Answer. What proof is this of delusion, or believing a lie, when nothing is spoken, but this telling that we appoint silent meetings?" Herein is his mistake, for we do not appoint any meetings intentionally to limit them to silence, but singly to wait upon God, either to learn of our high priest Christ Jesus, or to speak or exhort, as he requires; which was the practice of many of God's people, who knew a time of silence, and a waiting in silence, before they went forth to preach, and did know the teaching of God within to direct them both in silence and in speaking. (Isa. xxl. 1. Jer. viii. 14. Ezek. iii. 15, 16. Eccles. ii. 7. Job ii. 13. Luke xxiv. 49. Acts i. 4.) And this we are witnesses of, who are come to know a subjection to the power of God, and may not run, nor preach, nor pray in men's will, nor act in a voluntary and feigned humility, like such will-worshippers as can put one another on to praying and preaching, and say, "Brother, will you pray? Brother, will you perform the duty? and brother, do you pray, you are more able and worthy than I, &c." Again, we have borne a testimony for God in our meeting together, both when we have ministered, and when we have been silent, which has stood a witness against the persecuting spirit, by which many of our friends have deeply suffered for their testimony, both by imprisonments, banishments, and many to death; whereas we have not observed that you Baptists will suffer much, who are so ready to creep out, write and cavil against us now in a time of respite and quietness; which shows the baseness of your spirits, thus to bespatter an innocent people; and how ignoble such of you are, though there are some few that are of a better spirit than thus to bespatter us, as this peevish William Burnet has done, who I suppose will suffer but little for his Christ, whom he has to seek above the clouds, whilst he opposes the Light within, which should preserve and bear up through sufferings. But suppose the Baptist teachers were so valiant and noble, that they should all be prisoners, and confined, must their people therefore not meet, but let their testimony fall, and give their enemies the day? Seeing meeting in silence is reckoned such a great crime, and yet meditation is granted to be a duty, but not in meetings, but alone. It appears that William Burnet has not a dependence upon the Spirit of Truth within in meetings, to receive his instruction thence, but he must have his matter compiled and patched up beforehand, as his matter seems to imply, like the priests of the times. And as for his stories and tattles in page 23, touching several of our friends, whereby he goes maliciously to render us odious; some things therein are falsehoods, and others, wherein some of our friends have been signs to the world, as Solomon Eccles, and others, we have answered over and over heretofore, and the

E

truth of Solomon Eccles' sign has appeared against the nakedness of such dark professors and priests as he witnessed against. And herein he has but raked up such stuff as the persecuting priests have against us; and yet he confesses, "Isaiah did go naked for a sign to Egypt; yet all the prophet's actions are not for our example to follow." Page 14. To which I say, what then shall be judge in this case? for here it appears the Scripture is not the rule, contrary to his former assertion.

Baptist. Now the Quakers would be so far from directing men to go to the material temple, that they make it but a vain thing to look to Jerusalem, to the antitype of that temple, viz. to Jesus Christ, as he was there crucified; or to that blood that was there shed for justification." Page 24.

Answer. The Quakers see no need of directing men to the type for the antitype, viz. neither to the outward temple, nor yet to Jerusalem, either to Jesus Christ, or his blood; knowing that neither the righteousness of faith, nor the word of it, doth so direct, (Rom. x.) And is it the Baptists' doctrine to direct men to the material temple, and Jerusalem, the type for the antitype? what nonsence and darkness is this! and where do the Scriptures say, the blood was there shed for justification and that men must be directed to Jerusalem to it? (whereas that blood shed is not in being. P. 40.) but the true Apostle directed them to the Light, (which is so much opposed by the Baptists) to walk in the Light for the blood of Jesus Christ to cleanse them from all sin, (1 John i.) and he died for our sins, but rose again for our justification; which resurrection surely was after the shedding of the blood outwardly. But more of this matter hereafter, and of William Burnet's ignorance and nonsense about the blood.

Baptist. They do deny that man Christ, or that God-man that was born in Bethlehem of the virgin Mary." Page 25.

Answer. We never denied the man Christ, nor that he took upon him flesh, or was born of the virgin according to the flesh, nor did we ever deny Christ to be the Saviour; but as for those expressions," God-man, being born of Mary," we do not find them in the Scriptures, nor do we read that Mary was the mother of God, but in the Pope's canons, articles, &c. Though William Burnet has pretended the Scripture to be his rule, as if he would be exact in squaring his work thereby; here his work is contrary to his rule. Again he says: "Christ was seen with a carnal eye, and his voice heard with a carnal ear." Pages 25, 28, 29. Whereas Christ said: "he that seeth me, seeth my Father also:" now dare he say, that God is such a visible object as may be seen by a carnal eye? surely nothing is obvious to the carnal eye but that which is carnal or outward; but so is not the invisible. But indeed if the body that Christ took upon him in the virgin, and

which was afterwards crucified and put to death, was God, (for he tells of God-man being born of the virgin,) then this would make God visible, and to die, when that body was put to death; which were no less than blasphemy; whereas God was manifest in flesh, Christ came in the flesh, (1 Tim. iii. 1 John iv.) and so did bear the name Christ as he was in the flesh.

Baptist. If that God, Christ, and Spirit, that have their residence in the heavens above the clouds, is looked upon by the Quakers to be but an imaginary God and Christ, &c. page 25, the Christ that is without and in the heavens, &c. page 26. But whither he now seeth that looketh to another God and Christ, that is not to be found above the clouds ?" Page 27.

Answer. That God, Christ, and Spirit, the Quakers own, is no other but the true God and Christ, even that God that cannot be confined, circulated nor limited to a place of residence, seeing the Heaven of Heavens cannot contain him; and that Christ which ascended up far above all Heavens, that he might fill all things, who is God over all blessed for ever. And this God, Christ, and the Spirit, the Quakers did not find above the clouds, where the Baptist imagines, at such a distance, for they never ascended thither to seek their residence above the clouds, where the Baptist tells of finding God and Christ, though they were never there themselves to find him; and it seems they are likely to be without both, while they are telling of finding God and Christ above the clouds where they cannot come.

But we are sure the righteousness of faith does not say, "Who shall ascend to fetch Christ down from heaven?" but, the word is nigh thee; and we also know, having found him whom our souls love, that he that dwelleth on high, and inhabiteth eternity, doth also dwell with such as are poor and of a contrite Spirit, and tremble at his word, though they be scoffed at and derided by such of you Baptists, whose understandings are clouded from the knowledge of the true God and Christ; whom one while you tell of finding above the clouds in the Heavens without, another while of directing men to Jerusalem, to the antitype, and to that blood that was there shed, as William Burnet has done, page 24. Yet though we do oppose his imaginations and confusion concerning Christ; neither his ascension into the Heavens, and also far above all Heavens and clouds, nor yet his coming the second time without sin to salvation, do we in the least deny or oppose; knowing in measure the effect of his appearance and coming, to wit, salvation, as they did of old that in faith looked for his coming the second time without sin unto salvation, wherein their faith and hope and expectations were not made void, but fulfilled and answered and as to that (1 Thes. iv. 17.) which William Burnet brings to prove that Christ shall come in the latter end of the

world from heaven above the clouds." Now in verse 15, it is said, that we which are alive and remain unto the coming of the Lord." Now I ask, if they did live and remain to a personal coming of Christ in the clouds yea or nay? or can it be reasonably thought to be a coming that is not yet, that they lived and remained to? And further John (in Rev. i.) said, "Behold he cometh with clouds:" he also, when he was in the Spirit, "saw him that was the first and the last, and in the midst of the seven golden candlesticks he saw one like unto the son of man, whose eyes were as a flame of fire, out of whose mouth went a sharp two-edged sword, whose countenance was as the sun shining in his strength, who laid his right hand upon John." Now, did John see him with carnal eyes, or was this coming such as you expect outwardly? Moreover, Christ said, "the Son of man shall come in the glory of his Father with his angels, and then he shall reward every man according to his work. Verily I say unto you, there be some standing here which shall not taste of death, till they see the son of man coming in his kingdom," Math. xvi. 27. 28. Luke ix. 26. 27. Now what is that glory of the Father in which his coming is, is it visible to the carnal eye? And when was that coming to be, is it now to be looked for outwardly? But farther, we do acknowledge the several comings of Christ according to the Scriptures, both that in the flesh and that in the Spirit, which is manifest in several degrees, as there is a growing from glory to glory. But three comings of Christ, not only that in the flesh at Jerusalem, and that in the Spirit, but also another coming in the flesh, yet to be expected, we do not read of, but a second coming without sin unto salvation, which in the apostles days was looked for. Again, that" the dead in Christ shall rise first,” we own to be an effect of Christ's coming, and know that there is a dying in Christ, a being baptized into his death, before a coming forth or rising in the likeness of his resurrection; and if we be dead with him, we shall also live with him," (2 Tim. ii. 11.) and said Paul to the Colossians, "For ye are dead, and your life is hid with Christ in God." But now to know these states, what it is to die with Christ, to be conformable to his death, and to partake of the power of his resurrection, these things are hid from that eye and expectation which is carnal, and only known to them that are come to the mystery of faith in a pure conscience, and to know that power by which the faith of the operation of God is known, and the work and effects of it. But at these things blind and ignorant contenders may carp and cavil, till they be more blind, and plunged in gross darkness and unbelief.

Baptist. "I would know where the Spirit, in so many words, is called the key?"

Answer. It seems as if he would be very exact in keeping to

the words of Scripture, when he calls for a proof of that, in so many words, which he dare not deny the matter of, and says, "it may be a good comparison;" so it appears he was presently checked, and says, he would not be found to carp at any thing that may agree with sound doctrine," though he has carped at many things that are sound. And now does he not deserve to be tried by his own rule, and asked, where he proves that he is justified by the shedding of the blood that was let out by the spear, in so many words? and where, in so many words, that blood shed without the gates of Jerusalem is the means of salvation, as in page 28, whereas if that be his justifier and Saviour, where is it? it is not in being, (page 40,) so then his Saviour it appears is not to be found; whereas the blood of Christ, which justifieth, purgeth the conscience, cleanseth from all sin, and wherein he washeth them that follow him, is still in being; cleansing and washing being a real act and spiritual work in every true believer that walks in the Light, whereby the blood of Christ is known. 1 John i. 7.

Baptist. "I do much wonder where that word or doctrine was coined that they so often teach and exhort; that is, to turn to the Light within ?" Page 28.

Answer. Why art thou so positive against it then, William Burnet, to oppose that thou knowest not whence it rose? But this Light within has sufficiently manifested thy darkness and ignorance of the Scriptures, which so plainly witness to the Light within but thou hast confessed the Scriptures are a mystery, and if you are not careful to compare Scripture with Scripture, you may soon miss and split yourselves." Page 30.

Indeed thou hast egregiously missed, and split thyself against the Light within; and how then is the Scripture thy rule, and how is it known. It seems thou seest no farther than comparing the Scripture with Scripture, (like the hireling priests that deny revelation and immediate teaching,) instead of having recourse to the Spirit that gave them forth, and opens them, it being the key that opens the mysteries of God, as thou hast granted before. Page 28.

Again; touching the grace of God that hath appeared to all men, (Tit. ii. 11.) William Burnet gives his meaning upon it in these words, viz. "The word all' is often taken restrictively, and may intend all that have heard it, and such to whom it appears to be grace." Thus you may see how he can turn plain Scripture with his meanings to serve his own end; as if he should say, it appears to all to whom it does appear; or where it is said, "Christ died for all, and tasted death for every man," he died but for all that he died for, or for every man for whom he tasted death. What gross absurdity and nonsense is this he