SECT. 1.

THE Title which this Trifle [...] prefixes to his Pamphlet is this, Holy Scripture-work is bet­ter than the work of the corrupt Reasoning of Fallen Man.

A great Name for such a little Brat. But prithee Jo. if thou wert Godfather to thy own Baby, tell me, How it came into thy Head to give it this Name? Doth it not look like a Compliance with the Men of the World, in that Babilonish Ceremony, called Baptism? Thy Book would better have resembled its Author, if it had been sent packing without Title or Preface. Thou mightest very honestly have left every Reade to have nam'd it, acco ding to his own [...]ight. Who would have thought that a Man of thy Gravity, would have trick'd up thy little Infant with Ribbons and Lace, and set a high Top-Knot upon its Front? How canst thou reconcile this to the Dictates of Light within, and the Practice of the Brethren in other Cases? Doth not this smell a little Popish and Anti-Christian? Joseph, if thou art breeding any more Pamphlets, be rul'd by me, turn 'em along without any of those Carnal Ornaments, in a plain Quaking-Dress, that we may know whose they are by their Garb.

And why dost thou call thy Book Work, Holy Work, yea, Holy Scripture Work? Must writing at random pass for Work? Commend me to those that Play, or sit still. Would'st fain have thy scurilous Libel Sainted? He hath an Ounce of Charity, for a Grain of Dis­cretion, that accounts thy Writings Sacred. Unless it were the sacred Hunger of Gold, which set thee about this Jobb of work; I do not think there is much Holiness in the Case. And who knows but the hope of Brass Farthings, when Trade was low, and Work scarce, refin'd, thy Wit, and a craving Maw raised thy Fancy, so that in spight of Nature and Education thou would'st become an Author. Thou art Flesh and Blood as well as others. And who [Page 2] knows but the Belly (that Master of Arts, as oneMagister Artis, In­genii (que) lar­gitor, v [...]niter Pers. calls him) might teach Joseph Nott to hold forth, and write Replies, as well as Hireling. Daws and Parrots, to prate and sing.

Thou wouldst fain shelter thy Errors under the VVord of Truth; and therefore call'st thy bungling and botching Scripture-W [...]rk. We shall see in a little time what fine Work thou makest with Scripture. Thou wouldst make us believe, that thy Pamphlet is better than the Corrupt Reasoning of Fall'n Man: But by the way thou goest to work, one would think thy Noddle were Craz'd, and thy Brains addle.

After the Title, we have four Texts of Scripture cited; which I come now to consider. Only Reader, one word by the way. Let it not surprize thee to find the Quaker quoting Scripture. Don't suffer thy self to be fool'd into a Belief, that 'tis out of Respect to the Ora­cles of God. No, have a little patience, till we come to the Preface, and thou wilt find that he hath a Spleen against all that Profess the Scripture to be the only Rule of Faith: And directs his Reader, not to the sure word of Prophecy, but to the Light in his own Heart. He durst not for his Ea s, refer himself to the Evidence of Scripture. Hold his Nose to that Grind­stone, and you may do what you will with him, for all his prancing and sprawling. If his dull Pate imagine, that any Text may serve his turn, it shall be welcome: But if that clear [...]ght Witness against his dark and rotten Errors, then away with the Prophets and Apostles, and make room for Light within, to give in its Evidence. 'Tis no new thing to find Scripture misapplied. In Mat. 4.6. you read of an old Sophister, that did so, long before the Days of Joseph Nott, and John Gannacliff. On which St. Ambrose, a Man of as much Light and Honesty as either of those worthy Authors (no disparagement to 'em) hath this Note. Non sequitur Haereticos esse doctos, quod multas citent Scripturas, quas & Diabolus citavit, non ut doceret, sed ut noceret: & citavit truncatas praeterito sensu Scripturae, ut faciunt Haeretici. 'Tis no Argument that Quakers are sound or learned, because they cram their Preachments, and stuff their Pamphlets with Quotations. Satan had a Text in his Mouth, not to Teach, but to Tempt our Saviour. Thus may Truth be abused to the Patronage of Lies, and the Devil set the Stamp of Divine Authority, upon his Counterfeit Coin.

Having given this Caution, let us now come to the Texts themselves. The First is, Deut. 29.29. Secret things belong unto the Lord our God, &c.

Why this Sc ipture is quoted, I can't imagin; If he thinks it warrants Him, and such as he, to expound Scripture, let him peruse these following Texts, which require Qualifications, and a Commission; neither of which he can shew us. Rom. 10.15. 1 Tim. 3.2, 7. The Se­cond Epistle to Timothy, and the Epistle to Titus throughout. Whoever reads these Epistles with Understanding, will see abundant cause to admire at the presumptuous Sin and Folly, of those ignorant Intruders into that high and honourable Office of the Ministry, who as they are neither able, nor apt to Teach; so they were never call'd to it, nor sent about it. And if it be a Sin for J. N. and such as he to Preach, Can it be safe (Reader) for thee to Hear? How durst thou by thy presence harden and encourage them in their Sin? The Pride of their Hearts could not continue them Preachers. Didst not thou and others (it may be the more for thee) maintain them Hearers? If thou be one who hopest to live in Heaven, take heed of countenancing and hardening Illiterate, Ʋnordained Mechanicks, who intangle themselves with the Affairs of this Life, 2 Tim. 2.4. in their proud Invasion of this Sacred Office, for which (without Repentance) they must howl in Hell for ever.

The second Text is, 1 Cor. 1.21. For after that in the wisdom of God, the World by Wisdom knew not God; it pleased God by the foolishness of Preaching, to save them that believe.

From hence perhaps the Quaker concludes, that Folly and Ignorance are necessary Qualifica­tions for the Pulpit. And I know not, but if Joseph Nott were in Italy, where Ignorance and Vice seem the only Indelible Characters of the Clergy, by entring into Religious Orders, he might quickly be preferr'd to the Office of Confessor to some great Person, seeing few are better stor'd with those Gifts, which recommend Persons to that Imployment. For the great Men at Rome, as the Bishop of Salisbury Letter from Rome. informs us, like to have to do with a poor, igno­rant Priest. Accordingly some Celebrated Person's Confessor was a great and notorious Block­head, [Page 3] head, whom they us'd, because a greater could not be found; and whenever they found one better qualified that way. if it were a Groom, or a Footman, that got into Priest's Orders, they said, they would certainly make use of him. If J. N. would but go to Rome, and shave his Crown, this Penny Pamphlet would quickly get him Promotion. But the Apostle Paul, is not about to recommend real F [...]lly, but to Caution the Corinthians against vain Phi­losophy. To this end he tells them, that tho' the prejudic'd Jewish Rabbies, and conceited Grecian Sophi's, accounted the Preaching of the Cross Foolishness, and ridicul'd the Christian Teachers, for exhorting their Hearers to believe in a Crucified Saviour: (as many of Jo­seph Nott's Friends do at this Day) yet this was the only sound and rational Doctrine, adapt­ed to display the Wisdom of God, and promote the Salvation of Souls. Those who rejected Christianity, perished in their Sins; whereas those who believed in Christ, whom the Apostle preached, found his Preaching the highest Reason; and that thereby (the Power of God accompanying it) they were made wise unto Salvation. But if the Quaker's Preaching be like their Writing, 'tis Foolishness indeed; which neither this, nor any other Scriptu [...]e, doth countenance or patronize.

The third Scripture in the Title Page is, Isa. 30.1. Woe to the Rebellious Children, saith the Lord, that take counsel, but not of me; that cover with a Covering, but not of my Spirit.

These words are a Threatning against Israel, because they would neither ask, nor take God's Counsel. They were about to send Embassadors to Egypt, to desire Succour from Pharaoh, against the King of Assyria. They distrusted the Power and Goodness of God, and trusted in an Arm of Flesh, thinking to cover themselves from the approaching Storm, under the Shadow of Egypt. For refusing to use those Means, which the Spirit of God, by his Word and Prophets, had directed them to; and using unlawful Means, to rid themselves out of Trouble; they are call'd Rebellious, and this Woe is denounced against them. And what is all this to Mr. Tross, unless to shew what a woeful Case he should be reduced unto; if J. N. and his charitable Friends, could have their will of him. If he thought to do Exe­cution upon him with a Text, he might have cited Rev. 8.13. where are three Woes in one Sentence.

The last Text is, Isa. 44.24, 25. The Lord frustrateth the Tokens of the Lyars, and maketh Diviners mad, turneth wise Men backward, and maketh their Knowledge foolish.

In these Words, the Lord sets forth his Almighty Power, in frustrating the Predictions of the Magicians, and Astrologers, called Diviners, because by holding Intelligence with some evil Spirit, they foretold Things to come; and Liars, because God would make Things fall out contrary to their Prognostications, and so prove them Liars; notwithstanding the Light, and Spirit within, by which they were guided. And when their Designs should be thwarted, and their Reputation blasted, Grief and Shame would drive them to Madness and Distraction. And now Reader, What canst thou Infer less from this Text, than that whoever doth not jump with J. N. in every Opinion, is a Liar, a Diviner, and a Mad man.

I have but one thing more to Reflect upon in the Title Page, and that is this: Tho' the Author, by setting his Name to his Book, hath let the World know to whom they are oblig'd, for that rich Treasure of good Sense, good Reason, and good Language, which a [...]e crowded into this little Volume; the Scurvy Printer hath not so much as told us his Name, or where he dwells; so that we are not like to know, who Midwiv'd this sweet, well-favour'd Babe into the World.

SECT. II.

THE use which many a Trivial Writer makes of a Preface, is to Wheedle his Reader into a Belief of some great Matters, with which the Treatise will entertain him; or to bribe his Judgment into a good Opinion of the Author's Piety, Learning, or Modesty. How of­ten are the Thread-bare Stories of glowing Zeal against the Errors, and deep Commisera­tion of the Follies and Vices of the Times; together with repeated importunities of Wise and good Friends, employed to stand as Motives, for the Publication of those Pamphlets, which hardly live a Month to an end, before they are burnt as Sacrifices to a Pipe, or are doom'd to a more Ignominious Death in a Jakes.S [...]m [...]ros metuentia Carmina Pers. But whatever the Pretence be, com­monly Mr. Author's good Opinion of his Composure, was the main Spring that set the Press a going. Those whose Skuls are like a House half Furnished, having but little Stuff them­selves, are apt to think others have less: Hence it is, that when they light on a Notion that is new to them, they make Archimedes's Proclamation [...]; and being big with some odd Crochet, have no Rest, until the Printer hath deliver'd them of the ill-shapen Monster.

Our Illuminated Author, a Man born to oblige the World by his refin'd Thoughts, and rare Pa [...]ts (as other Writers of great Note use to do) fronts his Book with a Preface; which serves as a Bush to a Blind Ale-House, to let the Passenger know what he may find within. He begins thus.

And Reader, By this, compar'd with the Date of J. N's Pamphlet, thou mayest know, that the Author sat brooding 5 or 6 Months before this Reply was hatch'd. For Mr. Tross's Book was Printed in August; whereas J. N's Scribble did not appear before Cuckow time, this present Year.

Not to insist upon the false Spelling, and Canting Phrase of our Quaker; I shall comply wi [...] his Request, and fix on that, which he doth with so great Ceremony and Formality, desire his Reader to observe. And what great and wonderful thing do you think 'tis? Why 'tis no more but this; That he is not concern'd to Vindicate T. B's Book. Alas, poor T. B. You, and your Book are left to shift for your selves, for any assistance Joseph Nott will aford you. Could you but have hook'd in this Man of mettle, for your Second, how soon would G. T. have quitted the field? If a Man of such deep Thoughts, and profound Learning as J. N. had been profelyted to your Opinion, and would but have deign'd to write for a Saturday-Sabbath, no doubt but you might have the Satisfaction to see the Quakers open their Holding-f [...]th-place-door, on the Seventh-Day, and their Shop-Windows on the First. And oh what Comfort might you have taken in the good Success of your Book; if you had seen this Doctor in the Pulpit on Saturday, and in the Comb-Shop on Sunday. But tho' he hath a Mind to fall out with G. T. he hath never a word in his Budget for T. B. but leaves him to stand upon his own Legs if he can, and then proceeds.

And I am sensible, that this Sentence abounds with palpable Non-sense. To call G. T. the latter, when he had mentioned him 3 times, in 3 Lines, before he had once nam'd T. B. and [Page 5] not once since: And to join Flies, a Verb of the Singular Number, with Shadows a Nomi­native Case of the Plural, and yet bear us in hand, that he is sensible, is somewhat unaccount­able, in a Man of his Gifts. But I suppose his Talent lies in something beside writing good Sense, or true English, or else his Noddle was a little [...]y-blown, and he freakish when thi [...] Preface gave him the Slip. But to be serious. Joseph, thou art like to prove a hopeful Con­futer, who canst not distinguish former from latter. Art thou the mighty He, who didst challenge all the Ministers in Exon, to encounter thee? Away Trifler, away to thy Trade. Throw aside thy Pen, and handle the Tool which thou wert bred up to. Never more write Prefaces, till thou hast reconcil'd thy self to good Sense, and canst speak true English.

But why must Mr. Tross be told, That Christ the Sabstan [...] is come, &c. Doth he ever de­ny it? Hath He not in that Book which thou a [...]t Nibbling atThe Lords Day vindi­cated. prov'd, that the Ceremonial Law was a Shadow of Christ? Doth he not affirm, Pag. 39. That Christ was the Substance of those Figures, the Body of those Shadows, in the Ceremonial Law? Hath he not prov'd from Coloss. 2.16, 17, That the Jewish Seventh-Day-Sabbath, was one of those Shadows that were to vanish, when Christ the Body was comePag. 92. & seq. 11. Prov. 26.7.? Hadst thou said thy Say, to T. B. who will hug the Shadow, tho' the Substance be come, it had been better applied. But how odly doth a Parable sound out of the Mouth of a Fool, or vain Jangler, who knows not what he says, nor whereof he affirms. Tim. 1.17.

Concern is a great word with him; you had it once before, and now twice more in this Sentence. One would have thought he had no great Concerns of his own; and therefore did concern himself with Mr. Tross; had he not told us, that it was not Curiosity, but Zeal against Error drew him on. But was it indeed to shew Mr. Tross's Error, that thou hast ap­pear'd in Print; or to discover thy own invincible Courage? Mr. Tross had by clear Scri­pture, and solid Reason, routed all those Arguments, which Mr. T. B. had pressed for the Service of the Jewish-Sabbath. Upon this, out comes J. N. swagers up and down, threat­ning what he would do to Mr. T. Just like Thersites, an ill- [...]avour'd, and ill-humour'd Fel­low, in the Grecian Army, at the Siege of Troy; who, tho he were the greatest Coward, that ever drew Sword, yet had the Confidence to oppose the stoutest Commanders. One day, when he concern'd himself to return a Reply to Achilles, that Hero knock'd him down, and kill'd him with a blow of his Fist. But Joseph, set thy Heart at rest: Mr. Tross is too ge­nerous to lay Hands on such a Dwarf as thou. 'Tis beneath a Man of his Learning and Re­putation, to observe, [...]r reply to thy pitiful Cavils. Thou mayest sit pluming thy self, crow­ing, and clapping thy Wings, for Joy of thy imaginary Victory long enough, ere he will give thee any disturbance.

None but such as Joseph Nott, who have read Mr. Tross's Book, would have been put into such a fit of wondering, or would thus impudently charge him with Opposition, yea manifest Opposition to Scripture. None but a Popish Tool would reproach a Man for professing the Scri­pture to be the Rule of Faith and Life. But no wonder that shallow Heads admire what they do not understand. No wonder that Crafty Papists imploy silly Quakers to do their work, by vilifying the sacred Writings. No wonder that the underling Quaker is many times but the Puppet in the Show, that serves to make a little Sport, when the subtle Jesuite stands be­hind the Curtain, and manages the Wires. No wonder that a black Mouth'd Fellow, that is drunk with the Fumes of Pride and Self-conceit, should foam at the Mouth, and revile an [Page 6] Embassdor of Christ, as a Babel-Builder. No wonder that the Devil will rather play at small Game, than fit out; and when he can't have Men of Learning, imploys Blacksmiths, Shoe­makers, and Weavers, to broach Errors, and sow Seditions.

More Non-sense. (1) The for Thee. (2.) Reads for Readest. (3.) Them for Him. To School, Truant, learn thy Primmer, and Con the Eight Parts of Speech, before thou write any more Replies. Thy want of Learning makes thee bold, there is no danger that too much of it should make thee mad.

Rare sense again (a) denies for deny. Scarce a Period without false Concord. But that is a small Matter, compar'd with the Gall and Venom in these words. Joseph Nott, and his Friends, are utter Enemies to Carnal Weapons; as Swords, and Guns, and other Dead-do­ing Tools; But no Animals have sharper Tusks, or longer Claws; and none more ready to fasten their Rabid Teeth, in their Neighbour's good Name. Backbiting doth not hinder 'em from attaining perfection; but with their She-friend. Prov. 30.20. they wipe their mouth, and say, I have done no wickedness. Just now this bold Calumniator rank'd Mr. Tross among Babel's-builders: Now (to let us see how he improves his Talent of Railing) he basely per­verts Scripture, to insinuate that he is a false Prophet, and a Hypocrite. Yet this he who pre­tends to be guided by the Spirit of God. But Reader, What Spirit is it thinkest thou? that moves this foul Mouth'd Fellow, thus to reproach and bespatter such a Minister of the Gos­pel, as Mr. Tross? A man, whose exemplary Piety, Humility, and Self-denial, diffusive Charity and Moderation, and unwearied diligence in his Master's Work; by Studying, Preaching, and Visiting, have procur'd him a good Report of all sober, and serious Christians, of all Perswasions, in the City where he lives. Had not Joseph Nott been Master of a bold Face, and a hard Forehead, and had not his Conversation with Boat-Men, and Oyster-Women, Coblers, and Tinke [...]s, improv'd his natural Confidence, to a great stock of Impudence, he would never have attempted to fix the odious Brands of false Prophet and Hypocrite, upon so good a Man, so faithful a Minister; who lays out his Time, his Strength, his Estate, his All, for the Glory of God, and good of Souls. I am persuaded few Persons in Exon, even of the Quakers themselves, are so far forsaken of their Understandings, as to believe this Charge, upon a Brain-sick Enthusiast's say-so: If any should, we may well conclude, that they are given up to strong Delusions to believe Lies; as a Judgment for rejecting sound Doctrine, and giving heed to old Wives Fables 1 Tim. 4.7. or prophane, and vain Babling. 2 Tim. 2.16..

After a small Blunder the (1) for thee, out comes the rare Catholicon, with which these Quacks do greater wonders, than ever did Puntaeus, with his Balsam, or Ointment; and that is the Light within. Reader, if thou canst but get Joseph Nott, to spare thee a few Ounces of this choice Medicine, call'd Light within; prize it above Aurum potabile, or the Philosopher's Stone. But if he will not part with any of it, follow my Directions, and thou mayest obtain it thy self.

Strip thy self of Lace, Ribbons, and all other Babylonish Garments; bid adieu to good Manners, Thee, and Thou thy Betters, give a supercilious Nod; but don't stir thy Hat from its Block, shake Hands with good Sense, forswear true English, decry Scripture, revile Ma­gistrates, reproach Ministers, cast off Ordinances, gratify the Desires of thy Carnal Heart, follow the Dictates of thy muddy Brains; whenever thy giddy Head turns round, pretend to Visions and Revelations: and when thou art thus accounted, read the Quaker's Books, and keep close to their silent Meetings, and thou art in a very fair way to get this rare Secret. And if thou hast a Wind-Mill Head, a Brazen-Face, and Leathern Lungs, get upon the Stage, which the Brethren have erected for John Gannaclist, and Joseph Nott, and thou mayest quickly get as much Custom, and do as fine Feats as they.

If I have not hit upon our Author's Meaning, when he talks of the Light in the Heart and Conscience, desire him to explain himself, and tell plainly what he means by it. And that this Hocus-Pocus, may not gull thee by his Leger-demain, or sob thee off with such a Banbury-Tale, as he did Mr. Hallet, in Answer to his first Query Gospel-Truths Scriptural­ly asserted, Pag. 4. where his Description of this Light leaves us in the dark; get him, if thou canst, without Quibbling or Canting, to return a plain, and direct Answer to these few Questions.

Q. 1. Is this Light of Jesus Christ in the Heart and Conscience; God or Creature, Finite or Infinite?

Q. 2. Is it Christ himself who was Crucified without the Walls of Jerusalem, or something distinct from Christ? If he say 'tis Christ himself, inquire of him; Whether this Light in every Man's Heart and Conscience, was born of the Virgin Mary, suffered under Pontius Pilate, died upon the Cross, ascended into Heaven, after its Resurrection, and sitteth at the right Hand of God? All these things we know are true of Christ.

Q. 3. If he say it is something distinct from Christ, Ask him; Whether it be a Body, or a Spirit? If he say it is a Body; as Bar [...]lay Apol. Pag. 94. 'Tis vehiculum Dei, The Spi­ritual Body of Christ, the Flesh and Blood of Christ, which came down from Heaven. Desire him to deal freely with thee as a Friend, and inform thee, How this Flesh and Blood can be in so many 1000 Hearts and Consciences at once, as there are Men and Women upon the face of the Earth? How a Body can reach from Pensylvania to Exon? Whether it be Omnipre­sent? Whether the Quaking-Priest have learnt of their Elder Brethren the Papists, the knack of Transubstantiation? How a Body, tho' purer than Spirit of VVine rectified, could come by Knowledge and Understanding: And how it can communicate it to a Spirit?

Quest. 4. If he say 'tis a Spirit, know of him whether it be a created and finite, or an Uncreated and Infinite Spirit? If it be a created Spirit, inquire of what Species, whether a good Angel, a malicious Devil, or a rational Soul? If he say, 'tis neither of these, but a superiour sort of Spirit. Ask him when it was created? How he came to know the time? And what Scripture he can bring to prove that there is any other Spirit than God, Angels, Devils and rational Souls, except it be the Spirit of a Beast Eccl. [...].21. that he means.

If it be not a Creature, as Geo. Whitehead saith, Christian Quaker, Part 2. p. 28. Desire him to reconcile Barclay, who says 'tis a creature, yea a Body, with Whitehead, who says 'tis no creature.

Put home these Questions to him, and if he doth not boggle and equivocate, 'tis ten to one but he will betray gross Ignorance, or utter downright Blasphemy.

In these Verses (which Joseph Nott for reasons best known to himself, hath alter'd and cur­tail'd, putting Christ within, instead of Christ in you, or among you, as 'tis in the Margin, and leaving out a great part of them the Apostle informs the Colossians, that the Gospel which was a Mystery lock'd up in Gods own Breast from Eternity, and hid from a great part of the World in former Ages and Generations, being wrap'd up in dark Prophecies, and co­ver'd [Page 8] under a Vail of Legal Ceremonies, was now by Christ and his Apostles made manifest to the Saints. The Wall of Partition was broken down, the Vail taken away, and the Colos­sians, who were in times past Idolatrous Gentiles, alienated from God, and enemies to God, v. 21. had this Gospel, which displays the Riches of Divine Grace, made known to them. The next clause [...], being as St. Peter saith of some things in St. Paul's Epistles2 Pet. 3.16. hard to be understood, this Prefacer being unlearned and unsta­ble hath wrested it, as he doth also other Scriptures to uphold his Error. Being Ignorant of the Original, he thinks which refers to Mystery, whereas [...] being of the Masculine Gender hath [...] and not [...] for his Antecedent. So Zanchy Qui ( [...]) est Christus. And [...] is not will in but either inter vos, among you, as 'tis in the Margin, or in vobis, in you.

If we follow the Ma [...]ginal Reading, this is the meaning, Christ preached among you is the Riches of the glorious Mystery of Godliness. Christ is the Sum and Substance, the Pearl and Treasure of the Gospel.

If we read Christ in you, then this is the sense: Those Saving Graces, Faith, Love, &c. by which Christ dwells in your hearts, Eph. 3.17. are the Evidences of your Title to, and the grounds of your Hope of Eternal Glory. Your hopes of Glory are founded not only upon what you have heard of the riches of Divine Grace thro' Christ, in the Gospel, but upon what Christ hath wrought in your hearts by the Gospel. 'Tis the Image of Christ, the Graces of Christ which he hath wrought in you, by his Word and Spirit, that confirm your hopes of Heaven. What Christ hath done and suffer'd for you, and what he hath wrought in you; His satisfaction for you, and your union with him, cause you to hope. Thus Christ was in these Colossians, thus he is in every true Believer. But what is this to the Quakers light of Christ in every mans Heart and Conscience?

But I advise thee, Joseph, and as many of thy Friends as shall read these Lines, to Search the Scriptures, and not to Trust your own hearts, untill you have examin'd them by the Light of God's Word. Lean n [...]t to your own Ʋnderstandings, Beware least the Light within be dark­ness. Believe not every Spirit, nor every false Prophet, who pretends to the Spirit of God. For there are unclean, lying, seducing Spirits, Spirits of Devils. To the Law, and to the Testi­mony. Take heed to that sure Word of Prophecy as unto a Light that shineth in a dark place. That Word if hearkened unto and obeyed, will discover to you what the Spirit is, which you are under the conduct and influence of. Try the Spirit in your own hearts hereby. If it shun this Light, if it speak not according to this Rule, 'tis because 'tis a black Spirit, and there is no Light in it. Many grieve and quench the Holy Spirit, and provoke him to withdraw, and then an evil Spirit enters into them, blinds their eyes, hardens their hearts, and scars their Consciences; and when such set up for Teachers of others, The Blind lead the Blind, and so both fall into the Ditch.

Thus I have at length wrought my way through the Preface. And by these Notes upon the Obscure places of it, he that can see beyond the top of his Nose, may discern what are the chief Accomplishments of this Doughty Champion of the Quakers in the West, viz.

Gross Ignorance not only of the sense of Holy Scripture, and its Original Languages, but even plain English, the only Tongue he hath a smatterring in.

Intolerable Pride in troubling the World with his Non-sense and Impertinence.

[...]id Ʋncharitableness in railing at, reviling and misrepresenting a Reverend Divine, who gave him no provocation. And to name but one more; (for by these we may take a scant­ling of his other good qualities.)

Abominable Profaneness in vilifying, maiming, and wresting Scripture.

Some People blame Mr. Hallet because he did not expose the Ignorance and Error of this Joseph Nott and John Gannacliff (another of the Gang) in a Pamphlet of theirs, written in Answer to his 27 Queries. Perhaps he thought it needless, seeing that Book is so horribly scurrilous and silly, that it carries its confutation in its Forehead. Or else he concluded it would be lost labour, seeing that Tho' thou shouldest bray a Fool in a Mortar among Wheat with a Pestel, yet will not his Foolishness depart from him, Prov. 27.22.

And were it not for that the Party are Cock-a-Hoop upon their new Authors, and vaunt themselves of their Jannes and Jambres, as Men of such Courage that none durst enter the Lists against them, I should not have commented upon their nauseous, idle Stuff. I know 'tis no credit to have to do with such Fellows. And all the return I expect from that sort of Cattle, is roaring and bellowing, throwing dirt, and calling all the odious Names, which the Spirit who acts them, shall put into their Mouths.

SECT. III.

THE Wise Man saith, Prov. 3.30. Strive not with a man without cause, if he have done thee no harm, and Prov. 25.8. Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy Neighbour hath put thee to shame. Had Joseph Nott learnt this Les­son, and held his peace, he had better consulted his Credit, and his Quiet. But some Peo­ple will be meddling, tho' to their cost. 'Tis like some Spirit mov'd him, but as to its Re­gion, Quality and Complexion, albus an ater, 'tis left to the Reader's conjecture. When a furious Storm is rais'd on a sudden, the Prince of the Power of the Air, is thought to be going a Procession. When a Fire breaks out no body knows how, and threatens to consume whatever stands in its way, we condemn some unseen Boutefeu. To see a man that had no provocation, act like a fury, ranting and raving, quarrelling and contending, with those who had nothing to do with him, makes all sober People conclude that he hath some invisible Driver.

But besides the External Mover, it seems his very Complexion led him on. Choler no doubt is his predominant Humor, and he is as one said of a Goose, Animal pugnacissimum. Hence it was that he sent abroad his Challenges in Gospel Truths Scripturally asserted, p. 6. lin. 6. and in p. 23. Where is a Challenge to Mr. Hallet and all the Presbyterian Preachers in the World to Answer Joseph Nott and John Gannacliff. And because neither Mr. Hallet nor any body else accepted that Challenge, he hath a mind to pick a quarrel with Mr. Tross. So have I seen a little contentious Cur, breath forth Threats and Challenges against a generous Racer, until a disdainful kick hath cool'd his Courage, and sent him back howling. But before he thinks fit to threaten, he fawns and flatters, for thus he begins.

Passing by the false spelling in the words mark'd, (1) and (2) the false Concord in (3) them for him, and the Non-sense in the two last Clauses; we may observe how rudely our Paltry Author intrudes into the company of those who never sent for him. He crowds himself and his Brethren the Quakers in among Protestants, tho' I am persuaded they will no more own this Upstart Sect than Joseph Nott owns the Scriptures to be the only Rule of Faith and Life. Yet to curry favour with them, he pretends to commend the Word of God, but does it after such a scurvy rate, as doth sufficiently discover his kindness to it. Tho' he Sacrifices it to his ador'd Light within, yet he fawns upon it, just as the Crocodile that weeps over his Prey, his Tears being a sort of formal Grace before his intended Feast. The mean­ing of his words seems to be this. We Quakers, &c. i. e. Ranters, Seekers, Familists, Ada­mites, Muggletonians. and the like, do generally (not universally) profess to believe (not with­out a reserve) that the Scriptures are written for our Learning, as was Cambden's Britannia, and Nick­ram'd by J.N. Verst­gan. pag. 8. line 21. Verstegan's Antiquities. And that we ought to prove our Doctrine and Principles by them, stretch­ing and wresting them if they will not otherwise serve our turn: And we also do say that we ought not to believe any Doctrine or Principle contrary to the Scriptures, as expounded by our in­fallible Light, by the help of which we make a Lesbian Rule, or Nose of Wax of them, and bring them to speak what we would have them. That this is the meaning of this insipid Ad­vocate for the Holy Scriptures is plain, not only from what I have formerly Remark'd in the Preface, where he scoffs at those who profess the Scripture to be the only Rule of Faith, &c. and would fain send his Reader to the Light within for Direction; but much more from his Book against Mr. Joseph Hallet, where he speaks his mind more freely and tells us plainly in Answer to Mr. Hallet's 3d Query, That He and John Gannacliff esteem the Light within as a Rule to be preferred to and higher than the Scriptures, p. 5. lin. 20. and that by it Thoughts, words and actions are to be tried, and by it we come to understand those things which are written in the Holy Scriptures of Truth, and therefore it is a higher and superiour Rule, unto which we ought more especially to attend, p. 7.

Now wellfare Joseph Nott and John Gannacliff, for their plain dealing, in telling us their minds frankly and freely, as to this matter. What ever fine stories J. N. tells us here, to insinuate his Errors and the minds of the ignorant; you see his very heart in the fore-men­tioned Quotations. The Light within is that great Diana, by whom these Jacks of all Trades have their Wealth. Hence 'tis that these Craftsmen speak so honourably of the Idol. Great is the Quakers Light within, 'tis to be preferred to the Scriptures, by this we are to try thoughts, words and actions, by this we are to understand the Scriptures. This is a higher and superiour Rule to which we ought especially to attend.

This is one of the Foundations on which the Damnable Errors of the Quakers are built. In opposition to these rotten assertions, I lay down this as an undoubted Truth.

The whole Council of God concerning all things necessary to be believed and done by us in order to our Salvation is either expresly set down in Holy Scripture, or may by good and necessary consequence be deduced from it; unto which nothing at any time is to be added, whether by new Revelations of the Spirit, or Traditions of Men.

Or in short thus: The Scriptures are the only, supreme, and sufficient Rule of Faith and Life.

A Rule is a Measure by which the Quantity or Quality of another thing is sufficiently try'd and examined. Sometimes the word Rule is apply'd to sensible and corporeal things. Thus. e. g. John Gannacliff's Laste, on which he makes his Shoes, is his Rule that he works by. Thus the Taylor, the Brick-layer, the Carpenter and other Artificers have their Rules, which they apply to their Work, to measure and judge of the length, heighth and depth, straitness or crookedness thereof. This is a Proper Rule. Sometimes the word Rule is apply'd to moral and spiritual things, to measure and determine the Qualities, Virtues and Perfections thereof. This is a Metaphorical Rule, so called from the Analogy and Resemblance it hath in its use and [Page 11] end, to a material Rule. 'Tis in this sense we call the Written Word a Rule of Faith and Lif [...]. For as a Mason in raising a Wall, a Joiner in squaring a Piece of Timber, by applying the Level to the Building, the Square to the Timber, come to judge of the uprightness, straitness, and exactness of their Work: So a Christian tries and examines his thoughts, words and actions by the Holy Scriptures. The Sacred Writings are his Square, his Line and Level, by which he measures and judges of Opinions and Practices. Hereby he comes to know what is right and what is wrong, what is duty and what is sin, what is truth and what is errour. All Doctrines which are to be believed, all Duties which are to be performed, in order to our ac­ceptable serving of God on Earth, or eternal enjoying of God in Heaven, are to be measured by, and conformed unto this Rule.

There are Three Rules which are eagerly contended for:

1. The Pagans Rule, The Light of Nature. This Rule is good in its kind and place, it dis­covers the Being, Power, Wisdom and Goodness of God, so as to leave them without ex­cuse who do not walk according to itRom. 2.14.15. & 1.19, 20, 21, 32. But it cannot discover Christ, by whom alone Sinners may be saved1 Cor. 1.21. & 2.13.14.

2. The Papists Rule, Ʋnwritten Traditions. This is a Corrupt, Fallible and False Rule. Contradictory to the Scriptures, and therefore no good Rule.

3. The Quakers Rule, the Light within, which J. N. blasphemously calls Christ within, and the Spirit of God in the Heart. This is a very bad Rule to try or determine matters of Faith or Practice by. God hath taught us in his Written Word, to try the Spirits by the Scripture. The Quakers teach their Proselytes, to try the Scriptures by the Light within, 1 Joh. 4.1, 6. which they also call the Spirit. Whatever Spirit leads any against, or besides the Rule of Scripture, is not the Spirit of God, but a lying Spirit. God saith, and Protestants hold, that those who Speak not according to the Word have no Light in them, Isa. 8.20. Their pretended Light who contradict Scripture is Darkness, Matth. 6.23. But Quakers impudently prefer their Dreams above the Written Word, and so declare that their Light proceeds from the Father of Lies. That Spirit who transformeth himself into an Angel of Light, the God of this World, whose King­dom is full of Darkness, blinds the Eyes of these Men of Light, so that they speak against the pure Light of Scripture, and prefer their Ignes Fatui before it. And while they profess them­selves to be wise, they become Fools. For lo [...] they have rejected the Word of the Lord, and what Wisdom is in them? Jer. 8.9.

Seeing therefore that the Pagans Rule, Natural Reason and Conscience is insufficient, seeing the Popish and Quaking Rules are false, and uncertain, it remains that the Holy Scriptures are the only Supreme, Sufficient, Perfect, Standing Rule, to try and judge all Opinions and Practi­ces by. For the Proof of this, consult these following Texts. 2 Tim. 3.15, 16, 17. In this Scripture we are inform'd, that the Holy Scriptures believed and obey'd, are able to make wise unto Salvation. That all Scripture is given by Inspiration of God, and is profitable for Doctrine, for Reproof, &c. That the Man of God may be perfect, throughly furnished unto all good works. What plainer Proof can we desire to evince that the Scripture doth contain all Doctrines ne­cessary to be believed, and command all Duties necessary to be performed in order to Sal­vation. And if so, 'tis a sufficient, compleat and perfect Rule of Faith, Worship and Life. Hence 'tis that we are commanded to Search the Scriptures, John 5.39. To hear Moses and the Prophets, Luke 16.29. To take heed to this sure Word of Prophecy, 2 Pet. 1.19. To go to the Law and to the Testimony, Isa. 8.19. Hence 'tis we are told, The Law of the Lord is perfect, Psalm 19.7. 'Tis for this cause the Bereans are commended for Searching the Scriptures daily, Acts 17.11. Believers are said to be built upon the Foundations of the Prophets and Apo­stles, Eph. 2.20. Ignorance of the Scriptures is the cause of Errour, Matth. 22.29.

Many more Places might be cited, but these are sufficient to any, but a Papist or a Quaker, to prove that the Scriptures are the Supreme and only sufficient Rule of Faith and Life, which God hath given us. They are a sure and standing Rule a compleat and Perfect Rule, adequate and commensurate to the things to be regulated or measured thereby. From which no­thing can be taken away, to which nothing can be added, but upon the Peril of all the [Page 12] Plagues and Curses in the Book of God, Rev. 22.18, 19. Thus a Rule is described by Pha­vorinus, 'Tis an infallible measure which admits of no addition or diminution [...].. So that if the Scriptures were not a Perfect Rule to measure and try all Opinions and Practices by, they were no Rule at all. The wrangling Quakers think to evade the force of all these Texts, by telling us, Gospel Truths, &c. p. 6. line 31. That Jesus Christ is the only Rule of Faith, Wor­ship and Manners. And l. 38. they bid us, Turn in our Minds unto the gift of Gods Spirit in our Hearts. And p. 7. l. 20. It is the Holy Ghost that teaches People good manners, (Quaere, What Spirit teaches the Quakers who want them?) And by the Light within Thoughts, Words and Actions are tryed. And this Light of Jesus is a higher and superiour Rule.

Rare, edifying Discourse. Christ is the only Rule. The gift of God's Spirit in our own Hearts is the Rule. The Holy Ghost is the Rule. The Light within is the Rule, And the Light of Jesus is the Rule. And all these are one and the same Rule, which is in every Man. There is no difference (if you believe these acute and subtle Doctors) between Christ, and the Spirit, and the Light within. Christ and the Spirit are one, and are in every mans heart; and yet they pretend to own the Doctrine of the Trinity, and tho' they say that Christ, and the Spirit of Christ, are in every Man, and 'tis most evident that Christ is God and Man, yet contrary to their avowed Principle, they break poor Priscian's Head, and say thou instead of you, to every man, who hath Christ and the Spirit in him.

I grant that Christ hath given us a Rule, and the Holy Spirit enables all the People of God to walk according to it; but the Scripture or the Written Word is the Rule, according to which we are to walk, that so Peace and Mercy may be upon us. The Spirit is so far from being our Rule, that God hath given us the Written Word to try whether we have the Spirit thereby. And if any Spirit would perswade us to receive any Doctrine, or do any Action, contrary to the Written Word, we ought to abominate such a Spirit.

Besides the Confusion, there is palpable Non-sense in these Expressions, Christ is the Rule, The Spirit is the Rule. A Person may prescribe a Rule to another, but cannot be a Rule him­self, any more than John Gannacliff is a Laste, or the French King an Edict.

Yet further we have only the Quakers word, for all that they affirm concerning Christs be­ing the Rule; and nothing that looks like Proof. For those Scriptures which they have cited to this purpose, will as well prove the Pope to be Christ's Vicar, as Christ or the Spirit, or Light within, to be our Rule. Therefore instead of following them any further in their im­pertinent citing and misapplying Scripture, to exalt their Light within, into the Throne of Christ, and place of Holy Scripture: I shall hint the Danger of this Opinion, That the Light within every Man is the supreme Rule of Faith, Worship and Manners.

1. In this Opinion the Quakers join hands with the Papists, and do their Work. By de­nying the Perfection of Scripture, they go about to take off People from the use of it. They say the Light which is in all the Indians and Pagans is sufficient without the Scriptures. No wonder then that they speak so slightly of Scripture as sometimes they do.

2. They take the ready way to lull asleep their own Consciences, when they alone shall be iudges of their own actions. This Doctrine leaves every man to himself, to believe and do what he pleases, for he has no Rule to try his Spirit by, 1 John 4.1. He is a Law to him­self. How doth this gratifie the Pride of mens Hearts, when they think that they may do whatever they list? And how is it possible to convince such men of their sin and folly, who think themselves infallibly guided by the Spirit of Christ, which, as they say, is the high­est Rule, superiour to the Letter? (as these Scoffers call the Written Word.) The Papists make the Man at Rome the Infallible Judge, but every Quaker is a Pope in his own Conceit.

3. According to this Opinion People are bound to receive the most absurd Notions, that any Quaker shall dictate. Yea, they are bound to believe contradictions. For the Light in one Quaker saith, that the Light within is God, but in another, that 'tis a Body, as I have for­merly prov'd. Now suppose any Inlightned Sister at Exon, should come with a Span-new-Light, and tell the Quakers that 'tis neither one nor 'tother; they ought according to their own Principles to believe her; for 'tis Christ, 'tis the Holy Spirit that speaks by her, for [Page 13] ought that ever they can prove to the contrary, if they do not abandon this Opinion.

4. This Doctrine gives up those who embrace it into the immediate hands of the Devil, to receive his suggestions as inspirations; and to take his impulses for the Commands of Christ, and motions of the Holy Spirit.

But to return from th [...] Digression, leaving the Quakers with their Leaden Rule, and Dark Lanthorn Light, Let us observe the Motions of our Author. He thus proceeds: ‘J. N. Now such a one as the Latter is G. T.’

Prithee Joseph, adorn thy Snout with that Instrument, which the Men of the World call a pair of Spectacles, and ken this same Passage a little. Tell me if thou canst with all thy Light, whom the word Latter does refer to? Is G. T. a Quaker, or is he a subtle endea­vour? or what is he? where were thy Wits when this dark Expression dropt from thy Pen? In thy Preface thou couldst not distinguish latter from former: Here thou talkest of a latter, where 'tis hard to find any f rmer at all. Joseph, is this the way thou takest to confute Mr. Tross? Get thee gone. Brawl with a Tinker, or squabble with a Porter, but write no more Replies. Thou tellest Reverend Mr. Hallet Gospel Truths, &c. page 12. That working with his Hands was a thing he was never brought up unto. And thy Pamphlet gives us to understand, that thou wert never brought up to writing of Books. If thou hast not some better way to get a Maintenance, than by Printing Penny-Books, I doubt thou wilt have but a cold Kitchen, or wilt be forc'd to be chargeable to thy sound Brethren. This Huckstering Trade of Retailing out thy Pamphlets, at a Penny apiece will never hold long. And perhaps thou mayst be called to account for making a Merchandise of the Word, and seeking thy gain from thy Quarter. Ibid.

Here are the two Articles, upon which Mr. Tross's Book stands indicted at the Quaker's Bar. 1. That he endeavours to prove that Jesus Christ was not in the beginning, &c. 2. That the first Day of the Week is the Christian Sabbath. 'Tis great pity Mr. Tross had not ask'd J. N's leave, before he presum'd to publish such a Book; in which are contained one Positi­on contrary to Scripture, and another, which he hath no Scripture for; if you will take J. N's honest word for it. And who dares question the Truth of what a Man of Infallibity saith?

See here how dextrously this new Confuter goes to work, to prove that Mr. Tross holds, that Jesus Christ as Mediator or God-Man did not make the World, but that it was made 4000 Years before the Incarnation of God the Son. How industrious hath he been, to skim [Page 14] the Book from P. 4. to P. 130. that he may make it clear that Mr. Tross doth affirm, that Jesus Christ was not in the beginning. But hear how bravely J. N. confutes him.

Quis tulerit Gracchos— Reader, doth it not move thy Gall, or Spleen rather, to hear a poor Ignorant Quaker thus Tragically exclaiming against a learned, acute Divine, as tho' he were about to Sap the very Foundations of Christianity?

But stay Joseph, peace Man, why art so startled? Wert thou well awake, and compos men­tis, or just rouz'd out of some frightful Vision, when thou mad'st that hideous Out-cry? Thou yaulest like the Geese, those Roman Quakers, as tho' the Enemy were at the Gates of the Capitol. What is it that makes thee thus take on, and rave about Erroneous Doctrine, Darkness, gross Darkness, Blindness, born-Blindness? (a fine expression of thi [...]e own In­vention.) I doubt thou understandest but little of what thou readest. Mr. Tross having to do with Mr. T. B. considers his Question, Whether the World was made by Jesus Christ? To which he answers That in one sense it may be affirmed, in another sense it may be denied. He affirms that the God-head of Christ created the World, but denies that Christ consist­ing of that God-head, and the Humanity hypostatically united, created it, P. 7. The God-head or Divine Nature of Christ he grants was throughout a beginningless Eternity, P. 6. and made Heaven and Earth. But Jesus Christ as God and Man (in contra-distin­ction to the Father and the Holy Ghost) did not make the World; for Mr. Tross proves that the Name Jesus Christ do necessarily imply or include the Humane Nature with the Divine. He shews that the Divine Nature formally and abstractly considered cannot be Christ, i. e. anointed, fitted or qualified by any other for the Office of Mediation; nor could the Divine Nature alone be our Jesus or Saviour; for the God-head can neither obey the Law, nor bear the Curse, both which were to be done by our Jesus. These ap­pertain only to his Humanity, tho' his Divinity gives merit to his Active and Passive Obe­dience. He was not actually Jesus till after his Incarnation, till he had actually done and suffered all those things for which all his Church are redeemed and saved.

Therefore tho' God the Son was in the beginning, and created the World; yet seeing he was not actually and formally Jesus Christ until after the Incarnation; which Incarnation of the Second Person in the Glorious Trinity, was not till about four thousand years after the Creation of the World, 'tis evident, that as Jesus Christ he could not create it, tho' as God he did. 'Tis a great mistake to argue, that whatever God is or did, that Jesus Christ is and did.

I grant that by reason of the near union between the Divine and Humane Nature, in the person of our Mediatour, the special Qualities of both Natures are sometimes ascribed to the Person of Christ; yea that which is proper to one Nature, is sometimes attributed to the Person, denominated from the other Nature. Hence the Scripture speaks of the Blood of God, Acts 20.38. Where the Word God is to be understood not essentially for the Divine Nature. but Personally. The Lord Jesus, who is truly God, shed his Bloud, which belongs to him as Man. So the Lord of Glory was Crucify'd, 1 Cor. 2.8. Christ on Earth said of himself, The Son of Man which is in Heaven, John 3.13. But tho' the Properties of both Natures may be ascrib'd to the Person, yet the Properties of one Nature, are not communicated unto, nor can they without Nonsense, yea Blasphemy, be predicated of the other Nature. We may say God suffered, but 'tis Blasphemy to say the Godehead suffer'd. The Man Christ Jesus is Me­diator, by him all things were made, but the Humane Nature did not, could not make all things, for it was a creature, and so was made it self. Let Joseph Nott read and consider what Mr. Tross hath said on this Argument, in 4, 5, 6, 7. of his Book, and if he doth but un­derstand [Page 15] what he reads, I suppose he will as much admire his own Dullness, as he did before exclaim against Mr. Tross's Blindness. If he hath any thing more to say against Mr. Tross, as to this matter, let him prove, That the World was not made, until the Son of God assum'd the Humane Nature. That the World was made but 1693 years before the year of the Date of these P [...]esents. That all our Chronologers, who say that the World is near 6000 years old, are Ignorant and Blind; for J. N. hath discover'd, by the help of his Light within, that the World is not full seventeen hundred years old. If he can make this out, I shall conclude that a pair of Quaking-Spectacles, are worth a dozen Telescopes. Mr. Tross often affirms, that God the Son is Jehovah, and created the World. That the God-head of our Redeeme: raised the glorious Fabrick of Heaven and Earth. But all the Scriptures alledg'd by Mr. T.B. would not convince him that the World was made since the Word was made flesh, and dwelt among us, John 1.14. Jehovah made the World almost 4000 years before the time that God was manifest in the flesh. Now the Names of Jesus Christ do not belong to God the Creator, but to the only Mediator between God and Man, who is Emmanuel, God with us. So that the Quaker had as good have wip'd up his Mouth, and kept a Silent Meeting, as have gap'd so wide, and said nothing to the purpose.

Ay, ay, Joseph, No doubt this is easie to such a bold Ʋndertaker as thy mighty Self. On­ly mind Mr. Tross's Distinction. Remember that he grants, that God the Son made the World; that the Godhead of Jesus Christ was in the beginning, and created all things. What he denies, and thou art to prove is, That this glorious Person did not make the World until he became Man, until the time of his Incarnation, when he was actually and formally Jesus Christ.

Very true. And doth not Mr. Tross grant as much? Doth he not say that Christ as God, or the Godhead of Jesus Christ was throughout a beginningless Eternity? But dost thou think that Christ here spake concerning his Humane Nature? I tell thee Joseph, that Person who is God over all blessed for ever, as concerning the flesh Rom. 9.5. is a Jew of the Seed of Abraham. He who us God is David's Lord, as Man is David's Son. He who is without beginning of days, as God, was born of a Virgin in time, as Man. Thou art a Youngster at Disputing, and writing Controversies, else thou wouldest have seen, that it lay upon thee to prove, That the Humane Nature was Personally united to the Son of God, before the Birth of Abra­ham, yea before the Creation of Adam.

These Quakers are perilous shrewd Text-men. If J. N. can prove from these words, that Christ as God-Man made the World, I make no Question but he will shortly prove from it Transubstantiation, and all the Opinions in Hobbs his Leviathan.

No Texts of Scripture meet with worse usage than those whose hard hap it is to fall into the hands of those ignorant Scribblers. Some they bring into their Pamphlets as Mummers in a Mask, who make a fair Shew, but speak not one word to the matter in hand. Others they serve as the Souldiers did our Blessed Lord, first blind them by their false Glosses, and then Buffet them. Others they put into the Inquisition, where they wrest and torture them to make them confess what they know not.

That you may see how put this Scripture is to the purpose for which 'tis quoted, give me leave a little to amplifie J. N's Argument from it. You may suppose him to reason after this rate:

Now here from this Text the Friends that have the Light within, may perceive the blind­ness and darkness of G. T. He saith that Christ Jesus as God-Man was not in the beginning. Oh erroneous Doctrine! Do you not see the confusion of these Babel-Builders? Did ever Priest talk after this absurd rate? But you shall see Friends, (if you be not stark-blind) what execution I will do upon him. I have an Argument to let fly at him, that will strike him dead, stone-dead, and make him as mute as a fish, so that T. B. and I will have the last word of him. 'Tis an Argument against the Pack. 'Tis as keen as a Chopping-Knife, as clear as Train-Oil, Flaming Charcoal it self is not brighter. Lo beloved, here it is, The Jews drank of that Rock that followed them, and that Rock was Christ. Therefore Christ as God-Man was in the beginning. What do you think Friends? Will any of themthem in the Pensyl­vanian Di­alect for the. Presbyterians be able to avoid the force of this Argument?

This Joseph, this is the strength of thy Reason. And now judge thy self whether thou hast not made a fair Speech. Art thou so blockish as to imagine that the hard Rock in the Wilderness, was in a proper sense Christ Jesus? Dost think that a Stone more senseless than thy self was both God and Man, the Saviour of Sinners? I take this to be the meaning of that Scripture. The Jews in the Wilderness drank of the Rock which Moses smote with his Rod at the Command of God, Exod. 17.6. This Rock, saith the Apostle, was Christ, i. e. It was a Type or Figure of Christ, as the Bread in the Lord's Supper when Consecrated, is the Body of Christ, i. e. a Sign which by Divine Appointment doth exhibit and represent his Body. This Rock did in several respects Typifie and Prefigure Christ; but it was not in a Proper Sense Christ Jesus, God-Man. There was some Analogy or Likeness between this Rock and its Waters, which were the Sign; and Christ and his Benefits which were signified thereby. Hear what the Rhemists (from whom Joseph Nott's Friends have receiv'd many a precious Doctrine) say to this. The Rock (say they) was a Figure of Christ, therein especially, that out of Christs side pierced on the Cross, gushed out Bloud and Water, &c.

In these words, our Lord prays, that the Father would receive his humane Nature into Heaven, and give it a due participation of that Glory, which his divine Nature had from E­ternity. He desires that his whole Person might be glorious; whereas his Essential Glory had been eclipsed, during his abode on Earth. This, and the 24th Verse prove, that Christ, as to his Divine Nature, was before the Creation of the VVorld, which Mr. Tross does not deny; but here is nothing to prove that Christ as God-man, was before the Creation; therefore this Text is impertinently cited against Mr. Tross.

All these Quotations are borrowed from Mr. T. B. to which Mr. Tross hath given such full and clear Answers, in Pag. 6, and 7. of his Lord's-Day Vindicated, as may satisfy any, but such a silly wrangler as J. N., who fairly passes over all that Mr. Tross hath said for the ex­plication of them: wisely concluding. that many would bestow three or four Farthings to purchase, and a quarter of an Hour to read his Pamphlet, who would neither buy nor read Mr. Tross's Answer to Mr. Bampfield. But though these Texts prove nothing against Mr. Tross, hear how the Fool rageth, and is confident of his success.

Never beat thy Brains to say any more to this point. 'Twas evident enough before thy Pam­phlet crawl [...]d abroad, that Jesus Christ as God, was in the beginning; That the Divine Nature of our Redeemer, made the World, That God the Son, 4 [...]00 years before his Incarnation (when he first became actually and formally Jesus Christ) created Heaven and Earth. But we have no proof that Jesus Christ as God-man, and actual Mediator; was in the beginning. What ever good opinion our Author hath of his Sufficiency, he will find it a hard Task to prove that Emmanuel, God with us, created the World. And thus much for the Quaker's first Cavil, concerning which all that he hath said appears to be a solemn piece of Imper­tinence.

SECT. IV.

THE Quaker imagining that he had confuted Mr. Tross, as to the other Controversy, pre­tends to give a general Assault to his whole Book.

Soft and fair, good Joseph. This is a strange way of proceeding, to confute Books by Whole-Sale. Thou art a very formidable Adversary; for tho' thou art not over-laden with Wit or Learning; I find thee a very sufficient Man at Boasting, Braving, VVondering and Railing. Thou proceedest to talk Non-sense without blushing; thou art big with a Reply to what thou dost not understand, and passest over what thou canst not answer. Thou dost dictate, not argue; Nibble and Cavil, but demonstrate nothing, besides thy own Ignorance and Impudence.

Just now thou threatnedst the whole Book with a general Escalade; but when all comes to all, thou dost but skirmish with seven or eight Sentences.

(a) Anglice the Title. But where is thy Reply? VVhat are the Exceptions against this?

I find the Reverend Author in the Page here quoted, giving several Reasons why our Lord never particularly recommended or enjoined the Observation of the Seventh-Day-Sabbath, to his Hearers. The words which J. N. carps at are the 4th. Christ was about to abolish the Jewish-Sabbath. As it was a Day of Ceremonial Rest, The bodi­ly Rest be­ing requir­ed for it self, and not only for the Scriptural works sake. so he designed utterly to abo­lish it, together with the rest of the Ceremonial Law; for the Shadows were to vanish when the Body was come, vide Pag. 93, 94. As it was a Day of spiritual Rest and VVorship; so he intended speedily to change it from the Seventh-Day to the First. The Qarker saith, very gravely. Now this wants a Proof. But I say now and then, J. N. wants Eyes and Brains to discern the many Proofs of this throughout that judicious Treatise. By how mony solid Arguments is the actual change of the Day prov'd? And if it were actually changed by Christ's Apostles, according to his own Order and Instructions, which he through the Holy Ghost, had given unto them. Acts 1.2, 3. to be sure Christ designed the change thereof. For 'tis Blasphemy to say, that Christ ordered, and through the Holy Ghost gave command­ment to his Apostles, to do that which he never designed to have done ‘J. N. And in Pag. 44. He speaks of the Change of the Seventh-Day into the First Day-Sab­bath, as he calls it. And in Pag. 59, and 60, he saith, And we say the Seventh-Day, be­ing cashier'd, the First Day ought to be its successor. I wonder from whence he will prove this.’

Prithee Man, have a care of these same Wonderments; for they say Admiration is the Daughter of old Ignoramus. And the VVonderer is but one remove from a Fool. Read Pag. 60, 61, 62. of Mr. Tross's Book, and thou wilt find abundant proof of this. And in Pag. 131. 132, 133. thou mayest find the Sum of those many Arguments by which Mr. Tross hath proved the abolition of the Jewish Seventh-Day, and the establishment of the First-Day, as the Christian-Sabbath. I advise thee Joseph, as a Friend, to read over those few Pages, and thou wilt find much more proof for this, than thou hast given us, that Christ as God-man made the VVorld from those words, This Rock was Christ.

Ipse dixit. VVho durst reply to what J. N. hath said. If he saith Yea let none say Nay. His bare word must pass for Argument. He hath told you 'tis no proof, and it shall be no proof. VVell mayest thou Joseph hug thy own dear Self for this rare Talent thou hast got of Answering Arguments by Yea, and by Nay. If any desire to know how these words of our Saviour are improv'd by Mr. Tross to strengthen his Assertion concerning the Change of the Sabbath from the Seventh: Day to the First, let them consult Pag. 87.—90. of his Book.

Bravely done. Thou hast cleaverly confuted Mr. G. T. by telling him, that it will be very hard for him to prove, what he hath produced many Arguments for, which thou takest no Notice of. No doubt thy Name will be up for a Dangerous Confuter. Especially when thou dost so frequently talk of his Ignorance. But Joseph, methinks thou actest like Har­paste, Seneca's VVife's Fool, who being as blind as a Beetle, would not believe it; but cried out against her Mistriss, for putting her into a Dark-House.Seneca Epist. 50. Thus thou criest out of others Ignorance, when thou oughtest to reflect upon thy own Blockishness. Upon this Oc­casion, a Friend bid me mind thee of that of the Poet.

But lest this should be as bad as Heathen Greek to thee, I'le take leave to English it thus.

VVhat thou talkest of the Resting-Place in Christ Jesus, I shall reckon with thee for anon.

A heavy charge. Self-contradiction, beating the Air, building Without a Foundation. And why so great wrath? VVhy, because Mr. Tross calls the First Day of the VVeek the Christi­an-Sabbath, when the Scriptures call no other Day a Sabbath, but the Seventh. But Joseph, what if thy charge be meer mistake. Mr. Tross doth not go about to prove that the Name Sabbath is given to the First Day; but that the First Day since the Resurrection of Christ is the Day of Holy Rest. And what is the difference between Rest and Sabbath, but that one is an English, the other a Hebrew word. Mr. Tross knows better than Joseph Nott, that the Lord's-Day is the Name given by the Holy Ghost to the First-Day, and principally used by the Pri­mitive Christian VVriters; of which a late diligent Searcher of their VVritings hath given us many Instances.Enquiry into the worship, &c. of the Primitive Church. p. 2. p. 161. 165. He also tells us, that though the Fathers sometimes so far complied with the Heathens, as to call it Sunday in their Phrase, that they might know what Day they meant: Yet he did not find that the VVriters of the 3 first Centuries, ever so far indulg'd the Jews, as to call it the Sabbath-Day; but they violently declaim against Sabbatizing, that is, the Judaical Obeservation of the Seventh-Day. And a great Light of this Age hath observedBax­ter's Di­vine Ap­pointment of the Lords Day. Pag. 185. That the word Sabbath is ever taken in Scripture for a Day of Cere­monial Rest, as well as Spiritual Rest and Worship. That the Seventh-Day it self is never [Page 20] call'd a Sabbath, till Moses's time, but only the sanctified and blessed Day. That the Lord's Day is sometimes call'd by latter Writers by the Name of the Christian-Sabbath, but that is only Analogically, as it resembles the Jewish-Sabbath.Id. Pag. 2. See also Pag. 81. and 82. And when they call it a Sab­bath, they do not mean a Day of Jewish Ceremonial Rest, for Christ hath ended all such Sabbaths, as being Shadows of things to come; but a Day separated by Christ's Ap­p [...]intment, for holy Assemblies and Worship. Let but J. N. grant, that the First Day is such a Day, and then let him call it the First Day, or Sabbath, or Lord's-Day, or Sunday, as he pleases. And if I don't greatly mistake him, he hath granted the thing, though he keeps a po [...]her against the Name. For he tells us, Pag. 6. L. 15. That the Sabbath signifies Rest, and Pag. 8. L. 14. That the Quakers do cease from their outward Labour, and assemble themselves together to wait upon God, and worship him on the First Day of the Week. Though their squeamish Stomachs will not let the Name Christian Sabbath go down; from hence it appears, that all which the Quaker hath said on this Argument here, and so on to the end of his B [...]ok, is meer Stuff, a pitiful, putid Cavil, and his Accusation may be retorted upon himself. For if Mr. Tross hath no foundation to prove the First Day to be the Christian-Sab­bath, or Day of holy Rest; then Joseph Nott, and his Quakers have no Scripture-Warrant for their Practice, of ceasing from their outward Labour, and assembling themselves together to wait upon God, and worship him on the First Day of the Week. So that upon the whole it ap­pears, that Joseph Nott might very well have kept his Breath, and spar'd his Paper for some better use.

No doubt but ye are the People, and Wisdom shall die with you. Job 12.2. You have a ve­ry honourable Esteem for the Holy Scripture, witness the Titles and Epithetes you give it in your Writings; such as, a Carnal Letter, a Dead-Killing-Letter; the Husk which is fit for nothing but the Swine. Nay some of you are not asham'd to call your own Writings, the Word of the Lord, though you deny the Scriptures to be so; and others have the face to af­firm what you say to be of as great Authority as the Scriptures and Chapters, and GREATER. See Quakers Principles and Doctrines Re-printed. Pag. 3.4.

And whereas thou pretendest, that you Quakers bring no such Doctrine, as you have no Scripture to prove, perhaps I may hereafter shew the Contrary, as to your Principal Opinions.

I am quite weary of Transcribing, and I doubt not but my Reader is of reading J. N's Gibberish, therefore I shall in the remaining 3. Pages of his Book, only remark some choice, observable things.

The Author in these words makes use of a Trope, which Rhetoricians call Non-sense. He proposes a Question; Of what was the Sabbath-Day a Shadow? And Answers, The Body is of Christ; adding very pertinently, He that can understand, let him. And I say so too; but I doubt they will be hardly put to it to understand it; for Non-sense was never Intelli­gible.

At this rate he may prove that the French King is Christ. For Christ signifieth Anointed. Now the French King was anointed. Therefore the French King is Christ. So ridiculous is his arguing.

Here is more Mystical Divinity. I hope our Author will, in compassion to our Ignorance, explain himself in his next, about the Resting place in Christ Jesus, and the Outward day which he talks of, as tho' there were an Inward day. If he doth not tell us more plainly what he means, we shall be ready to think that his Worship doth scarce understand what he hath written himself.

Why so Bold-a-venture, Joseph? I think he hath sufficiently prov'd, that the Lord's-day mentioned Rev. 1.10. is the First Day of the Week, from a constant, uninterrupted, and uni­versal Tradition from the Days of the Apostle, to our Days: the generality of Christians acknow­ledging the Lord's-Day to be the First Day. Pag. 82. Many of the antient Writers have given it this appellation; as Ignatius, who is commonly said to have been St. John▪ Disciple; and therefore may be presumed to understand his Meaning, at least as well as J. N. He saith in his Epistle to the Magnesians; Let every Friend of Christ, keep holy the Lord's-Day, the Resurrection Day, the Queen of Days. To the same purpose Dionysius of Co­rinth, in Euseb. Hist. lib. 4. c. 23. Valesii Edit. saith, To day we keep the Holy Lord's Day. This Lord's-Day which was the Christians chief Festival, appears to be that Day which the Jews called the First Day, the Heathens Sunday, in that several of the Fathers call it Sunday, as Ju­stin Martyr informing the Heathens of the time and manner of the Ch [...]istians Assemblies, tells them, That their Meeting was on the Day called Sunday, or the First Day of the VVeek, giving this as the Reason, Therefore do we meet upon Sunday, because upon it God dispelling the Darkness, and informing the first matter, created the VVorld; and al­so so because upon that Day, Jesus Christ our Saviour rose again from the Dead. Tertullian also in his Apology, c. 16. tells the Heathens, that their Sunday was the Christians Joyful Day, and again De Idolol. c. 14. he saith, that every Eighth Day was the Ch [...]istians Festival. This Day in his Book De Corona Mil. c. 3. and oft else where, he calls the Lord's Day, and saith it was a Crime to Fast upon it. Others I find cited to the same purpose; as Theophil. Antiochen. Clemens Alex. Orig. contracels. and others. Now let J. N. write a Confutation of these Antient Fathers, and reprove them for their bold venture in calling the First Day of the VVeek the Lord's-Day.

Joseph. We hear thee right well, but must confess our selves a little at a loss about this Invisible Day which thou talkest of. Therefore we desire thee to favour us with an intelli­gible account, what thou meanest by the Everlasting Day of God's Power. Where doth the Scripture speak of an invisible Day? We know that the word day is sometimes us'd in Scripture in a Proper sense, for the time in which the Sun is above our Horizon; sometimes in a Metaphorical sense, for a time of clear knowledge of heavenly Truths, or a state of Illu­mination and Conversion, in opposition to a time, or state of Ignorance or Unbelief, called Night in Scripture. Of such a day are those Texts by thee quoted to be understood, 1 Thes, 5.5.—8. 2 Pet. 1.9. That Text Prov. 4.18. might have led thee to this Notion. The Path (or course of life) of a righteous man is as the shining light. It is like unto it, and re­sembles it, in purity, clearness, pleasure and the like. But the way of the wicked is as dark­ness, neither pleasant nor safe. So a time of clear knowledge, when the Gospel is plainly Preach'd, or a state of Grace, are like the Day: For as the light of the Sun removes the darkness and horrour of the night, bringing comfort along with it; so the saving knowledge of God (true Grace) wrought by the Gospel, removes Ignorance and Error, and gives joy and peace to Believers. But why dost thou again charge Mr. Tross with Ignorance, and uncharitably condemn him as one that hath no title to Heaven? Dost think that thou hast Monopoliz'd knowledge to thy self? Must all the World dance after thy Pipe? Thou art like the Bernardine Monks, who thought that the Sun darted its Beams no where but into their own Cell. And what fulsome pride, and daring arrogance dost thou manifest, when thou presumest to judge of a very pious Divine's Eternal condition, and magisterially pro­nounce that he is no Citizen of a New Jerusalem, and all because he doth not understand thy nonsensical Cant, about an Invisible Day? Whether thou meanest by the Holy City, the New Jerusalem, the Church Militant, or the Church Triumphant, this is a horribly wicked cen­sure of thine. What is so pious, strict, and charitable a Christian, so faithful and laborious a Minister as Mr. Tross, no Member of the Church on Earth. and hath no right to the King­dom of Heaven, and in a state of Damnation? How didst thou come to know this? Was it revealed to thee by the Accuser of the Brethren? If he be in so dreadful a condition, what a case art thou in, who discoverest such Devilish Pride, and monstrous uncharitable­ness? I advise thee, Joseph, when thou re-printest these thy learned Works, to leave out these Accusations and Condemnations, of a person so much better than thy self. And beg of God to cure and pardon the pride of thine Heart, least thou fall into the condemnation of the Devil. If self-conceit had not swoll'n thee up above the just Dimensions of a Man, thou wouldst never thus thrust thy self into the Throne of Christ, and pass sentence (as thou hast) upon his Servant. Examine whether thy Invisible Enemy did not puff thee up with an opi­nion of thine abilities, whether he did not move thee to proclaim thy folly, in pretending to answer so great a Scholar as Mr. Tross. What Spirit, but a black one, would ever have stired thee up to treat so Grave, so Good, and Reverend a Divine as he, with so much Rudeness, Scorn and Contempt, as thou hast? Thou taxest him Ten times over of Ignorance, Blindness, Darkness, of opposing Scripture, and contradicting himself: This is like the great Boaster we read of in Aul. Gell. Noct. Attic. lib. 1. cap. 2. who defamed all the excellent Wits of Greece and Italy, on purpose to extol himself. Or like Simon the Wizzard, Acts 8.9. who gave out that himself was some great one. Thus dost thou give out that thou art some great one, a wonder of Wit, a Prodigy of Parts. Thou endeavourest to blacken others, that thou mayst blanch thy self. Thou art wise in thine own Eyes, and others are ignorant and fool­ish in thy Opinion: But I dare say thou art not thought to be over-laden with VVisdom or [Page 23] Learning by many others,. And doth it not manifest thy unmatchable Pride, as well as no­torious folly, for such a Fellow as thou, who canst neither write good sense, nor understand a plain English Author, who hast scarce any Books to read, or time to study, to pretend to confute a Book which thou art never like to understand one half of? But Mr. Tross is not the first Learned Man that hath been thus treated by silly Quakers. For Mr. Baxter tells us in his Treatise of Knowledge and Love, p. 117. that he met with the like usage. The Qua­kers (saith he) in their Shops, when I go along London-Streets, say, alas! poor man, thou art yet in darkness. They have oft come to me in the Congregation, and cried out against me as a Deceiver of the People. They have followed me home, crying out in the Streets, The day of the Lord is coming, when thou shalt perish as a Deceiver. They have stood in the Market-place, and under my VVindow, year after year, crying out to the People, take heed of your Priests, they deceive your Souls. And if they saw any one wear a [...]ace, or neat Cloathing, These are the fruit of thy Ministry. If they speak to me with the greatest Nonsence or Ignorance, it was with as much Fury and Rage, as if a bloody Heart had ap­pear'd in their Faces. Some of them went stark naked thro' the Streets, and cried out over and over all the year, VVo to the Proud. VVonderful! VVonderful! Oh the blind­ness of a corrupted Mind, that these poor Souls did not perceive their intolerable Pride.

Here's a piece of Rosy-Crucian Divinity. After thou hast made it clear and evident, that thou art able to tell Seven or Ten, if need be, thou soarest higher, and givest us such knotty obstruse, Mysterious Sentences, as want an Oedipus to unriddle. Methinks that passage thou dost so often repeat, would have done very well here, He that can understand, let them un­derstand. I doubt few of thy Inlightned Brethren will fathom this Quaking Divinity. This is much as intelligible as the words of James Parnel, Shield of Truth. p. 113.

The ground of the Religion made manifest to us (says he) is God himself. For God is the Fountain of all Truth, and Truth is Religion. And this Truth we witness, made mani­fest by God, the life of Truth. And here is the Religion we witness forth, and here is the ground witnessed forth from the ground. And this Religion is pure, unspotted, and springs from the Light, which is pure, wherein there is no deceit, neither can be; for it discovers all deceit, and leads out of it, both within and without. Is not this most edifying Dis­course? Did ever arrant Fops waste Ink and Paper to Pen more in and out stories than these of James Parnel and Joseph Nott?

But what Scripture, what Argument hast thou to prove that the Lords Day, mention'd Rev. 1.10. is an everlasting day, and not a proper day, even the First day of the VVeek? Must all that drops from thy Goose-Quill pass for Oracles? Produce thy strong Reasons, and don't put us off with naked Assertions. VVhat is the everlasting day thou pratest of? Who are the true Communicants who thou sayest are witnesses of this invisible Day? VVhere do they dwell? VVhat are their Names. And how doth Fellowship stand in a Day? and in the light? Doth not the Quakers Fellowship end at Night, and set with the Sun? Is it not in danger to be lost in a Mist, or interrupted by a Storm? Explain this better in thy next, or else lay aside thy Pen, and follow thy Trade.

O cunning Elf, what a piercing Wit hast thou, that canst so accurately distinguish between necessary and needful? S [...]otus who hath got the Name of Doctor Subtilis, was a meer Dunce to thee. But let us hear thy Reasons.

But why must they rest from their Labour one day in Seven, more than one day in six, or one day in eight? I am confident thou must Rest Seven Days from thy Labour, before thou wilt be able to prove this Reason to be cogent, and concluding, for one day in seven, more than one day in seventeen, or one hour in seven.

I grant this is a good Reason why some time should be set apart for Religious Worship, but I will make a bold venture for once, and give thee Eight days to make it out from hence, that therefore, one day in seven, no more, nor no less, should be so set apart.

* The words (that they) are brought in by a Figure called Head und Shoulders. This Reason is no more concluding than the former. For Servants may have liberty one day in four, or one day in eight, as well as one day in seven, for ought that Joseph Nott hath prov'd to the contrary.

I don't doubt but one day in seven, ought to be set apart for the Publick and Private So­lemn Worship of God; and I am fully perswaded, that the Lords-day, commonly called Sunday, is now the day. But there are far better Arguments to prove this, in several Treatises written on this Subject, viz. by Dr. Young, Dr. Wallis, Dr. Owen, Mr. Baxter, Mr. Warren, and to name no more, Mr. Tross, than those which Joseph Nott hath produc'd. But we can have no more of the Fox than his Skin.

But let us hear the last Cavil, and that is about calling the Days of the Week by old Saxon Names, Munday, Tuesday, Wednesday, &c. Concerning the occasion of these Names, our Authour (who is no doubt a great Antiquary) refers us to Verstegan's Antiquities, and Camb­den's B it. for satisfaction. As to the former of these, he hath broken his own Rule. For he hath put a new Name upon him, for which he hath no command nor example, calling him Verstigan. But we'll let such a small Litteral mistake pass, greater matters than this shall not cause any difference among Friends. Let us therefore hear what he hath to say, concerning the Godfathers to Tuesday and Wednesday.

Joseph, thou hast serv'd Verstegan a little coursly, in changing his Name; but thou hast been unmerciful to this Sentence which thou pretendest to transcribe out of him. Thou wouldst make us believe, that the Idol of Planets was the Idol Tuisco, i. e. the Idol of Pla­nets was the Idol of a Man. How doth this hang together. But this is not all; for whereas thy Author saith, that Tuisco was the first and Chiefest Man of Name among the Germans, thou tellest us he was the chiefest Man of that Name. Hereby making it evident, that as thou [Page 25] canst not write true English, so neither canst thou read or understand it. If any should tell thee, that William Pen is the only Man of Name among the Quakers, it seems this Phrase would be above thy shallow Capacity.

Where didst thou find an Idol called Wooden? I don't think there is any such Name in Cambden or Verstegan. If thou hadst not been a Wooden Fellow thou wouldest have distin­guish'd Woden from Wooden. But every Log will not make a Mercury.

Never doubt Joseph, but that all People will be ready to gratifie thee in this, when they know thy mind. And oh! what a happy Reformation would it be, if all People would call the days by the Names of the First day, the second day, &c. What a brave time if the Reli­gion and Manners of Pensylvania should obtain all the World over? Here's precious Coun­sel if 'twere receiv'd. The Quaker is for a new Language, acommodated to his new Light. He is a Man that sets a high value upon proper words, tho' he makes no great scruple of Conscience about joining them together. 'Tis pity but he had liberty to coin a Language to his mind, provided the new words (and those that affect them) were sent after the Copper Farthings. Custom hath made the Names Monday, Tuesday, &c. cur [...]ant among us. We use them as notes of distinction for the days of the Week. And few of those who use these Names, intend thereby any honour to the Man in the Moon, to Tuisco the Idol of the Planets, or Wooden the God of Battel. And tho' I best approve of the name of the Lords-day, for the first day of the Week; yet I don't intend to bring an Action of Scandal against Justin Martyr or Tertullian, for calling it Sunday. And let but Joseph Nott give me liberty to call the other days Monday, Tuesday, Wednesday, &c. and to be quits with him, he shall call them Second, Third, Fourth, &c. or Alpha, Beta, Gamma, Delta, or what else he pleases for me.

I don't find that the Penmen of the Holy Scriptures were so nice and scrupulous in things of this nature. The word [...], tho' an old Pagan, Greek, Heathen name, used (as Esti­us ad Rom. 3.2.) apud Graecos Authores ad significandum responsa Deorum, quae Latini Oracula vo­cant. To signifie the Answers of the Heathen Gods; yet the Proto-Martyr Stephen (Acts 7.38.) And the Apostle of the Gentiles, (Rom. 3.2.) without scruple use it, applying it to the Sacred Writings, and Revelations of the will of the only living and true God.

Hear what the Learned and Reverend Doctor Wallis says to this frivolous Cavil, in his De­fence of the Christian Sabbath, in answer to Mr. Bampfield. p. 67. After he hath shewn how little regard is to be given to the Tale of Verstegan, he adds, But whaeever were the occasi­on on of the first imposing, these are now the known Names of those Days. And we need no more scruple the use of these Names, than to talk of Pope Pius, Clemens, Boniface and Innocent, tho' possibly the persons so call'd, had none of those good Qualities. In like man­ner as we have a Spring near Oxford, which we call Aristotle's Well; not that we think Ari­stotle was ever there, or was Lord of the place, and much less that he was wont to be there worshipped; but we so call it, as being now the proper name of the place (imposed at pleasure) by which it is known. And so for the days of the VVeek; whatever were the occasion of the first imposing, they now signifie no more than the proper distinctive names by which the days are known. And why we may not continue so to call them I know not. We are told, Acts 17.19, 20. of Paul's being at Areopagus, or Mars-Hill, because that was [Page 26] the known name of the Place, without scrupling the reason why it was so called, (whether because Mars had been there worshipped, or for what other reason.) And Acts 28.11. of a Ship design'd by Castor and Pollux, or [...], without scrupling the reason of that Name, or what Relation these Stars had to Jupiter, so as to be called his Lads, &c.

'Twas not for nothing that St. Paul caution'd Timothy to avoid profane and vain bablings, and oppositions of Science falsly so call'd, 1 Tim. 6.20. [...] de rebus inanibus cla­mor, inanis garrulitas quae ad aedificationem non facit. Aret. Many such empty noisy bablers there have been in all Ages, and still are, of whom Vincentius Lirinensis tells us, cap. 26. Audias quosdam ips rum dicere, venite, O insipientes, & miseri, qui vulgo Catholici vocitamini & discito fidem veram, quam praeter nos nullus intelligit, quae multis ante seculis latuit, nuper vero revelata & ostensa est. How agreeable is this to the Quakers stile? Come you ignorant and blind Priests, come you foolish Protestants, and learn the truth of us, that Truth which none but we understand; which hath been hid f [...]om you, but is of late reveal'd unto us, who have the Spirit and the Light within. Learn of us to keep an invisible day. Learn of us to call the days as they are called in Scripture, &c.

But let us hear the Epilogue of this Learned and Elegant Piece.

As he began with Non-sense, so he concludes with it too. To make sense of it, it must be That the Lord would prosper, &c. But 'tis fit the end should be like the rest of the Pamphlet, that all might be of a piece. As he entituled his Book Holy Scripture work, &c. whereas it is a prophane wresting of Scripture; so he calls himself a Lover of the Lord Jesus Christ, tho' he casts off his Ordinances, vilisies his VVord, and reproaches his Messengers. I think I have made it evident, that Joseph Nott is not a Lover of the Lord Jesus Christ, but one who giveth head to Seducing Spirits, and Doctrines of Devils; speaking Lyes in Hypocrisy. 1 Tim. 4.1, 2. And I doubt not but that I may on this occasion pray with David, Psal. 31.18. Let th [...] [...]ing Lips be put to silence, which speak grievous things proudly and contemptuously against the Righteous.

Thus I have done with this Pamphlet. I have discovered the great pride and ignornce of the Writer. I have shewn his gross Mistakes, pitiful Cavils, and notorious Errors. Ex pede Her­culem. By this you may see what a fine System of Divinity our new Professors, who are Men of all Trades, are like in time to patch together: What monstrous Opinions may the wild­ness of their Brains, assisted by that Spirit who mov'd Ahab's Prophets, (1 Kings 22.22.) in time produce!

And now I dare appeal to any Man of sense, (Quakers not excepted) whether Joseph Nott hath not Written against Mr. Tross without Reason, Sense, or common Civility? While he accuses others of Ignorance and Error, he hath given it under his own hand that he is an uncharitable Wrangler, yea, a great Dunce, who understands neither Argument nor plain English. He multiplies Scriptures only to shelter his Errors under their Umbrage.Scit Diabolus nullam esse ad fallendum facilio­rem viam, quam ut ubi ne­sarii erroris subinducitur fraudulentia, ibi divinorum verborum praetendatur au­ctoritas. Vinc. Lirin. c. 37. He talks of the Spirit in his Heart when a Trepan might (perhaps) discover a Bladder in his Brains He is proud, knowing nothing, but doting about Questions, foolish and unlearned Questions, (about an invisible day and the like) an [...] strifes of words (about naming the days of the Week [...] 1 Tim. 6.4.

Joseph, canst thou review thy botching bungling work without blushing? Art thou not asham'd to find thy folly and ignorance [Page 27] made manifest? Dost thou not perceive that thy Light hath lead thee astray? Dost thou not repent of troubling the World with thy Impertinencies? How canst thou look any in­genious Man in the Face, after thou hast thus render'd thy self ridiculous? Those who once thought thee Head and Shoulders above the common People, now perceive that thou art a contemptible Pigmy. But I spare thee, forbearing any further to lay thee open, in hopes that mildness may work upon thee, though thou hast deserved a severe rebuke: And as a Friend who wishes thee well, I will give thee a few parting Counsels.

1. Shut up thy Pack, and don't trouble us with any more of thy small wares: Be not so unadvised as to appear any more in Print. Thy Customers will be loth to throw away any more Farthings upon thy Toys: Meddle no more with matters above thy Capacity, but keep to the Trade which thou wert brought up to. Believe me Joseph, thou art one of the most despicable Triflers that ever blurr'd Paper. Perhaps thy Spirit and Light may move thee to reply to what I have written. Thou art not so perfect, but that some things in this Paper may chance to stir the Old Man in thee: And thou wilt it may be have recourse to the old pious Arts of Lying, Railing, and Calling Names. I know not but thou mayst give me some of those Titles, which thy Brethren have given Mr. Fald, Mr. Baxter, Dr. Owen, and other Pious and Learned Ministers. [Such as Babylons Merchants, ravening Wolves, Pharisees, whited Walls, Darkness it self, Reprobates, Scarlet-colour'd Beasts, Dark Sots, Mountebank Priests, comparing them to Lizards, Moles, Green-headed-Trumpeters, Ser­pents, Grinning-Dogs, Wheel-barrows, Whirligigs, &c.) To furnish thy self with a good stock of these read the precious Writings of G. Fox, William Penn, Edward Burroughs, and Sam. Fisher. If thou wilt play the Fool again, thou wilt but expose thy self, to be ridicul'd and hiss'd at by the Boys in the Streets.

Therefore sit down quietly with the harm thou hast: I wish thou mayst be so wise as to take this advice. But if it should, otherwise happen, know, that thou shalt bark long enough before I will turn back to give thee a kick: I have somewhat else to do, than to write any more remarks upon such empty Scribbles as thine.

2. If thou write again, Commit thy self to the care of some She-friend, that teaches Chil­dren to read, and desire her to instruct thee in the Liberal Art of spelling and reading English.

3. Learn to distinguish sense from Non-sense, that the World may not be puzzled with any more of thy Soloecisms and absurdities.

4. Learn some plain Catechism, that thou mayst no longer be ignorant of the Principles of the Doctrine of Christ. Thou who pretendest to teach others, I perceive thou art but a Babe in knowledg, and must have a great deal of pains taken with thee to make thee com­petently knowing.

5. Converse with thy betters. Be not wise in thine own conceit, but be sensible of thy ig­norance. If thou hadst Humility enough to desire it, there be many of Mr. Tross's Hearers, that would be ready to instruct thee, and lend thee some good Expositors upon the Scri­ptures; by reading of which thou mayst see how ignorantly and profanely thou hast wre­sted many Texts.

6. Pray earnestly to the God of all grace for a humble and teachable Spirit: Desire the Lord to pardon thee thy Pride and Presumption, in medling with holy things, and to rescue thee out of the Snare of the Devil, that thou mayst not fall into the Condemnation of the Devil. I am persuaded Joseph that Thou, and those other Mechanick Lay-Preachers, which swarm in England at this day, are stirred up by Satan, and drive on his Design, which is first to De­ [...]a [...]e the Ministry, and then to overthrow it.

That the Lord would open thine Eyes to see thy sin and danger, and give thee repentance to the acknowledgment of the Truth, is the unfeigned desire of,