THat part in his Book which I find my ſelf chiefly concerned to make Anſwer to, is, where he makes mention of my Name, viz. William Wilkinſon.

As for my part, I do not know that I ſhould have ſet Pen to Paper, to have made him any Anſwer, had he laid down the Matter concerning me every way Fairly and truly, without Abuſing me or the Truth; but I finding in ſeveral places of his Book, Words printed that I cannot own to be Truth, beſides his reviling Speeches which he hath caſt at me; As Prater, a Baffling Quaker, and one that never had the Spirit of God in me. All which things in the ſenſe he brings them, if true were a great Reproach. But I knowing it is too hard a thing for him to prove, or plainly to make appear; do find my ſelf juſtly concerned to make ſome reply or anſwers, both to theſe and ſeveral other things, for the vindicating of the Truth and my ſelf alſo, from him whom I find in his Book hath very much ſtrove to make his own caſe appear ſtrong and ours weak, &c.

But according to that ſaying in Prov. 18.17. He that is firſt in his own cauſe ſeemeth juſt, but his Neighbour cometh and ſearcheth him.

The firſt thing I find in his Book, where he takes occaſion to mention me, is, my calling of him Friend.

To which he anſwers himſe • f, ſaying, I am none of thy Friend.

Anſwer, In ſo ſaying I have now cauſe to believe he ſpoke truth (though I had Charity and Friendſhip towards him) as his following words in the ſame page partly makes appear, by his reckoning up a Report of me, which was by me many years before, in Word, Writing and Practice, condemned and declared againſt, as alſo that very time, in the Preſence of all the People there, which were many, when the Diſpute was, he himſelf being alſo preſent, who could not but hear, I being ſo near where he was, all which a man would think might have been ſufficient to have ſatisfied any Chriſtian-hearted Man: But it ſeems it would not ſatisfie him: But according to that in Prov. 28.13. Whoſo confeſſeth his Sins and forſakes them ſhall have mercy, which was fulfilled, as we may read both by and David and Peter, after they knew the Truth, and they both came again do find acceptance both with God and Man; and that it was the practice of the Chriſtians in days paſt, to upbraid any with their Tranſgreſſion or Sin after truly repented of, I do not read: ſo that for his ſo doing it appears Unnatural, and not like a Chriſtian.

But to proceed to the next thing, where he ſays, the next Prater was William Wilkinſon in Page 61. where he ſays I repeated ſome of the Apoſtles words, in Col. 1.27. Chriſt in you the hope of Glory. Now it is worth the noting here, how barely he hath brought this Scripture, without laying here down the reaſon why it was brought; which had but been fair and reaſonable ſo to have done, but as I before have ſaid, ſo here it doth appear, how he ſtrives to make his own cauſe ſtrong and ours weak, but it is not like to paſs ſo: For this I know and heard him ſay, If you (ſaid he) can prove that Chriſt was ever in any Man as a Saviour, I will lay down the Cudgels, or words to this very purpoſe; which greatly occaſioned me to bring them words of the Apoſtle, which were before mentioned, ſaying, Chriſt in you the hope of Glory, which was pretty partenent to that purpoſe, to prove that Chriſt was in Man as a Saviour: ſeeing the Apoſtle ſaid, Chriſt in you the hope of Glory, Col. 1.27. But here methinks he ſtruggles greatly to have another meaning for the Apoſtles words, then what the Apoſtle himſelf ſaid, who ſpoke plainly.

But he ſaith, This is an inforced ſenſe, and deſtroys the true nature of the word HOPE.

Now here I would have it well conſidered by the Reader, who is moſt fitting to be believed, the Apoſtle or Sampſon Bond: And the Apoſtle in Rom. 8.24. ſaith, We are ſaved by Hope. And in Gal. 2.20. he ſaith, I live, yet not I, but Chriſt liveth in me, and the Life which I now live in the Fleſh, I live by the Faith of the Son of God.

So that it is plain, that Chriſt is in his People, both their Hope and Faith too, let this Man ſay what he will.

Again he ſaith in Page 63. That I interrupted him, ſaying, We owned Gods Preſence in Heaven and in Hell.

Anſw. This I diſown to be either fairly or truly laid down, for I did not bring them Words by way of interruption; but what I ſaid tending to that matter, was by way of Anſwer to one of his Queſtions, which was to me thus.

Queſt. Is God in Heaven or in Hell?

Anſw. To which I Anſwered him with ſome of the Words of the Pſalms, Pſal. 139.7, 8. Whither ſhall we flee from thy Preſence, if I aſcend up into Heaven thou art there, or go down to Hell thou art there.

THe mighty ſtrength (as he thinks) of this operative, blind, embondaged Sampſon Bond, lies in his 17th and 66th page (wherein he grindes and grins againſt the Truth of the Goſpel, and he ſayes, wounds to D • ath) a meer Lye, that which makes a Devil, the ſpirit that now works in the Children of Diſobedience, and in him, a Falſhood, a Nullity, nothing in his Text, an Expletive of the Tranſlaters (having nothing or it in the Greek) making an Ambiguity, 〈 in non-Latin alphabet 〉 bipen ••• . which he makes uſe of as his Two edged Sword, his Ax, to wreſt the Apoſtles Words, 〈 in non-Latin alphabet 〉 which are, [Know] ye not that Chriſt dwells in you, &c. not How Chriſt dwelleth, &c. which word [How] (which Juſtin Martyr, a moſt eminent Writer, ſoon after the Apoſtles dayes,Ju • i M • r yr 〈 in non-Latin alphabet 〉 ſayes, is an Argument of Ʋnbelief, to ſay How God is in men) he makes his Text the Handle of his Mill, the Hinge of his Work, that brings him his Griſt; his Chriſt only without, Word only without, nothing within, but his [How] a meer Manner, Mode, without Subſtance, by his Popiſh Philoſophy and Divinity, like that of their Bread God. And 'tis no Wonder he lays ſuch ſtreſs on the Tranſlaters [How] not the Apoſtle's [Know] for the New Doctrine they have got up againſt us, contrary not only to the Primitive Fathers, but alſo to the Proteſtant Reformers, is, That the Spirit of Chriſt is not Objective and Perceptive, See G Keith's Quakeriſ • n no Popery, citing Aug. Luther, Zw • ngl us, Melancton &c and h s B • ok of •• mmedi • te Revelation, a • d his Anſwer to the Dr. of Jena in Defence of Robert Barclay on that part. but only Subjective and Effective, as their Terms are [his is Operative here] that is, according to his Compariſon, as the Sun's Effect is on Plants, &c. they not perceiving it. So the Son's Effect is on Men, yet they not knowing, but only believing the Doctrine, and that they have they have it. This he ſhews is his by his Reſtraint in his Interpretation of John 1.1. and there is grounded his Argument againſt W.W. and our Friends in pag. 66. which is Popiſh (not Proteſtant) Doctrine, too large a Field to be entred on here, againſt ſuch an inconſiderable Adverſary, who deſerves but ſuch anſwer as the Man made the Popiſh Prieſt, that had taught him to believe Tranſubſtantiated Chriſt to be his, ſaying, Believe thou haſt him, and thou haſt him. But leſt he ſhould conceit Silence to be as empty an Anſwer as his Text [How] wherein he would place the emphaſis, I ſhall offer him t'other glaſs to p • ove it, that he is not beſide his Text, and that (ſeeing he ſayes, the Hour-glaſs knows as w • ll his Terms as his Adverſary) it proves not the Diviſions and Terms of time, better than he does thoſe of that Scripture, that is, [Prove] and [Know] wherein the Apoſtle's emphatical ſtreſs is laid, not S. B's How. For on the word Prove the Apoſtle diſcants after his manner (as others have alſo obſerved) uſing the word ſix times here; twice in this Verſe, once before, and three times after it, as in Verſ. 3. A PROOF of Chriſt ſpeaking in me; Verſ. 5. PROVE your ſelves; KNOW ye not that Jeſus Chriſt is in you except ye be UNAPPROVED; Verſ. 7. Not that we ſhould appear UNAPPROVED. We might be as UNAPPROVED. Now here this Great Greek THRASONICAL SAMPSON, boaſting over unlearned Men with his Metonymyes and Syllogiſms proves himſelf REPROBATE, UNAPPROVED in the Greek, in the words of his Text, going beſide it, and placing the weight of the ſentence on that which is not in it in the Greek, in which the Apoſtle wrote: and omitting that on which the Apoſtle inſiſts ſo much, viz; KNOW, by PROOF, which word ſignifies to Try, Spy, Pry, &c. As I remember ſome derives the word from the manner of Hunters ſpying for their hidden Game. Chriſtians that had the Meaſure of Chriſt working in them, knew it in themſelves and others upon diligent Tryal. Though it follows not, that all that are not ſo approved, and have not ſuch meaſure, and know it not, have no meaſure at all, becauſe they know it not. S. B ſaying That Dogs and Cats have God eſſentially in them, he will not ſay, that they know it, or becauſe they know not, they have not. The Apoſtles arguing there is of the proof & knowledge of Chriſt working and ſpeaking in himſelf, from the proof and knowledge of Chriſt working in themſelves; though in reſpect of ſpeaking different from that in himſelf, and in other Gifts, Operations, Workings too, at leaſt in meaſure and degree. Now S. B. granting that Chriſt perſonal is the Author of this operation and the efficient cauſe, he begs that will not be granted that he is at a diſtance from his Operation, and not there. For if Chriſt be in the Saints, he is there as he is Godman, elſe he is not as Chriſt, according to S. B. himſelf; ſeeing he will not have it (nor we neither) that he is Chriſt in reſpect of his Godhead only, but as God-man; ſo that where he is as Chriſt, he muſt be there as God-man, and ſo in his Saints. Though S. B. ſayes, It is impoſſible he ſhould be there as Immanuel. So that he brings it to this Point, viz. Chriſt in the Saints is ſo afar off; in others at hand, only as God: And they that believe not that his Notion, have not the Spirit of God, but the Devil: cannot be ſaved. So laying as great ſtreſs on his Notions & Terms, as on Atanaſſius s in his Creed by ſome thought in the Liturgy.See J. H view How many will theſe with the Papiſts exclude from Salvation, becauſe they know not, are not capable of, or believe not, the Notions and Terms of the heads of their Churches, but only by an implicit Faith? which if we ſhould purſue, would lead into the deepeſt Queſtions of Philoſophy and Divinity, where all are not able to wade, and indeed into that where none is able; [How] Juſtin Martyrs argument of unbelief. 〈 in non-Latin alphabet 〉 But avoiding curious Queſtions, againſt the aſſerting whereof the choiceſt Men, both of the Antient and Modern have teſtified; This ſufficeth, that however the Word be in Men,Helvet Confeſ. Cyril, Whit acre, Chytrsus, and others. Chriſt is, by the communication of Properties, as is acknowledged by all I have met with. So S. B. granting the Word is in all Men, and the Word is made Fleſh, then the Word is Chriſt, by the Phraſe of Scripture, the communication of Properties,H lary, Theodores, Damaſcen, Keckerman, Danaeus, Zanchy, and other. 〈 in non-Latin alphabet 〉 . Theodoret. dial 3. very uſual; where what is ſpoke of one nature is often ſpoke of both, as one perſon, though not according to both natures; Jo. 1.1, 14 Gal. 4.4. Act. 20.28. Rom. 5, 10. 1 Cor. 2.8. Luke 1.35. Heb. 5.5. John 1.1.4. Col. 3.3, 4. Irenaeus, Frederus, Hisſt. Ch. Brit. p. 174. and he has no were diſproved it, nor proved the contrary, but begg'd it. And ſo ſhewn himſelf ignorant of Divinity and Scripture-Language. And that his is new Divinity or Religion, not ours, as he calls it. For 'tis Scripture-Language, The Word is Light, The Light our Life, Our Life Chriſt.

And he would untruly and unjuſtly faſten on us, uſing this Scripture-Language and Doctrin, that we make that Chriſt brought a Body from Heaven, as having learned it from the Manichees many Hundred Years ago, (he might have gon higher, and ſaid from Ʋalentinus, or lower, from the Anabaptiſts) And ſo would make us horrible Hereticks, not having the Spirit of Chriſt, as not owning the true Chriſt, (becauſe we ſay he is in us) and no Chriſtians, but Worſhippers of the Devil. Yet was not Chytraeus ſo accounted, nor thoſe I have cited, and others; but in much eſteem with pious learned Men, as in the Preface of Frederus to the Biſhop appears, as following the Doctrine, and inheriting the fame of his Maſter Melancton, whoſe Works and Eraſmus's our Reformers here in England made uſe of for direction. Though he ſays, he truly believes the Man Chriſt to be Omnipreſent for the perſonal Union, and the Humane nature of Chriſt in it ſelf, and according to it ſelf is perfect above all Angels, Iſa. 11.

But S. B. will have the Devil, that Spirit that ruleth in the Children of Diſobedience to extend beyond it. Judge then whether he Worſhip not the Devil (when all the Angels Worſhip Chriſt) in prefering his Maſter, 〈 in non-Latin alphabet 〉 that rules in him, his Father, the Liar, the falſe Accuſer, the Enemy, Satan.

Such he alſo proves himſelf, in ſaying, The teaching Quakers make the Soul a part of God. For in 30 Years time, having heard I think 100 of them, I think 1000 times, I remember not any ever declare it as their Principle. And if any at any time have uttered any Expreſſions of like ſort,anima animae. I believe it was in Auguſtins ſenſe, who I remember calls the Spirit of God, The Soul of the Soul, or as D. Moor writes of Neſhemah, &c. And Hug. Grotius and John Selden, de Rel. Chriſ. de Jure Nat. two moſt eminently learned Proteſtants, produce numerous Teſtimonys of that ſort; the later, That the Agent Ʋnderſtanding is Divine, held generally till about the 13th Century, by all the Ancients; as he ſhews from the chief then in the Univerſitys of Paris and Oxford. So that, (if ſo) in that ſenſe it were no new Doctrine or Religion, as he calls ours. But the contrary ſo, being not 400 Years Old. And for his Inſtances of Nailer, Lilburn and Tain, and if by the laſt he mean John Tauny, he never was nor accounted of us, though the other ſometimes were, though not always, nor in all things owned.

He might as well ſay of James Nailer, that J. N. ſaid, The Devil is part of God, as what he does. For J. N. in all that p. 58. that he quotes of his, mentions not the Soul. But ſays, Who have the Word in them, in which all fulneſs is, need not ſtudy what to ſay, &c. Now the Word in them, in the Prieſts ſenſe, in his title Page and elſewhere, is the Devil; but he modeſtly interprets it the Soul, as if he grew kind towards his end. But I doubt it was his dotage and forgetfulneſs what he had ſaid, rather then his charity, being ſo purſuant with his Lies againſt us to the end.

And having found him a Liar in one J. N. (as in other things) I have no reaſon to believe his citations of the other J. L. (having not his Book) without trial. Nor his other ſlanders of our Friends, as to matter of fact, for that they can anſwer for themſelves. Onely I have ſpent a little paper and time to ſtop his boaſting over them in ſome things wherein they are not verſed.

Wherein he ſhews both his Arrogance and Deceit, pretending an Ariſtotelian Schooll-form, before and againſt Men that are not skilled at that Weapon, (forſaking the plain Spiritual Weapons incloſed in plain words and methods, which the true Preachers uſed,)

Some of the Schooll-Men themſelves ſay, Baconthorp prol. 4 ſen q 8 Beware of Subtil Sophiſters in the Doctrine of the Church—The nature of Sophiſms is to bring in all errors and Hereſyes—Wherein he ſhews himſelf unskilful as well as deceitful;J. Bale. as in ſaying, The Concluſion ought not to be denyed. And in proving but one part of the reaſon in all his four Arguments. Begging the former part in all unproved,The Conſequence is Ungranted, Ungrounded, and Unproved. which is in queſtion, the ſecond part unqueſtioned by all, is all he proves. For he proves Jeſus of Nazareth to be Chriſt, by the Scriptures he brings, but no where p • oves by the Scriptures, that we own him not as Chriſt. Onely as the Profeſſers then ſaying, He had an unclean Spirit, a Devil: So S. B. &c. now ſaying, His Spirit is an Ʋnclean Spirit, the Devil. Becauſe they have ſaid it, it muſt be taken as an axiom, a Maxim, needing no proof, becauſe they have ſaid it, their authority is ſufficient, becauſe they are Infallible, their Poſitions are Principles, Authentic, Self-proof. And ſo great is his Authority, he thinks, that he makes himſelf determinating Judge in the Schoolls, Magiſterially: For as I remember I have read in the Maſter of the Sentences, upon occaſion of a diſpute between a Presbyterian and a Baptiſt, almoſt forty Years ago, on that Queſtion, that ſeveral of the Fathers held, That the Spirit was in Men, not only efficiently or Vertually. So no new Doctrine. And they being in all Mens eſteem greater then we, how comes it that we in his eſteem, and not they, are then the greateſt Antichriſts?

But it happens to us, as Eraſmus ſaid it did to Luther, when the Prieſts accounted that Hereſy in him, which they accounted Orthodox in the Fathers: And as it happened to Eraſmus himſelf,Apolog. when he ſaid to the Popiſh Doctors of Paris, Why blame ye me, for denying ſwearing to be lawful, blame the Fathers for denying it, whoſe Authority I bring.

But S. B. ſeperates, as well as diſtinguiſhes, Perſonal, Myſtical, Operative, but no where proves it, but only by his mighty Greek Word Metonymy, which he brags that F. E. underſtands not, which he could if he had not hid himſelf in Greek, as their manner is, but call'd it in plain Engliſh, as the word ſignifies, Miſnaming, which he no ways proves, only ſays it. As if God were not in us of a Truth, in whom we live, move and have our being, and not afar off, as the Heathen acknowledged, but only operatively working, by a Metonymy a miſnaming improper speaking, (as the Sun is at a diſtance) and ſo fills not all things; nor Chriſt where his Spirit is, nor the Father where the Son Works, and both where the Spirit. (contrary to the Schools alſo, which ſay, that the works of thoſe three are indiviſible ad extra.) Nor that Chriſt is not really, where he is myſtically, ſo not in his Body, Chriſt not in Chriſt, nor the Father in the Son, nor he in him, Cyril on John, l. 10 c. 13. nor they in the Saints, nor that they dwell in them, but only by a Metonymy, not really and properly, only by works at a diſtance. I do not read that ever the Lutherans, called Ʋ biquitarians, were by their adverſarys called for that the vileſt Antichriſt, (or other his vileſt terms he beſtows on us) but allowed honourable Names, as Zanchy called the judicious, Zanchy of Ch. Relig. of true diſp. p. 6. 7. &c. who ſaid, The Humane nature of Chriſt might extend from Heaven to Earth, &c. But to omit him and others, to avoid that Name Ʋbiquitarian, Chytraeus, approved as aforeſaid, handling thoſe Controverſies profeſſedly, of the Son in the Articles of the Creed, and oppoſing the prodigious Ʋbiquity as he calls it, yet ſaith in the cloſe all. The Divinity of the Word, which only of it ſelf is Quickening, Omnipotent and Omniſcient, yet ſhines in the whole Humane nature aſſumed, and in it and by it is freely effectual, as hot Iron poſſeſſes heat, and the force of ſhining and burning, truly and in very deed communicated in it ſelf, but not of it ſelf. For we know that all Orthodox Antiquity unanimouſly uſed this ſimilitude. And as for Ubiquity, our Lord and Redeemer Jeſus Chriſt Immanuel, not only by his Divinity, but alſo according to his Humane Nature to be truly preſent whereſoever he hath promiſed by his Word, that he will be preſent, we doubt not, nor take away the glory of his Truth and Omnipotency due to Chriſt.

So he who would in theſe Controverſies alſo have the plain words in Scriptures kept to, as they ſound ſimply & properly.p. 201. But S. B. alſo Mageſterially invents a lowing new term, viz. Humane (p. 50.) as eaſily found in Authours, as Humane in Scriptures. Alſo he declares without proof, that in Rom. 1.19. is not meant Chriſt by whom the World was made,p. 25. 38. though by Chriſt he underſtands God-man. And that [to them] is not [in them] but without them. I would have him ſhew how the God-head can be ſhewn to the outward Eye the inward being blind, by the monſtrous Syllogiſm, or reaſonleſs reaſon (to ſpeak plain Engliſh) of this blind Sampſon, (the Phiilſtines having put out his Eyes.)

The Pſalm the Apoſtle grounds it on, ſhews the inward Preacher as well as the outward, declaring God, as the fear of the Lord, and the Words and Expreſſions of like ſignification, after the Hebrews manner of ſpeech. And what Light can the Scriptures (which he calls the Light) give to them that have no Light in them? Even as much as the Sun can give to a blind Man.

They would have the courſe of the Word to begin from externals (ſays Oecolampadius, Eze. 3.10. a chief Proteſtant Reformer) but without ears it is in vain that the ſound is inculcated, ſo its begun in the Spirit—Abraham believed God, not the Word Preached; for where then were the Preachers, or the Law? Then it would follow that juſtification we e by the Works of our Hands, Man ſhould lay the firſt Stone—ſo he, and much more.

And now on mention of Juſtification, I ſhall bring another Proteſtant chief Reformer to obviate his calling the • uaker's Light within, but the Pope without, viz. (to omit the reſt I have largely cited elſewhere) Melancton.

They ſay not well (ſays he) that by juſtify underſtand to be made juſt and obedient,apud Pez • l. de ſign. juſtif A • g. 5. and do not alſo therewith compriſe the acceptation of the perſon. So he, contrary to S. B. his juſtification onely without, with others his like...

And the Fathers of the firſt; 300 Years after Chriſt were generally for it, as may be read in their works, and account of them and their lives. J. H. his view of Antiquity. He ſeems alſo in all his Arguments to beg the Queſtion of, onely, ſolely, or wholely of Chriſt without, as then manifeſt, Aſcending, &c. And I find it an uſual fallacy with him, to have more in the Concluſion then in the Premiſes. In his Third Argument, he ſeems to ſhut out Chriſts Mediator and Interceſſorſhip in the Spirit, as in Rom. 8. By his Word [only] making the Sacrifice all; C • ytraeus p. 151. from pſa. 45, and 72. Jer. 23. Iſa. 11. Mag. ſent. l. 3. d. 19. excluding his Kingly and Prophetical Office, which is continually.

And ſeeing the ſaid handler of that Controverſie ſhews by plain Teſtimony of Scriptures, that the Son of God from the beginning of the Church made interceſſion for her, and that ſhe was thereby ſaved and quickned, and both he and the School-Men deny, that Chriſt did it according to his Divine Nature, becauſe none is an interceeder for himſelf, who was it then that interceeded in them of Old, and ſpoke in the Prophets? Or whether he believes them held in Limbo,Oecolamp. ibid. till after Chriſts ranſom, by his reaſon? page 31. I would ask him again, ſeeing Paul ſaw and heard Chriſt after his Aſcenſion, whether he ſaw and heard him in Heaven or on Earth?1 Cor. 15.8. and 9.1. Act. 9.4. and 12.14. Suiting his Queſtion to F. E. and W. H. p. 22, 23. That ſo he may anſwer and pleaſe himſelf, which he cannot do about his great ſtumbling-ſtone the Light, which he is ſo greatly offended at, and mightily confounded about, that knows not what to make it.

Though he would have it the Devil, and if any would freely grant it, ſometimes Antichriſt the greateſt Deceiver, and Idol, &c. Yet ſometimes Reaſon, ſometimes by natutal Generation, ſometimes as Men come into the World.p. 16. Would any (to return him as due the Language he unduly gives) but an unreaſonable Epheſian Beaſt reaſon after this manner? Is the Devil by natural Generation? Or is the Devil reaſon And if that be by natural Generation,creando infunditur, & infundendo creatur. it muſt be extraduce as they term it, by traduction. Holds he then, that the reaſonable part in Men is transferred by Generation, contrary to the receiv'd opinion of the Schooll, whoſe terms he ſo much glorys in, which ſays it is created and infuſed. And if the Light be reaſon, and by natural Generation or Traduction, and that be the Devil, (and Chriſt be in Men but eſſentially, as in Dogs and Cats, as he ſays,) what reaſon has he to glory ſo of,p. 64. and not rather to be aſhamed of the production of it, his Metonymical, Sarcaſtical, Synecdochical, Metaphorical, Syllogiſtical, Samſonical Monſters he produces to fight with, and and Heaven Inventions, to turn off the plain words of Chriſt and his Apoſtles. And indeed there's reaſon enough (as to himſelf) to make his reaſoning one with the Devil, being a Lye, a Fallacy, Deceit. the wiſdom thats from below, Devilliſh. That which called Chriſt a Devil, was of the Devil. And he that was his profeſſed Diſciple, and yet betrayed him to the Prieſts, and ſo to the Magiſtrates, was a Devil.

And what means his bragging ſo much of the Magiſtrates, Sheriff, Juſtices, &c. And prejudicing them againſt us, as proud Levellers, for not giving them proud flattering titles, as [you] &c. Is it not to preſs them to execution in their way, as he in his, by the preſs, the utmoſt he can. And how pittifully he pleads for it, with ſilly ſhifts (his own phraiſe) ſhewing himſelf neither ingenuous nor ingenious in it; it appears ſo plainly, ſo deſignedly knaviſh, and ſo abſurdly foolliſh: do but read it. As for the Scriptures he brings, they appear plain Hebraiſms (which he urges elſewhere) as they, and ye.p. 41. or elſe collectives, as the Language given to the Senate, was after given to the Emperor, and by him uſurped with their Power. And ſo came it firſt in uſe, and after by ſlow paced degrees till now, comed to the moſt contemptible, even to a Dog. For I have often heard Men ſay, you Vile Raſcal you, you ſawcy Cur you, &c. So he might have called this a brutiſh practice, p. 42. Wher's then his diſtinction he pleads for in the uſe of it?De ſcrib •• d Epiſt. Voſſatore • . See Eraſmus reaſons with Indignation againſt the Youers of his time, writing a whole Chapter againſt them, comparing them to triple Bodied Monſters, &c. And compare them with this Mans ridiculous reaſons, for his ridiculous words and geſtures, as if they were for diſtinction, when they are for confuſion, not knowing whether one or more are ſpoken to, to one only or to all, in company.

They that know Languages, know that in them all there is a diſtinction in ſpeaking to one or more. But the Hebrew manner in ſpeaking ſometimes to all ſeverally, ſometimes to all as one in a collective Body, ſome times to one in name of all, and ſo altering ſpeaks no ſuch confuſion. As in the place, for inſtance, Iſa. 10.1, 3, 4. The Prophet ſpeaks of them, and ſays, Woe to them that decree Ʋnrighteous Decrees and writers that write grieveouſneſs preſcribed, &c. In Verſe 3. he turns his ſpeech to them, What will ye do in the day of Viſitation? where will ye leave your glory, &c. Verſe 4 he again ſays of them, Without me they ſhall bow down under the Priſoners, &c.

SAMPSON BOND ſaith, The Quakers are Tryed, Sentenced and Executed.

This is much like his forefathers the Scribes & Phariſees, who were always forward in Judging and Condemning the Innocent, who cryed out againſt Chriſt Jeſus our Saviour, and ſaid, He was a Blaſphemer and had a Devil; as thou doſt againſt his Appearance in Spirit at this day, who begin'ſt thy Book with a Lye, and Blaſpheming in thy Mouth; but the Life in which the Quakers live is out of thy Wrath, and he in whom we believe ſhall bruiſe thy Head (which is the Serpent) though thou Blaſpheme againſt his Name.

For S. Bond ſaith in the beginning of his Book, That the Quakers Saviour within him, is not the true Chriſt, but the falſe Chriſt, the Devil.

Reply, He in whom we have believed for Salvation is the true Chriſt, whom the Angel ſaid, His Name ſhould be called Jeſus, and by the Prophet, Emanuel, which being Interpreted is God with us, Mat. 1.21, 22, 23. Whoſe outgoings were from of Old, who ſaid, before Abraham was I am, who was with the Church in the Wilderneſs, and they drank of the Spiritual Rock which followed them, which Rock was Chriſt: 1 Cor. 10.4. And this is he in whom we have believed, who comforted and preſerved his People in all Ages, by his Spiritual Appearance in the Inward Man; and there is none knowes him truly to be their Saviour, but who knows him Spiritually in their Hearts, who workes all their workes in them and for them.

But S. B. ſuch as thou (Blaſphemous Wretch) who call'ſt his Spiritual Appearance the Devil, may get the words of the Scripture, and prate in thy Imaginations, and deceive poor People with a Notion; who through envy and malice (which the Devil workes in thee) art Smiteing and Reproaching them who live in the Life or Spirit, which gave forth the Scripture, which thou haſt raked together in thy dark mind, to prove Jeſus of Nazareth, a man approved of God among the People, to be the Saviour; which is not denyed by us, but aſſuredly believed in and witneſſed to be the true and only Saviour, through the work of his Eternal Power in the Inward Man, which is wrought through Faith in his Name, who in the days of his Fleſh went about doing good, and wrought Miracles, and did many mighty Works; yet the Prieſts, Scribes and Phariſees Envyed and Blaſphemed againſt him; a thou doſt againſt his Spiritual Appearance at this day.

And we alſo believe Chriſt Jeſus ſuffered by that envyous Generation of Profeſſors, Scribes and Phariſees, and was Crucified under Pontus Pilate the Roman Governour, and that he roſe again the third day, according to the Scriptures, and appeared to his Diſciples, and aſcended into Heaven, where he ſits at the right hand of the Father in Majeſty on High, who is the Mediator between God and Man, who is aſcended above all Heavens, and by whom all things do conſiſt; who ſaid, I and my Father are one, and he that hath ſeen me hath ſeen the Father, Iohn 14.7, 9, 10. Who ſaid, I am in the Father and the Father in me, the words that I ſpeak unto you, I ſpeak not of my ſelf, but the Father that dwelleth in me, he doth the work: and ſo Chriſt Ieſus hath taught us by his bleſſed Spiritual Appearance in our Hearts, not to ſeparate his Man-hood from the God-head.

As thou S. B. haſt done in thy ignorant dark Spirit; who haſt heapt up many Scriptures together in thy Book, to prove the Man-hood only the Saviour; which is no more proved by thee, then if thou had ſaid nothing, for theſe Scriptures do ſeverally prove and hold forth the power of the God-head which dwelt in that Holy Body, whereby it was carryed forth and enabled in ſuffering and doing good, healing the Sick, raiſing the Dead, as it is written, and through the Eternal Spirit, offered up himſelf a Sacrifice for the Sin of the World.

So not the Man-hood without the God-head was the Saviour; as thou Ignorantly, Blaſphemouſly ſeeks to prove againſt the work and power of the God-head in the Man Chriſt Ieſus, and alſo againſt his Spiritual Appearance in his People Pharaoh like, haſt given theſe wicked Epithetes (to wit) The Quakers Idol Glow-worm and the Devil; with much more Blaſphemous ſtuff, for which God will judge thee thou Hypocrite.

BEfore I enter upon the diſcourſe it ſelf, I find it neceſſary to note a few things in the Preface to the Reader: where firſt Sampſon Bond ſeems to lay down the moving cauſe, which firſt moved him to give forth his three Queſtions with their Anſwers ſtated, which was he ſaith, He was informed of a Paper, that the Quakers had lef • with a Gentleman in this Iſland, intimating a Challenge to the Miniſters, &c. which Paper although ſlighted by him, he durſt not anſwer, which Paper was (by way of Challenge) given forth by Stephen Bullock, to try their God by faſting, which was the very thing upon which that word was ſpoken, (viz) That S. B. durſt as ſoon take a Bear by the Tooth as anſwer it, and not upon the account of any diſpute, and as for any other letter that was ſent afterward (as he ſaith) (viz) between the time that this Paper was given forth as a Challenge to their Miniſters, and the time he ſent his Queſtions to us, I never heard of any Paper that was ſent to him.

And whereas he ſaith in the ſaid Preface, That they i. e. the Quakers came the firſt of May following, to the place aſſigned (Mark) without giving him any special notice of it: As if we had come upon him unawares.

To which I anſwer, that this is abſolutely falſe, for after I had received his Paper, and ſhewed the ſame to Friends, who conſidering of the ſame, and finding his promiſe, that he deſired a regular Diſpute, Friends generally determined to meet him at the place appointed; whereupon I writ a few lines to the ſaid Prieſt, to ſignifie our Acceptance & our intents to meet him; and ſent the Paper by his next Neighbour, who brought me back an anſwer. Beſide the matter was made every way ſo publick, that when the day came the Houſe was greatly filled, from all parts (almoſt) of the whole Iſland, which is not uſual on their Lecture-days.

But when we came, expecting to have a regular Diſputation, (viz) that we ſhould have had liberty to have anſwered to the Charge along as he went, we found it quite another thing, as doth appear in his Preface.

For his intent was to bind us down in ſilence, until he had quite finiſhed his whole work intended, which I perceived by the time he ſpent in the anſwer to his firſt Queſtion, he would have wearied out the Peoples patience, ſo that they would hardly wait to hear any return.

And Secondly, The Peoples Minds would have been ſo ſtuffed with his multitude of Arguments, Slanders, Lies, and falſe Accuſations; that there would not have been room for Truth to get any entrance.

And laſtly, it tended to prevent and ſtop us, ſo that we ſhould not find where to have an entrance to make any orderly reply to any thing that he ſpake; for which cauſe it was that I ſtopt him when he had ended his firſt anſwer, for which he charges us with Unfaithfulneſs, who never made him no ſuch promiſe, as to give him ſuch liberty as he required.

So having noted theſe things from his Preface, I proceed to conſider his firſt Propoſition, as laid down in the firſt Page of his Book, which is as followeth.

That a Quakers pretended Saviour (within him) is not the true Chriſt, but the falſe Chriſt, the Devil. Which (he ſaith) was proved by 4 Apoſtolical Arguments,

Firſt, Becauſe Jeſus Chriſt of Nazareth, a Man approved of God among the People, was and is the true Chriſt and our only Saviour, for to prove which he notes many Scriptures, Acts 2.21, 22, 23, 24. Acts 4.10, 11, 12. Acts 10.38, 39, 40, 42, 43. From theſe Scriptures mentioned, S. B. draws this Argument.

If Jeſus Chriſt of Nazareth, a man approved of God among the People of Iſrael, be the true Chriſt and only Saviour, then a Quakers pretended Saviour (within him) is not the true Chriſt.

But Jeſus Chriſt of Nazareth, a Man approved of God among the People, was and is the true Chriſt and our only Saviour, ther • fore a Quakers pretended Saviour within him, is not the true, but the falſe Chriſt.

Reply, The Apoſtles Teſtimony we believe, that this Jeſus of Nazareth, was he that was to come, of whom Moſes and the Prophets wrote, and of whom the Apoſtles bore ſo ſtrict a teſtimony, eſpecially before the Jews, under the Name of Jeſus of Nazareth: Becauſe they having read of the glory of this Saviour, did expect it to be outward and viſible; and that he ſhould have come with the Pomp and Glory of this World, and that the Redemption which ſhould have been wrought by him, ſhould have been outward, and that he ſhould have ſat upon the Throne of David, as an outward and viſible King, (and when contrary to this their expectation) he was raiſed up of ſo mean a place as Galilee and Nazareth, and of ſo mean Parentage; they ſlighted him, ſaying, Is not this the Carpenter, the Son of Joſeph? His Father we k • ow, and his Brethren are with us; we know whence [he] is: But when Chriſt cometh w • know not whence he is: ſearch and ſee (ſay they) for out of Gallilee ariſeth no Prophet. So they ſlighted and ſcorned him, and put him to Death; therefore the Apoſtle did bear ſo ſtrict a Teſtimony to this Man; and we do believe that this vvas he that was to come, and we look not for another.

But that the Apoſtle by this Teſtimony did deny the Godhead, or Inviſible Power that dwelt in Jeſus of Nazareth, by which he became a Saviour, we do not believe: Neither do we believe, that the Man Jeſus of Nazareth (only as Man) was the Saviour of the World, For in him dwells the fullneſs of the God-head Bodily, Coll. • .9. And Chriſt himſelf teſtifies, that he was in the Father, and the Father in him, John, 14.10, 11. And in the ſame place he teſtifies, That the Words he spake, and the Works he did, were done by the Father that dwelt in Him.

Now if the whole work of Mans Salvation, had been wrought by the Body or viſible Man only; then muſt our Faith and Hope have ſtood there, but the ſame Apoſtle ſaith, 1 Pet. 1.21. Our Faith and Hope muſt ſtand in God. By which Scripture, with many more that might be named, it appears, that the Salvation of Mankind was wrought by the vvhole entire Chriſt of God, vvho vvas truly God and Man: And the Apoſtle ſaith, That God was in Chriſt, reconciling the World unto himſelf, 2 Cor. 5.19. So that it was the Word, the inviſible Power that dwelt and wrought in the Body, that gave the value of the wor • done in and by the Man, by which the work of Mans Salvation was effectually wrought: So after the work was performed in & by the Body in order to Mans Redemption, yet there remains a large work to be performed in ſuch as believe: For there is a power of Darkneſs in Man to be overcome, the Antichriſtian Spirit • s to be caſt out, the Body of Sin and Death is to be deſtroyed, the captivating Spirit that captivates the Members, and keeps the Members in ſubjection to the Law of Sin and Dea • h to be redeemed from, yea the Regeneration is to be witneſſed that begets again unto God, and the new-born • abe muſt be known, which is born of God, that cannot Sin, which only is Heir to the Kingdom, which is brought forth in the Image and Likeneſs of the Inviſible God; which Image ſtands in Holineſs and Righteouſneſs: And all this is formed in the Saints, through the powerful working of Jeſus Chriſt the Lamb of God, that taketh away the Sins of the World, and deſtroys the work of the Devil in us and for us, and ſo becomes a perfect Saviour, ſaving to the uttermoſt thoſe that come unto God by him, and all this is purchaſed through the one offering, even perfect Salvation for his People, even for all thoſe that do truly and effectually believe in him, who through faith lay hold on the inviſible Power, ſo that they thereby feel the inward operation or the working of the Spirit within, to waſh and cleanſe the Heart, not only from the Guilt or Condemnation, (as ye ſay) but alſo from the defilement of Sin: So is Chriſt Jeſus become the Author of Eternal Salvation to all that through Faith are brought into obedience unto him. But theſe things (I judge) are a myſtery to S. B. who is ignorant of the work of Salvation, of the Grace, Hope and Faith within by Chriſt; for if he had been acquainted with the inward forming of Chriſt, he could never have formed ſuch an Argument as this, That becauſe Jeſus Chriſt of Nazareth, a Man approved of God among the People, (in whom dwelt the fulneſs of the God-head, which was the Creator of all things) was the true Chriſt and only Saviour, that therefore the Saviour cannot be within, although the Saints did witneſs, that Chriſt in them was their Hope of glory. But to leave this, and to take a view of his 2d Argument, as laid down in the ſecond Page of his Book, which is grounded upon this.

Becauſe the Saints of God (by the direction of his Spirit) have alwayes acknowledged the Man Jeſus Chriſt, to be the true and only Saviour.

Upon which ground he brings forth the ſame concluſion, (viz) That Chriſt within Man, which he calls the Quakers pretended Saviour within, is not the true, but the falſe Chriſt.

Reply, This Argument is alſo falſe, being one with the other, grounded upon a foundation (as to me it appears) hid in his own Breaſt, & not truly laid down in expreſs Words, yet truly intended by him; which is this, that Chriſt Jeſus (only) as Man, without the Godhead, was by the direction of the Spirit, always acknowledged to be their true and only Saviour; if this be not the ground of his A • gument, then could he not have formed ſuch an Argument as this; becauſe Chriſt as God is a Spirit, and ſo within as well as without.

Now for the proof of his Argument, he brings the words of Simeon, Luke 2. from Verſe 25, to Verſe 31. by which words it doth not at all appear, that the Man or viſible Body only of it ſelf is the only Saviour, for he declares of him as a Light to go before the face of all People, a Light to lighten the Gentiles; and John bore witneſs to him, and ſaith, John 1.9. He is the true Light that enlightneth every Man that cometh into the World, and Chriſt himſelf ſaid, He was the Light of the World. Which things are true, and his Light is truly felt and known in the Hearts of his Saints. So our Teſtimony we are not aſhamed to bring forth to the inward manifeſtation of the Spirit of Jeſus, by which we are inlightned, and by vvhich the Gentiles are inlightned, and is become the glory of Spiritual Iſrael, the inward Jew, whoſe praiſe is not of Men, but of God. And ſo Simeon's Words or Prophecy of him is fulfilled, he is become a Light to the Gentiles and Iſraels glory.

He likewiſe names John 20, 27. Then ſaid Jeſus, reach hither thy finger, &c. And Thomas anſwered and ſaid unto him, My Lord and my God: So this Scripture brought by him to prove his Argument hath quite overthrown it.

For by Thomas his confeſſion, the ſame Jeſus, who was the true and only Saviour of the World, was God as well as Man, and Chriſt did not at all reprove him for his Confeſſion: And if God, then a Spirit, and ſo is within as well as without.

As to the fourth of John, 42. where he ſeemeth to ſay, The Men of Samaria confeſt to the Man Chriſt, [only] to this I anſwer, it was the ſame Chriſt to whom Thomas confeſt, and the ſame that was before Abraham was, even he that whoſoever ſaw truly to be the Chriſt, ſaw the Father alſo: So here having no ground to prove his Argument, which the ſaid S. B. calls Apoſtolical, it doth at once fall to the ground.

The third Argument that this Prieſt uſes to prove his Charge, (viz) The Quakers Saviour within him to be the falſe Chriſt, is in page 3.

If the true Chriſt and our only Saviour, did at once (without us) in and by his own crucfied Body on the croſs, finiſh and perfect the work & office of a Saviour? ithen a Quakers pretended Saviour within him, is not the true Chriſt.

But the true Chriſt and our only Saviour, did at once (without us) in and by his own crucified Body on the Croſs, finiſh and perfect the whole work and office of a Saviour, therefore a Quakers pretended Saviour within him, is not the true but the falſe Chriſt.

All which he grounds upon theſe Scriptures following, Heb. 10.12, 14. Heb. 2.14. 1 Pet. 2.24. Eph. 2.15, 16. Heb. 9.26. Eph. 5.2. Col. 1.22.

Neither doth any one of theſe Scriptures prove the (whole) office of a Saviour perfected in his crucified Body (at once) upon the Croſs: Although I confeſs that the whole work of a Saviour, ſo far as was of him required, to be performed in and by that Body, was perfectly performed, and nothing wanting as pertaining to our Salvation.

But is this the whole office of a Saviour? Is there nothing farther to be done? Is the believing of this ſufficient, without ſanctification? Is it not the office of Chriſt (as a Saviour) to give reſt and peace to ſuch as he ſaves? muſt he not redeem from under the power of Sin, and deſtroy Sin in our mortal Bodys? Is this no part of the office of Chriſt as a Saviour? The Apoſtle Paul, Rom. 8.2. teſtified to the work of the Spirit within, ſaying, The Law of the Spirit of Life in Chriſt Jeſus, hath made me free frrom the Law of Sin and Death. Now this faithful Servant of the Lo • d, after he came to believe and was truly ſatisfied, as concerning the work done by Jeſus of Nazareth, (without him) yet if you read Rom. 7. you ſhall ſee what a grievous complaint he makes concerning the Body of Death, which ſtill remained in him, and of the Law in his Members, that ſtill made war againſt the Law in his Mind, and captivated his Members to the Law of Sin and Death: So that although the purchaſe was made, the debt paid, and remiſſion of Sins obtained, through the Death and Sufferings of Chriſt Jeſus, and alſo triumphantly manifeſted to the World by his Reſurrection, of which there were many Witneſſes, as the Apoſtle doth declare, 1 Cor. 15. yet for all this the Enemy ſought to keep his hold, and Paul was ſo far ſenſible of the ſame, that it made him cry out, Oh Wretched Man that I am! who ſhall deliver me from the Body of this Death! which as he waited, he came to know a farther work of Salvation, then that which was done at once (without him) in the Crucified Body of Jeſus on the Croſs: for through the power of the ſame Jeſus (not another) he became crucified alſo to the World, and the World unto him; and ſo being Crucified with Chriſt, by which he felt himſelf Dead to Sin: he alſo did pertake of his Reſurrection, and ſo received a new Life, through the quickenings of Chriſt Jeſus, who lived in him, and ſo was truly made alive unto God, Gal. 2.20. So this is the very thing, that the faithful, whom S. B. doth ſcornfully call Quakers, do teſtifie of, (viz) of the work of the Son of God within, and of his inward quicknings in our Souls, by which we alſo are made alive unto God, though we do not deny the work of Salvation, wrought by the Man Jeſus Chriſt (without us) in his own Crucified Body on the Croſs: but believe it every whit, even as the Scripture doth decl • re o • it.

And do reſolve to wait in the inward manifeſtation of the Son of G • d, w • o is [Light] whom S. B. ſo often reproaches in his ſcandalous Book • ith wicked and reproachful Names, yet we are not aſhamed to own him in • is inward manifeſtation, through whoſe Power we do certainly believe, and truly expect to feel, the Power of Darkneſs, Sin and Death truly vanquiſhed in us, as well as for us; as it is written. He doth all our works in us and for us.

And ſo he becomes the Author of Eternal Salvation to all that do obey him; ſo Chriſt ſaves not to halves, (as People imagin) as to pay the price of the Redemption, for ſuch as are taken Captive by the Enemy of their Souls, and yet leave them under his Power and Jurisdiction, but to as many as believe, Love and Obey him, he redeems alſo from under the Power of Sin and Death, and gives them dominion over it, and ſo he becomes a perfect Saviour; ſaving both within and without, ſaving to the uttermoſt all that come unto God by him. So theſe are they who are for ever perfected, through the one offering, even thoſe that (according to the will of God) are ſanctified through the Blood and Spirit of Jeſus, which the Saints do inwardly feel, to cleanſe them from the defilements of Sin. So this (I Judge) to any rational and unbiaſſed Spirit • , is ſufficient to the Anſwer of S. B's 3d Argument, by which he ſeeks to prove his Charge, (viz) That a Quakers pretended Saviour (within him) as he is pleaſed to call it) is not the true Chriſt, but the falſe.

Sam. Bonds 4th Argument, in page 4.

If the true Chriſt and our only Saviour, be in Heaven above us, then a Quakers Pretended Saviour within him is not the true Chriſt.

But the true Chriſt and our only Saviour is in Heaven above us, therefore a Quakers (pretended) Saviour within him, is not the true but the falſe Chriſt.

Reply, This Argument is founded upon the ſame Foundation as the other, (viz) That Chriſt as Man without the God-head, is the only material Saviour: which if he could prove, that Mans only Saviour, were a meer Man, (as S. B. foolliſhly and carnally ſeems to imagin; then it were eaſy to limit the Saviour of the World to one place, and then it were eaſy for him to make good his Charge againſt us; but that is too hard for him to prove, for the Scripture ſaith of him that he is God, bleſſed for ever, Rom. 9.5. and in Hoſ. 13.4. the Lord himſelf declares, there is no Saviour beſide him; and Mary of whom Chriſt was Born, according to the Fleſh, aſcribes Salvation to God, Luke 1.47. My Spirit hath rejoyced in God my Saviour; and another Scripture ſaith, That Chriſt was the ſame Yeſterday, to Day, and forever. What ſhall I ſay? the Scripture is plain, as it is written, God was in Chriſt, reconciling the World unto himſelf. And God was manifeſt in the Fleſh. But this is a myſtery above the comprehending Wiſdom, in and about which, the Wiſe-men of the World are Confounded.

And thoſe and only thoſe that live in the Wiſdom which is from above, can behold and underſtand: the Jews that ſaw his Body, underſtood not, nor be ieved in the Inviſible Power, for they ſaw it not, and their Eyes w • re ſhot, that they could not behold it, neither did Fleſh and Blood reveal him 〈◊〉 Diſ •• ples but the Father: So that as none can know the Father but the Son, and he to whomſoever the Son will reveal him; ſo none can know the Son by reading of Letter, or by Fleſhly-wiſdom; but as the Father reveals him in them, and is only ſeen and known in the Light, though he be in Heaven, and ſuch as believe not in the Light, wherewith they are Enlightned, and which doth Enlighten every Man that cometh into the World, have not known him nor ſeen him, although the Jews ſaw the Body, yet they ſaw not him that dwelt in the Body, that was before Abraham, who was the Saviour of the World, and was one with the Father; So that whoſoever ſaw him, ſaw the Father alſo, John 14.9.

And whereas S. B. brings the Scripture to prove his Argument, or rather Imagination, That the Saviour of the World, the Chriſt of God, is only limitted to one place called Heaven above, at a diſtance from the Saints; its more then any Scripture doth ſay: for the Scripture ſaith, He is God, as I noted before as well as Man; and ſo cannot be limitted to any one perticular place, and the Apoſtle, Rom. 10.6, 7, 8. Verſes, ſpeaks thus: The Righteouſneſs which is of Faith speaketh on this wiſe: Say not in thy Heart who ſhall aſcend into Heaven, that is to bring Chriſt down from above; or who ſhall deſcend into the Deep? that is to bring Chriſt again from the Dead. But what ſaith it? The Word is nigh, even in the Mouth and in the Heart, that is the Word of Faith which we Preach. So this Holy Apoſtle did not Preach Chriſt at a diſtance only, but Nigh in the Mouth and in the Heart, and ſuch as did not ſo know 〈…〉 him, the ſame Apoſtle deemed them as Reprobates, 2 Cor. 13.5. This is no other Doctrine then what Chriſt himſelf declared to his Diſciples while he was with them in the Body, John 14.20. and it was part of Chriſts Prayer to his Father, (viz) that he might be in them, John 17.23. So that you may ſee by plain Scripture, it is no new thing to acknowledge Chriſt in Man, or the Saviour within; for Chriſt is the Saviour, who is God, and cannot be limitted to one place, ſo that he cannot be elſewhere; for that were to limit the Holy One of Iſrael.

Thus having gone through his four Arguments, (which he calls Apoſtolical,) and having tryed them by the Scripture of Truth, and finding them falſly grounded, they are by plain Scripture truly overthrown.

His next Argument in Page fourth, which S. B. brings to prove The falſe Chriſt to be the Devil, is no whit material to his Work, ſith he cannot make good his Charge againſt us.

Now this being the manner of his work on that Day Friends met him, expecting a regular Diſpute, he having gone through the four Arguments as laid down in his Book, to prove the firſt part of his Charge, he ſought to proceed to his next Queſtion, or ſecond part of his Charge againſt us: But I ſtopt him, being willing to anſwer each Queſtion in its order, though the ſaid Bond did appear very unwilling, whereupon I did then Declare my Faith as concerning Chriſt Jeſus, the Saviour of the World. Contrary to his many lyes againſt us; and how he is to be acknowledged and believed in, before he took the Body; Even as the Scripture doth declare of him, John 1.1.2, 3. and likewiſe as the Scripture doth declare of him, when he took the Body how he took fleſh of the Virgin, and was born, and had his Converſation among men, and how at length he was Crucified, without the Gates of Jeruſalem, performing the work of mans Redemption, paying the prece. So obtaining Remiſſion of Sins through his Blood, and being dead and buried, how on the third day he roſe again from the Dead, aad alſo aſended into Heaven: as alſo I did declare my Faith as concerning his Spiritual appearanc afterward, according to his promiſe to his Diſciples: I will not leave you Cemfortleſs, I will come again John 14.17. Which promiſe he did perform unto them; and alſo now to as many as do believe and truly wait upon him, as Inward in the heart, according to his word; he dwelleth with you and ſhall be in you. ver. 17.

This S. B. calls a Bare repetition of words, Impertinent to the matter and ſaith Page, 5 I made no mention of Chriſts Reſurrestion, (which I noat as a Lye:) but before I had done he Interrupted me, (calling me Mr.) which title I denyed ſaying, that I was none of his Maſter, He ſaid I was Maſter of an Aſſembly, (not naming what Aſſembly:) here he takes upon him to judg me, and ſaith that I grew Impertinent (which I note again as falſe) all though I did lay upon him ſomething of Unfaithfulneſs, who had promiſed, that I ſhould have liberty to ſay what I had to ſay without Interruption.

Now in his Book he goes on ſo confuſedly, that it is a hard matter to trace him to and fro in his ſeveral windings, Therefore my intents are chiefly to note the Lies, Slanders and Blaſphemies, and things of the like nature, caſt upon the Truth and People of the Lord, and where I ſee occaſion a little to inlarge, that the Truth may be cleared, and ſtumbling Blocks may be taken out of the way of ſuch as deſire to know the Truth.

In Page 6. I take notice how Deceitfully S. B. caſts a ſlander upon us, pretending, how he hath fil'd off the Ruſt and Ruggedneſs of our Expreſſions; yet charging us with diſorder, & diſmembring the Scripture, (which happily we might not ſpeak every Word) yet certain I am, (although many things were then caſt in) yet I did not violate or pervert the ſenſe of any one Scripture: Again he chargeth us with Diſhoneſty, in not Noting Chapter and Verſe, in which he did greatly boaſt. To which I then anſwered, the Words we ſpeak were Scripture Words, and he had no great cauſe to boaſt; For the Scripture was not given forth in Chapter and Verſe, neither did the Apoſtles ever ſo declare, but when they ſpeak Scripture Words, they ſaid, as it is written, naming only the Prophet or writer of the ſame; and here People may take notice of a manifeſt Slander, (viz) That it is Friends uſual manner to speak Scripture darkly and confuſedly, thereby the more eaſily to deceive thoſe, with whom the Scripture hath any Credit, Page 6.

Page 7. He goes on with his Lies and Slanders, ſaying, My deſign was to make the Hearers believe, that the Eternal Word as diſtinct from the Manhood of Chriſt, is the true Chriſt and only Saviour. As if I had gone about directly to deny the Body, which is like many more of his Charges in his Book, which are abſolute Lies and Slanders, which I ſhall note hereafter as they fall in my way.

Neither did I ever uſe any ſuch Expreſſion, for if I had ſaid, He were the true and only Saviour, (that is to ſay, according to S. B's ſenſe) every way ſufficient to perform the whole Office of a Saviour, as diſti • guiſhed from the Manhood, then was that work in vain, (viz) Chriſt taking upon him a Body of Fleſh, and all his Sufferings, Death and Reſurrection in vain, If Chriſt as God (only) did perform and perfect the work of Mans Salvation without it. Preſently he contradicts himſelf, ſaying, Hereunto agrees his Words, (meaning mine) ſo often repeated by him, God was manifeſt in the Fleſh, which (he ſaith) we mean all Mankind Fleſh, which he calls an Error.

Which although it is my belief, that God is manifeſt in his glorious Light, in every Man according to his meaſure, according to John 1.9. He Enlightneth every Man that cometh into the World, yet my Words chiefly had Reference to that prepared Body, in which the Inviſible Power did ſo gloriouſly appear, to thoſe whoſe Eyes was open to behold it: but this his Lie and Slander I ſhall leave upon his own Head.

Thirdly, That Sin doth live in all Men, while they are in the Body.

Fourthly, The Prieſt, after an ugodly manner demanded in what part of our Guts Chriſt was? For (ſaiad he) If he be in you, he muſt be in your Legs, Brains or Guts: and if he were in your Brains, he would teach you more wit.

Fifthly, That Chriſt was not the Son of God: but as he is Man, grounded upon Chriſt his Words to the Blind Man; when he demanded of Chriſt who the Son of God was? Jeſus anſwered, I that ſpeak unto thee am he; which this Prieſt ſaid was only the Man.

Sixthly, That in the Reſurrection, vve ſhall riſe again the ſame Body for ſubſtance, Fleſh, Blood and Bones. But the Quallities ſhall be Changed, ſo that he that dyes a Fool ſhall riſe a Wiſe Man, and he that dyes Crooked ſhall be raiſed Straight: This was an Imagination of his own Brain: For there is no Scripture for it.

And Laſtly, He Demanded, (after an ungodly manner) of Will. Wilkinſon if God vvere in Hell; vvhether he vvas their Saved or Damned.

Theſe Wicked Erroneous, and Ungodly Expreſſions were uttered by him that day: by which the Wiſe in Heart may Judge what Spirit this Prieſt is of, who is alſo a Teacher of others in Burmudus.

SAmpſon Bond, thou ſaiſt in Page 14. That if any Man ſeek to be Juſtified by the righteouſneſs of the Law, as moſt of the Quakers do, &c. This horrid Lye and Forgery S. B. hath not proved as in Page 14. for we being Juſtified freely by his Grace through Redemption that is in Chriſt Jeſus, who dyed for our Sins, and is riſen for our Juſtification, Rom. 3. and we are Juſtified by Faith in his Blood: And as by the offence of one, judgement came upon all men to condemnation; even ſo by the righteouſneſs of one (to wit Chriſt) the free gift came upon all men to the juſtification of life, Rom. 5.18. and a great rabble of this he hath pack'd together in three or four Pages, as though We ſhould deny Jeſus Chriſt of Nazareth, his Death and Reſurrection, becauſe we are Witneſſes to the Apoſtles Doctrine, who ſaith, That Chriſt is in you except ye be reprobates, 2 Cor. 13. And again, the Apoſtle ſaith, That Chriſt may dwell in your hearts by Faith; and as you have received Chriſt Jeſus the Lord, ſo walk in him, Col. 2.6. And again the Apoſtle ſaith, Chriſt in you the hope of glory whom we preach, &c. Col. 1.27. Now this is the true Chriſt Jeſus which we own, which the Apoſtle Preach't IN people as well as WITHOUT, and Chriſt Jeſus who came according to the Promiſe and Prophets of God, and how he died for our ſins according to the Scripture, and that he was buried and roſe again the third day according to the Scripture, and is aſcended at the right hand of God, and manifeſt, and dwells in the hearts of his people, and he that hath the Son of God hath Life, and he that hath not the Son of God hath not life, 1 John 5.12. And thus we and the Apoſtles do own Chriſt within, and we do abhor that lying poyſonous Tongue of S. B. who ſaith, We deny Jeſus of Nazareth who was crucified, dead and buried, and roſe again, and ſitteth at the right hand of God, and yet dwells in his people by Faith; and if Prieſt Bond do not know Chriſt in him, then he is a reprobate, and then let him conſider who dwells in him, if it be not the Devil and Satan whom he hath ſo often in his mouth: And was not Saul perſecuting Jeſus of Nazareth in his Members, when he ſaid, Saul, Saul, why perſecuteſt thou me? as in Acts 9.4. and Saul ſaid, who art thou, Lord? and he ſaid, I am Jeſus of Nazareth whom thou perſecuteſt, Acts 9.5. and Acts 22.8. Prieſt Bond, could Saul get into Heaven to perſecute Jeſus of Nazareth but in his Members? as thou doſt now in us, and calleſt him a falſe Chriſt and a Devil as he is in us. And Prieſt Bond, all thoſe Scriptures that thou haſt brought or perverted, and miſapplied in thy 1, 2, 3, 4 Pages, which we ſay he hath brought to prove his falſe Charge againſt us, That Jeſus Chriſt of Nazareth, a Man approved of God, &c. who is the true Chriſt and Saviour, who died for our Sins, and is riſen again for our Juſtification, who is at the right hand of God, and is the one Mediator betwixt God and Man, even the Man Chriſt Jeſus; we ſay, this true Lord Jeſus Chriſt, who is revealed in us, as he was in the Apoſtles and Saints, he hath not proved to be a falſe Chriſt, a Deceiver, the Devil, and an Antichriſt, as he wickedly and blaphemouſly ſaith, who hath ſold himſelf to work wickedneſs, and made lies his refuge to corrupt and defile peoples minds withal, and all theſe Scriptures, Acts 2. and 4, and 10. Chap. Luke 2. John 4. Heb. 10.1.2. Chap. Col. 1. Epheſ. 2. 1 Pet. 2. Heb. 9. Luke 24. Mark 6. Acts 1.3.7. chap. and many other Scriptures may be brought to witneſs againſt his falſe, ſlanderous Charge; and his ſecond Charge, and all the reſt is as falſe, and ſtuft full with a rabble of Lies, as the firſt: So Prieſt Bond hath brought all theſe Scriptures to prove Jeſus Chriſt the true Saviour, which no Quaker doth deny. But how doth S.B. own the true Lord Jeſus Chriſt without, if he doth not own the true Lord Jeſus Chriſt revealed within, who is the Saviour? As the Apoſtles, and the true Chriſtians, in ſcorn called Quakers, do: For doth not Antichriſt and Deceivers confeſs Chriſt without as S. Bond doth, and call the true Chriſt within, Antichriſt, a Deceiver, and a Devil within his people, and ſo perſecutes Chriſt in his Members like Saul? So Prieſt Bond hath proved himſelf to be in the Spirit of the Scribes and Phariſees who profeſt Chriſt to come, and when he was come, they ſaid, he had a Devil, and by the Prince of Devils caſt out Devils. And now the true Chriſt is come that dyed, and roſe again, and aſcended at the right hand of God, and is revealed in his people as he was in the Apoſtles, and now this true Lord Jeſus Chriſt who dwells in his people who are no Reprobates, Prieſt Bond in his falſe, wicked, blaſphemous Charge, to prove this true Lord Jeſus Chriſt in his people, a falſe Chriſt, an Antichriſt, a Deceiver, a Devil, in this he hath proved himſelf a Deceiver, and a Reprobate, and no true Chriſtian, but hath manifeſted his folly and madneſs to all that read his Book.

Sampſon Bond who ſtiles himſelf late Preacher of the Goſpel in Burmoudas, who ſaith he had a Diſpute with the Quakers in Burmoudas, and they did ſay, in Joh. 1.9. That that was the true light which enlightens ever man that comes into the world, and this Scripture F. E. he more eſpecially inſiſted on, S. B. ſaith, to prove Chriſt to be the true Light, and that Light to be the only Saviour which is in every Man that comes into the World, whence ſaith S. B. F. E. Argued, That the Quakers pretended Saviour within is the true, and not the falſe Chriſt.

And S. B. anſwers and ſaith, It is true, that by the Light in that place of Scripture, the true Chriſt and only Saviour is meant. Here S. B. makes a publick confeſſion in Print, and ſaith, It is true, that by Light in that place of Scripture, Joh. 1. the true Chriſt and only Saviour is meant. So then here S. Bond doth confeſs that it was the true Chriſt whoſe Name is called the Word of God, by whom all things was made, and in him was Life, and this Life is the Light of men, and this was the true Light which is the Life in Chriſt, the Word that was made Fleſh, who enlightens every man that comes into the World, John 1.9. as in Page 8. And in Page 10. thou ſaiſt, As for your Idol (Light-Chriſt, &c.) and ſcoffingly ſaiſt, Did ever the Jews Crucifie your feigned God-head-Light within? Here thou haſt overthrown thy confeſſion as before in Page 8. who ſaiſt, It's true, that by Light in that place of Scripture, John 1.29. the true Chriſt and our only Saviour is meant, &c. and now thou calleſt him our Idol Light-Chriſt, in Page 10. But we tell Prieſt Bond, That Chriſt did not dye as he was God, or his Godhead, but he was Crucified in the Fleſh, and as he was Man, whom we believe and confeſs according to the Scripture, Jeſus of Nazareth was born of the Virgin, who dyed for our Sins, and is riſen for our Juſtification, who is aſcended at the right hand of God, and is revealed in us his people.

Prieſt Bond, thou ſaiſt in Page 12. 13. Theſe Scriptures, Rom. 10. &c. the Word is nigh thee, even in thy mouth and heart, that is, the Word of Faith which we Preach: And further ſaiſt, I do not apprehend how theſe Scriptures anſwer the Arguments—which proveth a Quakers pretended Saviour within him to be the falſe Chriſt, the Devil: nor how they prove their pretended Saviour within to be the true Chriſt. In this, Prieſt Bond, thou haſt ſhewed thy malice and blaſphemy againſt our Lord and Saviour Jeſus Chriſt, who dyed for our ſins, and is riſen for our Juſtification, &c. and is revealed in us by his Spirit, and rules in our hearts by Faith, yea, he whoſe Name is called the Word of God; and we are not of them who ſay, Who ſhall aſcend into Heaven to bring Chriſt down from thence? or who ſhall deſcend into the deep to bring Chriſt again from the dead; but the Word is nigh us, even in our hearts and mouths; according to the Apoſtles Doctrine: And ſo we do believe in our hearts, and confeſs with our mouths, the Lord Jeſus Chriſt whom God hath raiſed from the dead, by whom we are juſtified and ſaved.

Here the Reader may ſee ſome of Prieſt Bond's filthy, lying, blaſphemous Language, that he hath Printed againſt the people of God called Quakers, Your Idol Light-Chriſt, Page 10. Quakers are filled with envy; and ſpeak againſt thoſe things which were ſpoken by Paul, O ſeducing Quakers, twice over. In Page 12. hath S. B. uttered theſe horrid Lies, Did ever Paul Preach Chriſt Jeſus till God had revealed his Son in him?

Again, S. B. ſaith, A Quakers pretended Saviour within to be the falſe Chriſt, the Devil, Page 13.

S. B. We believe thou art nearer the Devil, than thou art the true Chriſt the Saviour, who rules in the hearts of his people by Faith, who through death, deſtroys Death, the Devil, the Power of Death; and the falſe Chriſt alſo.

S. B. ſaith, A Quakers, &c. Saviour within is not the true, but falſe Chriſt. Page 14.

Theſe are Lies without proof, and this Lying Spirit that rules in S. B. may as well falſly accuſe the Apoſtles, as the Quakers; who ſaid to the Church of Corinth, Know ye not your own ſelves, how that Jeſus Chriſt is in you, except you be reprobates? And again the Apoſtle ſaith, Chriſt in you the hope of glory, whom we Preach, &c. 2 Cor. 13. 1. Col. 27.28. and yet S.B. ſaith, If thou confeſſeſt with thy mouth the Lord Jeſus Chriſt, and ſhall believe in thy heart that God raiſed him from the dead, thou ſhalt be ſaved: But, S. B. did Paul confeſs Chriſt till he was revealed in him? And can Reprobates confeſs Chriſt to their Salvation, in whom Chriſt is not? S. B. Thou ſaiſt (in Page 15.) Where do you Quakers ſearch for your Goſpel, Word of Faith, ſurely not in the Scriptures without, but at your Oracle, that Idol-Light, &c. O! thou Idol-Light within, &c. But Prieſt Bond, Is not the W • rd of Faith in the heart Goſpel? Doſt not thou ſay it is true, in that place of Scripture, John 1: By that Light which enlightens every man that comes into the World, the true Chriſt and our only Saviour is meant? and in Page 15. thou calls the Light of Chriſt within, an Idol-Light, and ſaiſt, O thou Idol-Light within. What mad confuſion art thou in? And then thou ſaiſt, That Idol-Light, tender-part within, which you falſly call the everlaſting Goſpel and Eternal Word, (as in Page 15.) and yet thou confeſſeſt in Page 8. that every man that comes into the world is enlightned by Chriſt the Son of God, as he is the Eternal Word: And is not the Goſpel the Power of God? And is not that Eternal or Everlaſting? Rom. 1. Rev. 14. Is not the Light called the Light of the glorious Goſpel of Chriſt, who is the Image of God, &c? And God who commanded Light to ſhine out of Darkneſs, hath ſhined in our hearts, to give the Light of the knowledge of the Glory of God in the Face of Jeſus Chriſt, 2 Cor. 4. and it is falſe to ſay, that we affirm, that the Word was never made Fleſh; and here thou maiſt ſee thy contradictions, who confeſſeſt the Word Eternal in Page 8. and contradicts it, and ſcoffeſt at it in Page 15. who ſaiſt, Search for your Goſpel Word of Faith, ſurely not in the Scriptures,—without, but at your Oracle that Idol Light within, which you falſly call the Everlaſting Goſpel, and Eternal Word: Yet thou contradicts thy ſelf, and ſaith, p. 8. Chriſt the Eternal Word enlightens every man that comes into the World: And now thou calleſt the Light within, O thou Idol Light-within. Here thou maiſt ſee, how thou doſt Blaſpheme againſt the true Light, and the Life in Chriſt, the Word, which enlightens every man that comes into the world, Which will be thy Condemnation, who hateſt it, and blaſpheameſt againſt it.

More of S. B.'s bad Words, Page 16. [The Light within doth juſtify the vileſt Antichriſts. No, it condemns thee and them.

Page 16. S. B. ſaith,—Metonymia, &c. F. E. underſtands no more than the Hour-Glaſs that is before me. But S. B. hath not proved, that the Goſpel-Miniſters Preacht in a Pulpit, like Ezra; neither hath he proved, that Ezra had a Cuſhion, which he makes ſuch a work about; nor his Word Metonymy, by Scripture, which he ſays is his Rule. S. B. ſaith, A Cuſhion is familiar (the Gloe-worm Light within) the Idol Light within, Page 18. 19. Antichriſtian Divinity (to wit) the Light in Man, &c. Theſe are Prieſt Bonds ſoul words.

S. B. ſaith, You blind Leaders of the blind, bluſh and tremble at your accurſed Goſpel within, &c. page 20. Anſwer, We are not aſhamed of the Goſpel of Chriſt, for it is the Power of God unto Salvation, to every one that believes, Rom. 1.

S. B.—The Eternal Word, which (as ye affirm) was never made Fleſh, page 15. and page 18. thou gives thy ſelf the Lye, when thou ſaiſt, F. E. the Quaker ſaid, That the Word took Fleſh of the Virgin, and in that Fleſh dyed for all men: Thou ſayſt, that this motion pleaſed F. E. ſo well, to make a deliberate repetition of it; and this thou ſcoffingly calledſt F. E's New Divinity, the Idol, Light within: But where did ever the Apoſtles call the Light of Chriſt, which ſhines in the heart, an Idol, Light within, as thou blaſphemouſly ſaiſt? But here it is clear, thou haſt manifeſted a Lying Spirit, who ſaiſt, page 15. that we affirm, the Eternal Word was never made Fleſh. And then again, in page 18. thou art made to confeſs thus, viz. I ſhall here take up an expreſſion which I had almoſt forgotten, which this Diſputant F. E. doubled in his Diſcourſe, namely, (That the Word took Fleſh of the Virgin, and in that Fleſh died for all men)—That God ſent Chriſt to ſave all men from ſin and death (as he F. Eaſtlack ſaid) whoſe Sufferings, Sacrifice, Mediation, Interceſſion and Offices we do own and witneſs, as inwardly wrought and performed in us, and for us: And this thou doſt confeſs, page 18. That the Quakers did confeſs Chriſt was in their hearts, and ſcoffingly ſaiſt ſtill, the Idol Light within, and calleſt this a New Doctrine. Now here it is clear according to the Scripture, we did confeſs the Word became Fleſh, and Chriſt was put to death in the Fleſh, and ſo died for, our Sins, and is riſen for our Juſtification, and is revealed in our hearts by his Spirit, by which we know him to be our Mediator and Interceſſor, and without him we can do nothing; who exerciſes his Prophetical, and his Prieſtly, and Kingly Office in his Church.

S B. And again thou ſaiſt, We affirm, the Eternal Word, was never made Fleſh: and then in Page 21: thou confeſſeſt, that F. E. the Quaker ſaid, that the Word took Fleſh, and in that Fleſh Dyed for all Men: Here again thou giveſt thy ſelf a Lye in thy own Book. In Page 20. S. B. ſaith, You moſt certainly would do your uttermoſt, to Crucifie Him again (to wit Chriſt) Theſe are ſome of thy malicious Lyes: for Chriſt is our Life and Saviour, Heb. 6.7. S. B. may apply to himſelf, and Heb. 10.29. And then S. B. is at it again, That a Quakers pretended Saviour within him was not the true Chriſt, but the falſe, Page 22. O moſt Horrible Quakeriſme, digged out of the Bottomleſs Pit—thy Light Chriſt—Conſcience—ſeducing and Lying Quaker—the falſe Chriſt within, Page 22. See the venom of this Man: for F. E. the Quaker confeſſeth, that Jeſus Chriſt of Nazareth was received up into Heaven, Page 23. And becauſe the Quakers ſay, this true Chriſt is revealed in them by his Spirit, and rules in their Hearts by Faith, this S. B. with his evil Spirit calls him the Devil and the Falſe Chriſt. And the Quakers make a diſtinction betwixt the Conſcience and Chriſt, for the Conſcience may be ſeared: and the Quakers do not ſay that every Man that comes into the World hath received Chriſt, becauſe he enlightens every Man that comes into the World: for them that believe in his Light are ſaved, and them that do not, are Condemned.

S. B's. Wicked words, Page 24, and 25. As Blind as Bayard, the falſe Chriſt, the Idol light within; a Syllogyſme, a great Monſter to him (to wit to the Quaker) That is not the Quakers Monſter, but S.B's. Thou ſaiſt the Eternal Power and God-head was manifeſt in the unconverted Gentiles; yet in another place thou ſaiſt, Chriſt the Saviour within is the falſe Chriſt. What confuſed Babylon Stuff is this! and yet S. B. ſaith, That this was the Goſpel Word that was Preached, which profited not neither Jews nor Gentiles, that did not by the mouth of Faith eat the Fleſh and drink the Blood of our only Saviour. So then, if they eat his Fleſh, and drink his Blood by the mouth of Faith, it is within them: But did they eat this outward Fleſh or humane Fleſh as thou calleſt it? and yet S. B. ſaith, in Page 26. The Quakers Saviour within is not the true Chriſt, but of the Devil. And Page 15. thou ſaiſt, Where do you teaching Quakers ſeek for your Goſpel Word of Faith? Surely not in the Scriptures? and in Page 26. This was the Goſpel Word, that was Preacht, &c. Saith S. B. in contradiction to himſelf, who ſaith, Surely not in the Scriptures without, but at your Oracle, that Idol light within, that the Quakers have ſearcht for: then hath not S. B. watcht for the ſame at his Idol light within, though we do abhor his blaſphemous words againſt the Light of Chriſt.

S. B. ſaith, that I do affirm Jeſus Chriſt as man is our only material Saviour, and that the Manhood of the Son of God is the only material Cauſe of our Salvation, and by neceſſary conſequence, the Manhood or humane Nature of Chriſt was and is our only material Saviour: Page 28. But where doth S. B. prove the word Material and Humane Nature in Scripture, which he calls his Rule? Is Chriſt's Humane Nature the only Saviour? Was Chriſt ſent without the Father? Did he Riſe from the dead without the Fathers Power for our Juſtification? Doth Chriſt only reconcile the World without God? But we do confeſs, that Jeſus Chriſt was an Offering for the Sins of the whole World; and ſo he ſuffered in the Fleſh, and was quickned by the Spirit, and is alive, and lives for evermore: and ſo dyed for our Sins, and roſe for our Juſtification. [S. B. Blaſphemous words] Idol-Light within, Page 29. Old Popiſh-trick, Carnal-Propheteſs, as Carnal-Goſpellers, Anti-Goſpellers: I charge S. B. to prove theſe foul Words of his by Scripture.

S. B. Quakers Light within, is but the Pope without; If the Quakers Light of Chriſt within had been the Pope without (as in Page 27.) then the Pope and the Papiſts would never have impriſoned and perſecuted the Quakers to Death, like the New-England Prieſts and Profeſſors have done, and S. B. would not have blaſphemed ſo againſt the Light. And now all people conſider, doth not S. B. keep all people in darkneſs, and in a reprobate State? for he ſaith Chriſt within is a Devil, and the Light of Chriſt is an Idol; ſeducing Quakers, confounding Dogs and Swine, and a wretched deſire to blot out of our Hearts the Bleſſed Name (to wit Jeſus,) all theſe are S. B's Lyes. Again S. B. ſaith, the Idol-Light within, Obedience to the Light, that unbloody Redeemer, the Pope without, is become the Quakers Light within, Page 32. But Reader, didſt thou ever read ſuch Lyes and wicked Language againſt the Light within, and againſt the Quakers, the Children of the Light, who are redeemed by the Blood of Chriſt? And again: Frank's Seducers, Titular diſputant, and Chriſts Humane Nature. What Scripture hath S. B. to prove theſe words, which he ſaith, is his Rule? but ſhews none, (as Page 34, 35.) And again he ſaith, That a Quakers Saviour within is not the true Chriſt: Surely thou canſt not be ſo Bruitiſh • s to think ſo, but rather the contrary, that is, the falſe Chriſt, the Devil. S. B. if thou hadſt been in the days of the Apoſtles, who told the Saints, Chriſt was in them, except they were Reprobates, thou would'ſt have ſaid as much to them. When W. B. ſaid to S. B. That the Light makes maniſteſt; which ſo troubled S. B. that he ſaid, He th ught that W. B. his loud lowing and bellowing was to prevent him of asking where theſe Words might be ſound in Scripture, which he ſays he did forbear to ask. Was this a good anſwer for Prieſt Bond? Inſtead of anſwering W. B. he gives him foul Words. (Page 37.) The Light within thee is the true not the falſe Chriſt I hope. Saith S. B. Thou art not ſuch a BULLOCK as to think it to be the true Chriſt. (Page 38. and 39. [Deceivers, Antichriſts, Smoak-Coale.] If Chriſt be not in his People by his Light, Grace and Faith, &c. Then Prieſt Bond would not have ſpoken ſo many ill words againſt Chriſt and his Light within, [Page 40. Bonds bad words, ſeducing Quakers, ſeducing Quakers, Deceivers and Antichriſts.] Then he ſaith, They are of the Dragon and Beaſt, making War againſt the Lamb—do deny Jeſus Chriſt of Nazareth to be the Chriſt, &c. Theſe are all horrid Lyes from Prieſt Bonds foul mouth. For Chriſt we own as is ſaid before; and his Lyes are ſent home again.

Pr. Bond. ſays THOU and YOU is Diabolical to Idolize (as the Quakers do) [THOU and THEE] making it the dayly fuel; for your levelling, inflamed Pride. —This Bruitiſh kind of practice,—ſee if Prieſt Bond be not full of Pride, who cannot endure the word Thee and Thou, which is ſo frequently practiced in Scripture, which he calls his Rule.

A Quaker, who denies the Trinity, &c. but he hath not proved the Three perſons, nor the word Trinity in Scripture, which he calls his Rule, Page 43. Pr. Bond, Page 44. A Shame to be of your Sneaking, Surly, Dum, and Scurvy Carriage, Unwritten Scripture, (that Idol-Light) within,—Page 44.—Deceit, Blaſphemy, Pride, Fooliſhneſs, of theſe four Links hath Satan made your Chain of darkneſs—your Idolized Thou and Thee, (Spring of your Scurvy and Surly deportment,) Thus poor. Ignorant ones are deluded by your equivocations—the Quakers is a Conſcience of obeying his proud Luſts, and of diſobeying Gods inſpired Laws, for a Quaker boldly to Blaſpheme, Page 45. Theſe are Prieſt Bond's Slanderous Words and Lyes. The Light within is written Scripture, (which he ſaith is unwritten Scripture) as you may ſee in 2 Cor. 4. which he blaſphemouſly calls your Idol Light; and did the Apoſtles Idolize Thee and Thou, when they frequently uſed it?

Prieſt Bonds foul words, You are poſſeſſed with the infernal Spirit of ſuperlative Pride againſt Jeſus. F. E. makes another motion on the behalf of his Client, the falſe Chriſt, Saviour within, &c. To wit, The Blood of Jeſus Chriſt cleanſeth from all Sin, Page 46. Here you may ſee the falſe Language of Prieſt Bond, For doth not the Blood of Jeſus Chriſt the Son of God Cleanſe from all ſin? And if Chriſt be not in him, is he not a Reprobate? But Prieſt Bond ſaith, that F. E. left out ſome part of the Scripture, to wit, His Son, but Prieſt Bond himſelf hath left out more, but what will ſerve his own Turn. And as for his Lyes and filthy Language he may take it to himſelf.

S. B. ſaith, Sundry perſons laught at Francis (to wit, when they were diſputing of the things of God.) Page 48, Page 49. he ſays, the Idol-Light, Chriſt within: the Word Humane comprehends both Soul and Body, Page 49. But Prieſt Bond hath not proved with his Idol light within, Chriſts Soul and Body to be humane by the Scripture: is not the Soul Immortal? And is the Soul of Chriſt humane? and is humane Immortal? And in Page 50. Prieſt Bond is at humane nature again, and humane, and humane; but Prieſt Bond hath not proved by Scriptures any of theſe words, which he ſaith is his Rule.

Prieſt Bond, The Manichees Doctrine, namely, That Chriſt brought from Heaven an Inviſible Body of Fleſh and Blood, into the Womb of the Virgin. Undoubtedly the Quakers have drunk in this Poiſon originally from them—to advance the Idol light within. This Poiſon comes out of Prieſt Bonds Bottle, and he may take it home again, not the Quakers: For we own the true Jeſus Chriſt, as both the Angel and the Apoſtles have declared, his Conception, Birth, &c. as he was of the Seed of David, &c.

Pr. Bond, This ſeducing Teacher doth not confeſs Jeſus Chriſt of Nazareth— the Idol Light within Juggling, Cheat, &c. Page 52. Theſe are Prieſt Bonds horrid Lies and Blaſphemy, Chriſts fleſh glorified in Heaven above; which precious Truths are worth nothing in the account of a Quaker. Theſe are Prieſt Bonds Lies: And yet Prieſt Bond ſaith, That the Quakers do believe in Chriſts Body of Fleſh and Blood, and that he did dye for ſin, and roſe again, and that he is mans only Saviour. See Prieſt Bonds mad confuſion and contradiction in Page 53.

Prieſt Bonds bad words: Wickedly equivocate—Idol Light within—Leger-demain—a Bratt hatcht in their Addle-Brain, Page 53. Idol Light within, p. 55. Teach a denyal of Jeſus of Nazareth—Lyers and Falſe-Witneſſes, Page 54. Enemies, Liers,—ſuch Liers,—Seducing Quakers, Curſed Liers, Horrid Blaſphemers, aim to make the Angels of Chriſt Liars. Again, They do in their meetings and aims make the Apoſtles of Chriſt Liers and Falſe Witneſſes of God, &c. the Idol-light within, Page 57. Here the Reader may ſee Prieſt Bonds foul Language, and his ravenous blaſphemous ſpirit and lies againſt the Light within: And the Quakers own Chriſt Jeſus within and without, as the Prophets and the Angels, and the Apoſtles have declared him: We do witneſs Chriſt, both his Birth, Death, and his Reſurrection and Aſcenſion.

Again, Prieſt Bond ſaith, The Light that is in every man (the Quakers rotten Principle) by natural generation, is not the true Chriſt, Page 58. And Page 8. in contradiction to himſelf ſaith, Its true, that by Light in that place of Scripture (viz. John 1. That was the true Light, which enlightens every Man that comes into the World, the true Chriſt and our only Saviour is meant. And yet ſee how often over he calls the Light of Chriſt an Idol Light within, and now a Rotten Principle, and the Falſe Chriſt the Devil. But how doth Prieſt Bond prove Chriſt the Light (which he confeſſes to be the only Saviour, who enlightens every one that comes into the World) to be a Rotten Principle, and by natural generation? and that he is not the true Chriſt, who enlightens every wan that comes into the world. And yet in Page 8. Prieſt Bond confeſſes, That the true Light that enlightens every man that comes into the world, the true Chriſt and our only Saviour is meant, John 1. For the Quakers never ſaid, that this Light came by natural generation, which Light enlightens every man that comes into the World, which is the Life in Chriſt our Saviour.

More of Prieſt Bonds foul words; Lunatick, Crafty, Knave, Wedding-Cloaths faced with a diſſembling madneſs; Quakers have learned their ignorant Diſciples to glory in their own fleſh: Blaſphemous contempt upon the glorified manhood, Page 59. Theſe are Prieſt Bonds horrid Lies and madneſs. And yet S. B. ſaith in Page 21. That F. E. the Quaker, did believe, that Jeſus of Nazareth, a man approved of God among the people, whom the Jews ſlew, and God raiſed from the dead, and raiſed up into Heaven, is the true Chriſt and only Saviour: Yet in Page 59. thou ſaiſt, the bold and open wickedneſs of W. H. who did reflect blaſphemous contempt upon the glorious manhood, &c. in Heaven above. Here doſt not thou abuſe the Quaker, who ſaid he did believe and confeſs that Chriſt ſuffered in the Fleſh, and was received up to Heaven as thou confeſſeſt? Page 21. And Page 23. S. B. ſaith, W. H. called S. B's Chriſt an outſide Chriſt; which W. H. denies: But Prieſt Bond calls the true Chriſt which is revealed from Heaven in his People, a Devil; and the Light of Chriſt in his People, an Idol; therefore what Chriſt is it that S. B. owns, but Antichriſt? Prieſt Bond goes on in his foul words, Thou art blaſphemous rude; ye make it your profeſt Religion to derogate from the true humane ſubſtance of the Lord's Chriſt— ignorant, ſeduced Quakers, Page 60. Theſe are Prieſt Bond's Lies, and his own Blaſphemies. As for the word Humane he hath not proved it by Scripture. Again, Prieſt Bond's foul words; With a Brazen Forehead, and ſeared Conſcience, villifying the holy thing born of Mary, called the Son of God. And yet Bond confeſſes a little before, That the Quakers own Chriſt Jeſus born of that Mary, both his death and reſurrection, &c. And in Page 61. Open Deriders and Blaſphemers, contemners of him (Chriſt) falſe Gloſſers: Theſe are Prieſt Bonds foul words; which Lies he may apply to his ſelf. Prieſt Bond ſaith, Page 62. F.E. ſhutes this Bolt, to wit, That the Deity was within him: and ſaith, that the Deity is in Cats and Dogs, as well as in F.E. which he hath not proved by Scripture.

P. Bond, The Legerdemain of ſeducing Quakers; baffling, prating Quakers, page 63. which foul words he had better applied to himſelf. S. B. F. Eaſtlacke ſaid, 'Tis Chriſt in you, &c. Prieſt Bond ſcoffingly ask'd him, Whether Chriſt was in his Lye—Legs, Brains or Bowels? An Idol light within, Blaſphemer, the Quakers who glory in their own fleſh; bitter, mocking, ſarcaſtical, blaſphemous, ſcorning, ſcoffing, quaffing Quakers; All this ungracious, filthy Language, proceeds from Prieſt Bonds Lying, Poiſonous Tongue, Page 64. 65.

S. B. Thou ſaiſt, F. E. thou haſt renounced both the Sacraments: Still the Idol Light within, Fanciful Principles, inviſible Sacraments, Blaſphemy, thy dreadful curſed Apoſtacy, Page 66, 67. Theſe are Prieſt Bonds Lies and foul expreſſions. Page 68. They deny Jeſus of Nazareth the only Saviour. O thou poor ſinner, that art deluded—Viſible and Inviſible hand-ſhaking of God.

Page 80. Stephen ſaw Chriſts humane body in Heaven above: Prieſt Bond with all his Lies, who ſaith, that Scripture is his Rule, hath not proved ſuch a word as Humane in Scripture. Neither doth the Apoſtle ſay that Stephen mentioned a Humane Body, in Acts 7. But Stephen ſaw the Heavens open, and Jeſus ſtanding at the right hand of God, being full of the Holy-Ghoſt: And the Quakers own Chriſt more than Prieſt Bond. Here are more of Prieſt Bonds railing words; Bruitiſh Diſputants, Bruitiſh Principles, Lude Fellows of the more bruitiſh ſort, Seducing Quakers; Theſe are more of Prieſt Bonds lies and filthy Language. W.W. deſired Prieſt Bond to ſhew him an expreſs Scripture, which ſaith, that the Beaſts which Paul fought with at Epheſus, denyed the reſurrection of the dead: And Prieſt Bond makes a great rambling in three or four Pages, and when he hath been beating the Air, he brings no expreſs Scripture. Prieſt Bond ſaith. That the Body ſhall be raiſed ſpiritual, as Chriſts Body of fleſh and bones, after the reſurrection were ſpiritual, Page 72. And S. Bond ſaith, in Page 69. Stephen ſaw Chriſts humane Body in Heaven above: And doth not Prieſt Bond nick-name the Lord's Body, and call it humane over and over in his Book? And is humane ſpiritual? As in Page 50. [Humane Nature.] How doth he prove Chriſts Body Humane Nature? And now confeſſes that Chriſts Body of fleſh and bones after the reſurrection was ſpiritual, and yet humane; and alſo confeſſes, with W.B. the Quaker, who ſpeaks concerning the Reſurrection, It is ſown a natural body, it is raiſed a ſpiritua • body. And S. B. doth confeſs, in 1 Cor. 15. that the body ſhall be raiſed ſ • iritual. So Prieſt Bond hath granted the Apoſtles and the Quakers Principles, and yet Prieſt Bond makes a great noiſe to no purpoſe in three or four Pages, and at laſt grants the thing, as in Page 72, 73. Prieſt Bond brings John 5. Chriſts ſaying, who ſaith, I ſay unto you, the hour is coming, and now is (Mark, now is) when the dead ſhall hear the voyce of the Son of God, and they that hear ſhall live, &c. Marvel not at this, for the hour is comming, 〈◊〉 which all that are in the Grave ſhall hear his voyce, and ſhall come forth; th •• which have done good, unto the reſurrection of Life; and they that have 〈◊〉 evil, unto the reſurrection of damnation. Here as Chriſt in John 5. and the Apoſtle in 1 Cor. 15. this Reſurrection the Quakers do believe and own as Chriſt and his Apoſtles have declared it; and yet S.B. wickedly ſaith, The Principles of a Quaker are the ſame, which are held and profeſt by the Beaſts that Paul fought with at Epheſus, that denyed the Reſurrection, that the Body of Chriſt was not raiſed from the dead: Theſe are all Prieſt Bonds horrid Lies, and he hath contradicted and confounded himſelf, and ſaith, That Chriſts Body of fleſh and bones after the Reſurrection was ſpiritual, and the Body (to wit, of the Saints, 1 Cor.) ſhall be raiſed ſpiritual: and ſaith, that F. E. the Quaker did confeſs, that the Word took Fleſh, and in that Fleſh died for all men; and that Jeſus of Nazareth was received up into Heaven, Page 22, 23. And Prieſt Bond brings Caril's ſaying, When the Body ſhall be raiſed again, it ſhall have many beautiful and glorious additions: ſo the Body laid down in the Grave, is raiſed not the ſame in all things (Page 73.) And Prieſt Bond ſaith, If the ſame Body that dies be not raiſed up, but another kind of Body, it cannot be Reſurrection. Then he cries out Blaſphemy, and ſaith, Fleſh and Blood doth ſignifie not natural fleſh and blood, of which the Body is now compoſed and made up; as ſuch it is corruptible, and cannot enter into the Kingdom of Heaven. But what muſt we underſtand from S. B? That natural fleſh and blood enters into the Kingdom of Heaven? Page 74. And doth not Prieſt Bond contradict himſelf, and Prieſt Caril alſo, Page 72. and 73. who ſaith, The Body is raiſed a ſpiritual Body? And Caril ſaith, It is not the ſame in all things, Page 52. the viſible, material Body of Jeſus Chriſt, and yet a ſpiritual Body, Page 72. And Page 75. In the Reſurrection, the Body, &c. it will be ſpiritual, incorruptible, immortal, fleſh and blood, fit to enter the Kingdom of God. Our Bodies from their natural ſtate were ſpiritual. Again, Our Bodies ſhall not be raiſed natural, corruptible bodies, but ſpiritual, incorruptible bodies; and as ſuch, they will be fit for Glory in the Kingdom of Heaven, Page 17. Here Prieſt Bond is made to confeſs at laſt fully the Quakers Principle concerning the Reſurrection; and yet he contradicts himſelf, and ſaith, Stephen ſaw Chriſts humane Body in Heaven above, after he was riſen, page 69. And Prieſt Bond ſaith, If it be another Body that was raiſed from the dead, then it is not the ſame Body that died, page 71. Yea, Prieſt Bond confeſſes, in Page 72. It is raiſed a ſpiritual Body: But S. B. is like one of thoſe Fools ſpoken of, which Paul had to deal withal, for that which thou ſoweſt thou ſoweſt not, that Body that ſhall be, but God gives it a Body, &c. as it pleaſeth him.

Prieſt Bond in Page 77. ſaith, That he hath been requeſted by ſome, &c. In theſe Iſlands, to make ſome Replyes to three or four Erroneous Principles held and profeſſed by moſt Quakers.

Firſt, That there is a State of perfect freedom from Sin in this Life. Prieſt Bond ſaith, for any man to infer, that either Noah or Job were perfect from all Sin in this Life, would be a miſerable perverting of Scriptures, Page 78. But God ſaid, Job was a perfect and upright man, one that feared God and eſ •• ewed Evil: And again, the Lord ſaid, There is none like unto Job in the ••• le Earth, a Perfect and upright Man, one that feared God and eſchewed Evil. And Job did not ſin with his Lips: Job the 2d. And did he not eſchew Sin, if he eſchewed Evil? And in what Life was his perfect State? And the Lord ſaid, Noah was a juſt Man, and perfect in his Generation. Gen. 9. And Prieſt Bond tells of a Legal Perfection, as Adam's before the Fall, and a Comparative Perfection of Job's being only Perfect Comparatively in Compariſon of all other Men, &c. But he has not proved his Legal Perfection and his Comparitively Perfect, in Scripture Words: So he adds to the Scriptures, and doth not believe, what God, and Chriſt, and the Apoſtles have ſaid concerning Perfection. Or where did ever the Prophets, or God or his Son Chriſt Jeſus declare, that Men and Women ſhould not be perfect from Sin in this Life? Prieſt Bond ſhould have brought the Scripture, and Chapter, and Verſe for it. God ſaid, Job was a perfect and upright Man: But Prieſt Bond ſaith; Not from Sin in this Life. David ſaith, Mark the perfect and upright Man, Pſalm 37. But Prieſt Bond ſaith: There's no perfect and upright Man from Sin in this Life. But Prieſt Bond brings Job the Five and Twentieth, Bildad the Shuhite, who ſaid to Job, How can a Man be juſtifyed with God? Or how can a Man be Clean, that is Born of a Woman? And Prieſt Bond ſays, This Queſtion carries a ſtrong Denial; It cannot Poſſible be, or it is Impoſſible (viz.) To be perfect from ſin. &c. And Prieſt Bond ſaith, As if Job had ſaid, do but acknowledge that any one is born ordinarily of a Woman, and we may conclude him to be ſinful and unclean, with (or in the Sight of God;) ſo far Prieſt Bond, Page 78. But, Reader, did not God ſay Job was a perfect and upright Man? And again, Reader, read the 25th. of Job, and thou wilt ſee, that it was Bildad the Shuhite, that contended with Job, who ſaid, How can a Man be juſtifyed with God? Or how can a Man be Clean that is born of a Woman? So theſe were not Job's words, as Prieſt Bond baſely would Father upon Job; for they were Bildad's Words, who contended with Job: and it is like all the reſt of his Pleading againſt Perfection, and Pleading for Sin, and the Devil his Father, the Author of it. And God bid Araham walk before him and be Perfect. And Prieſt Bond ſaith, though Job, Noah, Jacob, Abraham, are ſaid to be Perfect, yet it is not to be found in the Scripture, that God ever ſaid of all or any one of them, they were Perfect, without ſin in the World. Now is not this Doctrine of S. B's contrary to Scripture? For what Sin did God Charge Job and Abraham withal? Or old Jacob, Abel or Enoch withal? And Chriſt ſaid, Be you Perfect as your Heavenly Father is Perfect. But Prieſt Bond ſaith, 'Tis an erroneous Principle, that there is an Eſtate of Perfection and freedom from ſin in this Life. And yet Prieſt Bond contradicts himſelf, and ſaith, The me ••• ſt Saint upon the Earth is like his Heavenly Father in Heaven. And the A •••• le ſaith, in Rom. 6. Being made free from ſin, are become Servants to God; Ye have your fruits unto Holineſs, and the end Everlaſting Life. Prieſt Bond tells the Apoſtle, that 'tis an erroneous Principle to be Perfect and made free from Sin in this Life; And when will Prieſt Bond be made free from his Sins, if not in this Life? What, will he be made free in the Papiſt's Purgatory? Where did ever the Apoſtles Preach ſuch a Doctrine, that the Saints ſhould not be made free from Sin in this Life? And the Apoſtle tells him, He that is Dead is free from Sin, Rom. 6. And now if we be dead with Chriſt, we believe that we ſhall Live with him; yet as Prieſt Bond ſa • th, Deduction of freedom from ſin, (in the Saints in this Life) cannot from hence be drawn. Prieſt Bond ſaith, Now the State which accompanies the Reſurrection of the Dead, excludes all Sin; The Saints ſhall then be Legally Perfect. But S. Bond has not proved his Doctrine by Scriptures: and what muſt we underſtand by S. Bonds Words? That the Saints which are Sanctified and made Holy while they be upon the Earth, muſt have Sin: which is of the Devil, and be Imperfect in this Life? Yet the Apoſtle ſays to the Philippians 3. 1 Cor. Let as many as be Perfect, &c. Read 1 Cor. 2.6. Then S. B. falls upon his foul Language; ſeducing Quakers, Heretical Cathariſhes; and ſaith, Solomon makes a Challenge to all the World, Pro. 20.9. Who can ſay I have made my Heart Clean, I am pure from my Sin? But Solomon tells Bond in the ſame Chapter, The juſt man that walks in his integrity, his Children are bleſſed after him, and it is the Blood of Chriſt, that Cleanſeth us from all Sin, without him we can do nothing. Again, John 1.1.8. This Proclamature is beyond Solomon's, If we ſay that we have not ſinned we make Chriſt a Lyar. And Prieſt Bond ſaith, We that are of the new birth ſay: If we ſay we have not Sin, we deceive our ſelves, and the Truth is not in us. But this Prieſt Bond abuſes John's Words, and John ſays 1.3. Whoſoever is Born of God, doth not commit Sin, for his Seed remaineth in him, and he cannot Sin becauſe he is born of God: In this the Children of God are manifeſt, and the Children of the Devil. Now I Querie of Prieſt Bond, Whether there are any born of God whilſt they are upon the Earth? and if ſo, whether they muſt believe John's Doctrine? And Prieſt Bond falls a Railing;—If the Quakers ſhould be ſo ſtark mad, as to affirm all the Saints to be free from Sin, which Prieſt Bond ſaith, Cannot be meant a freedom from Sin, but only of the Trade and Cuſtom of Sinning. I charge Prieſt Bond to bring forth the Chapter and Verſe that ſays, For his Trade and Cuſtom of Sinning. But the Apoſtle ſaith, If we ſay we have no ſin, we deceive our ſelves, &c. And if we Confeſs our Sin, he is faithful and juſt, to forgive us our Sins, and to cleanſe us from all (mark all) Unrighteouſneſs. If we ſay we have not Sinned, we make him a Lyar, &c. So here is a time for people to ſee they have Sinned, and to confeſs their Sins; and the Blood of Jeſus Chriſt his Son cleanſes from all Sin (mark from all Sin.) Joh. 1. Prieſt Bond makes a great Pudder about Paul, who ſaith, O wretched man that I am, who ſhall deliver me from this body of Death? Paul tells thee in Rom. the 7th. and the 8th. He thanks God through Jeſus Chriſt, and ſaith, there's no Condemnation to them that are in Chriſt Jeſus, who walk not after the Fleſh but after the Spirit, for the Law of the Spirit of life in Chriſt Jeſus hath made me free from the Law of Sin and Death: And he hath not ſeen iniquity in Jacob. Now Prieſt Bond Confounds himſelf, and grants, That believers may walk in the Commandments and Ordinances of the Lord blameleſs, that is to ſay, Rebukeleſs, [in regard of Men.] We ſpeak Wiſdom among them which are perfect, meaning however imperfect Weaklings. Doth not S. Bond abuſe the Apoſtles words here, and add to the Scripture, Page 85. And again, That you may be blameleſs and harmleſs, the Sons of God, without Rebuke in the midſt of a crooked and perverſe Nation amongſt whom they ſhine as Lights in the World, (mark that.) And Prieſt Bond ſaith (and Confounds himſelf) The Phraſe Blameleſs, Simply in its own nature, will be ſo far from proving perfection of Grace, that it will not prove any truth of Grace; it will not therefore follow, that Elizabeth was Perfect without Sin: though Prieſt Bond Confeſſes ſhe was blameleſs, and hath not charged her with what Sin ſhe committed. Doſt not thou confeſs ſhe was Blameleſs and Righteous, &c. And did not Elizabeth Believe? Did not ſhe ſay to Mary, Bleſſed is he that Believes? So Elizabeth was a Believer, as well as her walking blameleſs in all the Commandments and Ordinances of the Lord. But Saul who was a Blaſphemer and Perſecutor, was no Believer; therefore there's no Compariſon with Saul and Elizabeth.

But Prieſt Bond ſaith, In the Day of Chriſts coming in Glory, the Saints ſhall be found of God in Peace, without Spot and Blameleſs: But not thus in this Life, p. 85. The Apoſtle ſaith, 1 Cor. 1.8. Who ſhall alſo confirm you unto the end, that you may be blameleſs in the Day of our Lord Jeſus Chriſt; howbeit we ſpeak Wiſdom among them that are Perfect; for I Brethren could not ſpeak unto you as unto Spiritual, but as unto Carnal, even as unto Babes in Chriſt, 1 Cor. 3. Where has Prieſt Bond learned this Leſſon, that the Saints ſhall not be freed from Sin in this Life? Then how can they be kept blameleſs unto the Day of Chriſt, and not to be kept free from Sin, which is of the Devil? But as Bond ſaith, page 86. There is not a juſt Man upon the Earth; Solomon ſaith in the ſame Chapter, Be not righteous overmuch, be not overmuch wicked. So in a Man's own Righteouſneſs and Juſtice he may Sin: But Chriſt Cleanſes from all Sin, and doth that which the Law could not do; but Prieſt Bond ſaith page 87. There is in all true. Believers a curſed Root of bitterneſs, which God doth mortifie, but not nullifie in this World; 'tis ſubdued, but not removed; 'tis caſt down, but not caſt out: though Grace makes the Combate, yet Death only makes the Conqueſt over Sin.

We charge Prieſt Bond to prove this Doctrine by Scripture, his curſed Root of Bitterneſs in all true Believers, and that they ſhall never Conquer it till they Dye: and to prove that this was in Abraham, Iſaac, and Jacob, Abel and Enoch, and in them that the Apoſtle ſaid, We ſpeak Wiſdom among them that are Perfect. And has not Prieſt Bond given John the Lye, who ſays, whoſoever is born of God, doth not commit Sin; for his Seed remains in him, and he cannot Sin; becauſe he is born of God, 1 John 3.9. Now let Prieſt Bond prove, where ever the Apoſtle Preached ſuch a Doctrine, as in all true Believers there is a curſed Root of Bitterneſs, mortified and not nullified in this World; Death only makes the Conqueſt over Sin. So we muſt underſtand, we muſt have this curſed Root of Bitterneſs, as long as the Believers live, according to Prieſt Bond's Doctrine, though he has not proved it by Scripture; and then how can they be kept blameleſs to the Day of the Lord, as in page 85? Prieſt Bond ſaith, 'tis an erroneous Principle for the Quakers to ſay that the Scriptures are not the word of God, in page 77. and page 87. he brings many Scriptures, and makes a great pudder, and abuſes them, to prove it, but to no purpoſe, his declarative word of God, but he hath not proved ſuch a word in Scripture: all Scripture is given forth by Inſpiration of God, &c. 1 Tim. 3. Therefore ſaith Prieſt Bond, the Scriptures is the word of God, but that Scripture doth not ſay ſo, 2 Tim. 3. And in page 88. Prieſt Bond falls a Railing againſt Quakers, and ſaith, Is there any word aſſerted to be the word of Chriſt, but the written word of Truth? Doth not the Apoſtle ſay, that the Word of Faith, is nigh in the heart, let the word of Chriſt dwell in you, &c. Being born again not of corruptible Seed, but of Incorruptible, by the word of God, the word of God endures for ever; and are theſe Writings of the Letter? And Prieſt Bond ſaith, page 88. The Lord hath no other will (as a Rule of Obedience, than his will revealed in the written Scriptures) had the Lord no other will, or Rule of Obedience before the Scripture was written? Prove that by Scripture. Prieſt Bond runs into Lies, and foul words; the Quakers worſhip cannot be accepted of God, Quakers are under the power of Satan, groſs, blind, and ignorant, the Cavil is idle and vain.) Theſe Lyes Prieſt Bond may apply to himſelf: but where doth the Scripture ſay of themſelves in ſo many words as S. B. doth, that the Scripiures are the infallible ſtanding Rule of his Faith and Life, and yet acts contrary to them; for the Scripture ſaith, The Holy-Ghoſt ſhall lead you into all Truth, and no Man knows the things of God, But the Spirit of God: and Holy Men ſpake forth Scripture as they were moved by the holy Ghoſt. And Prieſt Bond falls a railing againſt Quakers Spirit, and calls it their Idol light within, ſeducing Quakers—is blind: Theſe filthy ungodly words he had better apply to himſelf. Prieſt Bond ſaith, Becauſe the Spirit is antecedent to the Scriptures, therefore none can walk in the Scriptures till they walk in the Spirit. This conſequence is lame, ſaith Bond, Page 90. Howbeit the Scriptures are before the Spirit in reſpect of aid and aſſiſtance. The Apoſtle doth not ſay ſo, in 1 Pet. 1. The Apoſtle tells you, The natural man receives not the things of the Spirit of God, for they are fooliſhneſs to him; neither can he know them, becauſe they are ſpiritually diſcerned. So it is the Spirit of God that brings people both to diſcern the Scriptures, and to walk according to them; which Spirit of God or Holy-Ghoſt was before they were written, which moved the holy men to give them forth. And Bond ſaith, To the Law and the Teſtimony (the Written Word) he adds Written Word; and yet he ſaith, Scripture is his Rule. And Bond ſaith, When the Spirit of Truth is come, it ſhall guide you into all truth of the Scriptures: And yet he ſaith, The Written Scriptures are the Infallible ſtanding Rule of Faith and Life, page 89. 91. And how can the Scriptures be the Rule, and the Spirit of Truth muſt be the guide into all the truth of the Scriptures? And again Prieſt Bond contradicts himſelf, and ſaith, He affirms, that the matter contained in the Scriptures is the only infallible ſtanding rule of Faith and Life, Page 91. So then the Scriptures are not the only rule, but that which is contained in them: And what is that which is contained in them which is thy Rule, ſeeing the Holy-Ghoſt was in them, which moved them to ſpeak them forth, and in them, that leads them into all the truth of them? But Prieſt Bond, is all the Scriptures from Geneſis to Revelations thy Rule, and all that is contained in them? For the Scripture ſpeaks of the Devils words, and bad men's words, as well as the good. Prieſt Bond ſaith, The People of God had no Word Written from Adam to Moſes, and yet they had a Word given from God to be the rule, elſe their worſhip would have been (like the Quakers) Will-worſhip. If Prieſt Bond have not the ſame Word and Holy-Ghoſt, as they had, he cannot Worſhip God in Spirit and Truth, neither can he be born again of the incorruptible ſeed, but by that Word which lives, and abides, and endures for ever: And Will-worſhip is not the Quakers, who worſhip God in Spirit and Truth, but his own. In Page 92. Prieſt Bond is full of railing againſt Quakers, their Idol light within,—craftily thrown down the Scriptures, this Plot cannot be from the Spirit of Chriſt,—blind, rotten and wicked ſpirit,—your Light (that falſe Chriſt within). See how wickedly Bond torments himſelf, and blaſphemes againſt the true Chriſt, and the Light in his people. Prieſt Bond ſaith, Where is that place of Scripture to be found, which ſaith, the Scriptures are to be tryed by the Spirit,—the Spirits are to be tryed by the Scripture, and not the Scripture by the Spirit. Then Prieſt Bond, what Scripture had they to try withal from Adam to Moſes, before the Scripture was written? And Prieſt Bond ſaith, It is the Holy-Ghoſt that leads into all truth of the Scriptures. Then it muſt try the truth of them, whether they be rightly tranſlated or no: And the Spirit of God will not deny its own Words. And again Prieſt Bond ſaith, The Spirit witneſſes in the Scripture. But where doth the Scripture ſay ſuch words, That the Spirit witneſſes in the Scripture? Prieſt Bond ſaith, The Spirit witneſſes in the Scripture, that he is a righteous man who walks in all the Commandments or Ordinances of the Lord, page 99. And page 87. Thou ſaith (in contradiction) There is in all true Believe •• a curſed root of bitterneſs, and death makes only the conqueſt over ſin. But we tell thee, That Chriſt through death deſtroys Death, and the Devil, the Power of Death, and makes an end of Sin. Then Prieſt Bond falls a railing, Quakers damnable deluſion, helliſh Impoſtor, that Idol light; for if they might herein prevail, and withal get into the Saddle, they would undoubtedly ſoon arreign, try, and condemn the inſpired Bible of God to the Fire and Fagot. Theſe are horrid malicious Lies, Blaſphemed from Prieſt Bonds evil Tongue: For we have eſteemed, and do own the Scriptures more than he or any of the perſecuting Prieſts in New-England, who make a Trade of them, and keep people always under Teaching, that they may be always paying of them.

And Prieſt Bond ſaith, The ſpirits are to be tryed by the Scriptures, and not the Scriptures by the Spirit, page 92. And in page 93. He contradicts himſelf, and confounds all again, The Holy and Bleſſed Spirit of God is above all Tryal. Prieſt Bond ſaith, We deny the written Scripture to be a witneſs-bearer to your Light within. See how Ignorant he is of the Scripture, 2 Cor. 4. God who commanded the Light to ſhine out of darkneſs, hath ſhined in our hearts to give us the Light of the knowledge of the Glory of God in the face of Chriſt Jeſus: Mark the Light that ſhines in the heart, that is, the Light within that the Scriptures bear witneſs too. But I perceive the God of this World hath blinded Prieſt Bond's eye. And how can any man come to the knowledge of God and Chriſt, without the Light of Chriſt within ſhining in their hearts?

And Prieſt Bond falls on rayling, Idol light within, page 94. Seducing Quakers, Idol light of your own addle brains, Soul-deceivers, ye would lay a foundation of your own humane inventions: And yet Prieſt Bond calls Chriſts Body humane, which is his own Invention, and not Scripture: And unbloody Light within, Idolized light, hath no more real blood in it, than there is in the Tranſubſtantiated blood of your Popiſh Brethren. Here the Reader may ſee what a rage and madneſs Prieſt Bond is in againſt the Light of Chriſt: And as for Popiſh Brethren, Prieſt Bond's language bewrays him, he is nearer to them than the Quakers. And S. B. confeſſes in page 95. That the Word of God was manifeſt through Adam, and to Cain, and to Noah. Our Light within is the Light of Chriſt, the Word by which all things were made and created; and in him was Life, and that Life was the Light of men: And this the Scriptures witneſs. But Prieſt Bond ſaith, The whimſey, called Light within, is the new deviſed ground of Faith. Chriſt who doth inlighten every man that cometh into the World ſaith, Believe in the Light, that you may become Children of the Light. And Chriſt is the author and finiſher of our Faith; and the Light of Chriſt that he bids us believe in, is no Whimſey which Prieſt Bond blaſphemes againſt. And in Page 96. Prieſt Bond makes a great pudder about the Soul of Man, and he ſaith, That the Quakers ſay, the Soul of Man is God in part: which are not the Quakers words. And then he ſaith, the Soul cannot be God: No Quakers ever ſaid ſo. S. B. ſaith, The Soul of Man was made after Gods Image, It is a true Image, it is a very near and likely Image, which appears not only in the ſpiritual and immortal nature, of it, &c. All pure and righteous, conformed to Gods will; the Soul is a Spirit, &c. page 98. And when Prieſt Bond hath rambled over a great deal of Pages about the Soul, this he is made to confeſs, and the Quakers ſay; God breathed into Man the Breath of Life, and he became a living ſoul: And ſo is not the Soul part of his Breath? And Prieſt Bond confeſſes, the Soul is a Spirit; and then is it not part of Gods Spirit from him. And the Light in Man, which is the Life of Chriſt the Word, by whom all things are made, Prieſt Bond ſaith, muſt be the Principle of true Religion in the Devils and damned: Oh helliſh Divinity and Doctrine! for even the Devils and damned live, and move, &c. page 96. Theſe are Prieſt Bond's falſe concluſions: The Light which is the Life in Chriſt the Word, they that hate the Light their deeds are evil, and the Light is their condemnation; for it condemns the Devil who abode not in the Truth, in whom there is no Truth. S. Bond ſaith, That the Quaker doth conclude, that the inviſible and Infinite Godhead is divided into parts: Then he cries thus, ſenſeleſs are they of the groſs abſurdities. But we charge S. B. to quote the Book or the Man that ever ſaid, the Godhead is devided into parts. Then S. B. falls a railing in page 99. The Idol light within. And in page 90. he makes many Compariſons, with his railing words, betwixt the Quakers and the Papiſts; Quakers light within, Quakers light within, infallible Light within, infallible Spirit within, erroneous high blaſphemy: Thus Prieſt Bond is in a rage and a fury againſt the Light of Chriſt, and his Infallible Spirit within. But I ask Prieſt Bond and all his fellow Prieſts, whether the Light of Chriſt, and his Spirit within, and his Holy Ghoſt be infallible yea or nay? And whether he can call Jeſus Lord without the Holy-Ghoſt? and whether he that hath not the Spirit of Chriſt, is Chriſts, yea or nay? And what Brightman ſaid of the Pope, Prieſt Bond may take it home to himſelf. And in page 98. The Quakers Light within, his Pope without. Theſe are ſcornful expreſſions, and his Lies. In page 99, and an 100. Prieſt Bond ſaith, the Quakers denying of the Trinity or Three perſons in one Deity, Three perſons in one Godhead, Gen. 1. Let us make man, &c. But hath not Prieſt Bond made Four here, Three perſons in one Deity, and one Godhead? S. Bond ſaith, No Man hath ſeen • od at any time. Then how can he tell he is a Perſon then? and Chriſt ſaith, He is a Spirit. He ſaith The Father, the Son, and the Holy Ghoſt are declared three Witneſſes, &c. And why cannot Prieſt Bond own them ſo, but give other names to them? Bu • 〈◊〉 all theſe Pages Prieſt Bond hath not proved his word Trinity, nor Three Perſ • ns. The Scripture mentions Chriſts Perſon; but it doth not ſay, a Trinity in Three Perſons. Is not Prieſt Bond aſhamed to ſay, That Scripture is his Rules, and cannot prove his word Trinity, or Three Perſons by Scripture, or in the Scripture? But the Quakers, according to the Scripture, do believe, that there is Three that bear Record in Heaven, the Father, the Word, and the Holy-Ghoſt, and theſe three are one (mark) are one, which we own: And there are three that bear witneſs in the earth, the Spirit, the Water, and the Blood, and theſe three agree in one, which we own, in 1 John 5.8. And Prieſt Bond goes on in his courſe of railing, Atheiſtical and Idol light within, which the Romiſh Nebuchadnezzar ſet up in teaching Quakers the Devil hath inſpired.

S. B. Thus to blaſpheme againſt the Light of Chriſt in his people, and yet he makes people believe that he would dye for the Name of Jeſus, and dye like the glorious Martirs of Jeſus, whereas he is perſecuting the true Lord Jeſus of Nazareth in his people like Saul, and blaſpheming againſt the Light of Chriſt within his people, which they believe in; which ſhines in their hearts, to give them the light of the knowledge of the Glory of God in the Face of Jeſus Chriſt, 2 Cor. 4. And truly Prieſt Bonds Book is ſuch a pack of Nonſence, and Contradictions, and Tautologies, that it is loathſome, and noiſome to the Reader; and in it there is more malice than matter, as any rational man may ſee by the foulneſs of his Spirit and Tongue; and his filthy Language, and ungracious and filthy words that his ungodly Book is ſtuft withal.

Prieſt Bond, I would have thee to prove, that the Holy-Ghoſt is a Perſon which proceeded from the Father and the Son, and leads into all Truth: And when the Holy-Ghoſt fell upon the Diſciples in the time of Pentecoſt, did it fall upon them as a Perſon? And when it fell upon Cornelius's Family, did it fall upon them as a Perſon? And Chriſt tells the Diſciples, that the Holy-Ghoſt the Comforter dwells with you, and ſhall be in you, John 14. And was this a Perſon? Acts 11. Acts 19. The Holy-Ghoſt fell upon, &c. So, where ever did Chriſt or the Apoſtles call the Holy-Ghoſt a Perſon? S. B. is to prove this Word by Scripture, which he ſaith is his Rule.

Now concerning the Scriptures which Prieſt Bond calls the Word of God, firſt, doth not the Scripture ſignify Writings? And do not you teach your Children ſo, that Scripture ſignifies Writings in your Catichiſme? and Matthew the Book of the Generation of Jeſus Chriſt, and Chriſt read in the Book of the Prophet Iſaiah, and in the Book of the Words of Iſaiah the Prophet, Luke 3, and 4. and Luk. 4.17. Written in the Book of the Law, Gal. 3.10. and Written in the Book of the Pſalms, Acts 1.20. And doth not Luke ſet forth a Declaration? Luke 1. And ſo doth he not call that a Declaration which he ſet forth? and ſo Daniel calls them the Scriptures of Truth, Daniel 10.21. And Mark calls them the Scriptures, Mark 12.10. and Luke 4.21. Chriſt calls them Scriptures, and John 2.22. and in Acts 1.16. The Apoſtle calls them Scriptures, Rom. 10.11. and 11.2. The Apoſtle calls them Scriptures, 2 Tim. 3.16. James 2.8. 2 Peter 1.20. Acts 17.2.11. Rom. 15.4. 1 Cor. 15.3. Here in all theſe places, and many more, Chriſt and the Apoſtles calls them Scriptures, which ſignifies Writings Now Scriptures of truth, which ſignifies Writings, they are called the Words of God; God ſpake all theſe Words, Exod. 20. And Chriſt ſaith, John 3.34. The Words of God. And John 5.47. John 6.62. And John 8.20.47. John 10.121. John 12.47, 48. John 14.10.23.17.8. All theſe are concerning the Words. And Acts 2.14.5.20. 1 Tim. 4.6.6.3. The words in all theſe places, and many more, Revelations 1.3. that hear the words of this prophecy; and until the Words of God ſhall be fulfilled, Revel 17.17. Theſe Words are true, Revel. 21.5. Teſtifie ſaith John to every Man the words of the Prophecy of this Book, if any Man ſhall take away from the words of the Prophecy of this Book, &c. So here you may ſee the Scriptures are called Words, Books, Declarations, and the Writings, and Scripture; and are called the Words of God, and the Words of Chriſt; but Chriſts Name is called the Word of God, John 1.8. And again Chriſts Name is called the Word of God, Revelations 19.13. So here the Quakers own the Scriptures as they have been called by Chriſt and his Apoſtles, and the Prophets. S. Bond ſaith, The written Word of God, the Scriptures are an infallible Rule of Faith and Life, Page 88. The matter contained in Scriptures is the only Infallible Rule of Faith and Life, Page 91. See here how Prieſt Bond contradicts himſelf, Let the Word of Chriſt dwell in your hearts in all Wiſdom, Coloſſ. 3. And what, Prieſt Bond, is this the Letter? Prieſt Bond ſaith, The Quakers worſhip cannot be acceptable to God, Page 89. Theſe are Prieſt Bonds Lyes, for Quakers worſhip God in the Spirit and the Truth, as Chriſt commanded, and hath taught us, John 4. And Prieſt Bond ſaith, The Quakers reproach the Lord, when they deny the Scriptures to be the Word of God, Page 88. And yet Prieſt Bond contradicts himſelf in Page 87. and ſaith, We do not affirm the Scriptures to be the Word of God, but as the written Scriptures do declare the Mind of God to us. So here Prieſt Bond is made to confeſs the Quakers principles; but preſently after he confounds it again, and ſaith, The Scripture is the Word of God. And then contradicts himſelf again, and ſaith, The matter therein contained is the declaritive Word of God, Page 87. Prieſt Bond ſaith, the Quakers are apt to ſay there is no ſin Charged upon Zachariahs Wife, who was Righteous and blameleſs; but ſaith Prieſt Bond, Death took hold, as well of her as of him, which is the wages of ſin, Rom. 6. So what muſt we underſtand from Prieſt Bonds words? Here they that put off the Earthen Tabernacle, and dye in the Lord, that natural death is the Wages of Sin, Rom. 6.23. But let the Reader ſee how he abuſes the Scripture, for the Wages of ſin is death: But ſaith the Apoſtle, Now being made free from ſin, and become the Servants of God. This is while they were upon the Earth alive, and is it not a denying of Chriſt that dyed for Sin to ſay that Death took hold of Elizabeth as well as Zachariah, and ſo upon all other People (to wit) a natural death, and that natural death which is the wages of ſin, as in Page 86. where he perverts Rom. 6. But the Saints and we tell Prieſt Bond, Chriſt dyed for our Sins, and is riſen for our Juſtification; and ſo whether we live or dye we are the Lords; and if we dye we dye in the Lord; and Bleſſed are they that dye in the Lord. Prieſt Bond, They have a Light of direction from the Law of the Creation, and this Light is clear and full enough to make them Guilty, in Page 82. But Prieſt Bond, doſt not thou call this Light within an Idol Light, Page 90? And where doth the Scripture call the Light of Chriſt, a Law of the Creation, or a natural Light? And Prieſt Bond, thou ſaiſt in Page 81. The Gentiles which have not the Law, do by nature the things contained in the Law. There is naturally in all Men as ſuch a Light of direction or natural Light. And Prieſt Bond, doſt not thou call this a Natural Light, or by Generation, this Law written in the Gentiles hearts, as thou ſaiſt in Page 81. But who writ the Law in the Gentiles hearts? and how doth this Light come by nature or generation? prove this by expreſs words in Scripture which thou calleſt thy rule, Noah was a juſt and a perfect man, &c. Job was a good and perfect man. And Prieſt Bond ſaith, to infer, and ſay, that Noah or Job were perfect from all Sin in this Life, would be a miſerable perverting of other places of Scripture, &c. Page 78. And in Page 87. There is in all true believers a Curſed Root of bitterneſs not caſt out, Death only makes the Conqueſt over ſin. God ſaid only Noah was a juſt and p • rfect man; Job was perfect and upright; and doſt not thou here pervert the Scripture, who ſaiſt contrary to the Lord? And yet thou ſaiſt ſo, then the perfect man is the upright and ſincere hearted man, and how can he be upright and ſincere hearted, and have a Curſed Root of Bitterneſs in him? And we never did affirm that Job, or any did own their own perfection, but the perfection which is of God and Chriſt. Prieſt Bond ſaith to prove Reſurrection. F. E. ſaid, that the Scripture ſaith, that which thou ſoweſt is not that Body which ſhall be. Prieſt Bond ſaith, Wool died in Scarlet is the ſa • e Wool for ſubſtance as it was before, &c. Page 72, 73. And then in Page 75. Prieſt Bond confounds all again, who ſaith, in the Reſurrection the B • dy will be Spiritual, Incorruptable, Immortal Fleſh and Blood. And in Page 69. Prieſt Bond ſaith, Stephen ſaw Chriſts humane Body of Fleſh and Blood, Prieſt Bond ſaith, The Quakers ſay that the Body of Chriſt was not raiſed from the Dead, and that no mans Body ſhould be raiſed from the Dead. Theſe are horrid Lies, Page 69. And Page 71. Prieſt Bond ſaith, that Francis Eaſtlack ſaith, We do deny the Reſurrection of the Dead. But his Lies are ſufficiently ſaid, though he baſely abuſes the Quakers, in ſaying we deny the Reſurrection of the Dead, or the Reſurrection of Chriſt; but we do not look up • n Prieſt Bonds words to be any ſlander, and therefore we do not matter what he ſaith: And we ſay, the ſame that did deſcend, did aſcend, and is glorified in his glorious and Spiritual Body, at the Right hand of God, who will change our vile Bodies, and make it like unto his glorious Body. Prieſt Bond ſaith, Had not Chriſt a real humane mankind Body after he Roſe? Page 68. And in Page 75. In the Reſurrection the Body will not be ſo, it will be ſpiritual, incorruptable, immortal fleſh and blood. But Prieſt Bond, how doſt thou make this hang together, Humane Mankind Body, yet Spiritual body, Immortal fleſh and blood, Page 56, and 67. Thou uſeſt many lying Arguments, that the Quakers ſhould not believe the record that God gives of his Son, namely, that Jeſus of Nazareth, a man approved of God, &c. The Lamb of God which takes away the Sins of the World, theſe are all horrid Lyes which Prieſt Bond makes his Refuge. But how doth Prieſt Bond believe in Jeſus Chriſt, the Lamb of God, who takes away the Sins of the World? Who ſaith, The Saints ſhall not b • made free from all Sin in this Life, and there is in all true Believers a Curſed Root of bitterneſs not caſt out, Death only makes the Conqueſt over Sin. Then how doth Chriſt take away the Sins of the World, and make an end of Sin. And Prieſt Bond hath not proved in Page 66. his Baptizing of Children with Water; and that outward Water is one of the three Witneſſes ſpoken of by John; and W. W. the Quaker ſaid, both Baptiſme and the Lords-Supper was within. Prieſt Bond ſaith, It is ſuppoſed ſo hot with two Wives; this is like Prieſt Bonds baſe Spirit; for is not Baptiſme with Fire and the Holy-Ghoſt within? and doth not Chriſt ſay, I ſtand at the Door and knock, and if any Man will hear my Voice and open the Door, I will come into him, and ſup with him, and he with me. Is not this Supper within? Revel. 3. Therefore how dare he ſay, that the Quakers deny both the Sacraments? and hath not proved that outward Water and outward Wine to be a Sacrament; nor the Word Sacrament a Scripture Word? Prieſt Bond ſaith, That the Spirit, as ſuch, never Juſtified any Saint from Sin in the Sight of God, much leſs ſuch as F. E. was, who never had the Spirit of God. In this Prieſt Bond hath ſhewed his Raſh Ignorance of the Scripture; for God poureth out of his Spirit upon all Fleſh, Acts 2. and Joel 2. And doth not God Juſtify his People from Sin by the Spirit of Faith, which Faith? is the Victory; in which Faith they pleaſe God and have acceſs to him.

And Prieſt Bond, thou ſaiſt Paul infers, though we have known Chriſt after the Fleſh; yet henceforth know we him no more, 2 Cor. 5.16. Prieſt Bond ſaith, in Page 64. The Fleſh (i. e.) after worldly greatneſs, and honour, Creature, Pomp and Dignity; in which ſence Fleſh is underſtood in. Reader doſt thou think this meaning of Prieſt Bond is right concerning Jeſus of Nazareth, the Lamb of God, who takes away the Sins of the World? for did Chriſt ever receive the Worldly greatneſs and Honour, Creature, Pomp and Dignity? Doth not Chriſt ſay, He was not of this World? He teſtified againſt this World, that their Works were Evil. Prieſt Bond ſaith, All ſuch as ſtand in a Covenant of Works, as the Quakers do. And yet in Page 61. W.W. confeſſes to Chriſt, in them the hope of Glory, the Quakers are in the Covenant of Grace, the Light and Life, which Light thou Blaſphemouſly calls an Idol, as in Page 64. Prieſt Bond brings Jeremiah, Chap. 25. God is at Hand, &c. And Pſalm 139.7, 8. David ſaith, Whither ſhall I go from thy Spirit, &c. If I make my Bed in Hell, behold, thou art there, &c. So Prieſt Bond ſaith, The Deity filleth all places, Creatures and things in Heaven, Hell, the Sea, and the Earth. But Prieſt Bond, doth the Deity fill the Devils in Hell in whom there is no Truth, If he fills all things in Heaven and Hell? Is not the Deity Truth, Page 63? Prieſt Bond ſaith, Chriſt made a Scourge of ſmall Cords, and Whipt ſundry perſons that ſold Doves in the Temple, in Page 59.61. Why ſhould the Lawful Magiſtrate Scruple to follow Chriſts example, to whip W. H. the Quaker? We believe that Prieſt Bond would have the Magiſtrates to be Whipping, like the New-England Prieſts; but we hope the Magiſtrates of Burmudas will be wiſer. But S. Bond would be at whipping; Doth not he deſerve to be Whipt, who calls Chriſt a Devil? and his Light within an Idol? Prieſt Bond, thou ſaiſt in Page 57. They do in their Meetings and Aims, make the Angels, and the Apoſtles of Chriſt Lyers. Theſe are all horrid Lies; for we own Chriſt Jeſus, according as the Angels and Apoſtles have declared him, more than Prieſt Bond. And Prieſt Bond ſaith again, As if the Lord Chriſt had ſaid, all Men are Fleſh and Blood, ſo dull ſighted and blind, that they could never have received his Truth by any Study or Obſervation, it comes only by Gift and Revelation, John 6.62. Peter ſaying to Chriſt, Thou art the Son of the living God. And yet in page 55. Prieſt Bond contradicts himſelf, and ſaith, that Chriſt was both ſeen and heard with the bodily eyes and ears of a Woman with whom he converſed. What, Prieſt Bond, without the Gift and Revelation did ſhe know him to be the true Chriſt? and if ſhe had not had ſomething more than her outward eyes and ears, ſhe would not have left her Water Pots. And Prieſt Bond goes often over in his Book, telling the Quakers of the ſpiritual heavenly man, and of eternal fleſh and blood, and their everlaſting Goſpel, and this thou calls the Quakers Idol light within, page 57. And in page 56. Inviſible fleſh and blood: And again, ſpiritual inſide Chriſt. Here the Reader may ſee how Prieſt Bond utters forth his own folly; for he confeſſes Chriſt to be the heavenly ſpiritual man himſelf, and immortal fleſh and bone, page 75. And the Apoſtle ſaith, Chriſt is in you except you be Reprobates. But it ſeems Prieſt Bond's Goſpel is not everlaſting: The Apoſtle ſaith it was everlaſting, and ſo do the Quakers: And Prieſt Bond, one while he ſaith the Fleſh is Humane, and another while it is ſpiritual; but whether or no doth Prieſt Bond eat and drink Chriſts Humane Fleſh and Blood as he calls it? And Prieſt Bond ſaith, to teach a denyal of Jeſus Chriſt of Nazareth, a man approved of God, to be the true Chriſt and our only Saviour. This the Quakers never did, nor never was in their thoughts to deny, the Lord knows; and therefore Prieſt Bond cannot charge it upon the Quakers, as in page 54. Prieſt Bond, thou ſaiſt page 53. that Chriſt is the true Jacobs Ladder, John 1.51. But let the Reader read John 1.51. there is no ſuch ſaying in that Verſe: And thou ſaiſt, the bottom of which (to wit) the Ladder, there is his humanity or vail of fleſh and blood; and the top reaches to Heaven, and there is his Divinity: But where muſt we find theſe words of Prieſt Bonds in Scripture, which he ſaith is his Rule? And where doth the Scripture call the Blood of Chriſt, a Vail, which cleanſeth from all ſin, and ſprinkles the Conſcience from dead works, &c? Prieſt Bond ſaith, The viſible material body of Jeſus Chriſt is not the Saviour, &c. page 52. This he charges upon ſome of the Quakers; but he hath not quoted the Page where we ſhall find it: So we believe he hath wronged their words. But is the viſible material Body of Chriſt the only Saviour without God? And Prieſt Bond ſaith in page 72. Chriſts Fleſh and Bones, after the Reſurrection, was ſpiritual and immortal Fleſh and Bones, page 75. And he ſaith viſible and material in page 52. And Prieſt Bond ſaith in page 53. I have often heard ſome of them to affirm, that the Quakers do believe in Chriſts Body of Fleſh and Blood; and that he dyed for ſin, and roſe again, and that he is mans only Saviour: Yes ſay we, the Quakers never believed otherwiſe, and can praiſe God through Jeſus Chriſt, who is our Saviour and way to God; for the Quakers always affirm, that Chriſt as he was Man, dyed and taſted death for every Man once for all, and roſe again, and ſat down at the right hand of God: And yet Prieſt Bond confeſſes, That very offering of Jeſus Chriſt could not ſave us, but by the will and ordination of the Father. Here he is made to confeſs the Quakers Principles according to the Scripture (Prieſt Bond ſaith) this Blood of Chriſt cleanſeth all right believers from all ſin; and yet he ſaith, None can be made free from ſin in this Life; and there is in all true Believers a curſed root of bitterneſs not caſt out, Death only makes conqueſt over Sin, page 87. And page 47. The Blood of Chriſt cleanſeth all right Believers from all ſin: What contradiction is this! And again he ſaith, And Chriſt, &c. waſhed us from our ſin in his own Blood. And Prieſt Bond ſaith again, The cleanſing or waſhing cannot be within, but without us: But this Prieſt Bond hath not proved in ſo many Scripture words; and though Chriſt was a Sacrifice, and his Fleſh and Blood ſuffered without upon the Croſs, yet Chriſt tells Prieſt Bond, If he do not eat his Fleſh, and drink his Blood, he hath no life in him; and if Chriſt be not in him he is a reprobate. And doth Chriſt juſtify Reprobates? And is not the Sin within a Man? And muſt not the Blood ſprinkle the Conſcience from dead works, &c? And Prieſt Bond ſaith, to be cleanſed from all ſin by the Blood of Jeſus Chriſt: So here Prieſt Bond he hath left out his Son: And in page 47. and 46. he is finding falt with F. E. for leaving out his Son: But Prieſt Bond ſaith, is to be underſtood for a cleanſing from all the guilt, &c. But hath Prieſt Bond no guilt when he commits ſin? But where doth the Scripture ſay, that Chriſt cleanſeth from the guilt of ſin only? and that we muſt have ſin while we be in the world? and in all true Believers there is a curſed root of bitterneſs not caſt out, Death only makes a conqueſt over Sin? And Prieſt Bond, what, doth this curſed root of bitterneſs bring no guilt of Sin? But we ſay, Chriſt who hath taken away the Curſe, and redeemed us from under the Curſe of the Law, cleanſeth from all ſin.

Prieſt Bond ſaith, page 46. The Phariſees took Divine honour to themſelves, and thereby received honour one of another. Chriſt ſaid, ye receive honour one of another, and ſeek not the honour that comes from God only, John 5. But thou wrongs the Scriptures; for Chriſt doth not ſay, the Phariſees received Divine honour to themſelves, thou adds that to the Scriptures. But what is the honour thou would have from the Quakers, thou would have them to ſay you to thee, and put off their Hats to thee, &c. would thou? And if ſo, prove ſuch a practice by Scripture which thou calls thy Rule. And S. Bond ſaith, He that made Heaven and Earth, Angels, Principalities and Powers, that hath a name above every name, that is named King of Kings, and Lord of Lords, the Prince and only Saviour that gives repentance and remiſſion of ſins, is in each of your vile bodies (to wit) you Quakers. Then Prieſt Bond falls a railing, and ſaith, Is it not to be wondred at, that they are ſo poſſeſt with the infernal ſulfer of pride againſt Jeſus of Nazareth. Theſe baſe words Prieſt Bond may apply to himſelf: But we are not aſhamed to confeſs Chriſt Jeſus, who is our only Saviour, who is King of Kings, and Lord of Lords, who rules in our hearts by Faith, who is aſcended above all Principalities and Powers, by whom all things were made, whom the Angels worſhips; I ſay, this Chriſt Jeſus of Nazareth rules in our hearts, and is revealed in us, and the Son of God is come, and we are in him, as John witneſſed; and therefore all Prieſt Bonds ſcoffing, lying words are returned back again upon himſelf, and ſo we know that our Bodies are Members of Chriſt, and Temples of the Holy-Ghoſt, 1 Cor. 6. And the Apoſtle ſaid. Ye are the Temples of the living God, who ſaith, I will dwell in them, and walk in them, and I will be their God, and they ſhall be my people: And we have the comfort of the Scripture, 2 Cor. 6. And if this Chriſt which we own be not in Prieſt Bond, then he is a Reprobate. Prieſt Bond ſaith, In all Places and Countries, the generality of Quakers do purpoſely uſe theſe words, THEE and THOU, and deny all reverential reſpect to all ſorts of men; theſe things the unmannerly Quakers will do: but the Scriptures do command all men to pray for Rulers, and to ſubmit unto them, and to give the honour thats due unto them: And therefore ſaith Prieſt Bond over and over, The Light of the Scriptures doth reprove them. Page 41. 42, 43, 44, 45. He makes a great pudder about THOU and THEE, but to no purpoſe; Doth THOU and THEE diſhonour Magiſtrates? and to ſay YOU to them, is that the true honour and reverence that belongs to them? If ſo, let Prieſt Bond prove it by Scripture, which thou ſaiſt is thy Rule. And thou ſaiſt, The Quakers ſeeming Sanctity conſiſts in thee and thou, That is falſe; for Chriſt is our Sanctification: and thee and thou is according to the Scripture, &c. And three times over in the fortieth Page, Prieſt Bond ſaith, That we deny Jeſus Chriſt of Nazereth, born of the Virgin Mary, which are all horrid lies (in Page 40. and 41.) For we own Chriſt Jeſus more than he. Prieſt Bond ſaith, that John Crook ſaid, it was the Light within that was Crucified without the Gates of Jeruſalem: Theſe are more Lies; for Chriſt ſuffered in the Fleſh without the Gates of Jeruſalem, who enlightens every Man that comes into the World, and was quickned by the Spirit. Bond runs into his wicked words, and tells of an Inſide Chriſt: but he hath not proved ſuch a word in Scripture, Page 39. And Prieſt Bond ſaith, The inſpired Scriptures of God are againſt the feigned Light of Chriſt within them, But Prieſt Bond hath brought no Scripture againſt the Light of Chirſt ſhining in our Hearts, which gives us the knowledge of the Glory of God in the Face of Chriſt our Saviour: And ſo it was the Apoſtles Doctrine, and reaching to bring People to the Light of Chirſt, which ſhined in their Hearts, which Light of Chriſt, thou calleſt an Idol and a feigned Light Chriſt within, Page 38. which thou haſt not proved by Scripture, which thou calleſt thy Rule; and by it thou art reproved. And Chriſt is manifeſt in us by his Spirit. Prieſt Bond, But all things reproved are made manifeſt by the Light of the Scripture, Scripture Light. Then how chanced it, the Jews were not reporved by Scripture Light? And what reproved before Scripture was written? or them that have not nor had not the Scripture? Had people no Light to reprove before the Scripture was written? And Prieſt Bond ſaith, Every one that doth evil, hates the Light, &c. By the Light Chriſt, Underſtand the Doctrinal Light contained in the written Scripture of the New-Teſtament. But Prieſt Bond, prove that the New-Teſtament was written when Chriſt Preacht that Doctrine, in John 3. And every one that doth evil, hates the Light, and will not come to it. Hath every one the Scriptures, that doth evil in the World? Prove that Prieſt Bond, who ſaiſt, that Scripture is the Light; for do not the Scriptures declare, that Chriſt enlightens every one that comes into the World? Prieſt Bond ſaith, That the True Chriſt hath ſtopped F. E's Mouth, and yet F. E. and he diſputes over and over in his Book afterwards. And then Prieſt Bond goes to his Lies and Blaſphemous Language, Falſe Chriſt, the Devil, Chriſt within is the falſe Chriſt the Devil, Page 36. And yet Prieſt Bond is made to confeſs in Page 21. 23. that F. E. the Quaker did confeſs the word took Fleſh, and in that Fleſh dyed for all Men, and further, F. E. did believe, that Jeſus Chriſt of Nazareth, a Man approved of God amongſt the People, whom the Jews hanged and ſlew, and God raiſed from the dead, and alſo received up into Heaven, was the true Chriſt and only Saviour. And yet Prieſt Bond ſaith in the ſame 21. Page, That the Scriptures of Truth doth plainly charge the generality of Quakers with the guilt of the Sin againſt the Holy-Ghoſt, becauſe they have ſinned willfully, after a Profeſſion openly made of Faith in the Lord Chriſt, born of the Virgin Mary, &c. See the Prieſts contradictions here in F. E's confeſſion, as Prieſt Bond prints them: But theſe are all horrid Lies; for we are in the ſame Faith, which Chriſt Jeſus is the Author and Finiſher of; and the Scripture charges us with no ſuch thing which he falſly perverts and miſapplies; they are better applied to himſelf in ſinning againſt the Holy-Ghoſt, who calls Chriſt within, a Devil, and an Idol-Light, which will be his own Condemnation, Then he is making a pudder about Chriſts humane nature, and yet cannot give a Scripture to prove it, as in Page 55. And yet he ſaith, Chriſts Body of fleſh and bones, after the Reſurrection, was ſpiritual, Page 72. And in Page 69. He ſaith, Stephen ſaw Chriſts Humane Body above. Are not theſe contradictions? And the Apoſtle ſaith, All things were made by Jeſus Chriſt, and all things were made by the Word, and Chriſts Name is called the Word of God. Prieſt Bond ſaith to F. E. It is ſtrange that thou wilt produce a Chriſt for Evidence in whom thou doſt not believe, Page 34. And in Page 40. They deny that Jeſus Chriſt was come into the Fleſh And in Page 21. 23. They confeſs Chriſts coming into the Fleſh. Thou ſaiſt, and here thou contradicts thy ſelf, and ſaith and unſaith, and belies the Quakers.

Prieſt Bond, thou brings Chriſts Words, I in them, and thou in me, that they may be perfect in me (to wit) Chriſt, (i. e.) that is in oneneſs of Affections; but affections he hath added, and what Affections them are he hath not declared, Page 34. Yet thou ſaiſt, The Saints muſt have ſin in them as long as they live, and ſhall not be made free from Sin in this Life, and there is a Curſed Root of Bitterneſs in all true Believers, and not Caſt out, Death only makes Conqueſt over Sin, Page 87. So it is not Chriſt that makes an end of Sin, and his Blood that cleanſeth from Sin, and make their Garments white, and gives Victory and Conqueſt; but it is death, according to Prieſt Bonds Doctrine, that Conquers Sin. And thou ſaiſt, If the Man Chriſt Jeſus had not firſt given himſelf a Ranſome for our Sins, &c. Page 32. And then thou ſaiſt, You muſt not be free from Sin in this Life. What contradictions are here And how art thou reconciled to God, and pleads thou ſhalt not be made free from Sin in this Life, which is of the Devil: And Chriſt enlightens every Man that comes into the World, who is the Redeemer, which Light thou calleſt an Idol Light within. The Quakers ſay, thou that hates the Light of Chriſt, and calls it an Idol, thou hates thy Redeemer, and Chriſt (from whence it comes) who Redeems, Sanctifies, Waſhes and Juſtifies. Prieſt Bond ſaith. Page 31. That F. E. ſaith, He was Waſhed and Juſtified from Sin in ſome meaſure; Is any man Juſtified, but according to the meaſure of Faith? And thou finds fault with meaſure or degrees, and yet thou uſeſt the ſame word degrees, Page 31. And thou ſaiſt, That our Juſtification from Sin was once finiſhed and perfected without us, on the Croſs, with the Offering of the Body of Chriſt Jeſus once for all; and Chriſt gave himſelf a Ranſome for all, &c. This the Quakers believe; But did Chriſt give himſelf a Ranſome for all? And was he an Offering for all Men? And how can Prieſt Bond ſay, Chriſt hath Juſtified him from his Sin, or Waſht him from his Sin, when he ſaith, He ſhall not be free from Sin, (which is of the Devil) in this Life? And yet he finds fault with F. E. who ſaid, He was Waſhed and Juſtified from his Sin in ſome Meaſure; and calls it a dangerous Doctrine; and ſaith, Jeſus Chriſt of Nazareth hath once by his own Crucified Body without us on the Croſs, finiſhed Tranſgreſſion, and made an end of Sin. (Mark) made an end of Sin. And Prieſt Bond ſaith again, They ſhall not be made free from Sin in this Life; and there is in all true Believers a Curſed Root of bitterneſs not caſt out, death only (mark only) makes the Conqueſt over Sin: and yet Chriſt hath made an end of Sin. Then how can Prieſt Bond ſay, Chriſts Death makes an end of Sin, as in Page 31. When they cannot be made free from it in this Life, it muſt be Death that muſt end it? So you may ſee what conrtadiction he makes, and what confuſion he is in. Prieſt Bond grants, that we could not he ſaved without the operation of his Spirit in us; and yet Chriſt within is a Devil, and his Light is an Idol Light he ſaith: And the Quakers own no other Chriſt within, but what the Apoſtles Preacht both without and within. Prieſt Bond ſaith, It is the Spirit that quickens, John 6.63. But Prieſt Bond hath not proved this. Is not Chriſt who is the Saviour of the Soul a quickning Spirit? as it is written, the firſt Adam was made a Living Soul; The ſecond Adam was made a quickning Spirit. 1 Cor. 15.47. But Prieſt Bond ſaith, Though the Spirit be a dead Souls quickner, yet it is not the quickned Souls Saviour, Page 26. So then Chriſt the ſecond Adam, who is a quickning Spirit, is not the Souls Saviour, according to Prieſt Bonds Doctrine. And Prieſt Bond makes a great deal of pudder in ſeveral Pages, concerning eating Chriſts Fleſh, and drinking his Blood, who ſaith, Except ye eat the Fleſh of the Son of Man, and drink his Blood, yee have no Life in you. Now we that eat the Fleſh of Chriſt, and drink his Blood by Faith, and have Life and Chriſt in us, this Chriſt Prieſt Bond ſaith is a Devil, and his Light is an Idol.

And Prieſt Bond falls a Railing againſt the Quakers, in Page 20. and ſaith, Crucifying of the Son of God: Crucifying of him again, &c. And have trod under foot the Blood of the Son of God. But Prieſt Bond, is not this thy own condition, and not the Quakers, who calls Chriſt and his Light within his people an Idol, the Devil, And ſaiſt, The Saints ſhall not he made free from Sin in this Life? and the Apoſtle ſaid, That the Blood of Chriſt Jeſus the Son of God cleanſeth from all Sin. And Prieſt Bond makes a great deal of Pudder in three or four Pages concerning the Seed, in Page 19. Chriſt we ſay, is the Seed of the Woman which bruiſes the Serpents Head; and Chriſt is the Seed of Abraham, in which ſeed all Nations are bleſt: and if ye be Chriſts, then are yee Abrahams Seed, and heirs according to the promiſe, and are the Children of God by Faith in Chriſt Jeſus. And we tell Prieſt Bond, Chriſt is the Seedsman: And he may read in the Scriptures, what Chriſt calls the Seed that he ſows: and the good Seed are the Children of the Kingdom.

Prieſt Bond, thou ſaiſt, Chriſt in you, the cauſe being put for the effect by a Metonyma; but he hath not proved the word Metonyma by Scripture, that he hath added; in Page 18. And Prieſt Bond makes a great ſtur, Page 17. Of Chriſt being in his People; but why cannot he own the Apoſtles words, as they ſpeak plainly, which are better than his meanings, as in 2 Cor. 13. Coloſſ. 1.27. and Amos 2.13. Geneſis 6.6. And there he is giving his meanings upon thoſe Scriptures, which are plain enough without his meanings and dark imaginations, who pretends Scripture to be his Rule, and the people muſt take his meanings to be the Rule. And Prieſt Bond ſaith, The Light within doth Juſtify the vileſt Antichriſts that are this day in the World; The Light within, which is by natural Generation in Reprobates, is not the true Chriſt, Page 16. ſaith Prieſt Bond. (Anſwer) Theſe are Prieſt Bonds horrid Lies and Blaſphemies. Chriſt who enlightens every man that comes into the World, Condemns the Antichriſts, and the wicked, and the Reprobates, that hate it and do not believe in it: And this Light doth not come by natural Generation, as Prieſt Bond ſcoffingly ſaith; but the Light is called the Life in Chriſt the Word, by which all things were made, John 1. Page 16. And yet Prieſt Bond confeſſes in contradiction to himſelf and ſaith; It is true, by Light (To wit) Chriſt which enlightens every man that comes into the World is meant the true Chriſt and only Saviour, Page 8. And Prieſt Bond goes over and over, and ſcoffingly and Blaſphemouſly ſaith, Chriſt within is a Devil; which he might as well have reflected on the Apoſtles, as on the Quakers: for the Quakers own the true Saviour manifeſt in them, as he was in the Apoſtles and Saints in their days: And it is falſe to ſay, That we make no diſtinction betwixt Chriſts Godhead and Chriſts Manhood, as in Page 12. Prieſt Bond, thou ſaiſt Page 10. But as for your Idol Light Chriſt, it was never viſible, but ever inviſible. So here Prieſt Bond hath ſet up an Inviſible Idol of his own making, in Page 10. And yet in Page 8. S. Bond ſaith, It is true that by Light in that place of Scripture, the true Chriſt and our only Saviour is meant, John 1. And in Page 10. An Inviſible Idol. Prieſt Bond ſaith Page 8. A Quaker attributes no more Soul-ſaving Merit to the Body of Jeſus, than to the Body of a Turk or a Jew. Theſe horrid Lyes Prieſt Bond hath Forged, which Lyes of his was never the Quakers thoughts; For God prepared Chriſt a Body to do his Will, and to fulfill his Will, &c. who was a ſacrifice for the Sins of the whole World, and dyed, and roſe again, and ſits at the Right Hand of God: and yet Prieſt Bond made to confeſs that the Quakers ſay, That the Word took Fleſh of the Virgin, and that he ſuffered without the Gates of Jeruſalen, &c. And therefore Prieſt Bond is to prove, who ever ſaid, That the Body of Chriſt attributes no more Soul ſaving Merit than to the Body of a Turk or a Jew. And again Prieſt Bond ſaith, I do acknowledge (with him (to wit) the Quaker that the effects of Chriſts death and ſufferings are to be inwardly Witneſſed within us, Page 8. And yet Chirſt within is a Devil, & his Light an Idol within, How agrees the Blaſphemy with the Confeſſion? And who is it that works? Doth not Chriſt work inwardly in his People, by his Faith, Light and Spirit? And Prieſt Bond hath made a great ſtir in three or four Pages about the Falſe Chriſt; and he may apply all theſe Pages to himſelf, for they do not at all concern the Quakers. And all his Lies, and Slanders, and filthy calumnies, and his ungracious filthy Language in his Book; doth manifeſt him to be no Miniſter of the Goſpel, but a Miniſter of ſoul Language and Lies, neither hath he proved the Quakers principles to be erroneous, but hath manifeſted his own erroneous Principles 75 times over.