from being any design of our Religion that it more than any tendeth to humble the Creature for man can never be truly humbled until he see himself in the Light of God shining in his heart and that will greatly humble him as it did Job and Isaiah and all the holy men of God were humbled and kept humble by bowing down and subjecting thâ—â—r Minds and Thoughts with all their Desires and Affections to that divine Spirit Light and Life of Christ in them that bringeth men to the true Denyal of Self and to cease from all Self-Actings Willings and Runnings that only proceed from their meer Natural Paâ—ts and Abilities whether in Prayer or any other Religious Performance and however such Prayers and Devotions that are performed without the Spirit of God may please mans carnal Mind and give 〈◊〉 false and carnal ease and peace and exalt Self in Man yet they can neâ—â—â—â—â— profit them who use them nor please God for God who is a Spiâ—â—â— will be worshipped in Spirit and in Truth And whereas in his 8th page he accuseth the Quakers for their horribly Prayer-less Lives withal asking how many Prayer-less Houses and Prayer-less Tables are to be found among the best of them I Answ In that he is very uncharitable as that the best of us had neither Prayer in our Houses nor at our Tables which is false for not only the most grown up in the Truth but even the least Babes in the Truth are not without frequent Prayer both in their Houses and at their Tables altho' not so very frequent vocally yet sometimes vocally as God is pleased to give an utterance and at other times only with our Hearts which God accepts for vocal and external words of Prayer are not so essential to Prayer but that true Prayer may be and is most frequently without it yea Samuell Rutherford a great Presbyterian saith in his Epistles Words are but the Accidents of Prayer yet Prayer with Words uttered with the Mouth as God is pleased to enable us we gladly own both in our Assemblies and Families and if any be wanting in their Families in Prayer or any other part of Devotion it is their own fault for which they must answer and ought not to be charged upon the innocent And we believe Gods holy Spirit will be wanting to none duely to move them and that most frequently to Prayer who watch thereunto both with words or without them And if they watch not unto Prayer their Neglect of watching and likewise of Prayer is their sin and chargeable upon them and they will bear their burden for it But that any faithful man owned by us hath said as C.M. alledgeth not from any Quaker but from a partial Adversary That in many Years they have not had a motion to Prayer we do not believe if any feel not their hearts moved to Prayer and that most frequently it is their own fault and sin for indeed every faithful Soul his Life is a Life 〈◊〉 Prayer and he prayeth in his heart as frequently as he breatheth in the air for true inward Prayer rightly understood is the â—â—â—â—inual Motion of the heart towards God The Spirit helping our 〈◊〉 with Groans that cannot be uttered for even Paul said We know not what to pray for as we ought Rom. 8.26 And also he hath solemn Times and that frequently for solemn Prayer and Meditation and Thanksgiving but the most sincere Christians do not always make the greateâ—â— show or outward appearance to pray as the Phariseâ— did of 〈◊〉 And I might easily retort this Question How many 〈…〉 and Independents have either Prayer lesâ— Houses and 〈…〉 very formal and Hypocritical and are wholly Strangers in the 〈…〉 Life and Mystery of Prayer Though we have Charity 〈◊〉 some of all sorts and as we judge neglect of Prayer a great 〈◊〉 so we judge 〈◊〉 Formality and Hypocrisie to be no less both which Extreams are to be avoided Some Collections of Passages out of Jer. Taylors Book 〈◊〉 The History of the Life and Death of the holy JESUS Part 1. Sect. 9. of Baptism N. 29. JVst as we use to deny the Effect to the Instrumental Cause and attribute it to the Principal in the manner of speaking So we say it is not the good Lute but the skillfull hand that makes the Musick it is not the Body but the Soul that is the Man and yet he is not the Man without both Note And so the Quakers commonly say It is not the Scriptures but the Spirit that revealeth to us divine Mysteries yet by so saying they deny not that the Scripture is an Instrument of the Spirit to reveal the Doctrinal Principles peculiar to the Christian Faith as Christs Birth of a Virgin his Crucifixion c. as much as the Lute is the Instrument of the skillfull hand that makes the Musick Infants Baptism Part 2. N. 8. No man can conclude that this Kingdom of Power that is the Spirit of Sanctification is not come upon Infants because there is no sign nor Expression of it it is within us therefore it hath no signification it is the Seed of God And it is no good Argument to say here is no Seed in the Bowels of the Earth because there is nothing green upon the face of it And N. 19. For as the reasonable Soul and all its Faculties are in Children Will and Vnderstanding Passions and Powers of Attraction and Propulsion yet the Faculties do not operate or come abroad till Time and Art Observation and Experience have drawn them forth into Action so may the Spirit of Grace the Principle of Christian Life be infused till in its own day it is drawn forth for in every Christian there are three parts 〈◊〉 to his integral Constitution Body and Soul and Spirit and all these have their proper Activities and Times but every one in his 〈◊〉 Order first that which is Natural then that which is 〈…〉 what Aristotle said A Man first lives the Life of a Plaâ—â— then of 〈◊〉 and lastly of a Man is true in this sence and the 〈◊〉 spiritual the Principle to the longer it is before it operates because â—â—re things concur to spiritual 〈◊〉 than to Natural and these are 〈◊〉 and therefore first the other are perfect and therefore last 〈…〉 who is he that so 〈◊〉 understands the Philosophy of this third Principle of a Christians Life the Spirit as to know how or when it is infused 〈◊〉 how it operates in all its Periods and what it is in its Being and proper 〈◊〉 and whether it be like the Soul or like the Faculty or like a 〈…〉 to what Purposes God in all varieties doth dispense it thaâ— which is 〈◊〉 is that the Spirit is the Principle of a new Life or a new Birth 〈…〉 the Seed of God and may lie long in the Furrows before it springs up that from the Faculty to the Act the passage is not always suddain and quick And a little after
best of Modern good men do from their own Experience attest it That this spiritualizeth Religion and renders its enjoyments more comfortable and delicious That it keeps the Soul under a vivid sense of God and is a grand security against Temptation That it holds it steady amid the flatteries of a prosperous state and gives it the most grounded Anchorage and support amid the Waves of an adverse Condition That 't is the Noblest Encouragement to Virtue and the biggest assurance of an happy Immortality I say I considered these weighty things and wondered at the carelesness and prejudice of Thoughts that occasion'd 〈◊〉 suspecting the reality of so glorious a Priviledge I saw how little reason there is in denying matters of inward sense because our selves do not feel them or cannot form an apprehension of them in our Minds I am convinced that things of Gust and Relish must be judg'd by the sentient and vital Faculties and not by the poetical Exercises of speculative Understandings And upon the whole I believe infinitely that the divine Spirit affords its sensible Presence and immediate beatifick Touch to some rare Souls who are divested of carnal Self and mundane Pleasures abstracted from the Body by Prayer and holy Meditation spiritual in their Desires and calm in their Affections devout Lovers of God and Virtue and tenderly affectionate to all the World â—â—ncere in their Aims and circumspect in their Actions inlarged in 〈◊〉 Souls and 〈◊〉 in their Minds These I think are the Dispositions that are requisite to fit us for divine Communion and God transacts not in this 〈◊〉 way but with prepared Spirits who are thus disposed for the manifestation of his Presence and his Influence And such I believe he never fails to bless with these happy fore-tastes of Glory John Norris M.A. and late Fellow of All Souls Colledge in Oxford in his Treatise Reflections upon the Conduct of Humane Life Reflect 2. N. 9. pag. 69. saith The Right and only Method of Inquiry after that Truth which is Perfective of the Understanding is to consult the divine Logos or Ideal World for this is the Region of Truth and here are hid all the Treasures of Wisdom and Knowledge This is that great universal Oracle lodged in every mans Breast whereof the Antient Vrim and Thummim was an expressive Type or Emblem This is †Reason this is Conscience this is Truth this is that Light within so darkly talk't of by some who have by their aukward untoward and unprincipled way of representing it discredited one of the Noblest Theorys in the World Note If perhaps some have been short in that thing yet it hath been well demonstrated by many or most of that People here by him reprehended But the thing in it self rightly understood is true and if any shall call it Quakerism or Enthusiasm I shall only make this Reply at present That 't is such Quakerism as makes a good part of St John's Gospel and of St Austin's Works But to return This I say is that divine Oracle which we all may and must consult if we would inrich our Minds with Truth that Truth which is Perfective of the Understanding And this is the true Method of being truly wise and this is no other Method than what is advised us by this divine Logos the substantial Wisdom of God Blessed is the man that heareth me watching daily at my Gates waiting at the Posts of my Doors Prov. 8.34 And again says the same substantial Wisdom Whoso is simple let him turn in 〈◊〉 And again I am the Light of the World he that follows me or as the word more properly signifies he that consorts or keeps company with me 〈…〉 in Darkness This therefore is via Intelligentiae the way and 〈…〉 of true Knowledge to apply our selves to the divine 〈…〉 felt the Ideal World †i. e. not Humane but Divine 〈…〉 THE END
Capacities I shall let pass only minding the Reader That the nature of a Contradiction is difficult many times to understand even in Natural things so that it is reckoned the subtâ—lest part in Logick or Metaphyâ—â—â—â—â— to understand throughly what are alwayes Contradictions and 〈…〉 and therefore much more hard it is to understand in 〈…〉 that contain many seeming Contradictions for tho' 〈…〉 â—cripture containeth no real Contradiâ—â—ons coming from 〈…〉 Spirit of Truth yet it containeth 〈…〉 seeming which 〈…〉 and Scoffers use to object His comparing me to Julian the Apostate favoureth of the like Spirit of Envy as formerly when with no more ground he accused me of being guilty of the Vnpardonable Sin It is a part of my Blessing that being reviled and fully accused I can patiently bear it by the Grace of Christ in whom I believe and to whom I confess even to the Crucified Jesus that was nailed to the Cross for my Sins whom my Soul loveth and whom Julian openly denyed But Cotton Mather will gain no credit nor esteem either to himself or his Cause by 〈…〉 and Extraordinary Revilings rarely to be parallelled among the greatest Readers His Fourth Argument hath as weak and sandy Foundation as any of the rest as namely as he saith That I renounce both the Religion and the Saviour which the Saints have hitherto ventured their Souls upon c. to wit Christ Jesus And this he undertaketh to prove Sathan like by wresting my words and omitting some of them in the very Sentence he citeth that were altogether essential to make up the intire period and sence for I said in my Book Your Visible Churches 〈◊〉 true Churches of Christ for the Religion ye profess is not the true Religion of Christ Jesus yea in Fundamentals and in the very Foundation it self which is Christ Jesus on which the true Church is 〈◊〉 and every Member thereof but ye who say note my following words p. 137. all inward divine Revelation is ceased ye to wit your visible Church build not on Christ but on a meer Hear-say and Historical Report of him for how can ye build on him when ye have no belief that Christ is nearer unto you than in some remote place beyond the Skyes Where the Impartial Reader may see first That my words expresly mention their visible Church that doth not build really on Christ but on a Profession of him even by Cotton Mather's Confession 〈◊〉 nothing is required to make up the Members of a visible Church but a Profession of him and of the true Religion But every judicious leâ—son will say it is one thing to profess Christ in words or show and another thing really to build on Christ that everlasting Rock for by Christs Doctrine none buildeth on the Rock which is Christ 〈…〉 that heareth Christ's Sayings and doth them and that is much 〈◊〉 than barely to profess him But yet I did not question nor â—o but that according to my Christian Câ—arity moving me so to believe divers among all sorts Societies call'd Christian in Christendom that hold the Fundamentals as many do do really build on Châ—ist thâ—â—â—â—e Foundation and because they so do in due time the Wood Hay and Stubble of their Errors in other things while they build on the true Foundation will be burnt up by the divine Fire of the living Word and living Spirit of God in them and their Lord Jesus Christ iâ— mine and mine is theirs and I could be glad that I could entertain that Charity to C.M. but however I have not that uncharitable judgment of him as bad as he is that he hath committed that unpardonable Sin for though he hath reproached the precious workings and operations of the holy Spirit both in my faithful Brethren and me calling them Delâ—sions of Satan yet because I judge he doth it ignorantly therefore his sin is pardonable upon Repentance which I pray God may be given him for that and all his haâ—d Speechâ—â— and all other sins before it be too late But because he cannot fix his â—â—â—se Charge upon me of denying Christ he essayeth 〈◊〉 but with 〈…〉 success to fix it upon my Brethren as dear Isaac Pennington whom I well knew to be a true Believer in the Lord Jesuâ— Christ and a sincere Lover of him even the crucified Jesus and whose Souâ— I believe is in test in Christ in heavenly Glory And as to his words We can never eat the Bodily Garment Christ but that wâ—ich appeaâ—ed and dwelt in â—he Body it is easie to put a fair and charitable construction on it as wâ—â—l as on Christs words when he said He that 〈…〉 seen 〈◊〉 hath seeâ— the Father and yet many saw Christ's body of Flesh that never saw the Father But to clear the thing I 〈◊〉 speaâ—eâ—h â—hâ—s in opposition to Socinians and oâ—hers tincturâ—d with 〈…〉 as if â—he Manhood of Christ that was born of the Viâ—gin exâ—â—ndâ—â—g the 〈◊〉 Word was the only and whole Christ whereas 〈◊〉 was 〈…〉 his Body of Flesh therefore he is said to have come in the Flesh and to have taken Flesh And if we consider Christ as he was before the World was by whom all things were created and in respect of his Godhead the Body was not that but the Garment of it when he assumed it But when we consider Christ as Man as every other man 〈◊〉 both Soul body belonging to his essential Constitution as Man 〈◊〉 and Christ and still hath a moâ—â— gâ—orious Soul and Body and we 〈◊〉 not but according to Scripture 〈◊〉 Christ Manhood yea and his Body iâ— called Christ as when the Scripture saith that he was buried nailed to the Cross buâ—â—ited and even his Body was and is a part of his Manhood and his Soul the other and more Noble part most wonderfully and incomparably united with the Godhead and most incomparably filled with all fullness of the Godhead and of Grace and Truth out of whose fullness we all receive and Grace foâ— Grace and yet we do not judge that the Godhead is circumscribed within the Body of Christ for the Godhead is Omnipresent as well as Omnipotent and Omniscient And whereas he querieth saying Let Keith tell us honestly whether he does not count his own Body to be the Body of Christ in the same sence that the visible tangible Flesh which hung upon the Cross was the Body of our Lord I Answer honestly Nay by no means as I have sufficiently formerly declared in my printed Books and Testimonies on all occasions for as the Body of the Head is of far more Dignity than the Body of the inferiour Members and hath the Soul or Spirit and Life of man otherwise dwelling in it than the inferiour Members so much more the Soul and Body of Christ hath the eternal Word living and dwelling in the same than any other and that incomparably as Augustine well demonstrateth lib. de agonâ— Christianâ— cap. 20. thus concluding And therefoâ—e tâ—e Word doth not
the latter part of his Address he hath greatly changed the matter of Debate betwixt us in most things wrongly stating things and calling things our Principles which are not whereas he should have kept to the Twelve Articles I charged them with eleven of which they did fairly own and the Twelfth I have sufficiently proved to belong to them as much as the eleven and he should have given an Answer to my former Book called The pretended Antidote proved Poyson which he hath not so much as essayed but instead thereof he goeth to chaâ—ge the matter of Debate betwixt us in the things I had chaâ—ged them with in most particulars and by most gross Perversions of our Friends words would fix on them Principles which they do no wise hold And in this New 〈◊〉 he sets down Sixteen Assertions wherein he pretendeth to contradict our Principles but in most of them he doth prevaricate and goeth from the 〈◊〉 of the Question as in the First where he granteth That he doth not mean that the Paper or Letter of the Scripture but the heavenly Matter of it is the Word of God and thus he doth not contradict us for I have told him and his Brethren more than once Thas we readily grant the heavenly Matter and true divine Sence of the holy Scripture is the Word of God But the true state of the Controversie is Whether the Scripture is either princâ—paâ—y or only the Word of God excluding any inward Word or Voice of God in mens hearts we say there is an Inward Word and Voice of God in mens hearts which as it doth not contradict the Scripture but agreeth with it so it is another thâ—â—g and is of the greatest Efficacy and giveth or seâ—â—eâ—h to us the assurance that the Scriptures are of God and divinely inspired 〈…〉 2â— Assertion he doth no less prevaricate and 〈…〉 the 〈…〉 â—or I did grant in both my former book◠〈…〉 Exâ—â—aâ—rdinary and Oâ—â—â—nary Revelations and 〈…〉 our Lord and that we did not say tâ—at 〈…〉 had tâ—eâ—e Extraordinary but the Ordinary that were common to them with all Saints the which ordinary are nevertheless true divine Inspirations and Revelations And as to what I said out of some antient Writers tending to open the Distinction of Extraordinary and Ordinary Revelations the extraordinary being of a more high and sublime Nature as proceeding from a more high and excellent measure of the divine Light or Spirit that is well warranted in holy Scripture and well approved by Christian Writers of great esteem for Piety and Learning that he and his Brethren call Rabbinical Fopperies in that they show their great Ignorance in good Learning for it is generally acknowledged by Christians as well as Jews yea and by Protestants of good Note That the Hebrew Names of God mentioned in Scripture being various some of them are greater than others and the greater Names do answer to the greater Measures of the divine Light and that Name commonly pronounced Jehovah which the most learned in the Hebrew Language among Christians do confess they know not how to pronounce it consisting of quiescent Letters and having no proper Vowels of its own as is acknowledged by the most learned and as Buxtoâ— in his Hebrew Lexicon saith the first that presumed to pronounce it was Petruâ— Galatinus â—one of all the Greek and Latine Fathers so 〈◊〉 did presume to pronounce it or read it for theâ—e is no Tract of it in any of their Writings though divers of them were well skilled in the Hebrew Language is generally acknowledged to be one of the greatest Names of God by which God made himself known to Moses Exod. 6.3 but not to Abraham Isaac and Jacob and though it be granted that the Letters of that Name are recorded by Moses in many places of Genesis and is to be found in Hebrew Gen. 2.4 and that possibly and very probably Abraham might have known the outward Letters or Sound of that Name yet that doth not infer that either Abraham or any of these Fathers knew the inward force and efficacy signified by that Name and that so high Revelation belonging to it that Moses did know for that would contradict Exod. 6.3 And though I do no wise approve Rabbinical Fopperies or Jewish Fictions or Fables yet what I find either in Jewish or Gentile VVriters that doth well accord with the divine Oracles of the holy Scripture I do well receive it and relish it In his 3 d Assertion he doth no less mis-state the Question for we deny not but affirm That the will of God expressed in the Scripture is a perfect Rule for the Belief and Practice of every Christian as to all Doctrinals and Practicals of Religion in general but we say it is not the only Rule nor the principal for the Will of God and his Law is writ in the fleshly Tables of the Hearts of all the faithful and as so writ is greater and of greater virtue and efficacy than to have it writ in Paper and though no new Doctrinals or Morals are to be revealed to us but what are sufficiently declared in the Scriptures yet that doth not hinder but that particular Calls to Places Persons and Nations and particular Prophesies or Predictions of things to come may be newly revealed as is granted by divers Protestants and by For in his Book of Martyrs yea even Presbyterians and Calvin doth acknowledge That even in his Time God did raise up extraordinary Oâ—â—â—cers to restore the Church if not Apostles yet at least Evangelists lib. against cap. 3. â— 4. And true Believers may have it witnessed to them as many have had and daily have by the inward Testimony of Gods Spirit That their sins are forgiven them and that they belong unto God and that without all logical and argumentative way of Syllogisms that as many faithful Souls have not skill to form so many Hypocrites deceive themselves with such a way of arguing themselves to be sincere But some Presbyterians have acknowledged That there is another far more evident clear and satisfactory way that some have whereby to be assured that their sins are forgiven without any such way of Syllogysm as particularly my Country-man William Guthergy in his his printed Book concerning Personal Covenanting with God and he calleth it A felt Arms full of the holy God filling the Soul with God as he is Love Life and Liberty and though it is no audible Voice viz. to the outward Ear yet it doth countervail that of God to Daniel O Man greatly beloved and is like to that which passed from Christ to Mary when he said Mary and she answered Rabboni And surely here was no way of syllogising In his 4 th Assertion he doth also fail in stating the Question for first we grant That the Day of Salvation is expired towards many men now alive and they are left without any saving Light in them 2 dly we grant That the clear and bright Day of Salvation
Now what was lost by Adam is 〈◊〉 by Christ the same Righteousness only it is not 〈◊〉 but super-inducâ—â— nor Integral but interrupted but such as it is there is no difference 〈◊〉 that the same or the like Principle may be derived to us from Christ as there should have been from Adam that in a Principle of Obedience a Regularity of Faculties a Beauty in the Soul and a state of Acceptation with God And we see also in men of Vnderstanding 〈◊〉 Reason the Spirit of God dwells in them wâ—ich Tatianus describing 〈◊〉 these words The Soul is possessed with the sparks of the Power of the Spirit and yet sometimes it is ineffective and unactive sometimes more sometimes less and does no more do its work at all times than the Soul does at all times understand Add to this that if there be in Infants naturally an evil Principle a Proclivity to sin an Ignorance and Pravity of Mind a Disorder of Affections as Experience teacheth us there is and the perpetual Doctrine of the Church and the universal Mischiefs issuing from Mankind and the sin of every man does witness too much why cannot Infants have a good Principle in them though it works not till its own season as well as an evil Principle If there were not by Nature some evil Principle it is not possible that all the World should chuse sin In free Agents it was never heard that all Individuals loved chose the same thing to which they were not naturally inclined neither do all men chuse to Marry neither do all chuse to abstain and in this Instance there is a natural Inclination to one part but of all the men and women in the World there is no one that hath never sinned If we say we have no sin we deceive our selves and the Truth is not in us said an Apostle If therefore Nature hath in Infants an evil Principle which operates when the 〈…〉 out is all the while within the Soul eithâ—â— Infants have by Grace 〈…〉 into them or else sin abounds where Grace does not 〈…〉 against the Doctrine of the Apostle Noâ—â— All this doth most manifestly agree to what I have said both concerning the Seed of Sin and the Seed of Gods Grace being in all men in my printed Book 〈◊〉 The Presbyterian and Independent Visible â—â—â—rches brought to the 〈◊〉 pag. 90 91 92. Concerning certainty of Salvation pag. 3. sect 13. n. 9. The sum 〈◊〉 this All that are in the state of Beginners and Imperfection hav◠〈◊〉 â—â—â—tinual Certainty changeable and fallible in respect of us for we 〈◊〉 not with what is in Gods secret Purposes changeable I say as their Will and Resolutions They that are grown towards Perfection have more reason to be confident and many times are so but still although the strength of the habits of Grace adds degrees of moral Certainty to their Expectation yet it is but as their Condition is hopeful and promising and of a moral Determination But to those few to whom God hath given Confirmation in Grace he hath also given a Certainty of Condition and therefore if that be revealed to them their Condition is in self certain but their Perswasion is not so but in the highest kind of Hope an Anchor of the Soul sure and stedfast Note This doth manifestly agree to what I have said on that subject in my foresaid Book pag. 136. Concerning Faith Part 2. Sect. 10. N. 4. For the Faith of a Christian hath more in it of the Will than of the Vnderstanding Faith is that great Mark of Distinction which seperates and gives Formality to the Covenant of the Gospel which is a Law of Faith The Faith oâ— a Christian is his Religion that is it is that whole Conformity to the Institution or Discipline of Jesus Christ which distinguishes him from the Believers of false Religions And N. 6. It viz. Faith is of the same Condition and Constitution with other Graces all which equally relate to Christ and are as firm Instruments of Vnion and are washed by the Blood of Christ and are sanctified by his Death and apprehend him in their Capacity and Degrees some higher and some not so high but Hope and Charity apprehend Christ in a measure and proportion greater than Faith when it distinguishes from them So that if Faith does the Work of Justification as it is a meer Relation to Christ then so also does Hope and Charity or if these are Duties and good Works so also is Faith and they all being alike commanded in order to the same end and encouraged by the same Reward are also accepted upon the same Stock which is that they are Acts of Obedience and Relation too they obey Christ and lay hold upon Christs Merits and are but several Instances of the great Duty of a Christian but the Actions of several Faculties of the New Creature But because Faith is the beginning Grace and hath Influence and Causalty in the production of the other therefore 〈◊〉 others as they are united in Duty are also united in their Title and Appellative they are all called by the Name of Faith because they are parts of Faith as Faith is taken in the largest sence and when it is taken in the strictest and distinguishing sence they are Effects and proper Products by way of Emanation N. 8. So that Faith and Charity in the sence of a Christian are but one Duty as the Vnderstanding and the Will are but one reasonable Soul only they produce several Actions in order to one another which are but divers Operations and the same Spirit Note This doth manifestly agree to what I have said in my foresaid Book pag. 129 130 131. Dr. Cave concerning Justification in the Life of Paul Sect. 9. N. 15. Works of Evangelical Obedience are not opposed to Faith in Justification in that Faith as including the New Nature and the keeping Gods Câ—â—mandments is made the usual Condition of Justification nor 〈…〉 otherwise when other Graces and Virtues of the Christian Life are made the Terms of Pardon and Acceptance with Heaven and of our Title to the Merits of Christs Death and the great Promise of Eternal Life citing Acts 2.38 cap. 3.17 Mark 11. 25 26. 1 John 1.7 Note And so doth this well agree to the Contents aforesaid Joseph Glanvel Fellow of the Royal Society in his Treatise of Witchcraft Part 1. § 13. pag. 49. saith Gods more near and immediate imparting himself to the Soul that is prepared for that Happiness by divine Love Humility and Resignation in the way of a vital Touch and Sence is a thing possible in it self and will be a great part of our Heaven That Glory is begun in Grace and God is pleased to give some excellent Souls the happy Antepast That holy men in antient Times have sought and gloried in this enjoyment never complain so sorely as when it was with-held interrupted That the Expressions of Scripture run infinitely this way and the