The History of the Christian People Called Quakers

1693

Now I return again to George Keith, who appeared in the annual assembly at London, anno 1694, but there he showed himself so passionate and boisterous, that no means could be found to compose the difference. Yet he seemed to get adherents among some of the Separatists about London: but these also soon growing weary of him, he got a place called Turner’s-hall to preach in. Here at first he had a great concourse of people, since novelties generally beget curiosity. But he from time to time more and more courting those of the church of England, and falling in with the Episcopalians, began to lose his esteem among people of other persuasions, especially when at length he entirely conformed to that church, which formerly in print he had zealously attacked: but in process of time he took a gown, and was ordained to be a preacher. After which he sometimes preached with the surplice on, which in all probability he would have abhorred before ever he joined with the Quakers; for he had been a member of the Presbyterian kirk of Scotland, which always hath been a zealous opposer of the episcopal ceremonies. And since he had contradicted that, which formerly he had asserted and defended in good earnest; and charged the Quakers with a belief, which they never had owned to be theirs, they found themselves obliged publicly, to set forth their faith anew in print, which they had often before asserted both in words and writing, thereby to manifest that their belief was really orthodox, and agreeable with the Holy Scriptures. This they did by the following representation, which in the year 1693, came forth in print at London, as follows, with this title.

The Christian Doctrine, and Society of the People called Quakers, cleared, &c.

‘Whereas, divers accounts have been lately published in print, of some late division and disputes between some persons under the name of Quakers in Pennsylvania, about several fundamental doctrines of the Christian faith, (as is pretended by one party,) which being particularly mentioned, and thereupon occasion very unduly taken by our adversaries, to reproach both the Christian ministry, and whole body of the people commonly called Quakers, and their holy and Christian profession, both in England and elsewhere, though no ways concerned in the said division or matters charged, but rather grieved and troubled at it, and at the indiscreet and reproachful management thereof in print, to the amusing and troubling the world therewith, and giving occasion to the loose, ignorant, and profane, to slight and contemn the truth, and the interest of the tender religion of our Lord Jesus Christ:

‘We are, therefore, tenderly concerned for truth’s sake, in behalf of the said people, (as to the body of them, and for all of them who are sincere to God, and faithful to their Christian principle and profession,) to use our just endeavours to remove the reproach, and all causeless jealousies concerning us, touching those doctrines of Christianity, or any of them pretended, or supposed, to be in question in the said division; in relation whereunto we do in the fear of God, and in simplicity and plainness of his truth received, solemnly and sincerely declare what our Christian belief and profession has been, and still is, in respect to Jesus Christ the only begotten Son of God, his suffering, death, resurrection, glory, light, power, great day of judgment, &c.

‘We sincerely profess faith in God by his only begotten Son Jesus Christ, as being our light and life, our only way to the Father, and also our only mediator and advocate with the Father.53

‘That God created all things, he made the worlds, by his Son Jesus Christ, he being that powerful and living Word of God by whom all things were made;54 and that the Father, the Word, and Holy Spirit are one, in Divine Being inseparable; one true, living and eternal God, blessed for ever.55

‘Yet that this Word, or Son of God, in the fulness of time, took flesh, became perfect man, according to the flesh, descended and came of the seed of Abraham and David,56 but was miraculously conceived by the Holy Ghost, and born of the Virgin Mary.57 And also further, declared powerfully to be the Son of God, according to the spirit of sanctification, by the resurrection from the dead.58

‘That in the Word, (or Son of God,) was life, and the same life was the light of men; and that he was that true light which enlightens every man coming into the world;59 and therefore that men are to believe in the light, that they may become the children of the light;60 hereby we believe in Christ the Son of God, as he is the light and life within us; and wherein we must needs have sincere respect and honour to, and believe in, Christ, as in his own unapproachable and incomprehensible glory and fulness:61 as he is the fountain of life and light, and giver thereof unto us; Christ, as in himself, and as in us, being not divided. And that as man, Christ died for our sins, rose again, and was received up into glory in the heavens.62 He having, in his dying for all, been that one great universal offering, and sacrifice for peace, atonement and reconciliation between God and man;63 and he is the propitiation not for our sins only, but for the sins of the whole world.64 We were reconciled by his death, but saved by his life.

‘That Jesus Christ, who sitteth at the right hand of the throne of the majesty in the heavens, yet he is our king, high-priest, and prophet,65 in his church, a minister of the sanctuary, and of the true tabernacle which the Lord pitched, and not man.66 He is intercessor and advocate with the Father in heaven, and there appearing in the presence of God for us,67 being touched with the feeling of our infirmities, sufferings and sorrows. And also by his spirit in our hearts, he maketh intercession according to the will of God, crying, Abba, Father.68

‘For any whom God hath gifted,69 and called sincerely to preach faith in the same Christ, both as within and without us, cannot be to preach two Christs, but one and the same Lord Jesus Christ,70 having respect to those degrees of our spiritual knowledge of Christ Jesus in us,71 and to his own unspeakable fulness and glory,72 as in himself, in his own entire being, wherein Christ himself and the least measure of his light or life, as in us or in mankind, are not divided nor separable, no more than the sun is from its light. And as he ascended far above all heavens, that he might fill all things,73 his fulness cannot be comprehended, or contained in any finite creature;74 but in some measure known and experienced in us, as we are capable to receive the same, as of his fulness we have received grace for grace. Christ our Mediator, received the spirit, not by measure,75 but in fulness; but to every one of us is given grace, according to the measure of his gift.76

‘That the gospel of the grace of God should be preached in the name of the Father, Son, and Holy Ghost,77 being one78 in power, wisdom, and goodness, and indivisible, or not to be divided, in the great work of man’s salvation.

‘We sincerely confess and believe in Jesus Christ, both as he is true God and perfect man,79 and that he is the author of our living faith in the power and goodness of God, as manifested in his Son Jesus Christ, and by his own blessed spirit, or divine unction, revealed in us,80 whereby we inwardly feel and taste of his goodness,81 life, and virtue; so as our souls live and prosper by and in him: and the inward sense of this divine power of Christ, and faith in the same, and this inward experience, is absolutely necessary to make a true, sincere, and perfect Christian, in spirit and life.

‘That divine honour and worship is due to the Son of God;82 and that he is, in true faith to be prayed unto, and the name of the Lord Jesus Christ called upon, as the primitive Christians did,83 because of the glorious union or oneness of the Father and the Son;84 and that we cannot acceptably offer up prayers and praises to God, nor receive a gracious answer or blessing from God, but in and through his dear Son Christ.

‘That Christ’s body that was crucified was not the godhead, yet by the power of God was raised from the dead; and that the same Christ that was therein crucified, ascended into heaven and glory,85 is not questioned by us. His flesh saw no corruption,86 it did not corrupt; but yet doubtless his body was changed into a more glorious87 and heavenly condition than it was in when subject to divers sufferings on earth; but how and what manner of change it met withal after it was raised from the dead, so as to become such a glorious body, as it is declared to be, is too wonderful for mortals to conceive, to apprehend or pry into, and more meet for angels to see: the scripture is silent therein, as to the manner thereof, and we are not curious to inquire or dispute it; nor do we esteem it necessary to make ourselves wise above88 what is written as to the manner or condition of Christ’s glorious body, as in heaven; no more than to inquire how Christ appeared in divers manners or forms;89 or how he came in among his disciples, the doors being shut;90 or how he vanished out of their sight after he was risen. However, we have cause to believe his body, as in heaven, is changed into a most glorious condition, far transcending what it was in on earth, otherwise how could our low body be changed, so as to be made like unto his glorious body;91 for when he was on earth, and attended with sufferings, he was said to be like unto us in all things, sins only excepted;92 which may not be so said of him as now in a state of glory, as he prayed for;93 otherwise where would be the change both in him and us?

‘True and living faith in Christ Jesus the Son of the living God,94 has respect to his entire being and fulness, to him entirely as in himself, and as all power in heaven and earth is given unto him;95 and also an eye and respect to the same Son of God96 as inwardly making himself known to the soul, in every degree of his light, life, spirit, grace, and truth; and as he is both the word of faith, and a quickening spirit in us;97 whereby he is the immediate cause, author, object, and strength of our living faith in his name and power; and of the work of our salvation from sin and bondage of corruption: and the Son of God cannot be divided from the least or lowest appearance of his own divine light, or life in us or in mankind, no more than the sun from its own light: nor is the sufficiency of his light within by us set up in opposition to him the man Christ, or his fulness, considered as in himself, as without us; nor can any measure or degree of light, received from Christ, as such, be properly called the fulness of Christ, or Christ as in fulness, nor exclude him, so considered, from being our complete Saviour; for Christ himself to be our light, our life, and Saviour,98 is so consistent, that without this light we could not know life, nor him to save us from sin or deliver us from darkness, condemnation or wrath to come: and where the least degree or measure of this light and life of Christ within is sincerely waited in, followed and obeyed; there is a blessed increase of light and grace known and felt; as the path of the just it shines more and more, until the perfect day;99 and thereby a growing in grace, and in the knowledge of God, and of our Lord and Saviour Jesus Christ, hath been, and is truly experienced. And this light, life, or spirit of Christ within, (for they are one divine principle,) is sufficient to lead unto all truth; having in it the divers ministrations both of judgment and mercy, both of law and gospel, even that gospel which is preached in every intelligent creature under heaven: it does not only, as in its first ministration, manifest sin, and reprove and condemn for sin; but also excites and leads them that believe in it to true repentance; and thereupon to receive that mercy, pardon, and redemption in Christ Jesus, which he hath obtained for mankind in those gospel terms of faith in his name, true repentance and conversion to Christ, thereby required.

‘So that the light and life of the Son of God within, truly obeyed, and followed, as being the principle of the second or new covenant, as Christ the light is confessed to be, even as he is the seed or word of faith in all men, this does not leave men or women, who believe in the light, under the first covenant, nor as the sons of the bond-woman, as the literal Jews were, when gone from the Spirit of God, and his Christ in them; but it naturally leads them into the new covenant, in the new and living way, and to the adoption of sons, to be children and sons of the freewoman, of Jerusalem from above.

‘It is true, that we ought not to lay aside, nor any way to undervalue, but highly to esteem, true preaching and the holy scriptures; and the sincere belief and faith of Christ, as he died for our sins, and rose again for our justification; together with Christ’s inward and spiritual appearance, and work of grace in the soul; livingly to open the mystery of his death, and perfectly to effect our reconciliation, sanctification, and justification; and wherever Christ qualifies and calls any to preach and demonstrate the mystery of his coming, death, and resurrection, &c. even among the Gentiles, Christ ought accordingly to be both preached, believed, and received.

‘Yet supposing there have been, or are such pious and conscientious Gentiles, in whom Christ was and is as the seed or principle of the second or new covenant, the light, the word of faith, as is granted; and that such live uprightly and faithfully to that light they have, or to what is made known of God in them, and who therefore in that state cannot perish, but shall be saved, as is also confessed; and supposing these have not the outward advantage of preaching, scripture, or thence the knowledge of Christ’s outward coming, being outwardly crucified and risen from the dead; can such, thus considered, be justly excluded Christianity, or the covenant of grace, as to the virtue, life, and nature thereof, or truly deemed no Christians, or void of any Christian faith in the life and power of the Son of God within, or be only sons of the first covenant, and bond-woman, like the literal outside Jews; or must all be excluded any true knowledge or faith of Christ within them, unless they have the knowledge of Christ as without them? No sure! for that would imply insufficiency in Christ and his light, as within them, and to frustrate God’s good end and promise of Christ, and his free and universal love and grace to mankind, in sending his Son. We charitably believe the contrary, that they must have some true faith and interest in Christ and his mediation, because of God’s free love in Christ to all mankind, and Christ’s dying for all men,100 and being given for a light of the Gentiles, and for salvation to the ends of the earth;101 and because of their living up sincerely and faithfully to his light in them—their being pious, conscientious, accepted and saved, as is granted. We cannot reasonably think a sincere, pious, or godly man, wholly void of Christianity, of what nation soever he be, because none can come to God or godliness but by Christ,102 by his light and grace in them: yet we grant if there be such pious, sincere men or women, as have not the scripture or knowledge of Christ, as outwardly crucified, &c. they are not perfect Christians in all perfections, as in all knowledge and understanding, all points of doctrine, outward profession of Christ; so that they are better than they profess or pretend to be; they are more Jews inward, and Christians inward, than in outward show or profession. These are Christians sincere and perfect in kind or nature, in life and substance, though not in knowledge and understanding. A man or woman having the life and fruits of true Christianity, the fruits of the Spirit of Christ in them, that can talk little thereof, or of creeds, points, or articles of faith, yea many that cannot read letters, yet may be true Christians in spirit and life; and some could die for Christ, that could not dispute for him; and even infants that die in innocency, are not excluded the grace of God, or salvation in and by Christ Jesus, the image and nature of the Son of God, being in some measure in them, and they under God’s care and special Providence. See Matt. xviii. 2. 10.

’And though we had the holy Scriptures of the Old and New Testament, and a belief of Christ crucified and risen, &c. we never truly knew the mystery thereof, until we were turned to the light of his grace and spirit within us: we knew not what it was to be reconciled by his death, and saved by his life; or what it was to know the fellowship of his sufferings, the power of his resurrection, or to be made conformable unto his death, we knew not, until he opened our eyes, and turned our minds from darkness unto his own divine life and light within us.

‘Notwithstanding, we do sincerely and greatly value the holy Scriptures, preaching and teaching of faithful, divinely inspired, gifted, and qualified persons, and ministers of Jesus Christ, as being great outward helps, and instrumental in his hand, and by his spirit, for conversion, where God is pleased to afford those outward helps and means; as that we neither do nor may oppose the sufficiency of the light or Spirit of Christ within, to such outward helps or means, so as to reject, disesteem, or undervalue them; for they all proceed from the same light and spirit, and tend to turn men’s minds thereunto, and all centre therein.

‘Nor can the holy Scriptures or true preaching without, be justly set in opposition to the light or Spirit of God or Christ within; for his faithful messengers are ministers thereof, being sent to turn people to the same light and spirit in them, Acts xxvi. 18. Rom. xiii. 2. 2 Cor. iv. 6. 1 Pet. ii. 9. 1 John ii. 8.

‘It is certain, that great is the mystery of godliness in itself, in its own being and excellency: namely, that God should be and was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, and received up into glory.

’And it is a great and precious mystery of godliness and Christianity also, that Christ should be spiritually and effectually in men’s hearts, to save and deliver them from sin, Satan, and bondage of corruption, Christ being thus revealed in true believers, and dwelling in their hearts by faith, Christ within the hope of glory, our light and life, who of God is made unto wisdom, righteousness, sanctification, and redemption, 1 Cor. i. 30. And therefore this mystery of godliness, but as in its own being and glory, and also as in men, (in many hid, and in some revealed,) hath been and must be testified, preached, and believed; where God is pleased to give commission, and prepare people’s hearts for the same, and not in man’s wills.

‘Concerning the resurrection of the dead, and the great day of judgment yet to come, beyond the grave, or after death, and Christ’s coming without us, to judge the quick and the dead, (as divers questions are put in such terms,) what the holy Scriptures plainly declare and testify in these matters, we have great reason to credit, and not to question, and have been always ready to embrace, with respect to Christ and his apostles own testimony and prophecies.

‘1. For the doctrine of the resurrection; if in this life only we have hope in Christ, we are of all men the most miserable, 1 Cor. xv. 19. We sincerely believe, not only a resurrection in Christ from the fallen sinful state here, but a rising and ascending into glory with him hereafter; that when he at last appears, we may appear with him in glory, Col. iii. 4. 1 John iii. 2.

‘But that all the wicked who live in rebellion against the light of grace, and die finally impenitent, shall come forth to the resurrection of condemnation.

’And that the soul or spirit of every man and woman shall be reserved in its own distinct and proper being, (so as there shall be as many souls in the world to come as in this,) and every seed, yea every soul, shall have its proper body, as God is pleased to give it, 1 Cor. xv. A natural body is sown, a spiritual body is raised; that being first which is natural, and afterward that which is spiritual. And though it is said, this corruptible shall put on incorruption, and this mortal shall put on immortality; the change shall be such as flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption, 1 Cor. xv. We shall be raised out of all corruption and corruptibility, out of all mortality; and the children of God and of the resurrection, shall be equal to the angels of God in heaven.103

’And as the celestial bodies do far excel terrestrial, so we expect our spiritual bodies in the resurrection, shall far excel what our bodies now are; and we hope that none can justly blame us for thus expecting better bodies than now they are. Howbeit, we esteem it very unnecessary to dispute or question how the dead are raised, or with what body they come: but rather submit that to the wisdom and pleasure of the Almighty God.

‘2. For the doctrine of eternal judgment;

‘God hath committed all judgment unto his Son Jesus Christ; and he is both judge of quick and dead, and of the states and ends of all mankind, John v. 22. 27. Acts x. 42. 2 Tim. iv. 1. 1 Pet. iv. 5.

‘That there shall be hereafter a great harvest, which is the end of the world, a great day of judgment, and the judgment of that great day, the holy Scripture is clear, Mat. xiii. 39, 40, 41, ch. x. 15, and xi. 24. Jude 6. “When the Son of Man cometh in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all nations, &c.” Matt. xxv. 31, 32, to the end, compared with ch. xxii. 31. Mark viii. 38. Luke ix. 26, and 1 Cor. xv. 52. 2 Thes. i. 7, 8, to the end, and 1 Thes. iv. 16. Rev. xx. 12, 13, 14, 15.

‘That this blessed heavenly man, this Son of Man, who hath so deeply suffered and endured so many great indignities and persecutions from his adversaries, both to himself and his members and brethren, should at last, even in the last and great day, signally and manifestly appear in glory and triumph, attended with all his glorious heavenly host and retinue before all nations, before all his enemies, and those that have denied him; this will be to their great terror and amazement, that this most glorious heavenly man, and his brethren, that have been so much contemned and set at naught, should be thus exalted over their enemies and persecutors, in glory and triumph, is a righteous thing with God; and that they that suffer with him, should appear with him in glory and dignity when he thus appears at last. Christ was judge of the world, and the prince thereof, when on earth, John ix. 39. and xii. 31. He is still judge of the world, the wickedness, and prince thereof, by his light, spirit, and gospel in men’s hearts and consciences, John xvi. 8. 11. Matt. xii. 20. Isa. xlii. 1. Rom. ii. 16. 1 Pet. iv. 6. And he will be the judge and final determiner thereof in that great day appointed; God having appointed a day wherein he will judge the world in righteousness by that man whom he hath ordained. Christ foretold it shall be more tolerable for them of the land of Sodom and Gomorrah in the day of judgment, than for that city or people that would not receive his messengers or ministers, &c. Matt. x. 15. and see chap. xi. 24. and Mark vi. 11. Luke x. 12. 14. It is certain that God knows how to deliver the godly out of all their trials and afflictions, and at last to bring them forth, and raise them up into glory with Christ; so he knoweth also how to reserve the unjust and finally impenitent unto the day of judgment to be punished, 2 Pet. ii. 9. He will bring them forth unto the day of destruction, Job xxi. 30. The Lord can and will reserve such impenitent, presumptuous and rebellious criminals, as bound under chains of darkness, as were the fallen angels, unto the judgment of the great day, Jude 6. Matt. xxv. 30. It is not for us to determine or dispute the manner how they shall be so reserved; but leave it to God; he knows how.’

A Postscript relating to the doctrine of the Resurrection and eternal Judgment.

‘At the last trump of God, and the voice of the archangel, the dead shall be raised incorruptible, the dead in Christ shall rise first, 1 Cor. xv. 52. 1 Thes. iv. 16. compared with Matt. xxiv. 31.

‘Many are often alarmed in conscience here by the word and voice of God, who stop their ears and slight those warnings, but the great and final alarm of the last trumpet, they cannot stop their ears against, nor escape, it will unavoidably seize upon, and further awaken them finally to judgment. They that will not be alarmed in their consciences, unto repentance, nor out of their sins here, must certainly be alarmed to judgment hereafter.

‘Whosoever do now wilfully shut their eyes, hate, contemn, or shun the light of Christ, or his appearance within, shall at last be made to see, and not be able to shun or hide themselves from his glorious and dreadful appearance from heaven with his mighty angels, as with lightning and flaming fire, to render vengeance on all them that know not God, and obey not the gospel of our Lord Jesus Christ, 1 Thes. iv. 16. Matt. xxiv. 27. Luke xvii. 24. Dan. x. 6. Job xxxvii. 3.

’And though many now evade and reject the inward convictions and judgment of the light, and shut up the records or books thereof in their own consciences, they shall be at last opened, and every one judged of these things recorded therein, according to their works, Rev. xx. 12, 13, 14, 15.

‘Signed in behalf of our Christian profession and people aforesaid,

George Whitehead,
Ambrose Rigge,
William Fallowfield,
James Parke,
Charles Marshall,
John Bowater,
John Vaughton,
William Bingley.’

This paper generally gave satisfaction, and was well received also in Holland, where having translated it into Dutch, I got it published in print. Now since Francis Bugg, an envious apostate, charged the Quakers with some Socinian notions; and being set on by some churchmen, endeavoured also to render them odious with the government, the following confession of faith, signed by one and thirty persons, of which G. Whitehead was one, was in December presented to the parliament:

Be it known to all, that we sincerely believe and confess,

‘I. That Jesus of Nazareth, who was born of the Virgin Mary, is the true Messiah, the very Christ, the Son of the living God, to whom all the prophets gave witness: and that we do highly value his death, sufferings, works, offices, and merits for the redemption of mankind, together with his laws, doctrine, and ministry.

‘II. That this very Christ of God, who is the Lamb of God that takes away the sins of the world, was slain, was dead, and is alive, and lives for ever in his divine, eternal glory, dominion, and power with the Father.

‘III. That the holy Scriptures of the Old and New Testament, are of divine authority, as being given by the inspiration of God.

‘IV. And that magistracy or civil government, is God’s ordinance, the good ends thereof being for the punishment of evil-doers, and praise of them that do well.’

By this and the like writings, the eyes of many that were at the helm began to be more opened; and even among the bishops were some that inclined to moderation; for the king endeavoured as much as he could to promote the most moderate among the churchmen to those high dignities; and prejudice, which had blinded many in respect to the Quakers, began to abate more and more. But yet there was one thing that continually caused them much hardship, viz. their refusing to swear; for by reason of this they were not only deprived of their rights as freemen, but also of giving evidence in courts of judicature. They did not therefore omit from time to time, to petition the parliament, wherein they desired to be relieved of this heavy burden, though hitherto they had not been able to obtain this favour: wherefore on the 26th of November, they delivered a petition to the parliament, setting forth their great sufferings, for want of their solemn declaration being taken instead of an oath; and that not in their own cases only, but in evidence wherein others were concerned. This petition concluded thus:

‘We therefore earnestly and humbly request, that you will favourably please to give leave to bring in a bill to admit, that our solemn answer, affirmation or denial, may be accepted instead of an oath, to relieve us in the cases aforesaid, or in such of them as you in your wisdom shall see meet: we freely submitting, that if any reputed a Quaker, shall falsify the truth, and be duly convicted thereof, that every such person shall undergo the like pains and penalties, as are provided against perjured persons. And your petitioners shall, as in duty bound, pray, &c.

William Mead,
George Whitehead,
William Crouch,
Walter Bental,
Thomas Hart,
Michael Russel,
William Bingley,
Samuel Waldenfield,
John Staploe,
William Macker,
Joseph Wright, junr.
Theodore Ecclestone.’

The petition being read in the House of Commons, they came to the following resolution:

‘A petition of the people called Quakers was read. Resolved, that the consideration thereof be referred to a committee; and that they report their opinions therein to the house.’

A committee being ordered accordingly, sat thereupon, and gave their judgment as followeth:

‘Upon the whole it is the opinion of this committee, that the Quakers ought to be relieved according to the prayer of their petition.’

Notes

53 1 John ii. 2. John xvi. 6. 1 Tim. ii. 5.

54 Eph. iii. 9. John i. 1, 2, 3. Heb. i. 2.

55 1 John v. 7.

56 Rom. i. 3, 4.
57 Mat. i. 25.
58 Rom. i. 3, 4.

59 John i. 4, 9.
60 John xii. 36. Isa. ii. 5.
61 1 Tim. vi. 16.

62 1 Pet. iii. 18. 1 Tim. iii. 16. Mat. xix. 28. and xxv. 31. Luke ix. 26. and xxiv. 26.

63 Rom. v. 10, 11. Heb. ii. 17, 18. Eph. ii. 16, 17. Col. i. 20, 21, 22.

64 1 John ii. 2. 2 Cor. v. 14, 15. Heb. ii. 9.

65 Zech. ix. 9. Luke xix. 38. John xii. 15. Heb. iii. 1. Deut. xviii. 15, 18. Acts iii. 22. and vii. 37.

66 Heb. viii. 1, 2.
67 Heb. vii. 25. Heb. ix. 24.
68 Rom. viii. 26, 27, 34. Gal. iv. 6.

69 Eph. iii. 7. 1 Pet. iv. 10.
70 1 Cor. viii. 6.
71 John xv. 26. and xvi. 13, 14, 15.
72 John i. 16.
73 Eph. iv. 10.
74 Col. i. 19. and ii. 9.
75 John iii. 34.
76 Eph. iv. 7.

77 Mat. xxviii. 19.

78 John i. 1, 2, 3, 4.

79 John i. 1, 2. Rom ix. 5. 1 John v. 20. 1 Tim. ii. 5.

80 1 John ii. 20. 27.

81 1 Pet. ii. 3. John vi. 33. 35. 51. 57, 58.

82 John v. 23. Heb. i. 6.
83 1 Cor. i. 2. Acts vii. 59.
84 John x. 30. 1 John v.

85 Luke xxiv. 26.
86 Psal. xvi. 10. Acts ii. 31. and xiii. 35. 37.
87 Phil. iii. 21.
88 1 Cor. iv. 6.
89 John xx. 15.
90 John xx. 29. Luke xxiv. 36, 37, and xxiv. 31.
91 Phil. iii. 21.
92 Heb. ii. 17, and iv. 15.
93 John xxii. 5.

94 John xvi. 1.
95 Mat. xxviii. 18, and xi. 27. John xvii. 2. Heb. ii. 8.
96 John xiv. 23, and xvii. 21, 22, 23, 24, 26.
97 1 Cor. xv. 45. Rom x. 7, 8.

98 John i. 4. 9, and iii. 19, 20, and xii. 35, 36, 46, and viii. 12.

99 Prov. iv. 18. Psal. xxxvi. 9.

100 2 Cor. v. 14, 15.
101 Isa. xlix. 6. Luke ii. 32. Acts xiii. 47.
102 John xiv. 6.

103 Matt. xxii. 30. Mark xii. 25. Luke xx. 36.