightly 
 influenced to worfliip God in Spirit, though no 
 Words be utter'J. Yet Words proceeding from, the 
 Motionsof the Holy Spirit, wherein all acceptable 
 Worfliip is performed, are fo far from being an In- 
 terruption to Spiritual Worfhip, that they are really 
 a Fart of it. Very weak therefore is IV, N'^ Talk 
 
 about 
 
i6o Of Silent Meetings* Seel. IX- 
 
 about Meetings in the Country being more fpiritual than 
 in the City. For the Spirituality of Meetings con- 
 fifteth neither in meer Outward Silence, nor yet in 
 Words, but in the pure Devotion of the Soul quick- 
 ned by the divine Influences of the Spirit of God, 
 whence proceedeth luch Woriliip as is acceptable in 
 his Sight. 
 
 fF. iV's perfonal Reflexions on T. Coe^ are inde- 
 cent and frothy, and probably grounded upon fome 
 Mifinformation concerning him. If "T. Coe doth 
 witnefs fuch comfortable Influences of the Spirit as 
 cannot be expreft by him in Words, that Experience 
 is a great Happinefs, and fuch a Conception is more 
 to be efteemcd than a good Utterance. fV. N's 
 faying concerning T. Coe^ " here's a Man tells 
 *' you, he is ready to burfb with the Spirit," carries 
 with a twofold mark of Levity and Falfnood ; it 
 being not in the lead probable that 2*. Coe did ever 
 foexprefshimfelf. But with fuch idle Trifles doth 
 W. N, pleafe his vain Mind, while yet he pafles by 
 in profound Silence almofl: all I had faid on this 
 Head in my Find. Left his Reader therefore fhould 
 ihink, that my Difcourfe on this Subject was as im- 
 J)ertinent as his Reply, I have thought proper to 
 tranfcribe fome Part of what I had before faid in 
 /^3;»<i. p. 90, 91, ^e. wherein I thus defcribed the 
 Nature of Silent and Spiritual Worfhip, viz. ''That 
 *' the Mind fhould come into true Retirement to 
 *' God, contemplating and waiting upon him with 
 *' deep inward Reverence and Proftration before 
 ** him, in which fuch Retirement, wc are made to 
 *' fee our States and Conditions, and then to apply- 
 to him according as they are made to appear to 
 us, and this is the true manner to perform Spiri- 
 tual Worfhip, which our Lord fpoke of. The 
 Time is coming., and now is., that they that zvorjhip 
 *' the Fat her y muft worjhif him in Spirit and in Truth, 
 
 And 
 
Sedl.iX. Of Silent Meetings. t6t 
 
 And this is the true End and Defign of the ^a- 
 ^.?n meeting in Silence, for as it is the Bufinels of 
 every Member to v/ait upon God, fo it is Jike- 
 wifc the Bufmefs of the Preacher, that by the 
 preparing Grace ot God, he may be fitly quali- 
 fied tvo fpeak CO the State of the Hearers, and fo 
 fpeak to their Comfort and Edification. But 
 then it does not always fall out, that the Preacher 
 may have any Thing to declare from the real 
 Moving of the Spirit of Chrift, and then it is his 
 " Place to fit in Silence •, fo that it is from a miftaken 
 " Opinion, that many Perfons have derided this of 
 ^* Silent Waiting upon God, which is the moil di- 
 *' red: Way to attain the End propofed by meeting, 
 *' namely, to v/orfhip God, and to obtain Strength 
 " and Comfort to the Soul : It is the moll becoming 
 " our rational Nature; we are framed for Confide- 
 *' ration and Contemplation with our Maker, and 
 " the more intenfe we are in that, the more we are 
 " becoming our feives. And this Sort of Solitude 
 *' and Retirement, is the moH apt and fitted means 
 ^' to conform the Soul to the Will of God, fo that 
 *' when People are met to worfhip God, and their 
 " Minds are rightly difpofed to him, then he is 
 ** worfnipped in Spirit: He ftands not in need of any 
 '^ outward Performances, no vocal or inflrumental 
 Mufick to havechauntcd out to him, what may 
 be called Praife and Thankfgivings •, but he looks 
 at the Heart, at the Frame and Difpofition of the 
 Soul, and as th^t is, he accepts or refufes the 
 Offering. Preaching is for the Benefit of the Hear- 
 ers, to put them upon their Duty, and to raife 
 fit and proper Dcfires for Devotion ; but Wor- 
 fliip which concerns every individual, is an imme- 
 *! diate Adlion of the Soul towards God; and there- 
 " fore the fakers affcrt, that an humble waiting 
 *' upon God for the Manifeftation of his Spirit and 
 Powcr^ in order to incline and draw to him, is 
 
 M '* the 
 
 ( : 
 (( 
 
 (( 
 
 it 
 
 <( 
 
i62 Of Silent Meetings- Seft. IX. 
 
 *' the moil acceptable to God, the mod becoming 
 " our felvcs, and the true way to attain the End 
 '' propofed." To all this IV, N. h mute, and takes 
 no more notice of it, than he does of R, B*s excellent 
 Reafbning on the (iime Subject, or of about thirty 
 Texts of Scripture by him referred to, which direcl 
 waiting upon God, and fet forth the great and pre- 
 cious Promifes thereto annexed. But though he 
 takes no Notice of about forty Pages ofR- -S's choice 
 and folid Reafoning on this Subjedc, yet he cavils at 
 two Texts which that Author laid but very little 
 Strefs upon, and only produced to fhew, what cer- 
 tainly they do, that there were fuch Things as Sileni 
 Meeti7tgs^ though as himfelf well obferves, Apol. p. 
 o^^^. " Suppofing fuch a Thing were not record- 
 *' ed, it will not therefore follow that it is not law- 
 •' ful, feeing it naturally followeth from other Scrip- 
 *^ Hire Precepts^ as we have proved this doth." And 
 certainly no Man, that has any Refpedl for the holy 
 Scriptures, will deny, that Scripture Precepts are a 
 fufficient Proof of our Duty, whether particular 
 Inftances of Men's obfcrving them be recorded or 
 not , for there might have been^ fays R. B. many 
 fuch 'Things among the Saints of oldy though not recorded 
 in Scripture, But W, N*s fruitlefs Babble about 
 thofe two Texts which Robert Barclay laid little or 
 no weight upon, feems a meer Artifice to hide his 
 own Inability, to gainfay what that Author has 
 urged, and fhewn to be the natural Confequence of 
 more than ten times that Number of Texts by him 
 produced* 
 
 To conclude, R, B. has abundantly demonflra- 
 ted an humble, devout, and fiJent waiting upon God 
 in religious Meetings, to be a neccfTary Chriftian 
 Duty, moft comfortable and beneficial ; and that 
 without it the Heart is not rightly prepared to per- 
 form true Spiritual Worlbip. This great Duty has 
 
 been 
 
Sea. X, 0/ Prayer: iS^ 
 
 been always oppofed by fuch Pretenders to Reli- 
 gion as make the T^lk of it the Means of their 
 Maintenance \ their Interefl: inducing them in- 
 daftrioufly to inflill into the People miftaken No- 
 tions concerning the Nature of Gofpcl Worfhip ; the 
 publick Exercife whereof they limit to a fet offormal 
 and external Ferformances,that themfelves, as necef- 
 fary A6lors therein, may be admired and maintained. 
 
 SECT. X: 
 
 Being an Examination of W* Nh 
 9th Chapter: 
 
 Of Fraying without the immediate Imptdfe of 
 the SV IKIT of GO D. ^ 
 
 WILLIAM NOTCUTT begins this C^^j)- 
 /frvvith a Conceflion, which, hefays^ he grant- 
 ed in the Review^ viz, '^ That the befl Cbriflians 
 *' need the Help of the Spirit of Grace and Sup- 
 *' plication in Prayer, to fnew us our Wants." 
 This fingle ConceiTion gives av/ay his whole Caufe ; 
 for as the AlTiflance ot the Spirit is neceflary to 
 fhew us our Wants, fo the Knowledge of our 
 Wants is necefiary to Prayer, unlefs W, Notcutt will 
 alTert we ought to pray for we know not what. 
 The Texts he produces, PfaL li. 8. Make me to 
 hear Joy and Gladnefs^ -and Pfal. Ixxx. 18. ^ickcn 
 us^ and we will call upon thy Naine^ are manittftly 
 againft him, for they plainly import, that the Pfal- 
 mift was fenfible of his Want of Joy and Gladnefsj 
 and of the Need he had ot quickening, before he lo 
 
 M 2 prayed. 
 
1^4 0/Pkay£r. Sea. X. 
 
 prayed, and confequently had the help of the Spi- 
 rit to Ihew him his Wants antecedent to hh 
 Prayer. 
 
 
 Page 144. /F. Notcutt fays, " It is a rare thing 
 10 hear of a Family of fakers, that keeps up 
 daily reading the Scriptures, and the Duty of 
 
 Prayer. Orfo much as afl^a Blefling of God 
 
 upon the Food they eat, unlefs it be done with- 
 in, as they pretend, which is not doing it to the 
 Glory ot God, as we are all commanded." la 
 this he feemsto have no right Sentiments concern- 
 ing the Nature of /n/^" Prayer^ nor what the D///3? 0/ 
 Prayer really is : It is not as he fuppofes, a Rota- 
 tion of uttering Words at certain prefix'd Hours; 
 but 'tis the lifting up of the Heart to God, the pure 
 breathings of the Soul unto the Lord in a Scnfe 
 of its own Wants and of his SufHciency. Words are 
 not of the EfTence of Prayer -, for though they may 
 be necefTary for the making known our Requefls 
 one unto another, yet they are not necefTary for 
 the Conveying our Prayers to God, who knows the 
 Heart, and every Thought thereof without them„ 
 This lifting up of the Heart to God, thefe earnefl 
 Defires and Afpirations of the Soul to him, arc 
 EfTential to true Prayer, and are that Duty of prayer 
 which is enjoined by thofe Scriptures, which 
 commd.nd us always to pray. Luke xviii. i. and xxi. 
 36. I'o pray without ceafing. i Thef. v. 7. To give 
 thanks always. Ephef v. 20. 'To pray always with 
 ell prayer and'' Supplkatwi in the Spirit. Ephef vi. 18. 
 Thefe Texts cannot be underflood of vocal Prayer : 
 Whence it necelTarily follows that the Duty of Pray- 
 er by them enjoined may be performed without 
 Words. On the other Hand, a Courfe of formal. 
 Diurnal, and circular ExprefTions, under the Name 
 of Prayer may be ufed where no real Prayer is. 
 W^hat th^vdoiQ fFMotaUi adds, viz, " That fome of 
 
 *' them 
 
 •| 
 
Sea. X. Of Prayer. 165 
 
 *' them, who, before they turned to the^iakers^ were 
 *« frequent in the Work of Prayer, ha^ ^ Ihewn rhtm- 
 *' fe Ives but i?idifferent \n that needful Work after 
 *' they pretended to wait for the Spirit,'* with his 
 Query, " Doth that fhcw thsc they have received 
 *'■ the Spirit of Grace and of Supplication r"' are eafi- 
 ly anfwered : For, having; received tae Spirir ^^i 
 Grace and Supphcation, it laught t'lem tiiat 110 tnie 
 and acceptable Prayer could be performed without 
 it, and that all that Diurnal and cuftomary Courfe 
 of Words which they had formerly been exercifed 
 in, and which W, Not cult calls the Work of Prayer^ 
 was but a meer Opus Operatiim altogether Life- 
 kfs and unacceptable. Having their Hearts thus 
 influenced, they forfook their wonted dry and dead 
 performances, to pray as it were continually in Spi- 
 rit to the Praife and Glory of God, and not in 
 Words fas they had before cuftomarily done to the 
 Praife and Glory of MenJ but as they found a fuper- 
 added Influence thereunto. The Saying of Chrifl, 
 Matt. vi. c^.6, is a plain Reproof of loud cuftomary 
 praying, in publick, inz. And when thou prayfl^ 
 thou Jhalt not he as the Hypocrites ars *, for they love 
 to pray flanging in the Synagogue^ and in the Corner of 
 the Streets^ that they may he feen of Men ; verily I 
 fay unto you they have their Reward. But thou when 
 thou prayefi^ enter into thy Qlofet ', and when thou hafi 
 Jhut the Door^ pray to thy Father which is in fecret^ 
 and thy Father^ which feeth in jecret^ Jhall reward thee 
 openly^ 
 
 The Texts he produces C/>. 144.) prove not an 
 Obligation to verbal Prayers or Thankfgivings at 
 our common Meals ; tor, 
 
 I T/V;?. iv. 4, 5, Every Creature of God is good^ 
 (ind nothing to he refufed^ if it he received with 'Thankf- 
 givings is not at all reftrided to common Meals, 
 nor to cxprefling of Words, but denotes a thank- 
 
 M 3 ful 
 
i66 0/ Prayek. Sea. X. 
 
 ful Difpolition of Heart for all the Mercies we re- 
 ceive, as the Words Ever-j Creature do plainly im- 
 port. 
 
 The Inftances of what Chrift did, Matt. xiv. 9. 
 and XV 36. and of what Paul did, A£fs xxv. 35, 
 are no Prefident for common Imirarion. ^Tis ex- 
 ceedingly unreafonable in W. Nottcut to infer, 
 that becaufe ChriR:, who had the Spirit without 
 Meafure, and the Apoftle PauU who was infpired 
 by a large Degree of the fame Spirit, gave Thanks ; 
 therefore other Men muft give Thanks without the 
 Spirit's Infpiration : Or that, becaufe Chrift gave 
 Thanks on extraordinary Occaflons ofmiraculoufly 
 feeding great Multitiides, and the Apoftle Paid 
 gave Thanks on a particular Occafion when in 
 imminent Danger of Shipwreck, therefore other 
 Men muft imitate them at their common Meals. 
 
 I Cor, X. 31. Whether therefore ye eat or drinks 
 cr whatfoever ye do^ do all to the Glory of God^ is a 
 Precept refpeding all our Adlions through the 
 whole Courfe of Life, and to reftridl it to the ex- 
 prelling of certain Words at common Meals is as 
 great a Perverfion of the Text as a Man can be 
 guilty of. 
 
 Rom, xiv. 6. He that eaiethy eateth to the Lordy 
 for he giveth Godl'hanks, explains it felf by the vTry 
 next Words, ?Ie that eateth not^ to the Lord he eateth 
 not^ and gtveth God Thanks. In both which Expref- 
 fions the Words giveth God Thanks are of one and 
 the fame Import, and 'tis evident the Latter of them 
 cannot relate to verbal Thankfgiving at common 
 Meals, 
 
 1 
 
Sea. X. 0/ Prayer. 167 
 
 I Ihall clofe this Sedlion with the following Pa- 
 ragraph from R. Barclay's Aipology. p, 398, 399. 
 
 «< But Laflly, faith he, From this falfe Opini- 
 " on of praying without the Spirit, andnotjudg-* 
 " ing it neceflary to be waited for, as that which 
 " may be felt to move us thereunro, hath proceed- 
 " ed all the Superftition, and Idolatry, that is a- 
 *' mongft thofe called Chriftians^ and thofe many 
 " Abominations wherswich the Lord is provoked, 
 <' and his Spirit grieved ; fo that many deceive 
 *' themfelves now as the Jews did of Old, thinking 
 *' it fufficient, if they pay their daily Sacrifice, and 
 ** offer their cuftomary Oblations, from thence 
 *' thinking all is well, and creating a falfe Peace 
 « to themfelves, as the Whore in the Proverbs, be- 
 ** caufe they have offered up their Sacrifices of Morn- 
 t' ing and Evening Prayers ; therefore it is mani- 
 *' feft, that their conftant ufe of things doth not a 
 « whit influence their Lives, and Converfations, 
 *' but they remain for the mofl part as bad as ever ; 
 " Yea, it is frequent both amongft Papifts and Pro- 
 " teftants^ for them to leap as it were out of 
 <' their vain. Light, and profane Converfation, ac 
 *' their fet Hours and Seafons, and fall to their 
 *' cuftomary Devotion, and then when it is fcarce 
 *' finifhcd, and the Words to God fcarce out, the 
 " former profane Talk comes after it -, fo that the 
 *t fame wicked profane Spirit of this World ads 
 *' them in both. If there be any fuch thing as 
 '' vain Oblations, or Prayers , that are an Abomina- 
 '^ tion, which God heareth not, (as is certain there 
 *' are, and the Scripture teftifies, Ifa. Ixvi. 3. Jer. 
 '* xiv. 12.; certainly fuch Prayers as are aded i^ 
 *' Man's Will, and by his own Strength, witliout 
 J* God's Spirit, muft be of that Number. 
 
 M 4 To 
 
i68 Of Prayer: Sed. X* 
 
 To which maybe added the following Words 
 pf Cyprian concerning mental Prayer^ viz. "^ " Laft- 
 *' ly. The Lord by his Authority hath commanded 
 *' us to pray fecretly, in private and fecret Places, 
 '* even in our Chambers, which is more agreeable 
 *' to Faith, that we may kno\y God to be prefent 
 *^ every where, to hear and fee all Men, and by 
 ** the Fulnefs of his Majefly to penetrate even 
 ** into private and fecret Places, as it is written, 
 *' * Am I a God at hand^ and not a God afar off ? 
 " Can any Man hide himfelf in fecret P laces ^ that I 
 " fiall not fee him? Do not I fill Heaven and Earth ? 
 *' t The Eyes of the Lord are in every Place he- 
 
 *' holding the Evil and the Good. (jod is an 
 
 *' Hearer not of the Yoice, but of the Heart: Nor 
 *' is he to be called upon by Noifes, who knoweth 
 J' the Thoughts of Men, as appears by the Saying 
 
 "of 
 
 « * Denique magifterio fuo Dominus fecreto orare nos 
 " praecepit, in abdicis & fecretis locis, incubiculisipris,quod 
 " magis convenit fidei ; ut fciamus Dsum ubique efle prs- 
 '* fentem, audire omnes et videre, & majeftatis fuse plenitu- 
 *' dine in abdita quoque et occalta penetrare, ficuc fcriptuni 
 *' eft, Ego Dem approximxnSf et von Dens delonginfuo ? Si abfcon- 
 " ditui fuerit homo in abjcBvditiSt ego vero non viiebo euml 
 " Nonne Calumet leframego impleo? In omni loco Oculi Dei 
 " fpecuhmur bonos et MaIos*' ■ Deus non vocis, fed cor* 
 
 " ais auditor eft : Nee admonendus eft clamoribus, qui 
 " Cogicationes horainum videt, probante Domino et dicente, 
 *' ^idcogitatisn quimin cordibus veftris? Et alio loco. Et 
 ** fcient omnes Ecckfitt quit ego fum jcniutor rents t5 cordis, 
 " Quod Anna in primo Regnorum Libro, Ecclellas typura poir- 
 " tansjcuftodit & fervaf,quae Don3inum,non clamosa petitionee 
 " fed tacite & modeftc, intra ipfas pedoris latebras preca- 
 ** batur. Loqusbatur prece occulta, fed manifefta fide,loque- 
 
 * J^r.xxiii» 23, 24. f P^ov. 3CV. 3. 
 
Seft^X. 0/PRAYERi 569 
 
 " of our Lord f JVherefore think y^f Evil in your 
 ** 'jour Hearts ? And in another Place ^ And all 
 *' the Churches /hall know that I am he which fearch* 
 " eth the Reins and Heart, Which /7<j?/;/^^, in the 
 *' fir ft Bookof Kings y carrying a Figure of the Church, 
 Obferves and Keeps \ vvl;o prayed to the Lord, 
 not with anoify Petition, but/ilently and modeft- 
 ly, within the very private Recefifes of her Brealt* 
 *' She fpake with an hidder^ Prayer but an open 
 ?' Faithi ; Ihe fpake not with the Voice but with 
 *' the Heart; becaufe fhe knew that God fo 
 ** heareth, and fhe effe6lually obtained what ihc 
 " prayed for, becaufe fhe asked in Faith. This the 
 f holy Scripture dec] a re th. ^ She [pake in her Hearty 
 *' only her Lips moved, hut her Voice was not heard ^ 
 «' and the Lord heard her. So we read in the 
 '* Pfalms. f Cotmnune with your own Hearts, 
 *' and upon your Bedsy and he thoroughly concerned* 
 " &c. 
 
 f' batur nonvoce, fed corde ; quia fie Deum fciebataudire; 
 " et impetravic efficaciter quod petiit, quia fideliter poftu- 
 ** lavic. Declarat hoc Scriptura Divina, quscdicit, Lequeba- 
 ** tur in eorie fuoj et Ubia ejus movebantur, et vox ejus non uudie" 
 " bitury et exaudivit earn Deus. Item legimus in Pfalmis, 
 " Vicite in Cordibus, et inftrAtii veflriSf et trafpufjgiminit &c. 
 
 f Matt, ix. 5. ^ J{ev, ii. 23. * Sam. i. i^. 
 
 '+ FfaU iv. 5. - 
 
 SECT. XL 
 
17© 
 
 SECT. XL 
 
 Wherein TV. Notcutt\ Tenth Chap- 
 ter is confidered. 
 
 Of immediate Inlpiration and the Spirit of 
 Prophecy, and of Infallibility. 
 
 HAVING already treated on thefe Points in 
 feveral former Sedions ; we fhail be the 
 more brief in this ; 
 
 William Notcutt begins it thus, '' That 
 ** there has been fuch a Thing as Infpiration of 
 *' God we own ; and that the holy Scriptures were 
 " given out thereby. We alfo believe that fome 
 *' who pretend to have that Infpiration are deceiv- 
 •' ed/* In this he feems not to acknowledge any 
 Infpiration of God now ; imputing it to the ^akersy 
 as a great Error, that they " have affirmed, that 
 *' they have this immediate Infpiration of God, 
 *' as the Prophets and Apoftles had." And from 
 thence would father upon them the pretended Do- 
 ftrine of perfonal Infallibility ; which they are ve- 
 ry far from holding. In order to this he produces 
 fome Citations from G. Fox^ E. Burronghs and 
 2. Fifi£f\ which we ihall confider. 
 
 Page 145, 
 
Sea XL 0/ Infallibility. i^t 
 
 Page 145. He brings a Citation from Gr. Myft: 
 p. 242. and/>. 147, he repeats the fame with a Flout 
 thus, " How can lie help his old Father in that Ex- 
 ** predion, That every one that underftands the 
 ♦' Gofpel, is in the fame Power, Underftanding, 
 *' Knowledge, and immediate Revelation from Hea- 
 ^' ven that the Apoftlcs were in/' This, he faySy 
 " is utterly falfe/* It therefore refts upon him to 
 fhew, what other Power^ Underftatjdwg^ and 
 Knowledge^ than a Degree of the fame the Apojlles 
 were in, can enable Men to underjland the Gofpel ; 
 in doing which let him beware that he oppofe not 
 John Calvin himfelf, who faith, " * *Tis therefore 
 ** necefiary, that the fwie Spirit which Ipake by the 
 " Mouth of the Prophets, enter into our Hearts 
 " to perfuade us, that they faithfully declared what 
 *' was commanded them of God." 
 
 W. Notcutfs next Citation is p, 145. from Gr, 
 M)ft. p. ^(). which in lefs than tour Lines he has 
 perverted by leaving out Words neceflary to explain 
 it viz. " The ^.akers have a Spirit given them he- 
 ** 'jond all the Forefathers^"*^ [here he leaves outthefe 
 Words, ft nee the Days of the Apofllei in the Apofta- 
 cf\ " and that they can difcern who are Saints^ and 
 *^ ivho are Devils, and who are Apoflates without 
 " fpeaking ever a Word^^^ [here again he leaves out, 
 the'j that he in the Power and in the Life of "Truth. '\ 
 But if JV. Notcutt did leave out thofe lafl Words, 
 and put in the ^takers^ Yet not may he ask with a 
 Teeming Innocence,^. 157. '' ^;F7^^/ harm was there 
 *' in it ? Seeing it was the very Senfe and Meaning 
 
 * Idem ergo SpIritOG, qui per Os Prophetarum loquutus eft, 
 in corda noftra penetret necelTe eft, nt perfuadeat eos Fide- 
 liter protuiifi'e quod divinitus crat mandatunit Infihuu 
 1. I. c. 2. S» 4. 
 
 « of 
 
172 Of Infallibility- Seft. XL 
 
 •' of G. Fox.'' But if that Senfe and Meaning 
 which IF. Notcutt intended had been evident before, 
 why did he make that Alteration of Words ? He 
 tells us, p, i±y. " G. Fox would never own that 
 *' any one underflood the Gofpel aright, or was in 
 *•* the fame Power and immediate Infpiration from 
 ** Heaven but the ^fakers only." And to prove 
 it cites him thus, " Yon that have not that 
 " which is Infallible, to judge in you, know not 
 *' the Spirit of Chrift, neither can you judge of 
 " Perfons or Things, that have not the Infallible 
 *' Judgment, nor have not the Spirit of God now, 
 " neither have you the Word of God in your 
 *' Hearts, nor Chrift which is Eternal and Intal- 
 '' lible, [fiozv pray Mark] all which the Quakers 
 *' have, to judge Perfons and Things." All which 
 is nothing to PF. NotcutCs Purpofe ;. for it doth 
 not follow, that becaufe G. Fox aiTerted that the 
 ^takers had Chrift in them, chat therefore he denies 
 him to be in other Men. Thofe he had then to 
 Difpute with, were fuch as renounced all Infallibi- 
 lity of Judgment, and would not admit the Spi- 
 rlt itfelf to judge in Men after an Infallible Manner. 
 Jf G. Fox did treat fuch Men as not having the 
 Spirit of Chrifl^ and as being jione of his -, it doth 
 not therefore follow that he denied all but Sljiakers 
 to have any fpiritual Knowledge or Underftand- 
 
 ing. 
 
 P. 141. He cites E. Burroughs in his 6>. 
 iV/v/?. fpeaking concerning tht pouring dozen the Spi- 
 rit which they had received ; and upon E. B's. fay- 
 ing, we fpake with nezv Tongues f TV, Notcutt queries 
 thus, " Does not all this look as if they fpake 
 *' with other Tongues as the Apoftles did ? Tho' 
 what E Burroughs means, he might have feen, a few 
 Lines lower, where he fays, " Then began we to 
 " fing Praifcs toihe Lord God Almighty, and to 
 
 the 
 
Seft.XL Of Inftllibility. 175 
 
 *' the Lamb for ever, who had redeemed us to 
 '* God." So zh2Lt the fiew Tongues givtn v/trt Tongues 
 ** of Praife and Thankfgiving. 
 
 Ihid. PI E cites Teft. of Truth ccncerning E. B; 
 part of which he puts thus, " He was a Man in 
 " whom the Fulnefs dwelt of Grace and Virtue.'* 
 But I find no fuch Words in that Place ; but thefc 
 Words, *' Underilanding Was plentifully manifefted 
 *' unto him by the good Spirit of God, which (I 
 *' may fay) he received in a plentiful manner.'* 
 
 P. 149. He tells us, that G. Fox will not al- 
 low any to be Minifters of the Sprite that are not 
 Infallible. And cites Gr. Myft, p. 82. Tho' 'tis 
 manifeft that G. Fox doth not there place Infallibili- 
 ty in Men's Perfons, but in the Spirit of Chrift only ; 
 by which thofe that are Minifters of the Spirit arc 
 led in their Miniftry, and are no otherwife Infal- 
 lible than as they follow its Guidance. G. Fox 
 doth indeed query as JV, Notcutt cites him, " How 
 ** can yc be Minifters of the Spirit and not of the 
 *' Letter^ if ye be not Infallible ?" But he alfo 
 gives an Anfwer to that Query which W, Notcutt 
 conceals, viz. *' For who be in the Spirit are ia 
 *' that which is Infallible." Again when he queries, 
 " And how can they but delude who are not In- 
 " fallible." He added, " and are none of Chrift's 
 " which have not the Spirit which is Infallible, and 
 " are not Minifters of the Gofpel, which is the 
 " Power of God, which is infallible." So that 
 G. F. plainly afcribes all the infallibility to the Spi- 
 rit and Power of God. 
 
 But faith JV, Notcutt^ \t is fomething ftrange 
 that they fhould affirm every Quaker to be infalli- 
 ** ble ; but thus they do." And to prove this, 
 cites G, Myfi, p. 312 thus, ** Every Man that 
 
 . ' *' hath 
 
574 Of Infallibilityc SeS. XI. 
 
 
 hath a Meafurc of the Spirit, in the lead mea- 
 lure or degree, it is infallible, artd fo far they may 
 «' teach infallibly." Here IV. Notcuit feems de- 
 termined to deduce ^idlihet e quolibet^ what he 
 pleafes out of what he lift : How clle could he pre- 
 tend to infer from G, Fox's afTerting that a Mea- 
 fure of the Spirit is bifallihle, that he affirms every 
 ^aker to be infalHble. Does the Man think a 
 Meafure of the Spirit and every ^aker to be Terms 
 Synonymous I 
 
 Hrs n.'xt Citation is from G. Fox's G. Myft, p. 
 213. '' Thou canft not know the Scriptures but 
 ** by the fame Degree of the Spirit that the Pro- 
 *' phcts and Apoftles had." This is beft explicat- 
 ed by G. Fox's own Words in the Page forego- 
 ing, viz, " Every Man that hath a Meafure of the 
 *' Spirit of God in the leaft Meafure or Degree, 
 •* it is infallible, and fo far they may teach Infallibly, 
 •' and know Scriptures, but they cannot know all 
 " Scriptures, but as they attain to the full Meafure 
 " of the Spirit of the Prophets and Apoftles." So 
 that G, Fox doth declare the Icaft Meafure of the 
 Spirit to give fome Degree of Scripture Knowledge. 
 And when he fpeaks of the fa?ne Degree of the 
 Spirit the Apoftles had, he makes it only neccfTa-^ 
 ry for attaining the fame Degree of Underftand- 
 ing they had. So that /■^ Notcntt's Admirations and 
 Exclamations on this Account are impertinent i for 
 the real Senfe of G. FoXy and all other fakers., in 
 this Point of Infallibility may be very juftly ex- 
 prefTed in JV, NotcutCs own Words, p. 150 viz, 
 *' They have the Spirit of God, who is an InfaU 
 ** lihle Guide ; yet they do not hold themfeives 
 •' to be infallible, tho' the Spirit of God is fo. 
 TV, Penn faith *' That ^takers are no farther in- 
 '* fallible^ than they foliozv the Light within. So 
 •* that if you leave your chofcn Rule, you are 
 
 " fallible 
 
Sea. XL Of Infallibility. 175 
 
 *' fallible as well as we." All which is very true, 
 for the Shakers do not peculiarizc any fuch thing 
 as a perfonal hifallibUity to themfelves, nor do they 
 pretend to be in any wife more infallible than any 
 other Man in the World following the fame Gui- 
 dance : For which Reafon IF. Notcutt^s objedlino- 
 their pcrfonal Miftakes in Oppofition to the Infal- 
 libility of the Guidance of the Holy Spirit is fo- 
 reign to the Purpofe. 
 
 W E come next to a QiJOtation W. Notcutt pre- 
 tends to bring from 6", Fijher*% Works, which he 
 thus introduces, p. 152. <' But behold the Impu- 
 *' dencc and horrid Blafphemy of their Champion 
 " S. FiJJoer^ p. c^^^. We affert, faith he^ the Saints 
 *' and Minifters of Chrift, [that is i\itSluakers\ for 
 •* they call all others falfe Miniflers,] to be infal- 
 ** lible, no farther than they follow the Leading of 
 " the Spirit which is infallible. And who makes 
 *' them not only infallible, but Omnifcient as him- 
 " {t\i is •, Omnifcient in all Things ? Abfolutely ; 
 " without Exception -> neither are Omnifciency, or 
 *' Omniprefency themfelves, as to all thefe Things 
 *' that are to be known and done by fuch, fo alto- 
 ** gether incommunicable to Spiritual Men, as our 
 *' Academical Animals imagine they are." I think, 
 adds W. Notcutt^ " This is fo grofs, that it needs 
 ** no Remarks from me. You plainly fee that they 
 " Equal themfelves with God. They are InfallibUy 
 " they are Omnijcient as God is ; in all "Things ; and 
 " Abjolutely {o^ without any Exception, Cl fuppofe 
 ** he means without any Limitation^ Now they 
 " muft have a notable Stock of Impudence, that 
 *' fhall pretend to vindicate fuch biafphemous Ex- 
 ** prefTions as thefe.'* 
 
 SircM 
 

 176 0/ Infallibility. Seft. XL 
 
 Such Expreffions as are here given for S. Fijber's^ 
 I know no Body will undertake to vindicate. But 
 what if S. Fi/ber did never fo exprefs himfelt ? What 
 if^. Notcutt has grofly perverted this whole Paf- 
 fage ? "What if by wilful Orniflions and Mif- 
 pointings he has made S. Fijher feem to fpcak what 
 he never thought ? Where will the notable Stock 
 of Impudence lie then ? Certainly at VV, NotcutC% 
 own Door, To demonftrate which I fhall tiril tran- 
 fcribe S, Fijhef% Words exadly, from his Ruft, ad 
 Acad. p. ^"JS- where in anfwer to Tl Danfonh af- 
 ferting *' the Infallibility of the Spirit to be an 
 I diom, a Property of the Spirit, as incommu- 
 nicable to the Saints as Omnipotency or Omni- 
 ** fciency, he thus replies. 
 
 Rep. *' I SAY, that's a meer Flim-flam 2.$ to the 
 **^ Point in hand, for we afTert the Saints and Mini- 
 *' Hers of Chrifb no farther infallible, than they follow 
 *' the Leading of the Spirit, which is infallible, ou£ 
 *' of which they are not in their Miniflry, andfo far 
 ** as following that^ which is given to be all Men^s 
 ** Guide, Men and Minifters {whom we confefs to he 
 *' all fallible in themfelves, as ahjlra5f from that, and 
 '• not only liable to err, but atlually erring as they 
 leave off to be led by that and lean to their own Uti- 
 derftandings) are all (fo far I fay) infallible^ 
 and infallibly guided ; for as God hath no fallible 
 ** Sprit, fo his infallible Spirit hath no fallible Gui- 
 ** dance ^ nor leads anyfallibly at all, hut all infalli- 
 *' bly, who are led by it into all Truth, fo as in all 
 thofe Things it teaches, and are needful for them to 
 know, to make them, otherwife fallible and igno- 
 rant in thejnfelves, not only infallible, but {as to all 
 ** thofe Things I fay) Omnifcient, as himfelf is Omni- 
 *' fcient in all Things abfolutely without Excepti< 
 *' on. 
 
 " Neither 
 
 cc 
 
 <( 
 
CC 
 
 i( 
 
 Sta.XI. 0/ Infallibility. 477 
 
 ** Neither are Omnifciency and Omnipo- 
 " tency themlelves, as to all thofe Things that are 
 " to be known and done by fuch, fo altogether 
 *' incommunicable to fpiritual Men, as our A- 
 cademical Animals imagine they are ; for tho* 
 God, Chrifl, and the Spirit^ only know and can dd 
 all things ahfolutely, yet through God, Chrift, and 
 *' the Spirit, Teaching, Leading, Guiding^ Revealing^ 
 *' Enabling all Things : i. e. all Things that are 
 '- truly good, fit^ fuitahle^ comfortable, profitable, for 
 '^' fuch, are both infallibly to be known, and poffibly 
 *' 10 be done by the Minifters of God in their Refpe^ive 
 *' Services aiid Seafons \ whereupon the Wifdom of 
 *' God hath Ipoken thus of the Spirit, as in refe- 
 *' rcnce to the Saints that learn of him, receive and 
 *' are led by him, he Qiall lead you into all Trulhy 
 *' bring all Things to your Remembrance, whatever 
 ** Ihavefaid, ye have an Un<5lion little Children, 
 " and ye know all Things, and not only of the 
 " Spirit it felf, that it fearcheth^// Things, even the 
 *^ deep Things of God •, but of the fpiritual Man 
 '* alfo, to whom the Spirit reveals them, that he 
 " difcerneth all Things, when the Animal Man, 
 *' nor doth nor can perceive the Things of the Spi-^ 
 ** rit j and that the Spiritual Men had the Mind of 
 *' Chrifl. Johnxw, 16. Johnxvi. 13, i John 11.20^ 
 *^ 27. I Cor, ii. 9. XV. 16. and not only fo, but 
 *• faith Paul who had no SufHciency of himfelfto 
 *' any Thing, Ica?ido all Things through Chr if that 
 y Jlrengtheneth tne. Phil. iii. 13. Panta ifchuo, and 
 ** Col. i. II. of the Saints, en pafe dunafnei duna^ 
 •' moumenoi, ftrengthened with all might, i. e. Omni- 
 *' ^potency, 
 
 *' Whereas therefore T D. prates, as his 
 «* Fellow Preachers do of the other Incommuni- 
 *' cables^ of thefe Things, I fay, it is Parrot Uke^ 
 ** of what he knows not himfelf i for in fuch wife 
 
 N *' and 
 
178 , 0/ Infallibility. Seft-XI. 
 
 *' and meafure, as Saints are Partakers of his Ho li- 
 " nefs^ Purity, Perfe^iioUy Mercy, &c. they are ha- 
 ly as he is holy, pure as he is pure, merciful as 
 he is merciful, perfeel as he is perjeB, though not 
 fo abfbhitely and infinitely pure, holy, merciful, 
 and -perfect, as he is ; fo, fo far, and in fuch a 
 *' meafure as they are led by his Spirit, and indued 
 with his Power from on high, they are, and in 
 the Scriptures are faid to be, not only injallihly 
 ajfured of Things, which is Tayitamount to in- 
 fallible. Luke i. i, 2, 3. 4. A^s. i. 3. and 
 *' to have plerophorian, full Aflu ranee *, but alfo 
 " Omnifcient, Omnipotent. Panta anakrinontes^ eidon- 
 *' tes^ ifchuontes, &c. 
 
 So that the whole Import of S. FifJjer\ Difcourfe is 
 no more than this, viz. That the Spirit of God doth 
 teach it's Followers all 'Things which are neceflary 
 for them to know, and enables them to perform 
 the fame. This S. Fijher confirms by many Texts 
 of Scripture. 
 
 But /F". Notcutty upon a PafTage thus Scriptu- 
 ral, forges to himfeif an Occafion of bawling out 
 Horrid Blafphemy, by the moft grofs and flagrant 
 Perverfions imaginable s 
 
 \. He h^s left out all thofe Sentences above 
 diftinguiilied by an Italick Chara^er^ and where- 
 by S. Fifher^ meaning is moft plainly exprefTed, 
 without the leaft Break or Notice given to his Rea- 
 der of any fuch Omiflion. 
 
 2. He has perverted the plain evident Senfe of 
 S. Fijher'' s Words by an artful and treacherous mif- 
 pointing them, in manner following, 
 
 S. Ftjher 
 
Sea. XL Of Infallibility. 179 
 
 S. FiJ/jer fpeaking of the Spirit^ leading the 
 Saints into a-lJ Truth, adds, " So as in all thofe 
 " Things it teaches, and are neediul for them to 
 *' know, tomai<:e them, otherwife faUible and ig- 
 " norant thereof in themfelves, not only infallible 
 " but (as to all thofe Things, I fayj Omnifcienr, 
 '' as himfclf is Omnifcient in all Things abfolutely 
 "^ without Exception.'* 
 
 Here, *tis as plain as can be, that 5". Fifier 
 attributes ahfolute 0?/}?7ifcie?/ce to God himfelf only. 
 
 B u T, ff^: Notciitt gives us this P.iflage, of his 
 own Pointing, thus, '' And who makes th^^m lioc 
 *■' only inftllible, but Gmnifcient as himfclf h % 
 " Omnifcient in all Things ? Abfolutely 5 withouc 
 " Exception." 
 
 So that TV, Not cut t by forging a Queflion snd 
 Anfwer, v/here 5". 'Fi/k>er had none, makes him feem 
 to attribute that abfolute Omnifciency to the Saints, 
 which he had exprefly afcribed to God only. 
 
 This Proceeding of ^, Notcutt^ has all the 
 marks of a defigned Impofition upon his Reader? 
 and is indeed fo exceeding Grofs, that upon my 
 lirfl comparing S. Flfner^s, Words in his Folio 
 Edition of his Works, with thofe cited by TV, N. 
 I was furprized, and could fcarce believe that any 
 Man under the Name ol a Minifler of Chrifl, could 
 be guilty of fo blacfe 3 %VSi\\t%^ ; wherefore I con- 
 fulted the ^arto Edition of tijber\ Ruft. ad Acad, 
 where I found the PafTage to be the fame, and pointed 
 ^s iri the Folio Edition. I c-.m do no lefs in this 
 Place than invert his own Words upon himfelf, viz: 
 Now he mujl have a 720tahle Stock of Impudence^ 
 that could dare to forge y?/^-/^ Blafphemous Exprejfi" 
 €ns as thefe. and father them upon the Innocent. 
 
 N 2 JV,N. 
 
iSo Of Infallibility. Sed. XI. 
 
 1^. N. clofes this Sedlion with a Page or two 
 relating to Miracles ; In anfwer to which we tran- 
 fcribe the following PafTage from R. Barclay^ 
 
 «' Some imwife and unwary Proteftants^ do 
 *' fometimes objedl to us. That ifite have fuch an 
 *' immediate Call, as we lay claim tOy we ought to con- 
 *' frm it by Miracles, 
 
 *' But this being an Objedlion once and again 
 urged againfl the Primitive P rot eft ants by the 
 Papfts, we need but in fliort return the Anfwer to 
 it v/hich they did to the Papifts i to wit. That we 
 need mt Miracles^ becaufe we preach no new Gojpely 
 hut that which is already confirmed by all the Mi- 
 racles of Chrift and his Apoftles \ and that we »ffer 
 nothing, but that which we are able arid ready to con- 
 firm by the Teftimony of the Scriptures ^ which both 
 already acknowledge to be true. And that John 
 the Baptifty and divers of the Prophets did none 
 that we hear of, and yet were both immediately 
 and extraordinarily fent. This is the common 
 Proteftant Anfwer, therefore may fuffice in this 
 Place, though if need were, I could fay more 
 to this Purpofe, but I ftudy Brevity." ApoL 
 296, 
 
 SECT.' 
 
18^ 
 
 SECT. XII. 
 
 Wherein /F*. Notcutt's nth Chapter 
 is confidered, viz. 
 
 Of WATER BAPTISM. 
 
 WILLIAM NOTCUTT tells us, ^. 154. 
 That R. Barclay had faid, p. 418. rhat 
 Water-Baptifm was not the Baptifrn of Cbrifiy and 
 calls it a falfe Aflertion. In Proof whereof, he fays, 
 
 1. *' That the Apoftleswere commanded to baptize, 
 *' (he fhould have faid to teach baptizing) Matt, 
 " xxviii. 18, 19, 20. But how that Command 
 relates to baptizing with Water^ which is the 
 very Point in Debate, he has not fhewn ; tho' 
 he fays, p. 155, 
 
 2. " That Baptifm with the Spirit could not be 
 intended in the Command of Jefus Chrifl to his 
 Difciples: For then it would follow, that the 
 Change of the Heart, and putting of the Spirit 
 within any, would be in the Power of the Mi- 
 nifter." Not confidering that the Apoflles werQ 
 
 made Inftrumental in the Hand of God for confer- 
 ring the Gift of the Holy Ghofty A6i:s viii. i-j.^hen 
 laid they their Hands uponthem^ and they received the 
 Hol'j Ghojl, Ads X. 44. While Peter yet fpake thefe 
 
 N 3 TVords 
 
i82 0/Wate R Baptism, Seft. XIL 
 
 TVords^ the Holy Ghoft fell on all them which heard 
 the Word. 
 
 Acts xix. 6. And vjhen Paul had laid his Hands 
 t4pon them^ the Holy Ghoft came on them. 
 
 3. *^ Tn AT Water Baptifm was what theA- 
 «• poftles pradifed in the Churches and Families 
 <^' where they preached the Gofpel." But he hath 
 not fhewn that they fo pradiled by Chrift's Com- 
 niiiTion. 
 
 In the Text he produces, Acis x. 44. the Quefti- 
 on, Who can forbid Water ^. was put to the Believing 
 Jews, in Condefcenfion to whom 'tis probable Peter 
 then baptized with Water, even as Paul circumcifed 
 Timotheus becaufe of the Jews which were at Lyftra 
 2.nd Iconium. A(5ls xvi. 2, 3. That the Eunuch was 
 baptized v/ith Water by Philip is true, but proves 
 no more the necefiary continuance of Water-Baptlfm^ 
 than Paul's^ circumcifing 'J'imothy doth of Circiim- 
 cifion. But, fays W, Notcutt, " The Eunuch was 
 ^■' baptized zvith Water after he had been bap- 
 " tized with the Spirit, for it is faid that he believ- 
 ^y ed." Even fo "^htncthy is faid to have been a 
 Difciple htiO}:Q he was circumcifed. SttA^sxy'i. i. 
 
 cc 
 
 He adds, ^* I alfo quoted Heb. x. 22. Let us 
 draw near with a true Heart in full AJfurance of 
 ^« Faiths having our Hearts [orinkkd from an c'vil 
 *' Confcience. There's the Baptifm o^ the Spirit : 
 *' And our BcdieswaJJjed with clean Water, There's 
 " the Ordinance of Water -Baptifni/' This is W, 
 iV's Interpretation of that Text, adapted to hisprefent 
 Purpofe. But we fhail oppofe thereto Samuel 
 Clark's^ Annotations upon the fame Text : Upon the 
 former part, he fpeaks thus, " Cleanfed (by the 
 '' Application of Chriil's Blood, Chap. ix. 14.; 
 ^' trom a Confcience defiled with vicious Habits, 
 
 *• fo 
 
Sea. XII. 0/ Water Baptism 18} 
 
 " fo that it does not perforiTi its Office aright.'* 
 And on the latter Part he thus notes, " Our out- 
 *' ward Converfation free from fcandalous Sins, by 
 *' the Aflidance of the fandifying Spirit of God." 
 Hence it appears, that this Learned Annotator 
 difcovered nothing of the Ordinance of Water-Bap- 
 t'lfm in this Text -, who yet mufl be allowed to 
 have been as clear fighted in that Affair as IV. N, 
 who clofes this Chapter with telling us, " that he 
 *' was pleading for nothing but the pure Ordi- 
 " nance of Jefus Chrifl ;" thus taking for granted 
 the very Point in Debate, and which is ftill incum- 
 bent upon him to prove, v'l'z. That Water -Bapifm 
 is an Ordinance of Jefus Chrifi. Had he adled the 
 Part of a fair Replier, he muft have taken No- 
 tice of the following PafTage in my Vindication^ p. 
 ic6. '' But I would here enquire what Baptifm 
 " it was our Lord commanded ; Water is not 
 *' mentioned in the 28 th of Matthew , and the Word 
 *•' Baptize or Baptifm, is a complex Word, we 
 *« find it made ufe of in different Senfes in the 
 *' Scripture, fomaCtimes regarding Water, other 
 ** times AfBidlions , and its made ufe of with re-. .^ 
 " fpe6l to the Operation of the Holy Ghofb. Sq'^. 
 *' that as this is a complex Word, the Reviewer^ to 
 '« maintain that Chrift commanded Water-Baptifm, 
 *' muft fliew, that the Word in that Text was made 
 «« ufe of to regard Water." When he fhall have 
 made any tolerable Effay toward the Performance 
 of this, he may merit fome farther Confiderati- 
 on. 
 
 N 4 SECT. 
 
jS4 
 
 SECT. XUI. 
 
 Containing an Examination of PT. N's 
 Twelfth Chapter. 
 
 Of the Lor d's Su p p e Rc 
 
 WILLIAM NOTCUTT begins this 
 Seclion with a RecapituIaLion of pare o^ 
 what he had faid in his Review ; and thereupon 
 rallies me thus. " But H, B. did not think good 
 *' to anfwer thefe Things ; yet he thinks he has 
 *' done it in faying never a Word. What ! was 
 *« he felf-condemned ; or would his Spirit yield 
 «' him no AfTiftance, when the Nakednefs of their 
 «' Caufe was fo expofed?" Thus, it feems, my 
 Silence, to what I thought not worth anfwering, 
 has mivle him fo 'ooije in bis own Conceit as to ima- 
 gine it unanfwerable i I may therefore now, to give 
 a feafonable Cneck to his Vanity, make feme Re- 
 marks on what he repeats ; 
 
 " I had, fa^s he^ taken Notice, that R, Barclay p. 
 <« 453. had laid, That Men are not tyed to the 
 «' Ceremony of breaking of .Bread." If he means 
 " the ^.akerSy it is true ; they are not tied, indeed ; 
 *' fpr th\.7 will not be bound with any Precept of the 
 *« Gofpel." Thus he takes for granted the main 
 Point in Debate, which he ought to prove, viz, 
 ^hat the Ceremony of breaking of Bread is a Precept 
 of the Gcfpel: It there befuch a Precept, ice him 
 
 produce 
 
Sea. XIII. Of the L o r d's S u p p e r 185 
 
 produce it, and fhew it to be of perpetual Obligati- 
 on on the fucceeding Ages -, and then he will have per- 
 formed fomething : But till then the following 
 V-3.ii2L^t'm my Vindication ■^. 109. (lands unanlwer'd, 
 viz. '^ It would feem unreafonable, that Jefus 
 *' Chrift who by his coming, did abolifh the Law 
 ^^ of Ceremonies, and came to eftablifh a Reli- 
 '' gion upon the moral Realbn of Men's Obligati- 
 *' on to God and Man, fhould Inflitute others in 
 *' the Room of thofe he had abolifiied, which had 
 *' no more intrinfick Worth, nor no more related 
 " to the Nature of fuch Obligations than thofe 
 '' very Ceremonies he had aboiifhed." I might 
 here defervedly retort upon him his own Exprefii- 
 pns, " But'VJ. Notcutt did not tbink good to an- 
 *•' fwer thefe Things: What! was he felf-coyidemned^ 
 *' or had he nothing to fay whtn the Nakednef^ of 
 ^* \{\^ Caufe was fo expos'" dV^ 
 
 But W. Notcutt proceeds^ " He [R. B] con- 
 *^ fefies, that the Corinthians did obferve the Lord's 
 *' Supper, but, he fays, they did it only as fome 
 *' Men obferved a Day, that fome others did not/* 
 Whereas R. Barclay doth not fo fay. 
 
 IP. Notcutt again tells us, that '' He [R. B,] 
 <' attempts to make fome believe that Jefus Chrift 
 *' only charged, that as often as they eat Bread 
 " and drink Wine at their own Tables, they 
 <' fhould remelnber him even in eating and drink- 
 'V ing their common Food." A meer Mifreprefen- 
 tation, upon which he groundlefly asks fuch 
 Queflions as thefe, *' How is our common Bread 
 *' the Body of Chrift? Or how is our cotnmon Wine 
 *' the New Teftament in the Blood of Chrift?" 
 Which no Body had aiTerted they were. 
 
 He 
 
i86 Of the L o R d's S u p p £ R. Seft. XIIL 
 
 He tells us a little lower, that he '« obfcrved 
 " th3it R. Barclay called the Lord's Supper a r^r//^/ 
 *' Ordinance^ p. 4^7," which is another Millake, 
 for though R. Barclay did account the Ceremony 
 of eating Bread and drinking Wine to be 3, carnal Or- 
 dinance, yet did he not efleem that Ceremony to 
 be the Lord's Supper^ which according to him is In- 
 ward and SpirituaL 
 
 Page 158. ^. A'", fays, «' JefusChrift is called our 
 *' Pajfover j" which is very true ; but his next Words, 
 *' And the Lord's Supper is a Commemoration of the 
 *S Death of Chrift, this therefore is our Pajfover^ and 
 *' the Apoftle calls it fo," he muft excufe our Belief 
 of, untill he fhall produce the Chapter and Verfe 
 where the Apoflle fo calls it. 
 
 He adds, " I alfo fhewedhow R, Barclay goes 
 " on Trifling, and faith, p. 478. That thatCharge, 
 *^ Do this till I come, is till Chrift is rifen in the 
 ** Heart, ^^ and then proceeds to fhew that '' This 
 *' Fancy is alfo freighted with Abfurdities.'* 
 But if it be, R. Barclay is not anfwerable for them, 
 becaufe he hath faidno fuch Thing, as IF. Noicutt 
 fays he does. Nor is there indeed any fuch Charge 
 in Scripture as Do this till I come ; But W. Notcutt 
 has feigned fach a Charge, to introduce a preten- 
 ded Interpretation of it -, and then goes on to draw 
 Abfurdities from Things that never were. A Man 
 that can employ himfelf thus, may eafily keep 
 his Pen at work. *' But fays he, H. B. does not 
 ••' think good to anfwer one Word to all thefe 
 *' Charges; or to make Apology for thefe Ab° 
 *' furdities.'' Nor has H. B. any reafon to con- 
 cern himfelf in this Cafe, it being W, Notcutt' s 
 own proper Bufinefs to anfwer for his own FiBionsy 
 
 and 
 
Sea. XIII. 0/r/;^LoRD's Supper 187 
 
 and to apologize for the Ahfnrdities he pretends to 
 draw from them. 
 
 His faying, that " Then* Friend Smithy Prim. 
 *-^ p. '^6. faitii, That Baptiftn and the hordes Supper 
 " were 'invented hy the Pope i" is not true. 
 
 His AlTertion, that E. Burrrough filth, that 
 the "• Lord^s Supper was an Injlitution of the Great 
 *' JVhore^'* isalfof\lfe. 
 
 His Citations alfo p. 159. from F.Howgill znd 
 G. Fox arc grody perverted : His fiying, '' If 
 Gluttons and Drunkards abufe their Food, that 
 doth not make the Food to be naught, and if 
 wicked Men abufe the Ordinance of the Lord's 
 Supper, their Sin does not alter the Nature and 
 Ends of that holy Ordinance," we have already- 
 replied to in p, (106) foregoing. 
 
 His little Witticilm with which he concludes 
 this Sedion, viz. " We argue for the U/e even 
 *' from the very Jhufe of it -, for what is Abufe? 
 '' but ah lift" has nothing in it ; for certainly a 
 Man may abufe a. Thing which he was not un- 
 der any obligation at all to ufe. 
 
 SECT. XIV. 
 
i88 
 
 SECT. XIV. 
 The Conclusion. 
 
 Wherein TV. Notcutt'% Remarks on 
 the Concluiion of my Vindication 
 are confidered. 
 
 HE begins his 12th Chapter thus, «< Now I 
 " Hiall conclude with a few Remarks, H. B. 
 **' tells you that he has impartially confidered the 
 ' Review, and finds it an ill-natured ?naliciotis 
 ' Performance^ and done without Order or due 
 ' Method^ and that he has been very unjuft in his 
 ' ^wtations^ and has declared to the World, that 
 ' for their Principles which are not fo. I Ihall 
 confider this Charge diflindly. 
 
 && 
 
 «« I. He faith the Re vi e wis an ill natured Piece, 
 *'' I anf.ver as to the ill Nature of it, I leave to the 
 <^ Reader to judge. Have I in all that Book given 
 '' fuch ill-natured Language to the ^lakers^ as you 
 *' have given to me, while you charge me with 
 *' want of coTiimon Honejly^ with forging of Lies 
 ** to Reproach others j with Injujlice and Unchari- 
 ^' tablenefs ?'' 
 
 Anfwer 
 
Se£t. XIV. The Conclusion. 189 
 
 Anfw. I gave him no worfe Language, than his 
 own Partiality and InjuUicc didjuftly entitle him 
 to. The Reafon, why, I thought his Performance 
 to proceed from an /// Nature^ was, that fuch Per- 
 verfionsand Falfhoods, as I dete6i:ed him in, were 
 never known to be the Effeds of a Good One, 
 
 2. W. N. " nat //&<f R E VI E w is a malicious Per- 
 -' formancc. For this I appeal not to Men, but to 
 God the Searcher of Hearts. And I am fure, that 
 he knows that H. B. in this Matter, wants Charity^ 
 *' And H. B. cannot bring one Evidence of it. Thus 
 *' the unjufl Judge meafures another Man's Corn by 
 *' his own Bufhel." 
 
 Anfw. I did not pretend to fearch his Heart, nor 
 to judge of him otherwife than by his Adlions, the 
 Scripture Rule of Judging, Mat.vn, 16. Te /hall 
 know them by their Fruits, Do Men gather Grapes of 
 Thorns^ or FigsofThiftles? To judge of Men by this 
 Rule, is no breach of Charity. And I would very 
 willingly have entertained better Thoughts of him, 
 had not his own Pradliccs prevented me. 
 
 
 TV, N. 3: '^ He fays, nat the Author of the 
 Review has heen unjufl in his ^totattons. If I 
 ** have quoted nothing but the very JVords^ or 
 *' 5'^;2/^ of your Friends, where is the Injuflice ? If 
 *« the Printer mifplac'd a Figure, you deny*d that 
 *' ever your Friends had written any fuch Words ; 
 ♦« where is the Honefty of that ? If you did not 
 *' know that thofe very Words had been often ia 
 *» Controverfy before *, You are a rare Champion 
 *' for their Caufe. If you approve of the ExpreiTi- 
 *^ ons which I have quoted out of your Friends 
 *' Books, why are you angry ? But if you do not 
 *' approve of them, why do you reprint their Works 
 
 " where 
 
 <c 
 
igo The Conclusion, Se8:. XIV , 
 
 *' where thefe Things iland ? Anfwer that Biknuna 
 *' if you can." 
 
 Anfw. That he has been imjuft in his ^otati- 
 ens I have fully prov'd. If he neither quoted the 
 Wofds^ nor the Senfe of our Friends, where was the 
 yuftice ? *Twas not mifplacing a. Figure, but counter- 
 feiting Expreffions; that I found fault with. If PF, 
 N, knew that thofe very Words had been often in 
 Controverfy before, he maft needs alfo know that 
 'twas becaufe we objected to the Truth of 'em. 
 "Why then does he repeat them ? Would he have us 
 impute the Reviving of Old Slanders to his good Na- 
 ture and Charity ? A Champion for a good Caufe 
 would fcorn to ufe fuch Weapons. His pretended 
 Dilemma is eafily anfwe'r'd, for though we may re- 
 print our Friends Works with Approbation, yet may 
 we reafonably except againft broken Scraps of them, 
 cull'd out from the middle of Sentences, fometimes 
 on purpofc to milVeprefent the Author's Meaning, 
 which the preceeding, intervening, and fubfequent 
 Matter^ would fhcw to be found and orthodox, 
 
 W.N. 4. " He adds, 'That the 'K^yi'Evt has 
 •' declared to the Worlds fuch Things to he their Prin^ 
 *' ciples that are notfo!^ And a little lower W. N. 
 fays, " If I have injur'd them in Words or Senfe, 
 *' fhew me the Place and I will acknov/ledge it." 
 That's well faid, and I wifli he may abide by it; for 
 as I have herein before feveral times fliewn him the 
 Flace where he hath injured us both in Words and 
 Senfe^ if he obfervc his Promife, his next Writing 
 v/ill be full o{ Acknowledgments \ which if they fhall 
 appear plain and fincere, we fhall readily forgive 
 him. I fliallnext fhew him fomeof the Places where 
 he hath injur'd us in his Reply, 
 
 P. 12, 
 
Sefl:. XIV. The Conclusion. 191 
 
 P. 12. He has injur'd the^^/^^rj by faying, that 
 '' they perfecuted G. Keith, and laid him in Prifon, 
 " for preaching up the Neceflity of Faith in Chrift 
 " without.'' 
 
 Ibid. He hath injur'd R. Barclay in charging him 
 with holding ;' the Doclrine of Juftification before 
 *' God by their own Works." 
 
 P. 23. He hath injur'd Robert Barclay and his 
 Friends by infinuating, that they were guilty of 
 Blafphen^ies, and that he was privy to them. 
 
 P. 28, He has grofiy injur'd G Fox, in under- 
 taking to prove what he had before injurioufly affer- 
 ted in his Review, viz, " That G. Fox gave out 
 «' that he was Chrift.'* 
 
 P. '^6. He has injur'd R, Barclay^ in charging 
 him with Deceit and Equivocation, for faying, that 
 we count the Scripures the hefi Writings in the World, 
 
 P. 2'^. He injures the ^^/^^n by faying, that 
 much of .S". F/y^<fr, and G. Fox, is, according to 
 THEIR OWN Confession, a Delulion of the Devil. 
 
 P. 40. He injures them by a falfe AfTertion, 
 when he fays, " Others of their Leaders have faid, 
 *' That the Writings of the Quakers are of equal An- 
 J' thority with the Scriptures.'" 
 
 P. 46. He injures us by infinuating, that we 
 affert, that every Man's private Spirit is to be the 
 Judge ofControverfies, 
 
 P. 47. He injures us by a feigned Diftindion 
 between the Spirit of Gody and the Spirit which the 
 fakers talk q{\ 
 
 P. s^^ 
 
192 The CoNCULsiON. Seel, XIV. 
 
 P. 53. He injures me in faying, I do not /peak 
 flain as honeft MenJIjould. 
 
 P: 86. He has injur'd W. Penn^ by afTerting 
 that he fays, That Jefus Chriji is no more than a moral 
 Virtue. 
 
 P. ?>g. He injures the ^lakers in faying, that 
 they make the Light, or Chrift within^ to be differing 
 from Chriji in Heaven. 
 
 P; 99. He injures the fakers by infinuating, 
 that they flight the Scriptures, that they are averie 
 to Prayer, and that they flight the Ordinances of 
 Chrift. 
 
 P. 113. He in injures them in afierting, that in 
 Ser, A^oL p. 146. their Leaders affirm, that Chrifl's 
 Body is no more than a Cloak or a VaiL 
 
 Hid, H E has injur'd them again by faying, that 
 they deny the Term Chrifi to the Son of David and 
 Mary. 
 
 P 
 
 we 
 
 P. 131. He has injur'd us by infmuating, that 
 pretend to ahfoliUe Perfection. 
 
 P. 139. He injures T'.Coe^ by faying, '' Here's 
 *' a Man tells you, that he is ready to burft with the 
 " Spirit." 
 
 P. 152. He has injur'd 5. P//^^r, by corrupting, 
 curtailing and mifpointing, a pretended Citauon out 
 of his Works, in the moil fraudulent and unjuft man^ 
 ner imaginable. 
 
 These are fome of the Places wherein he has in- 
 jur'd us s to mention them all, were to trapfcribe 
 
Sefl:. XI V. T/&^ G o N c L u s I o K. 193 
 
 a great Part of his Books: Whenfoever he fliall be 
 in fuch an enllghten'd Dilpofition of Mind as to make 
 his Acknowledgment of thefe in Sincerity and Truth, 
 I doubt not but himfelf will fee many more ; for 
 we have reprefented Things juft as they are ; if that 
 makes him feem Vile^ let him not blame us, but re- 
 form his own Condudl. 
 
 But how unjiift and hafe is he who endeavours to 
 reprefent me as Vile as he can by an egregious Falf- 
 hood, when he fays, p. 161. That he has ^^(f'K;;^ me 
 in five Inftances in one Page^ how I have wronged him, 
 and have plaint'^ proved my felf a Liar by whole/ale. 
 Whereas the Fa(5l I charg'd upon him, was altoge- 
 ther true, viz. " That he had falfly alTerted, that 
 " G. Fox five times over affirmed what he never did 
 " once affirm." And that the Reader may fee clearly 
 how far the five Inftances W. N. brings to prove his 
 falfe Charge, fall fhort of doing it, I refer to^. 150. 
 foregoing, where that Matter is fully fpoken to. 
 
 In his next Paragraph, p, 161, 162. he ov/ns, 
 " That the Quakers are commonly peaceable Neigh- 
 *' bours, free from open Vices, and that they may 
 *' in fuch Cafes be fet as Examples jto Thouiands," 
 by which he means, " Thoufands of cominon Inhd- 
 *' hiiantsoi the Towns where they live." but fays 
 alfo, that I am miftaken in fuppofing " That he 
 *' means to fet the fakers as Examples to Thou- 
 " fands of Chriftians." By which 'tis evident, thatj 
 in his Efteem, thoufands of com?non Inhabitants of the 
 Towns where the fakers live, are no Chrijiians. 
 This ihews the Stinginefs of the Man's Spirit, and 
 the Narrownefs of his Principles, and that he has as 
 little Charity for Others ot his Neighbours^ as for 
 the ^takers. He feems to think thofe too vicious^ 
 and tlicfe too virtuous^ for Ad^r.ittance into his Clafi 
 ot Chrifiians, Nor is it any wonder that he places 
 
 O Fice 
 
- 194 77?^ Co N c L u s I o N, Sefl:. XIV. 
 
 Vice and Virtue in the flinle Category^ if we ccnfider 
 his following Words, p. 162. viz. " Ifaidthatf« 
 " fuch Things they might be fet for Examples ; but 
 *' what Things were they ? No Doclrines of the 
 *' Chriftian Religion, or any real Holinefs, or the 
 '* Method of Goipel-Worfhip, but in xhtw Sobriety 
 *' and Freedom from open Vices. Moreover, H. B, 
 ** might have ittn in the fame Place, that I excep- 
 *' ted Religious Matters •, tor in the next Line I 
 *' added thefe Words, " But in the great Concerns 
 *' of our Souls Salvation, or in the Matters of Faith 
 ** and Gofpel-Worfliip, I muft take the Liberty to 
 *' fpeak according to the Word of God, which I 
 *' heartily own to be the fole Rule of my Faith and 
 *' Worihip." Thefe Words flood as fair to be ittn. 
 ** and read, as thofe that he took Notice of j why 
 " then did he pervert my Words ? We cannot taice 
 *^ this for honell Dealing." 
 
 I defignedno Perverflonofhis Words, for I real- 
 ly thought by the Thoufands he fpoke of, he had 
 meant Chriftians ; nor did I then know, that he 
 efteemed Tboufands of the common Inhabitants of 
 the Towns where we live, Cwho profefs Faith in 
 Chriil, and are generally baptized or fprinkled with 
 Water^ Heathens. If therefore I miftook his Mean- 
 ing, 'twas becaufe he is far more uncharitable than 
 I thought for. Nor did I then think, that he 
 efteemed Sobriety and Freedom from open Vices .^ No 
 Doolrines of the Chriftian Religion ; No Religious Mat- 
 ters y Nor any of the great Concerns of our Souls Salva- 
 tion ; all which his Words before cited do mofl evi- 
 dently imply. Does he think the Exhortations of 
 the Apoftles to Sobriety, i Thef v. 6, 7, 8. Titus u. 
 6. iPet.i.i^, V. 8. and in many other Places, to 
 be but meer Heathenifm, and no Dodrine of the 
 Chriftian Religion ? Or does he think that what the 
 Grace of Ggd teaches, is no Chriftian Dodrine ? 
 
 Is 
 
Se£t. XIV. The Conclusion. 195 
 
 Is it not written Titus i\. 11, 12. The Grace of God 
 that hringeth Salvation hath appeared to all Men i 
 teaching us^ that de flying Ungodlinefs and worldly Luftsy 
 wejrjould live Soberly. And is not this Sobri- 
 ety which the Grace of God teaches, a Religious 
 Matter^ and one of tht great Concerns of our Salvation? 
 Are not Sobriety and Freedom from open Vices, good 
 Fruits ? And are not Fruits the Chara6leriilick 
 Chriilhath direded us to judge by ? Doth he not 
 exprefly fay. By their Fruits ye JIj all know them. Mat. 
 vii. 20. andv. 18. A good Tree cannot bring forth evil 
 Fruity neither can a corrupt Tree bring forth good Fruit. 
 is not then PF, N. exceedingly uncharitable, who will 
 cenfure Men in Oppofition to fo excellent a Rule ? 
 Or can he heartily own the Scriptures (which he calls 
 the Word of God) to be the file Rule of his Faith and 
 JVorfJjip^ while he is advancing Pofitions diredly 
 contrary to their Teftimony. 
 
 In the Clofe of my Vindication^ I afTerted our 
 Belief, in Oppofition to his Perverfions, to fome 
 Part of which he puts in his Exceptions. 
 
 Page 161, Hi: cites me thus, " In^. ii^.H. B, 
 '' aflirms, that the ^,akers do not deny any one Ar-- 
 " tide of the Chriftian Faith '^ I alfo added, '' as 
 " recorded in the holy Scriptures." Which lafl 
 Words of mine he conceals, and fays, " I fhall 
 *' bring him and his Doctrines to the Teft of the 
 *' holy Scriptures." as it I had not admitted their 
 Teilimony. 
 
 H E then proceeds to remark upon my faying, 
 that we do not utterly rejeB a Sabbath, " And how, 
 *' fays he, does he make that out ?" I think I told 
 him, '' that we plead it expedient there fhould be 
 *' one Day in feven, a Day of Refl, and that Peo- 
 *' pleihould go to the publick Worihip of God.'* 
 
 O 2 *' Buc 
 
1 96 The C o N c u L s I N. Seft, XIV, 
 
 ** Bat, fa-js he^ they don'c do this out of any Con- 
 *' fcience o\ keeping it as holy Time to the Lord, 
 '* more than any other Day ot the Week : So that 
 *' this is but an Equivocation." If he think that 
 there is a real in tr in Tick Holinefs in one Period of 
 Time more than in another, let him produce his 
 Reafons ; or if he can, let him fhew us any Text 
 in the New Teftament, whereby the firll Day of the 
 Week is confecrated. If any of us have laid, that 
 the Sahhath is done away in Chrift^ it was doubtlefs 
 intended of the JewiJJj Sahhath *, which if himfelf 
 does not think to be aboliflied, it will become him 
 to produce a valid Reafon for his not keeping it. 
 
 The n^xt Thing he finds fault with is, my af- 
 firming. That we do not deny any of the Ordinances of 
 Chrifl. And then filHly taking for granted the very 
 Point I exprefly objcdled to, inz. that JVater-Bap- 
 tifin and the UJe of Bread and Wine^ are Ordinances 
 of Chrift j he calls me all to naught, and fays, 
 *' hefuppo^esme akin to the Knights of the Pofb, 
 " who can fay or fwear any Thing." for which A- 
 bufe I gave him no Ground, it being our real Belief 
 that Waier-Bapifm never was any Ordinance of 
 Chriil 5 and that his Words to his Difciples, Do this 
 in Rememhrance of me^ were fpoken only upon that' 
 prefent Occafion, and were no Precept of perpetual 
 Obligation to others. Let him in his Next, make 
 an E'fay to prove what he fo fcurriloufly abufes me 
 for denying. 
 
 His next Remark is upon my faying, that 
 <' We do not teach Men to patch up a Righteouf- 
 *' nefs of their own, but aflert that all our Righte- 
 *' cufneiTes are filthy Rags, and that the Righteouf- 
 *' nefs that Chriftians are to be clothed with, is the 
 ** Righteoufnefs of God by Faith in Jefus Chrifl." 
 Upon which he thus obferves, '' If this be really 
 
 «« the 
 
Seft. XIV. The Conclusion. 197 
 
 " the Judgment of H. B. he had better have faid, 
 *' That this is really my Opinion. But why does he 
 " fpeak like R. Barclay^ in reprefenting this to the 
 *' Workl as the common Opinion of the Society of 
 *' the ^takers. This is tar from Sincerity, Did 
 " not this Man know that R. Barclay, whom he un- 
 *' takes to vindicate, v/as of another Judgment? 
 *' And could he be ignorant zYu\tSa?/mel Fijher has 
 *' Vv^ritten very much againft it ? " To this I aa- 
 fwer, that I v/ell know R, Barclay was of the fame 
 Judgment ; and that 6'. Fifier has not written ngainfl 
 it, but JV, N. hath perverted the Scnfe of thofe 
 Authors, as I have fully Ihewnin^. 18, 19. fore- 
 
 20 mo" 
 
 P, 165. He cavils at my faying, " We be- 
 " lieve the Scriptures in as full and extenfive a Senfe 
 *' as any other Chriftians, fave only we objedl to 
 " their being the primary and only Rule of Faith 
 ^' and Pradlice, and the Word of God." To this 
 he objeds certain PafTages from G. Fox, JV. Bailey^ 
 and G. Bijhop, which we have before reply'd to. ■ 
 For which T refer my Reader to the Sedtion of the 
 Scriptures, where he will fully fee our Judgment, 
 and how little Occafion this Adverfary has for charg- 
 ing us with flighting the Scriptures, which we highly 
 honour, as proceeding from the Didates of the Spi- 
 rit of God, and containing a Revelation of his Will. 
 
 P. 166. FIe carps at my Taying, TVe believe a 
 Judgfnent to come., or the laft Judgment. Which moft 
 certainly we do, nor do the Citations he produces 
 fay any Thing to the contrary. His flouting Ex- 
 prefTions, '' But I muft tell thee, Friend, that 
 " this is deceitful Dealing, and a Trick to cover 
 " thy Notions," I abominate, and mull place to 
 the Score of his manifold Abufes of that Kind, which 
 I defire to forgive. 
 
 O 3 His 
 
198 The C o K c L u s 3 o X. Seft. XIV. 
 
 His lad Objection is to my faying, that J^Fe 
 Iclieve Heaven and Hell. In Oppofition to which he 
 produces fome ExprefTions of our Friends who fpeak 
 oi ^n Heaven zvitbin : And falfly infers, that Heaven 
 and Glory are only in this prefent Life \ whereas no 
 fuch Inference can be juflly drawn from their Words. 
 So thai his feveral Obieftions to my Declaration, 
 being ol no weight, I fhall conclude rhis in the fame 
 Manner as 1 ..Vid my Vindication^ viz. *•' All thele 
 *' Dodrine'^ vviiich //^. A~ afferts, and infinuates we 
 *' deny, we fully and fincerely own, as they are 
 " contained in the facred Writings •, and therefore 
 " what muft his Treatment of the ^mkers in this 
 " manner be attributed to ? If not Prejudice, it mud 
 ^' be a profound Ignorance of their Principles, and 
 " too great a Dependence on the Credit of their Ene- 
 *' mies : Let it be which way it will, he gave fuffi- 
 " cient Proof in his Reviezv^ of being an unfair Ad- 
 '• verfary, and in his 7^^^/}', has abundantly con- 
 *' firm'd the fame, in both which, inftead of im- 
 *' partially ftating R. B's and the fakers Principles, 
 " he has moft partially abus'd them." 
 
 His following Matter being nothing but old 
 
 Objeftions, frequently by us anfwered and confuted, 
 I pafs by, as having no Relation to my Vindication^ 
 which I think I have fully defended againfl his Reply, 
 t!ie Injuftice whereof I have plainly deteded, and 
 wiili he may unfeignedly repent of the manifold In- 
 juries and Abufes which he has undefervedly cafl 
 upon the Innocent. 
 
 POST^ 
 
199 
 
 POSTSCRIPT. 
 
 SINCE the foregoing Sheets were printed off, 
 the Book call'd Morn. Watch., mentioned in p, 
 1 02. is come to our Hands : And we can now afTure 
 the Reader, that W. N*s pretended Citation from 
 thence, viz. " They call the holy Scriptures Tra- 
 ditions of Men, Earthly Root, Darknefs and 
 Confufion, Nebuchadnezzar s Image, Putrefaction 
 and Corruption, Rotten and Deceitful*' is a mofl 
 grofs Mifreprefentation, there being nothing fpoken 
 contemptuoufly of the Scriptures in that Book, nor 
 are any of thofe Terms applied to the Scriptures 
 therein. l^JV.N. read the Book before he quoted 
 it, he is guilty of a mofl abominable Perverfion of 
 it. If he has never read it, but borrow*d the Quo- 
 tation from fome other Adverfary, the Falfhood is 
 juflly imputable to himfelf, in that he repeated it as 
 bis own. 
 
 
 FINIS. 
 
 O4 THE 
 
THE 
 
 CONTENTS. 
 
 The INTRODUCTION, Po^^ 1,2- 
 
 S EC T. I. 
 
 W. N O T C U T T s IntroduHion conftder^d. 
 
 REmarks on W. Notcutt'i CoUe5fion of Phrafes 
 from Mather'j Hift. of New England. On 
 a Certificate concerning H. Smith and E. Walker. 
 On his Promifetoforhear Railing, p 3. On his froth 
 and levity about my citing a News Paper, p, 4. 
 On his grofs Railery againft G. Fox. p* S' ^ f^^^ 
 Anfwer to his ^lery^ What did G. Fox ever do to 
 prove his Call and Miflion from God ? p. S, A 
 Defence of R. Barclay /r^w his unjtift Refle5lion. p. 12. 
 His Obje5lion^ concerning G. Keith's being per- 
 fecuted for preaching Faith in Chrifl without, re- 
 futed, p. 14. A Declaration of Faith made by the 
 Quakers in Penfylvania on that Account, p. 1 6. His 
 dbufe of R. Barclay and S. Fifher concerning Jufhi- 
 fication by our own Works, deteEled. p. 19. ne 
 Weaknefs of his pretended Parallel between the Doc- 
 trine of Election held by G. Fox and E. Burroughs, 
 and that of Elifha Cole, with his pitiful Eva/ton a- 
 bout a Charge of Blafphemy on R. Barclay 'j Friends 
 expofed, p. 21. 
 
 SECT. 
 
The C O N T E N T S. 
 
 SECT. II. 
 
 Of the Rife of the Q^u A k e r s. 
 
 OBfervatlons concerning tremhUng, p. 22- OnW, 
 N's ajferting what he could not pojfibly know, 
 p. 23. O/: 'hjiveaknefs of bis Syllogifms. p. 24. On 
 kis Injujlice in taking no Notice of], Naylor'j Recan- 
 talion. ibid, ALetterofy l^'dilor'swithObfervali- 
 C71S €n his 'Tr-jal from S^\NtVs Hiffory. p. 26. On the 
 Injujlice of W. NotcuttV afcrihing to a Society the 
 Failings of particular Perfons, On the Liberty he 
 would affume in making ^Mations. p. 27. The Vani- 
 ty of bis attempt to prove bis Affertion that G. Fox 
 gave out that himfelf was Chrift, with a large Ci- 
 tation from Jofeph Wyeth'j Switch, in anfwer to 
 the Snake in the Gv2ik^ from who7n W. Notcutt 
 feeins to have borrowed bis pretended Proofs, p. 28, 
 to 4.0. 
 
 SECT. Ill- 
 
 Of the Holj Scriptures. 
 
 THE Befign ofR, B2irchy in writing his Apo* 
 logy. ^.41. The Quakers reverent Regard to 
 the holy Scriptures manifejled hy Extradls from their 
 Yearly Meeting Epifi:les./>. 42. On private Do^rines, 
 p. 47. W. Notcutt'i Reflexions on the Light within 
 being the S^andard^ anfwer ed, p. 48. No Difagree- 
 ment hetvjeen S. Fifher, R. Barclay and me about 
 Jultification. p. 49. The Weaknefs of W. Notcutt'j 
 Comparifon^ about trying a Piece of Gold, epcpofed. p. 52. 
 
 Tejiimenies 
 
Tlie CONTENTS. 
 
 I'ejlimonies of ancient Chrlftians and eminent Prote- 
 flints, to the NeceJJity of the Spirit's TlJumination. 
 ;p. S3' ^^ p^^ 'ended Difagreement hetzveen R.Bar clay 
 a-nd G. Fox, ru'onciled. p. ^y. Several Ohje5fions 
 {igmnftR^ Bar lay refuted, p. 59. An Inflance of 
 W. '^oizvvj.^s Ferverfwn of Scripture, p. 62. Seve- 
 ral ShiOtations from E. Burroughs confidercd. p. 6-5. 
 Citations fiom G, BiPnop conftdered. p. 6%^ We 
 do not dif par age the Scriptures, p. 72. 'Teftimonies of 
 fofne called Heath.ens to the Divinity and Excellency 
 of the Light within, p. 74. The Holy Spirit the 
 Guide of thofe who have not the Scriptures, p. 76. 
 A Perverfton of y^.?tnr\ exposed, p. 72. The Scrip-. 
 tures confirm the Truth of Miracles, not Miracles 
 the Truth of Scripture, p. 78, Remarks on an un- 
 guarded Exprefpion of ^ . Notcutt. p. 80. Colleoli- 
 on of Teftimonies to the Indwelling of the Holy Spirit 
 referred to. ibid. The Weaknefs of W. Notcutt'5 
 QbjeBions to fever al Texts by me cited, p. 81, His 
 Froth and Levity juftly expofed. p. 85. His impiouf 
 Railing againft the Light within confidered. p. %6. 
 His Biflin^ion between the Ruler and the Rule, 7iot 
 Scriptural, p. ^y. His falfe Charge on W. Perm. p. 
 89; An Examination of ij Texts by hi^n produced 
 to prove., that the Scriptures call themfelves the Word 
 of God. p. 90. His Obje^ions againfl fome of cur 
 Friends calling their Writings the Word of the Lord, 
 long fince anfwered by Dr. Philips, p. 97. Ohfer- 
 vations concerning a feigned Story of his, of what a 
 Woman told him. p. loi. His Perverfions of S. 
 Fifher. Ifaac Pennington and others, dete5led. p. 
 302. His Cautions to young Perfons made fnore a- 
 greeahh to Scripture, p. 107. 
 
 S E C T, 
 
The C N T E N T S. 
 
 S E C T IV: 
 
 Of the Light Within. 
 
 WILLIAM NOTCUTT'i Ohjemons a^ 
 gamft the Light anfwered hy a Citation from 
 Eliz. Bathurft. p, 114. A S^uerywhether hehelicoei 
 ihe Divinity and Omniprefence of Chrift. d. 118. Ob" 
 fervations on his unfcripturalUfe of the fp^ord Gr3.ces. 
 p. 119. A falfe Charge of his on W. Pcnn. p. 120. 
 The Abfurdity of W. Notcutc'i Confequences about 
 Perfection, ibid. The Quakers Acknowledgment of 
 Chrift without -afferted. p. 121. Remarks on W. 
 N'i ^ forts of Light. i:'2,'^. On his calling the Light 
 *within an Idol. \2'^. Obfervations on the life of the 
 Word ^%X'^ {or Principlej in the New Teflament. p, 
 124: "W. ^oizQXXlx. convioled of a grofs Impofit'ion on 
 his Reader, p. 125. His Remarks concernhig the Light 
 within confidered. p. 126, 
 
 SECT. V. 
 
 0/ //;^ T R I N I T Yo 
 
 JOHN CALVI Ws Obfervations concerning the 
 Terms Trinity of Perfons. p. 135. W. Not- 
 cutt Ufes the fame Comparifons which he cenfures in 
 Bthers cs foolijh and carnaL p. 137. The Name Er 
 verlafting Facher attributed to Chrift. Ifa. ix. 9. p. 
 137. The Weaknefs of W, Notcutt'j Remarks upon 
 the Words I will come, and I will fend. p. 138. A 
 Choice Pcijftige of W. Penn concerning the Trinity, p. 
 
 SECT. VI. 
 
The CONTENTS. 
 
 SECT. VI. 
 
 Of J E S U S C H R I S T.' 
 
 SEveral Citations refcued from W. Notcutt'j Per- 
 verfwns. p. 140. Remarks on V^ ,^o\.oixx!s fay 
 ing, that the Godhead of Chrift was not anointed. 
 ^. 142. An Anfwer^ to what W. Notcutt calk the 
 Myftery of Quaker ifm, tranfcriFdfrom R. Claridge. 
 J). 142. W. Notcutt'j Comtnent upon a Citation from 
 E. Burroughs T^^ie;;^ /^ he an ill-natur'^d one, p. 148; 
 
 SECT. VII. 
 
 0/PERFECTlONi 
 
 -|TrTILLIAM ^OTCUTT's Charge cf In^ 
 
 V V conftancy in R. Barclay proved groundlefs p. 
 149. Thefalftjood of his Charge on G. Fox, and his 
 inability to defend it ^ fully dete^ed. p. 150. His own 
 Ignorance difcovered in pretending to expofe G. Fox*s. 
 p. 151. The Failings of Job and ACa, carry no Op- 
 pofition to R. Barclay'^ Dcfirine of Ferfehion. p. 
 152. PerfeElion neceffarily includes Humility, ibid. 
 W. Notcutt'^ Affertion^ that the Belief of Perfection 
 tends to nounflj Pride^ JJoewn to he weak and imperti- 
 nent, p. 153. 
 
 SECT. VIII, 
 
The CONTENTS. 
 
 SEC T. VIII. 
 
 Of Women's Preaching. 
 
 WILLIAM NOTCUTT'j Suggcfticn, of 
 7nyurif airly quoting Pool ^;;^Lock, groundUfs 
 p, 154, His Remark on the Word haxeiv iyifigmf. cant 
 p. 155. Speciking with Tongues no part of ]otV s Pro- 
 phecy-, nor do Miracles always accompany an immediate 
 Commijpon to preach, 156, Afhort Remark on W. NV, 
 own CommiJJion. ibid. His mean way of confuting G. F. 
 ']}, 157. I\otes of a pretended Letter from S, Eccles, /^ 
 John Story, ibid Remarks on the Jpojtle's Direcii- 
 ons concerning Womer^s praying and prophefying. ibid. 
 
 w 
 
 SECT IX. 
 
 Of Silent Meeting?, 
 
 N O T C U T T'j Ignorance of the Nature of 
 fpiritual Worfhip., and Remarks on his faying that 
 ^/bf Congregation is nota proper PhiCefor Meditation. 
 p. 158. His Difcourfe of Silent Meetings being accidental 
 anfwered, p. 259. i'he Indecency ofhisperfonalRcfleuii^ 
 cm on T. Co^^ exposed, p. \t>o. A Defcriptionof the 
 Nature of Silent and Spiritual Worjhip. ibid. Silent 
 Worjhip oppofed hy thofe who are maintained hy Talk- 
 ing about Religion, p. 163. 
 
 SECT. X. 
 
 0/ Pr A Y E R. 
 
 RE77iarks on a ConceJTion of W. N. which gives up 
 his Caufe, p. 163. JVhat true Prayer is. p. 
 104. Words are ?:o$ ejfential tQ that Duty of Prayer 
 
 enjoined 
 
The CONTENTS. 
 
 enjoinedhy thofe 'Texts which command us To Pray always 
 /?. 164. A formal C our fe of Exprejfwnsmay he us''d where 
 no true Prayer is. ibid. What V^ .^. calls the Work 
 of Prayer ma^ he a meer Opus Operatum and unac- 
 ceptable, ibid. H\s Mif application of fever al Texts on 
 this Head., P- i^5- 1^6. A P ajfage from K. Barclay'^ 
 Apology concerning Prayer. 167. A Pajfage out of 
 Cyprian concerning Mental Prayer, p. 178. 
 
 SECT. XL 
 
 0/ I N F A L L I B I L I T y. 
 
 THE Quakers hold not a perfonal Infallibility. 
 p. lyo. W. N'j Citationsfro?nG. F. examijied, 
 p. 171. His Mifinterpreiation of E, Burroughs, p, 
 172. 173. Several other injurisus S^.otations from 
 G. F. examined, p. 174. A Detection ofW.N's, 
 mofi egregious Perverfion of S, Fiiher. p, 175. to 179. 
 A P ajfage of ^.^d.xz\zrj^ s concerning Miracles, p. 180. 
 
 SECT, XIL 
 
 Of WATER BAPTISM. 
 
 WILLIAM NOTCUTT doth not prove 
 Water-Baptifm to he thzBaptifm ofChrifi. p. 
 181. The Apofiles were inftrumental to confer the Gift 
 of the Holy Ghoft. ibid. S. Clark'j Annotations on Heb. 
 10. 22. p. 182. APaffage from my Vindication h^ 
 him unanfmred^ p. 183, 
 
 SECT. XIII, 
 
The CONTENTS. 
 
 SECT. XUI. 
 
 Of ^^^ L O R d's SlT P P E R. 
 
 THEBefe5fs of W. N'j Difcourje on this Head 
 demojijlrated. p. 184. 185. His Mifreprefenta- 
 tions of K, Barclay, p. 186, 187, 
 
 SECT. XIV; 
 The Conclusion. 
 
 HIS Remarks on the Conclufion of my Vindication 
 confidered. p, 188, 189, 190. Many Injlan- 
 ces Jbewn wherein he has injured the Quakers. 19 1, 
 192. A particular Injujhce of W. Notcutt remarked 
 p. 193, Ohjervations on his unchriftianing the common 
 Inhabitants of the 'Tovons. ibid. Remarks on his calling 
 Sobriety and Freedom fro?n open Vices no religious Mat- 
 ters, ^cp. 194. His Exceptions to my Declaration of 
 cur Belief Jl?ewn to he weak andjrivolous, p. 195. i^c. 
 
BOOI(^S lately Trinted^ and Sold by the Affigns of J. 
 Sowle, at the Bible in George- Yard, Lombard 
 Street. 
 
 A Defence of ^akerifm % or. An Anfwer to a Book 
 indtuled, A Prelervative againft Quakerifm ; 
 written by Patrick Smithy M. A. and Vicar ^ as he ftiles 
 himfejf, of Great Paxton in Huntingtonjhire. In which 
 Anfwer, His Charges againft the ^takers of Deifin^ En- 
 thufiajm^ Herefj^ and Schifm^ are confidered and refu- 
 ted : His Mifinterpretations of the HchfScriptiires ma- 
 nifefted .* His frequent Perverfions of the fakers 
 IVri tings detected ; and their truly Chriftian Principles 
 ftated, and vindicated, in Oppofition to his Attempts^ 
 which are Ihewn to be weak and felf-contradi6tory. 
 With an Appendix, containing, I. An "Examination of 
 the firft Clafs of ^aker-Teftimonies produced in a late 
 Vindication of the Bijhop of Lichfield and Coventry, 
 II. A Dete5iion of the Faljhood of Pickwortb's Narrative, 
 By Jofeph Bejfe. price 45. 
 
 A Confutation of the Charge of Deifm : wherein the 
 Chriftian and Orthodox Sentiments of IVilliam Penn are 
 fully demonftrated from his own Writings, which are 
 clear'd from the Perverfions and Mifconftrudtions of a 
 Namelcfs Author, in his late Vindication of the Bifhop 
 of Lichfield znd Coventry: With a particular Examina- 
 tion of that Author's Comment on feveral Texts of 
 Scripture : And an Appendix, in which the Falftioods of 
 Henry Pickworth's Narrative are fix'd upon his own head, 
 from his late pretended Defence of them. By Jof. BeJfe, 
 price bound 2s. 
 
 The Proteftant Flail : Or a Defence (grounded upon 
 Scripture J of a Letter to the Clergy of Northumberland^ 
 in Anfwer to a Pamphlet intitl'd A Vindication of Bi/Jjop 
 Taylor, i^c. pr. gd. 
 
 A Vindication of the Dodrine of Baptifm, as held by 
 the People call'd ^takers ; in Anfwer to Philip Bed- 
 ingfield's Pamphlets, efpecially that called, A Letter to 
 a Quaker in Norfolk : Wherein his Arguments jor 
 Water-Baptifm are Enervated : His miftaken Notions 
 concerning the i5^//f/w of the ^'/in/, DetCi^ed : And his 
 
 Expolition 
 
WOKJS Prhted ani Soldy 8cc. 
 
 Expofition of fundry Texts of Scripture, Refuted : Prov- 
 ing, that the Baptifm with the Holy Spirit is the true 
 Baptifm of Chrift *, whereby every true Believer is initi- 
 ated into the Chrillian Church. With a Queftionary 
 Pofti'criptdi reded to the Clergy. By Jofiah Forfter, Price 
 bound I J. 6d, 
 
 Some Confiderati07ts relating to the Prefent State of 
 the Chrtftiah Religion, wherein the Nature, End and 
 Defign of Chriftianity, as well as the Principal Evidence 
 of the Truth of it, are explained and recommended out 
 of the holy Scriptures; with a general Appeal to the 
 Experience of all Men for Confirmation thereof. The 
 fecond Edition, price 6d<, 
 
 Part the Second. Wherein the principal Evidence of 
 the Chriflian Religion is explain'd and defended upon 
 the Principles of Realpn, as well as Revelation : With 
 fome Obfervations on feme PafTages in theBook intituled 
 Chriftianity as old as the Creation, fo far as concerns the 
 Dodlrine herein advanced. The fecond Edition, pr. is. 
 
 Part the Third. Wherein the principal Evidence of 
 the Chriftian Religion is farther explain'd and defended ; 
 in Anfwer to the Objections made againfl it in a late Vin- 
 dication of the Bifhop of Lichfield and Coventry : With 
 an Appendix, containing fome Remarks on a PafTage in 
 the fecond Volume of Bifhop Burnett Hiftory of his own 
 Times, price is. All of them by Alexander Arfcott, 
 
 An Abftrad: of the Sufferings of the People call'd 
 fakers, for the Teilimony of a good Conlciencc, 
 from the Time of their being firfl: diiunguilhed by that 
 Name, taken from Original Records, and otlier Au- 
 thentick Accounts. Vol. the firfl. From the Year 1650, 
 to the Year 1660. Price 5s. 
 
 The Impartial Quaker ; In Anfwer to the Impartial 
 Churchman, Written by Dr. R.Goert Warren^ Reclor of 
 Stratford Bow in Middle/ex. By H. L. price 6d, 
 
 A Salutation to the Britains, to call them From the 
 M^ny Things, to the One Thing needful, for the faving 
 of their Souls. Efpecially, to the poor Unlearned Tradef- 
 men. Plowmen and Shepherds, thofe that are of a low 
 
 Degr- 
 
BOOICS lately Prhted anci Sold, iccl 
 
 Degree like my felf, this, in order to dired you to 
 know God and Chrifl, the only wile God, which is 
 Life Eternal, and to learn of him, that you may be- 
 come wifer than your Teachers. By Ellis Fugh. pr. i^ 
 
 Vindicis Veritatis; Or an occafional Defence of the 
 Principles and Pradices of the People called ^uakers^ 
 in anfwer to a Treatile of John Stillingfieet\ mifcalled, 
 Seafonable Advice concerning ^akerifm^ &c. ^y 
 Daniel Phillips, M. D. price is 6d. 
 
 A Colledion of the Works of the memorable William 
 Venn^ Governor of Penfilvania. In Two Volumes, in 
 Folio. To which is prefixed a Journal of his Life, with 
 many Original Letters and Papers not before publifhed. 
 price i/, I OS. 
 
 A compleat Index to W. Penn's Works, pr. 6d. 
 
 Fruits of a Father's Love : Being the Advice of TF. 
 Penn to his Children, relating to their Civil and Religi- 
 Condud. Written occafionally many Years ago, and 
 now made publick for a general Good. By a Lover of 
 his Memory: price pd, 
 
 An EfTay concerning the Relloration of Primitive 
 Chriilianity, in a Conduft truly pious and Religious, 
 the fecond Edition with Additions. By 'Tho. Beaven. p. is 
 
 A brief Account of the Life^ Convincement, Suffe- 
 rings, Labours and Travels of that faithful Minifler of 
 Chrifl Jefus, Chrijlopher Story, price is. 
 
 Truth^s Vindication : Or, a gentle, Stroke to wipe off 
 the foul Afperfions, falfe Accufations, and Mifrepre- 
 fentations, caft upon the People of God called ^lokers, 
 both with refpect to their Principle, and their Way of 
 profelyting People over to them, by E, Bathurjl. pr is 
 
 Fruits of Early Piety, confiding of feveral Chrift-ian 
 Experiences, Meditations and Admonitions, written in^ 
 Verfe, hy Richard Beckett ]un. Very profitable for the 
 Pciufal of Youth. The fecond Edition, pr. 3d /* '* 
 
 Mufa Parasnetica, or a Tradate of Chnjlian^^ Epijlks 
 on fundry Occafions, in Verfe. by Wihia/ja^ Majfey, 
 price 6d 
 
 Gofpel 
 
Booh Printed and Sold by the -Affigns of]. Sowlc. 
 
 Gofpel-Truths demonflr a ted, in a Colledion of Doflrinal 
 Books, given forth by that faithful Minifter of Jefus Chrift, 
 George Fox, containing Principles elTendal to Chriftianity 
 and Salvation, held among the People called Qjiakers, folio. 
 
 God's protedling Providence, Man's fureft Help and De- 
 fence in Times of the greateft Difficulty and moil eminent 
 Danger, evidenced in that remarkable Deliverance of R. 
 Barrow, wish divers other Perfons, from the devouring 
 Wavesof the Sea, among which they fuffered Shipwreck j 
 and alio from the cruel devouring Jaws of the inhumane Ca- 
 nabals of Florida, faithfully related by one of the Perfons 
 concerned therein, Jonathan Dickenfon, price is 
 
 The Harmony of the Old and New Teftameni, and the 
 fulftlliag of the Prophets, concerning our Lord and Saviour 
 Jefus Chrift, and his Kindom in the lauer Days, with a 
 brief Concordance of the Names and Attribuces, tS>c. given 
 untoChrift: and fome Texts of Scriptures coUeded, con- 
 cerning Chrift's Humiliation and Sufferiags, alfo his excellent 
 Dignity and Glorification. Pnblifhed for the Benefit of Chri- 
 ftians and Jews, by John Tomkins. With an Appendix to 
 the Jews by W. Penn, the third Edition, price is 
 
 The Works of the long mournful and forely diftrefled Ifaac 
 Pennington, in folio, price 12s 
 
 The fpiritual Worfhip and Service of God exalted ; and 
 acceptably performed only in the Spirit.of our Lord Jefus 
 Chrift. With fome other Things inferted herein worthy of 
 Oblervation. By a Lover of Truth, and Well Wifher of the 
 Souls of all Men, George Myers, price 9d 
 
 A Light fhining out of Darkneis j or occaflonal Queries, 
 fubmitted to the Judgment of fuch as would enquire into the 
 true State of Things in our Times. The whole Work revifed 
 by the Author, the Proof engliihed and augmented, with 
 fundry material Difcouries concerning the Miniltry, Separa- 
 tion, Infpiration, Scriptures, Humane Learning, Oaths, 
 Tithes, &c. With a brief Apology for the Quakers, that 
 they are not iaconfiftent with Magiftracy. By an indifTe- 
 renc, but learned Hand, the third Edition, price is 6d. 
 
 Where alfo may be had, Bibles, Teflaments, Concordan- 
 ces, Spelling Books, Primers, Horn-books, Writing Paper, 
 AccouGt-books for Merchants and Shopkeepers with other 
 Stationary Ware, Wliolefale or Retale. 
 
f 
 
 
/ 
 
 / .. 
 
yS*f*9ii 
 
 ''"^fSS*^