glad to have kept Meetings with many or most of the People of the Meeting of the other side after the Separation was begun believing and knowing that they were in great measure beguiled and led astray by their Leaders that they were too much given up to follow yet retaining a measure of Simplicity but we could not meet with them in Peace after their Leaders on the other side had begun the Separation not having freedom given us or Permission peaceably to exercise our gift among them but were always interrupted and molested when we met together and otherwise most unchristianly abused And thus I hope I have sufficiently shewed the good Consistency betwixt my saying I and my Friends had Unity with the most there at that Meeting considering the Circumstances then of that Meeting and yet did remain in a Separation both of Spirit and outward Fellowship from many of that Meeting both then and since and the same Answer here given may serve to answer the same Objection and Accusation made against us very unduely in the Book called The Christian Doctrine and Society of the People called Quakers page 18. of the said Book XXIII page 47. His Perversion of my words about the word many and very many in my saying it was my charitable Perswasion that the worthy Name Christian doth belong to very many of that People where by very many he construeth my Sense to be only these few I had an experimental proof of through intimate Conversation and frequent verbal Communication with since I came last into England But this is a gross Forgery and Perversion for I did really mean not them only but all them whom I have at any time formerly bad Experience of their Christianity by intimate Conversation and verbal Communication either in England or any other part of the World that have given me no occasion to think otherwise of them as many have not though some have and my Charity leads me to believe and judge that there are very many called Quakers that are true Christians both in Faith and Practice that I have had no outward knowledge of but I cannot in Charity esteem them Christians who have unchristian'd themselves either by their bold and open contradicting the great Truths of Christianity or by their persecuting and otherwise unjust and wicked Practises XXIV page 48. His Perversion of my words that though I said in my last Book called The causless ground c. I have not charged the People called Quakers either in the general or in the plurality he will needs have it to be understood only of these few I have intimately conversed with since I came last into England Oh! How hath prejudice blinded him But how can he or I either be positive to say the People called Quakers are good Christians either in general or in the plurality when Geo. Whitehead hath told us in his printed Epistle printed about four years ago at London and was re-printed in Penstlvania called A Christian Epistle to Friends in geneneral c. That few sincerely seek the Lord c. And very few have their Minds and Spirits really and inwardly exercised in frequent Prayer and daily Supplications to God or in heavenly Meditation or spiritual Contemplations in Gods pure and spiritual Laws Ways Judgments and Works or in holy Scriptures by the Holy Spirit which opens them but too many have their Minds Hearts and Affections taken up with these fading Objects and things below or overcharged with the love of Riches Caâ—es and Cumbers of this Life to compass the Earth wherein many a good Talent has been hid and poor Soul buried in Captivity And concerning Friends Children and young Persons he saith It 's but few in Comparison that come in at that door viz. the work of Regeneration And who will say that the worthy Name of Christian doth belong to such And yet by G. W's charge they must be at least the plurality when very few do otherwise though some formality and something of the form of Truth as he saith they may have by outward Education But let none think I blame G. W. in this it may be a true charge for what I know to the contrary but why should I be so much blamed for charging neither the generality nor plurality but some particulars when he hath charged many more with things as bad as Errors in Principles and that publickly in Print beside that Errors in Practise do commonly go along with Errors in Principle But it seems strange to many as well as to me that Errors in Principle as Pride vanity of Apparel Covetousness Envy Backbiting may without offence be publickly reproved by word of Mouth in Meetings and also in Print but Errors in Principle must not be reproved and witnessed against either in publick Meetings or in Printed Books Do Errors in Practise as Pride vanity of Apparel Covetousness Envy and the like when publickly witnessed against in Print or in Meetings open the Mouths of Adversaries and grieve faithful Friends less than Errors in Principles unless it be said that reproving Errors in Principles reflect upon the Preachers but reproving Errors in Practise reflect only upon the People but if any of the Preachers be guilty why may they not and ought they not to be as publickly reproved as the People unless we respect Persons and that both for their Error in Doctrine and Practise Is it not a just charge upon some called Preachers which Christ charged upon the Scribes and Pharisees They loved the Praise of Men more than the Praise of God and therefore cannot beat to be reproved for it hath been the general default of Teachers and Leaders of the People in former times to hide their own Faults and expose the Faults of others especially of such as did not flatter them and gave them not honour enough before Men. And nothing can be said against my Printed Books in reference to my publick witnessing again the Errors in Principles whereof some are guilty in Pensilvania and elsewhere but what may be as much said against G. Whitehead his reproving these great Vices and Immoralities among many called Friends having the Name and form of Truth Have my Books tended to the dishonor of God disservice to Truth reproach and grief of Friends for my Printing against the vile Errors whereof some called Friends are guilty And hath not G. Whiteheads printed Epistle had as much that tendency for his printing against the vile Practises of many more than ever I charged But in reality I judge and many others do judge that the faithful witnessing against Mens gross and vile Errors either in Doctrine or Practise is no proper and direct cause of such Effects as the dishonour of God the disservice of Truth the reproach and grief of Friends but on the contrary the proper and direct cause of Gods being honoured Truth cleared the Reproach removed and faithful Friends comforted with a publick Testimony borne against such publick Sins and
A SEASONABLE Information and Caveat Against a Scandalous Book of Thomas Elwood CALLED An Epistle to Friends c. By GEORGE KEITH Isaiah 5. 4. Wherefore when I looked that it should bring forth grapes brought it forth wild grapes Verse 7. He looked for judgment but behold oppression for righteousness but behold a cry Jerem. 5. 3. O Lord are not thine Eyes upon the truth Jerem. 20. 9. But his word was in mine heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay Verse 10 For I heard the defaming of many fear on every side Report say they and we will report it all my familiars watched for my halting saying Peradventure he will be enticed and we shall prevail against him and we shall take our revenge on him Verse 11. But the Lord is with me as a mighty terrible one therefore my persecutors shall stumble and they shall not prevail they shall be greatly ashamed c. London Printed for R. Levis 1694. ADVERTISEMENT WHen this my Answer to Th. Elwood was well nigh wholly Printed there came out a scandalous Book of Samuel Jennings against me stuffed with many gross Falshoods Perversions false Accusations and Forgeries whereby they both discover themselves to be Brethren in Iniquity and acted by the same Spirit of Falshood his Book having this Title The Case of the State c. to which I intend God willing to Print an Answer with the first Conveniency to a further discovery of the Spirit of Falshood and Persecution that doth set him on work A Loving Epistle TO ALL The Moderate Judicious and Impartial among the People called Quakers in London England and elsewhere Dear Friends and Brethren NOtwithstanding that I find some of whom with Respect both to my former labour of Love and Service in the Truth towards them and to my present service in the Truth in my bearing my sincere zealous Testimony to the true Doctrine and Faith of Christ and against the gross ignorance and vile Errors of some that go under the same Profession I might have expected better things so deeply prejudiced against me that they have neither Ears to hear nor Eyes to see what I have to offer in the just Defence and Vindication of my innocency and Christian Testimony yet I find others more Christianly minded and disposed who have a better sense of me and are in Love and Charity with me and I with them and we are in true Unity both of Spirit Doctrin and Faith and as I have experience of a considerable Number thus Christianly dispos'd to me some belonging to the City of London and some to the Countrey so I cannot but in Charity hope there are many more than I have experience of by verbal Communication that are Christianly minded and disposed in relation to the late Religious Differences that have passed betwixt some and me in America and that have begun betwixt some and me here in England and in the City of London who retain a free and unbyassed Judgment in themselves and are resolved to see with their Own Eyes and hear with their Own Ears and to judge with that enlightned Understanding and Judgment that God giveth them And to such I recommend my Answer to Thomas Elwood called A Seasonable Information c. earnestly intreating them to excuse this my Just and Necessary Defence first of the Truth and next of my innocency and Christian Reputation and Testimony which this prejudiced person T. E. doth labour to take from me by a sordid way of Sophistical Wrangling Perversion Forgery and false Accusations which he hath heaped up against me so that one would almost wonder that so many false Accusations Perversions and Forgeries as amount to the Number 50 and upwards should be contained in so little bounds as less than 5 sheets of Print 50 of which I have particularly noted and answered and I earnestly request all the moderate as above-mentioned not to be offended with me nor to take it as any evidence of my want of true love to Truth or faithful Friends but on the contrary as an Evidence of my true love both to Truth and to faithful Friends that I am thus constrained to appear in the Necessary Defence of Truth and my innocency and Christian Testimony which this prejudiced Adversary seeketh to destroy but I hope God will blast his evil endeavours and disappoint him and all that are joined with him in this evil Work But I wish no evil to him or them my desire being if it be the Will of God that they may repent of it and all other their evil ways and be ashamed that so they may obtain mercy and forgiveness of God And I appeal to all such moderate judicious and impartial persons called Quakers Whether T. E. hath not shewed himself as a man hurried and carried away as with a Tempest and impetuous Current of Prejudice against me not only to heap so many Perversions Mis-representations Forgeries and false Accusations against me But when he cannot heap up so many as he would he goeth about by an Art of Wrangling and Sophistry of Words to prove me guilty when his Evidence in matter of Fact doth utterly fail him even as a man would go before an Assize to prove one guilty of Theft or Felony by false Syllogisms when his Evidence is short in matter of fact thus arguing against an innocent person Some man is a Thief but A. B. is some man therefore A. B is a Thief I appeal to all that know the Truth whether this sort of sophistical arguing doth agree to that simplicity of Truth and Plainness both of Doctrine and Practice that we generally have professed Have we warned Friends so much to beware lest any spoil them through Philosophy and vain Deceit and impose upon them by the wisdom of words and hath it come to this issue at last That a Book shall come out authorized or allowed either by the Second Days Meeting at London or at least by a leading or prevailing party of them and without all Gospel-Order or Church-Discipline used towards me or the least intimation to me from any Meeting that I am disowned as a Member of their Society and also contrary to the mind and declared sense of some of their chief Members and divers of the Ministry in and about London not owning it Yea George Whitehead hath declared himself to me passive neither approving nor disapproving not knowing how things may be duly or unduly charged in matters of Fact And for Doctrine G. W. seemeth to agree with me in divers of his late Testimonies tho publickly contradicted by some the which book is stuffed and filled with a sort of so histical arguing and wrangling and also with many Perversions divers Forgeries in matter of fact and many false accusations as my Answer when published shall I hope sufficiently discover to such as are willing to read consider and judg impartially and have not pluckt out their
Evils And though I had a foresight and sense that Enemies of Truth would seek to take advantage from my printed Books yet I had also a sense and foresight as I have expressed in my Book page 6. Some Reasons c. That in the conclusion they would be disappointed and that after a little time their great glorying and seeming gratifyings would be turned into discontent and trettings For on the other hand doth it not greatly stop the cry and reproach that Adversaries of Truth cast upon Friends when they find us cordially zealous in our Testimony against all things reproveable among us whether in Doctrine or Practise and will it not much more occasion their outcry and reproach to find us if so any of us should so do covering and excusing what is not excusable And whereas I said in my said Book That the publishing such account of things might be occasion of grief to many which some seek to take advantage against me for I did not think that the simple Relation or Account of these things would or could be any proper cause of grief to faithful Friends but I did judge and so I do still judge that the gross Errors whereof I did give an Account that too many in these American parts were guilty of would be a just cause and occasion of grief to faithful Friends but neither the Relation in Print nor I the Relator of it should be blame-worthy for the same more then if a News-Letter should come forth in Print giving a Relation or Account of some great loss and destruction of our Country-men or near Kindred and Relations at Sea when the things related do and ought to afflict us with grief but who will say we should blame the Relation or him that hath faithfully related it to us but rather that we should give him thanks for his faithful Relation And indeed I judge farther Friends should have been justly grieved with these vile Errors and wicked Practises that too many professing Truth have been guilty of and it had been more becoming all professing Truth among us to have been deeply humbled before the Lord and to have lamented these things with Weeping Mourning and Fasting then to have found fault so unjustly with the zealous Testimony I have borne against these things that they might have approved themselves like these in Ezekiel 9. 4. That did sigh and cry for all the Abominations that were done in the midst of Jerusalem whom the Lord commanded to have a Mark put upon that they might be spared when the City should be destroyed And if my Books or the things therein related have been instrumental to move any unto such godly grief for the great ignorance unbelief Errors in Doctrine that some are guilty of repugnant to the Christian Faith so as to be humbled before the Lord for these Evils with Prayer unto God that he would cause his Light and his Truth to shine forth to the dispelling these Foggs and Clouds that such who are in such Darkness Ignorance and Errors may be recovered I have cause in that respect to rejoyce and have in a great part my end answered XXV page 49 His gross Perversion and Reflection on the yearly Meeting in his saying supposing it were true That no untruth or falshood in matter of fact hath been discovered in his Books it was not the proper business of the yearly Meeting to judge of the matter of fact contained in his Books which were alledged to have been done in America by Persons not there to answer or give an account of them And page 50. He saith Therefore let none think that because the yearly Meeting did not declare the matters of fact in his Books to be false therefore they are all true Here note 1. He grants that the yearly Meeting did not declare the Matters of fact in my Books to be false and for matter of Doctrine they do not blame me in the least and yet he holds that I am justly censured and blamed by the yearly Meeting which seemeth to me an unparalleled instance of unjustice he casts on the yearly Meeting to blame me for things in my Books that are neither matter of Doctrine nor matter of fact for whatever can be said or written in a Book must needs be one of these two either matter of Doctrine or matter of Fact I know not that ever I heard or read of the like instance that a Book or the Author of it was blamed when nothing either in Doctrine or Fact was declared blame worthy But it seems this Man thinks himself to be more sharp sighted than the yearly Meeting that hath as he thinks discovered matter of fact to be false in my Books and that is That I cast the Separation off from my self and lay it upon Friends and that it was so he alledgeth did appear in the opening and stating that matter in the yearly Meeting but he only saith it but doth not prove it And if it did appear in the yearly Meeting how comes it that he saith The yearly Meeting did not declare the matters of Fact in my Books to be false Is not my clearing my self of the blame of the Separation a matter of Fact in my Book this he saith the yearly Meeting hath not declared to be false in matter of Fact therefore they have not declared it that my clearing my self of the Separation is false and consequently they have not declared the contrary but that my clearing my self of the Separation is true wherein he by his own Confession hath plainly contradicted the Judgment of that called The yearly Meeting Paper which layeth it at my door viz. The Separation so far as I have been concerned therein and yet I judge they lay it not so much at my door as by their own words they should lay it at the door of them of the other side for they plainly say And as to the Separation among Friends in America arising from the unhappy Differences c. So here what can be more plain than that they make the Differences betwixt us in America to be the cause of the Separation as the word arising doth plainly import And seeing the original ground and Cause of the Differences was the unsound and erronious Doctrines held by them of the other side which that Paper called A true Account of the Proceedings c. Doth own them to be guilty of it plainly appears they of the other side were the culpable cause of the Separation and it lyeth mainly at their door in that respect and no otherwise doth it lye at my door but as I opposed their erronious Doctrines and if for this any will lay it at my door as being the innocent cause of it I need not much contend with them though I still say I began not the Separation even as the Differences in Doctrine betwixt Luther and such as joyned with him on the one hand and the Pope and Church of Rome on the other hand caused a
Separation betwixt them and the Separation did arise from the difference in Doctrine And if any will charge Luther to be the cause of that Separation who own the Truth of his Doctrine and disown Popery they will say he was the innocent cause of it and the Pope and his Adherents were the culpable cause of it the Application is easie to the case in hand But let none be offended that I call that Paper having this Title A true Account of the Proceedings c. That called the Judgment of the yearly Meeting because indeed I never owned it to be the Judgment of the yearly Meeting but of a party of Men in it that were swayed by some beyond what they ought to have been for a very great part of the yearly Meeting was gone before any Judgment was given and I can sufficiently prove they that did remain were not unanimous in that Judgment And T E. doth but equivocate when he saith page 23. That I know when the Sense and Advice of the Meeting was in the Meeting openly read and delivered in Writing to me there was not any one Member of the Meeting that objected against it or expressed any dissent from it for though they did not express their dissent in my hearing yet as some of themselves tole me they had expressed their dissent formerly before I was called for divers in that Meeting did shew their dissent in charging the Separation upon me and I judge the words of the Paper it self as I have proved layeth it more upon them of the other side and there seemeth not to be a good consistency but rather an interfering in the words of that Paper of one part with another Beside that divers there did judge the Judgment was too partial and too favourable towards them of the other side and especially towards Sam. Jennings Nor can it be said that that called the yearly Meeting was a free Meeting for it was too private and limited to too small a number and many of them deeply prejudiced against me and who had long before pre-judged the case especially many of them called publick Friends both of the City and Country And many Friends that had a desire to be present were hindered to come in and the Door kept shut by some appointed so to do and some that had got in were turned out and therefore it cannot be owned to be the yearly Meeting nor any Meeting duely and regularly constitute when any faithful Friend had not freedom to be present and deliver his Sense And granting the Judgment given in that Paper called A true Account was the Judgment of the Plurality then present this proves it not to be a true Judgment for R. B. in his Anarchy c. saith page 79. The Quakers allow that at times the plurality may be wrong and the few may be right Nor can it be said that the yearly Meeting is the Representive of the body of Friends in cases that pertain to matters of Fact and Conscience for though Men may chuse Representatives to sit in a National Assembly to judge of worldly Matters and to make Laws for the outward Man yet I deny that they can choose Representatives to judge of Matters of Faith and Salvation that bind the Conscience singly as such for this were downright Popery and is the Foundation of all that blind Obedience that the Pope and Church of Rome imposes upon the People because such a general Counsel hath so decreed but rarely hath any general Counsel since the Apostles days done much good but rather hurt especially since the Purity of Christian Religion began to decay And this may clear me of these unjust and groundless Occasions wherewith T. E. doth load me as being guity of Insincerity Hypocrisie double Dealing having not a Conscience c. For my saying in my Introduction to my Treatise The causeless Ground c. I tenderly intreat and desire that none apply or construe any words contained in these following Lines as intended by me in way of Reflection Blame or Charge against either the body of Friends in general or any particular Meeting or Meeting of Friends in particular or against any singular faithful Friend or Friends whatsoever For my Intention was singly to clear Truth and faithful Friends in the first Place and next my Innocency and Christian Testimony and this I did still judge might well be done without Reflection or casting blame upon any faithful Friends or any Meeting of faithful Friends if any blame occasionally and indirectly fall upon any it was not my Intention to blame the faithful and if the unfaithful be occasionally blamed let them see to it to amend what is blame-worthy in them But as for that called The yearly Meeting Judgment I own it not to be such far less of the body of Friends or their true Representative knowing that hundreds of faithful Friends are otherwise minded But my calling the monthly Meeting in Philadelphia that gave Judgment against W. S. and T. E. the only Representative of the Church in that Place doth not prove that the yearly Meeting at London is the only Representative of the body of Friends over all the World where they are to be found That monthly Meeting did contain most of the Men Friends that did belong to that Place but the yearly Meeting doth not contain one for an hundred of the body of Friends beside there is a vast difference and disparity betwixt a monthly Meeting Representing the Church in that Place where all can be present if they will and hear and judge for themselves and not to hear by other Mens Ears and judge by other Mens Sense and believe by other Mens Faith but if a yearly Meeting be made the Representative of the body of Friends all over the World then what they decree or determine in Spiritual Matters must oblige and bind the Conscience of all Friends so that they must believe by the Faith of the yearly Meeting and not by their own Faith XXVI His perversion in saying p. 50. That the printing and publishing my books wherein I bear my Christian Testimony against these gross and vile errors that some are guilty of in America are the proper and direct cause of great hurt and mischief c. But he brings no proof for it but that it is apparent and it is as good an Argument for others to say it is apparent they are not the proper and direct cause of any hurt but of much good and the rather because he confesseth The Yearly Meeting hath not declared that my books contain any untruth or falshood in matter of Fact And for matter of Doctrine they have not charged me in the least how then can a book which hath nothing of Untruth or Falshood in it be the proper cause of hurt For as exveris nil nisi verum i. e. of true premises a false conclusion cannot follow so ex bonis nil nisi bonum out of good things that hath
in silence as if I understood it generally or universally and respected all Friends every where whereas my words have a Restriction and Limitation very expresly for I do not say buried in silence by all or most part or opposed by all or most part but I say buried in silence by some and opposed by others which I did chiefly intend with respect to these parts of America where the Controversie began among us about Preaching The Necessity of the Faith of Christ without as well as of Christ within and the Faith of his Manhood as well as of his God head being necessary to our Christianity and Regeneration But I confess I find it buried with too many here away in England as well as there I found it buried in America And for all this Mans loud Clamour against me until he clear himself more than he hath done I can conclude no other concerning him but that the true Faith of Christ Crucified and the true and sincere Doctrine of it is buried with him also as in the Sequel will further appear XXXI His Fallacy in excusing them who do not Preach the Doctrines relating to the Birth Death Resurrection Assention c. of Christ as to the outward body are not so frequently and constantly declared in our publick Meetings saith he Ye know also that the Servant is not to frame his Message himself but to deliver the Message his Lord gives him to deliver c. Plainly importing that the Lord doth not call his Servants or Ministers so frequently to Preach the Faith of Christ without as of Christ within this proveth that in the Opinion of T. E. the Doctrine and Faith of Christ without is not so Necessary to Regeneration as the Faith of Christ within or rather not at all absolutely necessary for it is absolutely and indispensibly Necessary to Salvation to believe that Christ died for our sins and rose again according to Rom. 109. 8 It cannot be supposed that God will be wanting to move and call all his Servants to preach frequently all that is necessary to Salvation to all to whom they preach Therefore his supposing the preaching of it not being so necessary to be so frequently preached as that of his inward appearance giveth us cause to believe he doth not judg the Faith of Christ without necessary to Salvation but the Faith of Christ within only XXXII pag. 54. His fallacy and perversion in feigning and inventing another excuse as thread-bare as the former and as a fig-leaf that cannot cover his Nakedness nor that of his brethren who gave the same deceitful excuse as he doth to which his frivolous excuse I did sufficiently answer him when he gave it at a meeting of Conference when he was present in the Upper Room at Grace-Church-street about the time of the Yearly Meeting last viz. That though the Doctrines of Christ's inward appearance were generally lost and forgotten yet the Doctrines relating to the outward appearance of Christ in the flesh c. were not lost but retained and preached through all Ages and by every sort or sect of professed Christians To which I then answered him and I now again answer The true Doctrine of the Faith of Christ without as he came in the flesh c. was as much lost in the time of the Apostacy as the true Doctrine of the Faith of Christ within to wit not the bare historical literal Faith of Christ that I confess was not lost but the true living Faith and the Doctrine of it was as much lost as that of his inward appearance tho none of them was universally lost the which true Doctrine teacheth That the only true saving Faith of Christ's Death c. is wrought in mens hearts by divine Illumination Revelation and Inspiration and is taught and begot by the Spirit in mens hearts But T E. will not say that this was not lost therefore his excuse in this also is vain and insufficient and indeed as touching all these Doctrines that have been retained in the time of the Apostacy whether of God or Christ c. tho the literal Knowledge and Faith of them hath not been lost yet the spiritual knowledge of them hath been lost as much as the knowledge and faith of Christ within for the true knowledge of both is but one knowledge and the true faith of both is but one faith XXXIII Pag. 57. His perversion of my modest Proposition about correcting some unsound words in some Friends Books as if with purpose I did hunt for discover and expose if I can the nakedness of such as in Comparison of my self may justly be reputed and called Fathers in the Truth But I refer my self to the impartial Reader whether my modest Proposition can bear such uncharitable construction However let it be granted that some might be reputed Justly my Fathers in the Truth some of whose words being unsound and finding that they have done hurt to weak Readers and are like to do hurt to more I should not think that any good Christian man that loves the Truth more than men would judge the worse of me for correcting them tenderly and Christianly not as an Enemy but as a Friend and Brother XXXIV pag. 58. His perversion in falsly accusing me That I have taken up Ham's work by which he reflects not only on me but on the late Christian Teachers and Writers who have with deserved praise noted and corrected the errors and unsound expressions contained in the books of them called Greek and Latin Fathers as Erasmus Skultetus and divers others commendably have done and as Friends have corrected the weak and unsound expressions of divers of the blessed Martyrs and others that have gone before us who were in Christ as to time before us XXXV p. 58. His perversion of the Scripture words concerning Sem and Japhet their going backward to cover their Father's Nakedness as if there were not a further matter and mystery in it For if it had been only that they must not see their Father's Nakedness they might have covered their Face and Eyes and gone forward and not see their Father's Nakedness XXXVI pag 59. His perversion of my modest proposition That every one owned by us to be a Member of our Christian Society give some Declaration of their Faith which he makes to be an humane imposition thus changing the commandment of God to an humane imposition for it is a commandment of God as to believe with the heart so to confess with the mouth that God hath raised Christ from the dead And we are commanded to hold fast the profession of our Faith which we cannot do unless we first have it and we cannot have it without some Declaration of words for Works however so good without confession will not prove a man to be sound in the Christian Faith nor will confession alone without good works XXXVII p. 59. His perversion of my words That I make a verbal confession the door of admittance into