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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	mouth_n	raise_v	3,175	5	7.3338	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43114	The Quaker converted to Christianity re-established, upon the same, sure, safe, and only foundation, Jesus Christ crucified, and his righteousness imputed for justification : having yet no mind to change the sweet and easie Yoke of Christ's Gospel, for the Old Covenant-Yoke of Quakerism, which he found so burdensome and intolerable, or, A full reply to a book entituled, Rebellion rebuked written by John Crook and William Baily, both in the ministry among the Quakers / written by William Haworth ... ; with an account from William Dimsdale ...	Haworth, William.; Dimsdale, William.	1674 (1674)	Wing H1196; ESTC R513	168,839	185

Ainsworth the corrupt Doctrines of the Jews Now Josephus will tell thee that the Fruit which grew in the place where Sodom and Gomorrah stood was always Bitter and of a Poysonous Nature nay the Grapes and Apples there were so Rotten that if touched they would fall into Dust and Ashes that were fair to the Eye But you delight in such Childish quibbles J. C. pag. 16. Thy following words taste of the same Leaven like those Pharisees that said Christ was a Sinner when he had opened the blind Mans Eyes Let God have the Glory so sayest thou let Christ have the Glory for bringing this young Man amongst you Answ How wide art thou in applying this of the Pharisees the Pharisees did think Christ was a sinner we Believe he is the Holy and just One a Lamb without spot harmless and undefiled such an High-Priest became us to have They did not Believe that Christ was God therefore would not give the Glory to him We Believe according to the Scriptures that he is and was over all God blessed for ever Rom. 9. and therefore we give the Glory of all his works and of this work of his upon the young Mans heart in opening the Eyes of his mind to see the glorious Gospel and discern your delusion who was in his first Birth Spiritually-blind Thou and thy Brethren are worse than the Pharisees they acknowledged matter of fact but you deny this young Mans Eyes to have been opened when-as the most inlightened Servants of Christ whos 's same is in all the Churches of the Saints have owned it as an eminent work of the Spirit giving thanks to Christ for it J. C. pag. 5. Again thy words None of those that went out from you were properly of you had Received the Gospel which you Believe No it is not possible for any to receive it truely and forsake it What that Gospel is which you Believe it concerns you to search that it be not another Gospel Gal. 16. than the Apostles Preached Answ It doth highly concern us I grant for we are saved by the Gospel Therefore we have searched the Scripture which you despise and say is not the Rule Where do you search for the Gospel You enquire of the Light within as of the Oracle Therefore that Gospel which we Believe is not another but the same with that which the Apostles Preached We are Built upon the foundation of the Prophets and Apostles Christ himself not the Light within being the chief Corner-Stone Ephes 2.20 The Gospel which we Believe is that Good Ancient Everlasting-Gospel which was revealed to Adam fallen and in vain was that Revelation if the Light within would have shewn it viz. The seed of the Woman shall break the Serpents bead The Light within cannot be said to be the Seed of the Woman When the Woman that is not to Prophecy in the Church according to your interpretation is the Carnal part but it is Christ that in the fulness of time was made of a Woman Gal. 4. Again it is that Gospel that was Preached to Abraham viz. In thy Seed shall all the Nations viz. Jews as well as Gentiles of the Earth be blessed Which Seed the same Apostle in the same Epistle saith is Christ's Person This Gospel is witnessed by the Law and the Prophets and the sum of it is in Rom. 1.1 separate unto the Gospel of Christ v. 3. Concerning his Son Jesus Christ our Lord who was made of the Seed of David according to the Flesh This is more than to appear in a Body according to J Bolton's Faith and declared to be the Son of God with power according to the Spirit of Holiness by the Resurrection from the Dead in Cor. 1.15 I declare unto you the Gospel which I preached unto you c. v. 3. how that Christ died for our Sins according to the Scriptures v. 4. And that he was Buried and that he rose again the third day according to the Scriptures This is the Gospel and we confessing with the mouth this Jesus Christ and Believing with our hearts that God hath raised him from the dead shall be saved Rom. 10.7 For he was delivered i. e. to death for our offences and was raised up again for our justification Rom. 4.25 J. C. For there were those that perverted the true Gospel and turned it upside down and wrested their sayings to their own destruction and others departed from the Faith which Paul Exhorts Timothy to hold fast 1 Tim. 1.19 Answ It 's very true there were such in the Apostles times and they were those that made themselves equal to the Apostles they transformed themselves into the Apostles of Christ and said Paul was but Carnal walked after the Flesh and do not you pretend to an infallible Spirit equal to the Apostolical Spirit And have not you cryed down all sorts of Ministers besides your selves Now what was that perverting the true Gospel in the Galatians but joyning something to Christ in Justification viz. Circumcision whereby they would make every one a debtor to the whole Law that they must keep it to perfection which whether it be not the same thing that thou art pleading for shall be tryed as we go on Only herein these false Apostles were not so much to be blamed as you we read not that they deserted the person of Christ but you have run up and down the Nation with this viz. That the Light in every Man was Christ from that Text John 1. This was the Light c. J. C. That others departed from that Faith which Paul Exhorts Timothy to hold fast Answ Now John what is Paul's Exhortation to Thee Whenas thy Brother Bayly pag. 35. in a derision saith the Scripture which you call your Rule is not your Rule what matters it what Faith you are Exhorted to thereby why do you thus make use of it But let us see what Faith it was that these departed from in I Tim. 1.19 See that v. 20. mention is made of Hymeneus and Alexander Now in the 2 Epistle to Timothy Chap. 2.17 18. Hymeneus is named again and his Error particularly mentioned saying the Resurrection is past already v. 18. Hymeneus was for an Allegorical Resurrection within and now how often have I heard this that when I have spoke with your Friends concerning the Resurrection of the Body viz. That they witnessed the Resurrection They are for an Allegorical Resurrection This old musty Error of Hymeneus we all know you be guilty of Thou hadst better not named that Scripture Thou goest on J. C. pag. 5. And is not the Gospel the power of God Rom. 1.16 and the being led away by sin and lust a departure from or a denyal of the power as 2 Pet. 3.17 where the Apostle exhorts the Beloved that knew the Truth of the Gospel to beware lest they also should be led away with the Error of the wicked Answ The Gospel is the Power of God to Salvation Christ who is the

those that are chose in him Is the Light within the Elect Seed Then it must be saved yet it goeth to Hell with many how comes that to 〈◊〉 But ye lose your selves for want of found knowledg and sound 〈◊〉 you speak you know not what following your Teachers 〈◊〉 chusing to use them rather than Scripture-Language The four next lines I have Answered before in the Body of the Book 〈◊〉 in the last line of the 55 Page thou callest it the Light of the Son of 〈◊〉 and a little before The Son of God and Elect-Seed See thy ●onsistency Mary Which he hath given for a Leader to his people to lead out of all 〈◊〉 into all Truth And those that have followed the Lord fully and ●●●thfully therein have found Life and Salvation According to that 〈◊〉 he shall save his people from their sins not in their sins Answ What an Efficacy hath Error upon the minds of poor people when the Lord hath given them up to blindness of heart How 〈◊〉 thou call the Light within every Man The Leader of the people which is applyed to Christ's Person in the Prophets who leadeth 〈◊〉 people by his Spirit in the use of the Holy Scriptures Is Nature ●me the Leader Fallen blind Nature the Captain of your Salvation What tumbling into Ditches must there then needs be What a ●phetess art thou in Israel to say likewise that this Light is Jesus 〈◊〉 therefore had that Name given it as it was to be born of Mary His 〈◊〉 shall be called Jesus for he shall save his people from their sins So 〈◊〉 why not Emanuel as well God with as in us God have mer●● on thee It 's Recorded in History that when some malevolent Spirits 〈◊〉 a mind to make disturbance in the Nation in the absence of the 〈◊〉 their treasonable way was to set up a Counterfeit to whom 〈◊〉 would give the Name of him that had Right to the Crown Thus 〈◊〉 Quakers do give all the Names Titles Attributes to the Light 〈◊〉 every Man that is but Nature that this way they might lift 〈◊〉 into the Throne of God Which is desperate Treason against Christ the Lord. Whose Glory he will not give to another Mary And therefore come down out of that high and lofty Spirit and 〈◊〉 that which convinceth thee of sin For all that will not how there●● will be broken thereby Answ The Law of Moses is greater than the Light that every Man ●●th It will shew more sin in Man than the Light can Rom. 7. 〈◊〉 not known sin but by the Law But to make the Law of Moses Jesus Christ would be an intolera●ble thing But it 's a higher villanie to make Nature to be the Christ 〈◊〉 to be be worshipped as here thou dost At the Name of Jesus every Knee shall bow Phil. 2. 10. To the Law in my Conscience I have been faithful in 〈◊〉 drive me to Christ the Mediator By the Law is the Knowledg of 〈…〉 is this or the Light within every Man That Jesus that every 〈◊〉 must bow to Doth either the Law or the Light within convince of 〈◊〉 in order to drive to it self as the Saviour O what darkness is 〈◊〉 Christ and none but he is that Stone that whoever trusts not to 〈◊〉 be broken to pieces Mary There is not an easier way unto Life for thee than there 〈◊〉 for us Answ The Scripture saith Luke 13.24 Many shall seek to 〈◊〉 and shall not be able Many of the Jews did strive but missed 〈◊〉 they sought it as it were by the Works of the Law Rom. 9. 〈◊〉 as the Gentiles that followed not after Righteousness did attain to 〈◊〉 Righteousness of Faith You Quakers go the same way with the Pharisees I know th● Christ Jesus is the only way the Veil of his Flesh Faith in this 〈◊〉 10. He that confesseth with his Mouth the Lord Jesus and believeth 〈…〉 heart that God hath raised him from the dead shall be saved The Spirit make this way short and easie The work of the Law upon my Conscience hath compelled me to this way And this is the way for 〈…〉 you will be saved He that believeth not shall be damned Exce● Believe saith Christ that I am He ye shall die in your sins 〈◊〉 8. 24. Mary And yet we have no Cause to complain of a burdensome Yoke or that the Lord is a hard Master For the Yoke of Christ is easie and 〈◊〉 Burden is Light Answ Following the Dictates of Nature is not the Yoke of Christ for it leads into the Covenant of Works which is a heavy-Yoke 〈◊〉 work for Life And ye are under it And as many as are of the 〈◊〉 of the Law are under a Curse Galat. 3.10 Only you relieve your 〈◊〉 with that which is false As thou mayest see pag. 56. viz. that ●●ons to evil within us are not sin if not consented to And so 〈◊〉 interpret the Law as the Pharisees that thought they kept it 〈…〉 they broke not out into external sins Christ is no hard Master For he gives strength to do that which he commands But the Light of nature is not our Master as it is yours For we call no thing nor person Master but Christ Jesus to teach us by his Spirit Mary And do not flatter thy self with vain hopes of our fall For the 〈◊〉 look for that shall perish in their holes 〈…〉 My hopes are that your Errors shall be blasted that every which the Father hath not planted shall be plucked up by the Roots This Hope shall not be in vain If I live not in the Body to see it yet 〈◊〉 be If the Tares which the Envious one hath sown grow till the 〈◊〉 they shall then be weeded out and thrown into the Fire The ●ture speaks it And now it is sufficiently manifest to all the Coun●● that there are great Errors amongst you You have been weighed 〈◊〉 found too light tryed and found dross 〈◊〉 For we are built upon the Rock of Ages and though the storm ●ction beat on one hand and the raging Sea which casts up mire and in the other hand yet shall we stand for our foundation is immoveable the Gates of Hell shall not prevail against us Answ O that ye were built upon Christ the Rock His Person is Rock of Eternity not the Light that is in every Man but the of Man Christ Jesus This is the foundation the Apostles laid and 〈◊〉 can any of Right lay But ye have gone about to lay another 〈◊〉 your building is according to the foundation You may hold out in an hour of Mans Persecution and Opposition but 〈◊〉 the Tempestuous Sea of Gods Justice beats upon you and his bil● go over you and the Whirlwind of his fiery indignation ●●eth upon you in an hour of Death and in the day of Eternal ●●●gment to come the Sandy foundation of your own Righteousness ●all and great will be the fall O the sad disappointments of 〈◊〉

9.24 And to bring in everlasting Righteousness prophecying of the Messiahs coming in the flesh he saith Seventy weeks were to be accomplished to make reconciliation for iniquity atoning justice by being cut off vers 25. not for himself then it was to be and not till then not before he offered not himself before Heb. 9.26 But now once in the end of the World hath he appeared to put away sin by the sacrifice of himself Abraham David Paul none of them brought in this Righteousness was Paul crucified for you 1 Cor. 11.3 yet is this Righteousness an everlasting Righteousness the working of it was now and fulfilling of it in his person taking flesh upon him but yet everlasting in that it was first the Righteousness that the Father had from eternity designed Secondly the Righteousness of the eternal word Thirdly a Righteousness of an eternal virtue and efficacy Fourthly a Righteousness that remained forever where-ever it is imputed Fiftly a Gift never by God repented of Therefore it is very frivolous and argu●s nothing but that thou wantest matter to fill thy paper with to cavil in this wise as if it could enter into my thoughts that any either before or after were saved but by vertue of this Righteousness when-as against Papists Socinians Quakers I am pleading that all those I named viz. Abraham David Ezra Daniel Job Isaiah had no Righteousness that would save them but this because the other Righteousness they had in them was imperfect as appears by their Confession of sin and God will accept of nothing but what is intirely and absolutely perfect As to that Micah 5. I cannot find the word everlasting but only in the vers 2. where it is thus written whose goings forth have been of old from everlasting which is certainly spoke as to Christ's Deity for his coming forth from Bethlehem was in time there mentioned and then did he bring in and fulfil and not till then this Righteousness that I am speaking of In the fulness of time God sent his Son Gal. 3. Behold I come to do thy will A Body hast thou prepared me Heb. 10. J. C. pag. ibid. We Believe Salvation only by that Jesus which witnessed a good Confession before Pontius Pilate Answ This is a good Confession if only by him then not by the light within for that is not Jesus that witnessed before Pontius Pilate if only by him exclusive of all things else then not by the Vertues Gifts and Graces of the Spirit for they are not Jesus that witnessed amp c. J. C. pag. 10. For Answer to the Heathens Knowledg of God's Vengeance and sight in the Deity I refer the Reader to the Reply to the young Mens Book Answ I shall also defer my Answer in full till I come to that only say that I find you Brethren in iniquity in abusing so grosly my words If you do it not with purpose and design then you be more ignorant than School-Boys If designedly it is Jesuite-like my words are these viz. They saw speaking of that Barbarous people in the Deity a Vengeance ready to punish Now would not a Boy of seven years of Age take it thus viz. They saw a Vengeance ready to punish sin in the Deity i. e. to be in the Deity and thou with thy Brother makes this phrase viz. in the Deity to be the modus of their seeing the Vengeance when-as before I said that God had Justice in him there is the Subject of it the very Light of Nature sheweth there is the way and manner of their seeing it not as you say and make use of it as a Concession for your turns sight in the Deity i. e. Light that was in their Consciences believing the Light to be God himself O horrid Blasphemy you would make me speak-like your selves I believe no other Light in those Heathens but that of Nature and this was not the Deity But 〈◊〉 the Reader take notice that J. C. wholly passeth over this Paragraph concerning that of Christ's Righteousness as indeed he doth the other two before which consists in his sufferings and making satisfaction and not a word unto that Vengeance that is naturally in God lest he should discover himself to be a Socinian Oh for a little plainness from this people for if this be true that God hath a Vengeance in him and that naturally his Nature engageth to punish sin and all have sinned I would know how all the Righteousness of meer Man will or can atone this but I had like to have omitted something material J. C. pag. ibid. But for thy own knowledg of it I find thee like the Pharisees of old casting all God's Vengeance upon Christ an easie way of thou could'st so escape it by imagining his doing and suffering God's pleasure to be reckoned thine by a bare belief of it wholly without thee Answ I do not understand thee help me herein I pray thee how the Pharisees did cast all God's Vengeance upon Christ as a way to escape the wrath to come Mat. 3.7 I never read this or heard of it It is written who hath warned you to fly from the wrath to come and that followes bring forth Fruit meet for Repentance so then they having some convictions upon their Consciences and apprehensions of wrath through John's Ministry betake themselves to the Baptism of John believing that an External submission to this would be sufficient to 〈◊〉 their Consciences in the mean while being destitute of any inward change of heart or any real Holiness in their lives and all this while had no whit of Faith in Jesus Christ which is always accompanied with true Repentance as the beginning of it These Pharisees were very ignorant of Christ if not altogether they were Vipers John calls them so they placed their Religion in their carnal kindred to Abraham v. 9. and were Chaff to be burnt up v. 12. yet thou dost make their Faith as good as the Faith of any of the Godly in the Nation my Knowledg of the Vengeance of God is this which I express in the Epistle if it should rest upon thee or me or any of the Sons of M●● or all Mankind it would burn to the neithermost Hell Therefore having felt something of it in my Conscience in the sence of Sin and knowing more of it was due to me for my sins I fly by Faith which the Spirit works in me by the hearing the Gospel to Jesus Christ 〈◊〉 be delivered from this wrath to come 1 Thess 1.10 believing through Grace that all that Vengeance and Wrath that was due to me for transgression was upon that person Jesus my Surety in my stead and room and though thou dost scurrilously call the Faith we have Imagining yet this is the Faith of God's Elect Isai 53. The Chastisement of our Peace was upon him which we should have born in the same kind v. 7. the right reading of it is it was exacted and he answered and whoever believes not thus

is real in our own minds therefore ours what a Christian and an Enemy to reality Answ These pretty Rattles will please Children I dislike not John our own Righteousness for it's reality in our minds but say it is no Righteousness at all if it be not real but Hypocrisie but thou knowest how I speak it in way of distinguishing it from the other Righteousness Our Righteousness which consists in the Gifts c. wrought in us is really in our minds Now the Righteousness of Christ is not in our minds at all but in his own person I speak it thou seest to explain to any that should not understand what it is for our souls to be the subjects of this Righteousness i. e. It is for one to have any thing really in him and this I speak likewise to distinguish it from the Righteousness that is imputed to us though there is a reality in that Imputation but it is not the reality of Inhesion I do not speak this I dare appeal to thee that thou seest it as being an Enemy to reality There is a reality in God's imputing Righteousness and forgiving sin and a reality in his work upon our hearts but he hath appointed the one to Justifie us and the other to Sanctifie us and that Righteousness which is to justifie us is perfect and compleat and is the Righteousness of his Son the other is not compleat in this Life though it 's really in us and so will not justifie us Then I am not an Enemy to the Reality of Holiness as thou wouldest make me but to Real Quakerism and Socinianism that would have M●n justified by the Law of Works J. C. Parag. ibid. What a Spiritual Man and an opposer of those Gifts and Vertues the Spirit works in our minds calling them our own Righteousness Answ I am no Enemy to the Gifts and Vertues of the Spirit while I would have them be kept in their place and would have Christ still have the Preheminence otherwise I should be an Enemy to Christ they are for Sanctification is a Man an Enemy to the Chancelour if he saith he is not the King if my E●nity appear in calling them our own Righteousness then Paul is an Enemy to them for the calls them so Phil. 3.9 Not having my own Righteousness which is of the Law Now is there any Righteousness wrought in us that is not required by the Law yet he calls it his own Righteousness J. C. Parag. ibid. What must the poor in Spirit the meek the Mourner the Hungerer and Thirster the Merciful the Pure in Heart the Peace-maker deny their Blessedness which they must do if these be their own Righteousness c. Answ I affirm that there is no Blessedness to any but as they a● in Christ and so are pardoned and accepted and forgiven in his Righteousness Rom. 4. Blessed is the Man to whom the Lord imputeth not Iniquity in Mat. 5. Christ spoke this to his Disciples as thou mayest see who were in him and were pardoned and forgiven had received by Faith this Righteousness of Christ doest thou think that there is any Blessedness in these qualifications considered in themselves or any merit in Poverty mourning c. to obtain Salvation only they prepare the Soul for Blessedness None will receive Christ and his Righteousness but the Poor the Hungry the Thirsty c. But their Blessedness consists not in being Poor or Hungry or Thirsty but in that it is a Token to them that Christ their Blessedness is and shall be theirs And again as to those positive qualifications Blessedness is annexed only as they are Tokens and Evidences to them that God hath had mercy on them and is at peace with them therefore I dare say that not one such as these but deny that their Blessedness lies in these qualifications for they see defects in all their Mournings Meekness c. But it lies as there it is spoke in obtaining Mercy v. 7. In being filled with Righteousness v. 6. i. e. Christ's Righteousness Besides let me say that there is no right Mourning Meekness Purity but first we are in Christ and so this Righteousness imputed no eternal Reward is promised but to those in Christ Rom. 5. ult Grace reigns through Righteousness unto Eternal Life by Jesus Christ our Lord. J. C. Pag. 14. What must they turn from reality and lay hold on imagination Answ Here John thou dost with a Brazen-Face call all the Faith of all that are not Quakers an Imagination is there not a Reality in God's Act but of that before J. C. From Real Enjoyments and possessions to conceived or imagined Apprehensions Answ This is the same over again still concluding that Chrst's Righteousness is but a Fancy that there is no possessing of it that none have any enjoyments that are Real but the Quakers all the rest to the end of that Paragraph is but the same over again and hath been Answered only adding this for the Readers memory as an Antidote still that the Reality of our Inherent Righteousness will not make it perfect and so it cannot justify us though from the sincerity and reality of it we may be comforted as it is an evidence that we are pardoned and justified J. C. Pag. ibid. The sum of the matter is this that our heads and not our hearts c. Answ This is false in that I speak of Faith now Man Believes with his heart J. C. Our Bodies and not our Souls Answ This likewise is false for I have said that our persons We and expresly that this Righteousness of Sanctification is in our Souls and minds He goes on Parag. ibid. Our own conceivings and not Reality Answ I said that the Gifts of the Spirit were Really in our minds which thou didst quarrel with me for and I say there is a Reality in Imputation and in Faith for it is the substance of things c. yet here thou suggestest the contrary But I go on to trace thee J. C. Parag. ibid. Our Imaginations without and not the Gifts and Vertues of the Spirit within our minds are the Subjects of true Righteousness according to thy account Answ Here in Conclusion that he might cause the Reader to lose the ●atter in hand he runs all into a confusion and speaks nonsence endeavouring to make the Reader believe that it is his Adversary that speaks it Whoever said imaginations were the Subjects of true Righteousness Our Souls I said were the Subjects of Faith and Love wherein this Righteousness consisted I do not say Faith which thou callest Imagination was the Subject of it but it was part of inherent Righteousness He proceedeth And not the Gifts c. Here John thou wouldest have the Gifts and Vertues of the Spirit be the Subjects of true Righteousness viz. Inherent for that thou art treating of which doth consist in Graces and Vertues c. i. e. Righteousness is the Subject of it self but this is like you The sum in

spoke to Gods people what their Duty was every one apart upon their Beds that every one alone should keep a silent Meeting in the Night in his Chamber retired upon his Bed not a word of assembling here only thus much is in it when God comes with afflictions if we be moved with grief yet are we to take heed of sinning against God by murmuring and fretting but rather be retired and examine our hearts we shall find cause enough why the Lord deals so with us and that he is Righteous let every one in the night season when full of thoughts upon remembrance what God hath done to him then be patient quiet still fret not against God The last is Isa 8. and Isa 40.3 concerning waiting on and that which Christ the Lord speaks to his Disciples bidding them wait a Jerusalem till they were endued with power Now what kind of silent Meetings these Scriptures speak for it will soon appear let one place open the rest what this waiting is see Acts 1.14 They all continued with one accord in Prayer and Supplications And Peter stood up and Preached to them v. 15. Let the Reader now Judg what fit Scriptures these be to prove the things in hand and what a mighty Man this is that while he goeth about to let others see their ignorance as he saith he betrayeth his own And it s not something strange that this people should wrest the Scripture thus to prove their silent Meetings and when it speaks plainly for silence there they are against it in their practice in 1 Cor. 14.34 it 's said by the Apostle Let your Women keep silence in the Churches For it is not permitted unto them to speak yet the Quakers are for Women Preaching 1 Tim. 2.11 Let the Women learn in silence if any silent Meetings they must be such wherein there is none but Women What thou sayest Baily in this 〈◊〉 touching the Quakers I shall at present pass till I come to the place where thou goest about to prove Ezekiel and others to be Quakers after the same rate as thou hast proved silent Meetings Pag. 26. B. And could not own that refuge of Lies W. H. hath made concerning him Reply I Challenge thee to mention one lye that I have either said or writ of him whatever I have writ in my Epistle of him is owned by himself in his book under his own hand and had I thee Face to Face with him in case thou hast any Sobriety and Modesty and Ingenuity left I would make thee eat up these words again viz. these could not own that refuge of lies c. B. Pag. ibid. And I do not understand from his Master or any in Hartford that ever he was ten times at the Quakers Meetings but 〈◊〉 sometimes as the other boys did as he said and may be farther seen in the account from Hartford Reply If any please to enquire of the young Man himself now dwelling at Ware he will affirm that which here I write viz That for five years together he went to no other Meetings but the Quakers Meetings and is it likely that he should not be above ten times in all that space at their Meetings you may likewise hear at Hartford that none of us saw him in our Meetings but of late years thou dost wrong him Baily and thou dost not rightly transcribe his own words He saith several times I went as other boys and thou hast put in another word viz. sometimes and let it be considered that lest any should think that he went only when a boy by that expression viz. as other boys that he is there in the beginning of his Book relating his first step and entrance into their Way This boy was twenty years of Age before he left the Quakers as for that account from Hartford what little value it 's of the Reader will soon Judg when by enquiry at Hartford he comes to hear that some of the Quakers hands 〈◊〉 to it that did not dwell in nor near the Town till several years after 〈◊〉 young Man was an Apprentice in the Town Besides whatever they restifie in this account they testify either First from the young Mans Master and Dame Grigson Or Secondly from his own Relation in his Book 〈◊〉 that he was against the Quakers practice in two things viz. the ●●●●ing on the Hat and silent Meetings Now as to his Master and 〈◊〉 Testimony concerning him of what force will it be to the Judicious when this is weighed that such was the young Mans reservedness in the Family which he was naturally addicted to that both Master and Dame acknowledged as these Men confess in the account that they did not know this young Mans mind see their own words are these viz. They never understood that he had any convincement upon his mind when-as be had far a long time great troubles and convictions upon his Spirit while in the Family as appears by the Book As for the Second thing viz. his practice in putting his Hat off in Salutations and being against silent Meetings you must give us leave to think that notwithstanding this the young Man was of the Quakers Spirit Faith and Principle for having conversed much with the Quakers at Hartford having read several of their Books and the Books of others that 〈◊〉 us of their opinions we apprehend that to believe the Light 〈◊〉 every Man hath to be Christ and to obey this as Christ and being Faithful in the obedience to come up to an outward Reformation which this young Man did and call it Perfection thinking God could 〈◊〉 charge him with sin is the very Heart and Life and Essence of the Quakers Religion and for the two things insisted on by them we look 〈◊〉 them rather as outward Badges Tokens and Marks whereby to distinguish Quakers from others than any essential things to constitute a Quaker But again he asserts in his Book that he walked in this practice according to his Light and enquire at Hartford Rea●er and thou mayest have many Witnesses that such is his Integrity that he may be credited in what he hath said And it is not probable 〈◊〉 he that was Faithful in other matters of greater weight touching ●●●●ning from sin and acting Righteously should be unfaithful in 〈◊〉 less matters Now observe these Subscribers yet say he was 〈◊〉 Quaker when-as he acted according to his then present Guide the light within In the close how can this thing be determined whether 〈◊〉 young Man was a Quaker or no when-as he was so reserved that 〈◊〉 they according to their own Confession nor any of us knew 〈…〉 or Principles only he went to their Meetings and to no other 〈◊〉 years space as we can prove how can it be determined but by 〈…〉 Confession which hath been published already and you may now see more in his own following Book towards the end where he 〈◊〉 up eight distinct grand errors of the Quakers that he