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up in that Smoke that ascends out of the Bot• tomless Pit, and darkens the Sun and the Air,

whose Name is Abaddon and Apollyon, i. e. in English, the Destroyer.

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· The Valley which is also called Tophet, or " the Valley of the Land of(z)Benhinnom, typified

by that which was of old about Jerusalem, and is its Figure, where Men sacrificed their Friends

through the Fire to the Idol Molech, which was « their God; the Pile whereof is Fire and much Wood, and the Breath of the Lord, which is his

Spirit in Men's own evil Consciences, like a River of Brimstone, doth feed and kindle it: This is

that Valley of Jehoshaphat, to which (as much ' a Riddle and Mystery as it may seem to be to

say, come up to the Valley) all the Heathen must « be awakened and fummoned to come up to • Account, out of the dark Cells of their own • deceitful and desperately wicked Hearts, even

to that Light, which is the least of Seeds, and • lies lowest under the Luft of the World, which ! is got above it in Men's Hearts; yet is in Truth • the greatest and highest Power and Seat of Ju

dicature, which whoever resist and rebel against, receive to themselves Damnation : This is a burning within, kindled under all Men's

fleshly Glory, of which (mean while not denyoing it to be also a certain local Place, as ye

speak) we affirm that it is within the Conscience of every Malefactor, or impenitent Rebel against the Light, where the Wrath of God, is manifested against Sin, and on the Creature

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(2) Therefore is Hellcalled by Cbrift, Mat. V. 29, 30. and by Fames, James iii. 6. in Greek geevva ex i3 & 17 vallis Hinnom quæ alias nain Topherh dicitur, Feremiah vii. 31. Ifaiah XXX. 33.

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for its Disobedience, when heathenish People not liking to retain God in their Knowledge, nor glorifying him according to what Knowledge they have of him, but giving themselves over to vile Affections, and to act Things that are unseemly, receive (mark] within themselves, (as 'tis said Rom. i.) the just Recompence of Reward that is meet for their Works ; whereas every one, whose Work is found approved by the

Light that proves it, hath his Rejoicing, (with ' that Joy which the Stranger intermeddles not

withal) in himself alone, and not in another, Galat. v. So every one, whose Work is reproved by the same, muft bear his own Burden,

which none can ease him of, or take off from · him, whosoever he is : And this is Hell, which

is the second Death, where the Fearful, Unbe: lieving, and Abominable have their Part, who

have no Part nor Portion in God's holy City.'

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Hence it appears, that though the Quakers say, as the Vicar does, p. 242. “There is a Di: vine and Heavenly Enjoyment of God's Pre'sence in good Men here, by his Gifts and Graces

and Spiritual Comforts and Consolations, in which Respect Heaven may be said to be in

some Measure begun in good Men here.' And that Hell, or the Wrath of God, is manifested against Sin, in the Conscience of every one that doth Evil while here ; yet they deny not the Localay of Heaven and Hell, nor that there is a State of more compleat Joy for the Righteous, and of more exquisite Torment to the Wicked hereafter, for as W. P. well observes, (a) · Tho'

we own the Beginning of Heaven and Hell to

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(a) His Works, Vol. II. p. 442.

be in this World, yet that they are but Ear' nests of that compleat Joy or Torment which ! Men shall receive as their Eternal Reward or

Recompence hereafter.

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Of Abusing the QUAKERS, That the Vicar is either touch'd in Conscience for misrepresenting the Quakers through the preceding Part of his Book, and would therefore guard against their just Complaints, or else is so far blinded in his Judgment, by a vicious Habit contracted through long abusing them, as to make him really doubt whether they, of all Mankind, have any Right or Title to common Justice, appears by several Queries he proposes in this his last Section, which begins thus, p. 246.

Quest. May not the Quakers justly com• plain of their being misreprejented, when they

bring contrary Testimonies to those that are ! objected against them out of their Books?? To which he answers, No: And gives this Reason for it, « Their feeming contrary Testimonies may

not be really contrary in their Sense and Mean

ing, but in their Words only: By thia Rule, having once luckily hit on a Paffage either mit printed, or otherwise capable of an Heterodox Conitruction, he has the Quakers fast, fince. whatever they shall have otherwise spoken may be in Words only, and contrary to their Sense and Meaning, which is solely to be determined by that Heterodox Passage. All the rest is with him but a Popish Trick of smoothing their

Principles

Principles to make them seem the same with other Christians. Pag. 247. for he tells us, “It is one • of the most dangerous Things to allow Men to

interpret their own Words as they themselves please contrary to their true Import and Meaning; for then none could be found guilty of

any erroneus Affertion, Heresy or Blasphemy, • when they have a Mind to cloak and disguise it.' As much as if he had said, if Men be allowed a full Liberty of interpreting their own Words, the Trade of making Hereticks and Blasphemers will be taken out of our Hands, and People will evade the Imputation of those black CharaEters, by dispensing which at Pleasure we [Priests] usod to keep them in Awe. That this is his true Meaning, his following Words affure us, “Let the

Quakers, says he, plainly tell us in express < Words, which are to be understood according

to the common Acceptation of them, what ď their Doctrine truly is in these Points wherein ? We judge them to be erroneous ; and that it is < the same with what we hold to be found and • Orthodox ; and censure and condemn what

ever there is in their Writings contradictory thereto, and we will no more charge them therewith, Pag. 248.'

By the Word we, tis natural to understand himself and his Party; the next Businefs should properly be, to make us sensible, how THEIR Opinion comes to be the Standard of Orthodoxy? Till then, the Quakers will be fo rude as to imagine their ownOpinions may be asOrthodox as his. And that they may with as much Authority from Scripture, require of him to fhew, what his Do&trine truly is in those Points wherein they judge him to be erróneous, and that it is the same with what they hold to be found and Orthodox. Would he submit to their Judgment ? Neither do they to his : Nor to his Dr. Lancaster's neither, who, he says, fent Queries to their General Yearly Assembly at London in 1695. and they were desired to gize their plain Yea or Nay thereto, but, says he, they could by no Means be brought to it. Nor was it reasonable they should, lince those Queries might be form'd in such complex Terms, as might make either a plain Yea or Nay a very improper Answer, without first distinguishing between the Scripture Terms, and those of Men's inventing ; the mixing of which, is a Piece of Craft many honeft Men have been ensnar'd by ; and if the Quakers did put off those Queries with a general Answer, 'twas prudently done of them, for surely in vain the Net is fpread in the Sight of any Bird. Prov. i. 17. Nor has the Vicar's saying, we cannot but conclude them to be erroneous therein, any more weight, than an angry Fowler's cursing the Bird he cannot catch.

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But that the Vicar is determin’d nor to be fatisfied with the Quakers Declarations, though never fo Orthodox, is manifest, when he says, p. 249. It is not enough to express themselves in Malters of Faith, in Scripture Words, for then he will not admit that they use them in the Scripture Sense. But who shall judge of Scripture Sense ? Every Man for himself? Or the Priests for them all? If the former, all is well, and the Quakers will reft contented with such Share of common Sense as God hath been pleas'd to give them : But if the latter, they, as well as the rest of Mankind, can have no Scripture Sense, but of the Priests imparting ; who if they arethe Key-keepers, will have as much Power to lock it up, as to open it,

and

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