THE INNOCENCY OF THE CHRISTIAN QUAKERS MANIFESTED, AND The TRUTH of their PRINCIPLES and DOCTRINE cleared and defended from the loud (but false) Clamours, base Insinuations and wicked Slan­ders of James Barry.

Published for the general Satisfaction and Benefit of all, who simply desire to know and embrace the TRUTH.

He that hideth Hatred with lying Lips, and he that uttereth a Slander is a Fool. Prov. 10.18.
I have not sent these Prophets, yet they ran; I have not spoken to them, yet they prophesied. Jer. 23.21.
Therefore Night shall be unto you, that ye shall not have a Vision; and it shall be dark unto you, that ye shall not divine; and the Sun shall go down over the Prophets, and the day shall be dark over them, Mic. 3.6.
Prove all things: hold fast that which is good. 1 Thess. 5.21.

Printed in the Year 1688.

The Innocency of the Christian Quakers manifested, &c.

SEveral Papers having past between some of us, the people cal­led Quakers of the City of Dublin, and one James Barry of the same (who calls himself an Independent Priest,) occa­sioned by his often abusing and frequent reflecting upon us and our Principles, as erroneous, in his publick Preaching, and some­times in private Discourse; and an account thereof coming to divers of us, by several persons, some notice we took of his said Reflections, and accordingly sent to him, by way of Admonish­ment, but did not pursue it; not looking upon it so very material for us to concern our selves with him, only returning his false Aspersions upon himself; he being reputed a man so addicted to rail against divers sorts of people, at last were necessitated, by the many Informations brought us, of his continuing his abusive Reflections upon us, and many desiring to see and hear us toge­ther, that they might be satisfied whether it was so as he had said or no; and accordingly sent to him, and desired him to give us a publick Meeting, and there to make good his Accusations, or otherwise to acknowledge the wrong he had done us therein. But in answer to our so just and reasonable a Demand, he sent a scurrilous Paper, wherein he both greatly abused us, and the E­vidence we had quoted to him, as also several of our Friends, and their Writings in general terms, though to this day he hath not produced to us one Sentence out of all their Books, that he doth charge to be erroneous; yet had the confidence to bid us call in all such Books, and let them be burned by the Com­mon Cryer, and deny the Authors of them, and withal deny­ing he had so said as we were informed: We thereupon further examined our Evidence, who still affirmed what he had declared as aforesaid was truth: And we also having the substance of the matter in two chief points, viz. that we denied the Resurrection, [Page 4]and Salvation by the coming of Christ, witnessed by another of his Hearers, who declared he had heard him so charge us; to which we returned him an Answer, giving him an account, how that we had examined the said Evidence again, and that he stood to his said Information; and also how that another person testified as before mentioned, with several Certificates from other persons of other Abuses and wicked Accusations he had cast out against us; we therefore did renew our Demand unto him, viz. to give us a Meeting, and then appear to make good his said Charges (if he could) against us, and that we would then also appear to vindicate our Principles, as laid down either by us or our Friends, whom he had so abused, whose names he had incerted in his first Paper.

After a long time he sent us another Paper, wherein he tells us, that by our method he perceives we are not like to appear in publick to discourse Principles, &c. and in a boasting way tells us, that we will not vouchsafe him the least ground ima­ginable, on which to bottom a hope that we and he shall come to grapple in a publick Contest, and so proceeds still in the de­nial of some of the matter in charge already proved, not failing to renew his Reflections upon us, and our Principles.

Now when we had received this boasting Paper of his, by which one might think, that he on his part should not fail to grapple in publick, we returned him Answer (seeing he denied some part of the Charge as laid down) and made him this offer as a moderate expedient, to give him a Meeting, and that the Witnesses and he might come face to face, and that they might have liberty before the people to declare their matter of Evi­dence which they had to offer, and we to lay down our Rea­sons why we were dissatisfied, and then he to say what he could to clear himself, and when all had said what they had to say to the opening of the matter, we would quietly leave it to the Con­sciences of the people to judge, and believe as they should find the Justice of the Case in their own understandings, and this be­ing done, we offered to proceed to discourse with him about [Page 5]those three Principles, viz. the Resurrection, Justification, and Per­fection in Sanctification as to degrees attainable. And further, a­bout particular Election and Reprobation of persons, and also offered to dispute with him Principle for Principle, so long as might tend to Edification, &c.

And for this end we demanded a Meeting, and desired an or­derly and peaceable Auditory of sober people, that gravely in the Fear of God we might go through those things in our Dis­course to our Satisfaction and their Edification, &c. And fur­ther offered our largest Meeting-house for an Accommodation to the Meeting, if he pleased, or otherwise we would submit to go to any other convenient place of his appointing, and left it to him, to make it as publick as he thought good, &c.

Some time after he received this, he sent us another scurrilous Paper filled up with Reflections not only upon us, but also upon the people that might have been at the Meeting, which he could not possibly know who, nor of what sort; he might have brought all his own Hearers if he would, we put no limitation but as above, an orderly, peaceable Auditory of sober people; but in­stead of coming to grapple with us in publick (as he terms it,) which one might have thought by his boasting there was to be no doubt of, he flies quite off from that, and tells us of printing to the view of the World what we have to offer, &c. And in the beginning of his Paper tells us, The expedient propounded in our last Paper is altogether vain and impertinent, &c. and saith, It rather bespeaks us Children not past our nonage in those things, &c. and further saith, that our offering such an expedient for an Accom­modation, &c. he looks on it to be a part of that Subtlety of which the mystery of Quakerism is made up and constituted, in that we do so readily contrive, and under colour of seeming Zeal for Truth, propose such mediums, as we doubt not will in the end, or event, make for the advantage of our Cause and Interest, could we, by our pretty Serpentine acts, as easily charm James Barry into a compliance with our Proposals, as our Semi-prose­lites into a belief, that (because of our forwardness and seeming [Page 6]earnestness to appear for our dark and rotten Cause) the people termed Quakers are, beyond all dispute, the only holy and pure people whom God hath blessed, &c. Thus far James Barry.

Now let all sober unprejudiced Readers observe and consider, whether our Expedient that we offered, and the Mediums we proposed be such as he would here suggest & insinuate, and whe­ther there appears such subtle Contrivance and partial Intentions in our method for the advantage of our Cause and Interest, that in the end, or event, if our Proposals had been complied with, beyond all Dispute, the Judgment must be given on our side, that we were the only holy and pure people whom God had blessed. Now our Offer was as before related, and if our Pro­posals had been complied with, he might have brought whom he pleased; we excluded none that he would bring, nor put any limitation, otherwise then desiring an orderly & peaceable Audito­ry of sober people; so that it's evident, we had no Contrivance (nor could) in that method we desired, to have only such persons as would give the Cause on our side, right or wrong, as he would wickedly insinuate: But it's plain, for all his boasting & railing Rabsheka-like, he has been contriving how to find out a crafty shift to cover himself in his retreat, not being willing to appear to our faces in publick, lest he should be publickly manifested and reproved for his unchristian railing against us, and abusing and belying of us and our Principles behind our backs; but this is not all that hath this tendency in his Paper; but he renews it over again, to perswade people to believe that the Quakers had made such a choice of Moderators as would give it on their side, let it be Nonsense or Heresie, or what it will; For, saith he, you will not leave the Decision to men that are the same in Judgment with me, &c. and in Answer he proceeds to give Jugment upon the Meeting that was proposed, to whom he saith, he will not leave it, (counting them the Moderators which the Quakers chose,) and thus represents the people, calling them a dark, faithless and ignorant Rabble, whose Nature (saith he) is the very recipient of spiritual darkness, and who will on that account suck and drink in [Page 7]Whimsies and the poyson of Error, as the Fish drinks Waters; with those kind of Moderators, (saith he) which the Quakers choose to decide Controversie in Matters of Faith; Non-sence and Heresie will be the best Divinity, Noise and Clamour set off with the paint and varnish of multitude of Words and Texts of Scriptures, neither understood, nor rightly applyed, will be the most convincing Arguments to prove a Victory. By all this the Reader may see, that he would perswade the People, that the Quakers had made a choice of what sort of People they would have, and that they were such a People, whose Nature is the very Recipient of Spi­ritual Darkness, &c. And with whom Non sence and Heresie would be the best Divinity, &c. Let all sober unbiassed People judge in this Case, whether he doth not greatly wrong us yea or nay; for you may see he is left free to bring whom he would: What! could he find none but such to bring with him, to hear and judge? Secondly, you see what sort of people we desire as in our Paper signified; and we also affirm, that it was the desire of our Hearts to have sober Consciencious Religious people, that would have their understandings exercised according to a good Conscience, that they might discern Right from the Wrong and receive every thing accordingly. And so he goes on further with a lye from his Pen; and saith, Certainly should James Barry consent to the Quakers in this Matter, he believes the Quakers themselves, as well as others, would laugh at him. This is but a silly shift to endeavour to get off with, and he a Believer of a Lye; for we are more serious in our Resolutions, and intend better things in our Desires, then in the obtaining of them to Laugh at it. And we do believe that if James Barry had given us a Meeting as de­sired, and had given no more occasion, nor worse than his An­swering our desire in that, no sober People would have Laught at him, nor have made Rhimes of him neither; for all he saith, When he doth so, he will not be displeased with Quakers, and others, if they do make Rhimes of him for his folly in this thing. But the Wise in Heart may see the end of all these Evasions and Shuffles [Page 8]and impertinent Excuses, as well as his wicked Abuses and un­godly Reflections and false Accusations, which he endeavours to cast upon us, and so to the Understandings and Consciences of such we leave it, let them Judge between us in this Matter.

But among all these, he has yet another Proposal, which it may be he accounts a chief one, offered in a former Paper, and that is, that we agree upon Judicious Persons to be present at our Discourse, who may be in the capacity of Moderators to Judge indifferently who is in the Right, and who is in the Wrong. I can hear nothing of that, but willing you are (saith he) to leave the dispute to be determined by the Conscience or Reason of every one that shall hear. We suppose that in this Proposal he ac­counts himself above a Child, because he Judges our expedient we propounded altogether Vain and Impertinent; which rather bespeaks us Children not past our Non-age in those things we pretend to know: However we would have him produce his Example for his riper Age he thinks himself grown into; and seeing he judges ours Vain and Impertinent, let him prove his Proposal in this Case, to have been the Practice of the ancient Gospel Ministers and Primitive Christians, and thereby he may Convince us of our Child-hood: For when he discoursed with our Friends that we sent, to whom we left it to conclude with him a­bout time and place for a Dispute; speaking about the Moderators, he said to them, He looked upon it Improper that those Moderators which should be chosen, should be either of his People or our People; and gave this Reason for it, that then the Difference would still be the same: So its evident, that the Moderators must have been of a different Faith and Principle from us both. Now how this would consist with True Christianity, and with a right contend­ing for the Faith delivered to the Saints according to Judes ad­vice. Let it seriously be considered; For us to give up our Faith and Testimony, and to be concluded whether its Right or Wrong by Men not of the same Faith, we thought very impro­per, and that which no True Christian can do.

We do understand the Apostles and Primitive Christians were [Page 9]concern'd in Disputes, and did contend for the Faith, and were to give an answer to every man that asked a Reason of the Hope that was in them with Meekness and Fear, 1 Pet. 3.15. But where it was thus referred to chosen men agreed upon, not of their Faith, to judge who was in the right and who was in the wrong, is not to be proved from their example, though he pro­poseth that the sacred Scripture shall be the standard of Exami­nation, and trying every matter by, we find in Acts 6.9. and Acts 9.29. that Stephen and the Apostle Paul were concerned to dispute with such men of malice and bitterness, as James Barry appears to be, but finds no such chosen men to refer their Testi­mony, or the Difference between them, and their Opposers unto; we also find in Acts 17.17. Paul disputed in the Synagogue with the Jews, and with the devout persons, and in the Market daily with them that met with him; but nothing is said of such Mo­derators to be in such a capacity to judge as James Barry pro­poseth; and in Acts 19.8. how Paul went into the Synagogue, and spake boldly for the space of three months, disputing and per­swading the things concerning the Kingdom of God; and in the 9th verse, that he disputed daily in the School of one Tyrannus, but nothing of James Barry's method of Moderators: therefore we leave it to James Barry to bring forth his Example from the Standard he hath chosen for examining and trying every matter by: For if he do not, though he saith, we bespeak our selves Children, he will appear to be in a worse condition, not yet come to be a Child, and so not so far as the Childhood of the true Birth, without which none can enter into the Kingdom of God; but he saith, willing we are to leave the Dispute to be deter­mined by the Conscience or Reason of every one that shall hear: we do say, as touching those things which the Witnesses charge him with, seeing he denies some part of it, when he, and we, and the Witnesses have said what each hath to say, we will quietly leave it to the Consciences of the people, &c. and then proceed to discourse of the three Principles aforementioned; and when we dispute, and are perswading the things concerning the Kingdom of [Page 10]God, as Paul did, as before shewed, whether it be not most pro­per to leave or commend our Testimony to the Consciences of the Hearers in the sight of God, let wise men judge. For the Apostles, as they were concerned in the Ministry, and in hand­ling of the Word of God, did by the Manifestation of the Truth commend themselves to every mans Conscience in the sight of God, as you may see, 2 Corinth. 4.1, 2. and you may see what he further saith in chap. 5.11. how he said they were manifest to God, and did trust also they were made manifest in the Consci­ences of them at Corinth; and this is the furthest we ever inten­ded, thus to leave it to the Consciences of people, and let them receive or reject as they will answer it to God; and this is evi­dent from the Scriptures, to be the method of the true Ministers, and such as were concerned to dispute or perswade things con­cerning the Kingdom of God; but not to give up our Testimo­ny in matters of Faith so to be determined by any chosen or not chosen whether it is right or wrong, and so to hold or deny ac­cordingly, as to our selves and our own Faith, that we find no Example for, from the true Christians; For Paul saith, they were made manifest to God, (and there he stood) and did trust they were made manifest in their Consciences; he also saith, 2 Corinth. 2.15, 16. they were unto God a sweet Savour of Christ in them that are saved, and in them that perish, but to the one the Sa­vour of Life unto Life, and to the other the Savour of Death unto Death; so that you may see, they did not give their Faith away as it was to God, but commended their Testimony to every mans Conscience, and left them to answer it to God, as they received or rejected; so that we do not find in the holy Scri­ptures James Barry's method of choosing men not of the same Faith and Principle to be in a capacity to judge who is in the right and who is in the wrong, and so to end the Dispute by their Determination. We have been the more large in answer­ing this, because it is looked upon by him and some of his Hea­rers to be so wise and necessary a Proposal, that ours, in compa­rison to it, is accounted by them altogether vain and impertinent.

As to other qualifications proposed by him, we answered thus in ours to his first Paper, that we look upon it, to be all our Du­ty to keep in the Fear and Wisdom of God, that we may be preserved out of all Clamours, Janglings, and unhandsome or un­christian Raylings, or Reflections on both sides, (which were al­so his own terms, having thus assented to him therein.) We fur­ther said, being thus preserved then to stand in our Christian Li­berty to endeavour that which may tend to the Honour and Glory of God There is one passage more in his Paper we are not wil­ling to omit the observation of, before we proceed further; where he saith, Blessed they are, I confess more than the generality of their Neighbours; but saith he, It is with that kind of blessed­ness, which is the Portion of Gods Enemies; and so cites Psalms 17.14. and Psalms 73.12. Where it is said, From men which are thine hand O Lord; from Men of the World, which have their Portion in this Life; Behold these are the ungodly who prosper in the World, they increase in Riches. And then James Barry saith, I doubt not but that this is one of the most powerful Engines by which the art of Quakerism hath been propagated in the Kingdoms of the Earth.

Now let all sober People observe how he applies these Scrip­tures, and how like it is to the rest of his envious doings; for first he confesseth, that we are blessed in having Worldly Riches, so then it is well, that what we have comes as a Blessing, and is not wickedly got. O but (saith he) it is with that kind of Bles­sedness which is the Portion of Gods Enemies.

Now we would have him make out how he knows it to be so; Is all that prosper in the World and increase in Riches, God's Enemies? Surely nay; Abraham, Job, David, and Solomon when his heart was inlarged in the Wisdom of God, and many other Faithful Men were Rich, and yet not Enemies to God. Paul in his Epistle to Timothy did not find fault with their being Rich, but desired such might be warned not to trust in them, but to be Rich in good works; and Christ said, It is more blessed to give than to receive, Acts 20.35. Therefore it would be no unhap­piness [Page 12]in James Barry to have Riches, that he might rather give and be helpful to the Poor, then to be burthensome, and make his Ministry chargeable to his Flock; for we suppose he is sub­ject to seek and desire it, as well as other Men; as is evident from his receiving several sums of Mony upon pretence of going into America, which when he had got fail'd in performance.

Oh but he doubts not but this is one of the most powerful Engines by which the art of Quakerism hath been propagated, &c. but what reason he hath thus to believe he doth not give: But we may easily believe it is because he is full of Envy and Bitterness towards us, or else he might see cause to doubt of it: But in short we say, that true Christianity, which he calls Qua­kerism, hath not been propagated by this Engine, but by the Power of God which upheld his People; that it could not be the increase of Worldly Riches that propagated it will plainly appear, seriously considering the cruel and grievous Sufferings of our Friends from the very first that it pleased God to call & raise them up to bear a faithful Testimony to his Name and Truth: Surely, if they had sought the Riches, Ease and Glory of the World they would not have chosen Afflictions, by chearfully giv­ing their Backs to the Smiter, and not with holding their Goods from the Spoyler.

Many to the losing of all, not having a Bed left to lye upon, nor Cattle to till their Ground, nor Corn for Bread or Seed, nor Tools to work withall: Also Whipping, Stocking, Stoning, Imprisonment they have been treated with.

For many years not so few as a thousand Prisoners at once, until released by the present King, scarce a Prison in England but hath been fill'd with them; besides many Premunired, their Estates seized, and they kept Prisoners, some for twenty years, others during Life, many hundred's dying Prisoners.

As at large may be seen in George Bishops two Books, entituled, New England judged.All this in Old England; yet James Barry's Brethren in New England exceeded these Cruel­ties against our Friends there; not only Stockt, but Whipt so unmercifully, their flesh like Jelly, [Page 13]and in that condition drove them many Miles into the Wilderness among the Indians, and wild Beasts.

Yea, Tender Women have they tyed to a Cart, stript to the Wast, and whipt through several Towns, ten Stripes a piece in each on their naked Backs, and then unmercifully left them in Frost and Snow, also cut off Ears, Burnt in the Hand, Banisht on pain of Death, and at last put four of our Friends to death by the hands of the Common Hangman, on no other pretence, but meerly for being Quakers, in which Cruelty they continued, un­til stopt by an Order from the late King.

In Plymouth Pattent they made a Law to take all the Quakers Cattle from them except one, and in the Execution left the worst, thus our Friends were fully tryed there; but the Lord who cal­led them not only to Believe, but also to Suffer upheld them by his Power, so that they chearfully underwent all those hardships rather than violate their Faith, or make Ship wrack of a good Conscience. Now all seriously considering their Faithfullness towards their God, their Patience in Sufferings, their Peaceable­ness towards the several Governments, they have lived under their Honesty and Charity towards their Neighbours, will plain­ly demonstrate James Barry's Charge cannot be true, viz. the getting of Riches is one of the most powerful Engines to propagate the Art of Quakerism, as he scornfully calls our Holy Religion; which we affirm to be no other than Worshipping God in his own Spirit and Truth, and doth also evidence James Barry's application of the aforesaid Scriptures to be wicked and false, and not as David intended, who sets them forth in the 73d Psalm, as you may see; They set their Mouth against Heaven, &c. saying, how doth God know, is their knowledge in the most high?

After all this abusing of us, and these Shuffling evasions to avoid giving us a publick Meeting he comes off thus; Seeing therefore that by coming together, the matter in Dispute is not like to be determined; it remains therefore that what you have to offer in Vindication of your Selves and Principles, &c. be in Print ex­posed to the view of the World by you. But let all consider why [Page 14]we do not come together to endeavour the Determination of the Matters in dispute: And they may see it is, because he will not appear in publick, though he hath boasted as before, and now puts us to Print in Vindication of our Selves, and the Three Principles before mentioned: But wherefore shall we Print in defence; seeing he hath not in all his Papers laid down one Ar­gument, nor brought one Scripture to confute any of the three, as laid down either by us, or by our Friends whom he abuseth; nor yet as they are laid down by himself; and besides the same Friends of ours that he names, and divers others have writ in Vindication of two of the said Principles: So that whosoever desires to read the Vindication of them, may see it in Samuel Fishers Rusticus ad Academicos, never yet answered; and in George Whitehead's, and William Penn's, (in Answer to divers Books, and to Thomas Hicks's lying Dialogues; where he, like James Barry, forges many Lies against us) entitled, The Christian Quaker, &c. re­maining unanswered either by him or any else that we ever heard of.

And as for the third Principle, we never before him heard any judge Perfection in Sanctification as to degrees at­tainable in this Life, an Erroneous Principle; and therefore it doth not so much concern us to Vindicate in Print, that which so often is done already, and he to make no of­fer to confute them; however he after his former manner, as may be seen in his last Paper, can make a great threatning boast; saying, At the back of your Vindication James Barry will send forth in Print his Arguments to prove the Quakers grand Hereticks in these Points, &c. And why would not James Barry give us a Meeting to prove us such according to his former Boasting; might not that have been convenient first? or otherwise in writ­ing to have given us some Arguments; that we might have had something to have vindicated our Selves against, that Wise Men might have seen a little into the ground of our Difference? But it is to be questioned, whether he hath any Arguments against them, that is fit to be brought forth before wise Men; and therefore his greatest Policy is to keep them hid; and so [Page 15]please fools with his boasting of them; but, to do him justice we must confess, he hath given us cause to appear some way to vindicate our selves and our Principles, according to his demand; and since he himself proposeth Printing as the method, now we think it not amiss to do accordingly, believing he cannot reason ably find fault with that which he himself seems to advise unto.

In his first Paper he calls us persons who delight in brangling, and stirring up the spirit of Animosity and Prejudice, and men of as little Charity and Religion, as those we receive our idle Sto­ries from; whether this be not more his guilt than ours, we shall leave to the Lord to judge, and also to men of understanding, who have the knowledge of both our Practices. In his second Paper he charges our Principles to be dark and uncertain, but lays down no Arguments against them. In his last, before recited, you see how he charges Quakerism, as he terms it, to be made up and constituted of Subtlety, and judges us to be in serpentine acts, and our Cause dark and rotten; and likewise you may see what an Imputation of being Gods Enemies he endeavours to fasten upon us in his Application of those two Scriptures, viz. Psal. 17.14. and 73.12. and in the conclusion of the same Pa­per, giving his Reason why he sent all his without date, tells us, he did it willingly, having seriously consider'd, that a dateless Answer was at any time good enough for foolish and impertinent Stories, and nonsensical Whimsies.

So that though he lays down no Arguments to confute our Principles, yet you may see, who are unbyassed and without prejudice, what confidence he hath to pass sentence upon us, and our Blessings to be that kind of Blessedness which is the por­tion of Gods Enemies, and that is a sad portion. Let him be as full of Envy as he can, to answer it, he need desire no worse for us; the Lord forgive the thoughts of his heart, and the words of his mouth, and bring him to Repentance, if he see good; for from these doings of his, it appears he is in the gaul of bitterness, and wants Charity, which is the perfecting Vertue; he spares not to judge both us and our Principles, as the worst of men, [Page 16]and Principles, which if he speaks truth of us, then we are so indeed; but he hath that yet to prove: and therefore he had been wiser, if he had first proved us such, and then given his Judg­ment upon us; but alas, his Malice and Envy would not suffer him to stay for that, lest he should be prevented for want of proof. You see how he judges us to delight in brangling, and stirring up the spirit of Animosity and Prejudice, which is the work of evil men, and our Principles dark and uncertain, and therefore not of God, who is Light and unchangeable, and that our Religion is made up and constituted of Subtlety, then not of Simplicity, and our Acts Serpentine, that proceeds from the wicked one, and not from Christ, that bruiseth the Serpents head; and our Cause dark and rotten; then it is not in the e­verlasting Light; all this being once proved by him, then he makes good his Application; we are Enemies indeed to God and Christ. But all this we do deny, and leave at his door to prove if he can, and until then we lay it upon him, as a wicked Sentence and Judgment; but this is not all, though this were enough, if true, to make the Quakers and their Principles hated of God and good men.

But in his Preaching and other Discourse, as well as in his said Papers, he hath not spared to rail, abuse, and pass Judgment upon us, as appears by several Witnesses, one whereofJohn Smith. affirmed, that he heard him in his pub­lick preaching declare, that the Quakers were the Spawn of the Jesuites, and that the Jesuites were the Spawn of the Devil, which he himself hath since owned to two of our Friends who spoke to him about it.

Now this false and wicked Accusation we utterly deny, and therefore turn it upon himself to prove the same; we having born our Testimony against them, as we do against him, and all o­thers who stand up against the glorious appearance of Truth, as it hath pleased God to manifest it in this day; and therefore do utterly deny to be of their Off-spring. Yet do desire, that in his next he would make out how they are the Spawn of the Devil, [Page 17]and we their Off-spring, in that Line. So let all people con­sider the desperate boldness, harshness and hardness of this mans heart and spirit; you see how in his unwholsome words he pla­ces us in the Devils Line and Off-spring, and so near as his Grand­children, what worse can he make of us, or in what state that's more dreadful can he place us? Sure in his Judgment we are far separated from God. Doubtless he accounts us of the reprobate number, that God never had Mercy for; since he believes there are such.

It is also evidenced unto us, that he joyned the Quakers and Muggletonians together, and said,Witness Tho­mas Smith. that we did take upon us to know the Dimensions of God, viz. to know his length, bredth, bigness, form and likeness, which is altogether false: for we utterly deny such erroneous Principles, and have born our Testimony against Muggleton.

It is also evidenced unto us by two Witnesses, that James Barry in his preaching did affirm,John Kelson, Thomas Cole. that the Quakers were a bewitching and blaspheming, errone­ous people, cheating God of his Right, and that they did com­pass Sea and Land to make one Proselite, and when they had done, made him twofold a child of the Devil more then before. Thus it appears that he still endeavours to insense people against us, as that we are from the Devil, and are working for him, to turn and beget to him, and not to God. Those with many more such like unchristian reflections, and abuses against us and our Principles are brought to us, and testified to have proceeded from his mouth; and therefore we offered, as before, that we desired a publick Meeting before the people, that the Witnesses and he might come face to face, and that the people might hear both sides with their Witnesses, and when all was heard, that we would leave it as before proposed. And this we thought might be a good opportunity for him to cleer himself if innocent; but it's like he knowing in his Conscience, his guilt made him fly from so reasonable an offer; and shuffle as he hath done, that he might escape coming to the tryal, lest he should be further mani­fested.

Now as to those three Principles James Barry promised to send forth his Arguments in Print to prove the Quakers grand Hereticks in, they were in our Answer (to one of his said Pa­pers) sent him, laid down, and express'd according to the follow­ing words, viz.

To the first we affirm, That we own the Resurrection, and do be­lieve that the Righteous shall rise and ascend into Glory, and be glo­rified in Heaven with an eternal Reward, and that the Wicked also shall rise and come to Judgment, and be turned into Hell, to re­ceive an eternal Punishment. But that the same fleshly Body which must undergo Death and Corruption shall rise and enter into Heaven, we leave for thee to prove, and make good from the Scriptures of Truth; being our selves satisfied in believing what the Apostle saith, 1 Cor. 15.36, 37. when he answers the Fools Question, saying, that which thou sowest, is not quickned, except it dye And that which thou sowest, thou sowest not that Body, that shall be, &c. and further saith, vers. 44. It is sown a Natural Body, it is raised a Spiritual Body; &c. and in the same chap. saith further, vers. 50. Now this I say, Brethren, that Flesh and Blood cannot inherit the Kingdom of God, neither doth Corruption inherit Incorrup­tion.

Thus we laid it down, and looking upon James Barry's assert­ing, that it must be the Fleshly Body, which must die, and see Cor­ruption, (for these are his words;) we did believe he contradict­ed the Apostle in so saying, and also Christ himself, who said, that the Children of the Resurrection were equal unto the An­gels, &c. Luke 20.36. and therefore did we offer to dispute with him in the vindication of our Faith as to this Principle.

The second Errour he charged upon us, was, That the Qua­kers deny, that Men are justified and saved by the alone Righte­ousness of Jesus Christ, imputed without the Concurrence of inhe­rent Righteousness. And in another Paper condemns us of Er­rour, for believing that the active and passive Righteousness of Je­sus Christ is not the only Righteousness (as imputed to us by God, without any mixture of Righteousness inherent in us) by the [Page 19]which Sinners must be justified and eternally saved. We answered,

That we do own Righteousness to be imputed of God, and Gods Imputation thereof to be a Blessing and Happiness unto man, but do not believe that Sinners shall be justified and saved by the Imputation only of the active and passive Righteousnes of Christ without us, without any Righteousness wrought in us by the Spirit of Grace, which comes by Jesus Christ.

Let all people that are of understanding hearts seriously con­sider this, which he calls an Errour, and charges upon the Qua­kers for such an Errour, as that he will prove us grand Hereticks herein, &c. for allowing any mixture of Righteousness inherent in us, that is, cleaving to or abiding in. One might think he had never read the Scriptures, thus to exclude the work of Grace in the heart. Did not the Apostle say, Eph. 2.5. By Grace ye are saved, and vers. 8. again, By Grace ye are saved, through Faith, not of your selves; it is the Gift of God. And was not this Grace a Spiritual Gift? and was it not to be in their hearts? did not the Apostle say, Let the Word of God dwell richly in you. And were they not to sing with Grace in the heart, Coll. 3.16. and was not Christ in them the Hope of Glory? chap. 1.27. and did not Christ say, Joh. 3.3. Except a man be born again (or from above) he cannot see the Kingdom of God. And, vers. 5. Except a man be born of Water, and of the Spirit he cannot enter into the Kingdom of God: For that which is born of the Flesh, is Flesh, and that which is born of the Spirit, is Spirit, as v. 6. From all which it is evi­dent, that none can enter the Kingdom of God, without this Regeneration, and being born again. And how can this New Birth be, without the work of the Spirit of Christ in the heart? and how can this work of Regeneration be wrought, and no in­herent Righteousness? or, how can it be, that a man may be born of the Spirit, or from above, and have no Righteousness abiding in him? and without this work of Regeneration and new Birth, you see Christ saith, he cannot enter the Kingdom of Hea­ven. This being rightly understood, let James Barry tell us what manner of Justification and Salvation that is, which he [Page 20]means, that is, without any mixture of Righteousness wrought in a man, by the Spirit of Grace, or abiding in him; for he saith, By the alone Righteousness active and passive of Christ, imputed with­out any mixture of Righteousness inherent, must Sinners be justified and eternally saved. But it is evident from Christs Words, that by this eternal Salvation of James Barry's, a man cannot enter the Kingdom of God, for they are not prepared for it. Behold, Christ saith, John [...]5 I am the Vine ye are the Branches, abide in me, and I in you: and vers. 5. he that abideth in me and I in him, the same bringeth forth much fruit: without me ye can do nothing.

Now can it be possible that any should be in Christ, and Christ in them, and yet no Righteousness inherent (that is [...]icking to, or abiding in them;) and yet they, as branches bearing fruit, and if they do not bear Fruit, they are to be taken away, then not saved and justified, if they be taken away; and if they bear Fruit Christ is in them, and they in him: Then, if it be so, Righteous­ness is inherent, both by sticking to, and abiding in. So let James Barry make out how any can be in Christ, and Christ in them, and no Righteousness inherent: or otherwise how any can be fruitful, and consequently justified and saved, and Christ not in them, and they in him; seeing Christ saith it cannot be: and vers. 6. you may see the end of all that abides not in Christ, as withered branches cut off, they are gathered for the fire. So that they that abide not in Christ, bear no Fruit, and are neither justified nor saved, agreeing with the very Parable Christ speaks, Matth. 9.17. Neither do men put New Wine into Old Bottles, else the Bottles break, and the Wine runneth out, and the Bottles perish, &c. which plainly demonstrates, there must be an inward work of renewing; for it is not the Old that must enter: therefore the Apostle saith, 2 Cor. 5.17. If any man be in Christ, he is a new Creature: and in 1 Cor. 5.7. the Apostle exhorts them to purge out the old Leaven, that they might be a new Lump. &c. and in Gal. 6.15. the Apostle having spoken before of the effects of the Cross of Christ, tells them, that in Christ Jesus neither Circumcision nor Ʋn­circumcision availeth any thing, but a new Creature. So that we [Page 21]may see the Apostle (who believed his Masters Doctrine) pressed to have it answered, by witnessing the old man put off, which was corrupt according to the deceitful Lusts, and to be renewed in the Spirit of their minds, &c. Ephes. 4.22, 23. and in Coll. 3.9.10. There you may see that the Apostle tells them they had put off the old man, with his Deeds, and had put on the new, which was re­newed in Knowledge after the Image of him, who had created him; and was not this new Man Christ, or at least the bringings forth of his Power in them; for the Apostle saith, Rom. 13.14. But put ye on the Lord Jesus Christ, &c. and Coll. 2.6. As ye have therefore received Christ Jesus the Lord, so walk ye in him. And Coll. 3.11. Having spoken of them that had put on the new Man, as before; saith, where there is neither Jew nor Greek, &c. but Christ is all, and in all. As the Apostle saith, 1 Cor. 1 30. He was made of God unto them Wisdom, Righteousness, Sanctification and Redemption.

So here was the true Imputation, or gift of God, thus given or made theirs, and so imputed; and so they did witness his power to work in them; as the Apostle saith Ephes. 3. and 20. and in the same Chapter, you may see how he desired with bowed Knees unto the Father of our Lord Jesus Christ, that he would grant them according to the Riches of his glory, to be strengthned with might by his Spirit in the inward Man; and likewise in his Epistle to Titus 3.5. Having spoken of the Love of God to Man­kind, not by works of Righteousness which we have done, but accord­ing to his Mercy he saved us, by the washing of Regeneration and re­newing of the Holy Ghost: So here still the Apostle hath regard to the Doctrine of Christ, and maintains Regeneration through the renewings of the Holy Ghost, so they were washed thereby, and born thereof. To this agrees another Testimony of his, 1 Cor. 6.11. Having told them that the unrighteous shall not inhe­rit the Kingdom of God; and having reckoned up to them the wickedness that the Gentiles were given to; saith, And such were some of you, but ye are Washed, but ye are Sanctified, but ye are Justified in the name of the Lord Jesus, and by the Spirit of our God.

And what saith James Barry, was not Righteousness here wrought in them, was there none inherent, when this work of Sanctification, and washing was wrought by the Spirit, or were they saved and justifyed while they were in those gross Evils beforementioned; if so let us know what manner of Salvation it was, for the Apostle saith, None such shall inherit the Kingdom of God; and the same Apostle saith, Phil. 2.12, 13. Work out your own Salvation with fear and trembling; for it is God that worketh in you both to will and to do of his good pleasure.

Now it is evident that though they preached Remission of Sins past in the name of Jesus to those that did believe; and so through Faith their Sins came to be blotted out, yet without this washing of Regeneration and work of the Spirit to renew them that they might be born again, as Christ had said, they could not enter into the Kingdom of Heaven; and therefore you may see how the Christians witnessed the new Birth, and how the Apostles laboured for it; yet this neither was by them then, nor is by us now accounted Man's work alone. But was the work of Christ in them by his Spirit, and that was the reason why the Apostle came under such a Travel, as in Gall. 4 19. where he saith, my little Children, of whom I travel in Birth again, until Christ be formed in you. Here the Apostle was concern'd lest they should be lost, and he had bestowed upon them Labour in Vain, as verse 11. Seeing they were going out into the Observations which was unprofitable; and therefore in Chap. 5.16. Saith this, I say then walk in the Spirit and ye shall not fullfil the Lusts of the Flesh. So you may see it was the Spirit the Saints were to walk in, and thereby was the overcoming of the Flesh, with its Lusts. As the Apostle in Rom. 8, doth at large testifie and tells us plainly, vers. 9. that if any man hath not the Spirit of Christ he is none of his. And verse 14. saith, as many as are led by the Spirit of God, they are the Sons of God. But James Barry with some of his Hearers denyed Revelation, and accounted it an Errour in us to own it; and therefore it cannot be expected that they should walk in it, who denies it, or that they should be adopted by it, [Page 23]or Sealed by it: And therefore let James Barry in his Answer make out how they came to be Christians, or Children of God and whether they are Christs, and how they came to be so, and whether they own Regeneration necessary to Salvation, yea or nay, and whether this eternal Salvation he saith Sinners are sav­ed by, without any mixture of inherent Righteousness, do fit man for the Kingdom of God, yea, or nay. And whether any man can reap benefit by the active and passive Righteousness of Christ without, except he have a true Faith; and whether any Man can have a true Faith without the word of Faith, and whe­ther this word of Faith be not in the Heart, &c. yea or nay; and whether true Faith be not an effect of this word in the Heart, yea or nay. According to Rom. 10. And this is not the speech of the Law, but of the Righteousness of Faith, as in verse 6th and 7th, thou need not say who shall ascend into Heaven to fetch Christ down, or who shall descend into the deep to bring him again from the dead, &c. verse the 8th, the word is nigh in the Heart and Mouth: This is the Word of Faith which we Preach, and is this word there in the Heart? and doth it beget Faith in Christ, and concerning his Righteousness, and yet no Righteousness within? for James Barry will have no mixture, it must be a Faith without Righteousness, or else a Justification and Salvation with­out Faith; so let him send forth his Arguments to prove us grand Hereticks according to his Promise, and then it may be seen what we have further to say in the Vindication of our Principles, which if he do not, let it rest upon him as such a one, and let Errour and Heresie lye at his door.

The next Error that he chargeth upon us, as he lays it down in his own terms, is, that we do own Perfection in Sanctification as to degrees in this Life.

Answer. We having said so much before tending to prove this no Errour, in our so owning of it, need now say little more; es­pecially, seeing we never heard it accounted an Errour before till now by him, and do question whether any will be now of his mind; the Apostle, as is shewed before, said to the Saints, they [Page 24]were washed, and they were sanctified: and again he speaks of their being saved by the washing of Regeneration, and renewing of the Holy Ghost; and Jude (vers 1.) writes unto such as were sanctified by God the Father, and preserved in Jesus Christ. Was this Washing and Sanctification which was by God the Father, and by his Spirit, and in the name of Jesus Christ, altogether without Perfection, that it is, by James Barry accounted an Error, to hold Perfection of Sanctification in any degree. What! is the Works of God and his Spirit in Christ so imperfect, that it admits of no degree of Perfection in them? then how should the Saints perfect Holiness in the fear of God, according to the Exhortation given by the Apostle? 2 Cor. 7.1. We look upon it, thus to charge God in the work of his Spirit in Christ, to be lit­tle less then Blasphemy. David saith in Psal. 18.30. As for God his way is perfect; and in vers. 32. It is God that girdeth me with strength, and maketh my way perfect. And Moses saith, I will pub­lish the Name of the Lord, ascribe ye Greatness unto our God, he is a Rock, his Work is perfect, for all his ways are Judgment, &c. Deut. 32.3, 4. These bear a better and truer Testimony for God, his ways and works, then James Barry, who will admit of no degree of Perfection in Sanctification; which we always held to be the Work of God and his Spirit in Christ wrought for the Saints, and in the Saints: as the Prophet also testifieth, Isa. 26.12. Lord thou wilt ordain Peace for us, for thou also hast wrought all our works in us.

To vindicate these our Principles, or any thing writ in vindi­cation of them by our Friends, which he hath abused, viz. George Fox, George Whithead, William Penn and Edward Burroughs, we offered to give him a Meeting, and with him to dispute fairly, that it might be manifest whether his or ours did most agree and concur with the Testimony of holy Scriptures.

We offered further then, to dispute with him about the Do­ctrine of perticular Election and Reprobation of persons, or of Christs not dying for ALL Men, and told him we were desirous to be informed, what Gospel of glad Tidings Ministers of such a [Page 25]Faith and Principle had to preach to them that Christ died not for, which might tend to their benefit unto Salvation, or whe­ther they never press such to believe as a duty incumbent, nor ever offers Salvation unto them in the name of Christ, if they do believe. This we said we did look upon to be a material Principle, and ought to be cleered up, because it concerns so great a part of mankind. And James Barry's Messenger, that he sent with his Papers, said, that James Barry would lay down his Life in vindication of this Principle: therefore we expect he should inform us, what Gospel he hath to preach to them Christ died not for, and what object of Faith he hath to lay down for them to be­lieve in; for Faith must have an Object: or whether they do not press it, as a Duty in general upon all to believe; and then let us know their method of distinction, who preach not the Gospel to every one; for sure there can be no Gospel of glad Tidings to those Christ died not for: and we know 'tis the common opinion of such, that they that Christ died not for, are the greater number; and if this Doctrine of theirs be true, how can the Message of the Angel be true, Luk. 2.10. And the Angel said unto them, fear not, for be­hold I bring you good tidings of great Joy, which shall be unto ALL People. And in the same Chapter you may see what Simeon said, For mine eyes have seen thy Salvation, which thou hast prepared be­fore the face of ALL People. Here he witnesseth to the general Offer of God unto ALL. And the Apostle, Rom. 5.18. saith, that as by the Offence of ONE, Judgment came upon ALL men to Con­demnation; even so by the Righteousness of one, the free Gift came upon ALL men unto Justification of Life. And in Psal. 68.18. Da­vid, speaking of Christ, saith, Thou ascended up on high, thou hast led captivity captive, thou hast received Gifs for men; yea for the Rebellious also, that the Lord God might dwell amongst them. And to this agrees the Parable of the Sower, whose Seed fell, some on the high way, some on the thorny, some on the stony, and some on the good ground: and also the Parable of the Talents, Matt. 25.15. where it is said, he gave to every one according to their seve­ral abilities; but ALL did not improve, as Paul saith, Rom. 10. [Page 26] they have not all obeyed, though they had heard; and in 1 Tim. 2.6. you see what he saith of the Mediator, who gave himself a Ran­som for ALL men, to be testified in due time. 2 Cor. 5.14. For the Love of Christ constraineth us, because we thus judge, that if one died for ALL, then were ALL dead; and was not their Judgment right in this? Heb. 2.9. But we see Jesus, who was made a little lower then the Angels for the suffering of Death, crowned with Glory and Honour, that he by the Grace of God should taste Death for EVERY man. So you see, that by the Grace of God he should taste Death for EVERY man; and yet James Barry and such, by their ungracious limitations, would have it to be but for a few; and so he goes to contradict the Scripture, and so is wit­nessed against, by that which he said should be the Standard to try every thing by: and therefore is not true according to the Standard. And in the 1st Epistle of John 2.2. you may see what he saith of Christ and his Death; And he is the Propitiation for our Sins, and not for ours only, but also for the Sins of the whole world. So not for theirs only, but also for the Sins of the whole world. And 2 Pet. 3.9. there the Apostle tells us of the long-suffering of God to us-ward, not willing that ANY should perish, but that ALL should come to Repentance. And the Prophet Ezekiel, being of the same mind, declares fully in the 18th chap that the Lord hath no pleasure in the Death of a Sinner, but rather that he would repent and return. Many Scriptures might be laid down to wit­ness against this unrighteous Principle of limiting God in the uni­versality of his Love to mankind; for the rejecting of which, and slighting the offers of Free Grace, which has appeared to all men, according to Titus 2.11. man brings destruction upon himself.

But James Barry's Messenger that he sent, which we suppose may be an esteemed Member of his Church, did charge it to be Blasphemy, for any to say, that man could do contrary to the Will of God; and when it was offered to be proved in an hundred places of Scripture and more, where the Will of God was mani­fest, and that men did contrary to it; for if it were not so, we should not have sin committed; for in the Scripture all sorts of [Page 27]Sin is forbidden. After this was offered he still affirm'd it; and further discoursing of what benefit the Reprobate could have by the coming of Christ; he said the Devil had a benefit by it, but being much desired to shew wherein, he could make nothing out.

James Barry makes a Boast of his Hearers, most of them being in a state of Grace; but if they be not founded upon better Principles then these, they are far from being in a state of Grace and Happiness. Therefore in Charity we desire they may look to their standing, and not to be settled upon such unsound Prin­ciples as James Barry the Independent Priest (as he calls himself) labours to settle them in; which is opposite to Gods Free Grace which brings Salvation.

James Barry also with some of his Hearers did account it an Errour in the Quakers to own immediate Revelation; and said they did disown it: Now seeing it is so, that the immediate Spirit of Christ, and its immediate Revelation is denyed by him; we de­mand of him how he came to be a Minister, and whence he hath his Ability, and that Knowledge of God, he pretendeth to have, and from whom he hath received his Gospel that he Preacheth; its evident enough not from Christ, for indeed it is not like his, nor him, who would have gathered the Children of Jerusalem as a Hen her Chickens, but they would not, therefore were they reject­ed, because they would not be gathered; the Apostle saith, 2 Cor. 3.6. they were made able Ministers of the new Testament not of the Letter, but of the Spirit; and verse 5. saith, their sufficiency was of God; and Gal. 1.11, 12. the Gospel which Paul preached, it was not after Man, for he neither received it of Man, neither was taught it, but by the Revelation of Jesus Christ; Eph. 3. he declares, that he was made a Minister according to the gift of the grace of God given un­to him by the effectual working of his Power; and Peter saith, 1 Pet. 4.11. If any man speak, let him speak as the Oracles of God; if any man Minister let him do it as of the ability which God giveth, that God in all things may be glorified, &c. Now how is this ability received from God, if not by his Spirit; and therefore he gave different Gifts of the Spirit for the work of the Ministry, and by that they [Page 28]were opened and inlarged and made able. But James Barry de­nying this, from whom hath he his Call? and whence hath he his Gospel and Ability? If he saith from God, We desire to know how he received it, being not by the Spirit, he having denyed that; and if it be not by the Spirit, it cannot be from God: For what a Man receives of Spiritual benefit, it must be by the Spirit ei­ther immediately, or mediately by its working through an Instru­ment: Therefore let him make out, how he comes by his Call, Ability; and that necessity he pretends to be upon him; for the Divine Spirit being denyed, it must be from Man, or else from his own corrupt Heart, for Self-interest. Which is most probable, that he might get Gain and live upon the People: For it is evi­dent his necessity is not the same, that was upon the Apostle 1 Cor. 9.16. he owns not his way of receiving it, nor doth follow his Example in preaching it.

And to his Hearers this advice we give; Consider well your State, and whether you profit under his Ministry, or no; For of old, they that ran, and the Lord did not send them, did not pro­fit the People, for he denying Revelation by which the Father and the Son is savingly known. No other Knowledge is come to without it but by Hear-say, which is not that Knowledge Christ speaks of, which is Life Eternal; and for your satisfaction read the following Scriptures Mat. 11.27. Christ saith, Neither know­eth any Man the Father but the Son, and he to whomsoever the Son will reveal him. So Christ is positive that no Man knows God, but by his Revelation, Matt. 16.17. Christ saith, it was the Father that revealed him unto Peter; and Gall. 1.15.16. There you may see the Father revealed his Son in Paul, 1 Cor. 2.10. The Apostle speaking of the great things God had prepared for them that love him, saith, God hath revealed them unto us by his Spirit; and in Eph. 1.17. you may see how the Apostle prayed for the Saints, that God the Father of our Lord Jesus Christ, the Father of Glory, would give unto them the Spirit of Wisdom and Revelation in the Knowledge of the Son; and 1 Cor. 14.30. he saith, if any thing be revealed to another that sits by, let the first hold his Peace. [Page 29]Here you may see that from the Testimony of the Holy Scrip­ture, which your Minister said, should be the Standard to try every thing by; that in the true Church Revelation was expect­ed, and to be given way to in the Church; and by the Apostle was prayed for, that God would give the Spirit and Revelation unto the Church; for he knew they could not Worship, Pray, Preach, nor Sing aright without it. And what! Is this accounted an Error now, by your Minister, or you? Where is your Standard? Will you not come to the Scriptures, nor to the Spirit neither? Where is your bottom and Foundation that you Build upon? What's your Root that bears you? You have got a foolish Buil­der, he will not follow the example of Paul, a wise Master-Builder, 1 Cor. 14.15. Paul said, he would pray with the spirit, &c. and sing with the spirit, &c. Eph. 5.18. there the Apostle exhorts them to be filled with the spirit; and Rom. 8.26. he saith, they knew not what to pray for as they ought, but the Spirit helped their Infirmities, &c. and Christ in the 4th of John saith, that God is a Spirit, and they that Worship him must Worship him in Spirit and Truth; and such doth the Fa­ther seek to Worship him. Now let your Minister clear these things up to you; How in your Church or Families either; He and you denying Revelation, can Worship aright; Preach, Pray, or Sing aright, and by what you have Ability, and know what to pray for, without the Spirits help. What are you so strong of your selves, in your Self Ability that you do not need, that which the Apostles, and all true Christians sought the help of, and could not do without: Nay it was that, by which they knew what to Pray for, and therefore they waited for its assistance, and Paul said he would pray with it. You may make long Prayers like the Pharisees, but what will it avail, it being done without that, in which the Saints had access to God. So here your Praying and Worship, and Seperation or Gathering being without the Spirit; What can it be, but from self, and in self? and so like them spoken of in Jude 19. These be they who seperate themselves, sensual, not having the Spirit: And we desire you to read the 8th Chapter to the Romans, and consider what you are to walk after, [Page 30]as Christians, and to be led by, and to live after; and with what you are to mortifie the Flesh, or the deeds of the Flesh; if you own a Mortification needful to Salvation; and whether you can be Christs, and not have his Spirit, and whether you can be the Sons of God, and not be led by his Spirit? and whether you are Children but by Adoption? and if by Adoption whether this A­doption is not by the Spirit? And whether it was not the Spirit it self, that bore witness with the Saints Spirits, that they were the Children of God, as verse the 16. And then consider what your Evidence is, or whether ye have any, or no? You considering these things weightily will certainly find your selves at a loss; while ye are denying the Spirits discovery, or Revelation; what­ever James Barry may tell you of your being in a State of Grace.

And therefore ought all people to be turned unto the Spirit and Light of Christ Jesus in their hearts, and if your Minister do not direct and turn you thereunto, he is no Minister of Christ, nor will ever bring you to Christ your Saviour, and then how can you be saved? and if he turn you to the Light and Spirit of Christ, then he must own the Revelation thereof in the Church, or else he denies Christ in his Offices to teach his people, who is both King, Priest and Prophet, in his Church; and if he turn people to the Light, then he must not preach against it; but if this be not a part of his Message, that God is Light, and Christ is spiri­tually the Light of the World, and so, a part of his work to turn to this Light, he is no Minister of Christ; and for your Satisfacti­on, read these Scriptures, Paul, a true Minister, Acts 26.18. speak­ing of Gods sending him to the Gentles, said, it was to open their blind eyes, and to turn them from darkness to light, and from the power of Satan to God. And 1 John 1.5. he said, their Message which they had heard of him, and declared, was, that God is Light: So then they that turn people to the Light, turn them to God and Christ, as is further evident from Christs own words Joh. 8.12. Then spake Jesus again unto them, saying, I am the Light of the world, he that followeth me, shall not walk in darkness, but shall have the Light of Life. And John the Baptists Testimony con­cerning [Page 31]him (who was the eternal Word, by whom all things was made,) was, that he was the true Light, which lighteth every man that cometh into the world, Joh. 1.9. and Christ commanded to believe in the Light, Joh. 12.36. saying, While ye have Light, believe in the Light, that ye may be Children of the Light, &c. So people is both to be turned to the Light, and to believe in the Light, and to walk in it, or else whatever be professed, people can be but Children of darkness, and such as know not whither they go: and in Isa. 42.6. and Isa. 49.6. you may see how God promised that he would give Christ for a Light, &c. so that they that deny and slight the Light, deny Christ, Gods Light, and Sal­vation; and Eph. 5.13. the Apostle saith, that all things that are reproved, are made manifest by the Light; for whatsoever doth make manifest is Light: so that you may see, what need people have to mind the Light, or else they must be ignorant of their states, and also of the Glory of God; for in the Light is the Knowledge of Gods Glory received, as may be seen in 2 Cor. 4.6. and also you may see where this Light is to shine; For God, who commanded Light to shine out of Darkness, hath shined in our hearts, to give the Light of the Knowlege of the Glory of God in the Face of Jesus Christ.

Much might be said in the vindication of this Testimony, for the true Light wherewith Christ hath lighted every man; but this may suffice, to all that will believe the Scriptures, and ac­cordingly turn their minds to the true Light of Christ, that he may give them a right understanding to know him, that is true, according to 1 John 5.20. Seeing James Barry, in his last Paper, seems to accuse us, as if we would bring Texts of Scripture, nei­ther understood, nor rightly applied. Therefore when he sends forth his Answer upon the back of our Vindication (according to his promise,) let him give his Applications upon the forecited Scriptures, which are quoted for the Proof of our Principles, and as an Evidence against his: and so let him prove us grand He­reticks, as he said he would; or otherwise let him leave off his [Page 32]boasting, and cease from belying and abusing of us as formerly he hath done.

Written in vindication of the Truth, our selves, and the rest of our traduc'd Friends.

John Burnyeat, Amos Strettell.


JAmes Barry's Answer to two Letters sent him by Anthony Sharp, which by way of Postscript was in his last Paper to us, in the following words, viz.

I do acknowledge my self indebted to your Scribe, viz. Anthony Sharp, in two most exquisite and polite Letters, the which I hope to answer when I have little else to do. So begging hit Worships Pa­tience may bear a little longer with my slowness in this business. I bid him Farewell. J. B.

For Answer. Anthony Sharp being abused and belyed in per­ticular as well as we and our Principles in general; when James Barry finds leasure to answer his Letters, we shall leave Anthony Sharp to reply, who doubtless therein will further manifest both him and his folly, without either such delays, or using such vain and scornful flouts, improper to have come from the Pen of a Christian, much less a pretended Minister.

Memorandum. If any be desirous to see the several Papers that have past betwixt James Barry and us, the Originals may be seen with Amos Strettell, at the Band and Hood in Back-Lane, and true Copies thereof with Thomas Ashton at the Three Kidds and Gloves in Cavan-Street, Dublin.


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