ority, (as was before explained,) which assertion of ours nevertheless militates not against the sixth Thesis, which granteth, that that historical knowledge and faith are impossible to those who live in those corners of the world, where the knowledge of the history is wanting: which impossibility is not absolutely to be understood, but after a sort, and in some respect; because, without doubt, God doth ordinarily communicate that historical knowledge unto men, by the medium or mean of the Scriptures; yet not as the principal medium or mean, much less as by the only one: because certainly that inward motion of the holy Spirit wrought in our hearts, moving and inclining us objectively to assent unto, and believe the Scriptures, is the principal motive in respect of the object, for which we believe the Scriptures, and therefore is the foundation and principal rule of our historical faith also. Wherefore we answer unto the minor proposition of the last syllogism, by plainly and directly denying that minor proposition, viz. That the Scriptures are the only medium or mean for attaining to the knowledge of the history: they are indeed one certain medium or mean, and that necessary; but they are not the only nor principal. An example for the illustration hereof, occurs in natural and outward vision: for when I see a white or red rose, that white or red rose is the material object of my sight, and one necessary medium for the producing of that sight; yet that rose is not the only medium or mean; for the light is another, no less necessary, concurring to produce my sight, by way of formal object, by means of which I see that rose represented under such or such a colour and figure. Moreover, in that he asserts, these inward motions wrought by the holy Spirit in the hearts of believers, are so undiscernable by us, that believers cannot clearly and infallibly distinguish them from their own private and proper motions; this he supposes, but proves not. And therein he is deceived, either through his inexperience, or want of that due waiting, and attention to those motions in the divine illumination of Christ, wherewith he hath enlightened both him [the ambassador] and all men coming into the world. But our experience, together with the experience of the holy VOL. II. 45 prophets and apostles, is a stronger motive to induce us to believe, that divine inward revelation is sufficiently clear and convincing by its own light and evidence, than his own bare and jejune supposition to the contrary, by reason of his want of experience or attention. As to the Latin, we have not been very curious in this writing, by reason of haste; yet have briefly answered the argument as a friend communicated it to us by letter; if he hath omitted any thing in his transmission, or we may seem not to have understood, or touched the strength of the argument, let it be remitted to us; and we, through divine assistance, shall answer it at large. GEORGE KEITH, AND This solution was delivered to the said ambassa- A brief Enodation of an Argument proposed by another person. Moreover as to what relates to another person's argument against that part of R. B's second Thesis, which asserts, that divine inward revelation is that which is evident and clear of itself, moving the well-disposed understanding by its own evidence, &c. to the end of the Thesis. The argument is thus formed: Such an evidence as is asserted in the Thesis, is destructive of faith, because it is not the evidence of faith. He proves the antecedent by the words of the apostle, "Faith is the evidence of things not seen," Heb. xi. 1. By which words the apostle seems to intimate, that faith hath not this kind of evidence; for if it were of things seen, it would contradict the apostle. The solution of this argument is easy; for evidence is three-fold. The first is the evidence of things sensible, appertaining to the outward senses. second is the evidence of things intellectual, but '. appertaining to natural reason. red. Her: The third is the evidence of things spiritual and supernatural, as they are proposed to the understanding by the inward illumination and revelation of the Holy Spirit. The first evidence may be called the evidence of sense, or animal evidence. The second, the evidence of reason, or rational evidence. The third, the evidence of faith, or spiritual evidence. But faith is the evidence of things not seen, that is, neither visible by the outward senses, or by natural reason; yet these things hinder not, but that faith may be the evidence of things not seen by the understanding of a man, not as operating in its own natural way, but as divinely elevated and assisted by the inward illumination and operation of the holy Spirit. Wherefore, though things appertaining to faith may be very obscure, and as it were mere darkness, both to the outward senses, and natural reason; yet they have their evidence, if duly proposed to an understanding divinely enlightened. Is it not said in the same chapter to the Hebrews, concerning Moses, that by faith he saw God? That is to say, not by the outward eye, nor by the eye of natural reason, but by the eye of faith. The curious may see the original Latin, from which the preceding are translated, in the Appendix to William Sewel's Dutch History of the Quakers. THE HISTORY OF THE CHRISTIAN PEOPLE CALLED QUAKERS. THE TENTH BOOK. THE year 1677 was scarce begun, when G. Fox, though the roads were yet covered with snow, travelled again. After he had passed many places, and preached in the meetings of his friends, he came to York, and going from thence to Nottingham, went to the house of John Reckless, who was sheriff there when G. Fox preached the first time in that town, and was imprisoned on that account: but he taking G. Fox into his house, had been so reached by what he spoke, that he embraced the doctrine he held forth, and never departed from the profession thereof. From hence G. Fox passed through Leicestershire, Derbyshire, Warwickshire, Buckinghamshire, and Bedfordshire, where he met with William Dewsbury, and so came again to London, where having assisted at the annual meeting, he, with William Penn, Robert Barclay, George Keith, &c. went over to Holland, to see his friends there, and to edify them with his gift. William Penn and Robert Barclay travelled up into Germany, and since R. Barclay the year before had spoken with the princess Elizabeth of the Palatinate, daughter of Frederick, king of Bohemia, and sister of Sophia, late duchess of Hanover, mother of George, king of Great Britain, W. Penn had also written two letters to her from England, which she answered by this following: 'Herford, May 2, 1677. 'This, friend, will tell you that both your letters were very acceptable, together with your wishes for my obtaining those virtues which may make me a worthy follower of our great King and Saviour Jesus Christ. What I have done for his true disciples is not so much as a cup of cold water: it affords them no refreshment; neither did I expect any fruit of my letter to the duchess of L. as I have expressed at the same time unto B. F. But since R. B. desired I should write it, I could not refuse him, nor omit to do any thing that was judged conducing to his liberty, though it should expose me to the derision of the world. But this a mere moral man can reach at; the true inward graces are yet wanting in Your affectionate friend, ELIZABETH." G. Fox also from Amsterdam wrote a letter to this virtuous princess, wherein he commended her modest and retired life, and exhorted her to piety and godliness: to which she answered with this letter: 'Dear Friend, "I cannot but have a tender love to those that love the Lord Jesus Christ, and to whom it is given not only to believe in him, but also to suffer for him: therefore your letter, and your friends' visit, have been both very welcome to me. I shall follow their and your counsel, as far as God will afford me light and unction; remaining still Your loving friend, ELIZABETH.' Herford, the 30th of August, 1677. This correspondence gave occasion to William Penn and Robert Barclay, to pass towards Herford, a town on the frontiers of Paderborn, and to give the said princess, who |