Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	love_n	see_v	2,286	5	3.2960	3	false

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

the adopted because I said Christ hath left his spiritual goods as Justification Remission Adoption and Eternal Life to his Brethren by spiritual Regeneration and since ye deny this ye must allow That Christ giveth Remission Justification Adoption and Eternal Life to such who are not spiritually regenerated which is a Contradiction to your own Doctrine And your own Doctrine distinguisheth betwixt Regeneration and Adoption Ye grosly abuse me in saying I confound Justification and Sanctification alledging I fall into down-right Popery for on the contrary I assert Justification as it is opposed to Condemnation and according to the most proper and frequent use of the word is distinct from Sanctification as thus Justification is Gods act of his free Grace whereby he forgiveth the sins of all true Believers and Penitents and accepteth and owneth them to be righteous in Christ being cloathed with Christ and his Righteousness imputed freely unto them and whom he hath truly sanctified and begot into a true and real state of inward Holiness Righteousness so that true inward Righteousness and Holiness or Sanctification i● not the Foundation of Justification but a Condition Qualification required in order thereunto and I place inward Righteousness and Holiness no other way than Faith by which men are justified to wit as necessary Conditions and Instruments of Justification all true Believers are cloathed not only with Ch●ist imputed Righteousness in respect of wh●t he hath done and suffered for them ●ut with Ch●ist himself in-dwelling living and ruling in their h●arts making them really hol● and righteous and this is a double cloathing unto them or as the Scarlet that is of a double Die where-with all the true Child●en of Jerusalem from above the Mother of all the faithful are cloathed so that they are not afraid of the Snow according to Prove 31.21 But all such who think that the alone Righteousness of Christ without them while they are not inwardly cloathed with real inward Righteousness will cover them will be greatly disappointed True inward Sanctification and Justification though distinct yea are not divided nor is the one perfect without the other he who is imperfectly sanctified cannot while such be perfectly justified Sanctification is ingredient in the Object of Justification and so is distinct from it for it is only the holy Man whom God justifieth by his act of his free Grace and Favour And therefore Sanctification is in the priority of order tho' not of time before Justification as the Object is prior in order to the Act for as God condemneth none but him who is wicked so he justifieth none but who is ho●y and he justifi●th the Ungodly from their Ungodliness not in it viz. such who had been formerly ungodly being now sanctified he justifieth them and still Justification is as much the free Grace of God as our Sanctification yea both equally his free Gifts and Favour Note that Augustine cap. 26. de spir er lit doth acknowledge a twofold sense of the word Justified in Scripture 1. To make just by the inward effect of Righteousness wrought in men by the Spirit of God 2. To account reckon or repute to be just And many Protestant Writers of great note have acknowledged that twofold sense and for the first they cite Rev. 22.11 He that is just let him be just still or more justified Pag. 106. Ye say It is a great mistake in me to say that Faith is one hand to receive Christ and Love another and ye further say By Faith we receive Christ and by Love we serve him A very unlearned and foolish distinction do we not serve him both by Faith and Love Yea and we receive him by both Faith and Love and by both he dwelleth in our hearts And as ye bring no proof to contradict it so the truth of what I say is manifest for it is the Love of the Heart and Soul as well as Faith that qualifieth it to receive Christ yea Love doth most sweetly embrace Christ for it is the nature of Love to embrace its beloved Object the loving Parent embraceth the loving Child and the loving Child embraceth the loving Parent and one Friend embraceth another Friend and not only receiveth him into his House bu● into his Heart and the ●●ore one said The So●l is more where it lovet● than where it breatheth and al● sensible Souls who know in experience wh●t it is to love Christ wi●l contradict you and say with me That by and with their Love th●t he hath begot in th●m they receive Christ they embrace him and hold him as we●● as by Faith It s●emeth too much it is your want of s●iritual experience in this Love that maketh you talk so widely Yea Faith as it is a fiducial act of the Soul and of the Will and not a bare assent of the Understanding hath Love and Des●●e in it and belonging to the very natu●e and being of it as Augustine said What is it to believe in God by believing to love him and to go into him The virtue of divine Love doth wonderfully knit and unite the hearts of true Believers to Christ and one to another according to Col. 2.2 and this is felt by all that have any measure of the divine Love shed abroad in their hearts and if Love knit the heart to Christ by Love it receiveth him as that which knitteth the Graft to the Tree causeth the Graft to receive the Life and Substance of the Tree into it Ye say In my sixth Paragraph I give up the whole cause if I speak sincerely Answ I speak sincerely and acco●ding to the plain and genuine sence of all the words contained in it and yet I give up none of my Cause to you but still I differ from you considerably for I say in the same Parag●a●h T●at real inward Holiness and Righteo●s●ess as well as Faith are the Instruments whereby ●en are j●stified yet they are not the Foundation and g●o●nd of Justification And as thi● clear●th us of ●opery so it doth not make us one with you unless ye and not I give up your Cause for ye say Only Faith and not real inward Holin●ss and Righteousness a●e t●e Instruments of J●stification Pag. 107. That Paul and other Saints renounced inward Holiness and Righteo●sness after believing for being so much as Instruments of Justification ye can never prove though neither he nor they did build on them but on Christ the alone Foundation of Justification and of Sanctification and all other Blessings and Mercies and to be justified by Works is but a secondary Justification for inward Holiness and Righteousness planted and begot in the Soul is before Works of Righteousness as the Tree is good before it bear good Fruit and as some Worthy Protestants have said A good Tree maketh good Fruit but a Tree cannot bear good Fruit before it be good We are created by an inward Work of Christ's new creating unto good Works and therefore this new Creation

and work of Sanctification is before good Works outwardly wrought in order of cau●e as the good Tree is before the Fruit. Pag. 108. That Faith is used in Scripture not only to signifie Gospel Doctrine as ye grant but Gospel Holiness and Virtues by a synecdoche of the part for the whole is clear to any who are not partial for the just shall live by Faith and said Paul the Life that I now live I live by Faith and yet certainly his Life was not only the Life of Faith but of Love and other divine Virtues And whereas the Faith of the Elders is frequently mentioned Heb. 11. is it only their single Faith that is there commended or rather the whole Body of divine Virtues whereof the Root as it were is Faith as when we name a Tree by the Root we understand the Branches included and when we number men by the Head we understand the Body also and Gal. 3.5 after that Faith is come that was not the Doctrine only but the Grace of Faith together with all the other accompanying Graces and Virtues and as Unbelief is put in Scripture for all other sin that men generally are under Rom. 11.32 so Faith signifieth the whole Body of the Christian Graces and Virtues but of this ye take no notice but pass it with a dry foot because ye can give no sollid Answer to it though mentioned in my first Book And that it may appear I am not Popish in the Doctrine of Justification hear the Judgment of James Durham a Presbyterian Preacher in his Commentary on the Revelations in one of his Digressions where he saith Who only place Repentance Conversion and Holiness c. but as Conditions necessary to Justification and but equally necessary as Faith and in the same respect with Faith or in words to that effect the are not to be accounted Popish and therefore hitherto ye cannot nor shall find in what ●emaineth any Doctrine asserted by me that is either ●opery or Heresie but what is defended by as good Protestants and better than your selves and which hath the Scripture Authority to warrant it Ye say Ye understand not the meaning of my Rant about a Christ divided a Christ without and a Christ within a Christ in Heaven and a Christ in the H●art we believe say ye that there is but one C●rist c. Here ye grosly misrepresent my words and pervert the sense of them as if I did divide Christ or hold two Christs one Christ in Heaven and another Christ in the Heart Let the Reader see my words in my Book and he will find that I am not for dividing Christ but blame them who do divide him either in his Offices or in himself nor do I use these words a Christ in Heaven and a Christ in the Heart as if they were two but I say it is one and the same Christ which is both in Heaven and also in the Hearts of his Children and seeing ye call this a Rant it is plain that ye do not own Christ at all in the Hearts of the Saints Let this be well remembred against you for ye call it a Rant to say Christ is both in the Heaven and in the Heart did not the Lord say He dwelleth in the High and Holy Places and also in the Hearts of them that are Contrite c Ye say He dwelleth in the Hearts of all his People by his Virtue Influence and Grace But I say his Virtue Influence and Grace cannot be in the heart without him and seperated from him for if by Grace ye mean Faith Hope Love they would fail wither and dye if he were not present to nourish preserve them And how sillily and foolishly do ye infer pag. 135. That I hold two Christs because I say That by the Spirit of Christ a man is joyned both to Christ in him and to Christ in Heaven and if two Vnions then two Christs say ye But ye fight against your own shadow I say nothing of two Unions nor do my words infer it more than when I say a Graft that is grafted into a Tree is united both to the Branch that it is grafted into and also to the whole Tree Doth it thence follow that there are here two Unions and two Trees or that the foot is both united to the Life or Soul in it and to the Life or Soul in the Head that therefore there are two Unions and two Heads This shallow way of your Reasoning showeth what learned Clarks ye are Pag. 108 109. Ye deny That Faith hath any assurance in the being and nature of it but only that which is Objective and not Subjective And thus with School-Terms and Phrases ye seek to cover your selves in the Clouds from Ignorant People But let me explain it in English what ye say which is this That Christ H●●piness hath the Assurance but the Faith hath no Assurance of Knowledge or Evidence in the Nature of it as who would say There is assuredly such a City as London or Paris but he who is going towards it hath no assurance he is in the true way that leads to it Ye say further This assurance may be had without extraordinary Revelation and so say I for it is ordinary to thousands of Gods Saints in all Ages but what is that to you who deny all Revelation both ordinary and extraordinary at present and say The former wayes of Gods revealing his will are ceased And yet many Protestants have acknowledged a Spirit of Prophecy in some of the Martyrs as in George Wisehart and others as is to be seen in Fox's Book of Martyrs which contradict the Confession of the Assembly espoused by you CAP. VIII PAg. 109. Ye commit a great Abuse when ye say I deny the Doctrine of Perseverance I own both the Doctrine and Grace of Perseverance to all to whom God doth give it and my earnest Prayer is frequent unto God for my self and Brethren every where yea all who love the ●ord in any measure is whatever Name they go u●der that he may be pleased to establish them in that which is good and crown them with that most noble Grace of Perseverance And upon this head ye and not I give a way the Cause though ye contradict your selves in so doing for ye grant That not only ●ommon and preparatory works that are wrought in men that work a Reformation in many things but also a Faith may be lost that is real and true and not false and hypocritical for ye say expresly Pag. 111. We must distinguish betwixt a false-Faith and one that is not saving So ye grant that Faith which is not false but true may be lost but whether it may be called saving is rather a strife of words than any thing else which I love n●t to contend about That it is not fin●lly and eventually saving is certain otherwise it would have continued but yet that it had a preparatory service and use and began

were once in a ready way to have broken up all the Good Order whether Civil or Sacred in the Infancy of this Plantation which occasioned the Authority whom they would have undermined then to turn a Sharp upon them by Laws not so severe as those in the Realm of England against their Fathers the Jesuites on the same Account yet those Troublesom Hereticks who had no Business here at all but the overthrowing of our whole Government would push themselves on the Swords point and tho' repeated Banishments with merciful Entreaties to be gone were first used unto them nevertheless two or three of them would rather Dye than leave the Plantation undisturbed Reply How or after what manner the Plantation in its infancy was in such danger our Author is silent in True it is that upwards of thirty Years past some of our Friends as faithful Servants in obedience to their Lord and Masters command the great God of heaven by the spirit of his Son in their hearts did visit N. England in true and tender Love to the Inhabitants thereof for whose Immortal Wellfare they earnestly travailed and were bowed down before the Lord being amongst them in much brokenness of Heart and contrition of Spirit they were grieved and weighted in their Souls with the Hypocrisie in New-England against which they witnessed sealing it with their Blood their hearts being filled with that Message the holy Apostle Paul in his day was imployed in Acts 26.17 18. To open their Eyes and to turn them from Darkness to Light and from the Power of Satan unto God directing them to the manifestation of the Spirit of God in them A Teacher not to be removed into a corner nor that would any ways deceive them or suffer them to be at ease in sin This High way of the Lord cast up in his Son Christ Jesus the Light of the World the Sound thereof offended the Ears of New-England's Teachers who not unlike Demetrius the Silver-smith Acts 19.24 proved notable Incendiaries against the Lords Servants left their craft should be in danger so far did they kindle the Rage and Fury of their bigotted Rulers that by cruel Usage and inhumane Laws they far exceeded any thing in the Realm of England against the Jesuites And whilst I am writing there livingly springs up in my heart to you the Inhabitants of Boston New-England a weighty Exhortation and that in tender Love That you would mind the Grace of God that bringeth Salvation and as the holy Scripture testifies hath appeared unto all men 2 Tit. 11. that in the same you may see your blind Guides for if the Blind lead the Blind both shall fall into the Ditch Beware that it be not your Condemnation that Light is come into the World and that you love Darkness rather than Light because your Deeds are Evil I have neither Envy nor Malice against the Priests or People of New-England but earnestly desire the Eternal Well-fare of both yet I cannot but lament the present state of New-England as well as its former whose Priests to the life are drawn out in the 3d of Micah v. 5. Thus saith the Lord concerning the Prophets that make my People Err that bite with their Teeth and cry Peace and he that putteth not into their Mouthes they even prepare War against him vers 11. The Heads thereof judge for Reward and the Priests thereof Teach for Hire and the Prophets thereof divine for Money yet will they lean upon the Lord and say Is not the Lord among us none Evil can come upon us O New-England New-England is not this your present state Are not your Priests crying Peace unto you as if no Evil could come upon you in the midst of these Cloudes of Dangers that are hanging over your heads some of them you have for more than a Twelve Moneth felt to wit A Bloody Cruel War with the Heathen the loss of so many Lives hath humbled me before the Lord and at this time the earnest Cry and Supplication of my Soul unto God is That you may by your speedy sincere Repentance unto him prevent his Judgments for the future That the Jesuits may be properly termed the Fathers of New-England Priests none can doubt if they differ not from their Brother John Cotton of Hampton who in a publick Dispute with G. K. owned To have received his Ministry by the Pope of Rome whose Emisaries they are Beside as they can never prove the Quakers guilty of any one Jesuitical Error yet we can prove these Priests of Boston guilty of many and more especially in their being Incendiaries against the Peace of the Government The further calumniating those who suffered Death to answer your Crucity is but a mean way to expiate the Crime of their innocent Blood which crys aloud for Vengeance and the Lord unto whom it belongs will repay it Thou Cotton Mather nor all thy Fraternity will never be able to prove these 4 Worthies troublesom Hereticks that patiently endured Martyrdom for the Testimony of Jesus by their crul Hands neither will thy poor Insinuation help That two or three of them would rather dye than leave the Plantation undisturbed They had no reason to hearken unto your Hypocritical entreaties to be gone it was their Birth-right as free-born Subjects of the Kingdom of England and so might claim it to inhabit N. England as well as any that there resided as not being forbid to them by either the Law of God or the Realm of England so that being innocent they feared not man that could only hurt the Body but feared him that could cast both Body and Soul into Hell Fire C. M. It is possible a Bedlam had been fitter for those Frantick People than what was inflicted on them and for my own part I must profess with regard unto such Hereticks Ad Judicium sanguinis Tardus sum nor have I the least inclinations to Hereticide as a fit way to suppress their Errors Reply Here our Author doth not a little impeach the Authority of N. England at that time who were accessary to the Death of those ● Worthies by him call'd Frantick People for if according to him a Bedlam had been fitter surely they greatly sinned in passing and executing Sentence of Death upon them the present Governour Simon Broadstead then a Magistrate is greatly concerned in this Charge which amounts to no less than the taking away four Lives by an unjust Judgment for how can that Sentence of Hanging be just against such for whom a Bedlam had been fitter Such as this Author renders our Friends to have been are by the Laws of England exempted from the punishment of Death as also it s reckoned amongst the Abuses of the common Law That such who kill People by false Judgment be not destroyed as other Murderers as may be seen in that noted Book called The Mirror of Justice C. 5. Sect. 108. in express words thus It is abuse that Justices and other Officers who kill People by false Judgment be not destroyed as other Murderers which K. Alfred cause to be done who caused forty four Judges in one Year to be hanged as Murderers for their false Judgments which in the said Book are particularly noted and in the 4th Case he instances how King Alfred hanged Cole because he judged Ive to death when he was a Mad-man Cotton Mather forgot his respect to the venerable Mordocai of his Country as he at other times terms him when he thus exposed him M. C.

self-evident and yet may be tryed by the warrantableness of Scriptu●e Rules but the warrantableness of a practice doth not prove in the least the impulse or m●tion to be divine for a wrong or evil Spirit may move a man to do a thing that is not unlawful or unwarrantable in it self as to take a Journey from England to America and yet if he obey such a motion or impulse he should not do well and might suffer great hurt thereby And if a divine impulse have no self-evidence or some inward self-evidencing Light to discover it to be divine it is good for nothing for it leaveth a man still in the dark and at uncertainty surely Gods inward leadings are sure certain as thousands to Gods praise can witness against all your ignorant but presumptious Assertions without ●●l Proof And ye say I tell you that Phillip Peter and others were extraordinaryly called to such and such Services where ye pervert my words for I do not say of these particular Services mentioned by me there that they w●re extraordinarily called un●o them for to go to a place or Persons to preach the Gospel is no extrao●dinary but ordinary inward Call of Gods Servants in all Ages though Peter and the other Apostles had in other cases extraordinary Calls and Revelations That place in James 4.15 If the Lord will ye u●derstand it only of divine Providence permitting any man to do what he wi●leth if not forbidden in Scripture But as this is meerly begged by you without all proof but your bare affirmation so it is altogether absurd for how many do rash and hurtful things both to themselves and their Families which yet are not forbidden by Scripture as for a man to leave one place and remove to another beyond Seas is not forbidden in Scripture and yet if he undertake such a thing meerly because divine Providence doth not outwardly stop him by some cross event without the inward sence and approbation of divine will inwardly permitting or allowing him he may have cause to repent it all his daye● for m●ny by so doing have fallen into g●eat Inconven●encies Ye are miserable comforters that wi●l not allow to People that priviledge that they may wait to know Gods divine good Will and Approbation in their hearts in their removals from one place to another and in other weighty concerns of this Life And as concerning Marriages ye do allow People to ask Gods mind and cou●sel with whom to joyn in Marriage and if they are not to expect a return of their Prayers otherwise than a bare outward permission of divine Providence What is this but to mock God and deceive poor People But to Gods praise many can say they have both sought and received Gods counsel with whom to joyn in Marriage and because thereof have found their Marriage made both blessed and comfortable unto them in the midst of all Tryals Pag. 17. Ye call my saying That God answers the returns of the Prayers of his People c. A Quakerism i. e. Non-sence I pity your Ignorance and want of Experience May not the frequent and reiterated Prayers of his People for the same thing be called the Returns of their Prayers as when a Child returneth again and again to seek a thing of his Father and that God answereth these reiterated and returning Prayers as in Pauls Case who Prayed for one thing thrice thousands can witness though to you this is Nonsen●e because ye have neither sence nor salt in your selves to descern it It is a great encouragement to pray unto God that we find him to answer us by his living voice and speech in us and when God speaketh to us Scripture words or promises by his living voice and speech in us it is a new Revelation and divine Inspiration to us although not of any new doctrine for there may be thousands of new and distinct Revelations of the same Doctrine as there may be a thousand sights and eyes beholding the same thing and a thousand Voices speaking the same thing and all these Voices are new and distinct and yet the thing spokon is one and the same and Ancient and not New Pag. 18. That the word of the Lord grew and multiplied ought to be understood as well extensively in respect of multitude of living Testimonies as Intensively in respect of Efficacy for there was both at that time and though there was no new Doctrines yet there were new and that manifold and frequent living Testimonies to the same Doctrine and therefore the Word it self was properly encreased and multiplied Ye blame me for saying Christ and his Apostles expounded the scriptures by Inspiration and yet taught no new Doctrine but it seemeth ye have forgot that Paul said the same Acts 26.22 for all that Christ and the Apostles taught and enjoyned was either declared or fore-told by the Prophets lo●g before therefore the Doctrine was the same for substance and the Gospel was preached to Abraham and to the Prophets but after Christs Resurrection the Dispensation of it was more clear and full Pag. 19. ye blame me for Charging that upon you in the 12th Article which ye never believed much less pro●essed viz. that the Scriptures ought to be believed only for their own outward evidence and Testimony and not for the inward Evidence and Testimony of the holy spirit in mens hearts But in this ye are equally impertinent as in most other things as I have showed in my Answer to Cotton Mather to which I refer more at large Ye say The scripture is the only Rule o● Faith and hath a Self-evidence but the inward Testimony and Witness of the Spirit hath no Self-evidence but as some have called it Medium incognitum assentiendi i. e. and unknown middle or mean of assenting and that ye deny all Inspiration and Revelation properly so called all this proveth you guilty in the sight of all impartial men for to talk of an evidence or witness among men that hath not a certainty or Self-evidencing Authority in it by it self is absurd and illegal he who is a witness or evidence among men must not borrow his evidence from another and to say the Spirit of God in his inward teaching and illumination hath no proper and self evidence as it derogates from the Glory of it so it is as absurd as to say the Suns light at noon day hath no evidence of its own but men must light a Candle to let people see the suns light at noon This is rare Logick of yours Ye insinuate I se●k out more sences of the word Logos than it can bear without Tautologi s but if these be Tautologies the English Translation of the bible hath made them and not I and yet a true difference can be assigned by School-boyes betwixt Communication as pass●ng betwixt two or more and words of talk and speech that may be of one when none doth answer Pag. 20. ye will have the word of God compared to

of God and these times are frequent and at such times the need of Scripture words and of all words that consist of Letters do cease as when a man eateth Bread and drinketh Wine and hath his taste well he needeth no words to tell him of the taste of it he tasteth it without all words that the mouth can utter and even so the Children of God at times yea frequently taste of the goodness and sweetness of Christ by an inward sensible taste without all Scripture words and without all present remembring of them yet if at such times the Spirit of God bringeth them to their remembrance they have a service at least t●●ncrease the doctrinal and discursive knowledge of God in them and further to open the Mysteries of the Christian Doctrine which is a great gift blessing of God in its place Pag. 34. Ye alledge I introduce an Hypothesis that is a Castle in the Air that they say there is no sensible or intuitive knowledge of God in this Life But I say many or most of you expresly deny it I mean most of these call'd Presbyterians and Independents as I have had to do with them before now who have told me There is no sensible knowledge of God at ●●ll no sight nor feeling nor taste of him and they give a reason for it viz. That only bodily things could be seen felt tasted but God being a Spirit could neither be felt nor tasted tho' the Scri●ture use these words of seeing tasting a a●d fe●ling they say they are as improper and metaphorical as when it is said in Scripture God hath Eyes Hands and Feet c. Again though ye seem to affirm it yet it is in contradiction to your selves for it is an absolute Contradiction to say A man hath a sight of God and taste and feeling of him and yet hath no immediate discovery and knowledge of him as much as to say I see and taste Wine and yet I have no immediate discovery or knowledge of it All sensible knowledge is immediate in regard of their Objects P. 34. Ye blame me that I say ye preach altogether an absent Christ but ye wrong and pervert my words as your manner is my word● are p. 36. They preach altogether an absen● Christ as some of them say Christ is not really and properly in his People or if present a Christ altogether dumb and silent c. So ye see my words are not positive but dis-junctive or alternative But if I did say so it is according to your own Doctrine though ye seem to contradict again for do ye not generally accuse the Quakers for setting up a false Christ because they preach him present and in his Saints yea and in all men in some respect and as Pardon Tillinghast and Benj. Keech cal● Christ in the heart a false Christ so John Owen whom ye esteem your reverend Brother in his Latine Treatise against us answered by Sam. Fisher saith If Christ be in every Quaker there are as many Christ as Quakers So you may see I do not wrong you and your Assembly ye so much honour say It is blasphemy to say the Saints are partakers of the Godhead And this is to exclude Christ with a witness And if some of you say God and Christ are in the Saints yet ye deny all immediate discovery sight and revelation of them objective or by way of object which is as g●eat Non-sence as to say A Man converseth with his Wife in one House eateth drinketh lodgeth with her and hath fellowship with her and yet she hath no immediate sight nor knowledge of him which she must needs have if she be not blind sensless and stupid and it is a most palpable Contradiction in you to say Men have a● intuitive and sensible knowledge of God that is distinct in specie from discursive knowl●dge and yet God and his Spirit in all his inward operations giveth no self-evidence thereof but is medium incognitum assentiendi i. e an unknown mean or Principle of assenting as the School-men phrase it particularly Robert Baron Professor of Divinity at Aberdeen in his Book called Apodixis Catholica de formali objecto fidei against Jesuit Turnbul more particularly cited in my Book of Immedi●te Revelation Pag. 37. The different degrees of Revelation well warranted by Scripture ye blasphemously and ignorantly call Rabbinical Fopperies That there is not only a gradual but specifical difference of divine Revelations I never denyed CAP. III. I Intend throughout principally to notice your gross Perversions and other gross Abuses and Mistakes which will in effect sufficiently answer all ye have said and leave my Book and the evidence of Truth held forth in it remaining in its full force and strength against you and the rather that the principal Controversies viz. That o● the Scriptures and That of inward divine Revelation and Inspiration i● the more fully already here handled for indeed these two are the Basis and Pillars of the following Controversies Pag. 36. Ye pervert my words as if I did affirm That the Scriptures only were a Rule to try Doctrines betwixt men and men But I neither mean nor say any such thing I believe they are a Rule in the hand and management of the Spirit to regulate our inward apprehensions and thoughts concerning all Christian Doctrines and yet the Spirits inward Witness is the greater Rule Pag. 39. Ye say To call the Spirit the Rule ● Non-sence I say to call the Spirit not abstractly but conjunctly with his inward witnessing and speaking is good sence to all but such as you who have not sence to understand it Ignatius as I have said above a more worthy man and precious Martyr of Jesus Ep. 14. to Ephes called the holy Spirit one Rule CAP. IV. PAg. 41. Ye own That natural and acquired Gifts of Letter Learning without a divine Inspiration are sufficient to qualifie a Gospel Minister and that Grace and true Piety is only accidental which ye confess may look black at first view It is so far well that since this is your Doctrine that we have it under your hand and it deserveth to be engraven in Capital Letters on the Doors of your Meeti●g Houses that the People may generally know it for very many to whom I have told it could not believe it to be your Doctrine but however now it is a good proof th t y● print it as yours Another saying of yours equally famous and which deserveth the same equal inscription in Capital Letters is that ye say It is no absurdity t●at a man may be a true Minister and not a true C●ristian But how then can he beget any unto God If he who is no true Christian can beget a true Christian by his Ministry it will as easily follow That he who is no man may beget a man for as in spiritual generation a man is but the Instrument so in the natural when a man begets a man child God

28.19 20. mu●t be Water-Baptism because the Apostles ever renounced doing any of th●se things as begetting or converting men unto Go● and baptizing with the Spirit by their own virtue But ●his is a most poor Evasion we do not say they either did or could do any of these thi●gs by their own virtue that is not the thing in Controversie for what they did they did not by their own Virtue but by the Virtue and Power of Christ Ye still beg the Question tho' to deny it ye call Infatuation but the Infatuation is your own that Christ commanded these words to be used as words of Institution In the Name of the Father c. for we find not that he bid them say or repeat these words Ye put a meer precarious gloss on Pauls words That he was not sent to Baptize That he was not obliged by any necessity to do it ordinarily personally And hendes this is as much as to say that Paul thought it enough to obey Gods Command by a Proxy and so ye may as well say he was not under any necessity to preach but by a Proxy or Deputy this is to abuse Scripture and not to expound it for if Paul might obey one Command of God by a Proxy why not all others And thus ye teach men to excuse themselves from Personal Obedience to Gods Commands it is enough according to your gloss that others obey for them but would Paul thank God for not obeying a Gospel-Precept and yet he said He thanked God for not baptizing any of them but some few Paul might have baptized some without a Commission as well as he circumcised Timothy Pag. 142. Ye say Ye have alwayes professed your zeal for the inward Baptism with the holy Ghost But this is a great Falshood and Contradiction when ye deny all present inward divine Revelation and Inspiration and the real in being and Presence of Christ or God immediately in the Saints Pag. 143. Ye most grosly pervert and abuse my words because I said Christ had an outward Supper with his Disciples when he did eat the Paschal Lamb with them ye put this your false gloss on it as if I said or thought That he had the thing without the thing signified i. e. that Christ ate the Passover hypocritically Nothing can be more grosly alledged for I said expresly that the Disciples at that time when Christ had that outwa●d Supper with them had an inward enjoyment ●f him given them by Christ in the use of the Bread and Wine see pag. 190. And by your many su●h gross Perversions that seem wilfull in you ye show what men ye are Ye alledge The first Cup belonged to the Passover Luke 22. But ye may as well say so did the second for ye give no Reason why one rather than another and ye may with as much colour say that the second Cup did not belong to the Supper because it is said Luke 22.20 He took the Cup after Supper c. Pag. 143. Ye alledge I arrogate Gods Prerogative who only can judge the heart immediatly when I say your Sacrament hath no inward spiritual signification unto you But I speak not so simply nor absolutely as I can and do appeal to the impartial Reader for ye leave out my following words that qualifie them viz. As ye use it while ye altogether deny that the Saints are partakers of the Substance of Christ or that Christ really and substantially dwelleth in his Saints while ye also deny all inward Revelation of him in these latter Ages And thus I presume not to judge you as if immediately I did know your hearts but by your words ye are judged even as I may judge of that man who denyeth that he hath eat any substance of Bread or Food that he hath not received of Bread c. For as he who eateth Bread receiveth the Substance of it into his body so he who eateth Christ the Bread of Life receiveth some measure of him substantially into his Soul And though this is denyed by many of you and as I said in my former Book the man● lean and dead Souls among you void of inward and spiritual discerning taste or savour too manifestly demonstrate ye are generally strangers to the Supper of the Lord here Note I say not universally but generally yet I have that charity that some called Presbyterians and Independents of the more sober kind and who allow in part of inward divine Revelation and of a real inward indwelling of Christ in Believers may truly know some-what at times of the inward and spiritual Signification of that Figurative Supper yet not because of that outward manner of using it but indeed because there is some secret breathing and desires after the Lord in some of them and such are sober and tender and not of a malicious and persecuting Spirit as too many among you are who continue to justifie the putting to Death our innocent worthy Friends at Boston and thus our Charity is greater than yours for ye call me a fearful Apostate and so ye and not I arrogate Gods Prerogative who only can judge the heart immediately for ye can give no probable signs of my Apost●cy seeing in the judgment of all sober Protestants I own all the Fundamental and most necessary Doctrines of the Christian Faith and ye can charge nothing in my Conversation or manner of Life inconsistent with true Christianity I have departed from no good thing either of Doctrine or Life that I had when among these called Presbyterians I have only relinquished their Errors and that will no more prove me Apostate than Luther and Calvin their relinquishing Popish Errors doth prove them Apostates altho' the Papists have so charged them yea I have known Presbyterians accuse the Independents for being Apostates But as I value no● your uncharitable Judgment against me so I cannot but take notice how guilty ye are to blame me for Vncharitableness in judging when ye are so deeply guilty in that very thing Pag. 144. Ye grosly abuse and pervert my words when ye alledge That I say ordinary eating as it is the common Duty of all men is the Supper of the Lord. I said no such thing but that often in the use of outward eating and drinking being sanctified and blessed by the Word of God and Prayer we have together with the outward ●●ting eat the inward and spiritual Bread and together with the outwar● Cup ●●re drunk that spiritual Drink and withal remembring the Lords Death and what he hath done and suffered for us And I distinguish betwixt the Saints more solemn eatings together upon frequent occasions where their thus eating together was a figure or sign of their inward Communion and their daily eating a part and withal I declared how in all our eatings and drinkings and at all times we should remember the Lords Death even until his last coming and to the end of the World see pag. 188 to 19● And when the