Scottish Presbyterian

Quakerism the Path-Way to Paganism

John Brown (1610-1679) · 366,588 words · 1629 min

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) This evidenceth what account they make of a Christ without, and of his Righteousness. (2. What doth their common taking of a Spiritual body & blood, which Christ had, & which came down from heaven, mean? Do they mean by the blood of Christ, the blood that came from that man, that died a Jerusalem, as a sacrifice for sin? No, they cannot mean that, for that is but outward blood, that cannot cleanse the conscience: This body was but his Temple or Vessel, and not his body, which went to heaven: And this it seemeth they have learned from Mahomet, who speaketh of Christ, in his Alcoran not much unlike to this Azoar XI. what mean they by that Spiritual body, whereof that blood was a part, which Christ brought with him from heaven, and which dwelt for a while, in the man Jesus, who died at Jerusalem ? Can such as talk thus be orthodox in this mater? Do they not mean by the blood, through which Justification and purifying cometh, the blood of that spiritual body, which Christ brought from heaven with him, and which is in every Quaker, as really, as in Mary • s Son? Do they mean by the body of Christ, that bo • y, which was crucified at Jerusalem ? Or not rather the thing, which they call a Spiritual body, which tabernackled in the body of Jesus, the Son of Mary, and which is as well in them, as it was in him? And is not this to deny the life and death of Christ, without us, and Justification thereby? Do they mean by Christ, by whom we are justified and saved, God-man, or a real man, that was born of Mary, assumed into the subsistence of the Godhead? Or anything created, and that was visible to the bodily eye; or anything, but that which is within themselves? What else meaneth that expression of Penningtons quaest p 20. For that which he (that is Christ) took upon him, was our garment—but he is of an heavenly nature, and his flesh and blood and bones are of his nature. And p. 33. This we certainly know, and can never call the bodily garment Christ, but that which appeared and dwelt in the body. Do they not hereby deny the man Christ Jesus, and any interest in him, who was of the seed of Abraham, and had our nature, and is ma • still in glory? Of all this we need doubt no more now, since G. Keith hath so fully unveiled this mystery, in his late book, now come to hand, wherein, instead of confuting that Postcript to Mr Rutherfoords letters, which he pretended, he hath more then sufficiently confirm • d the same, as may be shown, in due time. (3.) Do they not deny that Christ, who came in the fullness of time, according to the Prophecies and promises, and took on our nature, and suffered therein; and renunce all benefit thereby, when they say, that Christ's nature is not human, and talk of his being now manifested in the flesh, that is, in them, who are Quakers. See Fox's mystery, &c. p. 71. what else can be the import of their denying a Christ without, and calling it a carnal Christ ; but a plain denying of him, who was touched with the feeling of our infirmities, and was in all points tempted, like as we are, yet without sin? (4.) When they ascribe salvation to a Christ within, do they not deny the Christ without? Fox in his great mystery p 8. And no one knows salvation, but who knows thi • Christ in you, who is the Salvation; and where he is within, there is salvation. Fox the younger p. 49.50.54. And you, whom the power of the prince of the air hath led out of me, you scorn me, the light in you.—They have disobeyed it and called it a natural light; and ye have said, that I the light am not able to save those that believe in me.—That if you would believe, and wait in me the light—I will purg out all your iniquities, and forgive all your trespasses, and I will change your nature, and make you new Creatures▪ if ye will hearken to me, and obey the light in you. Smith Cat. &c. p. 64.71. And this (Christ in us) is he in whom our salvation standeth, as the mediator between God and man, the man Christ Jesus—and we also know and believe, that he is the same Chri • t in us, which in dispensations past did humble himself to the cross. Mason's loving Invit. p. 5. If ever man be justified by his maker, then by believing in God's Covenant of light, which in the conscience bears its testimony against all iniquity—then let me • or ever be condemned from the presence of the righteous God. Smith prim. p. 9. tells us expressly, tha • the Christ without and the Christ within have no more followship together than the East hath with West: And therefore the asserting of the one must be a quite destroying of the other. Hear once more the Morning watch p. 41. And as you give up to that measure of light in your own consciences, and wait to be guided by it and exercised in it, you will know Christ revealed within you, whom you are looking • or without you, and put his day far off from you and so live in want of him, and know not how to come to him, nor the place where to find him; but live in the dreamings and night visions, and have a talk of him, and what he hath done for you, and so spend your precious time in slumbering and dreaming &c. (5) What meaneth that of Ed. Burroughs p 31. (cited by Mr Hicks in his 2. Dial. Pag. 21.22.) Silence flesh, wouldst thou, who art an enemy to God, know how we are reconciled to God, and by what obedience? Owne the light in thy conscience, and be obedient to that, then thou shalt know by what obedience we are r • conciled to God, &c. is this to speak soundly of the Righteousness of Christ? (6.) What mean they by Christ's sufferings still, and by satisfaction made by Christ's sufferings in his saints? Burroughs p. 31. saith, Thou blasphemer askest thou knowest not what: is not • hrist the same as ever? And is not the sufferings of Christ satisfactory wherever? We need add no more, there being enough here to discover their renunceing of the sufferings and death of Christ, who died at Jerusalem, as being any way satisfactory to the justice of God or sins:

6. He addeeh, H • nce again, because we say to them, when they clatter and determine of the resurrection, that it were more necessary for them to know the righteous one, whom they have killed in themselves, to be arisen, that they may be made partakers of the first resurrection; and that, if that be, they will be more able to judge of the second; they say, we deny the resurrection of the body. Answ. What unsavory language is that, clattering about a resurrection ? Is this spoken like a Ch • istian? Is the Resurrection such an inconsiderable thing with him? Or is it a mere problem, or a thing that shall never be? Next, see we not here, in his own words, a confirmation of what we were last saying, to wit, that the Quakers deny a Christ without, dying and rising; and all advantage for us thereby? What meaneth he by the killing of the just one within us, and the rising again of that just one ? Is that the just one crucified at Jerusalem, whereof Peter speaketh Act. 3:14. And Stephen speaketh, Act. 7 52. and Ananias Act. 22:14? And if not, to what else te • death this, but to banish away the very historical f • ith of that? But now, as to the Resurrection, if he believe any such thing, how cometh it that in all his great book, he hath made no mention thereof? Is it no article of our faith? Or is it a whimsey, and a fictitious notion? Then let us eat and drink, for tomorrow we shall die and no matter, whether we be Quakers or Christians. Again, seeing he made no me • tion of h • s fundamental article in his whole book; who did he not, upo • this occasion, speak a little to it, to manifest his r • all belief of it? And as to others of the Quakers, they give, at best, a most instinct sound, in this point, wherein they are worse then some heathen philosophers, as may be seen in Mr Hicks 1. Dial. Pag. 57. &c. But Turn • r a Quaker is more positive against it, disproving it by these arguments. If the bodies of men rise again, then there is a preeminence in the bodies of Men, above the bodies of Beasts, which is to give Solomon the lie, Eccles. 3:19. Again, If the bodies of men should rise again, this is to give Job the lie, who saith, The eyes that see me shall see me no more. Job 7:8. And 3. That flesh and blood shall not inherit the Kingdom of God. The same Mr Hicks, in his Quakers appeal answered p. 21. showeth, how Will. Pen in several of his books denieth the resurrection, saying, Such a resurrection is inconsistent with Scripture, reason and the belief of all men right in their wits: And again, for shame let us never make so much stir against the doctrine of Transubstantiation: For the absurdity of that is rather outdone than equaled, by this carnal resurrection ; And again, he calleth it a barbarous conceit. Mr Faldo in his book against them Chap. 17. cleareth how they speak of a Resurrection, and meaneth thereby only Regeneration: and showeth, how they shift the giving of any distinct and positive answer thereanent: All which is enough to show, that it is no calumny to say, they deny the resurrection of the body. Add that passage of W. Pen in his book against Mr Faldo, cited in his answer Pag. 88. Either the resurrection of the body must be without the mater, or it must not: If it must, then it is not that same numerical body; and so their proper and strick taking of the word Resurrection, they must let go—if it must not be without the same gross mater it died with, then I affirm it cannot be incorruptible, because it will carry with it that which will render it corruptible ad infinitum.—I say, we cannot see, how that which is of the dust should be eternal, whilst that from whence it came is, by nature, but temporal; and that which is yet most of all irreconcilable with Scripture and right reason is, that the loss and change of nature from corruptible to incorruptible, natural to spiritual, should not make it another body.

7. Yet more he saith, Hence finally, because, when we hear them speak inadvertently of heaven, hell, and the last judgment, we exhort them to come out of that infernal condition, in which they stand, and come unto and believe the judgment of truth within their own hearts, and follow the light, that in this life they may sit in celestial places, which are in Christ Jesus; they maliciously say, that we deny all heaven and hell, but that which is in us; and that we deny the last and general judgment. Answ. But if they do account this a calumny, why do they not blame themselves, for not being more plain and distinct in these necessary and fundamental points? Why doth not this Man, in his great book, which he styleth an Apology of the Christian Religion, deliver in plain terms his judgment hereof? Mr Faldo tells us in his key, that he could never hear or read them mention any other heaven to be enjoyed by them, as distinct persons, but what they have within them, in this world: And by hell he tells us, they mean the present torment and loss within : And that by their Trembling and Quaking, they mean the horror and consternation they are under, from (as they say) the wrath of God, while the flesh is judged, and they are in the hell of condemnation (and he can find no other hell, that they hold:) And this trembling and quaking, they say, is such as Moses and other Prophets were seized with, at the appearance of God. And by the State of glory he tells us, they mean, the state of peace and joy, resulting from the witness of the light within, in the life: And that by the judgment of the great day, they mean, sin being judged in the conscience by the light within, in this life : And it is considerable, that when Mr Faldo had said; let them profess, that they believe a happiness, to be enjoyed by Men and Women, after their bodies be rotted to dust, distinct from the being of God, or that which they had not a thousand years before they were born, i. e. to be in God (from whom, as of his being, they say, the soul came) and it will be news to me, and all that are acquainted with them: Yet Will. Pen in his answer will not be plain to declare their meaning. What can this silence import else, than that they are guilty in this matter? And as for the last judgment, how can they believe it, when they deny Christ's second coming visibly & personally? so doth Whitehead: see Mr Hicks in his 2. Dial. p. 43. & 75.76.

8. Notwithstanding of all this, this bold man dar say, that God knoweth, all these calumnies are • alsly and undeservedly cast upon them : And yet they neither can, will, nor dar vindicate themselves. What followeth being but a mere commendation of themselves, which we have heard so oft, I think it not worth the translating, let be answering. And for his confidence of their prospering still, adding that, So hath the mouth of the Lord spoken, I account it one of his many groundless assertions, and evidences of his conceit and vanity; and a further demonstration of his being under the power of a strong delusion. And though they should for a time prosper, as a plague unto a secure and formal generation; it shall be no convincing argument to us of any divine approbation, as long as we know, what success for so many ages, Antichrist hath had▪ and also the abomination of Mahomet, with which their delusions have greater affinity, than with true Christianity; not to mention other particular errors, such as Arianism, Pelagianism and others, which have, for a considerable time, proven a sharp exercise unto the Church of Christ. We will wait for the day, wherein light shall break up, that shall forever shame the hellish dakness of Quakerisme, or Neopaganisme, out of the Church. Even so come Lord Jesus, AMEN.

A POSTSCRIPT.

Christian Reader.

IF I could weep out this Postscript, or write it with tears of blood, I am convinced it would be short of that just signification of deep sorrow; which I judge duty; and wherewith the souls of all the lovers of our Lord Jesus Christ in sincerity, should be swelled, in this day, even to an overflowing, while their ears are filled and made to tingle with the din of that doctrine of Devils dropping from the • ongues, and falling from the pens of Satan's Ministers and Amanuenses: Neither falls it under any debat with me, if thou have any love to the precious souls of men, whether thou wilt look upon the persons of these principles, and persuasion, as the most compassion-moving and heart-melting object, that ever was seen or heard of amongst any sort of men, since God made man upon the earth, or the Devil enticed and prevailed with men, to murder their own soul by an insurrection against God, and pure opposition to his Christ: Or if thou hast any love to him, who loved, and so loved poor sinners, as he gave himself for them; (and if any man love him not, the Anathema Maranatha, which these desperate dreamers cannot escape, must fall upon him) thou canst not hear, read or consider what horrid? What hell-hatched, bold▪ blasphemies this blake brood belcheth forth against him, without a transport of horror, and crying out with the Prophet, Oh that my head were waters, & mine eyes a fountain of tears, that I might weep day and night! Oh that I had in the wilderness a lodging place of a way-fareing man, that I might live without the noise of the hellish bellowings, which burst forth at the blake mouths of these, whose rage against the Savior of sinners, and the alone way of salvation by him, shows them to be set on fire of hell. And as I am persuaded if these poor creatures were not smitten with judicial blindness of mind and heardnesse of heart, they would sooner jump in hell, then so far outdoe Devils in blaspheming the holy one of God; so I nothing doubt, upon the oth • r hand, but it would eat the marrow out of all thy mirth, and make thy moisture drop out at thine eye, to consider that ever the name of Christ, that blessed name, was called upon a company of poor catives, who, in renuncing him, and rising up against him, appear monsters of a sise and shape, of a bulk and bigness, of a malice and bitterness, beyond any that ever the Devil listed under his blake banner, or engaged in an opposition against the Savior of sinners: Nay, as to myself, I must profess, if some of them had not been known before to be really men, I would suspect them to be true Devils in disguise. But now it must satisfy us to know them to be men possessed of him. And so our next work is to think what is duty as to these demoniacs; which needs no long demur; for sure the first hast, as to these poor possessed creatures, is to haste to carry them on our knees to Jesus Christ, even that Christ whom they b • aspheme, and cry, have mercy upon them. It is true, they would abhor and hate us the more for this, and complain that this were to torment them before the time; But that doth the more certainly prove their possession, and makes the thing the more unquestionably our duty; for hereby its manifest, (yea put out of all doubt by these abominations, which proceed out of their mouths, and the dawbings of their blasphemous pens,) that they are under the power of and possessed by the same Spirit, which cried out of that poor creature, what have we to do with thee, thou Jesus of Nazareth (this is pure and perfect Quakerisme, and the very Spirit that possesseth them, and speaks out of them) or a worse and more heterodox Devil; (if such a word might be made use of in the case) for they were in some sort cured, if they were brought the length of that Devils Confession, Who said, I know thee who thou art, the holy one of God : At least all that they talk of this holy one of God, and the Testimony that they give him is upon the same devilish design, that this holy One, the true Jesus, the Christ of God, may not be believed in, but opposed. Oh that he, who alone can say the word & do the thing, would once say, hold thy peace and come out of them ! It were no great matter, though they should be torn & thrown in the middle, if he were driven out of them; for it is rare for Devils to get such a possession, but when he sees he can hold it no longer, he endeavors to break down or burn the house, out of which he is driven. And though of all men in the world there is least hope of them (for their disease lieth in blaspheming the very remedy of sin, and the alone relief of self destroyed sinners;) Yet because we know not, whether the righteous Lord, for holy ends and just causes, may not suffer for a season some of the Elect, whom it is impossible finally to deceive, thus to be possessed; we would set about this work of prayer on their behalf, yea earnest prayer, adding fasting thereto: for if ever there was a Devil, of whom it holds true, this sort goeth not out but by fasting and prayer, it holds true as to that Devil, that dw • lls in them, and speaks out of them. We would essay therefore to strain our own souls, in lifting up a prayer on their behalf (without offering to limit him) and seek so to save them if possible with fear, pulling them out of the fire; for they are more them half in hell already, when they are become dens for such a Devil, as dwells in them, and drives them. If we hereby obtained no more, yet our love to our blasphemed Lord Jesus Christ, and to these perishing souls, who, through Satan's malice and their own madness, are thus acted, would be manifested; and our prayer, if it did not prevail as to them, would return into our own bosom. And besides, this migh be the reward of serious wrestling with God on this behalf, that that Devil, who drives them at this rate of opposition to his Christ, should be seen to be the Devil, and so the snare would be broken, and the elect preserved from falling in it, and the folly of these reprobates concerning the faith, these Ianneses and Iambreses, who resist the truth, and withstand a greater then Moses, might be made so manifest to all men, as they should proceed no further.

Secondly, I judge this monstrous appearance of men, so madded against Christ, and the alone way of salvation by him, calls aloud to all, upon whom the blessed name of Christ is called, to fall a weeping and pouring out their hearts before him, in the remembrance of the procuring cause, whereby the just and holy Lord hath been provoked to let loose such a Spirit, and leave so many souls to be seised upon by him, as we see (O sad sight!) are become a prey to him in this generation, and are taken (and held by the cords of their own consent) captives of him at his will. Alas! we may read, in this allaruming and wrath-speaking dispensation, the high and hot displeasure of God at our sin, in not prizeing this glorious Gospel of the Grace of God, wherein life and immortality is brought to light; men's not truthing it in love, or receiving the love of the truth; men's pleasing themselves with names, and pursuing of notions, while Christ was not received to dwell in the heart by faith; their not departing from iniquity, on whom the name of Christ was called, and who seemed to call on his name, hath been the bitter root springing up in these spruts of hell, whereby the Church is this day troubled, & so many are defiled with this leprosy and soul-destroying contagion. This, this is that root, which hath brought forth these cursed fruits; Because after all the pains he had been at, to reform his Church, and settle pure ordinances amongst us; Yet our scum remained in us, and there were so few who made it their work, to walk worthy of the Lord to all pleasing, and to render unto him according to the benefit received; therefore he suffered Abaddon to plant that vine of Sodom, within the pale of his visible Church, and in that vineyard, on which he had taken so much pains; because it brought not forth fruit unto him, by whom it was dressed, and it hath been most fertil in bringing forth these grapes of gall and bitter clusters; and he hath conduced many trafficquers for him (which he could not have found without the pale of the visible Church; nay which he could not have found in any Church, but in a Church, on which so much pains had been taken, and wherein ordinances had been settled in such purity) to tread these grapes of gall, and vend this wine to poor souls, which is the poison of Dragons, and the cruel venom of Asps; and they are hell-busy, for he must run whom such a Devil drives, though it be down a steep place, as is manifest in this Barclay, and his complices, who are long breathed in compassing sea and land, to proselyt poor souls, and poison them beyond the power of an Antidot; for then mercy itself is engaged to destroy them, by their trampleing underfoot that blood of the Covenant, whereby the blessed surtie was sanctified, or whereby he sanctified, separate, and set himself a part for their sakes, for whom he became a propitiation; I say, we are to remember the peccant and procuring cause of all this. Alas! how may many remember their laughing, at the first appearance of this prodigy, and making light of the matter, with shame and confusion of face? How may they, under the conviction of their guilt in this matter, go groaning to their graves? O will it not be an indelible mark of infamy, and an evidence that we knew not the signs of the times, and what they called us to do? Will it not be a reproach never to be rolled away from this generation, that one day, upon the Devils appearance in this shape, to destroy the all of Christianity at once, was not set apart in all the Churches of Brittan and Ireland, to weep before the Lord; Yea day after day by common consent? Shall the posterity hear that this was not done, and yet hear that we were alive when cursed Naylour, (whose name and notions will be for a curse to all that love the name of our Lord Jesus Christ forever,) appeared upon the stage? Shall it be recorded how in his Bristol-road, and what followed upon it, he outdid the very Devil; and also hear, that what was acted against Christ the Lord, did not put us all to cry upon our knees and weep day and night before him, (and here by the way give me leave to insert a Parenthesis, this unhappy Author R. Barclay boasts in his Universal love, that they have not the name of any particular person called upon them, as other sects (so he calls them) have: I shall not here tell him what of untruth is in this vain boast, for whose name is called upon the Antinomians, &c. nor shall I suggest the difficulty a person of as happy an ingine and invention, as he tells us he is, would have found, if he had set himself to essay the designeing of them by a particular name; seeing they have monpolized, and soudred into one mass, all the most damnable heresies ever came out of hell; and so in their Camp are congregat and mustered against Christ all particular heresies, whereby under several Leaders the Savior hath been opposed from the beginning. But this I will say and confess • e unto him, there was a wrong done them, that they were not called Naylorists ; i. e. the most perfect audacious opposers of Christ, that ever the Devil brought on the stage; and that their doctrine, instead of Quakerisme, was not called Naylorisme, i. e. the purest blasphemy against Christ, that ever any of Abbadon's brood belched forth: And therefore hereafter I shall, since they are his very spawn, and as like him as if he had spitted them out of his mouth, do them that piece of justice, as to design them Naylorists, i. e. Blasphemers of Christ; for the Devil should have his due) may not the very caul of our heart be rent in this reflection? Gracious Hezekiah's zeal (and I dar say upon a less clamant emergent, and a less crimson blasphemy) will rise up in judgment against the luke warmness of this generation: and our living in such a day, and not lamenting before the Lord, will witness that we had outlived our zeal, and be too plain a proof that our holy fire was gone out, since our heart did not boil over at our eye, on the seeing and hearing of such a thing. Oh if at last we would awake and weep, that we had been a sleep, while Satan was so busy in sowing these tares!

Thirdly, We would labor each of us to have our souls deeply impressed with the preciousness of Christ, and the absolute necessity of making use of him for salvation; for the Devils great and manifest design is by these his Trustees and Traffickers, to dispute men and debauch their spirits, into a contempt of the precious Savior, and that great salvation, which is purchased by his death; and never since he began hath he made use of a mean, which hath so clear and close a connection with that end. Now Christ can be precious to none, he can be prized by none, who is not vile in his own eyes: he who lives not within sight of his own loathsome leprosy, and who is a stranger to the plague of his own heart, will reject the counsel of God against himself, and despise the great salvation. And it is clear beyond debate, that the Devil, do his best, can never proselyt any man into this delusion and damnable heresy of Naylorisme, (ali • s Quakerisme) till, as the God of this world, he have first perfectly blinded their minds, that he may harden their hearts, into a final rejection of the true Christ, the Savior, as the alone and only way to be clothed with a suffic • ent righteousness, and cleansed from all that filthiness of the flesh and Spirit, whereby they are defiled; and from which they can only be cleansed by that blood, which these blasphemers tread underfoot. Let everyone therefore, who would keep himself in the love of God and of Christ, keep his finger upon his sore, that his eye may be kept •• xed upon the remedy; for if the Devil get not his finger into a man's eye, and blind fold him as to the uptakings of his own misery and the precious remedy, he will never turn him into a Naylorist, that he may turn and tumble him into hell with his own c • nsent. Study thyself, till what thou seest force thee to say, I am the chief of all sinners ; and then all that the Devil can say to the contrary, will never put thee from thinking it is a saying faithful, and worthy of all acceptation, that Christ came in the world to save sinners. Growing in this grace of the right knowledge of a man's self, and of our Lord Jesus Christ, is the only expedient to defeat the design, he drives by these drivers, and to be preserved from being led away with the error of these wicked.

Fourthly, Study to know the great principles of the Oracles of God, and to have these impressed upon thy soul; that so, when assaulted by Satan, thou mayest hold fast that truth, which can only make thee free: And let the fallings away of others make thee the more closely cleave to that blessed Guid, who leadeth in all truth. In a word. Let each one be busy in studying the word of God, and his own heart; and be much in holding up his heart to him, who writs the Law in it, that so his heart may become the Epistle of Christ; and then he is guarded against taking on blasphemous and cursed Naylors blake mark. Let the sad sight of that swarm of Apostates put thee to study to know the truth in its power and sweetness: And then, when by the fallings away of others, Christ is saying unto thee, wilt thou also leave me ; thou will answer, with that man, whither shall I go from thee, for thou hast the words of eternal life ? This will blessedly arrest the soul to an abode with him, when others will be carried away, and never be seen anymore to walk in Christ's company.

Now to make thee give thyself in some seriousness to study the precious Truths of God, and to know him, whom to know is life eternal; thou mayest observe (and be provoked to that exercise by thy observation) what the Devil, who is still going about as a roaring lion seeking whom he may devour, is a doing, and what he is thereby designing: When he had for a long time bawled and blasphemed in not our non-sense, lest his trade should decay, and the market of these traffickers for the souls of men (for the precious souls of men are the commodity they deal in) should miss their mark, to the end that he may make merchandise still of such, with feigned and fair words, he prompts some to polish as well as they can with their parts and pen these blasphemies, and give them some color; for which service, his Apostle, the Author of the Theses and Apology, is shaped and set apart, as the sharpest and neatest pen.

I shall not here, as I intended, digress into observations upon the address of this book, wherein he Chartals all the learned men in the world; since it can escape no man's observation, who reads his book with judgment, and compares it with the address, that this novice, being lifted up with pride, is fallen into the condemnation of the Devil. Neither shall I take upon me to hint anything, as to the bulk of the abominations, wrapped up in his voluminous fardell of blasphemy (that being so excellently handled by what thou hast read in this exquisitly clear Examen :) Only, as it seems, that as the Devil thought to serve himself by a Barclaij Argenis, the scope whereof was to teach how effectually to destroy Protestant Religion, and swallow up the Truth in the See and sink of Rome's abominations; so we have a second Barclaij Argenis, the scope of which is, under sceptick and introverted notions, and new coined names, to destroy Christianity, and introduce pure Paganism; and thus with a confidence peculiar to that party, and like him who prompted him to the undertaking, he would rant and Romance us into heathenism.

But since he hath taken upon him to give us a Confession of a kind of faith, (after he and his complices have made shipwreck of precious faith, and flout without fear at the faith of God's elect) which is a system of Paganism; And since he hath published to the world the Naylorists Alcoran, whereby he intends, as Mahomet's Mufti, to Mustelman the Christian world, and Mancipat us to the Turks gallies or worse: The Good Lord, to prevent the Devil and this desperado's design, hath found out and fitted for the undertaking amongst the men, whom of all others he most despiseth and abhorreth, the singularly acute, solidly learned and truly gracious Author, who hath in his Masters cause and strength undertaken the work, and taken this Turk to task, and, in his convincingly clear examen, so discussed and dissected that carcase and carrion of all abominations, as by the light of that Spirit of truth, which hath led him in the Examen, he hath manifestly discovered Barclay's pretended Revelations to be the horrid illusions, and hellish suggestions of a Spirit of a blaker color, then Muhammad's pigeon, and himself to be the Devil in Samuel's mantle, perswadeing us by the assistance of his Mephystophilus, instead of putting on the Lord Jesus Christ, that we may be found clothed upon with that rob of his righteousness, that so the shame of our nakedness may not appear, to put on I know not what, something common to us with heathens, who never heard of Christ, a Iapan gown; and place ourselves when we have done, in the expectation of the Turks Paradise, or of none.

When Satan, in pursueance of his project, having gotten possession of this poor vainling, and swelled him with the conceit of that felicity of understanding, whereof he boasts in his Universal love. (But more truly a plain discovery of an Universal hatred to the Gospel of the Grace of God) he puts him on, having puffed him up, to publish to the world, what he had poisoned the poor creatures spirit with, thereby to leaven the spirits of men with this hell-hatched heresy. And now this parturient mountain, having with a great stridor and Nayloristick noise, to the end he may be heard in all Europe, peched out this Pagan mouse: Reader, there is no jest here. Alas! there is no matter of jest, when the Devil is in so nettle earnest to destroy all, and makes use of this poor creature for that end; I only make use of a known Proverb, commonly made use of, in the like case) he thinks by the felicity of his ingine, he is able so to pourtrey and paint this Pagan birth, as to make poor simple and shallow us, short of his searching and soaring wit, believe it is an Angel; and he endeavors to cloth this brat of his own deluded brain in such a buske, as will make everyone, who sees its face, fond of it, and fall in love with its beauty. But he is mistaken; for so long as the light of this glorious Gospel doth shine amongst us, everyone that is led by that true light will perceive by the face, feature and foaming of this brate, he hath brought forth, that it is hellborne, and that it is a Demon incubus, who hath begotten it, to which the Pagan Parent hath prostitute his darkened understanding. Nay I suppose, and not without ground, that if the Devil, who drave the Author on, and was at the dictating of these dreams, had his Doctors Dictats again in his hand, he would bury or burn them, ere he subjected them to such an Examen, whereby the Authors Hell-Craft, or to please the Naylorist, in speaking in their own dialect, witchcraft, is so manifestly detected, as Satan, who set him on, missed his mark in driveing his deluded Trustee to belch forth what was so blake; as now, after the discovery made by this Examen, it passeth the power of his blake art, to give it any color, besides his own who is its true Father. Moreover, I doubt not to say, if the Author of these Theses and Apology be not brought to see and acknowledge the blakenesse and abominablnesse of his Errors, by the shining light and sharpness of this Examen, it is not because there is not a sufficiency of Scripture light, in what is by the judicious Author adduced; but because Satan hath engaged the Author of that Apology in an opposition to the truth, beyond a retreat; and then what might otherwise prove a remedy, must fret the disease, and fire him into a heat of hellish indignation, to see his desperate design so far defeat, as the light which he intended to darken and extinguish, shines more brightlie, after the smoke of the pit which came out of his mouth is blown away, and the truth in its radiant beauty and brightness is the more cleared up, that he essayed to overcloud it.

But that I may not exceed the length and limits of a Postscript, let me desire these things of every Professor of the name of Christ shortly; First, seriously to peruse and ponder this Examen, for thy own establishment in the truth: But more particularly (since the arrogant, here answered, did address himself to Clergiemen as he calls them and students,) let me beseech and obtest both Ministers and Students of Divinity to a serious perusal and pondering of this piece, not only as the most full, clear and satisfying confutation of the hellblake abominations of that prating and perverse gang of enemies to Christ, that hath, si • e the dismal appearance of that prodigious party, come from any pen (for though I do not design to derogat from the due praise of those worthy servants of Christ, who have stood up for truth, and withstood these blasphemers of Christ, for which their name shall be favourie, and their praise in the Church, yet none of them had a complete system of all their wicked dreams to answer, till the Author of these Thesis and Apology undertook to give it us▪ and now it is answered.) But also because the party here dealt with having first swallowed down, and then vomit up what ever is mortal to the immortal soul amongst other Adversaries to Christ, beside these dottages peculiar to themselves, here thou hast a most learned and elaborat refutation of all these now gross and grassant errors, whereby the souls of men are in hazard to be murdered, and the truth corrupted by these perverters of the Gospel of Christ; such as Arminianism and Socinianism, &c. And I am sure, by the diligent perusal of what is here brought to thy hand, and the blessing of God upon thy pains, thou mayest not only be singularly edified, established and built up in the most holy faith, but put in case to speak with all the enemies of the Grace of God in the gate; and if this may excite thee, I profess that by the reading hereof I have found myself confirmed in the truth, and much established in that doctrine, which is according to godliness. And forget not to bless the Lord for his goodness to his Church, in preserving beyond expectation the Authors life, and for enabling him and holding his hand, as in all the several encounters he hath had, with the Adversaries to the truth, so in a remarkable manner and measure in this rancountre with the Naylorists Goliath, he hath been helped to dis • over these depths of Satan, which are in their doctrine; so that this Naylorist may well hereafter sprawl & spurn, but a solid reply is beyond the felicity of his understanding. And every on will judge, he hath but little reason to boast of that felicity, if he be so unhappily dull, as not to understand this. But if he intend a reply he had better cause some bold bawler undertake it, and instead of all other refutation, tell the learned and judicious Author, that he is in the Imagination and Witchcraft, and this will be the short cut: And if he will take my advice, he will find it the saifest course: only let him remember that this course will be a confession in obliquo, that Goliath's head is cut off, and now the whole host of these uncircumcised Philistines must flee from the face and force of a little Presbyterian David.

But to such as are not able to follow & fathom the Authors reach, or have not so much time as thoroughly to peruse this large examen (though I would have everyone to have it by him, that he might, in their perversions of the Scripture, have recourse to it for a help to be cleared) I would besides other pieces particularly recommend a little piece lately published, called a short survey of Quakerisme, wherein the Author hath solidly a • d clearly said much in little, for guarding the people of the Lord against the contagion of these soul-murthering heresies. But above all (and with this I close all) that thou mayest be able to stand, when so many, once looked upon as persons of some understanding, have fallen, gird thy loins about with the truth of the Scriptures, O prize the word of God, that blessed word, which these men contradict and contemn, as if they would be avenged upon the Scriptures, First, for foretelling that such a race of Runagadoes from the truth would arise; whereby we are confirmed, that they are the word of the living God; Secondly because of their passing sentence upon them, when arisen, as seducers, and condemning their sentiments as the doctrines of Devils; Thirdly, because they most peremptorily inhibit us under the pain of his displeasure, who hath given us these Scriptures for our rule, to converse with such deceivers, or receive the • into our houses; and charge all, who would not fall into the same snare, and so bring sore and swift damnation on themselves, to stand aloof from the men of these abominable and damnable heresies. And you are the rather to observe and do this, that you find Satan rageth and goeth mad, if this be urged; and no wonder, since he knows well what he hath gained by the contrary practice, and is very sure that he, who breaks so clear a command, hath wrested himself out of the hand of his guid; an • so hath put himself out of case to pray or hope for leading, which Satan knowing and observing, way-lays him, when he hath him in his own Synagogue, or conversing unnecessarily with his domestics, and thinks himself sure of him: And Alas! the success often answers his expectation. And therefore he who put that deluded soul to draw up & de • ile paper with this system, and compound of all abominations, doth prompt him in the next place to pen & publish a piece, which he calls Universal love, just of a piece and complexion with cursed Naylor's love to the lost (for the men are of the same core and kidney, composed of hatred to the Gospel; so that if you receive their expressions of love to the lost, you are lost) however this is a pretty page and pimp to his Apology, and wears its livery, and is calculat exactly for the design of Apollyon. O so kind as they will appear! as kind as the cruel spider to the flee, who, while it seems to embrace and kiss it, kills it with poison. Let them be but warmely welcomed, and have access to whisper you in the ear, and drop-in their poison at that passage, it will quickly reach your soul, and flee up into your head, and so distract you with themselves, into a pure and perfect hatred of the way of Salvation; but I must tell you, he, who would not have the Devil run away with him to hell, should not throw himself in his embraces, or suffer that evil one, that liar and murderer to come so near him as to touch him.

Much about the same time also (at least much about the same time both came to my hand) his brother in iniquity George Keith, in answer (as he calls it) to a Postscript to Mr Rutherfoords letters, written on purpose to dissuade all the Lovers of Jesus Christ to converse with these his stated enemies, flies furiously into the face of that Author; and in his furious transport foams out in that piece his own shame. Concerning which at present I have only this to say to the Reader, that he may expect ere long to have G. Keiths notions examined by the same person, who hath answered his brothers Apology : and for what relates more particularly to the Postscript itself, against which he rageth, he may expect to have it considered by the Author of the Postscript. But not to detain thee longer, consider • beseech thee, and comply with that serious and seasonable exhortation given by this same Author, in the preface to this sharp discovery an • solid confutation of these damnable doctrines. If not, I must tell thee, this piece shall rise up in judgment against all, who over the belly of so clear a discovery of the damnablenesse of these delusions and dreams, will without fear expose themselves to the hazard of being bewitched by the Seducers. But I hope better things of thee, though I thus speak, and so wishing thy soul prosperity and establishment in the truth, I bid thee fareweel; and am

Thy servant for Christ, and souls well wisher. R. M. C.

AN INDEX OF PASSAGES OF SCRIPTURE, Perverted and abused by the Quaker, and here vindicated, and explained.

Chap. Vers.: Pag

Chap. Vers.1; 2.: Pag.26
Chap. Vers.2; 17.: Pag.98
Chap. Vers.4; 6, 7.: Pag.221
Chap. Vers.5, 1, 3.: Pag.131
Chap. Vers.6; 5.: Pag.101, 150.
Chap. Vers.9: Pag.345
Chap. Vers.8; 21.: Pag.101, 130
Chap. Vers.17; 14.: Pag.132

Chap. Vers.34; 6.: Pag.2 • 2

Chap. Vers.11; 25, 29.: Pag.27
Chap. Vers.14; 18.: Pag.222

Chap. Vers.4; 4.: Pag.74, 75
Chap. Vers. • 1; 32.: Pag.74, 75
Chap. Vers.13; 1. &c.: Pag.509
Chap. Vers.17; 2. &c.: Pag.509

Chap. Vers.8; 16.: Pag.347

Chap. Vers.9; 30.: Pag.27

Chap. Vers.3; 2.: Pag.542

Chap. Vers.1; 1.: Pag.345
Chap. Vers.2; 13.: Pag.429
Chap. Vers.14:4.: Pag.130
Chap. Vers.15; 14.: Pag.131

Chap. Vers.25; 3.: Pag.43, 421
Chap. Vers.27; 24.: Pag.420
Chap. Vers.37; 7, 34.: Pag.420
Chap. Vers.51; 5.: Pag.126
Chap. Vers.13.: Pag.27
Chap. Vers.69; 6.: Pag.421
Chap. Vers.110; 3.: Pag.508
Chap. Vers.139; 7.: Pag.27

Chap. Vers.8; 24.: Pag.225
Chap. Vers.2; 22.: Pag.420
Chap. Vers.28:1.: Pag.459
Chap. Vers.30; 5, 6.: Pag.74, 75

Chap. Vers.7; 20.: Pag.347

Chap. Vers.2; 4.: Pag.517
Chap. Vers.5; 1, 2, 3. &c.: Pag.224
Chap. Vers.8; 20.: Pag.7 •
Chap. Vers.30; 18.: Pag.421
Chap. Vers. 40.31.: Pag.421
Chap. Vers.42; 23.: Pag.421
Chap. Vers.45; 23.: Pag.531
Chap. Vers.48; 16.: Pag.27
Chap. Vers.49; 6.: Pag.285
Chap. Vers.53, 4.: Pag.364
Chap. Vers.59; 2.: Pag.308, • 38
Chap. Vers.21.: Pag.44
Chap. Vers.65; 16.: Pag.530, 531
Chap. Vers.25.: Pag.518

Chap. Vers.1 • ; 16.: Pag.529
Chap. Vers.17; 9.: Pag.101
Chap. Vers.18; 9, 10.: Pag.225
Chap. Vers.23; 29.: Pag.266
Chap. Vers.31; 33.: Pag.44
Chap. Vers.34.: Pag.45
Chap. Vers.38.39, 40.: Pag.531

Chap. Vers.5; 25.: Pag.421

Chap. Vers.14; 2.: Pag.429
Chap. Vers. • 6; 6.: Pag.304
Chap. Vers.28; 20.: Pag.119
Chap. Vers.20; 3.: Pag.429
Chap. Vers.33, 11.: Pag.151
Chap. Vers.36; 25.: Pag.531

Chap. Vers.12; 6.: Pag.421

Chap. Vers.2; 12.: Pag.245

Chap. Vers.4; 3.: Pag.517
Chap. Vers.6; 8.: Pag.262

Chap. Vers.3; 8.: Pag.471
Chap. Vers.4; 6.: Pag.508

Chap. Vers.3; 11.: Pag.471
Chap. Vers.5; 2 • .: Pag.519
Chap. Vers.34—37,: Pag.523, 524
Chap. Vers.38. &c.: Pag.515, 516
Chap. Vers.48.: Pag.344
Chap. Vers.7; 21.: Pag.344
Chap. Vers.8; 5: Pag.520
Chap. Vers. • 0; 5, 6.: Pag.380
Chap. Vers.8.: Pag.407
Chap. Vers.10.: Pag.405
Chap. Vers.20.: Pag.44 •
Chap. Vers.23; 3. &c.: Pag.258
Chap. Vers.18, 19.: Pag.226, 227
Chap. Vers.24, &c.: Pag.509
Chap. Vers.18; 32, 33, 34.: Pag.225
Chap. Vers.21; 33.: Pag.224
Chap. Vers.23; 22.: Pag.625
Chap. Vers.37.: Pag.22 •
Chap. Vers.24; 42.: Pag.421, 457
Chap. Vers. •• ; 13.: Pag.421
Chap. Vers.26; 41.: Pag.421, 422
Chap. Vers.28; 19.: Pag.477

Chap. Vers.4; 1. &c.: Pag.258
Chap. Vers.7; 21.: Pag.320
Chap. Vers.12; 1.: Pag.224
Chap. Vers.13; 11.: Pag.445
Chap. Vers.33. &c.: Pag.421, 424, 457
Chap. Vers.14; 38.: Pag.457
Chap. Vers.16; 15.: Pag.195

Chap. Vers.1; 3.: Pag.539
Chap. Vers.6.: Pag.346
Chap. Vers.2; 10.: Pag.195
Chap. Vers.3; 14.: Pag.519
Chap. Vers.8; 5. &c.: Pag.258
Chap. Vers.9; 55.: Pag.508
Chap. Vers.10; 17.: Pag.405
Chap. Vers.11; 4.: Pag.349
Chap. Vers.12; 12.: Pag.445
Chap. Vers.13; 34.: Pag.225
Chap. Vers.17; 10.: Pag.320
Chap. Vers.20, 21.: Pag.279
Chap. Vers.19; 41, 42.: Pag.217, 225
Chap. Vers.20, 9.: Pag.224
Chap. Vers.21; 26.: Pag.424
Chap. Vers.36.: Pag.421, 457
Chap. Vers.22; 36.: Pag.520

Chap. Vers.1; 4.: Pag.252
Chap. Vers.5.: Pag.253
Chap. Vers.7.: Pag.252
Chap. Vers.9.: Pag.251, 252, 254
Chap. Vers.3; 3.: Pag.277
Chap. Vers.5, 6.: Pag.131, 132
Chap. Vers.16.: Pag.204, 205
Chap. Vers.17.: Pag.206
Chap. Vers.30.: Pag.474
Chap. Vers.4; 23.24.: Pag.426
Chap. Vers.5; 39.: Pag.71
Chap. Vers.10; 1.: Pag.373
Chap. Vers.12; 36.: Pag.257
Chap. Vers.47.: Pag.206
Chap. Vers.13; 3, 4, 13—15.: Pag.495
Chap. Vers.17.: Pag.320, 344
Chap. Vers.18; 36.: Pag.518

Chap. Vers.1; 4.: Pag.421
Chap. Vers.2; 1.: Pag.428
Chap. Vers.4▪: Pag.446
Chap. Vers.17,: Pag.399
Chap. Vers.42, 46.: Pag.497, 499
Chap. Vers.4.12.: Pag.285
Chap. Vers.8.22.: Pag.462
Chap. Vers.10.25.: Pag.54 •
Chap. Vers.34.: Pag.287
Chap. Vers.11.6.: Pag.471
Chap. Vers.13.46.: Pag.225
Chap. Vers.14.15, 16, 17.: Pag.107, 108
Chap. Vers.15.29.: Pag.499
Chap. Vers.17.11: Pag.72
Chap. Vers.20—24.: Pag.107, 108
Chap. Vers.19.5.: Pag.479
Chap. Vers.20.7, 11.: Pag.497
Chap. Vers.31.: Pag.421
Chap. Vers.32.: Pag.69
Chap. Vers.33.35.: Pag.408
Chap. Vers.26.25.: Pag.539

Chap. Vers.1.16.: Pag.2 • 9, 260
Chap. Vers.17.: Pag.260
Chap. Vers.18.: Pag.262
Chap. Vers.19.: Pag.26, 107, 108, 217
Chap. Vers.2.4: Pag.222
Chap. Vers.13.: Pag.280
Chap. Vers.14.: Pag.288
Chap. Vers.14, 15.: Pag.102, 103, 107, 108
Chap. Vers.3.20.: Pag.289
Chap. Vers.20, 21.: Pag.321
Chap. Vers.25.: Pag.308
Chap. Vers.28.: Pag.389
Chap. Vers.4.15.: Pag.119
Chap. Vers.5.10.: Pag.317
Chap. Vers.12. &c.: Pag.123. &c.
Chap. Vers.13.: Pag.119
Chap. Vers.18.: Pag.284
Chap. Vers.6.2.: Pag.348
Chap. Vers. • , 4.: Pag.473
Chap. Vers.14.: Pag.69
Chap. Vers.14, 15. &c.: Pag.344, 345
Chap. Vers.16.: Pag.339
Chap. Vers.7.14. &c.: Pag.34 •
Chap. Vers.8.2.: Pag.69
Chap. Vers.4.: Pag.344
Chap. Vers.26, 27.: Pag.458
Chap. Vers.30.: Pag.315
Chap. Vers.9.11, • 2. &c.: Pag.138, 141
Chap. Vers.10.18.: Pag.226, 227, 248
Chap. Vers.12.6.: Pag.391
Chap. Vers.19.: Pag.518
Chap. Vers.13.3.: Pag.510
Chap. Vers.14.17.: Pag.500
Chap. Vers.15.2.: Pag.82, 83, 85.

Chap. Vers.1.17.: Pag.4, 6, 476
Chap. Vers. 2.2.: Pag.446
Chap. Vers.2, 3, 4, 5.: Pag.446
Chap. Vers.14.: Pag.104—106
Chap. Vers.3.7. &c.: Pag.68
Chap. Vers.6, 11.: Pag.311, 312, 315
Chap. Vers.7.19.: Pag.320, 344
Chap. Vers.9.11—14.: Pag.403
Chap. Vers.27.: Pag.358, 359
Chap. Vers.10.16.: Pag.402
Chap. Vers.17.: Pag.489, 493
Chap. Vers.21.: Pag.493
Chap. Vers.11.5.: Pag.399
Chap. Vers.26, 27.: Pag.491, 493, 498
Chap. Vers.12.3.: Pag.458
Chap. Vers.7,: Pag.227, 278
Chap. Vers.28, 29.: Pag.391
Chap. Vers.14.15.: Pag.459
Chap. Vers.20.: Pag.447
Chap. Vers.39.: Pag.393
Chap. Vers.15.22.: Pag.132
Chap. Vers.16.13.: Pag.421

Chap. Vers.1.22.: Pag.469
Chap. Vers.3.6.: Pag.372
Chap. Vers.4.10, 11,: Pag.317
Chap. Vers.5.16, 17.: Pag.277, 278
Chap. Vers.19, 20.: Pag.302, 30 •
Chap. Vers.18, 19, 21.: Pag.310
Chap. Vers.10.4.: Pag.508, 517
Chap. Vers.13.5.: Pag.318
Chap. Vers.11.: Pag.344

Chap. Vers.3.1.: Pag.246
Chap. Vers.27.: Pag.473
Chap. Vers.28.: Pag.339
Chap. Vers.4.19.: Pag.319
Chap. Vers.5. • 9.: Pag.511
Chap. Vers.6.6—10.: Pag.402

Chap. Vers.1.14.: Pag.569
Chap. Vers.2.1, 2, 3.: Pag.116
Chap. Vers.5.: Pag.317
Chap. Vers.15.: Pag.30 •
Chap. Vers.4.5.: Pag.469
Chap. Vers.30.: Pag.469
Chap. Vers.5.13: Pag.226, 227, 248
Chap. Vers.25—27.: Pag.441
Chap. Vers.6.11, 12.: Pag.517
Chap. Vers.18.: Pag.458

Chap. Vers.1.6.: Pag.358
Chap. Vers. • .15.: Pag.512.513
Chap. Vers.4.7.: Pag.400

Chap. Vers.1.23.: Pag.226, 259, 282
Chap. Vers.27, 28.: Pag.319
Chap. Vers. • 8.: Pag.195
Chap. Vers.2.8.: Pag.385
Chap. Vers.9.: Pag.238
Chap. Vers.12.: Pag.473
Chap. Vers.16.: Pag.500
Chap. Vers.4.2.: Pag.421
Chap. Vers.12.: Pag.342

Chap. Vers.3.13.: Pag.342.343
Chap. Vers.5.6: Pag.421
Chap. Vers.19, 20.: Pag.397
Chap. Vers.21.: Pag.512, 513

Chap. Vers.1.19.: Pag.3 • 7, 358
Chap. Vers.2.2, 3.: Pag.197, 201
Chap. Vers.3.: Pag.151
Chap. Vers.3.2.: Pag.379
Chap. Vers.5 17, 18.: Pag.405
Chap. Vers.6.7, 8, 9, 10.: Pag.409
Chap. Vers.20.: Pag.385

Chap. Vers.3.16, 17: Pag.74, 82, 83, 85
Chap. Vers.4.5.: Pag. • 21

Chap. Vers. • .8.: Pag.379
Chap. Vers.2, 11.: Pag.283
Chap. Vers.3.5, 6.: Pag.299, 318, 322

Chap. Vers.2.9.: Pag.205
Chap. Vers.4.12, 13.: Pag.203, 264
Chap. Vers.6.4.5.: Pag.357
Chap. Vers.16.: Pag.531
Chap. Vers.8.10.: Pag.44
Chap. Vers.1 • .1.: Pag.36
Chap. Vers.12.14.: Pag.320
Chap. Vers.16, 17.: Pag.217
Chap. Vers.22.: Pag.346

Chap. Vers.2.17. &c.: Pag.320
Chap. Vers.4.1.: Pag.517
Chap. Vers.5.12.: Pag.523, 524
Chap. Vers.14.: Pag.499

Chap. Vers.1.5.: Pag.358
Chap. Vers.2.22.: Pag.305
Chap. Vers.3 18,: Pag.305
Chap. Vers.20.: Pag.222
Chap. Vers.21.: Pag.472
Chap. Vers.4.2.: Pag.421
Chap. Vers.7.: Pag.424
Chap. Vers.10, 11.: Pag.379

Chap. Vers.1.12.: Pag.83.84
Chap. Vers.3.9.: Pag.151.207
Chap. Vers.15.: Pag.222
Chap. Vers.20.: Pag.222

Chap. Vers.1.7.: Pag.255
Chap. Vers.8.: Pag.346, 347
Chap. Vers.2.1, 2.: Pag.20 •
Chap. Vers.27.: Pag.45
Chap. Vers.3.9.: Pag.333
Chap. Vers.4.10.: Pag.304
Chap. Vers.13.: Pag.48
Chap. Vers.5.6.: Pag.48
Chap. Vers.14.: Pag.459

Chap. Vers. Vers 14.: Pag.557
Chap. Vers.20.: Pag.458

Chap. Vers.3.20.: Pag.489
Chap. Vers.19.10.: Pag.542
Chap. Vers.22.8.: Pag.542
Chap. Vers.14.: Pag.320
Chap. Vers.18.: Pag.74

READER.

I intended once to have given thee some short animadversions on G. Keith's way cast up, so far as concerned maters of doctrine; but finding that they would make this book too big, I thought best to reserve these to some fitter occasion. Only to fill up some vacant pages, I shall present thee with some heeds of abominable Quakerisme, contained in that book, which, together with the Index, insert after the Preface, will give thee a fuller view of the many blasphemous heterodoxies, which the Apostate Quakers maintain; The pages here cited are of his book, and such as have it may, if they please, see that I wrong him not.

1. CHrist and his Apostles preached Christ within men, as well, as his coming in the flesh, in that prepared body, which was crucified.: 72
2. Christ, as Man, was and is before all, the first & the last: 38, 93, 96, 97, 101
3. To say, there are three distinct persons in the Godhead, is to darken that mystery: 86, 87
4. The Godhead of Christ is not properly a person, but an invisible power and life: 89
5. It is a most foolish distinction, to distinguish betwixt the Personality, and the nature of man, in Christ: 89
6. Christ as man excelleth all other men, in nature and substance, as far as heaven doth the earth: 90
7. Of this distinction betwixt the nature and soul of Christ, as man, & the souls of other men, speaketh Paul 1 Cor. 15:45, 47.: 90
8. The man Christ influenceth all men by his life, and is in them: 90, 106, 107, 108, 109
9. The Word made flesh created all things, an • the • ord only is not properly the Christ: 93
10. Christ as Man came down from heaven: 94
11. Christ's flesh and blood came down from heaven: 94
12 Thus Christ hath spiritual flesh and blood: 94, 95
13. Of his spiritual flesh and blood did the saints of old eat and drink: 95
14. The Man Christ Jesus is the mediator: 96
15. The Man Christ is to be understood Prov. 8:23. Psal. 110:1, 2, 3.: 97, 98
16. The Man Christ is God's High Priest: 98
17. A measure of the life of the Lamb lived in Adam in innocence: 99
18. This measure came to be slain by transgression, and to undergo deep sufferings: 99
19. Thus Christ was the lamb slain from the foundation of the world: 99
20. It was this life of Christ, as man, that was pressed as a cart, &c. Amos 2:13.: 99, 100, 108
21. Thus Apostates crucify to themselves again the Son of God, Heb. 6: verse. 6.: 100, 108, 109
22. Thus hath Christ been crucified by the wicked from the beginning: 100
23. Christ the heavenly man li • ed in Abraham and Moses, &c.: 100
24. Christ was true and real man before he was borne of Mary: 102
25. The soul of Christ, or the inward man that dwelleth in the outward flesh, is the man: 102
26. This is the man, that was seen Ezek. 1:26, 27. Dan. 7:9. Rev. 1:13-19. Isaiah. 6. Gen. 3:8, 9, 10.: 102
27. The Word was made flesh from the beginning, and dwelt in us: 103
28. The center and spring of Christ's soul and life, was for the most part in heaven, until it descended and clothed itself, with the likeness of our flesh, in the Virgines womb: 103
29. In all the Scripture it will not be found, that Christ became Man, and took to himself the soul of Man; but only that he took flesh: 104
30. According to his heavenly nature, even as Man, he was the Son of God: 104
31. Christ is not only in Men, but in all the world, else he should be discontinued, in & discontinued places: 110
32. Christ is hid and veiled in unbelievers: 112
33. Christ is otherwise in the Saints, then he was in that Vessel or Temple, that suffered at Jerusalem: 113
34. The spring & center of Christ's Soul, light & life, is in that Vessel: 113
35. Christ hath given to all mankind eternal life, as to its seed & principle: 115, 116
36. The Man Christ is the object of divine Worship, as well as the Father: 118
37. Christ as Mediator is to be Worshiped: 121
38. The Man Christ is everywhere: 123
39. That is, his soul is extended into all, in his divine seed and body, which is his heavenly flesh and blood: 123
40. And this they prove by their Worshiping of this heavenly body, & praying to it: 123
41. It is not enough to say, Christ is present as God; for if the Man be not present, he is not to be Worshiped: 124
42. The Man Christ, could not know our inward prayers, if he were not immediately present in us and with us: 125
43. That which Christ hath left with us of his divine body, is God's throne of grace, in which we have access, Heb. 4:15, 16.: 126, 127
44. It is of the same nature and one entire being with that above, the altar, the mercy seat, the cherub Ps. 18:9, 10.: 127
45. This Cherub is the Man Christ: 127
46. Christ is the heavens, that God boweth: ibid.
47. Christ as Man knew the thoughts of men, in the days of his flesh: 128
48. Christ as Man is omnipercipent, and therefore omnipresent: 129
49. Christ thus near us in his divine life, soul, seed and body, is the Incarnat Word: 133
50. The word made flesh, which James calleth the engraffed word, dwelleth in them: 134
51. And that by way of an emanation: 136
52. The blessed Deity is as centrally and essentially in us, as in the Man Christ Jesus: 136
53. The soul of Christ is that ladder, John. 1:51.: 142
54. This soul of Christ is not the Nephesch of his soul, but the Neschamah: 143
55. Even that divine Spirit of life, that God breathed into Adam, the candle of the Lord, the engraffed word, the word made flesh: ibid.
56. The Nephesch is that of the soul of Christ, which is common to the souls of other men: ib.
57. By the Neschamah they underderstand the substantial dignity and excellency thereof: ib.
58. Whether these two be two distinct principles; or two faculties of one principle, he determineth not: ibid.
59. Christ cannot sanctify us, but by his soul extended to us: 144, 145
60. The Spirit or Soul, that was in the Son of Mary, is in all men, but not in its fullness, as it was in him, but by emanation from him: 157
61. And thus Christ is in us immediately, and God through him: 157
62. If Christ be mediator in the Saints, then he is Man, and the word incarnate, in them: 158
63. Christ sowed the good seed of Regeneration, in all ages, and in all places of the world, and not in some corners only: 159
64. This seed is a measure of the same divine and heavenly nature, that is in himself: ibid.
65. The universal presence of Christ, as Man, is proved from Luk. 2:49, 50.: 160

By all which, considered and laid together, though mayest see, What the Apostate Quakers think of our Lord Jesus Christ; and how this Man more then confirmeth the charge given-in against them, in that Postscript to Mr Rutherfoords letters, Edit. 3. which I would desire all to read, and read over again, that they may see their duty in this day, wherein the very air of Christianity is made blak and infected with Quakeristick Antichristian Blasphemies.

FINIS.