The divinity of Christ and unity of the three that bear record in heaven with the blessed end and effects of Christ's appearance, coming in the flesh, suffering and sacrifice for sinners, confessed and vindicated, by his followers, called Quakers : and the principal matters in controversie, between them, and their present opposers (as Presbyterians, Independants, &c.) considered and resolved, according to the scriptures of truth, and more particularly to remove the aspersions ... cast upon the ... Quakers ... in several books, written by Tho. Vincent, Will. Madox, their railing book, stil'd The foundation, &c, Tho. Danson, his Synopsis, John Owen, his Declaration / which are here examin'd and compared by G.W. ... ; as also, a short review of several passages of Edward Stillingfleet's ... in his discourse of the sufferings of Christ's and sermon preached before the King, wherein he flatly contradicts the said opposers.
Whitehead, George, 1636?-1723.
1669
Approx. 483 KB of XML-encoded text transcribed from 101 1-bit group-IV TIFF page images.
Text Creation Partnership,
Ann Arbor, MI ; Oxford (UK) :
2005-10 (EEBO-TCP Phase 1).
A65863
Wing W1925
ESTC R19836
12290642
ocm 12290642
58882
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
Creative Commons 0 1.0 Universal
. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no. A65863)
Transcribed from: (Early English Books Online ; image set 58882)
Images scanned from microfilm: (Early English books, 1641-1700 ; 930:16)
The divinity of Christ and unity of the three that bear record in heaven with the blessed end and effects of Christ's appearance, coming in the flesh, suffering and sacrifice for sinners, confessed and vindicated, by his followers, called Quakers : and the principal matters in controversie, between them, and their present opposers (as Presbyterians, Independants, &c.) considered and resolved, according to the scriptures of truth, and more particularly to remove the aspersions ... cast upon the ... Quakers ... in several books, written by Tho. Vincent, Will. Madox, their railing book, stil'd The foundation, &c, Tho. Danson, his Synopsis, John Owen, his Declaration / which are here examin'd and compared by G.W. ... ; as also, a short review of several passages of Edward Stillingfleet's ... in his discourse of the sufferings of Christ's and sermon preached before the King, wherein he flatly contradicts the said opposers.
Whitehead, George, 1636?-1723.
[28], 71, 72, [4], 73-96 p.
[s.n.],
London :
1669.
Reproduction of original in Huntington Library.
"An answer to Thomas Danson's Synopsis of Quakerism ..." begins new paging.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the
Text Creation Partnership web site
.
eng
Jesus Christ -- Divinity.
Madox, William.
Danson, Thomas, ca. 1624-1694.
Stillingfleet, Edward, 1635-1699.
Owen, John, 1616-1683.
Vincent, Thomas, 1634-1678.
Society of Friends -- Doctrines.
2004-11 TCP
Assigned for keying and markup
2005-01 SPi Global
Keyed and coded from ProQuest page images
2005-02 Judith Siefring
Sampled and proofread
2005-02 Judith Siefring
Text and markup reviewed and edited
2005-04 pfs
Batch review (QC) and XML conversion
THE
Divinity
of
Christ
,
AND
Unity
of
the
Three
that
bear
Record
in
Heaven
.
WITH
The
blessed
End
and
Effects
of
Christ's
Appearance
,
coming
in
the
Flesh
,
Suffering
and
Sacrifice
for
Sinners
,
confessed
and
vindicated
,
By
his
followers
,
called
Quakers
.
And
the
principal
matters
in
Controversie
,
between
Them
,
and
their
present
Opposers
(
as
Presbyterians
,
Independants
,
&c.
)
Considered
and
Resolved
,
according
to
the
Scriptures
of
Truth
.
And
more
particularly
to
Remove
the
Aspersions
,
Slanders
,
and
Blasphemies
cast
upon
the
People
,
called
QUAKERS
,
and
their
Principles
,
in
several
Books
,
Written
By
Tho.
Vincent
Will.
Madox
their
railing
Book
,
stil'd
,
The
Foundation
,
&c.
Tho.
Danson
,
his
Synopsis
,
John
Owen
,
his
Declaration
,
Which
are
here
Examin'd
and
Compared
by
G.
W.
And
their
Mistakes
,
Errors
,
and
Contradictions
,
both
to
themselves
and
each
other
,
made
manifest
.
As
also
,
A
short
Review
of
several
Passages
of
Edward
Stillingfleet's
(
D.D.
and
Chaplin
in
Ordinary
(
so
called
)
to
his
Majesty
)
in
his
Discourse
of
the
Sufferings
of
Christ
;
And
Sermon
preached
before
the
KING
;
wherein
he
flatly
Contradicts
the
said
Opposers
.
Mark
14.56
.
For
many
bare
false
witness
against
him
,
but
their
witness
agreed
not
together
.
Coll.
2.8
.
Beware
lest
any
man
spoyl
you
through
Philosophy
and
vain
deceipt
.
1
Tim.
6.3
,
4
,
5
,
20.
If
any
man
consenteth
not
to
the
wholsome
words
of
our
Lord
Jesus
Christ
,
&c.
he
is
puft
up
,
or
proud
,
&c.
Acts
24.14
.
After
the
way
which
they
call
Heresie
,
do
I
Worship
the
God
of
my
Fathers
,
believing
all
things
which
are
written
in
the
Law
and
the
Prophets
,
&c.
London
,
Printed
in
the
Year
.
1669.
An
Epistle
to
the
Presbyterians
and
Independants
,
and
their
Rough
Hearers
,
who
profess
the
Scriptures
to
be
their
Rule
,
whereby
they
are
examined
and
tryed
,
and
their
wayes
discovered
.
1
st
.
WHether
do
the
Scriptures
speak
of
Three
Persons
in
the
God-head
,
according
to
your
own
Rule
,
in
these
express
words
;
let
us
see
where
it
is
written
?
Come
do
not
shuffle
,
for
we
are
resolved
that
the
Scriptures
shall
buffet
you
about
,
and
that
you
shall
be
whipped
about
with
the
Rule
.
2
dly
.
Where
doth
the
Scripture
speak
of
Christ's
Righteousness
imputed
unto
Unrighteous
men
,
who
live
in
their
sins
;
and
that
in
their
Unrighteousness
and
Sins
they
shall
live
and
die
?
seeing
that
Faith
purifies
the
heart
from
unrighteousness
;
And
he
that
believes
passes
from
Death
to
Life
,
and
so
from
Sin
that
brought
Death
.
And
he
that
receives
Christ
,
receives
Righteousness
it self
by
Faith
in
him
,
the
Lord
,
the
Righteousness
,
this
is
Scripture
.
3
dly
.
And
where
doth
the
Scripture
say
,
That
a
man
shall
not
be
made
free
from
sin
?
and
that
it
is
not
attainable
in
this
Life
?
Let
us
see
where
ever
Christ
,
or
the
Prophets
,
or
Apostles
,
preached
such
Doctrine
?
Give
us
plain
Scripture
,
without
adding
or
diminishing
,
for
Christ's
,
bids
men
be
perfect
;
and
the
Apostle
spoke
Wisdom
among
them
that
were
perfect
.
4
thly
.
You
that
deny
Perfection
,
do
ye
not
deny
the
One
Offering
,
Christ
Jesus
,
who
hath
perfected
for
ever
them
that
are
Sanctified
?
Do
you
not
deny
the
Blood
of
Christ
Jesus
,
in
trampling
it
under
your
feet
,
and
the
Blood
of
the
new
Covenant
;
which
Blood
of
Christ
cleanseth
from
all
sin
;
and
whose
garments
are
made
white
by
the
Blood
of
the
Lamb
;
and
he
throughly
purges
his
floor
with
his
Fan
,
and
gathers
his
Wheat
into
his
Garner
.
5
thly
.
And
did
Christ
make
Satisfaction
for
the
sins
of
men
,
that
they
should
live
and
die
in
their
sins
?
for
he
came
to
save
his
People
from
their
sins
;
and
so
he
Died
for
them
,
that
they
should
not
live
to
them
,
but
to
God
through
him
.
6
thly
.
Where
do
the
Scripture
speak
of
a
Trinity
of
distinct
Persons
,
from
Genesis
to
the
Revelation
?
give
us
plain
Scripture
for
it
,
without
shuffling
,
adding
or
diminishing
,
you
that
talk
so
much
of
Scripture
to
be
your
Rule
;
for
the
Father
,
Word
,
and
Spirit
,
this
is
owned
according
to
Scripture
,
and
they
agree
in
One.
And
we
charge
you
to
give
us
a
plain
Scripture
that
saith
there
are
three
separate
Persons
;
let
us
see
Scripture
,
we
will
have
Scripture
for
it
,
or
otherwise
be
silent
.
7
thly
.
And
where
do
the
Scriptures
say
,
That
Christ
the
Light
of
the
World
(
which
enlighteneth
every
one
that
cometh
into
the
World
)
is
not
sufficient
to
guide
men
to
Salvation
?
Christ
saith
,
Believe
in
the
Light
,
that
you
may
become
Children
of
the
Light
,
and
Children
of
the
Day
;
and
who
walk
in
the
Light
,
there
is
no
occasion
of
stumbling
;
And
this
is
the
Condemnation
that
Light
is
come
into
the
World
,
and
men
love
Darkness
rather
than
Light
,
because
their
deeds
be
evil
;
And
is
not
the
Light
sufficient
,
that
lets
a
man
see
whether
his
deeds
be
wrought
in
God
,
read
John
3.
8
thly
.
Where
doth
the
Scripture
say
,
from
Genesis
to
the
Revelation
,
That
the
true
Faith
of
God
is
without
Works
?
Hath
not
Faith
works
that
purifies
the
heart
?
Doth
it
not
give
Victory
?
Will
you
deny
the
Works
of
Faith
,
because
the
Works
of
the
Law
was
denyed
by
the
Apostle
?
9
thly
.
Where
doth
the
Scripture
say
,
That
it self
is
the
Word
of
God
?
Do
you
not
belye
the
Rule
here
?
For
,
doth
not
the
Scripture
say
,
That
Christ
is
the
Word
?
and
the
Scriptures
are
Words
:
read
Exodus
20
,
and
Revelation
22.
He
that
adds
to
these
Words
,
and
takes
from
these
Words
,
the
Plagues
of
God
are
added
to
him
.
So
see
whether
you
are
not
adders
to
these
Words
,
as
it
is
made
appear
before
?
And
Christ
saith
,
My
words
that
I
speak
unto
you
,
they
are
Spirit
and
Life
,
&c.
And
in
many
places
of
Scripture
God
saith
,
My
Words
:
Doth
not
Scripture
signifie
Writing
?
For
all
your
high
Schollar-ship
,
you
may
go
to
the
English
School-Master
,
and
it
will
tell
you
what
it
signifies
;
What
is
all
the
writing
in
Peoples
hearts
?
Is
Paper
and
Ink
in
Peoples
hearts
?
Come
,
do
not
cheat
People
,
but
confess
truth
;
you
affirm
Scripture
to
be
the
Rule
,
but
are
found
contrary
to
the
Rule
.
But
,
what
is
all
the
Scripture
the
Rule
,
from
Genesis
to
the
Revelations
,
to
walk
by
and
practice
?
Or
,
what
part
of
Scripture
is
the
Rule
?
are
Herods
words
,
Pharoahs
words
,
Nebuchadnezars
words
,
Judas
words
,
the
Jewes
words
,
Jobs
Friends
words
,
the
Devils
words
,
the
Offerings
and
the
Sacrifices
?
&c.
Come
,
what
part
of
Scripture
is
your
Rule
?
Distinguish
:
For
you
say
the
Scripture
is
your
Rule
?
Is
it
all
a
Rule
for
practice
?
Must
we
obey
every
tittle
of
it
?
for
we
own
the
Scriptures
more
then
you
do
,
which
Holy
Men
of
God
gave
forth
,
Christ
Jesus
,
and
the
Apostles
and
Prophets
;
and
they
made
a
distinction
,
but
you
make
none
:
Do
not
go
with
your
Malice
and
envious
minds
,
to
possess
the
People
,
and
say
,
That
we
dis-esteem
the
Scriptures
,
for
we
esteem
Scripture
more
than
you
do
,
that
have
kept
People
under
your
Teaching
,
that
they
might
be
paying
of
you
,
and
so
make
a
Trade
of
them
.
The
Scriptures
speaks
plentifully
concerning
Christ
being
the
Word
of
God
:
God
is
the
Word
,
is
not
this
Scripture
?
And
in
the
Beginning
was
the
Word
,
and
all
things
were
made
by
the
Word
:
and
,
were
all
things
made
by
the
Scriptures
?
—
And
we
say
the
Scriptures
are
a
better
Rule
than
your
Directory
;
for
if
the
Scriptures
be
the
Rule
,
why
do
you
set
up
a
Directory
to
be
your
Rule
?
What!
will
you
bore
out
Peoples
eyes
,
that
they
shall
not
see
how
you
dissemble
:
And
why
did
you
make
a
Church
Faith
at
Savoy
in
eleaven
dayes
time
,
if
the
Scriptures
be
your
Rule
?
But
it
seems
the
Scriptures
are
not
a
sufficient
Rule
for
you
;
but
your
Directory
and
your
Church
Faith
,
it
seems
,
is
your
Rule
;
Scriptures
are
not
sufficient
to
be
your
Rule
.
And
,
why
do
you
deny
Common
Prayer
,
and
set
up
a
Directory
and
a
Church
Faith
of
your
own
making
?
And
there
,
in
your
Directory
,
do
you
not
set
up
your
Imaginations
and
Meanings
above
Scriptures
?
Come
,
People
will
not
sell
their
Wits
,
Reason
,
and
Understanding
:
Come
,
People
,
you
all
know
that
when
you
come
to
discourse
with
these
Presbyterians
or
Independants
about
Scriptures
,
who
say
it
is
their
Rule
,
they
will
presently
fall
,
and
give
it
a
meaning
,
and
say
it
is
their
Opinion
and
Judgement
,
and
conceive
it
to
be
so
.
—
And
so
then
the
Presbyterians
and
Independants
Meanings
,
and
Opinions
,
and
Thinkings
,
and
Conceivings
,
and
Imaginations
,
and
Judgements
;
this
must
be
the
Rule
,
and
not
the
Scripture
:
then
you
must
not
take
it
as
the
Scriptures
speake
The
Quakers
will
take
it
Literally
,
cry
they
,
and
these
have
been
the
Presbyterian
,
and
Independant
tricks
,
this
long
time
.
—
What
think
you
,
do
we
not
know
your
tricks
?
And
so
you
would
make
People
believe
what
an
Esteem
you
have
of
Scriptures
;
when
it
is
nothing
but
Meanings
,
and
old
Directory
,
and
Church
Faith
!
Do
you
think
we
have
forgot
your
old
Malice
and
Envie
,
when
you
haled
above
three
thousand
of
us
to
Prison
in
the
other
Powers
dayes
,
and
persecuted
to
Death
about
thirty
three
,
which
stands
upon
Record
to
this
day
,
whose
Blood
you
have
drunk
,
and
mingled
with
your
Sacrifice
,
and
whose
innocent
Blood
lies
upon
your
heads
;
Was
the
Scripture
your
Rule
to
do
thus
?
Nay
,
Christ
bids
you
love
Enemies
,
let
Scripture
be
your
Rule
!
Have
you
not
been
like
Judas
,
and
the
Persecuting
Jewes
,
and
the
Heathen
,
that
Persecuted
the
true
Christians
?
You
have
banished
the
Rule
which
is
to
love
Enemies
,
and
love
one
another
:
And
Christ
saith
,
Freely
ye
have
received
,
freely
give
:
But
you
will
not
give
freely
,
for
you
have
not
received
freely
;
You
will
have
the
Club
and
the
Bagg
;
For
,
what
havock
have
you
made
of
them
that
could
not
put
into
your
mouths
!
what
Imprisoning
and
spoyling
of
Goods
did
you
make
when
you
had
Power
!
this
is
not
Gospel
;
this
is
besides
the
Rule
:
You
are
worse
than
the
outward
Jewes
,
for
where
did
they
ever
take
trebble
damages
of
them
that
did
not
hire
them
?
It
was
time
for
the
Lord
to
bring
you
down
,
who
are
judged
by
your
own
Rule
.
10
thly
.
And
why
do
you
belye
the
Quakers
,
with
saying
,
That
your
good
Works
(
that
is
of
self
)
are
the
Meritorious
Cause
of
Justification
.
Answ.
Christ
Works
all
our
Works
in
us
,
and
for
us
,
who
is
our
Justifier
;
S.
F.
hath
sufficiently
cleared
this
matter
,
and
answered
you
.
11
thly
.
And
where
doth
the
Scripture
say
,
The
Works
of
Faith
,
and
the
Works
of
Grace
,
and
the
Fruits
of
the
Spirit
,
are
sinful
?
12
thly
.
And
where
do
the
Scriptures
hold
forth
the
Sprinkling
of
Infants
,
and
call
it
an
Ordinance
;
and
tell
of
a
Sacrament
,
and
call
it
an
Ordinance
.
Let
us
see
Scripture
for
these
things
,
and
that
the
Apostles
practised
them
as
you
do
;
and
whether
your
practises
were
according
to
theirs
?
And
have
you
the
same
Power
and
Spirit
as
they
had
that
gave
forth
Scriptures
?
Answer
plainly
in
plain
words
of
Scripture
,
that
you
do
not
err
from
the
Words
and
Rule
which
you
say
is
your
Rule
.
—
But
do
you
not
remember
,
you
Presbyterians
and
Independants
,
what
havock
you
made
of
the
Goods
of
the
People
of
God
,
whom
in
scorn
you
called
Quakers
,
because
they
would
not
pay
for
the
Bread
and
Wine
you
eat
and
drunk
;
you
drunk
it
your selves
,
and
eat
it
your selves
,
and
made
them
Pay
for
it
;
did
the
Apostles
ever
do
so
,
to
spoyl
any
ones
Goods
,
because
they
would
not
pay
for
their
Bread
and
Wine
they
eat
and
drunk
?
Come
,
let
us
see
your
Scripture
,
your
Rule
,
which
you
boast
so
much
of
for
these
things
,
who
make
People
believe
it
is
your
Rule
;
let
us
see
a
Rule
for
this
:
But
you
grumble
,
because
you
have
not
Power
to
fall
upon
the
Quakers
,
to
make
them
pay
for
your
Bread
and
Wine
you
eate
and
drink
,
as
you
have
done
formerly
;
and
then
when
you
have
done
,
boast
that
Scripture
is
your
Rule
,
and
you
say
this
is
Gospel
,
this
is
Glad
Tydings
,
is
it
?
and
then
you
spoyl
their
Goods
for
your
Bread
and
Wine
.
Where
were
you
in
the
time
of
Persecution
?
we
could
see
but
few
of
you
then
;
for
then
you
slunk
into
Holes
and
Corners
,
&
had
out
your
Scouts
;
and
now
when
you
have
a
little
Liberty
,
what
a
bawling
you
make
against
Quakers
?
You
are
a
little
hungry
bitten
,
because
you
have
not
Tythes
,
and
Easter
Reckonings
,
and
Midsummer
Dues
,
and
Money
of
the
Quakers
for
your
Bread
and
Wine
;
will
you
avenge
your self
of
the
Quakers
?
13
thly
.
And
do
you
not
say
,
That
your
Sanctification
,
and
Justification
,
and
your
Prayers
,
and
Graces
,
and
Faith
,
all
are
imperfect
?
(
as
manifest
in
you
)
Is
not
Christ
Justification
,
and
Sanctification
?
And
must
you
not
Pray
in
the
Spirit
of
God
?
And
is
it
not
perfect
?
What
darkness
is
this
!
Must
not
Christ
be
in
you
?
And
,
is
not
he
in
you
?
and
Faith
in
you
?
and
the
Spirit
of
God
in
you
to
Pray
by
?
And
so
if
it
be
imperfect
,
then
it
is
your
own
Praying
,
and
your
own
Justitication
,
and
Sanctification
,
and
Faith
,
and
Application
;
it
's
of
your
own
making
,
and
not
Christ's
;
for
Christ
is
perfect
,
who
Sanctifies
and
Justifies
,
and
his
Spirit
is
perfect
.
Priest
Danson
,
Presbyterian
,
how
now
!
Dost
thou
not
bring
Cardinal
Pool
,
and
Aquinas
,
and
Aristotle
,
to
prove
thy
Assertions
,
and
thy
Imaginations
?
it
seems
Scripture
is
not
sufficient
:
Thou
wouldst
make
People
believe
,
that
the
Presbyterians
were
against
the
Papists
and
Heathen
both
;
but
now
they
must
be
the
Presbyterians
Patrons
,
and
yet
could
make
People
believe
that
the
Scriptures
were
their
Rule
;
but
this
must
be
their
Rule
,
the
Papists
and
the
Heathen
:
Read
Danson's
Synopsis
of
his
Quakerism
,
what
a
bundle
of
Lyes
he
hath
drawn
up
together
;
he
may
take
them
home
to
himself
.
14
thly
.
And
why
do
you
Presbyterians
cry
against
the
Quakers
Light
,
which
is
Christ
,
as
being
but
an
Heathenish
light
?
and
now
to
oppose
them
,
you
are
fain
to
run
to
the
Heathen
,
and
to
the
Papists
,
to
find
Arguments
;
and
then
tell
People
the
Scripture
is
your
Rule
(
O
Deceipt
!
)
15
thly
.
Where
doth
the
Scripture
speak
of
an
Humane
Nature
of
Christ
in
Heaven
?
Is
not
Christ
and
his
Body
Glorified
,
and
he
the
Lord
from
Heaven
;
for
is
not
Christ's
Nature
Divine
,
and
his
Soul
Divine
,
which
comes
out
from
God
?
And
where
is
his
Soul
called
Humane
?
Come
to
the
Accidence
again
,
thou
that
professes
thy self
to
be
a
great
Schollar
,
tell
us
what
Humane
signifies
.
16
thly
.
Thou
speaks
of
Three
Persons
;
and
a
man
is
a
Person
;
What
doest
thou
infer
from
this
?
Is
God
a
Man
?
No
,
he
is
a
Spirit
,
I
tell
thee
the
Scripture
sayes
so
:
Is
the
Holy
Ghost
a
Man
?
It
is
call'd
the
Holy
Spirit
;
and
Christ
was
a
man
,
the
man
Christ
Jesus
.
—
So
it
seems
the
Presbyterians
can
say
little
of
himself
,
but
he
hath
learned
something
of
the
Learned
Wotton
,
in
pag.
the
second
,
but
he
doth
not
tell
us
what
he
is
,
whether
a
Papist
or
an
Heathen
.
17
thly
.
Thou
sayest
the
Soul
is
part
of
man's
Nature
;
Where
doth
the
Scripture
,
thy
Rule
,
say
so
?
For
the
Scripture
saith
,
God
breathed
into
man
the
breath
of
Life
,
and
man
became
a
Living
Soul.
18
thly
.
Thou
sayest
the
word
Person
cannot
properly
be
attributed
to
the
Father
,
Son
,
and
Holy
Ghost
:
Why
doth
the
Presbyterians
rage
so
against
the
Quakers
?
It
seems
you
cannot
agree
among
your selves
;
because
the
Quakers
speak
as
the
Scriptures
do
,
Father
,
Son
,
and
Holy
Spirit
;
and
say
the
Scripture
doth
not
speak
of
Three
Persons
,
as
thou
thy self
in
thy
third
page
sayes
the
word
Person
cannot
properly
be
attributed
to
the
Father
,
Son
,
and
Holy
Ghost
:
See
how
this
man
is
in
Confusion
,
who
saith
sometimes
there
are
Three
separate
Persons
;
and
another
while
,
the
word
Person
cannot
properly
be
attributed
to
the
Father
,
Son
,
and
Holy
Chost
:
But
we
do
charge
Danson
,
and
his
Brethren
,
to
make
this
good
by
Scripture
in
plain
words
;
—
For
the
Scripture
saith
,
The
Father
is
in
the
Son
,
and
the
Son
is
in
the
Father
,
and
the
Holy
Ghost
proceeds
from
them
.
—
So
how
can
you
say
they
are
separated
,
when
they
are
one
in
another
?
but
it
shews
you
have
little
knowledge
of
God
,
or
Scriptures
either
.
19
thly
.
The
Priest
saith
concerning
that
distinction
in
the
God-head
,
it
cannot
be
apprehended
by
us
;
—
and
yet
he
will
call
them
Three
separated
Persons
,
and
a
Trinity
;
and
gives
them
Names
which
are
not
apprehended
by
you
;
you
might
have
been
silent
then
in
what
you
did
not
apprehend
:
And
yet
you
will
lay
Principles
down
concerning
God
,
the
Son
,
and
Spirit
,
which
you
do
not
apprehend
your selves
,
but
presume
above
what
is
written
,
and
so
go
contrary
to
your
Rule
.
—
Should
you
not
call
the
Father
,
Son
,
and
Holy
Spirit
,
as
the
Holy
Men
did
call
them
in
the
Scriptures
?
20
thly
.
In
the
4th
page
thou
sayest
,
The
Father
,
the
Son
,
and
the
Spirit
,
are
said
to
be
Three
,
yet
but
one
God
;
and
yet
thou
sayest
we
do
not
know
what
to
call
those
Three
,
but
Three
Persons
;
and
there
is
that
ascribed
to
them
(
thou
sayest
)
Properties
,
which
agree
not
simply
.
Answ.
The
Father
,
Son
,
and
Spirit
agree
;
but
that
which
you
do
ascribe
,
do
not
agree
with
Scripture
with
them
,
nor
among
your selves
about
them
.
—
And
if
you
do
not
know
what
to
call
the
Father
,
Son
,
and
Spirit
,
but
Three
Persons
,
you
might
have
holden
your
Tongues
then
,
till
you
did
know
,
who
calls
them
and
gives
them
Names
contrary
to
Scriptures
,
and
the
Holy
Men
of
God
,
who
called
them
Father
,
Son
,
and
Spitit
,
who
were
wiser
Men
then
any
of
you
.
21
thly
.
And
again
,
in
thy
4th
page
thou
sayest
Thre
Subsistents
(
that
is
Persons
,
though
not
strictly
,
yet
proportionably
,
or
Anologically
so
called
)
in
the
God-head
.
People
!
Did
you
ever
hear
such
a
Mash
?
We
do
charge
this
Presbyterian
to
make
these
words
good
by
plain
Scripture
,
viz.
Three
Subsistents
,
Three
Persons
,
and
Analogically
;
Is
this
a
Scripture
word
People
?
Where
did
the
Apostles
use
any
such
dark
words
?
Hadst
thou
not
this
word
from
the
Heathen
?
Well
,
Mark
Reader
,
he
sayes
there
are
Three
Persons
,
and
Three
Subsistents
in
the
God-head
;
and
hath
not
he
made
Four
here
?
If
there
be
Three
in
the
God-head
he
hath
made
Four
;
for
,
what
is
the
God-head
?
God
is
One
,
and
he
hath
made
Three
besides
;
see
pag.
4.
of
his
Book
.
—
And
so
,
in
the
Title
of
his
Book
,
he
speaks
of
Three
Persons
in
the
God-head
;
Are
there
not
Four
then
?
And
in
the
said
4th
page
,
he
sayes
,
he
thinks
he
hath
answered
all
the
Arguments
of
the
Antitrinitarians
;
he
doth
but
think
so
,
it
seems
.
Answ.
The
Scripture
saith
,
1
Joh.
5.7
.
That
there
are
Three
that
bear
Record
in
Heaven
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
;
and
these
three
are
one
.
But
he
doth
not
say
that
they
are
separated
nor
distinct
,
neither
doth
call
them
Persons
.
—
And
thus
we
call
them
,
as
the
Scriptures
call
them
,
Father
,
Word
,
and
Holy
Ghost
;
and
the
Apostle
doth
not
say
they
are
separate
,
nor
distinct
;
and
we
are
not
to
presume
above
what
is
written
.
—
We
charge
you
,
Presbyterians
,
to
give
us
printed
Scriptures
for
these
following
words
;
and
let
us
see
in
what
Chapter
and
Verse
they
are
printed
;
Come
to
the
Rule
,
and
do
not
presume
above
what
is
written
:
Concreet
,
Abstract
,
Predicate
,
the
Relative
,
Co-eternity
,
Co-essentiallity
,
Co-equallity
,
Communication
of
Properties
,
Co-essentiallities
,
Modallities
,
Suppossitallities
,
Incommunicable
Subsistances
,
and
Hypostatical
Unions
.
—
Come
,
are
these
words
spoken
in
the
Rule
,
the
Scriptures
?
let
us
see
the
Chapter
and
Verse
,
that
we
may
see
where
such
terms
are
spoken
of
the
Father
,
Word
,
and
Spirit
,
which
are
one
;
Had
you
not
them
rather
from
your
old
Logical
and
Philosophical
Books
?
And
have
not
they
been
your
Rule
for
such
words
,
and
not
the
Scriptures
,
which
the
Holy
men
of
God
spoke
forth
.
Thou
sayest
in
the
12th
page
of
thy
Book
,
That
we
must
not
take
Man
here
for
a
Person
,
but
a
Nature
,
as
you
do
God
,
&c.
And
yet
before
,
thou
saidst
,
That
Man
was
a
Person
;
and
so
it
is
the
Nature
that
is
a
Person
,
and
not
the
Man
,
nor
God
:
but
thou
hast
not
defined
to
us
what
a
Person
is
,
nor
what
the
word
Person
signifies
,
for
all
thy
Schollar-ship
.
—
And
thou
sayest
,
Ye
mean
no
more
then
the
Name
Man
to
be
attributed
to
Peter
,
James
,
and
John
;
because
the
same
human
Nature
specifically
agrees
unto
them
;
and
so
is
the
Name
God
attributed
to
each
Person
,
because
the
same
Divine
Nature
subsists
in
each
of
them
.
Answ.
This
is
a
dark
thing
,
to
whom
will
you
liken
me
,
saith
God
?
[
like
Peter
,
James
,
and
John
,
or
like
unto
some
corrupt
person
]
The
Saints
were
partakers
of
the
Divine
Nature
;
What
do
you
say
of
them
therefore
;
And
where
do
the
Scriptures
speak
that
the
Nature
of
God
is
so
simple
,
&c.
where
learned
you
this
word
?
And
where
doth
the
Scripture
use
these
words
Accidents
and
Integrals
of
the
God-head
?
and
this
is
your
Conceptions
and
Notions
of
God
,
and
the
Word
,
and
the
Spirit
,
as
it
's
said
in
the
13th
page
of
Danson's
Book
;
It
's
a
Conception
and
Notion
indeed
:
—
For
you
say
in
the
same
13th
page
,
The
Conception
or
Notion
that
we
have
of
the
Father
,
&c.
so
it
's
but
a
Notion
and
Conception
,
it
seems
,
that
you
have
of
the
Father
;
—
and
then
sayes
(
suppose
)
as
a
subsistent
,
or
Person
,
&c.
But
which
of
these
terms
it
is
,
this
Notionist
hath
not
declared
to
us
in
his
13th
page
;
—
And
this
Notionist
goes
on
in
the
said
13th
page
,
and
sayes
,
Nor
can
we
say
that
the
Notion
of
the
Father
,
as
one
Person
in
the
God-head
,
includes
the
Son
;
nor
the
Notion
of
the
Son
,
as
one
Person
in
the
God-head
,
includes
the
Father
.
Reader
,
Didst
thou
ever
hear
the
like
!
This
is
but
a
Notion
of
the
Father
,
and
a
Notion
of
the
Son
indeed
.
—
And
are
these
Presbyterian
Priests
like
to
interpret
Scripture
with
their
Notions
,
Conceptions
,
and
Suppositions
;
no
,
no.
No
one
knows
the
Father
but
the
Son
,
and
he
to
whom
the
Son
reveals
him
;
—
Nor
none
knows
the
Son
but
the
Father
;
and
to
know
God
,
and
Jesus
Christ
,
is
Life
Eternal
;
and
none
can
call
him
Lord
but
by
the
Holy
Ghost
.
—
And
so
this
Knowledge
is
beyond
all
your
false
Conceptions
,
Suppositions
,
and
Notions
;
And
if
the
Holy
Ghost
,
the
Saints
bodies
be
the
Temple
of
it
,
which
Holy
Ghost
leads
them
into
all
Truth
:
And
if
the
Holy
Ghost
be
a
Person
,
then
have
not
the
Saints
a
Person
in
their
bodies
?
And
why
did
not
the
Apostle
say
,
That
their
bodies
were
the
Temples
of
a
Person
,
according
to
your
Doctrine
and
Rule
,
—
the
Holy
Ghost
is
a
Spirit
,
—
and
so
let
us
see
that
Scripture
which
gives
the
Holy
Ghost
the
Name
of
a
Person
.
And
he
speaks
again
in
his
14th
page
of
Three
distinct
Persons
are
one
with
the
God-head
;
—
Now
Reader
,
is
not
here
Four
?
to
wit
,
Three
Persons
and
the
God-head
;
But
Reader
,
we
charge
him
to
give
us
Chapter
and
Verse
for
this
Doctrine
,
for
we
must
order
him
with
the
Rule
.
And
then
he
tells
us
of
a
Notion
of
the
Father
and
including
the
Son
,
it
's
but
his
own
Notion
;
—
for
if
he
had
known
him
he
would
have
spoken
in
a
form
of
sound
words
,
whereby
he
might
not
have
been
reproved
.
And
again
,
the
Presbyterian
sayes
,
the
Three
Persons
are
distinct
,
and
the
Rule
is
to
be
understood
that
they
are
One
among
themselves
only
in
respect
of
that
,
wherein
they
agree
not
simply
.
Answ.
Reader
take
notice
,
he
sayes
,
The
Father
,
and
Son
,
and
Holy
Ghost
,
which
he
calls
Three
Persons
,
doth
not
agree
simply
;
Is
not
this
contrary
to
Scripture
?
What
agreement
is
this
which
is
not
simply
?
What!
separate
distinct
Persons
,
not
agreeing
simply
!
—
Come
,
what
is
this
agreement
then
,
if
it
be
not
an
agreeing
simply
?
Tell
us
what
it
is
by
Chapter
and
Verse
;
thou
sayes
the
Scripture
is
the
Rule
?
Where
doth
the
Scripture
say
,
That
the
Father
,
Son
,
and
Spirit
doth
not
agree
simply
?
—
Didst
thou
not
say
,
That
God
was
so
simple
,
that
he
admitted
of
no
parts
;
what
agreement
is
this
if
it
be
not
simple
?
What
is
it
then
?
tell
us
.
Dost
thou
not
abuse
the
Father
,
Son
,
and
Spirit
,
and
Scriptures
?
clear
thy self
;
and
make
this
good
,
That
the
Father
,
Son
,
and
Spirit
doth
not
agree
simply
;
if
not
simply
,
then
tell
us
how
;
and
give
Chapter
and
Verse
for
it
out
of
the
Scriptures
,
or
else
acknowledge
thy self
to
be
of
a
Sandy
Foundation
.
Seeing
thou
sayst
,
A
Man
is
a
Person
,
and
God
is
a
Person
;
and
the
Scripture
saith
God
is
a
Spirit
,
and
Christ
was
conceived
by
the
Holy
Ghost
,
the
begotten
of
the
Father
.
Was
Christ
the
Image
of
the
Father
,
as
he
was
of
the
Generation
of
Abraham
,
or
David
,
or
Adam
?
or
according
to
the
Spirit
?
—
Whether
of
these
was
he
the
express
Image
of
his
Father's
substance
,
because
thou
calls
the
Father
a
Person
;
—
And
the
Scripture
sayeth
,
He
suffered
according
to
the
Flesh
,
—
which
he
did
not
die
as
he
was
God
;
and
the
Scripture
calls
him
Son
of
Man
,
and
Son
of
God
,
and
he
being
the
express
Image
of
his
Fathers
substance
;
see
the
Old
Translations
.
And
dost
thou
not
,
in
thy
16th
page
of
thy
Synopsis
,
bring
the
Greek
Philosophers
to
prove
the
Persons
?
Yes
:
How
now
Presbyterian
Priest
,
thou
hast
run
beside
thy
own
Directory
and
Scripture
both
,
but
the
Greek
Philosophers
must
be
thy
Rule
,
and
Leader
;
surely
People
will
not
alwayes
have
their
Eyes
blinded
by
you
,
Christ
is
come
to
open
them
.
And
in
the
17th
page
of
his
Book
,
the
Presbyterian
saith
,
that
Hypostasis
must
be
rendred
Person
,
or
Subsistent
,
or
some
word
to
that
Effect
,
he
sayes
.
—
So
People
see
it
must
be
some
word
,
but
what
it
must
be
he
knows
not
;
and
so
in
this
manner
they
are
giving
Names
to
Christ
and
God
,
besides
the
Rule
of
Scripture
;
we
charge
thee
shew
us
a
Verse
in
Scripture
that
speak
such
Language
,
and
where
one
word
may
be
put
for
another
by
Metalepsis
?
and
so
leave
People
in
Doubts
and
Questions
;
you
are
going
beside
your
Scripture
and
Rule
,
that
at
last
People
shall
not
know
what
to
call
God
and
Christ.
—
So
the
Presbyterians
and
Independants
must
give
us
Scripture
;
For
we
will
not
be
satisfied
with
your
Notions
,
and
Whymsies
,
and
false
Conceptions
,
which
you
have
from
Aristotle
,
and
the
Greek
Philosophers
,
and
the
Papists
,
and
Cardinals
;
We
do
command
you
to
give
us
Scripture
,
Chapter
,
and
Verse
,
Presbyterians
and
Independants
,
for
these
things
plainly
,
—
seeing
you
are
of
late
perked
up
in
a
way
of
scolding
against
us
(
not
like
the
Holy
Men
of
God
,
Patient
and
Meek
,
and
apt
to
Teach
)
as
you
may
see
in
the
latter
end
of
your
Brother
Vincent's
Book
;
Is
that
the
Language
of
a
Christian
?
No
;
He
hath
declared
what
spirit
you
are
of
,
Rabshecha's
spirit
,
railing
,
and
speaking
evil
of
the
way
of
Truth
;
he
thinks
to
overcome
by
Railing
,
and
complaining
,
not
by
Love
;
nay
,
the
Lamb
must
have
the
victory
.
Whether
or
no
was
Christ's
Blood
shed
for
All
men
,
and
by
it
Justifies
All
men
,
they
living
in
their
sins
,
and
not
believing
in
it
;
are
they
saved
by
their
saying
they
believe
in
the
Blood
,
and
not
believing
in
the
Light
(
which
Christ
Commands
)
and
become
Children
of
the
Light
;
and
they
say
they
believe
,
and
yet
not
pass
from
Death
to
Life
,
and
from
sin
that
brings
Death
?
And
whether
or
no
any
are
cleansed
from
all
sin
by
the
Blood
of
Christ
,
but
such
as
walk
in
the
Light
of
Christ
,
as
in
1
Joh.
1.
And
so
whether
or
no
are
those
Justified
who
believe
not
in
the
Light
of
Christ
,
nor
passes
from
Death
to
Life
,
nor
walks
not
in
the
Light
,
whether
or
no
are
those
Justified
by
Christ's
Blood
,
and
have
not
the
Testimony
of
Justification
in
them
,
as
in
the
accompt
to
God
Christ's
Blood
was
shed
for
All
men
;
but
for
a
man
to
come
to
partake
of
this
Justification
,
is
it
not
to
feel
the
Blood
sprinkling
the
Heart
and
Conscience
?
—
For
the
outward
Jewes
in
the
Figure
,
had
Blood
sprinkled
upon
them
in
the
outward
Offerings
;
—
Come
answer
us
by
Scripture
?
Do
not
daub
up
People
with
untempered
Mortar
;
do
you
know
the
Mortar
that
is
tempered
?
Whether
or
no
was
Christ
an
Offering
for
the
sins
of
the
whole
World
,
and
died
for
the
sins
of
the
whole
World
?
Whether
or
no
all
the
sinners
and
ungodly
of
the
whole
World
are
Justified
by
his
Death
,
and
by
his
offering
up
once
for
all
?
answer
in
plain
words
.
And
whether
or
no
you
will
make
a
Sect
,
that
he
died
for
some
ungodly
and
some
sinners
only
;
for
the
sons
of
Adam
were
the
sinners
and
ungodly
:
But
he
that
believes
,
is
born
of
God
,
and
they
receive
Christ
,
and
he
gives
them
Power
to
become
the
sons
of
God
,
and
they
know
he
died
for
them
,
and
have
the
Testimony
of
it
,
and
have
the
Benefit
of
his
Death
and
Resurrection
.
And
what
was
the
Light
that
shined
in
the
Darkness
,
and
the
Darkness
comprehended
it
not
?
What
was
the
Spirit
that
the
Wicked
grieved
,
vexed
,
and
quenched
?
Where
is
it
?
and
what
is
the
Spirit
of
Truth
that
reproves
the
World
of
sin
?
Where
is
it
that
leads
the
Saints
into
all
Truth
?
Come
,
we
must
have
plain
Scripture
for
these
things
.
What
is
the
Law
that
God
will
write
in
the
Heart
,
and
put
in
the
Mind
,
that
all
shall
know
Him
from
the
greatest
to
the
least
,
that
they
shall
not
every
one
teach
his
Brother
;
and
shall
all
know
the
Lord
?
What
is
that
Light
that
shines
in
the
Heart
,
to
give
the
Knowledge
of
the
Glory
of
God
in
the
face
of
Christ
Jesus
?
2
Cor.
4.
What
is
the
Word
of
God
in
the
Heart
the
Apostle
Preached
,
and
the
People
was
to
obey
it
,
and
do
it
?
And
what
was
that
Rule
that
Adam
had
,
and
all
the
Holy
Men
in
the
Old
World
?
And
what
was
the
Rule
of
Enoch's
Faith
,
by
which
he
was
translated
?
And
Abraham's
Faith
,
who
obeyed
God
,
and
forsook
his
Countrey
?
—
Answer
these
things
by
Scripture
,
because
you
say
,
The
Writings
(
the
Scriptures
)
are
the
Rule
of
Faith.
And
Presbyterians
and
Independants
,
have
you
forgotten
all
your
Petitions
and
Addresses
you
Petitioned
and
made
to
the
other
Powers
against
the
Quakers
?
If
you
have
forgotten
them
,
read
William
Caton
's
Book
of
your
Petitions
and
Addresses
gathered
up
and
down
the
Nation
.
What
you
said
of
Oliver
and
Richard
,
and
how
the
People
of
God
,
in
scorn
called
Quakers
(
the
first
beginning
of
calling
them
so
,
was
at
Darby
,
by
one
Bennet
an
Independant
,
about
19
year
since
)
and
then
when
the
People
called
Quakers
were
gathered
together
in
divers
places
to
Worship
God
,
then
you
said
they
were
Plotting
together
against
Oliver
(
whom
some
of
you
called
the
Light
of
your
Eyes
,
and
breath
of
your
Nostrils
)
to
bring
in
King
Charles
;
and
Oliver
said
,
We
would
not
hurt
a
Mouse
,
at
that
time
,
though
he
did
cast
many
of
us
in
Prison
,
through
you
,
after
that
;
and
then
you
Baptized
us
in
your
Prisons
by
cruel
sufferings
.
Of
all
men
—
you
should
hold
your
Tongues
in
bawling
so
against
us
,
seeing
the
Light
of
your
Eyes
,
and
breath
of
your
Nostrils
is
gone
;
—
And
what
,
was
it
not
through
some
of
you
,
That
the
Act
against
Sturdy
Beggars
came
forth
?
upon
which
,
Friends
at
that
time
could
hardly
travel
three
or
four
miles
from
their
own
Houses
,
but
they
were
Whipped
,
men
worth
three
or
four-score
pounds
,
or
an
hundred
a
year
,
were
Whipped
for
Beggars
and
Vagrants
;
—
—
And
then
did
you
not
get
another
Act
,
That
we
must
not
speak
to
you
in
going
or
coming
from
a
Steeple-house
?
And
how
Friends
were
thronged
in
Prison
up
and
down
in
the
Nation
by
you
?
Answer
these
Queries
.
And
thus
you
may
see
what
a
Havock
you
made
in
your
Day
;
but
when
Persecution
came
,
you
durst
hardly
look
out
with
your
heads
your selves
.
And
was
there
ever
the
like
known
,
or
seen
,
how
your
Brethren
turns
from
North
to
South
,
and
from
South
to
North
;
and
there
they
can
turn
,
and
chop
,
and
change
;
—
And
yet
you
could
tell
us
then
,
That
the
Common-Prayer
was
Hell
,
and
Egyptian
Bondage
.
—
And
we
could
hardly
have
a
Meeting
,
but
you
were
incensing
the
Rulers
against
us
,
That
we
were
Plotting
to
bring
in
King
Charles
;
and
how
many
in
those
dayes
were
put
in
Prison
upon
that
account
by
you
,
because
we
went
to
Meetings
?
We
can
tell
you
,
we
have
a
List
of
them
;
—
And
yet
the
Quakers
were
House
Creepers
(
said
you
)
when
you
had
gotten
the
Mass-houses
,
and
Tythes
,
and
your
Easter-Reckonings
,
and
Midsummer-Dues
,
and
straining
our
Goods
for
your
Bread
and
Wine
;
—
And
who
are
become
the
House
Creepers
now
?
—
Then
you
had
gotten
the
old
Mass-houses
.
Oh!
your
filthiness
comes
to
be
made
manifest
to
all
men
,
and
you
have
made
your selves
ridiculous
;
who
are
fighting
against
an
innocent
People
,
that
wishes
hurt
to
no
man
,
but
the
good
of
all
men
.
And
do
you
think
that
the
Lord
will
nor
remember
and
reckon
with
you
for
all
these
things
?
Dare
you
look
into
the
Book
of
your
Actions
and
Consciences
,
and
see
what
is
written
there
,
and
see
if
they
be
not
Recorded
.
How
now
Presbyterians
,
High
Priests
!
What
,
is
this
your
Doctrine
that
you
now
Preach
up
,
for
your
Hearers
,
to
go
to
a
Bawdy-house
,
as
Thomas
Vincent
speaks
?
What
Liberty
here
,
do
you
give
to
Youth
,
and
your
Hearers
?
who
sayes
,
It
's
worse
to
go
to
the
Quakers
Meetings
,
than
to
a
Bawdy-house
:
You
pleaded
for
a
body
of
sin
as
long
as
you
live
,
but
now
it
's
com'd
out
indeed
,
when
you
plead
for
a
Bawdy-house
rather
than
Quakers
Meetings
;
it
's
like
the
Presbyterian
Priest
knows
where
they
are
,
it
appears
,
as
if
he
thought
more
of
a
Bawdy-house
,
than
of
Christ
and
Vertue
.
So
it
's
clear
here
,
you
are
Them
that
turn
the
People
to
Vice
,
and
from
the
Lord
and
his
Truth
(
Ellimas
like
)
seeking
to
pervert
;
For
the
Quakers
Meetings
are
in
the
Fear
,
and
Power
,
and
Spirit
of
God
,
who
meet
together
in
the
Name
of
Christ
Jesus
:
so
it
's
like
you
love
Meetings
at
Bawdy-houses
,
more
then
the
Meetings
of
the
People
of
God
?
who
meet
to
Worship
God.
And
if
this
be
your
Doctrine
,
then
you
must
enlarge
your
Brothel
and
Bawdy-houses
,
as
they
do
at
Rome
,
Legorn
,
and
Venice
,
and
other
parts
in
Italy
;
and
then
they
will
give
you
Tythes
,
and
Easter-Reckonings
,
and
Midsummer-Dues
;
For
,
have
you
not
called
Bawdy-house
People
,
good
Church
Members
?
And
have
you
not
taken
Tythes
of
them
?
And
would
you
not
say
,
The
Peace
of
God
to
them
,
for
paying
you
Tythe
?
Who
would
have
thought
that
we
should
have
had
such
Unvertuous
Expressions
from
the
Presbyterians
,
that
this
stinking
savour
should
have
lyen
covered
under
their
Weeds
;
—
Well
,
the
Quakers
must
Declare
against
all
your
Bawdy-houses
,
which
thou
,
Vincent
,
sayes
,
Thou
hadst
rather
thy
People
should
go
to
,
than
to
the
Quakers
Meetings
,
where
the
Word
of
God
is
Preached
;
—
And
so
Presbyterians
,
if
this
be
your
Doctrine
to
your
People
,
to
send
them
to
Bawdy-houses
,
rather
then
to
send
them
to
a
Meeting
of
the
People
of
God
;
we
utterly
deny
you
,
and
your
Bawdy-house
too
.
And
is
it
not
a
shame
to
put
in
Print
,
to
tell
the
World
,
That
thou
wouldst
rather
have
thy
People
go
to
a
Bawdy-house
,
than
to
a
Quakers
Meeting
?
For
it
's
like
,
if
thou
wilt
set
up
that
House
,
thou
mayst
have
a
yearly
Revenue
(
like
thy
Father
the
Pope
)
out
of
your
Bawdy-houses
;
it
's
like
,
if
you
were
there
,
you
might
get
some
gain
,
if
you
had
Bawdy-houses
;
but
if
you
go
to
the
People
of
God's
Meetings
,
then
you
will
get
no
gain
.
Well
might
William
Pen
say
the
Priest
prayed
whiningly
,
and
looked
pale
,
when
you
had
lost
your
Easter-Reckonings
,
and
Midsummer-Dues
.
—
Is
not
the
Great
Bason
holden
at
Door
?
What
,
this
is
a
new
way
?
Is
it
?
Whether
brings
in
more
profit
to
the
Priests
mouths
,
Tythes
,
and
Easter-Reckonings
,
and
Midsummer-Dues
,
or
the
Great
Platter
?
Now
do
you
not
cry
up
Bawdy-houses
,
or
any
way
,
so
that
you
can
get
gain
?
I
wonder
for
all
this
idle
time
you
have
had
,
that
you
could
not
Answer
Samuel
Fisher's
Book
amongst
you
,
for
it
stands
upon
your
heads
;
he
hath
Answered
all
your
Principles
,
and
more
then
you
have
questioned
:
Have
you
forgot
your
Regiment
of
Fighting
Priests
?
and
how
the
Presbyterians
and
Priests
beat
the
Quakers
?
Read
the
Book
of
Fighting
Priests
,
how
they
tore
the
Cloaths
off
Lasses
and
young
Men
,
and
drew
their
Rapiers
upon
them
,
and
broke
their
heads
,
and
shed
their
blood
,
and
yet
you
must
have
the
Title
of
Gospelers
,
but
more
like
unto
raging
Heathens
,
who
imagine
vain
things
against
God
,
and
Christ
,
and
his
People
;
but
the
Lord
hath
broken
your
horn
,
the
wild
beast
,
and
put
him
under
a
chain
:
So
we
looked
you
would
have
given
out
a
Book
of
Repentance
for
all
your
wicked
Actions
in
the
other
Powers
dayes
,
and
shewed
forth
a
work
of
Reformation
;
Do
you
not
remember
how
you
came
with
your
Drums
and
Fiddles
?
Independants
and
Presbyterians
,
Is
it
not
clear
here
to
all
People
,
That
you
deny
God
,
and
Christ
,
and
the
Doctrine
of
the
Prophets
and
Apostles
,
in
your
saying
,
That
God
hath
ordained
some
Persons
to
be
damned
,
when
God
saith
,
Ezek.
18.32
.
He
desires
not
the
death
of
him
that
dieth
.
And
in
Isa.
1.18
.
it
's
said
,
Come
let
us
reason
together
,
saith
the
Lord
,
though
your
sins
be
as
scarlet
,
they
shall
be
as
white
as
snow
;
and
though
they
be
red
like
crimson
,
they
shall
be
like
wooll
:
And
,
vers
.
16.
Wash
ye
,
make
ye
clean
,
put
away
the
evil
of
your
doings
from
before
mine
eyes
,
cease
to
do
evil
,
learn
to
do
well
.
—
And
the
Apostle
saith
,
in
1
Tim.
2.4
.
God
would
have
all
men
to
be
saved
,
and
to
come
to
the
knowledge
of
the
Truth
;
And
Christ
hath
given
himself
a
Ransom
for
all
,
to
be
testified
in
due
time
;
And
Christ
tasted
death
for
every
man
,
and
is
a
Propitiation
for
the
sins
of
the
whole
world
.
And
his
Blood
was
shed
for
all
men
.
And
the
Gospel
is
to
be
Preached
to
every
Creature
;
And
,
Go
and
teach
all
Nations
,
Matth.
28.
Now
is
it
not
clear
,
That
these
Presbyterians
and
Independants
,
who
say
,
That
Christ
died
but
for
some
,
and
offered
but
for
some
;
Have
they
not
denied
Christ's
Blood
for
all
men
,
and
his
Propitiation
for
all
men
?
—
And
in
doing
this
,
they
deny
God's
Will
,
who
would
have
all
men
to
be
saved
,
and
to
come
to
the
knowledge
of
the
Truth
.
And
would
they
not
lay
the
fault
in
God
,
when
the
fault
is
in
man
by
not
believing
?
And
do
they
not
make
Sects
here
,
in
saying
he
died
but
for
some
,
and
would
have
but
some
to
be
saved
,
and
he
shed
his
Blood
but
for
some
.
—
And
the
Scripture
saith
,
That
all
are
gone
astray
,
both
Jew
and
Gentile
,
that
he
might
have
mercy
upon
All
:
See
Rom.
11.32
.
And
they
say
,
That
he
will
not
have
mercy
upon
all
;
and
do
not
you
say
,
That
he
will
have
mercy
upon
some
?
contradicting
the
Apostle
and
the
Rule
.
—
For
the
Scripture
saith
,
Christ
enlighteneth
every
man
that
cometh
into
the
World
;
and
you
say
that
he
enlighteneth
but
some
.
—
And
the
Scripture
saith
,
That
the
grace
of
God
that
bringeth
Salvation
,
hath
appeared
to
all
men
;
and
you
say
,
The
Grace
of
God
that
brings
Salvation
,
hath
appeared
but
to
some
,
and
all
have
not
received
Grace
.
And
the
Scripture
saith
,
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
into
the
World
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
:
—
And
do
not
you
say
he
gave
him
but
for
a
few
,
and
loved
some
of
the
World
?
And
,
do
not
you
Contradict
Scripture
,
and
God
,
and
Christ
,
and
the
Prophets
and
Apostles
words
,
and
so
are
found
in
an
Erronicus
Principled
Spirit
?
—
And
so
,
is
it
not
clear
,
that
you
deny
Christ
,
who
died
without
the
Gates
at
Jerusalem
,
whose
Blood
was
shed
for
all
men
,
and
denies
the
Propitiation
and
Attonement
for
all
men
,
and
denies
Jacob's
Prophecy
,
who
prophesied
,
That
the
gathering
of
all
Nations
shall
be
to
Shilo
.
—
And
you
say
,
That
some
of
the
Nations
shall
be
saved
,
not
all
;
and
here
,
do
you
not
deny
the
very
Scripture
it self
,
and
God
,
and
Christ
,
and
the
Prophets
and
Apostles
words
,
and
denies
their
Doctrine
?
And
also
,
Is
it
not
clear
that
you
deny
the
true
Faith
of
God's
Elect
,
that
the
Just
lives
by
?
And
is
not
Faith
the
Gift
of
God
?
And
do
you
not
say
,
That
Faith
is
not
perfect
?
Do
not
you
hold
Justification
without
,
and
that
it
is
without
Man
and
Woman
?
And
doth
not
Faith
heal
?
See
Matth.
Mark
,
Luke
,
and
the
Acts.
And
was
not
the
Church
Established
in
the
Faith
?
Acts
16.5
.
Is
it
not
called
the
Righteousness
of
Faith
?
Rom.
4.13
.
And
how
that
the
Saints
are
Heirs
by
Faith
,
and
it
is
called
the
Word
of
Faith
,
Rom.
10.
—
And
it
is
called
the
Spirit
of
Faith
,
2
Cor.
4.13
.
Gal
,
5.6
.
and
Faith
that
works
by
Love.
—
So
it
's
clear
,
that
you
are
out
of
this
Faith
,
that
lives
in
malice
and
hatred
.
—
And
the
Scripture
speaks
of
one
Faith
,
one
Baptism
,
Eph.
4.
and
the
Unity
is
in
the
Faith
,
and
Faith
gives
Victory
over
that
which
hath
separated
from
God.
—
And
Faith
is
the
Shield
.
—
And
the
Saints
was
to
strive
together
for
the
Faith
of
the
Gospel
,
1
Thes.
3.
Remember
your
work
of
Faith
,
and
put
on
the
brestplate
of
Faith
,
1
Thes.
5.8
.
The
work
of
Faith
with
Power
;
and
holding
Faith
and
a
good
Conscience
,
1
Tim.
5.19
.
And
have
not
you
made
shipwrack
of
this
Faith
in
Christ
Jesus
,
and
God
,
to
say
Christ's
Blood
was
not
shed
for
all
men
,
and
God
would
not
have
all
men
to
be
saved
;
and
hath
ordained
some
to
damnation
?
Is
not
Faith
called
a
Mystery
,
1
Tim.
3.9
.
Were
not
the
Saints
to
fight
the
good
Fight
of
Faith
,
1
Tim.
6.12
.
—
Are
not
you
among
them
that
have
erred
concerning
the
Faith
,
and
have
overthrown
the
Faith
of
some
in
not
believing
the
one
Offering
once
for
all
,
his
Blood
for
all
,
his
Death
for
all
,
and
so
are
become
Reprobates
concerning
the
Common
Faith
,
Tit.
1.4
.
—
And
without
Faith
it
is
impossible
to
please
God
,
who
is
the
Author
and
Finisher
of
our
Faith
;
—
which
you
made
yours
at
Savoy
in
eleven
dayes
time
,
in
Oliver's
dayes
.
—
And
the
Just
shall
live
by
his
Faith
,
Heb.
2.
and
hearts
purified
by
Faith
,
Acts
15.
—
and
Sanctified
by
Faith
,
Acts
26.
Rom.
3.
a
man
is
Justified
by
Faith.
—
So
it
's
clear
,
Reader
,
that
Faith
Justifies
,
Sanctifies
,
—
and
Faith
purifies
rhe
heart
,
and
so
this
Justification
is
within
,
and
the
Mystery
of
Faith
is
held
in
a
pure
Conscience
,
and
the
Conscience
must
be
within
,
must
it
not
Reader
?
And
so
here
thou
mayst
see
how
these
Presbyterians
and
Independants
have
erred
from
the
Apostles
Doctrine
.
—
And
in
Rom.
5.
and
being
Justified
by
Faith
,
—
by
whom
we
have
access
to
God
by
Faith
,
and
Justified
by
Faith
in
Christ
Jesus
,
Gal.
2.
And
the
Apostle
saith
,
I
live
by
the
Faith
of
the
Son
of
God
,
—
and
the
Just
lives
by
Faith
,
—
by
grace
you
are
saved
through
Faith
,
Eph.
2.8
.
Luk.
2.5
.
thy
Faith
hath
saved
thee
.
And
do
not
the
Presbyterians
and
Independants
deny
Christ's
Doctrine
who
deny
Perfection
,
—
both
the
Doctrine
of
God
,
and
the
Command
of
Jesus
Christ
,
and
the
Ministry
of
Christ
Jesus
,
and
makes
void
all
the
Apostles
Exhortation
?
—
For
God
said
to
Abraham
,
Walk
before
me
and
be
thou
perfect
,
Gen.
17.
—
And
do
they
not
deny
the
way
of
God
which
is
perfect
,
Psal.
18.30
.
And
the
Law
of
the
Lord
is
perfect
;
and
Christ
saith
,
Every
one
that
is
perfect
,
shall
be
as
he
is
;
—
And
,
be
ye
perfect
as
your
heavenly
Father
is
perfect
,
Mat.
5.
And
Noah
was
a
perfect
man
,
Gen.
6.
Thou
shalt
be
perfect
with
the
Lord
:
He
hath
made
my
way
perfect
,
2
Sam.
20.
Job
was
a
perfect
man
,
and
one
that
feared
God
,
and
eschewed
evil
,
Job
1.1
.
God
will
not
cast
away
the
perfect
man.
—
—
Now
,
do
you
not
say
there
is
no
Perfection
?
Do
you
not
give
the
Scripture
the
lye
?
God
made
my
way
perfect
,
Psal.
18.
Mark
the
perfect
man
,
Psal.
37.
And
the
Wicked
may
shoot
at
the
perfect
,
Psal.
64.
And
are
not
you
them
that
shoot
at
the
perfect
with
your
dirty
Arrows
?
And
Christ
prayed
,
That
they
may
be
perfect
in
one
,
Joh.
17.
Is
not
Christ's
Prayer
to
be
fulfilled
,
or
did
he
pray
in
vain
?
Will
you
deny
his
Prayer
you
vain
men
?
Is
not
Christ's
Prayers
available
?
—
The
Apostle
said
,
He
spoke
wisdom
among
them
that
were
perfect
.
—
ye
false
Ministers
say
there
are
none
perfect
.
God
comforts
his
People
,
and
Ministers
,
and
sayes
,
His
strength
is
made
perfect
in
their
weakness
.
Herein
is
encouragement
to
Perfection
by
God's
Ministers
,
Be
perfect
,
be
of
good
comfort
;
but
you
say
none
can
be
perfect
,
and
so
you
are
miserable
Comforters
.
—
And
the
Work
of
the
Ministry
,
Eph.
4.
was
to
bring
People
to
the
knowledge
of
God
,
to
a
perfect
man
,
and
to
the
measure
and
stature
of
the
fulness
of
Christ
;
—
And
are
not
you
false
Ministers
,
and
evil
workers
,
who
say
there
is
no
Perfection
,
you
cannot
bring
them
,
it
seems
,
to
a
perfect
man
,
you
cannot
bring
them
to
the
measure
of
the
stature
of
Christ
,
—
but
runs
up
and
down
,
and
fetches
all
the
weaknesses
of
the
Saints
,
and
applies
them
to
People
to
hold
up
Imperfection
to
them
,
as
Paul
,
Peter
,
John
,
and
some
others
.
2
Cor.
13.
We
wish
your
Perfection
,
and
Heb.
6.
let
us
go
on
to
Perfection
.
—
And
Col.
2.
the
bond
of
Perfectness
.
—
So
is
it
not
clear
here
whose
Ministers
you
are
?
—
neither
according
to
God
,
nor
Christ
,
nor
according
to
the
Scriptures
,
nor
according
to
the
Prophets
nor
Apostles
.
—
By
one
Offering
,
he
hath
Perfected
,
for
ever
,
them
that
are
Sanctified
.
—
And
what
Hee
,
is
this
,
but
Christ
Jesus
?
—
And
now
it
's
clear
,
That
you
deny
this
Faith
that
Sanctifies
,
—
and
that
you
deny
this
one
Offering
(
mark
)
for
ever
,
them
that
are
Sanctified
.
—
And
so
it
's
clear
,
That
you
deny
the
one
Offering
of
Christ
Jesus
without
the
Gates
of
Jerusalem
;
—
and
sayes
,
That
none
are
perfect
,
and
no
Perfection
here
:
—
You
may
as
well
say
there
is
no
Faith
here
.
—
And
you
that
say
also
there
is
no
Overcoming
here
,
you
may
as
well
deny
Belief
here
;
for
,
he
that
believes
is
born
of
God
,
and
he
that
is
born
of
God
overcomes
the
World
;
—
and
greater
is
he
that
is
in
you
;
than
he
that
is
in
the
World.
So
it
is
manifest
,
That
you
have
not
this
greater
Birth
in
you
to
overcome
the
World
;
and
here
you
stand
against
all
the
Believers
,
and
all
the
houshold
of
Faith
,
which
Faith
gives
Victory
;
—
And
you
say
there
is
no
Victory
here
;
—
And
so
,
what
can
you
cry
up
but
sin
,
and
Bawdy-houses
?
And
you
would
rather
have
your
People
go
into
Bawdy-houses
,
then
to
go
to
the
houshold
of
Faith
,
which
preaches
down
Sin
,
and
Imperfection
:
—
For
God
is
perfect
,
his
Way
is
perfect
;
and
he
bids
,
be
perfect
:
—
And
the
Ministers
was
to
present
every
man
perfect
in
Christ
Jesus
,
see
Col.
And
you
Preach
up
Imperfection
for
term
of
Life
,
so
Ministers
of
Satan
;
—
for
the
Devil
made
man
imperfect
,
Christ
makes
them
perfect
;
and
God
made
them
perfect
,
and
said
,
Be
perfect
.
So
are
you
not
all
the
blind
Guides
that
leads
into
the
ditch
,
which
is
a
corrupted
place
,
that
People
are
corrupted
,
not
perfect
;
but
the
true
Ministers
presented
them
perfect
in
Christ
Jesus
.
—
And
so
,
is
it
not
clear
,
That
you
deny
the
Blood
of
Christ
,
and
trample
it
under
your
feet
?
—
For
,
Christ
Sanctifies
his
People
with
his
own
Blood
,
Heb.
10.
The
Blood
of
Christ
Jesus
cleanseth
from
all
sin
,
1
Joh.
1.
&
Rev.
And
he
hath
washed
us
from
our
sins
in
his
Blood
;
And
they
overcame
by
the
Blood
of
the
Lamb
;
And
,
whose
Garments
were
made
white
by
the
Blood
of
Jesus
.
And
do
you
not
give
the
Apostle
,
and
the
Scriptures
the
Lye
,
and
makes
Christ's
Blood
of
none
Effect
;
—
And
sayes
,
They
are
not
made
white
,
they
are
not
cleansed
from
all
sin
,
and
that
they
must
have
a
body
of
sin
and
death
as
long
as
they
live
,
and
that
they
are
not
Redeemed
to
God.
—
Do
you
not
make
the
Blood
of
Christ
of
none
effect
here
?
—
which
is
to
wash
and
to
cleanse
away
that
which
is
brought
into
Adam
by
the
Serpent
,
and
deny
Christ's
Purchase
,
who
purchased
his
People
,
and
Justifies
by
his
Blood
,
and
Redeemed
through
his
Blood
;
And
what
Redemption
is
this
,
and
Purchase
is
this
,
and
Justification
is
this
,
if
they
be
not
Redeemed
out
of
sin
,
and
evil
,
and
old
Adam
;
Christ
hath
Redeemed
us
to
God
through
his
Blood
,
Rev.
5.
Eph.
1.
Are
not
you
them
that
have
counted
the
Blood
of
the
new
Covenant
of
none
effect
,
Heb.
10.
and
troden
it
under
foot
,
wherewith
he
Sanctifies
,
and
so
are
they
that
have
done
despite
against
the
Spirit
of
Grace
;
for
do
you
not
say
,
the
Spirit
of
God
is
not
given
to
every
man
to
profit
withal
;
—
only
some
have
the
Spirit
say
you
;
—
Who
are
they
then
,
that
vexes
it
,
and
quenches
it
,
and
grieves
it
?
—
And
were
not
they
wicked
People
whom
the
Lord
gave
his
good
Spirit
to
,
to
instruct
them
,
Nehem.
9.
they
were
such
as
rebelled
against
Nehemiah
.
And
here
it
is
clear
,
That
you
make
Sects
,
and
denies
the
Prophets
and
Apostles
Doctrine
.
—
And
you
say
,
That
Christ
doth
not
enlighten
every
man
that
cometh
into
the
World
;
Do
you
not
here
deny
John's
Doctrine
,
and
Scriptures
,
and
Christ
himself
,
who
saith
He
is
the
Light
of
the
World.
—
And
deny
that
which
People
should
believe
in
,
—
believe
in
the
Light
,
that
you
may
become
Children
of
the
Light
,
as
in
Joh.
14.
—
And
deny
that
which
should
give
People
the
Knowledge
of
the
Light
that
is
in
their
hearts
,
the
Light
of
Jesus
,
2
Cor.
4.
—
And
so
People
see
what
these
men
can
Preach
,
that
deny
true
Faith
,
true
Belief
,
true
Apostles
,
and
Scripture
,
and
the
Blood
of
Christ
,
and
the
Offering
;
and
so
denies
God
,
and
Christ
,
and
his
Commands
;
and
Preach
up
Sin
,
and
Imperfection
,
and
the
Bawdy-houses
;
and
would
have
his
Hearers
rather
go
to
a
Bawdy-house
,
than
to
go
among
the
People
called
Quakers
,
that
Preaches
up
Perfection
,
and
the
Blood
of
Jesus
,
the
One
Offering
,
that
makes
People
perfect
,
and
Sanctifies
them
;
and
must
not
People
have
Faith
in
them
,
and
Christ
in
them
,
and
the
Blood
in
them
sprinkling
their
Hearts
and
Consciences
?
Reader
,
I
pray
thee
read
the
Scriptures
,
for
they
were
given
forth
to
be
read
,
and
believed
;
and
not
for
Presbyterians
and
Independants
to
make
a
Trade
of
them
,
and
keep
People
alwayes
to
be
hearing
them
,
and
paying
of
them
;
the
Holy
Men
of
God
did
not
give
forth
the
Scriptures
for
that
end
,
that
suffered
many
of
them
,
to
death
,
for
giving
them
forth
:
And
so
I
pray
thee
,
Reader
,
do
not
fell
thy
Wit
and
Reason
any
longer
;
for
they
will
put
it
up
all
in
their
Pokes
and
Bags
,
and
then
lead
them
into
a
ditch
,
and
barren
Mountain
,
and
so
feed
themselves
of
you
,
and
not
feed
you
:
But
the
Lord
is
come
to
gather
his
People
from
off
the
barren
Mountains
,
and
from
their
mouths
that
have
fed
themselves
and
not
the
Flock
,
and
sought
themselves
and
not
the
Flock
;
and
made
a
Prey
upon
you
,
and
sought
for
your
wooll
,
&
hath
bit
you
when
you
put
not
into
their
mouths
;
and
have
sought
for
handfuls
of
Barley
,
and
a
piece
of
Bread
;
and
hath
born
rule
amongst
you
by
their
means
;
and
hath
been
the
greedy
dumb
Dogs
that
could
never
have
enough
,
—
who
have
been
slumbering
.
—
Read
Jer.
5.
Isa.
56.
Mic.
3.
Ezek.
14.
and
so
read
how
Christ
marks
out
those
false
Teachers
,
Mat.
23.
And
the
Apostle
to
Timothy
and
Titus
.
—
So
no
more
,
but
my
Love
,
that
you
may
all
come
to
know
the
Freedom
in
Christ
,
from
all
the
blind
Guides
.
G.
F.
Jo.
Stubbs
.
If
that
the
Father
,
Son
,
and
Holy
Ghost
be
three
distinct
separate
Persons
,
not
simply
One
,
or
agreeing
simply
,
as
the
Priest
saith
,
then
how
far
distance
are
they
from
one
another
?
shew
us
Chapter
and
Verse
for
this
,
and
make
it
good
by
Scriptures
.
And
let
us
see
through
all
the
Scriptures
,
where
ever
the
Holy
Men
of
God
did
give
such
Titles
or
Names
to
God
,
and
Christ
,
and
the
Holy
Ghost
,
as
the
Presbyterians
and
Independants
have
done
,
as
may
be
seen
in
this
Book
.
The
Scripture
saith
,
That
God
,
and
Christ
,
and
the
Holy
Ghost
will
dwell
in
Man
;
&
then
you
Independant
&
Presbyterian
Priests
,
Whether
then
that
there
is
not
three
Persons
in
a
Man
(
dwelling
in
him
)
that
is
a
Person
?
for
the
Apostle
saith
,
That
your
Bodies
are
the
Temples
of
the
Holy
Ghost
,
and
that
your
Bodies
are
the
Temples
of
God
,
and
that
Christ
is
in
you
,
except
ye
are
Reprobates
?
The
DIVINITY
of
CHRIST
,
Confessed
by
us
called
Quakers
;
—
And
,
What
we
own
touching
the
Deity
or
God-head
,
according
to
the
Scriptures
.
THat
there
is
but
one
God
,
the
Father
,
of
whom
are
all
things
,
and
we
in
him
,
and
our
Lord
Jesus
Christ
,
by
whom
are
all
things
,
and
we
by
him
.
That
there
are
Three
that
bear
Record
in
Heaven
,
the
Father
,
the
Word
,
and
the
Spirit
,
and
that
these
three
are
One
,
both
in
Divinity
,
Divine
Substance
,
and
Essence
;
not
three
Gods
,
nor
separate
Beings
.
That
they
are
called
by
several
Names
in
Scripture
,
as
manifest
to
,
and
in
the
Saints
(
for
whatsoever
may
be
known
of
God
,
is
manifest
in
man
,
Rom.
1.
)
and
their
Record
received
as
the
full
testimony
of
three
,
by
such
as
truly
know
and
own
the
Record
of
the
three
in
Earth
;
and
yet
they
are
Eternally
One
in
Nature
and
Being
;
One
infinite
Wisdom
,
One
Power
,
One
Love
,
One
Light
and
Life
,
&c.
We
never
denyed
the
Divinity
of
Christ
,
as
most
injuriously
we
have
been
accused
by
some
prejudiced
spirits
,
who
prejudicially
in
their
perverse
Contests
have
sought
occasion
against
us
;
As
chiefly
because
(
when
some
of
us
,
were
in
Dispute
with
some
Presbyterians
)
we
could
not
own
their
unscriptural
distinctions
and
terms
,
—
(
touching
the
Father
,
the
Word
,
and
the
Holy
Spirit
)
to
wit
,
Of
their
being
incommunicable
,
distinct
,
separate
persons
,
or
subsistences
,
whereas
the
Father
,
the
Word
,
and
Spirit
are
One
,
not
to
be
compared
to
corruptible
men
,
nor
to
finite
Creatures
or
Persons
,
which
are
limitable
and
separable
.
For
,
the
only
Wise
God
,
the
Creator
of
all
,
who
is
One
,
and
his
Name
One
,
is
infinite
and
inseparable
,
Deut.
6.4
.
Zec.
14.9
.
And
the
Father's
begetting
the
Son
,
and
the
Spirit
's
being
sent
,
we
witness
to
and
own
;
as
He
said
,
Thou
art
my
Son
,
this
day
I
have
begotten
thee
,
Psal.
2.7
.
Heb.
1.5
.
And
he
hath
sent
his
Spirit
into
our
hearts
,
Gal.
4.6
.
And
that
the
Father
is
in
the
Son
,
and
the
Son
in
the
Father
,
yea
,
in
the
bosome
of
the
Father
,
Joh.
1.18
.
&
chap.
17.21
,
23.
so
that
they
are
neither
divided
,
nor
separate
,
being
One
,
and
of
One
infinite
Nature
,
and
Substance
;
Christ
being
the
Image
of
the
invisible
God
;
the
first
born
of
every
Creature
,
by
whom
all
things
were
Created
,
both
in
Heaven
and
in
Earth
,
Col.
1.
—
Yea
,
the
Son
of
God
is
the
brightness
of
his
glory
,
and
the
express
Image
of
his
substance
,
Heb.
1.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
And
that
it
was
in
due
time
God
was
manifest
in
Flesh
,
1
Tim.
3.16
.
As
in
the
fulness
of
time
.
God
sent
his
Son
,
Gal.
4.
And
the
Son
of
God
was
made
manifest
to
destroy
sin
,
1
Joh.
3.8
.
And
a
manifestation
of
the
Spirit
is
given
to
every
Man
to
profit
withal
,
1
Cor.
12.
—
So
the
manifestation
of
the
Father
,
of
the
Son
,
and
Holy
Spirit
(
we
confess
to
,
and
own
to
be
in
Unity
(
and
so
the
only
true
God
)
according
to
the
Scriptures
.
And
that
Jesus
Christ
being
in
the
Form
of
God
,
thought
it
no
robbery
to
be
Equal
with
God
,
and
yet
as
a
Son
,
in
the
fulness
of
time
,
was
sent
of
the
Father
,
and
took
on
him
the
form
of
a
servant
,
Phil.
2.6
,
7.
in
which
state
he
said
,
My
Father
is
greater
than
I
,
1
Joh.
14.28
.
And
he
learned
Obedience
through
Suffering
,
and
was
made
perfect
,
and
is
become
an
everlasting
High
Priest
,
after
the
Order
of
Melchisedeck
,
and
is
the
Author
of
Eternal
Salvation
,
unto
all
them
that
Obey
him
,
Heb.
5.
—
And
God
hath
given
us
Eternal
Life
in
his
Son
:
And
unto
us
a
Child
is
born
,
and
a
Son
is
given
to
Govern
,
whose
Name
is
Wonderful
Counsellor
,
The
Mighty
God
,
The
Everlasting
Father
,
The
Prince
of
Peace
,
Isa.
9.6
.
And
he
is
over
all
,
God
blessed
for
ever
,
Rom.
9.5
.
Even
the
true
God
,
and
Eternal
Life
,
1
Joh.
5.
So
that
the
Deity
or
Divinity
of
Christ
,
in
his
Eternal
,
Infinite
,
Glorious
State
,
we
really
confess
and
own
;
having
known
his
Virtue
and
Power
to
redeem
us
from
our
vain
Conversations
,
and
to
save
us
from
wrath
to
come
.
And
our
knowledge
of
the
only
true
God
,
and
our
Faith
in
,
and
concerning
him
,
and
his
Name
,
unto
our
Salvation
,
doth
not
consist
in
the
traditional
Names
,
humane
Inventions
(
nor
in
Philosophical
terms
,
and
nice
School
distinctions
,
derived
from
Heathenish
Metaphysicks
;
which
since
the
Apostles
time
,
men
have
put
upon
the
God-head
)
but
in
the
living
sense
,
and
feeling
of
his
Divine
Power
,
Life
,
and
Love
,
revealed
in
us
by
the
Spirit
of
the
Son
of
God
;
whereby
we
have
(
in
his
gift
of
Divine
Light
and
Spirit
)
received
Life
and
Salvation
,
from
sin
and
death
;
see
Matth.
11.27
.
Luk.
10.22
.
Matth.
16.17
.
Rom.
1.17
.
ch
.
8.18
.
Gal.
1.16
.
Eph.
3.5
.
1
Pet.
15.12
.
ch
.
4.14
.
ch
.
4.13
.
ch
.
5.1
.
2
Pet.
1
,
3.
Matth.
1.21
.
Also
we
judge
,
That
such
Expressions
,
and
Words
as
the
Holy
Ghost
taught
the
true
Apostles
,
and
Holy
Men
mentioned
in
the
Scriptures
,
are
most
meet
to
speak
of
God
,
and
Christ
,
and
not
the
words
of
mans
wisdom
,
or
humane
inventions
,
and
devised
distinctions
since
the
Apostles
dayes
.
Finally
,
We
have
received
an
Unction
,
or
Anointing
,
from
the
Holy
One
,
which
as
it
doth
teach
us
,
we
know
a
continuance
in
the
Father
and
in
the
Son
,
1
Joh.
2.
And
for
whom
we
know
the
Father
is
well
pleased
,
and
in
him
we
know
the
true
Satisfaction
,
Justification
,
and
Peace
,
which
all
that
abide
in
him
,
enjoy
and
witness
.
Now
unto
the
Father
,
Son
,
and
Holy
Spirit
,
the
One
Eternal
Word
,
The
Only
Wise
,
Pure
,
Perfect
God
,
who
is
Infinite
,
Omnipotent
,
Incomprehensible
,
who
giveth
unto
all
Life
and
Being
,
and
is
the
Life
of
all
,
and
the
Being
of
Beings
,
who
filleth
all
in
all
with
his
Presence
,
Unto
whom
be
Glory
now
and
evermore
,
[
saith
our
Souls
.
]
G.
Whitehead
.
And
for
Definition
of
a
Person
,
or
what
a
Person
is
,
we
shall
not
need
to
go
to
Popish
and
Heathenish
Authors
,
as
Thomas
Aquinas
,
Aristotle
,
and
others
;
as
some
of
these
Presbyterian
Teachers
,
and
others
,
have
done
,
when
they
have
gone
about
to
demonstrate
their
Doctrine
of
a
Trinity
of
distinct
Persons
in
God
;
And
yet
in
Contradiction
,
for
a
cloak
,
they
pretend
the
Scriptures
to
be
their
Rule
,
wherein
there
is
no
proof
of
their
calling
the
Father
,
the
Word
,
and
the
Spirit
,
three
distinct
Persons
,
while
the
Scriptures
be
full
and
plain
enough
to
prove
,
define
,
or
shew
what
a
Person
is
;
as
namely
,
a
Man
or
Woman
;
sometime
the
body
,
the
face
,
or
visible
appearance
of
either
,
&c.
But
the
Infinite
God
is
not
like
unto
corruptible
man.
See
first
in
the
Old
Testament
(
so
called
)
as
to
Person
;
Esau
took
his
Wives
,
his
Sons
and
Daughters
,
and
all
the
Persons
of
his
house
,
Gen.
36.16
.
Joseph
was
a
goodly
person
,
Gen.
39.6
.
The
Number
of
your
persons
,
Exod.
16.16
.
No
uncircumcised
person
,
Exod.
12.48
.
The
person
of
the
poor
and
of
the
mighty
,
Levit.
19.
The
guilty
person
,
unclean
person
,
Numb
.
5.6
.
A
clean
person
,
Numb
.
19.18
.
Thirty
two
thousand
persons
in
all
,
of
Women
,
&c.
Numb
.
31.35
.
Whosoever
killeth
any
person
,
vers
.
19.
Numb
.
35.11
,
15
,
30.
Josh.
20.
3
,
9.
Abimelech
,
the
son
of
Jerubbaal
,
hired
vain
light
persons
,
and
slew
his
brethren
the
sons
of
Jerubbaal
,
being
threescore
and
ten
persons
,
Judg.
9.
[
Note
here
that
persons
dyed
,
or
were
slain
.
But
can
it
be
said
of
the
Immortal
God
,
whom
they
distinguish
into
three
several
Persons
,
that
he
ever
dyes
?
And
though
Christ
,
as
concerning
the
Flesh
,
or
Person
,
was
put
to
Death
,
so
was
not
his
Divine
Life
or
God-head
]
And
again
,
Not
a
goodlier
person
than
Saul
,
1
Sam.
9.2
.
David
a
comely
person
,
1
Sam.
16.18
.
When
wicked
men
have
slain
a
righteous
person
,
2
Sam.
4.11
.
They
shall
come
at
no
dead
person
,
Ezek.
44.25
.
Or
will
he
accept
thy
person
,
Mal.
1.8
.
(
These
places
before
cited
,
with
many
more
,
are
according
to
the
English
)
God
accepteth
not
the
person
of
Princes
,
Job
34.19
.
which
in
the
Hebrew
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Phene
Sarim
,
i.
e.
facies
Principum
,
the
faces
of
Princes
.
And
the
same
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Phene
,
is
(
in
Gen.
1.2
.
)
for
the
face
of
the
deep
.
See
likewise
,
Gen.
4.14
.
Job
38.30
.
with
many
more
places
in
the
Old
Testament
;
so
that
the
same
word
which
is
translated
person
,
having
also
relation
to
the
outward
face
of
men
and
things
;
how
can
it
be
either
proper
,
seasonable
,
or
good
Doctrine
to
Preach
the
Invisible
,
Incomprehensible
God
,
under
these
terms
of
three
distinct
or
separate
Persons
?
And
whether
it
doth
not
render
God
,
or
represent
the
Deity
,
to
be
like
visible
men
,
or
finite
creatures
,
that
are
comprehended
in
time
,
yea
or
nay
?
And
hath
not
this
kind
of
representing
the
God-head
,
produce
those
vain
Conceptions
and
Imaginations
in
the
minds
of
the
Ignorant
,
from
whence
they
have
formed
the
Images
and
Pictures
of
God
,
and
Christ
,
and
Holy
Ghost
,
made
by
men
of
corrupt
minds
in
the
night
of
Apostacy
,
and
Popery
,
to
the
great
reproach
and
abuse
of
the
Name
of
God
,
and
Profession
of
Christianity
in
the
World
?
See
also
more
Scriptures
touching
Persons
,
to
the
same
purpose
,
as
before
:
Judg.
20.39
.
1
Sam.
9.22
.
&
22.18
,
22.
2
King.
10.6
,
7.
2
Chron.
19.7
.
Psal.
26.4
.
Psal.
82.2
.
Prov.
12.11
.
Prov.
24.23
.
Jer.
52.29
,
30.
Lam.
4.16
.
Ezek.
17.17
.
Chron.
27.13
.
Joh.
4.11
.
Zeph.
3.4
.
Mal.
1.9
.
And
2dly
in
the
New
Testament
(
so
called
)
it
appeares
,
that
the
word
Person
or
Persons
is
mentioned
with
the
same
acceptation
,
as
before
in
the
Old
:
As
for
instance
,
Thou
regardest
not
the
person
of
men
,
Matth.
22.16
.
Mar.
12.14
.
Luk.
20.21
.
In
the
Greek
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
faciem
hominum
,
the
face
of
men
;
In
the
Hebrew
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
phene
haadam
.
Doth
not
this
still
relate
to
the
outward
or
visible
appearance
of
man
?
See
also
,
Matth.
27.24
.
1
Cor.
5.13
.
Gal.
2.6
.
Eph.
5.5
.
Heb.
12.16
.
2
Pet.
2.5
.
Luk.
15.7
.
Act.
10.34
.
&
17.17
.
Rom.
2.11
.
Jude
16.
2
Cor.
1.11
.
Eph.
6.9
.
Col.
3.25
.
1
Tim.
1.10
.
Jam.
2.1
,
9.
1
Pet.
1.17
.
2
Pet.
3.11
.
In
all
which
it
is
evident
,
That
the
word
persons
is
attributed
to
men
,
&c.
And
as
to
that
of
2
Cor.
2.10
.
where
some
of
our
English
Copies
have
it
,
To
whom
I
forgave
it
,
for
your
sakes
forgave
I
it
,
in
the
Person
of
Christ
;
The
words
in
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
translated
in
facie
Christi
,
in
the
face
of
Christ
;
And
some
of
the
Latins
have
it
,
in
conspectu
Christi
,
in
the
sight
of
Christ.
And
that
in
Heb.
1.13
.
where
speaking
of
the
Son
of
God
,
In
some
of
the
English
we
have
it
thus
,
—
Who
being
the
Brightness
of
his
Glory
,
and
the
express
Image
of
his
Person
:
In
the
Greek
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
Et
character
substantiae
ejus
,
and
the
Character
of
his
Substance
:
It
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
his
Person
.
As
also
in
Heb.
11.1
.
Faith
is
the
substance
of
things
hoped
for
.
The
same
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
used
for
Substance
,
as
before
in
Heb.
1.3
.
and
not
Person
.
It
would
not
be
proper
to
say
,
Faith
is
the
Person
of
things
hoped
for
,
but
the
Substance
.
Also
the
same
word
is
in
2
Cor.
9.4
.
(
where
we
have
it
Constant
,
or
Confident
)
In
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Latine
Substantiâ
;
Substance
,
not
Person
.
And
so
the
Son
of
God
is
the
express
Image
or
Character
of
his
Substance
;
which
cannot
be
severed
(
as
a
distinct
Person
)
from
his
Substance
;
he
being
also
the
brightness
of
the
glory
of
God
;
which
expresseth
or
sheweth
the
transcendent
Glory
of
his
Divine
Substance
,
beyond
all
visible
Appearances
,
Faces
,
or
Persons
;
and
is
only
seen
and
revealed
in
the
Light
and
Life
of
God
,
and
his
Son
within
,
revealed
only
to
such
in
whom
the
Image
of
God
is
renewed
,
whose
minds
and
eyes
are
so
spiritual
,
as
to
look
and
see
beyond
all
the
fallen
Inventions
and
Imaginations
of
corrupt
ignorant
men
,
who
are
groaping
in
the
dark
,
and
vainly
imagining
to
know
,
comprehend
,
and
declare
the
Immortal
,
Invisible
God
,
in
such
invented
Names
and
Terms
,
as
they
have
but
meerly
by
Tradition
from
men
without
,
which
do
most
suite
their
dark
thoughts
,
and
carnal
conceptions
,
whereby
they
can
never
know
God
,
nor
perceive
Divine
or
Spiritual
things
;
but
thereby
have
greatly
darkned
both
themselves
,
and
others
.
CHAP.
I.
Of
the
Answer
,
wherein
Thomas
Vincent's
railing
and
sinful
Doctrines
for
Sin
and
Imperfection
,
are
Refuted
,
and
his
Contradictions
discovered
.
IN
Tho.
Vincent
his
Title
Page
,
and
Introduction
,
a
storm
of
bitter
railing
,
aspersing
,
and
slandering
the
Innocent
People
of
God
called
Quakers
,
hath
proceeded
from
him
,
as
Black-mouths
,
most
hideous
Blasphemies
,
Socinian
and
damnable
Heretical
opinious
Doctrines
,
and
the
like
;
with
several
false
accusations
and
slanders
cast
upon
G.F.
I.N.
and
others
,
which
hath
been
long
since
Answered
and
Refuted
,
both
in
verbal
Testimonies
and
in
Print
;
And
the
envious
ridged
Spirit
of
several
Presbyterians
against
us
therein
plainly
discovered
.
And
let
the
impartial
Reader
judge
,
Whether
such-like
railing
Language
against
us
,
as
T.
V.
hath
vented
,
doth
become
one
pretending
to
be
Christ's
Minister
,
or
one
that
would
have
People
believe
he
hath
built
upon
the
Rock
,
or
hath
Christ
Jesus
for
his
Foundation
;
whereas
they
that
learn
of
Christ
,
learn
meekness
,
lowliness
,
humility
,
and
not
railing
,
reviling
,
and
slandering
,
which
proceeds
from
bitter
envy
in
the
heart
,
which
where
it
is
,
there
is
confusion
,
&c.
as
plainly
appears
in
T.
Vincent
and
his
Brethren's
Work
,
which
proceeds
not
from
the
Wisdom
which
is
from
above
,
which
is
pure
and
peaceable
,
but
from
that
which
is
earthly
,
sensual
,
&
devillish
.
So
let
the
unbyassed
judge
,
whether
T.
V.
be
a
competent
man
to
write
about
such
high
Mysteries
,
about
God
and
Christ
,
which
are
concern'd
in
our
Controversie
,
yea
or
nay
,
when
he
hath
shewed
himself
to
be
in
a
contrary
Spirit
to
that
of
Christ
and
his
Ministers
?
And
whereas
T.
V.
scornfully
reflects
upon
the
People
called
Quakers
,
touching
W.
P.
saying
,
He
being
counted
among
them
one
of
their
chief
,
(
this
is
false
)
because
of
some
smattering
of
Learning
which
they
conceit
he
hath
.
This
is
also
both
false
and
scornful
,
for
we
lay
not
such
a
stress
upon
smattering
of
Learning
,
nor
on
natural
Learning
it self
,
as
to
make
that
the
supereminent
virtue
to
make
men
chief
amongst
us
,
our
esteem
does
depend
upon
that
which
is
of
a
higher
nature
than
either
mens
Natural
parts
,
Arts
,
or
Learning
,
even
upon
the
Spirit
and
Power
of
God
,
which
gives
the
right
understanding
,
and
is
not
limited
or
tyed
to
mens
Traditional
Learning
and
Knowledge
,
but
gives
Understanding
and
Wisedom
unto
the
simple
,
to
see
beyond
all
their
corrupt
Knowledge
and
beggarly
scraps
of
Learning
and
Inventions
of
men
,
wherein
they
are
puft
up
.
But
so
far
as
W.
P.
hath
a
discovery
both
of
the
envious
Spirit
,
and
Babylonish
Confusion
,
and
dark
un-scriptural
Doctrines
of
T.V.
and
others
of
his
ridged
fraternity
;
I
am
confident
he
doth
not
impute
that
discovery
to
his
Natural
Learning
nor
Parts
,
but
to
the
gift
of
God's
Power
and
Spirit
,
and
desires
to
magnifie
that
over
all
the
other
.
And
as
for
T.
V.
his
going
to
shelter
himself
with
a
pretence
of
those
Doctrines
which
Protestants
generally
believe
to
be
essential
;
this
will
neither
cover
his
weakness
and
confusion
,
nor
hide
the
envy
of
his
heart
,
that
hath
vented
its
self
in
his
Pamphlet
against
an
innocent
People
;
Neither
do
I
believe
,
That
any
of
the
unbyassed
Protestants
(
that
are
accounted
competent
in
these
matters
)
will
either
own
many
of
T.
V.
his
Principles
,
or
his
shallow
way
of
managing
those
that
are
owned
amongst
them
.
And
as
to
his
accusing
us
of
more
grossely
erring
in
the
Fundamentals
of
Religion
than
the
Papists
themselves
.
It
may
be
justly
charged
upon
himself
,
as
in
divers
things
hereafter
will
appear
;
and
T.
V.
hath
more
absurdly
than
the
Papists
,
argued
for
Three
distinct
separate
Persons
,
subsistents
or
subsistences
,
or
rather
subsistants
,
saith
T.D.
in
one
single
divine
Essence
;
but
more
of
this
hereafter
.
One
of
T.
V.
his
main
Accusations
against
our
Doctrine
is
,
That
two
Quakers
asserted
the
Perfection
of
Saints
in
this
Life
,
and
that
the
proof
was
1
Joh.
3.9
.
Whosoever
is
born
of
God
doth
not
commit
sin
;
To
which
T.V.
answered
,
That
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
,
He
doth
not
make
it
his
business
to
sin
[
whereas
it
is
onely
,
He
doth
not
do
,
or
commit
sin
.
But
he
should
have
read
a
little
further
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
cannot
sin
,
]
The
meaning
,
saith
he
,
was
,
that
such
as
are
born
again
did
not
make
a
trade
of
sin
,
did
not
go
on
in
a
course
of
sin
,
did
not
commit
sin
with
the
full
bent
of
the
will
as
the
wicked
do
,
but
that
it
could
not
be
understood
of
not
committing
sin
at
all
,
from
ch
.
1.8
.
If
we
say
we
have
no
sin
,
&c.
there
he
speaketh
of
himself
,
and
others
,
that
were
born
again
,
&c.
Reply
.
Let
every
impartial
Reader
judge
,
whether
T.
V.
his
meaning
,
contrary
to
the
plain
words
of
the
Apostle
,
Joh.
3.9
.
be
any
sufficient
proof
to
evince
that
our
Doctrine
of
the
Perfection
of
Saints
in
this
Life
,
is
either
damnable
or
heretical
.
1.
For
,
first
;
whereas
John
saith
,
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.
Now
T.
V.
his
Doctrine
and
meaning
speakes
as
much
,
as
that
he
that
is
born
of
God
doth
commit
sin
,
(
shall
we
believe
John
or
him
?
)
but
not
so
as
to
make
a
trade
of
sin
,
not
go
on
in
a
course
of
sin
,
with
the
full
bent
of
his
will
,
as
the
wicked
doth
:
How
hath
he
herein
accused
the
Child
of
God
,
whom
John
saith
cannot
sin
,
because
he
is
born
of
God
;
his
being
born
of
God
(
and
so
being
related
to
God
in
his
Spirit
,
Nature
,
and
Image
)
is
made
the
reason
that
he
commits
not
sin
;
but
if
a
man
should
say
,
He
commits
sin
,
but
not
to
make
it
his
business
,
or
to
go
on
in
a
course
of
sin
,
with
the
full
bent
of
his
will
as
do
the
wicked
,
because
he
is
born
of
God
;
Doth
not
this
reflect
upon
that
pure
Relation
he
hath
with
the
Father
,
and
so
upon
the
Nature
of
God
for
begetting
and
bringing
forth
such
an
impure
birth
?
And
is
not
this
to
frustrate
the
end
of
the
Son
of
God
,
in
being
made
manifest
to
destroy
the
works
of
the
Devil
;
whereas
,
he
that
abides
in
Christ
sinneth
not
;
see
further
,
1
Joh.
3.5
,
6
,
7
,
8
,
9
,
10
verses
.
2.
Whereas
T.
V.
his
contrary
meaning
to
plain
Scripture
,
accuseth
the
Apostle
John
,
and
others
that
were
born
again
,
with
committing
sin
,
from
that
chap.
1.
vers
.
8.
that
doth
not
prove
it
against
John
,
and
such
as
he
hath
so
accused
(
whereby
he
hath
rendred
John
to
be
of
the
Devil
,
for
he
that
commits
sin
is
so
,
1
Joh.
3.8
.
)
no
more
then
James
his
saying
,
With
the
same
Tongue
bless
we
God
,
and
curse
we
men
,
doth
prove
himself
to
be
one
that
so
cursed
,
which
he
said
ought
not
to
be
;
for
John
writes
to
divers
states
and
degrees
of
growth
,
as
to
them
that
had
sin
to
be
cleansed
from
,
that
they
might
walk
in
the
Light
,
to
know
the
Blood
of
Christ
to
cleanse
them
from
all
sin
,
vers
.
7.
As
also
he
said
,
If
we
confess
our
sins
,
he
is
faithful
and
just
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousness
,
vers
.
9.
Surely
John
was
come
further
then
a
Confession
of
sin
at
that
time
;
besides
,
having
sin
,
may
relate
either
to
a
former
state
,
or
to
its
besetting
the
Creature
in
the
temptations
when
it
is
warred
against
,
and
in
the
Faith
withstood
in
its
motions
,
in
order
to
a
Conquest
,
when
the
Creature
doth
not
commit
sin
,
but
withstands
it
,
as
Paul
said
,
It
s
not
I
that
sinneth
;
so
that
having
some
sin
,
and
committing
sin
,
are
two
things
;
for
it
doth
not
appear
that
the
beloved
Disciple
or
Apostle
John
was
a
committer
of
sin
in
that
state
when
he
wrote
that
Epistle
;
for
he
saith
,
vers
.
10.
If
we
say
we
have
not
sinned
,
we
make
him
a
lyar
,
and
his
word
is
not
in
us
;
which
relates
to
a
state
that
was
past
:
If
we
say
we
have
not
sinned
,
is
not
all
one
as
to
say
,
if
we
say
we
do
not
commit
sin
,
&c.
Yet
he
saith
,
chap.
2.1
.
My
little
Children
,
these
things
I
write
unto
you
,
that
ye
sin
not
:
Now
had
John
been
of
T.
V's
perswasion
,
that
such
a
state
of
Perfection
,
or
not
Sinning
,
is
not
here
attainable
,
why
should
he
exhort
them
not
to
sin
,
and
so
plainly
shew
the
difference
between
him
that
is
born
of
God
,
and
him
that
is
of
the
Devil
?
See
1
Joh.
3.
throughout
.
And
then
as
to
T.
V.
his
supposed
Consequence
from
our
Doctrine
of
Perfection
,
That
whoever
found
any
sin
in
them
,
were
not
born
of
God
:
which
,
I
say
,
that
its
neither
our
Assertion
,
nor
the
Consequence
of
our
saying
,
That
he
that
's
born
of
God
doth
not
commit
sin
,
for
having
sin
,
when
it
is
withstood
and
warred
against
by
that
which
is
born
of
God
,
and
committing
sin
,
are
two
things
;
yet
we
know
that
that
which
is
born
of
God
overcomes
the
World
;
and
this
is
the
Victory
,
even
our
Faith
,
and
the
end
of
Christ's
manifestation
is
to
destroy
sin
,
that
it
may
not
have
a
being
,
so
long
as
we
live
,
in
us
.
And
T.V.
further
adds
,
That
if
they
should
die
with
any
sin
remaining
,
they
would
certainly
go
to
Hell
,
and
so
none
there
,
yea
,
none
in
the
World
would
be
saved
he
saith
;
Hereby
he
still
takes
it
for
granted
,
That
there
's
no
such
Perfection
here
as
a
freedom
from
all
sin
,
but
that
all
God's
Children
die
with
sin
remaining
in
them
;
I
then
ask
,
How
long
after
death
shall
sin
remain
,
and
when
and
where
is
the
time
and
place
of
being
fully
cleansed
after
death
,
is
it
in
the
Grave
,
or
is
it
in
some
Purgatory
?
For
if
God's
Children
must
be
cleansed
after
death
,
they
must
be
cleansed
somewhere
,
and
then
in
the
mean
time
,
betwixt
death
and
this
supposed
time
and
place
of
cleansing
and
purging
,
where
lyes
the
sin
,
and
pollution
,
and
the
stain
of
it
,
is
it
in
the
Soul
,
or
in
the
Body
?
Surely
not
in
the
Body
when
dead
,
neither
can
the
Soul
go
to
God
with
sin
or
pollution
in
it
,
for
no
unclean
thing
can
enter
into
his
Kingdom
,
or
dwell
with
him
;
so
then
the
Question
still
remains
,
where
the
Soul
is
after
death
,
and
where
is
the
place
of
its
purging
and
fully
cleansing
?
If
T.
V.
and
his
Brethren
are
not
Papists
,
let
them
answer
,
and
clear
themselves
and
Principle
,
from
the
Popes
Purgatory
.
T.
V.
his
reviling
and
calling
us
,
Audacious
Quakers
,
who
have
not
the
least
degree
of
true
Grace
,
because
of
damnable
Opinions
.
This
his
harsh
language
,
and
railing
,
signifies
little
to
us
for
any
proof
against
us
,
or
what
we
hold
,
but
only
shewes
his
own
peevishness
and
implacable
enmity
,
as
one
vexed
and
fretted
in
his
mind
,
and
so
not
fit
to
intermeddle
with
things
of
so
high
concernment
,
as
he
hath
presumptiously
attempted
to
stir
in
,
as
about
Perfection
,
and
the
Deity
,
and
Satisfaction
of
Christ
,
&
Justification
,
Righteousness
,
&c.
nor
yet
to
call
and
exhort
others
,
whilst
he
himself
had
need
to
be
called
and
exhorted
to
repent
of
his
hard
and
uncharitable
speeches
and
censours
,
and
to
come
to
meekness
and
moderation
,
which
would
better
become
his
Profession
.
And
his
confidence
,
that
we
have
not
the
least
degree
of
true
grace
,
is
both
a
false
and
uncharitable
confidence
,
and
charge
against
us
;
as
also
his
flaunting
and
jearing
W.
P.
as
having
but
some
smattering
of
Learning
,
and
being
but
little
of
a
Scholar
,
never
to
have
read
nor
understood
Logick
,
or
to
have
forgot
,
or
laid
it
aside
.
Herein
hath
he
manifested
himself
both
scornful
and
ridiculous
,
to
make
so
much
use
of
his
own
pretended
Learning
,
Arguments
,
Logick
,
Demonstration
,
&c.
to
such
as
he
reckons
hath
neither
true
grace
,
nor
Learning
;
it
appears
T.V.
had
a
mind
to
shew
himself
in
a
vain
flourish
and
boasting
over
such
whom
he
hath
endeavoured
to
render
contemptible
,
mean
,
and
ignorant
,
as
he
hath
done
us
;
all
which
doth
but
the
more
manifest
the
pride
of
his
heart
,
vain-glorying
&c.
And
then
he
adds
,
I
told
them
that
all
true
Believers
were
perfect
in
a
sense
,
they
were
Evangellically
perfect
,
but
not
legally
,
not
absolutly
perfect
;
they
had
perfection
of
parts
,
but
not
of
degrees
.
I
Answer
,
What
confusion
is
here
,
and
what
contradiction
to
his
former
Doctrine
of
Imperfection
and
Sin
in
this
Life
;
for
first
an
Evangelical
Perfection
he
grants
,
but
not
a
Legal
;
as
if
either
the
Law
,
or
the
state
under
it
,
were
above
the
Gospel
;
or
else
that
the
state
of
the
Gospel
is
not
a
state
of
Perfection
exceeding
that
under
the
Law
,
but
rather
inferiour
;
both
which
are
false
and
absurd
.
For
this
Doctrine
doth
not
only
charge
Imperfection
upon
the
Creature
under
the
Gospel
,
but
upon
the
Gospel
it self
,
whilst
Evangelical
Perfection
is
deemed
either
Imperfection
,
or
not
a
Freedom
from
sin
or
transgression
of
the
Law
,
whilst
here
;
and
then
judge
whether
Imperfection
and
Sin
be
Evangelical
.
Surely
all
,
who
have
any
true
spiritual
knowledge
of
the
Law
,
Gospel
,
and
new
Birth
,
may
easily
see
beyond
this
man
,
and
also
see
his
Ignorance
and
Contradiction
to
himself
:
for
the
state
of
the
Gospel
is
so
far
from
being
inferiour
to
that
under
the
Law
that
it
exceeds
;
for
God
finding
fault
with
his
People
under
the
first
Covenant
,
saw
it
needful
to
establish
a
second
,
in
which
forgiveness
of
sin
,
destroying
sin
,
and
the
Devil's
works
;
taking
it
away
,
and
making
an
end
of
it
,
and
remembring
sin
no
more
;
(
and
so
Perfection
)
are
to
be
known
by
the
enjoyers
and
subjects
of
this
Covenant
;
as
also
the
Gospel
is
not
short
of
the
Law
,
nor
the
Righteousness
of
it
,
for
Christ
came
not
to
destroy
the
Law
,
but
to
fullfil
it
;
and
the
Righteousness
of
Faith
is
so
far
from
coming
short
of
the
Righteousness
of
the
Law
▪
that
true
Believers
do
not
make
void
the
Law
through
Faith
,
but
establish
it
;
and
the
Law
of
the
Spirit
of
Life
in
Christ
,
makes
free
from
the
Law
of
Sin
and
Death
.
So
that
the
Righteousness
and
Obedience
brought
forth
in
the
true
and
living
Faith
,
which
stands
in
the
Power
of
God
,
doth
answer
the
righteous
Law
of
God
in
the
heart
,
and
exceeds
and
surpasses
all
self-righteousness
,
and
all
mens
outward
immitations
of
the
Law
in
the
letter
of
it
;
but
this
none
knows
but
those
who
comes
to
own
the
Light
and
Spirit
of
Faith
inward
,
and
the
Law
of
it
.
It
is
not
known
to
such
as
these
men
,
who
count
the
Light
within
an
Idol
,
and
reckon
that
it
guides
contrary
to
the
Light
of
the
Word
and
Spirit
,
as
in
their
pages
15.
&
53.
But
as
to
his
Perfection
of
parts
,
but
not
of
degrees
,
this
is
strange
Doctrine
;
for
if
it
be
a
Perfection
of
parts
,
but
not
of
degrees
,
what
parts
are
they
,
and
wherein
consists
their
Perfection
not
of
degrees
?
but
if
he
had
said
there
is
a
Perfection
of
kind
but
not
in
the
full
height
or
highest
degree
of
it
,
then
he
had
said
something
,
though
to
his
own
contradiction
:
But
where
he
adds
,
That
in
this
sense
the
work
of
Grace
,
though
the
work
of
God
,
was
not
perfect
in
regard
of
our selves
,
but
by
degrees
was
carried
on
unto
further
Perfection
.
Now
in
contradiction
to
himself
,
he
hath
confest
the
Work
of
God
by
degrees
carried
on
unto
further
Perfection
;
which
if
so
,
here
is
both
Perfection
in
its
degrees
,
which
vary
not
the
property
or
kind
,
as
also
the
work
of
Grace
,
in
its
carrying
on
unto
further
Perfection
;
so
then
there
is
a
time
of
perfecting
or
working
the
work
of
Grace
in
order
to
Perfection
,
and
a
time
wherein
it
comes
to
be
wrought
and
perfected
.
And
now
the
kind
and
nature
of
that
Perfection
which
we
believe
and
plead
for
,
is
that
which
God
requires
,
and
Christ
worketh
,
who
doth
the
Father's
Will
therein
in
all
that
truly
believe
,
the
which
consists
in
Righteousness
and
true
Holiness
,
not
in
any
imagined
,
conceited
,
or
self-righteousness
brought
forth
in
man's
will
,
which
is
not
real
nor
perfect
either
in
man's
will-worshipping
,
self-performing
,
or
applications
,
which
are
neither
from
living
Motions
of
true
Faith
,
nor
Evidence
of
the
Spirit
of
God
within
,
but
from
men's
self-will
imaginations
and
traditions
.
And
whereas
T.
V.
tells
of
some
that
were
established
in
the
wayes
of
Truth
,
intending
by
his
Ministry
;
Herein
again
he
hath
contradicted
himself
,
for
Establishment
in
the
wayes
of
Truth
,
is
a
high
state
of
Perfection
;
and
such
admits
not
of
his
Preaching
up
sin
,
nor
of
moving
from
any
of
Truth
's
wayes
,
which
his
Doctrine
for
Sin
and
Imperfection
,
term
of
Life
doth
not
at
all
tend
too
,
but
rather
to
keep
People
in
thraldom
and
captivity
,
and
in
a
wavering
tossed
estate
in
the
wayes
of
sin
,
which
are
all
contrary
to
the
wayes
of
Truth
,
for
the
wayes
of
Truth
do
not
admit
of
a
continuance
in
the
wayes
of
Errour
,
either
in
Principle
,
or
Practice
.
And
whereas
T.
V.
complains
so
sadly
,
That
two
of
his
Friends
,
Mother
and
Daughter
,
that
went
off
to
the
Quakers
in
his
fortnights
absence
.
It
appears
that
they
were
not
Established
by
him
,
as
also
that
he
hath
led
his
Hearers
to
depend
more
upon
himself
,
than
upon
the
Teachings
of
God
,
or
his
Light
within
,
which
is
the
cause
of
many's
wavering
and
uncertainty
who
have
followed
him
,
so
that
if
their
Teacher
or
Shepherd
T.
V.
remove
into
a
corner
,
or
if
upon
Persecution
he
should
flee
,
or
hide
himself
for
fear
,
as
many
of
them
have
done
,
then
his
flock
(
or
at
least
many
of
them
(
would
be
lyable
to
be
scattered
;
but
who
comes
to
wait
upon
God
in
his
Light
and
Spirit
,
to
know
him
their
Shepherd
and
Leader
,
their
Teacher
will
not
be
removed
into
a
corner
,
nor
their
Shepherd
flee
from
them
.
And
whereas
T.
V.
further
adds
,
in
an
angry
reviling
manner
,
against
the
Mother
and
Daughter
,
That
the
Mother
should
so
much
indulge
a
perverse
Will
in
her
,
unbefitting
a
Parent
,
that
it
's
like
to
prove
the
destruction
of
Mother
and
Child
,
&c.
His
thus
openly
reviling
of
them
in
Print
,
may
tend
to
set
them
further
against
him
then
ever
;
and
now
they
may
see
more
of
his
Spirit
than
before
,
and
if
they
abide
in
the
Light
,
to
which
their
minds
have
been
directed
,
and
by
which
their
understandings
have
been
opened
since
they
came
amongst
us
,
they
will
further
feel
,
and
see
cause
for
ever
to
bless
the
Lord
for
bringing
them
out
from
amongst
such
false
Teachers
and
Ministers
of
Sin
and
Imperfection
,
as
T.V.
and
his
Brethren
have
manifested
themselves
to
be
;
as
also
seeing
what
follows
from
his
corrupt
Heart
and
unclean
Spirit
,
it
may
set
all
sober
minds
,
and
modest
Persons
against
him
and
his
Doctrine
more
than
ever
,
as
they
take
a
view
thereof
,
which
most
sordid
reviling
of
his
was
the
chief
cause
and
occasion
of
these
Controversies
between
us
.
T.
V.
I
acknowledge
I
did
say
it
was
worse
to
go
to
the
Quakers
Meettings
than
to
a
Bawdy-house
,
because
the
defilement
of
the
Soul
with
their
damnable
Errors
,
was
more
deep
and
more
hard
to
be
washed
off
,
than
the
defilement
of
Whoredom
or
Adultry
.
Answ.
To
which
,
I
say
,
let
all
sober-minded
Readers
but
mark
the
wickedness
and
grosseness
of
this
man's
Doctrine
,
thus
to
set
an
esteem
of
Bawdy-houses
above
our
Meetings
!
What
but
Impudence
and
Wickedness
could
have
vented
such
Doctrine
publickly
!
It
is
no
marvel
that
he
can
so
plead
and
contend
for
Sin
and
Imperfection
,
whilst
he
deems
it
worse
to
go
to
our
Meetings
(
where
Sin
,
Wickedness
,
and
Uncleanness
is
openly
Preached
against
)
than
to
go
to
a
Bawdy-house
where
it
's
committed
;
What
abominable
Doctrine
is
this
!
and
Infamy
,
and
a
ground
of
suspition
against
himself
hath
he
given
hereby
,
and
how
contrary
to
the
Spirit
and
Doctrine
of
the
true
Ministers
this
of
his
is
,
for
they
were
so
far
from
such
Doctrine
,
that
they
reckoned
such
things
not
meet
to
be
named
amongst
them
,
as
becometh
Saints
,
Eph.
5.
And
how
corrupt
and
grosse
is
T.
V's
reason
for
his
wicked
and
unsavoury
Doctrine
before
,
in
saying
,
Because
the
defilement
of
the
Soul
is
more
deep
and
more
hard
to
be
washed
off
,
than
the
defilement
of
Whoredom
or
Adultry
;
As
if
they
did
not
defile
the
Soul
,
but
the
Body
only
;
this
is
a
Doctrine
that
may
gratifie
Whoremongers
and
Adulterers
,
and
not
only
to
reject
the
wholsom
Warnings
and
Reproofs
against
all
such
Wickedness
,
which
both
in
their
own
Consciences
,
and
in
our
Meetings
,
is
declared
and
Preached
against
;
but
also
,
it
tends
rather
to
incourage
them
to
go
to
Bawdy-houses
,
than
to
our
Innocent
and
Godly
Meetings
,
wherein
the
Truth
,
Righteousness
,
and
Power
of
God
,
which
cleanseth
and
frees
from
sin
and
unrighteousness
,
is
exalted
,
and
born
witness
to
.
T.V.
having
so
manifestly
discovered
his
Spirit
,
he
had
now
better
go
and
sit
down
under
the
Common
Prayer
,
and
confess
himself
a
miserable
Sinner
among
the
rest
,
and
not
remain
in
a
separation
with
his
whewling
and
whineing
Prayers
,
feigning
himself
as
one
more
Holy
and
Humble
than
they
:
What
sober
People
could
have
thought
that
such
foulness
should
lie
under
these
Presbyterians
coverings
,
as
is
mentioned
before
,
and
after
!
And
T.
V.
further
adds
,
to
explain
his
gross
corrupt
Doctrine
,
these
words
,
viz.
I
told
her
,
if
there
stood
a
Cup
of
Poyson
in
the
Window
,
I
would
rather
drink
it
,
than
drink
in
their
damnable
Doctrines
;
because
poysoning
of
the
Body
is
not
so
bad
as
poysoning
and
damning
the
Soul.
By
which
the
Reader
may
further
see
how
his
prejudice
and
envy
hath
blinded
him
thus
to
imply
,
as
if
Persons
might
commit
either
Whordom
or
Murder
upon
their
Bodies
,
and
their
Souls
not
be
defiled
,
or
damned
thereby
;
and
then
what
actual
wickedness
may
not
People
commit
,
and
their
Souls
not
be
damnified
nor
prejudiced
by
it
from
this
Doctrine
;
whereas
the
wicked
slayeth
his
own
Soul
;
lifteth
up
his
Soul
to
vanity
;
the
Peoples
lusting
after
evil
things
,
caused
leanness
to
enter
their
Souls
;
tribulation
and
anguish
is
to
come
upon
every
Soul
of
man
that
doth
evil
:
And
it
is
only
the
Power
and
Life
of
God
which
purifies
the
Soul
,
sanctifies
the
Creature
throughout
,
in
Body
,
Soul
,
and
Spirit
,
and
so
leads
into
Righteousness
,
and
thereby
saves
and
brings
the
Soul
to
God
,
and
gives
it
Life
,
and
indues
it
with
the
Image
of
the
Heavenly
.
But
after
this
,
T.
V.
hath
uttered
such
corrupt
Language
and
Doctrine
as
before
,
he
is
so
bold
as
to
justifie
himself
in
these
words
,
viz.
I
am
sure
I
neither
did
,
nor
spake
any
thing
unbecoming
a
Minister
of
the
Gospel
.
That
I
refer
all
modest
and
sober
Readers
to
judge
of
,
Whether
T.
V.
hath
spoken
Truth
herein
,
yea
or
nay
?
and
,
whether
or
no
it
had
not
been
more
prudence
for
him
to
have
studied
quietness
,
and
quietly
to
have
followed
his
Devotion
with
thankfulness
for
the
Liberty
they
are
permitted
to
enjoy
,
then
thus
to
have
shewed
himself
in
outrage
with
clamorous
reproaches
and
reviling
against
us
(
who
mean
him
no
harm
)
to
the
great
disgrace
both
of
himself
and
his
Religion
,
and
them
that
adher
to
him
therein
.
And
as
for
his
accusing
me
with
confused
Discourse
,
and
indirect
Answers
to
his
Arguments
,
and
with
filling
my
Mouth
and
the
Peoples
Ears
with
a
multitude
of
words
,
wherein
was
so
much
ambiguity
and
obscurity
,
that
the
sentiments
of
my
mind
were
not
easily
to
be
perceived
as
he
saith
.
Wherein
I
have
as
much
cause
to
complain
of
not
having
direct
Answers
from
him
,
as
he
seems
to
have
against
me
,
whilst
he
was
so
puzled
and
put
to
it
with
what
I
said
,
though
I
answered
them
in
plain
Scripture-language
;
And
wherein
their
Questions
,
or
pretended
Arguments
,
were
either
indirect
,
or
in
terms
,
which
accorded
not
with
Scripture-language
,
I
did
not
judge
my self
ingaged
so
far
,
to
admit
of
the
stating
their
matters
(
as
being
infallible
in
the
manner
and
terms
of
them
)
as
to
be
tyed
to
Yea
or
Nay
denial
of
Major
or
Minor
,
without
further
scruple
.
Their
Arguments
appear
hereafter
.
And
whereas
T.
V.
pleads
for
using
some
words
in
explaining
Scripture
which
are
not
in
the
Scripture
,
saying
,
That
the
Quakers
(
in
their
Books
)
use
many
words
which
are
not
in
the
Scripture
.
I
Answer
,
We
neither
contend
with
words
or
matters
which
are
not
contrary
,
or
do
not
tend
to
vail
or
darken
the
Truth
's
(
or
simplicity
of
the
innocent
language
)
contained
in
Scripture
;
neither
do
we
go
about
to
impose
one
manner
and
form
of
expression
upon
others
,
or
limit
them
therein
whilst
they
speak
the
Truth
,
or
what
is
in
,
or
according
to
Scripture
;
We
are
not
of
Kin
to
the
narrow
Spirit
of
the
ridged
Presbyters
,
that
will
count
a
man
a
blasphemous
Heretick
,
Socinian
,
Arian
,
and
what
not
,
if
he
can't
repeat
his
Creed
of
the
Deity
,
or
Father
,
Word
,
and
Spirit
,
in
their
invented
School-terms
,
although
he
really
believeth
and
confesseth
according
to
Scripture
,
unto
the
only
true
God
,
the
eternal
Word
and
Spirit
;
or
,
the
Father
,
Son
,
and
Holy
Spirit
,
and
that
they
are
One
,
and
in
Unity
inseparable
.
And
whereas
T.
V.
saith
,
That
W.
P.
puts
forth
the
sting
of
the
Serpent
in
tearming
his
Prayers
strangely
affected
Whines
,
what
more
opprobious
terms
,
saith
he
,
would
the
Damn-me
Blades
of
the
Times
have
used
,
&c.
Answ.
To
which
I
say
,
That
he
did
not
only
use
a
strange
affected
way
of
Whineing
in
his
feigned
Praying
,
but
also
therein
most
falsely
accused
us
for
Blasphemers
,
in
telling
God
,
That
we
compared
Him
,
and
his
Son
,
and
Holy
Spirit
,
to
three
finite
Creatures
,
which
more
justly
,
was
charged
upon
himself
and
his
Brethren
,
from
their
distinction
of
Persons
in
the
Deity
.
T.
V's
lye
to
God
was
so
apparent
in
this
matter
,
that
some
that
were
by
,
said
,
The
next
time
he
Prayed
,
he
had
need
to
ask
God
forgiveness
for
telling
him
that
Lye
;
for
our
comparison
was
to
evince
the
natural
consequence
of
their
own
distinction
,
and
the
gross
tendency
of
it
,
as
further
is
mainfest
;
and
not
to
represent
the
infinite
God
like
unto
man
,
or
finite
Creatures
,
as
they
have
done
about
their
Personalities
;
And
his
comparing
W.
P's
words
to
such
tearms
as
those
use
he
calls
The
Dam-me
Blades
of
the
Times
,
he
should
rather
have
began
at
home
,
and
judged
himself
for
his
own
wicked
opprobious
terms
,
in
saying
,
It
was
worse
to
go
to
the
Quakers
Meetings
,
than
to
a
Bawdy-house
;
what
more
gross
terms
could
the
Damners
and
Sinkers
have
used
!
but
evil
words
corrupt
good
manners
.
And
as
for
his
Confidence
that
it
is
a
falshood
that
they
did
use
such
words
as
impudent
villain
,
&
that
there
was
striking
among
some
of
T.
V's
Hearers
.
There
are
Persons
of
repute
and
credit
,
who
can
testifie
both
against
them
;
and
to
my
knowledge
an
honest
sober
Women
did
affirm
,
That
one
of
his
Hearers
thumpt
her
on
the
Breast
when
we
were
about
that
Dispute
with
them
;
besides
the
malice
,
envy
,
and
rudeness
that
appeared
amongst
them
,
in
clamouring
,
railing
,
and
reviling
us
(
like
the
Billings-gate
folks
)
though
without
any
just
cause
,
both
then
,
and
when
we
were
afterward
at
their
Meeting
,
to
clear
our selves
from
T.
V's
and
W.
M.
their
malicious
and
slanderous
accusation
of
Blasphemy
;
yea
,
even
in
the
time
when
I
sate
silent
amongst
them
,
some
of
their
Hearers
,
both
Men
and
Women
would
be
railing
and
clamouring
against
me
,
when
I
gave
them
no
seeming
(
much
less
real
)
occasion
at
all
,
I
being
silent
.
So
that
of
all
the
Assemblies
I
have
been
in
,
I
never
met
with
any
that
shewed
less
Christianity
,
Civility
,
or
good
Education
.
And
whereas
T.
V.
is
neither
so
honest
,
nor
yet
so
ingenious
,
as
to
acknowledge
his
apparent
and
palpable
Contradictions
in
his
Sermon
,
set
down
and
observed
by
W.
P.
but
rather
would
out-face
us
and
the
Readers
,
as
though
they
were
no
Contradictions
.
Let
the
Reader
therefore
take
a
short
review
of
them
;
as
first
,
That
a
Person
that
is
born
of
God
overcomes
the
World
,
and
yet
the
Victory
in
this
Life
incompleat
.
Is
not
here
an
evident
inconsistency
and
contradiction
is
his
Doctrine
,
and
ignorance
of
the
Child
of
God
,
and
the
Saints
Victory
,
which
was
their
Faith
,
1
Joh.
5.4
.
For
if
he
have
alwayes
enemies
or
sins
unsubdued
in
this
Life
,
how
are
they
overcome
and
victory
obtained
?
Or
,
is
there
a
Victory
over
Enemies
,
and
they
not
overcome
?
What
false
glosses
would
he
set
upon
his
Contradictions
?
And
his
instance
of
the
Canaanites
among
the
Children
of
Israel
,
being
like
Thorns
,
doing
them
mischief
.
This
was
when
they
did
not
as
God
commanded
;
drive
them
out
before
them
,
which
is
no
proof
in
this
case
to
him
that
is
born
of
God
,
for
the
wicked
one
cannot
touch
him
,
much
less
mischief
him
.
And
T.
V.
his
saying
,
That
such
as
are
in
Christ
,
and
cast
off
the
old
Man
,
and
known
a
change
altogether
New
,
and
yet
worldly
Lusts
cannot
be
extirpated
out
of
God's
People
in
this
World
;
Do
but
mark
his
plain
Contradiction
again
here
,
and
how
doth
he
clear
himself
by
questions
,
May
not
,
Have
not
,
Worldly
Lusts
a
being
,
and
some
power
to
oppose
in
God's
People
,
where
they
have
lost
their
rule
?
But
how
then
are
they
in
Christ
,
and
have
cast
off
the
old
man
,
and
known
a
change
altogether
new
,
what
must
the
old
worldly
Lusts
still
remain
unextirpated
,
in
this
Life
in
Christ
?
Where
then
is
the
newness
of
Life
altogether
,
or
the
Grace
of
God
in
its
teaching
to
deny
those
things
,
obeyed
?
And
how
then
are
such
as
be
in
Christ
new
Creatures
?
Or
,
how
have
they
that
are
his
,
crucified
the
flesh
with
the
Affections
and
Lusts
?
Which
to
accuse
all
God's
People
of
worldly
Lusts
all
their
life
time
,
what
an
abuse
is
it
to
them
?
Did
not
Paul
see
and
attain
a
state
beyond
that
wherein
he
had
seen
a
Law
in
his
members
warring
and
leading
him
captive
,
&c.
Did
not
he
see
the
Law
of
the
Spirit
of
Life
in
Christ
,
to
make
him
free
from
the
Law
of
Sin
&
Death
,
when
through
Christ
he
became
more
than
a
conqueror
?
And
could
he
be
in
all
those
states
he
mentioned
to
the
Romans
then
,
at
one
and
the
same
time
(
to
wit
)
carnal
,
sold
under
sin
,
led
captive
,
having
a
will
to
do
that
which
was
good
,
but
knew
not
how
;
and
also
to
be
freed
from
the
Law
of
Sin
and
Death
,
by
the
Law
of
the
Spirit
of
Life
in
Christ
Jesus
;
one
dead
to
sin
that
could
not
live
any
longer
therein
,
and
more
than
a
conqueror
,
&c.
could
these
states
be
consistent
,
or
all
his
at
one
and
the
same
time
?
viz.
To
be
Carnal
,
Wretched
,
a
Captive
,
ignorant
of
his
Duty
,
and
yet
a
Delivered
,
Freed
,
Spiritual
man
,
more
than
a
Conqueror
,
and
an
Apostle
that
then
knew
how
to
write
that
Epistle
,
Instruct
others
,
and
Preach
to
them
in
the
Fulness
of
the
Gospel
?
Were
not
these
Latter
his
Attainments
at
that
time
wherein
he
shews
his
deliverance
from
the
former
Bondage
,
Servitude
,
and
Thraldom
under
the
power
of
Sin
,
and
the
Law
and
Body
of
it
,
which
is
not
to
remain
alwayes
,
but
to
be
ended
,
abollished
,
and
destroyed
,
by
the
Power
and
Operation
of
Jesus
Christ
in
them
that
believe
;
For
if
Christ
be
in
you
,
the
body
is
dead
because
of
sin
,
but
the
Spirit
is
Life
because
of
Righteousness
.
And
where
the
old
man
is
crucified
,
with
him
,
it
is
to
the
destruction
of
the
body
of
sin
,
that
henceforth
sin
should
not
be
served
,
Rom.
6.6
.
chap.
8.10
.
And
Paul
speaking
to
the
Romans
,
after
the
manner
of
men
,
because
of
the
infirmity
of
their
flesh
,
ch
.
6.19
.
And
his
so
condescending
to
speak
of
several
states
that
he
had
passed
through
,
was
not
to
encourage
any
to
plead
or
contend
for
sin
term
of
life
,
as
most
injuriously
his
Intention
is
perverted
by
these
Ministers
of
Sin
and
Antichrist
,
whilst
that
he
also
shews
his
Deliverance
and
Conquest
;
but
rather
that
men
should
believe
as
he
had
done
,
in
order
to
their
obtaining
perfect
Victory
and
Conquest
by
the
same
Power
and
Spirit
of
Christ
,
in
which
true
Believers
confide
and
trust
,
against
all
the
powers
of
Darkness
,
Temptations
,
and
evil
Motions
,
knowing
that
Christ's
Power
is
stronger
than
the
Devil's
power
.
And
it
's
for
Christ's
Power
and
Work
,
that
we
contend
both
against
the
Devil
,
his
Work
,
and
Messengers
,
who
dispute
and
contend
for
sin
term
of
life
,
which
is
their
great
injury
both
against
Christ
,
his
Work
,
and
People
,
and
that
which
hath
greatly
strengthened
the
hands
of
evil-doers
.
And
T.V.
his
telling
,
That
Sin
may
tyrannize
over
Believers
,
and
yet
not
have
Dominion
,
but
be
in
Captivity
,
in
Chains
.
Who
is
so
blind
that
cannot
see
his
Contradiction
herein
,
and
his
silly
come
off
,
in
instancing
that
a
Slave
in
Chains
may
sometimes
break
loose
and
Tyrannize
;
what
then
is
this
Captivity
and
these
Chains
under
which
the
sin
is
held
,
and
how
doth
it
tyrannize
,
and
yet
not
have
dominion
,
what
silly
work
is
this
?
But
his
saying
,
You
must
kill
or
be
killed
,
either
you
must
overcome
the
world
,
or
the
world
you
:
What
must
they
kill
but
sin
and
worldly
lusts
?
Surely
this
is
further
than
an
incompleat
Victory
,
and
further
than
an
Enemy
breaking
loose
if
he
be
killed
;
for
if
he
be
slain
,
he
hath
neither
power
to
break
loose
,
lead
captive
,
and
much
less
to
tyrannize
over
Believers
.
It
is
strange
how
T.V.
can
so
far
shut
his
eyes
,
or
endeavour
to
blind
others
,
as
to
seek
to
gloss
over
these
notorious
Contradictions
,
as
if
they
were
in
unity
;
and
then
lightly
to
say
,
Can
you
forbear
smiling
at
the
man
,
he
calleth
these
Contradictions
?
How
shallow
and
ridiculous
hath
he
rendered
himself
herein
!
CHAP.
II.
In
Answer
to
W.
Madox
,
together
with
several
Contradictions
between
him
,
and
his
Brother
T.
Vincent
;
and
their
Absurdities
manifested
and
detected
;
which
shews
also
their
ignorance
of
the
True
and
Living
God
,
&c.
THese
men
having
prostituted
themselves
to
an
Idol
of
their
own
brains
,
The
Light
within
;
which
is
their
Christ
&
Saviour
,
count
the
Doctrine
of
the
true
God
a
strange
Doctrine
.
Answ.
The
Light
within
which
we
do
own
,
witness
to
,
and
obey
,
is
the
Light
of
Christ
,
which
witnesseth
against
all
sin
,
against
all
Idolatry
and
unrighteousness
,
and
leads
us
in
the
Doctrine
of
the
true
God
,
which
we
receive
in
the
Light
,
and
not
mens
Traditions
and
corrupt
Doctrines
and
Inventions
,
whereby
People
have
been
kept
in
the
dark
,
by
such
perverse
and
prejudiced
Spirits
,
as
thus
blasphemously
deem
the
Light
within
,
an
Idol
of
our
own
brains
;
whereas
it
is
the
Light
and
Life
of
the
Eternal
Word
,
which
enlightens
every
man
that
cometh
into
the
World
;
that
we
testifie
unto
,
against
all
the
dark
opposers
and
gain-sayers
,
whose
wayes
are
dark
and
crooked
,
as
thine
W.
M.
is
,
who
thus
falsely
and
blasphemously
hast
represented
the
Light
within
(
like
those
that
put
Light
for
Darkness
,
and
Darkness
for
Light.
)
And
now
let
the
Reader
judge
,
Whether
such
dark
envious
Persons
(
as
thou
herein
hast
shewed
they
self
)
are
fit
to
be
Judges
in
these
things
of
Controversie
,
about
such
high
matters
,
touching
the
Three
that
bear
Record
in
Heaven
(
viz.
The
Father
,
The
Word
,
and
The
Spirit
)
when
thou
in
thy
earthly
sensual
wisdom
never
camest
there
,
neither
canst
thou
till
thou
countest
it
loss
unto
thee
,
and
com'st
to
loose
it
,
that
the
Babe's
state
that
enters
the
Kingdom
be
known
,
in
which
the
Light
and
Life
of
the
Son
of
God
is
manifest
,
which
discovers
the
hidden
things
of
darkness
,
and
reveals
the
Mysteries
of
God's
Salvation
to
them
that
obey
it
,
but
not
to
such
as
count
it
an
Idol
;
and
now
what
may
we
expect
but
darkness
from
such
an
one
as
calls
the
Light
within
an
Idol
;
and
they
that
look
into
thy
following
work
against
us
,
may
see
the
gross
darkness
thereof
,
yea
,
darkness
that
may
be
felt
.
W.
M.
By
their
three
Persons
,
you
mean
the
three
increated
Persons
of
the
ever
blessed
Trinity
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
.
Three
increated
Persons
are
thy
own
words
and
terms
;
but
the
Father
,
Word
,
and
Spirit
,
we
really
own
,
and
bear
witness
to
,
both
as
mentioned
in
the
Scripture
,
and
as
knowing
the
absolute
Testimony
and
Eternal
Power
thereof
manifested
,
where
that
which
may
be
known
of
God
is
manifest
(
even
within
)
both
in
creating
,
begetting
,
and
quickening
us
again
to
God
out
of
death
and
darkness
.
And
these
Three
which
are
One
,
which
bear
Record
in
Heaven
,
to
wit
,
The
Father
,
the
Word
,
and
the
Spirit
,
as
I
could
not
own
the
title
of
Three
distinct
and
separate
Persons
to
be
put
upon
them
,
as
thy
Brother
Erroniously
did
(
being
not
Scripture-language
)
so
it
was
never
my
intent
,
nor
Principle
,
to
compare
them
to
three
Apostles
,
or
finite
Creatures
,
as
most
falsely
and
injuriously
thou
accusest
me
.
But
to
endeavour
to
make
the
People
understand
both
the
grosseness
and
falseness
of
Tho.
Danson's
and
Tho.
Vincent's
Principles
of
three
distinct
separate
Persons
in
the
Deity
,
you
naming
each
Person
God
,
which
renders
them
Three
Gods
(
whilst
but
One
God
)
by
shewing
the
Consequence
of
this
your
Principle
;
After
I
had
from
Scripture
shewed
how
inseperable
the
Father
and
the
Son
were
,
and
the
Oneness
of
the
Father
,
Word
,
and
the
Spirit
;
but
if
I
had
simply
compared
them
to
three
Apostles
,
who
were
distinct
and
separate
Persons
,
then
had
I
owned
your
own
Terms
and
Principle
,
and
then
the
Controversie
had
fallen
between
us
:
But
instead
thereof
,
I
am
accused
for
opposing
your
Doctrine
of
distinct
separate
Persons
;
and
thus
you
confound
your selves
in
wronging
of
me
;
for
were
not
the
three
Apostles
,
Paul
,
Peter
,
and
John
,
three
distinct
separate
Persons
(
did
I
ever
deny
that
they
were
)
how
like
then
to
finite
Creatures
doth
your
own
Doctrine
render
the
Eternal
God
,
his
Word
,
&
Spirit
;
which
to
shew
,
was
my
end
in
instancing
three
Apostles
,
for
we
never
believed
the
Eternal
God
to
be
like
to
corruptible
man
,
since
we
knew
any
thing
of
his
Divine
Power
.
But
T.
Danson
in
his
Synopsis
,
pag.
12.
plainly
instanceth
three
Apostles
,
Peter
,
James
,
and
John
;
as
also
his
instance
of
David
and
Solomon
for
their
Trinity
,
or
three
Persons
in
one
nature
;
Was
not
this
an
instance
of
finite
Creatures
,
and
such
an
indignity
put
upon
God
as
I
never
intended
:
How
can
such
men
but
blush
for
charging
that
on
others
,
which
so
evidently
they
are
guilty
of
themselves
?
Madox
.
We
call
the
Father
,
Son
,
and
Holy
Ghost
,
Three
Persons
,
or
Hee
's
,
according
as
they
are
held
forth
in
the
Scriptures
.
Answ.
Nay
,
had
you
stood
to
Scripture-language
,
there
had
not
been
any
Controversie
between
us
therein
;
but
it
would
not
satisfie
you
,
but
you
must
obtrude
your
Popish
unscripture-like
terms
and
distinctions
,
or
rather
worse
,
in
telling
not
only
of
distinct
but
separate
Persons
,
which
being
plainly
refuted
from
Scripture
,
you
may
remember
I
several
times
called
to
T.
D.
and
T.
V.
to
confess
their
Error
,
I
shewing
how
inseparable
the
Father
and
the
Son
were
,
reflecting
chiefly
on
the
words
separate
Persons
,
which
,
how
you
come
off
about
,
will
appear
hereafter
.
And
as
for
their
being
Three
Hee
's
,
thou
W.
M.
durst
not
keep
to
any
Argument
from
thence
;
or
to
make
that
any
Cause
,
or
Reason
,
why
we
must
own
them
to
be
Three
Persons
,
though
here
thou
seem'st
to
make
the
terms
equivolent
,
viz.
Three
Persons
,
or
Hee
's
;
so
then
it
appears
that
either
will
serve
,
if
the
Three
that
bear
Record
in
Heaven
be
but
own'd
under
the
Name
of
Three
Hee
's
,
it
will
serve
instead
of
Three
distinct
Persons
;
but
then
,
are
all
Hee
's
or
Males
,
Persons
;
and
all
Shee
's
or
Females
,
no
Persons
?
What
strange
Logick
is
implyed
here
?
And
where
doth
the
Scripture
mention
three
increated
Persons
thou
tell'st
of
,
are
they
three
distinct
increated
Persons
?
If
so
,
then
mayst
thou
not
as
well
say
they
are
three
distinct
Infinites
,
three
Eternals
,
and
so
three
Gods.
Where
is
now
the
blasphemy
,
and
blasphemer
?
And
Christ's
speaking
of
another
Comforter
,
which
was
the
Spirit
of
Truth
,
Joh.
14.16
.
was
not
another
Person
distinct
from
him
,
for
that
Spirit
was
then
in
him
;
neither
doth
he
use
those
words
,
for
the
same
Comforter
,
or
Spirit
,
was
in
him
,
and
was
that
divine
Life
that
then
spoke
in
him
,
when
he
was
personally
present
with
them
;
He
doth
not
say
,
he
would
send
them
another
Person
to
Comfort
them
,
but
speaks
more
spiritually
,
for
though
they
had
been
Comforted
in
his
outward
Presence
and
Ministry
,
yet
his
spiritual
Presence
was
that
other
Comforter
,
for
ever
to
abide
with
them
;
for
in
that
Joh.
14.17
.
Christ
speaking
of
the
Spirit
of
Truth
,
or
that
other
Comforter
,
saith
,
he
that
dwelleth
with
you
,
shall
be
in
you
,
vers
.
18.
I
will
not
leave
you
comfortless
,
I
will
come
unto
you
;
which
clearly
explains
his
former
words
,
which
to
say
this
Comforter
was
a
Person
distinct
from
Christ
,
is
all
one
,
or
as
absurd
as
to
say
the
Spirit
or
Life
that
was
in
him
,
was
a
distinct
.
Person
from
him
,
or
that
he
was
a
Person
distinct
from
himself
;
for
,
I
will
not
leave
you
comfortless
,
I
will
come
unto
you
;
or
were
it
not
gross
to
say
,
That
Christ
in
his
People
,
is
a
Person
distinct
from
Christ
,
or
the
Eternal
Word
.
And
as
to
thy
telling
of
another
Comforter
,
i.
e.
Another
as
to
subsistence
,
or
manner
of
being
:
What
manner
of
being
,
and
wherein
can
it
differ
from
Christ's
spiritul
manner
of
being
?
Had
he
another
manner
of
being
distinct
from
his
own
?
Who
cannot
see
the
ignorance
and
confusion
of
thy
blind
distinction
?
For
it
appears
,
that
thy
distinction
of
three
distinct
Persons
,
subsistences
,
or
manners
of
being
,
is
attributed
to
the
Father
,
Son
,
and
Holy
Ghost
,
before
Christ's
Bodily
or
Personal
Appearance
in
the
form
of
a
Servant
,
thou
telling
us
(
they
being
of
an
infinite
nature
,
are
three
persons
)
Is
this
a
good
Argument
for
thy
turn
(
whereas
T.V.
saith
,
Christ
,
as
man
,
was
not
fifty
years
old
,
pag.
31.
)
whilst
thou
argues
from
John
14.16
.
for
their
being
three
distinct
persons
,
subsistences
,
or
manners
of
being
;
For
,
were
they
three
distinct
Comforters
of
an
infinite
nature
?
Or
,
three
distinct
separate
persons
of
an
infinite
nature
?
And
was
Christ's
manner
of
being
in
the
Flesh
of
an
infinite
nature
?
Or
was
he
therein
a
Fourth
Person
?
Surely
when
Christ
had
taken
upon
him
the
form
of
a
Servant
,
and
that
he
said
,
My
Father
is
greater
than
I
;
(
now
W.M.
confesseth
,
that
the
form
of
God
was
his
divine
nature
,
which
is
above
the
form
of
a
Servant
)
and
he
being
in
the
likeness
of
sinful
flesh
,
made
a
little
lower
than
the
Angels
in
respect
of
his
Sufferings
,
humbling
himself
to
the
Death
of
the
Cross.
In
this
manner
,
and
in
these
capacities
he
was
not
declared
to
be
from
Eternity
(
but
as
he
was
equal
with
God
in
his
Glory
,
before
the
World
was
*
;
neither
can
three
coeternal
,
coequal
distinct
persons
,
be
argued
from
thence
;
for
the
Controversie
runs
higher
,
as
before
,
they
being
of
an
infinite
nature
,
are
three
increated
persons
;
he
should
rather
have
said
,
are
one
divine
substance
,
or
being
,
which
is
of
an
infinite
nature
.
But
in
plain
Contradiction
these
Presbyterians
tells
us
,
in
their
45.
pag.
That
in
the
abstract
,
infiniteness
is
not
aplicable
to
the
subsistence
;
what
then
is
become
of
their
three
infinite
increated
persons
,
or
subsistences
?
Are
they
now
chang'd
from
infinite
to
finite
?
What
sad
work
is
this
!
Where
are
the
Blasphemers
now
?
Are
they
not
herein
found
guilty
of
that
,
which
most
unjustly
they
have
charg'd
on
us
,
viz.
Of
that
which
is
plainly
derogatory
to
the
Glory
of
the
Infinite
God
,
by
going
to
fasten
the
limitations
of
finite
Creatures
upon
him
?
For
,
if
there
be
a
subsistence
,
or
personallity
,
or
manner
of
being
(
as
he
defines
subsistence
)
in
the
God-head
,
which
is
not
infinite
;
then
something
finite
is
in
God
which
is
no
less
than
blasphemy
to
affirm
.
And
if
there
be
three
such
distinct
subsistences
in
the
relative
Property
of
the
Father
,
Son
,
and
Holy
Ghost
,
as
W.
M.
saith
,
pag.
19.
to
which
infiniteness
is
not
aplicable
:
Then
have
they
denied
the
Father
,
Son
,
and
Holy
Ghost
to
be
Infinite
;
and
by
this
the
Reader
may
see
what
their
unscriptural
distinctions
of
Persons
and
Subsistences
in
the
Deity
amount
to
,
and
how
most
derogatory
to
the
Glory
of
the
Infinite
God
they
are
.
But
the
remarkableness
of
their
gross
Contradictions
is
so
obvious
,
that
he
that
runs
may
read
it
;
for
one
while
the
Father
,
Son
and
Holy
Ghost
,
being
of
an
infinite
nature
,
are
three
distinct
persons
three
increated
persons
;
which
renders
them
three
distinct
Infinite
and
so
▪
Three
Gods.
Another
while
infiniteness
is
not
aplicable
to
them
as
such
,
or
as
subsistences
,
which
renders
them
under
the
limitations
of
finite
Creatures
.
Do
you
think
that
the
wiser
sort
,
either
among
Papists
,
or
Protestants
,
or
Church
of
England
,
own
these
men's
management
of
this
matter
;
or
will
their
Work
stand
them
in
any
stead
,
or
be
to
the
advancement
of
the
Christian
Faith
in
other
Nations
?
If
these
men
should
go
into
Turkey
,
and
also
among
the
Indians
,
and
pretend
to
Preach
the
everlasting
God
,
or
the
Father
,
the
Word
,
and
Spirit
,
under
such
Names
,
Terms
,
and
Distinctions
,
as
being
three
distinct
and
separate
persons
,
or
subsistences
,
to
which
infiniteness
is
not
aplicable
;
what
would
be
the
effect
and
consequence
of
such
Preachings
do
you
think
?
Would
it
not
bring
a
reproach
upon
the
Name
and
Profession
of
Christianity
,
and
render
the
Christians
as
believing
and
expecting
Salvation
from
finite
Persons
,
or
Creatures
?
Or
else
,
if
they
should
Preach
them
to
be
three
distinct
or
separate
Persons
,
as
being
of
an
infinite
nature
,
might
not
they
reasonably
conclude
that
they
were
Preaching
three
Gods
?
Would
not
this
kind
of
Preaching
more
stumble
the
Jewes
and
Turks
from
believing
in
Christ
,
than
ever
;
and
the
more
strengthen
the
Heathen
in
their
Idolatrous
Imaginations
(
especially
whilst
they
oppose
the
Light
within
as
an
Idol
)
for
whilst
a
Doctrine
is
Preached
implying
three
Gods
,
may
they
not
suppose
many
more
?
As
also
,
how
have
many
ignorant
People
,
in
the
time
of
Darkness
,
been
begotten
into
vain
Imaginations
touching
the
God-head
,
by
such
Doctrine
aforesaid
(
contrary
to
Scripture-language
)
as
to
think
God
to
be
like
unto
a
Man
,
or
Person
;
whereas
he
is
a
Spirit
,
he
is
Invisible
,
even
that
Eternal
Word
,
or
Spirit
,
which
made
all
things
,
and
Christ
is
the
Image
of
the
Invisible
God
,
not
divided
nor
separate
from
him
whose
Image
he
is
*
.
And
though
in
the
World
there
are
Gods
many
,
and
Lords
many
,
yet
to
us
there
is
but
One
God
,
the
Father
,
of
whom
are
all
things
,
and
we
in
him
,
and
One
Lord
Jesus
Christ
,
by
whom
are
all
things
,
and
we
by
him
,
1
Cor.
8.6
.
So
that
it
was
never
any
Design
,
or
Plot
of
ours
,
to
endeavour
to
prejudice
the
minds
of
any
against
the
Deity
of
Christ
,
and
the
Holy
Ghost
,
as
falsely
and
blasphemously
we
are
accused
by
this
our
prejudiced
Opposer
.
W.
M.
What
you
mean
by
separate
,
I
know
not
;
if
you
mean
so
separate
as
to
destroy
the
unity
and
simplicity
of
the
divine
Essence
,
I
own
no
such
separation
;
if
you
take
it
to
be
all
one
with
distinct
,
then
it
was
no
begging
the
Question
.
And
in
their
39.
pag.
it
's
said
,
viz.
The
word
Separate
Person
I
disown
any
further
then
we
may
conceive
it
to
signifie
no
more
then
dictinct
.
Answ.
It
appears
then
,
that
T.
D.
and
their
using
the
word
separate
persons
,
was
to
explain
their
meaning
of
distinct
persons
,
for
it
was
used
after
distinct
,
viz.
distinct
and
separate
persons
;
which
word
separate
persons
,
they
know
I
chiefly
reflected
upon
at
the
Dispute
,
I
proving
the
contrary
from
Scripture
,
viz.
both
the
Oneness
and
Inseparability
of
the
Father
,
Word
,
and
Spirit
;
but
seeing
they
own
no
such
separation
as
to
destroy
the
Unity
of
the
Divine
Essence
,
why
did
they
make
use
of
the
word
Separate
at
all
in
the
case
,
telling
us
,
the
Father
,
Son
,
and
Holy
Ghost
,
are
three
distinct
and
separate
persons
,
which
they
confess
are
of
one
divine
Essence
.
Now
they
disown
separate
any
otherwise
then
it
signifies
distinct
;
but
they
should
not
have
own'd
it
at
all
in
this
case
.
Is
it
not
sad
Doctrine
that
supposeth
any
Separation
,
Finiteness
,
or
Limitation
,
in
this
Divine
Being
?
But
if
the
separation
relate
to
the
Personallity
,
or
their
distinctions
of
persons
,
and
not
to
the
Essence
,
then
doth
not
this
tend
to
divide
God
,
or
to
separate
Father
,
Son
,
and
Spirit
,
who
are
in
each
other
,
and
how
then
are
they
three
distinct
,
coeternal
,
coessential
,
coequal
Persons
?
Or
how
are
they
three
distinct
increated
persons
of
an
infinite
nature
,
as
before
?
but
another
while
not
infinite
in
the
Personality
;
what
wonderful
confusion
and
gross
contradictions
are
here
!
and
what
strange
boldness
is
it
for
men
,
so
dark
in
their
understandings
,
discomposed
in
their
minds
,
confused
and
incongruent
in
their
Principles
,
thus
ignorantly
to
attempt
to
define
or
demonstrate
the
infinite
Power
,
or
God-head
,
which
is
out
of
their
sight
,
and
beyond
their
earthly
capacities
,
who
are
so
ignorant
of
God
who
is
Light
;
they
count
the
Light
within
an
Idol
of
our
own
brains
,
as
W.
M.
hath
blasphemously
done
;
whereas
it
is
the
Light
by
which
God
hath
shined
in
our
hearts
,
to
give
us
the
knowledge
of
his
Glory
,
in
the
face
of
Christ
,
2
Cor.
4.
W.M.
Read
also
Job
35.10
.
God
thy
Makers
.
Heb.
consult
Mr.
Carril
on
the
place
.
Eccles.
12.1
.
Remember
thy
Creators
,
&c.
Isa.
54.5
.
Thy
Makers
is
thy
Husband
;
in
all
which
Texts
,
the
Trinity
of
Persons
is
denoted
by
words
of
the
plural
number
.
Answ.
Upon
which
,
I
query
,
is
the
distinction
of
three
Persons
derived
from
three
Makers
,
or
three
Creators
?
Or
dare
they
say
,
That
the
Father
,
Word
,
and
Spirit
,
are
three
distinct
,
severed
,
or
separate
Creators
,
and
doth
not
this
bespeak
three
Gods
?
And
what
sense
is
it
to
say
,
thy
Makers
[
is
]
thy
Husband
?
from
Isa.
54.5
.
where
it
is
said
,
Thy
Maker
is
thine
Husband
,
the
Lord
of
Hosts
is
his
Name
;
Is
not
this
truly
rendered
?
See
Pagnine's
Versions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Osiik
;
i.
e.
factor
tnus
.
It
's
neither
sunt
(
nor
est
)
factores
tui
:
And
Eccles.
12.1
.
it's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Borecha
Creatoris
tui
,
in
singular
;
it
's
not
Creatorum
tuorum
.
And
Job
35.10
.
it
's
Osai
,
factor
meus
;
not
factores
mei
.
But
whilst
one
God
and
one
Lord
is
confessed
,
how
is
it
consistent
that
a
plurality
of
severed
Persons
be
in
him
as
Makers
,
Creators
,
&c.
What
ground
have
we
to
believe
either
Carryl
or
Madox
herein
,
more
than
Pagn
.
and
our
English
Translation
,
with
many
others
.
And
notwithstanding
this
great
stir
they
have
made
with
their
distinctions
of
separate
persons
,
incommunicable
properties
,
&c.
yet
W.
M.
hath
confest
,
That
the
Names
,
Properties
,
or
Attributes
,
Works
and
Worship
of
God
,
are
frequently
in
Scripture
given
to
each
of
these
Three
Persons
,
so
that
they
are
one
and
the
same
perfect
and
infinite
Essence
,
one
God
by
Nature
,
&c.
(
but
if
he
should
distinguish
personal
Attributes
from
Attributes
of
God
,
I
ask
what
they
are
if
not
of
God
)
which
if
so
,
how
is
infiniteness
not
applicable
to
them
,
nor
ascribed
to
them
?
And
how
have
you
gone
with
your
vain
unscriptural
distinctions
to
darken
Counsel
,
to
darken
Scripture
,
to
darken
the
minds
of
People
by
words
without
knowledge
,
thereby
going
to
demonstrate
that
to
others
,
which
you
cannot
clear
to
your selves
by
demonstration
;
As
T.
V.
in
his
26
pag.
saith
of
the
Trinity
,
touching
which
he
would
have
us
Assent
unto
your
terms
and
traditional
distinctions
upon
Divine
Authority
,
which
he
cannot
demonstrate
by
reason
.
But
how
then
shall
we
receive
your
bare
Assertions
upon
Divine
Authority
,
when
we
have
neither
Scripture
,
nor
Reason
,
nor
yet
any
immediate
Revelation
from
you
for
them
,
must
we
pinn
our
Faith
upon
your
sleeves
?
or
will
you
supply
the
places
of
so
many
Popes
,
by
Imposing
an
implicit
Faith
in
those
matters
which
you
cannot
demonstrate
,
nor
clear
to
your selves
:
which
then
,
how
can
you
clear
them
to
others
?
Which
if
this
be
the
course
you
take
to
convince
gain-sayers
of
your
Doctrine
,
you
might
have
spared
a
great
deal
of
labour
in
going
about
so
confusedly
to
demonstrate
your
case
to
us
,
and
only
have
laid
down
your
Doctrine
of
three
distinct
separate
Persons
in
the
Deity
,
to
which
infiniteness
is
not
ascribed
as
you
have
said
in
pag.
45.
And
so
you
might
as
well
have
said
,
That
we
T.V.
W.M.
and
T.D.
do
affirm
it
,
and
therefore
you
must
believe
it
,
or
otherwise
you
are
blasphemous
Hereticks
,
and
so
damned
.
But
we
must
have
better
ground
for
our
Faith
,
and
a
better
Authority
than
Affirmations
,
Revilings
,
and
Threatnings
of
men
,
that
are
untaught
themselves
in
those
things
which
they
presume
to
teach
others
.
W.
M.
I
called
them
three
Hee
's
,
to
try
*
if
you
would
own
the
Deity
of
Christ
,
and
the
Holy
Ghost
,
under
any
title
.
As
the
subject
of
this
Tryal
is
very
mean
and
weak
(
to
wit
)
the
calling
them
three
Hee
's
to
prove
the
Deity
;
so
his
trying
of
us
hereby
,
was
altogether
groundless
,
since
that
we
never
disowned
the
Deity
of
Christ
,
or
Holy
Ghost
,
as
falsely
and
injuriously
is
insinuated
against
us
.
And
since
that
three
Hee
's
will
now
serve
instead
of
Persons
,
(
he
saying
they
are
three
Persons
,
or
three
Hee
's
)
to
prove
the
Deity
of
Father
,
Son
,
and
Holy
Ghost
:
Why
have
they
made
such
a
pudder
for
their
distinctions
of
Persons
?
But
would
it
be
a
strong
Reason
to
induce
Infidels
to
the
belief
of
the
Deity
of
each
,
because
they
are
three
Hee
's
as
he
saith
;
for
,
are
all
Hee
's
either
God
,
(
or
yet
Persons
)
or
Divine
?
But
I
need
say
little
to
the
shallowness
of
this
Work
;
Let
the
ingenious
Reader
judge
of
it
.
But
when
he
thinks
he
mends
the
matter
,
by
calling
them
three
divine
Hee
's
,
his
intent
is
,
that
the
Father
is
called
Hee
,
the
Son
is
Hee
,
the
Spirit
Hee
;
which
neither
proves
them
three
separate
,
nor
incommunicable
Persons
,
distinct
subsistences
,
or
bottoms
;
whilst
both
the
Father
's
a
Spirit
,
the
Lord
is
that
Spirit
,
Christ
a
quickening
Spirit
;
all
inseparable
.
W.
M.
You
by
refusing
to
call
them
Three
Divine
Hee
's
,
have
made
it
manifest
,
that
your
Quarrel
is
not
with
the
word
Person
,
as
some
then
apprehended
;
but
with
the
Doctrine
or
Fundamental
Truth
,
expressed
by
the
three
Persons
,
viz.
the
Modal
Distinction
,
and
Essential
Vnion
;
or
Oneness
of
the
Father
,
Son
,
and
Holy
Ghost
.
Answ.
It
's
manifest
,
that
some
of
the
Hearers
that
were
present
at
our
Debating
this
matter
,
had
a
better
apprehension
and
understanding
of
us
than
you
prejudiced
Teachers
and
Opposers
had
:
for
some
of
them
apprehended
that
we
opposed
your
unscriptural
terms
and
words
put
upon
the
Deity
,
and
not
that
we
opposed
either
the
Divinity
or
Union
of
Father
,
Son
,
or
Holy
Ghost
;
neither
did
we
in
the
least
go
to
quarrel
with
any
Fundamental
Truth
,
as
most
grosly
and
slanderously
we
are
accused
and
misrepresented
by
thee
W.M.
who
hast
shewed
thy self
(
so
far
from
either
Truth
,
Moderation
,
or
Reasonableness
in
this
matter
)
as
one
swallowed
up
with
Envie
and
Prejudice
:
And
thy
taking
for
granted
,
that
thy
Model
distinction
and
terms
,
are
Fundamental
Truth
,
and
joyning
them
with
the
Oneness
of
the
Father
,
Son
,
and
Holy
Ghost
,
is
but
a
begging
the
Question
,
and
presumption
in
thee
,
especially
whilst
by
your
vain
Philosophy
some
of
you
have
either
rendered
them
as
Three
Gods
,
or
denied
them
to
be
Infinite
,
as
in
pag.
45.
Yea
,
and
it
was
evident
to
many
,
*
That
we
found
fault
with
your
mis-calling
and
mis-representing
the
Father
,
the
Word
,
and
Spirit
;
and
never
in
the
least
opposed
nor
questioned
their
being
Three
such
as
mentioned
in
Scripture
,
viz.
The
Father
,
Son
,
and
Holy
Ghost
,
but
there
openly
confessed
to
the
Fundamental
Truth
of
them
in
Scripture
terms
.
And
when
you
fell
into
your
needless
Questions
,
and
Philosophick
terms
of
incommunicabl
properties
,
subsistences
,
&c.
I
(
to
bring
the
matter
to
be
more
obvious
to
the
People
,
to
shorten
and
mittigate
the
Controversie
,
and
to
abate
your
heat
)
did
tell
you
,
That
if
you
meant
by
incommunity
of
properties
,
the
Fathers
begetting
the
Son
,
and
the
Spirits
being
sent
;
state
your
Question
so
,
in
plain
English
,
Whether
the
Son
was
begotten
,
and
the
Spirit
sent
of
the
Father
,
and
it
would
quickly
end
the
Controversie
.
But
nothing
would
serve
you
,
but
an
Answer
to
your
vain
babling
and
School-terms
,
with
such
a
limitation
as
Aye
or
No
;
as
if
the
Scripture
terms
and
expressions
were
in
this
to
be
waved
and
slighted
as
insufficient
,
and
your
confusion
,
vain
●hilosophy
,
and
deceit
,
must
be
set
up
above
the
Scriptures
of
Truth
,
though
you
profess
them
to
be
your
Rule
,
at
other
times
But
here
in
plain
Contradiction
,
you
have
gone
about
to
obscure
Divine
Mysteries
under
your
Traditional
terms
of
Heathenish
Metaphysicks
,
and
laid
such
a
stress
upon
them
,
as
if
all
were
to
be
deem'd
Blasphemers
and
Hereticks
,
and
so
to
be
damned
,
that
cannot
confess
,
own
,
and
be
tyed
up
to
your
terms
,
nice
and
confused
distinctions
,
which
you
presumptuously
put
upon
the
Father
,
Word
,
&
Spirit
.
And
as
for
W.
M.
his
accusing
us
with
rejecting
the
Son
,
and
so
the
Father
.
It
is
a
gross
slander
,
as
many
more
of
his
accusations
are
;
and
never
was
it
in
our
Intention
nor
Doctrine
so
to
do
,
whilst
the
Oneness
of
Father
,
Son
,
and
Spirit
,
we
really
confess
to
,
but
disown
your
blind
distinctions
,
which
deny
them
Infiniteness
.
And
as
for
W.
M.
his
so
much
talk
of
three
Hee
's
,
each
of
which
(
he
saith
)
is
by
nature
God
:
We
do
not
read
in
Scripture
,
that
God
is
called
three
Hee
's
,
or
three
distinct
Hee
's
;
and
therefore
three
distinct
separate
Persons
(
indeed
Children
in
the
Accidence
call
Hee
the
third
Person
singular
)
But
that
both
the
Father
and
Son
speaking
of
themselves
,
use
the
word
Hee
,
as
I
am
Hee
;
and
he
that
is
with
you
,
shall
be
in
you
;
Christ
speaking
of
his
own
manifestation
(
which
was
that
other
Comforter
)
I
will
not
leave
you
comfortless
,
I
will
come
unto
you
.
But
each
of
these
three
Hee
's
he
tells
of
,
he
hath
told
us
is
by
nature
God
;
so
then
they
are
One
,
as
God
,
the
Word
,
and
Spirit
,
are
.
And
as
to
his
charge
of
Ignorance
of
Philosophy
about
Subsistence
,
which
he
sayes
,
is
not
a
form
of
a
Hee
,
but
the
manner
of
his
being
.
His
Charge
of
Ignorance
,
of
his
kind
of
Philosophy
,
and
such
nice
distinctions
(
as
this
between
manner
and
form
)
we
can
easily
bear
,
and
pass
by
,
and
leave
them
to
feed
upon
it
,
who
will
choose
such
chaff
for
their
food
,
knowing
that
the
knowledge
of
God
and
Jesus
Christ
,
consists
not
in
such
trifles
.
W.M.
The
form
of
God
the
Father
is
his
Divine
Nature
,
but
his
Subsistence
is
his
manner
of
being
in
the
relative
Property
of
the
Father
;
and
so
he
speaks
of
the
Form
and
Subsistence
of
the
Son
and
Holy
Ghost
(
as
his
terms
of
them
are
.
)
Now
touching
these
distinct
Subsistences
,
or
manners
of
being
,
wherein
stands
their
Model
,
distinction
of
Three
distinct
Personalities
,
to
which
they
say
,
in
pag.
45.
*
That
infiniteness
is
not
applicable
,
and
that
there
be
three
distinct
Personallities
,
unto
which
infiniteness
is
not
ascribed
:
Here
they
have
given
People
to
understand
what
their
meaning
is
about
their
three
distinct
Subsistences
,
or
Personallities
,
that
they
are
not
Infinite
.
What
then
!
Is
the
Father
,
Son
,
and
Holy
Spirit
,
Finite
?
What
gross
darkness
is
this
?
Let
the
impartial
Reader
judge
,
whether
we
have
not
sufficient
ground
and
cause
to
oppose
them
and
their
vain
Philosophy
in
this
so
high
a
matter
,
and
whether
herein
their
Doctrine
doth
not
blasphemously
oppose
the
Divinity
of
Father
,
Son
,
and
Spirit
;
and
they
go
about
to
eclipse
(
and
detract
from
)
the
Glory
of
the
infinite
God-head
,
whilst
at
other
times
,
in
contradiction
,
they
confess
each
to
be
God
,
and
tell
of
the
Eternal
Son
of
God
,
and
say
,
That
in
the
concret
,
every
subsistent
is
infinite
,
but
not
the
subsistance
or
personallity
in
the
abstract
.
What
darkness
is
here
?
Is
God
divided
,
or
Father
,
Son
,
and
Holy
Ghost
,
separate
or
abstract
from
their
Essences
?
and
where
then
is
this
finite
personallity
so
much
contended
for
?
Is
it
in
God
,
yea
or
nay
;
or
relating
to
his
Divine
Being
,
or
Substance
?
But
if
these
distinct
personallities
or
subsistances
,
which
they
say
are
not
infinite
,
be
the
relative
Properties
of
the
Father
,
Son
,
and
Spirit
,
then
I
ask
,
Hath
not
this
Doctrine
denied
both
Father
,
Son
,
and
Holy
Spirit
,
to
be
infinite
?
Let
the
unbyassed
Readers
judge
.
And
yet
in
Confutation
of
themselves
again
,
there
's
God
the
Father
the
first
Person
,
God
the
Son
,
a
Person
distinct
from
him
;
God
the
Holy
Ghost
,
a
Person
proceeding
from
both
.
How
to
make
sense
of
these
three
distinctions
,
comparing
them
together
,
or
how
to
make
them
hang
together
without
rendering
them
Three
Gods
,
and
not
only
so
,
but
such
as
are
not
Infinite
,
doth
not
yet
appear
to
me
.
And
whether
my
comparison
of
not
understanding
Paul
,
Peter
,
and
John
,
could
be
three
Persons
(
each
of
them
an
Apostle
)
and
yet
all
but
one
Apostle
,
was
not
suitable
to
detect
these
mens
unscriptural
Doctrines
and
Distinctions
,
and
to
shew
the
absurdity
of
the
consequences
thereof
,
which
whilst
this
railing
angry
man
,
W.
Madox
,
doth
so
often
take
it
as
a
comparing
the
Father
,
Son
,
and
Holy
Ghost
,
to
three
Apostles
;
herein
he
hath
grossely
wronged
and
abused
me
,
and
his
own
understanding
.
And
his
Charge
of
Blasphemy
against
me
(
for
that
he
intimates
that
I
should
say
)
That
God
is
but
equal
with
man.
I
return
back
upon
him
as
a
most
malicious
horrid
slander
,
and
an
apparent
Lye
against
me
.
It
was
never
my
intent
nor
saying
;
for
if
I
had
said
,
That
God
is
but
equal
with
man
,
or
compared
the
Father
,
Son
,
and
Holy
Ghost
to
three
Apostles
,
then
had
I
and
these
ridgid
Presbyterians
accorded
nearer
than
we
did
,
for
then
had
I
owned
their
Dostrine
and
terms
of
three
distinct
and
separate
persons
in
the
God-head
,
which
are
not
infinite
;
which
I
can
never
own
,
nor
believe
,
nor
depend
upon
any
God
,
or
thing
,
which
is
finite
,
for
Salvation
.
Besides
,
I
never
denied
finite
man
,
nor
three
distinct
Apostles
(
as
Paul
,
Peter
,
and
John
)
to
be
distinct
and
separate
Persons
;
so
if
I
had
really
compared
the
Deity
to
such
,
we
had
not
differed
about
the
distinction
of
separate
Persons
,
or
finite
subsistances
in
the
God-head
,
which
is
no
less
than
Blasphemy
.
But
then
,
how
poorly
,
maliciously
,
and
falsely
this
W.
M.
comes
off
in
so
positively
deeming
their
Doctrine
and
terms
in
these
matters
,
to
be
Scripture
Truth
;
and
charging
us
with
designing
to
blast
and
overthrow
the
Deity
of
Christ
,
and
the
Holy
Ghost
;
upon
which
,
*
Blasphemers
,
and
blasphemy
,
and
damnable
speeches
,
are
hideously
cast
upon
us
,
but
most
unjustly
,
and
falsely
;
for
no
such
design
ever
had
we
,
as
either
to
blast
or
over-throw
the
Deity
of
Christ
,
or
Holy
Spirit
,
we
having
openly
professed
and
declared
the
contrary
,
both
in
words
and
writings
.
As
also
his
accusing
us
with
boldly
spitting
in
the
face
of
God
,
is
a
gross
and
malicious
slander
,
and
a
presumptuous
taking
for
granted
,
that
our
opposing
their
corrupt
unscriptural
distinctions
,
and
vain
babling
,
was
a
spitting
in
the
face
of
God
;
as
if
we
must
believe
all
what
these
men
say
,
in
this
matter
,
to
be
as
true
as
God
is
,
and
his
Glory
to
be
so
deeply
concern'd
in
their
vain
Philosophy
:
Judge
whether
they
'
herein
are
competent
Disputants
,
yea
or
nay
?
and
whether
these
our
opposers
,
or
we
,
have
compared
God
,
or
the
Father
,
Son
,
and
Spirit
,
to
men
;
let
the
Reader
judge
by
what
follows
.
In
their
Answer
to
that
Argument
of
W.
P's
,
viz.
The
Divine
Persons
are
either
finite
,
or
infinite
;
if
finite
,
then
something
finite
is
in
God
;
if
infinite
,
then
there
would
be
three
distinct
infinites
,
and
consequently
three
distinct
Gods
:
thus
far
W.
P.
Touching
which
,
after
they
have
denied
infiniteness
to
be
applicable
or
ascribed
to
them
(
as
to
their
subsistences
or
personallities
,
as
they
call
them
,
they
bring
a
comparison
of
the
subsistance
of
a
man
,
pag.
46.
saying
,
It
would
be
improper
to
ascribe
the
property
that
belong
to
him
,
unto
his
subsistence
,
to
say
that
his
subsistance
in
the
abstract
is
either
a
learned
or
unlearned
subsistence
,
a
great
one
or
a
small
one
,
a
white
one
or
a
black
one
*
.
What
vain
babling
,
and
a
blind
instance
is
here
)
And
so
they
say
,
It
is
improper
to
say
,
that
either
of
the
Persons
,
in
regard
of
the
personallity
or
subsistence
,
are
finitie
,
or
infinite
;
but
in
regard
of
their
Essence
in
the
concrete
,
are
infinite
.
Now
the
Reader
at
length
may
see
what
's
become
of
their
distinctions
of
three
distinct
subsistences
,
or
persons
in
the
God-head
,
or
Divine
Essence
,
wherein
they
having
here
undertaken
to
demonstrate
that
which
Reason
cannot
demonstrate
to
them
,
nor
they
clear
to
themselves
by
demonstration
,
as
in
pag.
26.
they
have
run
themselves
as
into
a
Wood
and
Labyrinth
,
as
persons
bewildered
and
confounded
;
so
as
now
the
subsistences
or
distinct
persons
in
the
Deity
,
they
so
much
contend
for
,
are
such
as
are
neither
learned
nor
unlearned
,
neither
great
nor
small
,
neither
finite
nor
infinite
;
what
are
they
then
?
what
Gods
are
they
that
these
men
would
have
us
believe
in
?
before
they
were
not
infinite
,
now
neither
finite
nor
infinite
.
*
What
grosse
Confusion
and
Contradiction
is
here
;
for
if
not
infinite
,
then
finite
;
but
the
God
whom
we
serve
and
believe
in
is
infinite
,
the
only
Wise
God
,
and
nothing
relating
to
him
,
or
his
,
being
finite
.
Howbeit
since
these
our
Opposers
are
contending
for
that
which
they
cannot
by
Reason
demonstrate
,
nor
clear
to
themselves
,
pag.
26.
It
is
very
unreasonable
in
them
to
Impose
it
upon
others
to
believe
,
without
either
reason
or
demonstration
,
or
to
pronounce
them
Blasphemers
who
cannot
own
their
Doctrine
and
distinctions
therein
,
to
be
according
to
the
Scriptures
,
whilst
they
cannot
clear
them
(
by
Reason
)
to
themselves
,
but
both
a
mis-calling
,
and
grossely
mis-representing
of
Father
,
Son
,
and
Holy
Spirit
,
as
one
while
with
being
not
infinite
,
another
while
neither
finite
nor
infinite
;
instancing
in
the
case
the
subsistence
of
a
man
,
which
they
say
is
neither
learned
nor
an
unlearned
one
*
.
They
have
accused
W.P.
with
Blasphemy
,
who
never
denied
the
infiniteness
of
either
Father
,
Word
,
or
Spirit
;
but
what
greater
Blasphemy
can
there
be
than
their
own
?
And
now
let
the
indifferent
Reader
judge
what
effect
this
kind
of
their
vain
babling
would
have
in
the
minds
of
an
Auditory
,
if
thus
,
God
should
be
Preached
in
their
blind
confused
terms
;
and
if
one
of
them
should
exhort
People
to
believe
in
a
Trinity
of
separate
persons
or
subsistences
,
which
are
infinite
in
the
concrete
,
but
not
infinite
in
the
personallity
,
or
subsistence
in
the
abstract
:
Another
while
they
are
neither
finite
nor
infinite
;
and
what
they
are
they
cannot
tell
;
for
,
by
reason
they
cannot
clear
this
their
Mystery
to
themselves
;
Another
while
they
are
three
Hee
's
that
People
must
believe
in
,
and
therefore
three
persons
or
subsistances
with
incommunicable
properties
,
by
all
which
they
go
to
demonstrate
the
Father
,
Son
,
and
Holy
Ghost
,
who
are
infinite
in
the
Essence
,
but
not
in
their
Personallities
:
They
say
another
while
,
neither
finite
nor
infinite
as
they
say
,
what
effect
would
this
kind
of
Preaching
have
with
People
do
you
think
!
and
where
ever
did
the
Apostles
,
and
true
Ministers
of
God
Preach
in
this
manner
,
or
allow
of
such
Philosophy
in
Preaching
the
Mysteries
of
God
?
Nay
,
did
they
not
Preach
in
the
simplicity
of
the
Gospel
,
and
Exhort
in
simplicity
,
as
of
the
Abilitiy
that
God
gave
?
And
did
not
Paul
absolutely
forbid
such
Philosophy
and
vain
deceipt
?
And
to
avoid
opposition
of
Science
,
falsly
so
called
,
Coll.
2.8
.
1
Tim.
6.20
.
And
are
there
not
words
sufficient
in
the
Scriptures
of
Truth
,
to
Preach
God
and
Christ
in
,
according
to
the
plainness
and
simplicity
thereof
;
but
men
pretending
to
be
his
Ministers
,
and
Scripture
their
Rule
,
must
thus
run
themselves
into
confusion
and
darkness
by
Humane
Inventions
and
Traditions
both
of
words
,
terms
,
and
blind
distinctions
of
man's
fallen
wisom
,
which
neither
knows
God
,
nor
can
rightly
speak
of
him
,
but
hath
obscured
the
Glory
of
his
Appearance
from
very
many
;
but
the
Light
is
risen
,
and
the
Day
dawned
,
which
hath
not
only
discovered
,
but
will
expel
those
thick
Mists
and
Clouds
of
mens
Inventions
,
that
the
simple
may
come
to
be
undeceived
and
unvailed
,
and
so
be
delivered
from
such
as
these
confussed
Babel
builders
that
have
made
a
prey
upon
them
.
CHAP.
III.
Something
farther
Observed
,
in
Answer
to
Tho.
Vincent
.
NOw
let
us
a
little
observe
some
Passages
and
Arguments
in
Tho.
Vincent's
Work
;
For
their
distinctions
about
Trinity
of
Persons
(
as
they
call
them
)
distinguished
one
from
another
by
incommunicable
personal
properties
.
But
such
kind
of
distinctions
and
terms
he
hath
not
learned
from
Scriptures
,
but
from
humane
Inventions
;
by
which
they
have
darkned
the
simplicity
of
Truth
;
as
also
he
hath
appeared
as
one
in
self-contradiction
,
when
he
saith
,
That
one
should
be
in
another
;
the
first
should
be
in
the
second
,
and
the
second
in
the
first
,
and
both
in
the
third
,
and
all
one
and
the
same
individual
Essence
.
Now
if
they
be
in
each
other
,
they
are
not
separate
Persons
as
at
the
Dispute
was
affirmed
;
and
if
one
be
in
another
,
where
are
the
personal
incommucicable
properties
,
wherein
they
are
not
Infinite
as
they
have
told
us
?
Is
there
finiteness
in
each
person
,
and
yet
each
person
God
;
what
gross
darkness
and
blasphemy
is
this
?
But
then
to
mend
the
matter
,
T.
V.
tells
us
,
This
is
such
a
Mystery
as
doth
exceed
the
weak
and
narrow
understandings
of
most
inlightned
and
clear
sighted
Christians
fully
to
comprehend
;
Some
by
gazing
too
long
upon
the
Sun
,
become
blind
.
Surely
then
,
if
it
be
such
a
Mystery
as
exceeds
the
understanding
of
the
clear
sighted
,
it
must
needs
exceed
the
dark
understanding
of
T.
V.
and
his
Brethren
;
And
seeing
,
as
appears
,
he
was
conscious
to
himself
of
his
own
dimness
or
darkness
herein
as
by
what
follows
;
also
,
he
should
have
let
it
alone
and
not
troubled
his
head
with
things
beyond
his
reach
,
for
he
has
confounded
and
marr'd
his
cause
,
and
not
at
all
mended
nor
cleared
it
;
but
if
he
hath
assayed
to
demonstrate
this
Mystery
,
as
he
calls
it
,
as
one
more
clear
sighted
than
the
most
inlightned
,
his
Work
doth
manifest
the
contrary
;
And
that
God
cannot
represent
himself
otherwise
than
he
is
;
It
's
true
:
but
where
doth
he
thus
represent
himself
as
these
men
do
,
with
such
invented
terms
,
vain
tautologies
,
and
confusion
?
We
do
not
read
such
in
all
the
Scriptures
of
Truth
:
howbeit
T.
V.
takes
the
boldness
to
Assert
his
Doctrine
herein
to
be
of
Divine
Authority
,
and
to
be
the
Truth
of
God
revealed
in
his
Word
;
and
that
if
the
Scriptures
have
revealed
that
there
are
Three
distinct
Persons
in
one
Divine
Essence
,
it
is
a
certain
Truth
,
&c.
This
is
sooner
said
,
than
proved
;
if
that
Word
of
God
,
and
Scripture
could
be
produced
that
doth
so
reveal
their
Doctrine
,
and
say
,
there
are
three
distinct
Persons
in
one
Divine
Essence
:
Produce
us
such
a
Scripture
among
all
the
Writings
of
the
Holy
men
of
God
(
in
all
the
Bible
)
and
it
shall
end
the
Controversie
;
otherwise
let
T.
V.
be
ashamed
of
his
Asserting
it
to
be
revealed
in
the
Word
of
God.
And
of
his
saying
that
in
his
Sylogism
,
pag.
13.
There
is
not
a
word
but
what
is
to
be
found
in
the
Scripture
;
whereas
neither
the
matter
,
manner
,
nor
expressions
of
his
Arguments
are
to
be
found
in
Scripture
.
As
for
Instance
his
Argument
;
Pag.
13.
The
Father
,
the
Word
,
and
the
Holy
Ghost
,
are
either
three
Substances
,
or
three
Manifestations
,
or
three
Operations
,
or
three
Persons
,
or
something
else
;
but
they
are
not
three
Substances
,
nor
three
Manifestations
,
nor
three
Operations
,
nor
any
thing
else
;
therefore
they
are
three
Persons
.
To
the
first
part
;
Indeed
they
must
be
something
;
to
the
Minor
,
if
they
be
neither
three
Substances
,
Manifestations
,
&c.
nor
any
thing
else
,
this
renders
them
nothing
,
and
contradicts
both
the
Major
and
Conclusion
where
they
are
something
else
,
which
is
three
Persons
(
he
saith
)
so
the
tenour
of
his
Argument
runs
thus
,
they
are
something
;
but
they
are
nothing
(
he
meant
nothing
else
but
three
Persons
)
therefore
they
are
three
Persons
.
It
would
have
held
better
thus
,
but
against
himself
,
If
the
Father
,
the
Word
,
and
Spirit
,
be
not
three
distinct
Substances
,
then
not
three
distinct
Persons
;
but
they
are
not
three
distinct
Substances
,
Ergo.
unless
he
can
shew
us
a
distinct
person
without
its
own
substance
:
But
his
Brother
T.D.
saith
,
A
person
is
rationalis
naturae
individua
,
substantia
,
an
individual
substance
,
of
a
rational
nature
;
see
how
flatly
T.D.
and
T.V.
have
Contradicted
one
another
herein
;
one
affirming
they
are
three
Persons
,
because
not
three
Substances
;
the
other
,
That
a
person
is
an
individual
substance
:
But
if
T.
V.
by
saying
,
There
is
not
a
word
in
his
Syllogism
,
but
what
is
to
be
found
in
Scripture
;
intends
that
every
word
particularly
is
to
be
found
in
Scripture
;
the
word
Substance
,
the
word
Manifestation
,
Operation
,
Person
,
&c.
abstractively
,
what
proves
this
of
his
matter
?
for
the
contrary
may
as
well
be
asserted
from
bare
words
;
I
never
met
with
more
silly
kind
of
Arguing
before
:
And
if
so
be
his
other
Argument
from
the
Property
of
the
Father
to
beget
,
of
the
Son
to
be
begotten
,
of
the
Holy
Ghost
to
proceed
from
them
both
,
&c.
be
an
Argument
sufficient
to
prove
Three
distinct
Persons
in
the
God-head
,
with
three
incommunicable
Properties
,
&c.
Then
doth
it
not
follow
as
well
,
That
every
spiritual
perfect
Gift
that
proceeds
from
God
to
man
;
must
needs
be
a
Person
,
and
then
so
many
Gifts
,
or
manifold
Graces
as
proceed
from
him
(
or
are
begotten
by
him
)
are
so
many
Persons
in
him
,
which
would
be
numerous
indeed
,
and
amount
to
a
Plurallity
of
Trinities
;
for
the
Spitit
is
given
variously
,
and
in
divers
Manifestations
,
and
the
graces
&
gift
of
God
are
many
and
manifold
;
but
the
shallowness
of
this
mans
arguing
,
who
is
it
cannot
see
?
besides
that
Christ
being
the
express
Image
of
the
Fathers
substance
,
and
the
Spirit
the
Life
of
both
;
it
's
neither
scriptural
nor
reasonable
to
say
that
the
Image
and
Life
of
One
and
the
same
thing
,
should
be
either
Two
distinct
and
separate
Persons
from
it
,
or
from
their
own
substance
;
so
that
still
it
follows
,
that
if
the
Three
bearing
Record
in
Heaven
,
be
One
divine
substance
,
and
not
Three
substances
;
then
not
Three
distinct
or
separate
Persons
:
As
also
,
God
is
called
both
the
Word
and
Spirit
.
Farther
,
Mark
the
manner
of
T.
V.
his
expressing
his
Doctrine
,
viz.
The
Trinity
of
Persons
in
the
Unity
of
the
Divine
Essence
,
and
the
Unity
of
the
Divine
Essenee
in
the
Trinity
of
Persons
,
that
three
should
be
one
,
and
that
one
should
be
three
;
that
three
should
be
distinguished
but
not
divided
,
that
one
should
not
be
another
;
the
first
should
not
be
the
second
,
nor
the
second
the
third
,
nor
the
second
or
third
the
first
;
and
yet
the
first
second
and
third
the
same
that
the
first
should
be
in
the
second
,
and
the
second
in
the
first
,
and
both
first
and
second
in
the
third
.
Thus
far
T.V.
for
his
separate
persons
.
Reader
,
Do
but
mark
his
Jigg
here
,
and
what
a
whirling
he
has
made
like
one
distempered
;
but
where
is
his
Scripture
for
all
this
?
see
how
he
manages
it
,
pag.
26.
he
saith
,
Reason
it
may
be
will
leave
us
in
our
search
after
the
Deity
in
the
Trinity
,
and
the
Trinity
,
&c.
but
where
Reason
faileth
,
Faith
must
supply
its
room
:
And
then
tells
us
of
Mysteries
which
Reason
cannot
demonstrate
to
us
,
and
that
in
this
Mystery
of
the
Trinity
we
must
Exercise
our
Faith
,
though
we
cannot
clear
it
to
our selves
by
demonstration
,
&c.
But
sure
whilst
Reason
hath
so
much
failed
T.
V.
and
his
Brethren
in
this
matter
,
that
thereby
they
cannot
clear
it
to
themselves
by
demonstration
,
it
s
very
strange
and
unreasonable
they
should
make
such
a
stir
in
the
dark
,
as
they
have
done
,
to
Impose
it
on
the
Faith
of
others
;
and
what
tends
this
to
,
but
to
force
People
to
Exercise
an
implicite
Faith
,
whilst
they
have
neither
Scripture
,
Reason
,
Demonstration
,
nor
Revelation
(
for
that
's
ceased
they
say
)
to
ground
a
Faith
upon
in
this
matter
,
as
he
argues
,
viz.
If
the
Divine
Essence
,
or
God
head
,
can
be
but
One
,
and
the
Father
is
God
,
the
Son
God
,
the
Holy
Ghost
God
,
and
they
three
distinct
Subsistents
,
or
Persons
,
then
they
are
three
distinct
Subsistents
or
Persons
,
in
the
same
single
Divine
Essence
,
but
the
Essence
can
be
but
One
,
and
the
Father
is
God
,
the
Son
God
,
&c.
and
they
are
three
distinct
Subsistents
or
Persons
;
therefore
there
are
three
distinct
Subsistents
,
or
Persons
.
Let
the
moderate
Readers
but
mark
this
Argument
,
and
whether
it
carries
any
matter
or
weight
of
any
proof
or
Argumentation
along
with
it
any
more
than
an
Empty
Assertion
:
(
Tautologies
)
begging
the
Question
in
the
sequel
of
the
Major
,
and
so
along
still
,
taking
the
matter
in
Controversie
for
granted
,
which
cannot
be
without
better
proof
,
and
more
convincing
Arguments
than
T.V.
hath
patched
up
and
produced
;
But
as
for
the
beginning
of
his
Argument
,
That
the
Divine
Essence
,
or
God-head
,
can
be
but
One
,
and
this
in
each
of
the
Three
,
we
never
denied
;
and
T.
V.
has
confessed
it
is
not
denied
by
us
,
pag.
28.
But
as
for
the
rest
of
his
Argument
,
it
runs
in
the
substance
of
it
thus
;
If
they
be
three
distinct
subsistents
or
persons
,
then
there
are
three
distinct
subsistents
or
persons
;
But
they
are
three
distinct
subsistents
,
therefore
,
&c.
Or
,
if
they
be
so
,
then
they
are
so
;
but
they
are
so
,
therefore
they
are
so
.
I
shall
not
need
to
say
much
,
to
shew
what
mean
Logick
this
is
,
since
it
is
from
a
Person
whom
Reason
has
so
far
failed
,
that
he
can
neither
clear
nor
demonstrate
that
to
himself
,
which
thus
pitifully
he
has
assayed
to
demonstrate
to
others
:
And
so
let
the
Readers
judge
if
he
be
not
such
an
one
as
he
tells
of
,
that
by
attempting
to
bring
that
Mystery
to
the
Modal
of
his
Reason
,
hath
lost
the
sight
,
and
sunk
into
grosse
Apprehensions
.
And
as
for
his
fierce
Railing
against
W.
P.
and
calling
him
,
wretched
Blasphemer
,
accusing
him
with
denying
that
the
Lord
Jesus
Christ
is
God
,
and
with
denying
the
Divinity
of
Christ
and
Holy
Ghost
,
and
with
thrusting
the
Lord
Jesus
Christ
off
from
the
Throne
of
his
God-head
,
&c.
I
have
not
yet
perceived
any
strength
or
weight
of
Argument
from
either
T.V.
or
his
Brethren
,
that
has
convicted
W.
P.
as
guilty
herein
;
but
rather
the
more
they
strive
with
him
,
and
thus
grossely
revile
him
,
and
rail
against
him
,
the
more
their
Folly
,
Confusion
,
and
Weakness
appears
:
And
indeed
if
W.
P.
be
supposed
to
be
so
grossely
Erroneous
as
he
is
represented
,
it
must
be
more
Competent
Antagonists
than
T.
V.
or
such
Railers
as
he
,
that
must
Convince
him
:
But
his
shewing
the
absurdity
of
T.V.
his
Doctrines
,
and
both
unscriptural
and
unreasonable
Distinctions
;
and
his
denyal
thereof
,
is
neither
a
denyal
of
the
Son
,
nor
Spirit
,
nor
the
Divinity
of
either
;
but
the
apparent
falseness
of
these
railing
and
slanderous
Accusations
before
,
with
the
Consequences
thereof
against
W.
P.
in
this
thing
,
touching
the
Divinity
of
Christ
,
&c.
appears
in
his
own
Book
,
pag.
14
Of
Christ
being
the
only
God
,
and
the
Divine
Nature
being
inseparable
to
each
(
whom
they
call
)
Person
,
have
the
whole
Divine
Nature
,
the
Son
in
the
Father
,
and
the
Spirit
in
the
Son
,
unless
the
God-head
be
as
incommunicable
to
the
Person
(
so
called
)
as
they
are
reported
to
be
among
themselves
,
saith
W.P.
Doth
not
W.P.
herein
own
the
Divinity
of
Christ
and
Holy
Spirit
,
let
the
indifferent
judge
how
T.V.
has
wronged
him
.
And
then
W.
P.
his
Admonition
,
pag.
15.
saith
,
Apply
thy
mind
unto
the
Light
and
Grace
which
brings
Salvation
;
that
by
obedience
thereunto
,
those
mists
Tradition
hath
cast
before
thy
eyes
,
may
be
expel'd
,
and
thou
receive
a
certain
knowledge
of
that
one
God
,
whom
to
know
is
Life
Eternal
,
not
to
be
a
divided
,
but
ONE
pure
,
intire
,
and
eternal
Being
;
who
in
the
fulness
of
time
sent
forth
his
Son
,
as
the
true
Light
which
enlightneth
every
man
;
that
whosoever
followed
him
(
the
Light
)
might
be
translated
from
the
dark
Notions
,
and
vain
Conversations
of
men
,
to
this
Holy
Light
,
in
which
onely
sound
Judgment
and
eternal
Life
are
obtainable
;
(
he
)
testified
the
virtue
of
it
,
and
has
communicated
unto
all
such
a
proportion
,
as
may
enable
them
to
follow
his
Example
.
[
thus
far
W.P.
]
Now
mark
,
whether
herein
he
has
not
owned
the
Divinity
of
the
Son
,
when
thus
plainly
he
hath
confessed
to
his
Light
,
both
as
to
its
Extent
and
Virtue
.
And
so
as
for
T.
V.
his
railing
against
us
so
bitterly
,
calling
us
,
black-mouth'd
Blasphemers
;
accusing
W.
P.
with
Heathenism
,
abominableness
,
foulness
;
falsely
comparing
him
to
Arius
&c.
These
are
but
mean
Arguments
to
Convince
W.
P.
and
doth
but
shew
the
malice
and
rancor
of
T.
Vincent's
Spirit
;
and
what
an
implacable
persecuting
Spirit
appears
among
these
Presbyterian
Priests
?
What
cruel
work
would
they
make
if
they
had
power
in
their
hands
to
persecute
such
as
cannot
be
tyed
up
to
their
narrow
Spirits
and
Principles
,
which
is
the
same
old
persecuting
Spirit
that
cryed
for
Fire
and
Faggot
,
after
it
put
these
names
,
Blasphemer
and
Hereticks
,
upon
the
Martyrs
:
And
indeed
,
if
any
should
be
so
disingenious
and
drowned
in
their
understandings
by
prejudice
,
as
to
think
that
the
Absurdities
that
W.
P.
draws
from
his
Adversaries
Principles
,
are
his
own
;
they
may
be
apt
to
charge
him
with
Blasphemy
,
and
what
not
,
though
falsely
:
But
farther
,
how
evidently
hath
W.P.
in
his
18
,
19
,
21
pag.
owned
and
confessed
Christ
the
Son
of
God
,
and
his
Light
,
and
Grace
,
both
for
Remission
of
sins
,
Reconciliation
,
Salvation
of
men
,
Life
Eternal
;
and
as
he
is
the
only
begotten
of
the
Father
,
the
Gift
and
Expression
of
Eternal
Love
for
Salvation
;
Now
can
any
thing
have
(
or
work
)
these
Effects
that
is
not
Divine
?
Is
not
Christ's
Divinity
,
Virtue
,
Divine
Light
and
Power
,
plainly
confest
by
W.P.
herein
,
as
also
to
his
being
God
,
pag.
21.
How
grossely
have
these
angry
Presbyterians
wronged
him
in
so
hidiously
charging
the
contrary
upon
him
;
and
are
not
they
rather
justly
chargeable
herein
,
with
denying
the
Divinity
of
Christ
,
in
setting
so
slight
by
his
Light
in
every
man
,
as
they
have
done
,
one
calling
it
an
Idol
;
another
Cautioning
not
to
follow
its
guidance
;
But
the
Divinity
of
Christ
,
and
the
Honour
due
to
him
,
far
be
it
from
us
to
deny
,
as
these
men
have
done
;
and
the
Scripture-instances
in
that
case
,
we
both
know
and
own
,
Joh.
3.13
.
Rom.
9.5
.
Phil.
2.6
.
Heb.
1.8
.
Joh.
2.17
.
Heb.
1.3
.
Joh.
14.1
.
Phil.
2.10
.
Col.
1.16
,
17.
Joh.
8.58
.
But
we
are
not
convinced
,
that
mens
invented
distinctions
put
upon
Christ
,
does
add
any
thing
to
his
Honour
,
but
rather
diminish
from
it
.
And
where
in
pag.
31.
it
is
said
,
In
regard
of
his
humane
Nature
,
the
Jewes
spoke
true
,
Thou
art
not
yet
fifty
years
old
;
as
Man
,
he
was
a
Son
of
Abraham
,
and
born
many
generations
after
him
,
&c.
Now
I
ask
if
he
was
not
a
Person
as
Man
,
and
so
born
?
And
if
there
were
three
Coeternal
Persons
before
,
whether
this
doth
not
make
a
fourth
?
For
as
he
was
not
fifty
years
old
,
this
had
not
reference
to
his
Divine
Nature
,
as
is
confessed
;
But
then
,
where
in
pag.
36.
The
generation
of
the
Son
must
be
Eternal
,
the
Son
being
so
:
(
they
say
)
How
is
his
Personallity
,
with
reference
to
his
being
begotten
,
denyed
to
be
Infinite
?
in
pag.
45.
What
gross
and
apparent
Contradictions
are
these
?
And
as
to
his
instance
,
Matt.
3.16
,
17.
how
that
Jesus
went
up
out
of
the
Water
,
and
the
Spirit
descended
like
a
Dove
,
and
lo
a
Voice
from
Heaven
,
to
prove
a
distinction
of
all
the
Three
Persons
;
the
Son
was
cloathed
in
Flesh
,
the
Spirit
in
the
shape
of
a
Dove
,
the
Father
was
in
the
Voice
,
he
saith
,
&c.
Let
the
Reader
but
mark
how
far
short
of
proving
his
Distinction
,
this
instance
is
:
Surely
he
will
not
say
,
That
the
Son
was
cloathed
in
Flesh
from
Eternity
,
nor
the
Spirit
in
a
bodily
shape
like
a
Dove
from
Eternity
;
for
if
their
Personallities
did
consist
in
these
visible
Appearances
,
how
were
they
Coeternal
,
Coessential
,
Coequal
with
God
,
&
c
?
And
surely
Personallity
doth
not
consist
in
the
shape
of
a
Dove
,
neither
do
we
read
of
the
Person
of
a
Dove
,
besides
the
Spirits
appearing
in
a
bodily
shape
like
a
Dove
,
doth
not
prove
that
the
Spirit
was
a
distinct
or
separate
Person
from
Jesus
,
for
he
had
the
Spirit
in
him
,
and
was
not
separate
from
the
Spirit
,
though
that
appearance
like
a
Dove
,
was
for
a
Confirmation
to
John's
belief
of
him
,
John
1.32
,
33.
T.V.
(
Isa.
6.3
.
)
Holy
,
holy
,
holy
,
is
the
Lord
of
Hosts
:
the
three
Holies
,
signifies
the
three
persons
;
the
Lord
of
Hosts
,
the
One
God.
I
must
confess
I
never
heard
this
Argument
before
;
if
each
Holy
signifie
a
Person
,
how
then
are
they
spoken
to
the
One
God
?
And
if
so
many
Holies
as
are
given
in
praise
to
him
,
do
signifie
so
many
distinct
Persons
in
him
,
then
they
will
amount
to
a
great
many
Trinities
;
for
it
is
said
,
Rev.
4.8
.
They
rest
not
day
nor
night
,
saying
,
Holy
,
holy
,
holy
,
Lord
God
Almighty
,
&c.
Now
if
all
the
Holies
they
give
day
and
night
to
him
,
be
so
many
Persons
,
then
they
will
amount
to
Persons
ad
infinitum
;
but
the
absurdity
of
this
Argument
who
cannot
but
see
?
As
also
his
Argument
from
the
distinct
Names
,
is
little
better
;
for
God
is
denominated
under
many
Names
more
than
Three
;
And
also
his
arguing
from
John
14
,
15
,
&
16.
chap.
from
personal
Acts
,
as
he
calls
them
,
as
sending
the
Comforter
,
his
speaking
and
guiding
,
&c.
Where
doth
the
Scripture
call
them
Personal
Acts
?
Were
they
not
Spiritual
Acts
of
the
Divine
Spirit
and
Power
of
God
?
And
was
there
any
Act
but
what
was
brought
forth
in
time
?
And
was
the
Father's
begetting
the
Son
a
Personal
Act
?
(
however
was
it
not
an
Act
in
time
)
if
so
,
how
sayes
T.
V.
That
the
Generation
of
the
Son
must
be
Eternal
?
What
distracted
confused
work
is
here
!
And
as
to
that
Cavil
in
pag.
40.
at
the
word
ONE
,
as
not
being
in
the
Hebrew
,
in
all
those
Scriptures
,
Isa.
40.25
.
chap.
48.17
.
Psal.
71.22
.
where
Holy
One
is
mentioned
in
the
English
,
which
to
Cavil
at
,
shews
little
prudence
;
whilst
Holy
One
,
and
the
Lord
being
One
,
and
the
Only
Wise
God
,
is
often
mentioned
elsewhere
;
see
Zac.
14.9
.
which
W.
P.
quotes
,
is
it
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jehovah
echad
ushemo
echad
:
i.
e.
Dominus
unus
&
nomen
,
Ejus
unum
,
One
Lord
,
and
his
Name
One.
And
see
Deut.
6.4
.
how
its
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jehovah
echad
One
Lord
;
but
where
the
word
Echad
is
not
expressed
,
whether
it
be
not
understood
?
Besides
,
T.
V.
himself
,
pag.
33.
useth
these
words
,
The
Lord
of
Hosts
the
One
God
:
so
that
he
might
have
spared
his
Contradictory
Cavil
about
it
;
And
if
their
distinctions
be
in
regard
of
the
Personallity
and
not
of
the
Essence
,
then
I
ask
,
Are
they
three
Persons
both
distinct
among
themselves
,
and
also
distinct
from
the
Essence
or
Being
of
God
?
and
so
not
infinite
;
or
neither
finite
nor
infinite
,
as
most
Absurdly
and
Contradictorily
is
laid
down
in
their
44
,
45
,
46
,
pages
,
as
before
,
has
been
mentioned
.
And
as
to
W.
P.
his
Cloudy
Brain
Conceptions
(
as
it
's
called
)
which
is
so
difficult
to
find
out
(
as
they
say
)
and
his
Phrases
so
uncouth
,
and
his
Reasonings
so
odly
joynted
together
:
Indeed
,
neither
T.
V.
nor
T.
D.
have
shewen
any
such
Brightness
,
nor
strength
of
Argument
as
to
expel
or
drive
away
these
cloudy
Conceptions
;
if
they
be
such
,
it
must
be
another
thing
that
must
unvail
him
,
and
overthrow
what
he
hath
said
,
than
their
grosse
Confusion
,
and
many
apparent
Contradictions
,
which
I
am
certain
that
W.
P.
is
so
far
unvail'd
,
as
to
have
a
sight
and
discovery
of
,
though
this
dark
ridged
Presbyterian
Spirit
hath
sought
by
Persecution
,
false
Reports
,
and
Slanders
,
to
vail
and
obscure
both
him
and
others
,
in
whom
any
degree
,
breakings
forth
,
or
glimerings
of
true
Light
have
appeared
;
where
they
could
not
do
it
by
slandering
,
grossely
villifying
,
and
traducing
them
,
they
would
endeavour
to
bring
Persecution
,
and
Cruelty
,
and
outward
Restraint
upon
them
,
to
their
Power
.
And
as
for
their
taxing
W.P.
for
instancing
Irenaeus
,
Justin
Martyr
,
Tertullian
,
Origen
,
Theophil
.
and
others
,
as
appearing
forreign
to
the
matter
in
Controversie
,
&c.
they
telling
us
,
The
Doctrine
of
the
Trinity
is
plainly
enough
to
be
gathered
from
several
passages
in
Irenaeus
lib.
1.
ch
.
2.
Ecclesia
accipit
fidem
quae
est
in
unum
Deum
Patrem
Omnipotentem
&
in
unum
Christum
filium
Dei
incarnatum
&
in
spiritum
Sanctum
qui
per
Prophetas
praedicavit
:
And
then
our
Opposers
ask
,
Do
not
these
words
hold
forth
a
distinction
of
those
three
persons
?
To
which
I
say
,
However
he
gathers
or
imagines
such
a
distinction
of
their
being
three
Persons
,
he
does
but
beg
the
Question
in
calling
them
three
Persons
,
which
their
words
no
not
prove
,
nor
so
call
them
;
but
God
the
Father
Omnipotent
,
Christ
the
Son
of
God
,
and
the
Holy
Ghost
(
in
whom
the
Faith
of
the
Church
is
)
Neither
do
the
latter
words
prove
any
thing
for
this
purpose
,
which
mention
the
God
of
all
things
,
making
and
governing
all
things
by
his
word
and
Spirit
:
If
he
had
asserted
no
otherwise
herein
then
Irenaeus
hath
done
,
there
had
not
been
this
Controversie
between
us
,
and
them
.
And
as
for
the
rest
of
the
Authors
they
mention
,
I
do
not
find
that
they
called
them
three
distinct
separate
persons
(
as
T.
D.
did
)
in
all
these
Passages
mentioned
and
quoted
by
them
;
And
it
s
known
that
W.P.
his
Controversie
was
principally
against
them
for
unscriptural
Doctrine
of
the
God-head
subsisting
in
three
distinct
and
separate
persons
;
which
also
their
own
Instance
of
Theophil
.
lib.
1.
Com.
in
Evang.
doth
contradict
,
viz.
Margarita
pretiosa
est
Sancta
Trinitas
quae
dividi
non
potest
nam
in
unitate
consistit
;
the
Holy
Trinity
is
a
precious
Jewel
,
which
cannot
be
divided
,
because
it
consisteth
in
Unity
:
To
which
I
say
then
,
the
Glorious
Three
that
bear
Record
in
Heaven
,
are
not
three
separate
Persons
;
howbeit
we
are
not
bound
to
believe
the
determinations
of
Fathers
and
Councils
any
farther
than
they
accord
with
the
pure
Language
of
Scripture
.
And
whereas
T.V.
and
his
Brethren
,
supposing
that
they
have
detected
the
weakness
and
absurdity
of
W.
P
;
thereupon
go
to
Caution
People
,
Not
to
follow
the
guidance
of
the
Light
,
which
W.
P.
(
truly
)
saith
is
communicated
unto
all
,
and
forsake
the
true
Light
of
the
Word
and
Spirit
,
which
alone
can
guide
men
into
all
truth
.
This
is
a
groundless
Caution
,
and
false
as
it
reflects
upon
the
Light
;
for
suppose
W.P.
were
in
Weakness
as
they
say
,
yet
the
Light
is
not
the
cause
thereof
;
however
his
Weakness
(
as
they
call
it
)
hath
brought
forth
much
of
their
Folly
;
for
the
Light
which
is
communicated
unto
all
,
which
People
should
follow
the
Guidance
of
,
is
the
Light
of
Christ
,
which
inlightens
every
man
coming
into
the
World
;
and
therefore
to
render
weakness
,
absurdity
,
falshood
,
and
folly
,
as
the
Products
of
it
,
is
both
grosse
Ignorance
and
Blasphemy
;
for
the
Light
never
changeth
,
however
the
Creature
may
;
neither
is
this
Light
contrary
to
the
Word
,
Spirit
,
or
Scripture
.
And
as
for
their
so
much
Railing
against
the
Socinians
and
Arians
,
and
malitiously
comparing
any
of
us
with
them
,
it
is
no
reasonable
way
to
Convince
either
us
or
them
,
if
we
were
as
ill
as
they
render
us
;
for
they
have
gone
the
way
to
animate
and
encourage
both
Socinians
,
and
others
,
against
them
,
and
their
absurdities
,
and
ridged
inveterate
Spirits
,
and
Railing
against
many
that
are
of
better
Spirits
(
as
men
at
least
)
than
themselves
.
As
for
the
Socinians
,
they
have
given
ground
to
some
to
think
the
better
of
them
,
because
they
have
shewn
so
much
hatred
and
reviling
against
them
;
howbeit
Socinians
(
if
there
be
any
that
own
themselves
by
that
Name
)
may
answer
to
their
Accusations
,
it
is
not
my
work
to
maintain
anothers
Quarrel
,
nor
yet
to
reflect
upon
their
Persons
,
nor
either
to
accuse
or
excuse
them
,
to
gratifie
such
incompetent
Judges
as
these
our
Revilers
.
I
am
not
going
about
to
gratifie
Parties
,
or
private
Opinions
(
or
man's
Wisdom
)
on
any
hand
,
but
to
vindicate
the
naked
Truth
;
yet
,
it
's
true
,
I
have
heard
of
some
,
beyond
the
Sea
,
that
went
under
that
Name
Socinians
,
who
were
accused
with
denying
the
Divinity
of
Christ
;
but
I
know
of
none
here
,
that
either
deny
the
Divinity
of
Christ
,
or
Him
to
be
of
one
Substance
with
the
Father
;
if
our
Opposers
do
know
of
any
such
,
they
may
tell
them
of
it
,
and
not
accuse
the
Innocent
with
the
Guilty
,
as
they
have
done
to
us
.
However
,
it
is
but
a
mean
way
of
Arguing
,
to
accuse
or
miscall
any
for
owning
any
Truth
that
any
sort
(
if
they
do
Err
in
some
things
)
do
hold
;
for
by
that
way
,
I
may
as
well
be
reckoned
a
Papist
,
a
Jew
,
or
a
Turk
,
Episcopal
,
or
Presbyterian
,
or
what
not
?
because
some
Truths
are
held
by
them
all
,
in
words
:
But
we
had
not
our
Principles
either
from
Arius
or
Socinias
,
neither
did
we
ever
deny
the
Divinity
of
Christ
(
or
his
being
of
the
same
Substance
with
the
Father
)
as
Arius
,
Socinias
,
and
others
,
are
accused
;
so
that
therein
we
are
very
unjustly
compared
and
mis-represented
,
for
which
I
can
say
,
The
Lord
forgive
these
our
prejudiced
Opposers
.
But
it
is
no
strange
thing
for
us
to
be
called
by
nick-Names
one
after
another
,
by
these
and
such
false
Accusers
and
incompetent
Judges
;
for
one
while
they
were
wont
to
Revile
us
for
wanting
Learning
,
being
Illiterate
,
Lay-men
,
Preachers
,
&c.
Another
while
they
Railed
against
us
,
and
falsely
accused
us
for
Papists
and
Jesuits
.
Another
while
they
accused
us
falsely
with
being
Free-Willers
,
Arminians
,
&c.
because
we
plead
for
the
Free
Grace
of
God
to
all
men
:
And
now
we
are
falsely
reckoned
Socinians
,
and
most
injuriously
accused
with
denying
the
Divinity
of
Christ
the
Son
of
God
,
which
we
are
ever
alwayes
clear
of
,
still
Confessing
him
according
to
the
Scriptures
,
both
in
his
Sufferings
,
Dominion
,
and
Glory
,
who
is
the
same
yesterday
,
to
day
,
and
for
ever
.
CHAP.
IV.
Touching
the
Love
of
God
in
Christ
,
the
One
Offering
,
and
how
his
being
a
Sacrifice
for
Sin
is
owned
by
us
,
according
to
the
Scripture
,
and
for
what
end
construed
or
applyed
by
these
our
Opposers
,
and
their
corrupt
Doctrines
,
and
Inferences
to
cover
and
maintain
Sin
and
Imperfection
tearm
of
Life
,
under
the
notion
of
Satisfaction
and
Imputation
,
&c.
SOme
Presbyterian
Priests
,
and
Professors
of
other
sorts
also
,
affirming
,
That
man
having
transgressed
the
Righteous
Law
of
God
,
and
so
exposed
to
the
Penalty
of
Eternal
Wrath
;
It
's
altogether
impossible
for
God
to
remit
,
forgive
,
or
save
men
without
a
plenary
Satisfaction
,
both
by
full
Payment
and
Punishment
laid
on
Christ
the
same
that
sin
and
sinners
deserved
,
*
which
(
they
reckon
)
extends
for
sins
past
,
present
,
and
to
come
;
So
that
though
People
live
in
sin
,
all
their
dayes
(
as
Priests
plead
)
yet
they
sooth
up
themselves
in
sin
,
under
this
opinion
,
that
all
's
done
for
them
at
once
.
But
whether
it
be
for
all
men
,
or
but
for
some
,
T.
Vincent
hath
not
discovered
,
nor
ingeniously
opened
the
extent
of
their
Belief
and
Principle
in
this
matter
,
but
has
catched
and
snatched
here
and
there
,
and
then
gone
to
his
wonted
course
of
grinning
and
snarling
,
by
Reviling
and
Railing
,
having
not
Asserted
,
nor
yet
minded
the
End
and
Intent
of
his
Opposer's
Reasons
(
from
Scripture
)
and
Cautions
in
this
matter
,
on
the
behalf
of
God's
infinite
Love
,
Mercy
,
and
Grace
towards
lost
man
,
which
is
judged
(
and
not
without
cause
)
these
Priests
Doctrine
doth
eclipse
and
lesson
[
which
we
do
not
concerning
the
Sacrifice
of
Christ
,
as
T.V.
falsely
thinks
]
as
their
laying
an
Impossibility
on
God
in
the
case
;
against
which
many
Scriptures
were
urged
,
as
Exod.
34.6
,
7.
2
Chron.
30.9
.
Isa.
55.7
.
Isa.
31.31
.
Mica
.
7.18
.
Matt.
6.12
.
Joh.
3.16
.
Act.
10.34
.
Rom.
8.31
,
32
2
Cor.
5.18
,
19.
Eph.
1.7
.
1
Pet.
5.10
.
1
Joh.
4.9
.
whereby
,
with
many
others
,
is
proved
;
1.
The
Lord
God
to
be
Merciful
,
Gracious
to
forgive
Sin
and
Iniquity
,
and
to
pardon
Transgression
upon
man
,
return
and
forsaking
of
his
evil
way
,
and
that
he
retaineth
not
his
anger
for
ever
.
2dly
.
That
it
was
Gods
free
Love
and
Grace
to
the
World
,
to
give
his
only
begotten
Son
,
that
none
should
perish
,
but
have
everlasting
Life
,
who
believed
in
him
.
3dly
.
That
it
was
God's
Work
to
Reconcile
the
World
unto
himself
,
in
Christ
Jesus
.
4thly
.
That
the
Benefits
and
Effects
of
Free
Grace
,
and
Love
in
Christ
Jesus
,
as
Pardon
,
Remission
,
Reconciliation
,
Redemption
through
his
Blood
,
&c.
are
of
the
nature
and
riches
of
this
Grace
,
to
all
that
truly
receive
it
.
5thly
.
That
this
Free
Grace
of
God
,
with
its
blessed
Effects
in
the
true
Receivers
,
are
not
of
Debt
,
Purchase
,
or
Merit
on
the
Creatures
part
,
but
Free
according
to
the
nature
of
Free
Grace
.
6thly
.
That
the
Love
,
Kindness
,
and
Goodness
of
God
is
perfect
and
infinite
in
him
,
and
so
in
its
self
not
be
added
to
,
or
diminished
from
.
7thly
.
That
the
Goodness
of
God
where
it
takes
impression
,
or
is
received
in
man
in
the
free
tenders
of
it
in
Christ
Jesus
,
it
is
the
principal
inducement
,
or
cause
of
Repentance
,
and
forsaking
of
Sin.
8thly
.
And
the
Tenders
of
Grace
and
Salvation
in
Christ
,
are
free
to
all
,
so
that
man's
rejecting
and
slighting
of
it
,
and
of
God's
Kindness
therein
,
is
the
cause
of
his
being
rejected
of
God.
O
man
,
thy
destruction
is
of
thy self
,
but
thy
help
is
in
me
,
saith
the
Lord.
9thly
.
Seeing
that
many
of
their
own
Brethren
have
confessed
God
to
be
infinite
in
his
Power
,
and
in
all
Perfections
,
and
to
his
Divine
Attributes
(
as
their
term
is
)
and
that
he
is
free
in
them
,
and
so
his
Love
,
Goodness
,
and
Mercy
,
which
attend
his
Judgment
,
being
felt
in
the
way
thereof
,
by
them
that
wait
therein
upon
him
;
Why
should
any
Doctrine
or
Supposition
be
brought
forth
,
that
doth
at
least
seem
to
diminish
his
Love
and
Good
Will
,
by
either
mis-representing
it
in
its
self
,
or
render
it
partially
in
its
extent
,
as
only
design'd
(
or
but
free
)
for
a
few
,
&
that
upon
full
payment
,
and
also
the
same
full
punishment
and
wrath
that
sinners
deserved
,
by
a
Person
distinct
and
separate
from
himself
as
Jesus
Christ
hath
been
mis-represented
,
He
being
One
with
the
Father
,
who
said
,
Hitherto
the
Father
worketh
,
and
I
work
,
and
the
Son
doth
nothing
of
himself
,
but
what
he
seeth
the
Father
do
,
that
he
doth
.
10thly
.
Christ
being
the
Brightness
of
the
Glory
of
God
,
and
the
express
Image
of
his
Divine
Substance
,
as
also
truly
called
the
Son
of
his
Love
;
by
him
is
exprest
,
and
clearly
signified
,
God's
Free
Love
,
Goodness
,
and
Mercy
towards
Mankind
,
both
in
his
Life
,
Ministry
,
and
Sufferings
,
in
the
dayes
of
his
Flesh.
11thly
.
It
being
the
Love
,
Patience
,
Long-suffering
of
God
,
and
Riches
of
his
Grace
that
leads
to
Repentance
,
Rom.
2.
all
which
were
truly
expressed
,
signified
,
and
bore
Testimony
unto
,
by
Christ
Jesus
,
both
in
his
Ministery
,
Suffering
,
and
Death
on
the
Cross
,
as
also
by
his
Resurrection
,
and
most
Glorious
Ascention
.
The
Almighty
Power
of
God
,
which
is
unto
Salvation
to
the
true
Believers
,
was
shewed
forth
,
and
born
witness
unto
;
and
blessed
are
they
that
receive
the
true
sense
thereof
in
its
operation
and
effects
.
12thly
.
I
also
know
,
and
confess
,
That
it
was
in
God's
Infinite
and
Free
Love
,
that
Christ
gave
himself
a
Ransom
for
all
,
to
be
testified
of
in
due
time
.
And
that
in
the
same
Love
he
hath
given
himself
for
us
,
an
Offering
,
and
a
Sacrifice
to
God
,
for
a
sweet
smelling
savour
,
Ephes.
5.
and
therefore
God
is
to
be
followed
,
and
Christ
obeyed
,
by
all
that
receive
his
Love.
But
now
to
T.
V.
his
Terms
and
Assertion
;
seeing
he
has
not
been
plain
,
nor
given
any
ingenious
nor
satisfactory
Answer
;
I
ask
and
Query
;
1st
.
WHere
doth
the
Scripture
say
,
That
it
is
impossible
for
God
to
pardon
or
forgive
without
a
plenary
Satisfaction
,
as
an
act
of
Law
,
made
to
his
offended
or
vindictive
Justice
by
another
?
2dly
.
And
if
this
Satisfaction
depend
upon
a
second
Person
,
or
God
equal
with
the
Father
,
as
(
T.V.
saith
)
Christ
is
proved
to
be
,
and
not
upon
any
finite
Creature
,
Is
not
this
all
one
as
to
say
,
that
God
satisfied
God
;
and
then
what
non-scence
is
it
to
lay
it
upon
a
second
Person
distinct
from
him
,
and
yet
coequal
with
him
?
where
doth
he
prove
these
words
in
Scripture
?
Doth
not
this
,
like
the
former
Doctrine
,
either
render
them
two
distinct
Gods
,
differing
between
themselves
,
the
one
abounding
in
Judgement
,
the
other
in
Mercy
;
or
else
God
to
differ
from
himself
,
and
so
to
give
Christ
for
his
own
Pacification
,
and
not
Man's
real
Reformation
;
whilst
the
Notion
of
plenary
satisfaction
is
made
a
cover
or
pretence
for
Peoples
continuing
in
,
an
imperfect
,
sinful
,
polluted
state
,
which
the
Priests
Plead
for
the
continuance
of
,
in
all
,
term
of
Life
?
And
does
not
this
their
Doctrine
lead
People
to
trample
the
Blood
of
the
New
Covenant
under
foot
,
and
this
is
to
deny
the
one
Offering
?
3dly
.
And
was
that
the
end
of
Christ
giving
himself
a
Ransom
,
being
an
Offering
,
and
Dying
for
All
,
that
men
might
live
in
sin
all
their
time
,
and
say
they
are
Pardoned
and
Redeemed
,
whilst
they
are
still
in
Bondage
?
4thly
.
Is
God
fully
satisfied
that
any
should
live
in
sin
,
or
is
his
infinite
Justice
satisfied
so
,
as
not
to
lay
hold
on
them
in
the
sinful
state
?
5thly
.
If
the
Wrath
of
God
be
revealed
from
Heaven
against
all
ungodliness
and
unrighteousness
of
men
,
and
every
disobedience
shall
have
a
just
Recompence
of
Reward
;
How
then
is
Divine
Justice
fully
satisfied
and
answered
for
All
in
that
state
,
without
their
coming
under
the
sence
of
it
in
themselves
?
For
if
so
,
then
nothing
is
to
be
done
within
them
;
and
then
how
did
the
Believers
know
the
terrors
of
the
Lord
,
the
sentence
of
Death
in
themselves
,
the
Law
that
Ministers
Wrath
,
the
Ministration
of
Condemnation
,
which
in
his
time
was
Glorious
,
and
the
Righteousness
of
the
Law
fulfilled
in
them
by
Christ
Jesus
,
who
came
to
condemn
sin
in
the
Flesh
for
that
end
,
wherein
still
,
we
confess
to
the
one
Offering
,
and
the
blessed
effects
thereof
.
6thly
.
And
if
All
must
live
in
sin
all
their
time
,
does
not
this
tend
to
settle
People
upon
their
Lees
,
and
set
them
at
ease
in
a
false
security
in
Sin
and
Transgression
,
and
so
to
deny
the
one
Offering
and
Sacrifice
that
puts
away
sin
?
7thly
.
And
if
such
a
plenary
Satisfaction
(
as
it
is
called
)
be
made
for
some
in
that
sinful
state
,
why
not
for
all
?
Do
ye
not
here
render
God
partial
,
whereas
Christ
died
for
All
,
tasted
Death
for
Every
man
,
gave
himself
a
Ransom
for
All
,
which
you
Presbyterians
(
to
wit
,
T.
D.
and
others
)
have
denyed
(
and
so
you
make
Sects
)
and
therein
have
opposed
Scriptures
,
and
the
Extent
of
God's
Love
and
Good
Will
to
all
men
;
but
we
Testifie
to
it
,
and
own
Christ's
Death
and
Sufferings
,
and
Effect
of
his
Righteousness
to
be
manifest
within
by
the
Spirit
,
to
every
one
that
believeth
.
8thly
.
Why
doth
T.
V.
so
vilifie
a
man
for
Confessing
according
to
Scripiture
,
to
the
infinite
Love
and
Mercy
of
God
towards
Mankind
,
and
his
reasoning
for
it
from
Scripture
;
seeing
that
he
himself
confesseth
the
impossibility
of
any
finite
Creature
to
make
any
plenary
satisfaction
to
his
offended
Justice
;
And
many
of
his
Brethren
have
confessed
the
Divine
Attributes
to
be
in
God
,
and
he
free
in
them
,
as
infinite
Love
,
Goodness
,
Mercy
as
well
as
Justice
.
As
also
he
may
find
in
the
Common
Prayer
Book
,
That
the
Graciousness
and
Mercifulness
of
God
,
is
confessed
unto
more
then
he
has
done
.
And
whereas
T.
V.
accuseth
W.P.
with
seeming
to
insinuate
,
that
he
denys
only
the
impossibility
of
Gods
pardoning
sin
without
satisfaction
,
but
that
his
Arguments
are
against
Satisfaction
it self
,
he
saith
:
Whereas
W.
P's
own
Testimony
stands
against
him
in
this
matter
,
in
Pag.
32.
which
T.
V.
to
his
own
Contradiction
is
also
made
to
confess
,
that
W.
P.
confesseth
,
That
Christ
offered
unto
God
a
satisfactory
Sacrifice
,
&c.
yea
,
a
most
satisfactory
Sacrifice
;
but
not
to
help
God
as
being
otherwise
unable
to
save
men
.
However
it
is
evident
that
W.
P.
has
,
according
to
Scriptures
,
confessed
to
God's
Power
,
Omnipotency
,
Infiniteness
;
and
also
,
That
Jesus
Christ
in
Life
,
Doctrine
,
and
Death
,
fulfilled
his
Fathers
Will
,
and
offered
up
a
most
satisfactory
Sacrifice
;
so
that
he
hath
been
wrongfully
accused
concerning
this
matter
.
And
whereas
T.
V.
saith
,
That
God's
Righteousness
and
Truth
,
obliegeth
him
to
take
vengeance
upon
all
that
have
transgressed
his
Law
;
and
his
will
to
punish
sin
and
sinners
according
to
their
desert
,
his
Justice
doth
ingage
him
,
&c.
Answ.
How
then
is
God
free
in
his
Attributes
,
as
they
confess
?
and
his
Good
Will
shewed
by
Christ
unto
men
for
their
good
,
in
order
to
Salvation
;
or
hath
God
two
contrary
Wills
,
the
one
obliging
him
to
take
Vengeance
,
or
execute
Judgement
to
the
uttermost
upon
All
;
*
and
the
other
,
to
Exercise
Patience
,
Forbearance
,
and
shew
Mercy
,
and
so
not
to
Will
the
Death
of
Sinners
,
but
rather
their
Return
that
they
may
Live
:
Is
there
any
variableness
or
shaddow
of
Change
in
God
,
or
rather
,
is
not
the
Love
and
Good
Will
of
God
held
forth
in
Christ
to
all
men
in
the
first
place
,
and
that
then
when
he
Chasteneth
,
Corrects
,
&
Reproves
any
for
sin
,
it
is
not
in
Vengeance
or
Fury
,
but
in
Love
and
Good
Will
;
for
his
Vengeance
is
to
fall
upon
his
Adversaries
,
that
have
rejected
and
turned
against
him
,
and
the
free
proffers
of
his
Love
in
Christ
Jesus
,
and
who
have
Crucified
Christ
unto
themselves
a-fresh
,
and
trampled
upon
the
Blood
of
the
Covenant
,
and
so
despised
the
one
Offering
which
was
offered
up
once
for
all
,
as
a
real
Witness
of
God's
Good
Will
,
Patience
,
Forbearance
,
Long-suffering
towards
all
.
And
now
to
T.
V.
his
saying
,
That
Sinners
must
have
Divine
help
to
inable
them
to
their
duty
,
or
in
doing
good
;
and
when
they
have
done
their
duty
,
their
works
are
but
imperfect
,
and
they
unprofitable
servants
;
and
for
it
brings
Luke
17.10
.
When
you
have
done
all
the
things
commanded
,
say
we
are
unprofitable
servants
,
our
Righteousness
is
as
filthy
raggs
,
Isa.
64.6
.
Answ.
If
you
,
Presbyterians
and
Professors
,
were
come
to
know
a
Divine
help
in
what
you
do
,
and
to
do
all
the
things
Commanded
,
you
would
give
us
a
better
account
of
those
Works
and
Performances
brought
forth
by
Divine
help
,
than
to
compare
them
to
filthy
Raggs
:
Divine
help
would
cloath
you
with
better
Garments
than
filthy
Raggs
:
What
sad
Doctrine
is
this
,
to
say
the
Good
that
is
done
by
Divine
help
,
and
that
doing
all
things
Commanded
of
God
,
are
but
as
filthy
Raggs
?
What
darkness
is
this
,
not
to
distinguish
between
self-Righteousness
,
which
are
but
as
filthy
Raggs
,
and
the
good
that
's
done
by
Divine
help
,
that
hath
a
beauty
and
splendour
of
God's
Righteousness
with
it
:
Is
this
the
construction
you
make
of
Christ's
Satisfaction
,
or
being
a
Sacrifice
to
God
,
that
you
must
be
cloathed
upon
,
all
your
Life
time
,
with
your
own
filthy
Raggs
of
self-Righteousness
.
And
then
to
cover
over
all
these
your
Babylonish
Brats
,
with
a
pretence
of
Christ's
Satisfaction
,
paying
your
Debt
for
you
,
imputation
of
his
Righteousness
,
deceitfully
and
feignedly
applyed
by
you
to
your selves
in
your
filthy
Raggs
,
whilst
you
have
no
share
in
it
,
nor
feel
in
you
the
Effect
of
his
sufferings
,
as
if
you
were
only
to
believe
,
and
apply
,
and
sin
all
your
time
,
you
are
far
from
the
state
of
the
unprofitable
Servant
that
did
all
that
he
was
Commanded
:
You
are
daily
breaking
the
Commands
of
God
,
and
Plead
for
it
:
much
more
farther
from
the
state
of
those
whom
Christ
called
no
more
Servants
,
but
Friends
.
T.
V.
That
God
never
doth
,
nor
will
,
nor
can
pardon
any
sinner
without
satisfaction
made
to
his
offended
Justice
for
their
sins
.
Reply
.
But
then
in
Contradiction
to
himself
,
he
saith
,
I
shall
not
concern
my self
to
inquire
what
God
could
,
or
might
do
,
if
he
pleased
;
Why
then
doth
he
say
,
he
never
will
,
nor
can
;
and
seem
to
lay
such
an
Impossibility
upon
God
in
the
case
,
as
if
he
could
not
freely
Pardon
;
whereas
he
could
do
whatsoever
he
pleased
;
and
certainly
,
he
could
both
please
and
satisfie
himself
.
And
then
I
Query
,
How
is
this
Satisfaction
made
by
Christ
?
T.
V.
It
depends
upon
him
as
the
second
Person
in
the
Trinity
,
pag.
54.
Query
.
Does
it
depend
upon
him
as
Man
,
or
as
God
and
Man
?
T.
V.
It
was
necessary
that
the
Person
that
should
make
Satisfaction
should
be
Man
,
because
none
but
a
Creature
could
suffer
:
But
then
he
adds
,
It
were
necessary
he
should
be
God
,
othewise
the
sufferings
and
satisfaction
would
have
been
but
finite
.
Query
.
What
then
,
were
the
Sufferings
Infinite
that
the
Wicked
inflicted
upon
the
Body
of
Christ
,
seeing
nothing
but
a
Creature
could
suffer
,
he
saith
,
and
yet
as
a
Creature
could
give
no
proportionable
Satisfaction
to
Infinite
Justice
:
What
Confusion
is
here
?
For
as
God
,
he
could
not
Suffer
nor
Die
,
as
is
confessed
;
but
God
did
strengthen
the
Manhood
to
bear
up
under
such
opressure
of
Wrath
:
But
where
doth
the
Scripture
say
,
That
Christ
the
second
Person
in
the
Trinity
,
did
suffer
under
infinite
Wrath
,
either
as
God
or
Man
,
or
both
?
He
should
have
produced
his
plain
Scripture
,
for
Scripture
we
own
,
and
Christ's
Satisfaction
as
rightly
stated
,
and
what
a
most
acceptable
Sacrifice
he
was
to
the
Father
for
All
;
yea
,
his
Suffering
as
Man
,
or
in
the
Flesh
,
without
the
Gates
at
Jerusalem
,
was
all
acceptible
to
God
;
his
Soul
was
also
made
an
Offering
for
sin
,
and
that
he
was
a
Lamb
slain
from
the
Foundation
of
the
World
;
the
Mystery
,
Virtue
,
and
Effects
of
his
Sufferings
,
none
knows
but
they
that
believe
in
his
Name
,
and
receive
the
Righteousness
of
Faith.
But
indeed
the
manner
of
T.
V's
stating
the
business
,
I
do
not
see
that
sense
can
be
made
of
it
,
whilst
he
makes
it
a
Payment
of
a
second
Person
distinct
from
God
,
and
yet
not
as
a
Creature
;
for
as
such
the
Sufferings
were
finite
as
he
faith
,
that
could
not
bear
a
proportionable
Satisfaction
to
infinite
Justice
,
and
then
it
being
as
God
united
that
did
bear
up
and
strengthen
the
man
under
opressure
of
Wrath
that
made
this
Satisfaction
,
as
he
hath
stated
it
,
&c.
Obs.
What
amounts
this
to
,
that
God
made
a
satisfaction
to
,
and
paid
himself
either
by
inflicting
infinite
Wrath
upon
Christ
as
God
(
which
cannot
be
)
or
else
that
he
satisfied
himself
by
the
finite
Suffering
of
Christ
as
man
,
when
as
that
which
was
finite
could
not
satisfie
infiniteness
(
they
say
)
And
as
God-man
can
,
they
say
he
was
the
subject
of
Wrath
or
vindictive
Justice
(
as
their
term
is
)
How
these
things
should
be
reconciled
,
I
leave
to
the
ingenious
Readers
to
judge
.
Answ.
Yes
still
we
know
that
God
was
ever
satisfied
and
well-pleased
in
Christ
Jesus
and
in
all
his
Works
,
and
it
was
God
that
was
in
him
reconciling
the
World
unto
himself
,
and
Christ
is
the
Son
of
his
Love
;
and
it
was
out
of
his
Free
Love
that
he
sent
him
into
the
World
:
His
sending
Christ
surely
was
his
own
Free
Grace
,
and
no
man's
Purchasing
,
and
then
his
Love
was
openly
testified
of
,
when
Christ
was
come
,
who
came
in
that
Free
Love
of
God
which
was
testified
and
held
forth
in
Christ
Jesus
to
man
,
and
he
gave
himself
a
Ransom
to
Redeem
and
Purchase
man
out
of
Transgression
,
and
not
to
let
him
lye
in
sin
and
imperfection
all
his
life
time
;
the
Good
Will
of
God
in
sending
Christ
,
in
delivering
him
up
for
man
,
and
giving
him
for
a
Propitiation
for
the
sins
of
the
whole
World
,
and
his
tenders
of
Free
Pardon
,
Remission
,
and
Redemption
in
him
,
was
,
that
man
might
receive
Christ
,
and
come
into
the
Living
Faith
,
and
be
partaker
in
himself
of
those
precious
benefits
,
&
Heavenly
Priviledges
tendred
in
Christ
,
&
not
that
man
should
live
in
sin
*
all
his
time
;
for
an
Act
of
Free
Pardon
is
not
granted
,
that
men
may
take
liberty
to
live
in
Sedition
and
Treason
all
their
life
;
but
for
those
Offences
past
:
Nor
that
men
should
Plead
,
that
all
Offences
past
,
present
,
and
to
come
,
are
Pardoned
;
therefore
they
cannot
be
free
from
Rebellion
,
Sedition
,
and
Treason
all
their
Life
time
;
this
were
a
sad
Consequence
and
not
to
be
born
;
then
you
that
plead
a
Satisfaction
made
to
God
,
extending
thus
far
your
sin
and
imperfection
term
of
Life
,
being
in
you
the
ground
of
this
Plea
,
and
also
that
which
you
cover
and
maintain
by
it
,
and
then
when
God
and
Christ
require
true
Repentance
,
perfect
Obedience
,
Righteousness
,
&c.
you
tell
God
the
Debt
is
paid
,
and
all
satisfied
by
another
without
you
;
How
then
do
you
Answer
the
pure
Law
and
requirings
of
God
within
?
Priests
and
Professors
their
Answer
,
viz.
We
indeavor
and
strive
and
press
after
perfection
as
much
as
we
can
,
but
we
don't
believe
it
is
attainable
here
.
Reply
.
Then
your
indeavouring
and
striving
is
all
in
the
unbelief
,
How
do
you
indeavour
and
strive
?
Priests
.
We
Pray
,
and
seek
God
in
Ordinances
,
and
perform
Duties
.
Query
.
But
what
doth
all
your
performances
amount
to
,
while
Perfection
is
denied
,
and
Sin
contended
so
much
for
by
you
?
Pr.
All
our
best
performances
are
sinful
,
we
had
need
to
ask
forgiveness
for
the
sins
of
our
best
Duties
;
of
our
Prayers
,
and
all
other
Performances
;
See
our
Directory
,
Catechism
,
&c.
So
that
all
our
Righteousness
,
in
our
best
state
,
are
but
polluted
and
filthy
Raggs
,
Dross
,
Dung
,
&c.
Query
.
How
now
Professors
,
Do
you
thus
requite
God
for
his
Love
?
and
is
this
the
use
you
make
of
your
Plea
for
a
full
Satisfaction
and
Debt
paid
for
you
?
do
you
thus
requite
the
Lord
,
and
answer
his
requirings
,
will
he
accept
of
these
things
at
your
hands
?
Pr.
God
looks
not
upon
us
as
we
are
in
our selves
,
but
upon
Christ's
Righteousness
in
his
Active
and
Passive
Obedience
,
whereby
he
fully
satisfied
for
us
.
Query
.
What
then
,
Do
you
think
that
God
will
be
satisfied
on
your
parts
with
your
filthy
Raggs
,
rotten
Clouts
,
Dross
and
Dung
,
which
you
offer
to
him
;
or
will
he
not
rather
take
it
as
a
mockery
or
wrong
at
your
hands
,
thus
meanly
to
requite
him
?
what
do
you
signifie
for
him
?
Was
this
the
end
of
Christs
suffering
for
Man
,
and
his
being
a
Sacrifice
well-pleasing
to
God
,
and
a
Propitiation
for
the
sins
of
the
whole
World
;
did
he
appease
Wrath
,
fulfil
Righteousness
,
bear
the
Sins
,
or
the
burthen
of
them
,
in
his
own
Body
,
that
men
might
take
this
liberty
to
Sin
,
Pollution
,
Rebellion
term
of
Life
,
and
so
live
all
their
time
in
Disloyalty
,
and
without
subjection
to
him
;
and
then
,
when
he
requires
Obedience
of
you
,
and
to
answer
his
pure
Law
in
the
heart
,
you
go
and
offer
a
few
rotten
Clouts
,
filthy
Raggs
,
Dross
and
Dung
,
and
such
nauceous
stuffe
to
him
;
will
not
he
return
it
upon
your
own
faces
as
a
mockery
and
contempt
done
to
him
?
Behold
,
I
will
spread
Dung
upon
your
faces
,
even
the
Dung
of
your
solemn
Feasts
,
Mal.
2.
So
it
may
be
justly
said
,
Even
the
Dung
of
all
your
best
Performances
,
feigned
Humility
,
feigned
Confessions
,
feigned
Prayers
,
feigned
Pretences
,
feigned
Applications
,
feigned
claiming
an
Interest
in
the
Satisfaction
and
Imputation
of
the
Righteousness
and
Obedience
of
Christ
,
whilst
you
are
out
of
it
,
cloathed
with
your
own
rotten
Clouts
,
and
filthy
Raggs
.
And
if
a
People
should
deal
thus
with
their
Prince
,
after
he
has
granted
and
given
an
Act
of
Free
Pardon
and
Indempnity
,
that
they
should
both
take
liberty
to
Rebellion
and
Treason
,
and
not
only
so
,
but
Plead
for
it
as
you
do
for
sin
term
of
Life
,
and
tell
People
,
they
must
lay
hold
,
and
apply
this
Pardon
;
but
they
must
not
expect
to
be
free
from
actual
Rebellion
against
their
Prince
while
they
live
;
How
would
this
be
taken
,
and
what
ungratefulness
and
unworthiness
would
this
import
on
their
parts
?
How
would
they
be
acquitted
before
him
?
Nay
,
if
they
should
go
to
requite
their
Prince
by
spreading
a
deal
of
rotten
Clouts
before
him
,
and
a
deal
of
Dross
and
Dung
under
his
Nostrils
,
every
day
,
upon
his
Table
;
and
not
only
so
,
but
publickly
in
the
sight
of
the
People
once
or
twice
a
Week
at
least
(
as
you
do
your
sinful
Prayers
and
Performances
)
would
not
this
be
taken
as
an
high
Affront
and
Indignity
put
upon
a
Merciful
Prince
?
Judge
what
would
be
the
effect
hereof
?
Nay
,
if
you
should
present
an
Oblation
before
him
mixt
with
Poyson
and
Infection
,
and
he
know
it
to
be
so
,
what
would
be
your
recompence
!
And
do
you
not
present
your
sinful
Prayers
and
Performances
before
the
Lord
,
from
your
sinful
polluted
hearts
,
which
are
deceitful
,
and
desperate
wicked
above
all
things
,
and
therefore
full
of
deadly
Corruption
and
Poyson
;
will
your
feigned
Humility
,
feigned
Applications
stand
you
in
any
stead
herein
?
Bring
no
more
vain
Oblations
before
the
Lord
,
go
offer
it
to
thy
Prince
,
and
see
if
he
will
accept
thy
Person
,
Mal.
1.
That
the
Son
of
Man
came
to
give
his
Life
,
a
Ransom
for
many
,
and
that
he
is
the
Propitiation
through
Faith
in
his
Blood
,
and
that
in
due
time
he
died
for
the
ungodly
,
bare
our
sins
in
his
own
Body
upon
the
Tree
,
that
he
was
wounded
for
the
Transgressions
of
the
People
,
that
he
hath
loved
us
,
and
given
himself
for
us
an
Offering
and
Sacrifice
to
God
for
a
sweet
smelling
savour
:
See
Matth
,
20.28
.
Rom.
5.6
.
1
Pet.
2.24
.
Isa.
53.5
.
Rom.
3.25
.
yea
,
we
own
and
confess
to
Christ
in
his
Suffering
,
being
an
Offering
dying
for
the
ungodly
,
more
than
you
Presbyterians
do
.
First
,
as
to
the
Universal
Love
of
God
shewed
forth
therein
.
Secondly
,
As
to
the
Vertue
,
Power
,
and
Effects
of
his
Death
,
Sacrifice
,
Blood
,
&c.
First
,
In
that
he
Died
for
All
men
,
for
the
Ungodly
in
general
;
tasted
Death
for
every
man
,
gave
himself
a
Ransom
for
All
,
to
be
testified
of
in
due
time
;
that
he
is
the
Propitiation
for
the
sins
of
the
whole
World
,
which
you
say
is
but
for
a
few
,
only
,
for
a
select
number
,
the
World
of
Believers
,
&c.
as
both
T.
D.
and
other
Professors
,
both
Presbyterians
and
Independants
,
both
in
Words
and
Writings
;
and
T.V.
brings
1
Tim.
2.6
.
and
mentions
only
gave
himself
a
Ransom
,
and
leaves
out
the
words
for
All
;
pag.
56.
And
thus
minces
,
as
if
he
had
no
mind
to
hear
that
Grace
is
free
for
All
as
well
as
himself
,
but
only
for
a
few
perhaps
Presbyterians
,
and
such-like
,
whom
there
is
no
reason
or
equallity
for
God
to
take
such
special
notice
and
regard
of
,
more
than
others
;
for
their
Spirits
and
Hearts
are
as
perverse
and
corrupt
as
others
,
if
not
more
ridged
and
envious
;
and
their
Garments
of
Self-Righteousness
,
are
as
polluted
,
ragged
,
and
filthy
as
others
,
or
worse
;
Thus
much
they
will
acknowledge
in
their
Prayers
;
but
perhaps
they
'l
take
it
ill
that
another
should
tell
them
of
it
.
Then
Secondly
,
The
Power
of
Christ
and
his
blessed
Effects
in
his
Death
,
acceptable
Sacrifice
,
&c.
we
own
more
than
they
;
for
he
gave
himself
to
Redeem
Man
from
Sin
and
Transgression
,
and
the
servitude
of
it
;
and
his
Blood
purgeth
the
Conscience
,
cleanseth
from
all
sin
;
his
Flesh
is
given
for
the
Life
of
the
World
,
that
Man
may
come
to
rise
out
of
sin
,
and
live
again
to
God
in
perfect
Righteousness
;
God
hath
set
him
forth
to
be
a
Propitiation
,
through
Faith
,
in
his
Blood
,
to
declare
his
Righteousness
for
the
Remission
of
Sins
past
,
through
the
forbearance
of
God
,
Rom.
3.25
.
He
doth
not
say
,
for
sins
past
,
present
,
and
to
come
;
and
that
all
must
be
sinful
and
imperfect
all
their
dayes
,
and
yet
all
forgiven
,
God
being
satisfied
in
Christ
for
all
,
whilst
he
is
not
satisfied
in
them
,
but
his
Spirit
daily
grieved
,
where
as
Christs
Appearance
was
to
put
away
sin
by
the
Sacrifice
of
himself
;
and
if
it
was
to
put
sin
away
,
to
cleanse
man
from
it
,
and
not
that
he
should
say
,
that
only
the
Guilt
is
done
away
,
but
not
the
Act
and
Pollution
of
Sin
,
which
is
the
gross
corruption
and
false
construction
of
Presbyterians
,
and
others
.
And
as
to
T.V.
his
wonder
at
W.P.
his
challenging
any
Person
to
give
him
one
Scripture
phrase
which
doth
approach
the
Doctrine
of
Satisfaction
.
But
T.V.
has
deceitfully
left
out
his
following
words
,
viz.
Considering
to
what
degree
it
is
stretched
(
the
degree
whereto
it
is
stretched
by
these
Priests
,
is
mentioned
before
)
not
that
we
do
deny
,
but
really
confess
,
that
Jesus
Christ
in
Life
,
Doctrine
,
and
Death
,
fulfilled
his
Father's
Will
,
and
offered
up
a
most
satisfactory
Sacrifice
,
but
not
to
pay
God
(
as
otherwise
being
unable
to
save
men
(
he
saith
.
)
And
further
adds
,
And
for
a
Justification
by
an
imputative
Righteousness
,
whilst
not
real
,
it
's
meerly
an
Imagination
,
not
a
reality
,
and
therefore
rejected
;
otherwise
(
that
which
is
real
,
which
is
the
Righteousness
of
Faith
really
received
and
injoyed
in
the
true
and
Living
Faith
)
is
confessed
and
known
to
be
justifying
before
God
,
because
there
is
no
abiding
in
Christ's
Love
,
without
keeping
his
Commandements
;
I
therefore
,
saith
he
,
Caution
thee
in
Love
,
not
longer
to
deceive
thy self
by
the
over-fond
imbraces
of
Humane
Apprehensions
for
Divine
Mysteries
,
but
rather
be
informed
,
that
God
hath
bestowed
a
measure
of
his
Grace
on
thee
and
me
,
to
shew
us
what
is
good
,
that
we
may
obey
and
do
it
;
which
if
thou
diligently
wilt
observe
,
thou
shalt
be
led
out
of
all
unrighteousness
,
and
in
thy
obedience
shalt
thou
receive
Power
to
become
a
Son
of
God
,
in
which
happy
estate
God
only
can
be
known
by
Men
,
and
they
know
themselves
to
be
justified
before
him
,
whom
experimentally
to
know
by
Jesus
Christ
,
is
Life
Eternal
.
So
that
the
infinite
God
,
in
his
infinite
Love
,
Good
Will
,
Kindness
,
Patience
,
Forbearance
,
Long-Suffering
,
fully
expressed
,
declared
and
signified
by
Christ
Jesus
,
the
Son
of
his
Love
,
and
express
Image
of
his
Divine
Substance
(
not
a
separate
Person
from
him
)
and
Gods
good
Pleasure
and
real
Satisfaction
in
him
,
and
all
for
the
regaining
,
restoring
,
redeeming
,
and
saving
of
lost
man
to
himself
,
out
of
the
fallen
estate
,
out
of
sin
and
corruption
,
and
from
Wrath
to
come
;
this
we
know
,
really
own
,
and
confess
in
the
Light
and
Life
of
the
Son
of
God
bestowed
upon
us
,
which
is
that
alone
that
can
give
the
true
knowledge
of
the
blessed
Effects
of
Gods
Love
in
Christ
,
and
of
the
Righteousness
of
the
true
and
Living
Faith
in
his
Name
and
Power
;
as
also
of
their
true
Peace
and
Satisfaction
,
receiving
the
Attonement
,
Reconciliation
and
union
with
God
in
Jesus
Christ
,
who
is
the
Way
,
Truth
,
and
Life
,
to
all
that
truly
believe
in
him
.
T.
V.
In
the
Scriptures
he
alleadgeth
against
Christ's
Satisfaction
.
W.
P.
Not
that
we
do
deny
,
but
really
confess
,
that
Jesus
Christ
in
Life
,
Doctrine
,
and
Death
,
fulfilled
his
Fathers
Will
,
and
offered
up
a
most
satisfactory
Sacrifice
.
Obs.
This
clears
him
from
alleadging
Scripture
against
Christ
,
or
what
was
really
his
satisfaction
,
as
he
is
falsely
accused
.
T.V.
God
proclaims
himself
to
be
gracious
and
merciful
,
whereby
be
declares
what
he
is
in
his
Son
,
whom
he
had
before
promised
to
give
,
and
in
whom
alone
all
Nations
of
the
Earth
,
that
ever
should
obtain
his
favour
,
were
to
be
blessed
.
Reply
.
His
giving
his
Son
,
and
his
Favour
,
and
Blessedness
in
him
,
proceeds
from
the
Graciousness
and
Mercifulness
of
God
;
How
then
does
this
agree
with
that
of
Impossibility
freely
to
Pardon
;
and
with
that
of
his
being
oblieged
to
take
Vengeance
upon
all
,
and
yet
ready
to
forgive
?
and
that
he
hath
ingaged
himself
to
do
it
;
pag.
60.
Can
this
be
deemed
to
be
of
the
Nature
of
Debt
,
full
Payment
,
&c.
by
the
rigour
and
punishment
of
Law.
Secondly
▪
If
that
it
be
in
the
Son
of
God
alone
,
in
whom
God
declares
what
he
is
,
and
in
whom
alone
his
Favour
and
Blessing
is
obtained
,
then
in
him
is
the
knowledge
both
of
his
Judgment
and
Mercy
;
and
if
blessed
in
Christ
,
it
is
not
blessed
out
of
Christ
,
nor
meerly
for
what
he
hath
Suffered
in
the
Flesh
,
without
being
in
him
;
for
we
are
accepted
only
in
the
Beloved
as
is
confessed
;
and
God
is
well
pleased
with
us
,
only
in
Christ
,
then
not
with
us
in
sin
:
And
if
so
be
God
proclaims
himself
to
be
Gracious
and
Merciful
in
his
Son
,
how
was
God's
infinite
Wrath
,
that
sinners
deserved
,
inflicted
upon
him
,
as
a
Person
distinct
from
him
?
Where
does
the
Scripture
say
so
?
Or
were
it
good
Doctrine
to
say
,
that
God
so
loved
the
World
,
that
he
hated
his
only
Son
?
How
then
was
he
the
Son
of
his
Love
,
who
freely
gave
himself
to
bear
the
sins
,
sorrow
,
and
burthen
of
all
?
T.V.
(
Pag.
62
,
63.
)
I
grant
that
God's
Love
of
Benevolence
,
or
Electing
Love
,
is
not
the
Effect
of
Christ's
Satisfaction
,
from
whence
it
was
that
he
sent
his
Son
into
the
World
for
our
Salvation
;
but
his
Love
of
Complacency
was
the
Effect
of
Christ's
Satisfaction
,
Matth.
3.17
.
Reply
.
Where
doth
the
Scriptures
use
these
Expressions
,
or
this
distinction
of
an
Electing
Love
,
and
Complacing
Love
in
God
?
Is
there
any
Love
in
God
that
is
not
well
pleasing
unto
himself
?
or
that
is
not
of
his
Good
Will
,
or
Benevolence
,
which
is
confest
to
be
saving
?
Or
if
this
Love
of
Complacency
(
so
termed
)
was
the
Effect
of
Christs
Satisfaction
,
and
not
the
other
,
then
was
it
not
in
Being
in
God
before
?
But
if
you
say
his
Love
of
Benevolence
(
so
called
)
or
Good
Will
;
was
only
intended
for
a
few
,
or
a
certain
select
number
,
and
for
them
only
he
received
Satisfaction
,
or
was
Pacified
,
doth
not
your
Doctrine
herein
render
him
partial
and
unequal
in
his
wayes
?
whereas
he
willeth
not
the
Death
of
sinners
,
but
rather
their
Return
,
that
they
may
Live
;
and
God's
Love
,
Good
Will
,
Patience
,
Long-suffering
,
Forbearance
,
and
Goodness
is
towards
all
,
in
the
first
place
,
till
men
reject
it
,
and
is
manifest
in
Christ
towards
Mankind
,
and
evidently
testified
both
in
his
Sufferings
,
Dying
for
all
men
,
and
giving
himself
a
Ransom
for
all
,
to
be
testified
of
in
due
time
,
and
that
by
his
Righteousness
the
free
Gift
of
God
came
upon
all
men
;
It
's
not
said
in
Scripture
,
that
God's
Love
of
Benevolence
was
to
the
Elect
only
,
or
that
Christ
died
for
a
few
only
,
or
was
given
a
Ransom
for
Believers
only
,
but
for
All
,
though
All
do
not
accept
of
the
Good
Will
of
God
towards
them
,
nor
of
the
Offering
or
Price
which
would
purchase
them
to
God
,
out
of
their
sins
,
and
thraldom
.
T.
V.
Whether
is
it
any
absurdity
,
to
say
,
that
God
should
be
at
the
Charges
of
his
own
Satisfaction
?
Job
33.24
.
I
have
found
a
Ransom
.
Reply
.
In
that
place
cited
,
he
should
have
set
down
all
the
verse
,
where
it
's
said
,
He
is
gracious
unto
him
,
and
saith
,
Deliver
him
from
going
down
to
the
Pit
;
I
have
found
a
Ransom
,
(
or
an
Attonement
.
)
So
that
it
's
manifest
,
that
this
Ransom
was
all
from
the
Graciousness
of
God
,
manifest
in
God's
delivering
Man
from
going
down
to
the
Pit
,
after
that
Man
is
chastened
with
Pain
,
vers
.
19
,
20.
and
his
Flesh
consumed
under
the
sence
of
God's
Judgments
,
then
a
Ransom
is
found
through
God's
Graciousness
to
him
,
who
delivers
his
Soul
from
going
into
the
Pit
,
that
his
Life
shall
see
the
Light
,
v.
28.
Lo
all
these
things
oftentimes
worketh
God
with
Man
,
to
bring
back
his
Soul
from
the
Pit
,
to
be
inlightened
with
the
Light
of
the
Living
,
vers
.
29
,
30.
Surely
Elihu
knew
more
of
God's
dealing
,
and
of
his
inlightnings
thereby
,
than
they
do
who
put
his
Work
a
far
off
from
them
,
and
oppose
his
Light
within
,
being
neither
willing
to
wait
under
his
Corrections
,
nor
bear
his
Judgments
,
till
they
feel
his
Graciousness
,
and
partake
of
a
Ransom
thereby
,
from
the
Power
of
Sin
,
Death
,
and
Hell
;
and
to
tell
of
God's
being
at
the
Charges
of
his
own
Satisfaction
;
how
does
that
agree
with
the
former
Doctrine
,
That
he
never
will
,
nor
can
Pardon
,
without
Satisfaction
made
,
&c.
If
the
Graciousness
and
Satisfaction
was
in
himself
before
,
surely
what
was
performed
by
Christ
for
man
,
was
an
effect
of
God's
Graciousness
to
bring
man
to
himself
;
and
it
's
without
Controversie
,
that
all
that
is
in
God
,
and
all
the
Gifts
and
Benefits
proceeding
from
him
to
man-wards
,
as
also
all
his
Works
are
acceptable
and
well
pleasing
to
himself
;
but
his
Works
man
ought
not
to
put
a
far
off
from
himself
,
since
that
those
things
which
are
for
man's
deliverance
,
and
preservations
of
his
Soul
out
of
the
Pit
:
God
worketh
with
man
,
and
he
hath
wrought
all
our
works
in
us
,
Isa.
26.
And
as
for
Believing
and
Obeying
his
Precepts
,
as
a
Concurring
Cause
of
Remission
;
T.V.
calls
this
Rank
Popery
,
as
importing
Justification
by
Works
.
*
Reply
.
What
was
said
in
that
case
,
was
sufficiently
proved
from
Scriptute
,
and
not
at
all
refuted
by
T.
V.
when
upon
man's
Return
to
God
,
forsaking
his
evil
way
,
and
believing
in
Christ
,
the
Lord
has
promised
Pardon
,
not
to
turn
away
his
face
,
but
to
shew
Mercy
,
&c.
2
Chron.
30.9
.
Isa.
55.7
.
Jer.
31.31
,
33
,
34.
Joh.
3.16
.
Acts
10.34
.
This
is
no
Popery
at
all
to
assert
Scripture
,
and
to
confess
the
receiving
of
Remission
through
Repentance
,
and
Justification
through
Faith
,
and
that
God
hath
wrought
all
our
works
in
us
,
and
this
we
confess
to
,
and
truly
own
,
though
unjustly
we
are
accused
for
Popery
.
And
if
Grace
and
Justice
be
very
well
consistent
,
as
is
confess'd
from
Rom.
3.24
,
25
,
26.
I
ask
how
this
consists
with
your
sence
of
Vindictive
Justice
else
where
?
And
the
Lord
saith
,
I
am
a
just
God
,
and
a
Saviour
,
there
is
none
beside
me
,
Isa.
45.21
.
So
he
that
is
a
just
God
,
is
a
Saviour
,
and
in
this
was
manifest
the
Love
of
God
towards
us
,
because
God
sent
his
only
begotten
Son
into
the
World
that
we
might
Live
through
him
,
herein
is
Love
;
not
that
we
loved
God
,
but
that
he
loved
us
,
and
sent
his
Son
to
be
a
Propitiation
for
our
sins
,
1
Joh.
4.9
,
10.
Now
we
knowing
the
Life
and
Power
of
Christ
,
and
having
partaken
both
of
the
saving
Vertue
,
and
blessed
Effects
of
his
Sufferings
in
the
fellowship
thereof
in
Spirit
,
as
also
of
the
benefit
of
his
Mediation
and
Intercession
;
we
must
needs
Confess
him
in
all
,
and
the
Love
and
Graciousness
of
God
through
all
.
And
whereas
T.
V.
accuseth
W.
P.
That
his
enumerating
some
of
the
Ends
of
Christ's
mission
into
the
World
,
doth
reach
no
higher
then
by
his
setting
him
forth
as
a
perfect
Example
.
Reply
.
Herein
he
hath
wronged
and
belyed
W.P.
For
in
his
Book
pag.
9.16
,
17
,
18
,
19.
W.
P.
brings
several
Scriptures
,
both
to
prove
God's
Love
and
Graciousness
in
giving
Christ
,
as
also
the
benefit
of
Christ
to
man
for
his
Reconciliation
,
Redemption
through
his
Blood
,
Salvation
,
and
Eternal
Life
,
through
him
,
which
is
higher
,
or
more
then
being
a
bare
Example
;
for
hereby
its
evident
,
that
he
was
not
only
a
perfect
Living
Example
of
Good
to
Man
,
but
a
Minister
and
Giver
of
it
;
as
also
the
Worker
and
Author
of
mans
Salvation
.
As
also
W.
P.
in
his
19.
pag.
Confesseth
,
That
Christ
,
as
being
Attributed
,
in
his
Doctrine
,
Life
,
Miracles
,
Death
,
and
Sufferings
to
God
,
as
the
Gift
and
Expression
of
his
Eternall
Love
for
the
Salvation
of
men
.
1.
In
abolishing
that
other
Covenant
which
consisted
in
External
and
shadowy
Ordinances
,
and
that
made
none
clean
as
concerning
the
Conscience
.
2dly
.
In
promulgating
his
Message
of
a
most
free
and
universal
Tender
of
Life
and
Salvation
,
unto
all
them
that
believe
and
follow
him
(
the
Light
)
in
all
his
Righteousness
;
the
very
end
of
his
Appearance
being
to
destroy
the
works
of
the
Devil
,
the
which
every
man
comes
to
experiment
,
as
he
walks
in
a
holy
subjection
to
that
measure
of
Light
and
Grace
,
wherewith
the
Fulness
hath
enlightened
him
.
3dly
.
In
seconding
his
Doctrines
with
Signs
,
Miracles
,
and
a
most
innocent
self-denying
Life
.
4thly
.
In
Ratifying
and
Confirming
all
,
with
great
Love
and
holy
Resignation
,
by
the
offering
up
of
his
Body
to
be
Crucified
by
wicked
hands
,
who
is
now
ascended
far
above
all
Heavens
,
and
is
thereby
become
a
most
compleat
Captain
,
and
perfect
Example
.
Obs.
Here
Christ
is
confest
to
,
as
the
Gift
of
God's
Eternal
Love
,
for
the
Life
and
Salvation
of
men
that
come
to
receive
him
,
and
his
Appearance
to
destroy
the
works
of
the
Devil
,
which
his
own
Light
and
Grace
maketh
manifest
,
as
it
is
believed
and
waited
in
,
and
so
Christ
is
the
Leader
and
Captain
of
such
,
and
is
made
unto
us
Wisdom
,
Righteousness
,
Sanctification
,
and
Redemption
.
And
I
ask
,
who
are
those
T.V.
saith
,
That
the
Lord
extendeth
his
special
Mercies
to
?
And
,
whether
is
Mercy
extended
to
All
,
in
sending
his
Son
into
the
World
;
and
what
more
special
Mercies
can
there
be
than
the
only
begotten
Son
of
God
who
is
given
for
a
Light
,
for
a
Leader
,
for
a
Covenant
,
for
Life
and
Salvation
,
that
whosoever
receives
and
believes
in
him
,
might
receive
the
blessed
End
and
Priviledge
of
his
Coming
and
Manifestation
,
to
wit
,
Life
and
Salvation
in
him
,
from
Sin
,
Death
,
and
Destruction
.
And
whereas
T.V.
in
pag.
65.
brings
an
Instance
,
That
the
Soul
cannot
see
without
the
Body
for
want
of
an
Organ
,
and
that
therefore
tho
God
separately
cannot
satisfie
,
because
he
cannot
suffer
;
and
man
separately
cannot
satisfie
,
because
the
satisfaction
would
not
be
of
infinite
value
;
yet
as
God-Man
he
satisfied
,
&c.
Reply
.
Do
but
mark
what
an
Instance
and
Comparison
he
has
here
brought
in
Competition
with
the
Infinite
,
Omnipotent
God
;
to
shew
us
,
that
God
separately
cannot
satisfie
any
more
then
the
Soul
can
see
without
an
Organ
:
And
who
is
it
that
God
cannot
satisfie
?
Is
it
himself
?
Can
he
not
satisfie
or
please
himself
?
Is
he
ever
divided
or
displeased
with
himself
?
What
gross
darkness
appears
in
this
Comparison
,
Instance
,
and
Assertion
,
to
say
God
cannot
satisfie
,
&c.
and
thus
to
bring
the
Infinite
God
,
and
his
Infinite
Power
under
the
Limitations
of
finite
Creatures
;
Is
this
any
less
then
Blasphemy
?
let
but
the
indifferent
,
judge
in
this
case
:
Have
not
these
our
Oppossers
been
ready
to
call
us
Blasphemers
but
for
bringing
an
Instance
to
shew
the
absurdity
of
their
Doctrine
,
whereas
this
is
an
Instance
from
a
finite
to
an
infinite
,
tending
to
lessen
the
infinite
Power
of
God.
And
as
to
his
telling
,
That
the
Soul
cannot
see
without
an
Organ
:
in
one
sense
that
's
not
true
,
though
he
meant
outwardly
,
yet
it
hath
a
spiritual
sight
.
As
to
his
saying
,
That
God
cannot
suffer
,
is
in
one
sense
not
true
,
though
he
intended
as
to
Death
,
yet
the
Spirit
of
God
hath
suffered
,
and
hath
been
grieved
by
man's
Transgressions
:
The
Rebellious
Jews
grieved
and
vexed
his
Holy
Spirit
,
until
he
became
their
Enemy
,
and
fought
against
them
,
Isa.
63.10
.
And
did
not
the
Lord
say
,
Behold
,
I
am
pressed
under
you
as
a
cart
is
pressed
that
is
full
of
sheaves
,
Amos
2.13
.
So
did
not
he
suffer
in
being
pressed
by
them
then
,
and
did
not
he
say
,
My
heart
is
turned
within
me
,
my
repentings
are
kindled
together
,
I
will
not
execute
the
fierceness
of
mine
anger
,
I
will
not
return
to
destroy
Ephraim
,
for
I
am
God
,
and
not
man
,
the
Holy
One
in
the
midst
of
thee
,
Hos.
11.8
,
9.
Did
not
herein
his
Suffering
and
Forbearance
declare
him
to
be
God
,
the
Holy
One
,
and
not
man
,
rather
then
the
Execution
of
the
fierceness
of
his
Anger
?
And
was
not
God's
being
grieved
by
the
rebellious
Jews
a
Suffering
,
when
they
hardened
their
hearts
,
and
provoked
him
in
the
Wilderness
;
for
he
said
,
Forty
years
long
was
I
grieved
with
this
generation
,
Psal.
95.
therefore
to
day
if
ye
will
hear
his
voice
,
harden
not
your
heart
:
And
did
not
God
suffer
long
by
the
old
World
before
he
destroyed
them
,
seeing
when
he
saw
their
wickedness
,
it
grieved
him
at
his
heart
,
Gen.
6.6
.
Also
he
said
,
His
Spirit
should
not
alwayes
strive
with
them
,
vers
.
3.
So
that
his
Spirit
did
suffer
,
and
was
grieved
by
them
before
they
were
destroyed
.
Again
,
How
oft
did
they
provoke
him
,
and
grieve
him
in
the
Desart
?
Psal.
78.40
.
And
did
not
he
Complain
against
the
People
when
they
were
Rebellious
and
Polluted
,
saying
,
Your
new
Moons
and
your
appointed
Feasts
my
Soul
hateth
,
they
are
a
trouble
to
me
,
I
am
weary
to
bear
them
:
Was
not
this
trouble
,
and
being
weary
with
them
,
matter
of
Suffering
?
and
was
not
this
his
Suffering
for
some
time
before
he
did
ease
himself
of
his
Adversaries
,
and
avenge
him
of
his
Enemies
:
See
Isa.
1.
And
also
it
's
said
,
Chap.
7.13
.
Hear
ye
now
ye
House
of
David
,
is
it
a
small
thing
to
weary
men
,
but
will
ye
weary
my
God
also
?
And
Chap.
43.24
,
25.
Neither
hast
thou
filled
me
with
the
Fat
of
thy
Sacrifices
,
but
thou
hast
made
me
to
serve
with
thy
sins
,
thou
hast
wearied
me
with
thy
iniquities
;
I
,
even
I
am
he
that
blotteth
out
thy
transgressions
for
my
own
sake
,
and
will
not
remember
thy
sins
.
(
Mark
)
for
my
own
sake
;
So
then
surely
God
could
satisfie
himself
,
seeing
it
was
for
his
own
sake
that
he
blotted
out
Transgressions
;
and
here
the
infinite
Value
,
Ransom
,
and
Satisfaction
was
in
himself
,
and
what
Patience
,
Forbearance
,
Long-Suffering
,
and
Forgiveness
,
as
was
signified
by
Christ
(
and
testified
of
by
his
outward
Suffering
and
Death
)
was
really
in
being
in
God
before
,
and
in
the
fullness
of
time
a
signal
testimony
thereof
given
to
man
〈◊〉
induce
him
to
receive
the
free
Love
and
Grace
of
God
,
and
Life
and
Salvation
in
the
Son
of
his
Love.
T.V.
Who
do
ascribe
more
Grace
and
Mercy
to
God
than
we
,
who
do
apprehend
it
in
his
Son
,
pag.
65.
Reply
.
Indeed
your
apprehensions
in
that
matter
,
are
sufficiently
manifest
before
;
had
T.V.
added
,
Who
do
apprehend
more
Grace
and
Mercy
in
God
,
then
we
that
say
he
cannot
Satisfie
himself
,
and
Christ
as
man
,
could
not
satisfie
him
by
finite
Suffering
;
and
the
Grace
we
ascribe
,
we
apprehend
it
,
only
to
extend
to
a
few
,
a
select
number
,
&c.
Had
T.V.
spoke
this
plainly
together
,
People
might
the
more
easily
have
judged
,
whether
he
has
truly
ascribed
or
apprehended
concerning
the
Grace
of
God
,
and
whether
many
thousands
do
not
ascribe
more
Grace
and
Mercy
to
God
,
that
own
it
in
the
free
and
general
Extent
of
it
to
all
men
,
than
he
hath
done
.
Again
his
confessing
,
That
God
doth
execute
his
Justice
freely
,
as
he
doth
love
his
Image
in
his
People
freely
,
yet
both
are
necessary
,
because
Natural
,
and
neither
forced
nor
compelled
by
any
External
Agent
.
Reply
.
So
,
here
's
a
better
Confession
then
much
of
his
Work
before
,
and
it
contradict
much
of
it
:
For
,
1st
.
If
his
Love
be
as
free
as
his
Justice
,
and
neither
compelled
,
neither
fotced
by
any
External
Agent
,
how
then
is
he
obliged
to
take
vengeance
upon
all
that
have
transgressed
,
when
upon
Repentance
he
readily
pardoneth
and
passeth
by
former
offences
;
and
how
then
is
it
impossible
for
God
freely
to
Pardon
.
2dly
.
What
is
that
Image
in
his
People
he
loves
freely
,
is
it
perfect
or
imperfect
?
if
perfect
,
then
how
do
they
deny
the
perfection
of
any
thing
within
,
or
that
's
inherent
in
the
Believers
;
and
if
he
loves
his
Image
in
his
People
freely
,
then
he
is
satisfied
in
his
own
Image
,
and
that
which
brings
to
know
and
injoy
this
Image
,
and
the
renewing
of
it
within
,
is
that
which
brings
into
Love
and
Union
with
God
,
which
is
his
Divine
Spirit
and
Power
,
that
renews
man
into
the
Heavenly
Image
and
Righteousness
of
the
Everlasting
God
,
which
they
that
injoy
,
have
the
acceptable
Sacrifice
,
and
from
thence
can
present
Living
Sacrifices
unto
God
,
to
his
Eternal
Praise
.
And
to
T.
V's
saying
,
That
if
Christ
were
not
punished
for
us
to
satisfie
God's
Justice
,
it
would
follow
from
W.
P
's
words
,
that
Christ
should
be
a
sinner
,
and
that
he
was
punished
for
his
own
sins
.
Reply
.
That
's
a
blasphemous
Consequence
indeed
,
but
not
truly
charged
upon
W.
P.
for
he
never
intended
by
his
words
to
render
Christ
a
sinner
,
nor
that
he
was
punished
for
his
own
sins
,
for
he
never
sinned
,
but
he
was
Punished
and
Suffered
by
sinners
,
who
by
wicked
hands
(
and
so
by
their
injustice
)
put
him
to
Death
,
and
under
the
buden
and
weight
of
their
Transgressions
he
Suffered
,
as
also
his
tender
Spirit
that
made
Intercession
,
and
suffered
for
Transgressors
,
from
a
fore-sight
of
the
Wrath
that
should
come
upon
the
Rebellious
;
and
was
not
the
Wicked
the
Instruments
that
wounded
,
bruised
,
and
afflicted
him
,
and
that
oppressed
his
Righteous
Soul
?
And
did
not
his
Innocent
Life
,
and
Righteous
Soul
,
suffer
under
a
great
oppression
and
weight
of
man's
Transgression
,
when
he
was
in
his
Agony
,
and
sweat
drops
of
Blood
,
before
his
being
Crucified
?
And
so
was
not
his
Suffering
two-fold
,
both
Inward
and
Outward
?
And
then
if
so
,
that
the
pure
Life
and
holy
Spirit
suffered
,
as
bearing
the
burthen
of
their
sins
,
and
if
the
God-Head
being
in
Christ
so
nearly
united
,
as
to
bear
up
the
Manhood
under
the
Suffering
(
as
is
confessed
)
How
then
can
it
be
deemed
that
God
inflicted
the
punishment
of
Eternal
Wrath
or
Vengeance
on
his
Son
?
Surely
his
permitting
wicked
men
,
by
their
wicked
hands
,
to
punish
him
with
a
Temporal
Suffering
and
Death
,
could
not
be
his
Eternal
Wrath
or
Vengeance
,
which
is
supposed
to
Answer
and
Satisfie
Divine
Justice
for
man
,
and
so
to
acquit
man
Living
and
Dying
in
sin
(
a
great
Error
)
from
Eternal
Wrath
;
whereas
Christ
Jesus
was
the
Son
of
his
Love
;
were
it
not
inconsistent
to
say
,
That
God's
Justice
did
punish
or
execute
Wrath
upon
his
Love
?
Seeing
that
it
's
confest
,
That
Grace
and
Justice
are
very
well
consistent
,
and
that
there
is
a
free
Exercise
both
of
Justice
and
Love
,
without
force
or
compulsion
:
How
does
T.V.
his
matter
hang
together
!
let
the
moderate
,
judge
.
But
had
he
stated
it
in
the
Language
and
sense
of
the
Scriptures
of
Truth
,
there
had
not
appeared
this
Contrariety
nor
Opposition
,
either
between
us
,
or
with
himself
:
For
Scripture-accounts
concerning
Christ
and
his
Sufferings
(
for
sinners
)
both
inward
and
outward
,
I
do
own
,
and
Confess
to
,
and
have
a
reverend
Esteem
of
all
his
Sufferings
,
and
the
worth
thereof
;
and
do
greatly
prize
his
Meekness
and
Humility
,
who
hath
freely
condescended
according
to
the
Good
Will
and
Pleasure
of
God
(
not
from
Wrath
nor
Compulsion
)
to
offer
himself
a
Lamb
without
spot
to
God
,
to
bear
our
griefs
and
sorrows
;
yet
(
saith
the
Prophet
Isaiah
,
chap.
53
)
we
did
esteem
him
stricken
,
smitten
of
God
,
and
afflicted
;
but
he
was
wounded
for
our
transgressions
,
he
was
bruised
for
our
iniquities
,
the
chastisement
of
our
Peace
was
upon
him
,
and
with
his
stripes
we
are
healed
;
he
was
oppressed
,
he
was
afflicted
,
yet
he
opened
not
his
mouth
,
he
was
brought
as
a
Lamb
to
the
slaughter
;
he
made
his
Grave
with
the
wicked
,
and
with
the
rich
in
his
Death
,
because
he
had
not
done
no
violence
,
neither
was
any
deceipt
in
his
mouth
;
yet
it
pleased
the
Lord
to
bruise
him
,
*
he
hath
put
him
to
grief
,
when
thou
shalt
make
his
Soul
an
Offering
for
sin
,
he
shall
see
his
seed
,
he
shall
prolong
his
dayes
,
and
the
Pleasure
of
the
Lord
shall
prosper
in
his
hand
.
This
is
he
that
hath
been
despised
and
rejected
of
men
;
This
is
he
who
hath
been
as
a
Lamb
slain
from
the
Foundation
of
the
World
;
This
is
he
men
have
evilly
entreated
,
and
evilly
requited
,
for
his
kindness
and
good
Will
that
he
hath
shewed
forth
towards
them
;
This
is
he
whom
they
have
caused
to
suffer
by
their
iniquities
,
and
so
thereby
have
shewed
great
unworthiness
and
ingratitude
towards
him
and
his
Father
,
whose
Pleasure
and
Good
Will
he
came
to
perform
,
both
in
his
being
delivered
up
to
undergo
Afflictions
,
and
Bruises
,
and
many
hard
Sufferings
for
Mankind
;
and
surely
God
was
in
him
Reconciling
the
World
,
even
in
,
and
through
that
low
and
suffering
state
,
which
the
Righteous
Seed
,
and
renowned
Plant
of
the
Lord
hath
undergone
;
but
now
what
effect
hath
all
this
Love
,
Tenderness
,
and
Compassion
of
God
,
in
,
and
through
Christ
,
upon
and
in
man
,
whilst
Sin
,
Transgression
,
and
Imperfection
term
of
Life
is
pleaded
for
by
the
Priests
?
Surely
they
herein
do
not
make
a
right
use
of
Christ's
Suffering
,
but
both
reject
him
,
and
the
End
thereof
;
and
this
was
not
the
use
that
the
true
Ministers
did
make
thereof
;
for
they
witnessed
that
he
died
for
all
,
that
as
many
as
lived
should
not
live
unto
themselves
,
but
unto
him
that
died
and
rose
again
,
2
Cor.
5.15
.
and
his
own
self
bare
our
sins
in
his
Body
on
the
Tree
,
that
we
being
dead
to
sin
,
should
live
to
Righteousness
;
this
was
not
a
living
to
sin
,
nor
pleading
for
Imperfectiom
,
as
T.
V
▪
hath
done
;
who
farther
adds
,
viz.
The
7
th
Consequence
is
childish
,
and
a
shame
that
a
man
that
pretendeth
to
any
brains
,
should
mention
it
,
That
though
Christ
hath
satisfied
for
us
,
the
Debt
remaineth
still
to
Christ
,
pag.
66.
Reply
.
Is
this
such
a
childish
,
shameful
,
or
brainless
Consequence
,
that
the
Debt
remains
still
to
Christ
?
Has
not
T.V.
herein
shewed
his
Ignorance
of
Scripture
?
for
ought
nor
Christ
to
be
obeyed
who
is
the
Author
of
Eternal
Salvation
to
them
that
obey
him
,
Heb.
5.
and
we
are
not
under
the
Law
to
God
,
but
under
the
Law
to
Christ
;
and
to
what
end
is
his
spiritual
Law
written
in
the
Heart
,
and
his
Spirit
in
the
inward
Parts
,
but
to
be
obeyed
;
and
we
are
Debtors
not
to
the
Flesh
to
live
after
the
Flesh
,
Rom.
8.12
.
to
what
then
,
but
to
live
after
the
Spirit
,
and
through
it
,
to
mortifie
the
Deeds
of
the
Body
,
vers
.
1
,
2
,
3
,
4
,
5
,
6
,
7
,
8
,
9
,
10
,
11.
The
Apostle
was
far
from
pleading
for
sin
and
Imperfection
as
Priests
do
,
for
which
God
will
judge
them
by
Jesus
Christ
,
to
whom
all
Judgment
is
committed
,
who
hath
Power
to
proclaim
the
Day
of
Vengeance
,
as
well
as
the
acceptable
year
of
the
Lord.
The
truth
of
it
is
,
T.V.
has
Confessed
to
what
W.
P.
has
writ
in
many
places
,
but
to
his
own
Contradiction
;
but
here
he
falls
a
Railing
,
and
vilifying
him
with
such
terms
,
as
Abominable
Worm
,
&c.
He
has
not
at
all
dealt
fairly
or
honestly
by
him
,
having
left
out
,
and
not
stated
his
Arguments
,
and
then
rails
against
his
Consequences
;
whereas
he
,
and
his
Brethren
,
would
not
be
so
dealt
by
.
T.
V·
Take
away
Satisfaction
,
then
the
Word
,
and
Spirit
,
and
we
are
false
Witnesses
;
then
is
our
Preaching
vain
,
and
you
are
all
yet
in
your
sins
;
then
you
must
all
of
you
,
of
necessity
,
be
damned
and
punished
Eternally
.
Reply
.
Truly
so
they
are
like
to
be
,
for
all
the
help
they
are
like
to
have
from
your
Preaching
,
especially
if
their
being
yet
in
their
sins
be
a
sign
of
it
;
and
that
you
are
false
Witnesses
,
and
your
Preaching
vain
;
for
so
they
are
like
to
be
in
their
sins
all
their
Life
time
,
if
they
believe
and
drink-in
your
sinful
Doctrine
for
sin
and
Imperfections
remaining
in
all
,
term
of
Life
.
And
as
for
T.
V's
bitter
storm
he
brings
forth
,
of
accusing
and
charging
W.P.
in
the
same
words
that
Peter
said
to
Simon
Magus
the
Sorcerer
,
or
Witch
,
Acts
8.9
,
21
,
22
,
23.
and
as
having
no
part
in
Christ's
Satisfaction
,
and
his
heart
not
being
right
in
the
sight
of
God
,
and
to
be
in
the
gall
of
bitterness
,
and
bond
of
iniquity
:
And
further
adds
these
words
,
to
render
him
worse
,
viz.
Wicked
Blasphemies
,
and
Abominable
and
Heretical
Assertions
.
I
hope
W.P.
will
easily
bear
such
vilifying
without
reviling
again
,
there
being
no
matter
of
Argument
nor
Proof
in
them
,
either
to
Convince
,
or
terrifie
him
;
and
for
the
matter
of
Judgment
against
him
,
he
can
Appeal
to
more
Competent
and
Moderate
Persons
to
judg
in
the
case
,
than
T.V.
hath
shewen
himself
.
T.V.
Pag.
67.
God
hath
engaged
to
keep
Believers
out
of
a
Course
of
Disobedience
;
and
if
they
do
transgress
in
some
particulars
,
he
hath
threatned
to
chastize
them
,
which
is
not
inconsistent
with
Christ's
satisfying
his
Justice
for
their
sins
,
since
chastizing
is
not
an
Act
of
Vindicative
Justice
,
but
Fatherly
Love.
Reply
.
Here
observe
,
1st
.
That
Chastizement
,
and
Revenge
,
are
two
things
.
2dly
.
If
they
be
to
be
Chastized
for
Transgression
,
it
is
to
bring
them
into
more
subjection
to
God
,
and
conformity
to
Christ
,
and
not
to
leave
them
in
sin
,
and
Imperfection
,
term
of
Life
,
under
a
Plea
of
the
Debt
being
fully
paid
,
and
full
Satisfaction
being
made
for
them
,
by
Christ's
under-going
Wrath
and
Vindictive
Justice
;
which
,
how
do
these
stand
with
Free
Grace
,
Goodness
,
Pardon
,
Remission
,
&c.
upon
Repentance
?
3dly
.
How
does
T.V.
suppose
Vindictive
Justice
,
or
Eternal
Wrath
incurred
by
mans
Offences
,
to
be
laid
on
Christ
,
which
is
not
Chastizement
as
confessed
;
and
so
he
makes
full
Satisfaction
the
Effect
of
God's
full
Revenge
on
his
Innocent
Son
;
as
if
one
should
say
,
That
God
could
not
command
Wrath
,
but
were
bound
thereby
till
he
had
Executed
the
Extremities
of
it
upon
Christ
(
for
so
it
hath
been
deserved
by
sin
and
sinners
)
as
if
he
had
not
absolute
Power
to
shew
his
Love
,
Good
Will
(
and
Satisfaction
therein
for
his
own
Names
sake
)
And
is
not
this
to
render
God
more
cruel
than
man
,
or
his
Prerogative
below
that
of
Earthly
Princes
,
which
is
best
known
in
shewing
Mercy
and
forgiveness
:
God
can
do
whatsoever
he
will
,
and
his
Will
is
chiefly
to
that
which
he
most
delighteth
in
,
to
wit
,
Goodness
,
Mercy
and
Forgiveness
,
that
he
may
shew
himself
Gracious
for
to
restore
man
to
himself
.
And
he
saith
,
I
will
not
contend
for
ever
,
neither
will
I
be
alwayes
wroth
,
for
the
Spirits
should
fail
before
me
,
and
the
Souls
that
I
have
made
,
*
Isa.
57.16
.
And
T.
V.
stating
it
,
as
God's
Revenge
,
or
Vindictive
Justice
on
Christ
(
and
the
Chastizement
only
on
the
Transgressors
)
is
not
Scripture
,
Is.
53.5
.
for
it
saith
,
He
was
bruised
for
our
Iniquities
,
and
the
Chastizement
of
our
peace
was
upon
him
;
(
Mark
)
He
was
bruised
,
and
the
Chastizement
of
our
peace
was
upon
him
:
It
is
not
said
,
Vindicative
,
or
rather
Vindictive
Justice
,
or
the
Revenge
of
our
Peace
was
upon
him
;
for
T.V.
has
Confessed
a
difference
,
and
Chastizement
comes
in
Fatherly
Love
,
and
not
Revenge
;
O
Lord
correct
me
,
but
with
Judgment
,
not
in
thy
Anger
,
least
thou
bring
me
to
nothing
,
Jer.
10.24
.
And
now
this
Correction
,
or
Chastizement
from
the
Lord
is
known
by
his
People
in
the
time
of
their
spiritual
Travel
and
Warfare
,
that
they
may
be
partakers
of
his
Holiness
and
perfect
Righteousness
,
as
they
have
partaken
of
Christ's
Sufferings
,
and
known
the
Fellowship
thereof
;
But
,
and
if
men
continue
in
Rebellion
against
Christ
,
rejecting
his
Love
,
and
Grace
;
his
Sufferings
,
and
Satisfaction
,
will
not
free
them
from
the
severity
of
God
,
nor
from
the
Execution
of
his
Judgement
,
which
is
given
to
Christ
to
do
,
who
hath
also
Power
and
Authority
to
Execute
Judgement
,
because
he
is
the
Son
of
man
that
hath
suffered
,
and
is
that
man
by
whom
God
will
Judge
the
World
in
Righteousness
,
Joh.
5.22.27
.
Acts
17.31
.
and
by
whom
the
secrets
of
men
shall
be
judged
according
to
the
Gospel
,
which
he
and
his
Ministers
have
proclaimed
,
which
is
the
acceptable
year
of
the
Lord
(
to
them
that
receive
it
,
who
have
thirsted
after
it
)
and
the
Day
of
Vengeance
of
our
God
to
them
that
reject
the
Love
of
the
Truth
,
and
hate
to
be
Reformed
,
how
highly
soever
they
may
boast
of
Satisfaction
,
and
Imputation
,
&c.
CHAP.
V.
Touching
the
Presbyterian
Priests
(
and
Professors
)
Doctrine
of
the
Justification
of
the
Ungodly
,
by
an
imputed
Righteousness
;
and
T.
V.
his
Plea
,
and
Proofs
for
it
,
Examined
.
FIrst
,
he
brings
2
Cor.
5.21
.
for
his
Proof
,
viz.
He
hath
made
him
to
be
sin
for
us
,
that
knew
no
sin
,
that
we
might
be
made
the
Righteousness
of
God
in
him
;
(
to
which
he
adds
)
as
Christ
was
made
sin
for
us
,
though
Innocent
,
by
the
imputation
of
our
sin
to
him
,
for
which
he
was
condemned
and
punished
;
so
we
are
made
the
Righteousness
of
God
in
him
,
though
guilty
,
by
the
imputation
of
his
Righteousness
unto
us
,
whereby
we
are
Justified
.
Reply
.
Here
T.V.
has
given
us
their
sense
of
Imputation
,
viz.
That
Guilty
Persons
are
made
the
Righteousness
of
God
in
Christ
,
and
so
Justified
,
whilst
in
their
sins
,
by
the
Imputation
of
his
Righteousness
;
as
much
as
to
say
,
when
they
are
really
unrighteous
and
actively
sinners
,
yet
imputedly
Justified
,
and
made
the
Righteousness
of
God
in
Christ
,
which
is
a
false
and
corrupt
meaning
put
upon
the
Apostles
words
;
for
there
's
no
Unrighteousness
,
no
Guilt
,
nor
Impurity
in
Christ
,
for
in
him
is
no
sin
,
*
and
he
that
abides
in
him
sins
not
;
besides
,
as
Christ
was
made
a
Curse
,
or
Sin
for
us
;
the
Scripture
doth
not
say
So
we
are
made
the
Righteousness
of
God
in
him
:
For
if
these
words
,
As
he
,
So
we
,
which
are
added
,
were
true
,
the
Consequence
would
be
As
he
was
made
to
be
sin
for
us
,
who
knew
no
sin
,
nor
ever
could
sin
,
So
we
are
made
the
Righteousness
of
God
in
him
,
who
never
knew
Righteousness
,
nor
ever
can
be
Righteous
:
What
a
gross
corruption
and
perverting
of
Scripture
is
this
,
and
how
contrary
to
the
Righteousness
of
God
,
to
suppose
guilty
,
and
sinful
Persons
to
be
Righteous
,
whilst
such
;
as
if
God's
Righteousness
,
or
Workmanship
,
were
impure
:
This
Doctrine
has
led
many
in
the
way
to
Hell
and
Destruction
;
But
T.V.
in
2
Cor.
5.
should
have
read
vers
.
17.
If
any
man
be
in
Christ
,
he
is
a
new
Creature
;
old
things
are
passed
away
,
behold
all
things
are
become
new
.
Which
is
a
real
change
in
that
man
that
is
in
Christ
,
from
sin
and
transgression
,
and
not
a
Justification
therein
;
for
the
Spirit
of
God
both
discovers
to
man
his
sin
,
and
reproves
him
as
a
transgressor
,
and
one
Guilty
whilst
therein
;
and
surely
God
does
not
accept
of
men
,
as
his
own
Righteousness
,
and
in
Christ
,
whilst
his
Spirit
in
them
judges
them
to
be
both
unrighteous
and
out
of
Christ
;
for
if
he
did
,
that
were
to
make
God
contradict
himself
,
and
to
speak
quite
contrary
to
his
own
Spirit
,
which
were
very
absurd
,
and
blasphemous
to
assert
:
But
had
T.V.
rightly
minded
and
understood
that
of
Rom.
8.1
,
2
,
3
,
4
▪
he
might
have
seen
how
contrary
it
is
to
his
Doctrine
before
,
and
himself
therein
confuted
:
For
,
1st
.
They
that
are
in
Christ
Jesus
,
walk
not
after
the
Flesh
,
but
after
the
Spirit
;
and
it
s
to
such
only
to
whom
there
is
no
Condemnation
,
therefore
Justification
;
and
this
is
not
a
sinful
,
imperfect
,
or
guilty
state
.
2dly
.
The
Law
of
the
Spirit
of
Life
in
Christ
Jesus
,
hath
made
such
free
from
the
Law
of
Sin
and
Death
.
3dly
.
God
sending
his
Son
to
condemn
sin
in
the
Flesh
,
was
not
to
look
upon
man
Justified
in
the
sinful
state
,
or
whilst
he
walks
after
the
Flesh.
But
,
4thly
.
That
the
Righteousness
of
the
Law
might
be
fulfilled
in
such
who
walk
not
after
the
Flesh
,
but
after
the
Spirit
;
and
this
doth
absolutely
confute
T.V.
and
his
Brethren
.
And
whereas
for
the
proof
of
his
Doctrine
of
Guilty
Persons
being
the
Righteousness
of
God
,
he
citeth
Rom.
4.6
,
7.
where
it
is
said
,
David
described
the
blessedness
of
that
man
to
whom
God
imputeth
Righteousness
without
Works
;
to
which
I
say
,
not
without
the
Works
of
the
True
and
Living
Faith
in
Jesus
,
nor
yet
without
a
subjection
to
the
Law
of
Faith
,
but
without
that
,
the
Works
or
Deeds
of
the
Law
of
Works
,
chap.
3.19
,
20
,
21
,
24
,
25
,
26
,
27
,
28.
the
Apostle
did
not
exclude
the
Works
,
Obedience
,
or
Righteousness
of
the
true
Faith
,
from
a
justified
state
;
for
if
Paul
had
so
done
,
it
had
been
contrary
to
James
his
Testimony
,
who
said
,
Was
not
our
Father
Abraham
justified
by
Works
,
when
he
had
offered
up
Isaac
?
See
Jam.
2.
And
Abraham
believed
God
,
and
it
was
counted
to
him
for
Righteousness
;
We
say
,
That
Faith
was
reckoned
to
Abraham
for
Righteousness
,
Rom.
4.3
,
9.
which
Faith
was
not
without
its
own
Works
,
although
it
be
not
the
Works
of
the
Law
,
as
Circumcision
,
and
others
,
that
were
Types
or
Signs
,
wherein
the
Righteousness
of
Faith
doth
not
consist
,
which
they
that
are
in
the
uncircumcision
(
as
the
Gentiles
that
were
the
ungodly
,
spoken
of
,
Rom.
4.5
,
11.
chap.
3.29
.
)
do
receive
through
Faith
in
Christ
,
and
become
really
partakers
thereof
,
being
Justified
from
all
those
things
from
which
they
could
not
be
Justified
by
the
Law
of
Moses
.
And
so
such
are
Justified
or
made
Just
,
or
truly
so
Accepted
of
God
,
not
in
sin
,
or
ungodliness
,
but
as
Redeemed
out
of
it
,
and
Sanctified
from
it
.
See
1
Cor.
6.11
.
And
blessed
are
they
whose
Iniquities
are
forgiven
,
and
whose
sins
are
covered
;
Blessed
is
the
man
to
whom
the
Lord
will
not
impute
sin
;
This
is
no
Proof
for
T.
V.
his
sinful
Doctrine
;
for
them
whom
the
Lord
doth
bless
,
and
imputeth
not
Iniquity
to
,
are
in
the
way
of
God
,
and
partakes
of
his
Righteousness
through
Faith
,
&
cannot
feed
upon
an
imagined
Imputation
or
Justification
in
sin
;
for
in
Psal.
32.2
.
David
describeth
the
blessedness
of
such
in
these
words
,
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
Iniquity
,
and
in
whose
Spirit
there
is
no
guile
:
These
words
(
in
whose
Spirit
there
is
no
guile
)
the
Priests
use
to
leave
out
in
their
talk
of
Imputation
,
but
as
their
Faith
without
Works
(
or
a
real
Obedience
on
the
Creatures
part
)
is
but
a
dead
,
empty
,
and
feigned
Faith
:
So
their
laying
a
claim
to
,
and
pretending
a
Justification
by
the
imputed
Righteousness
of
Christ
,
whilst
they
are
sinners
,
and
polluted
,
pleading
for
Imperfection
whilst
here
,
't
is
but
a
false
imagination
of
their
own
;
for
,
though
we
confess
that
Justification
is
in
the
Righteousness
of
Christ
,
by
Faith
in
him
,
and
that
this
True
and
Living
Faith
,
and
the
Righteousness
of
it
,
is
reckoned
to
the
true
Believer
;
yet
we
do
not
therefore
grant
that
Sinners
,
or
Polluted
Persons
in
that
state
,
are
cloathed
with
this
Righteousness
,
nor
that
't
is
imputed
to
them
as
theirs
,
whilst
they
are
out
of
it
;
for
they
that
have
put
on
Christ
,
are
translated
from
sin
and
unrighteousness
,
and
so
are
made
partakers
of
the
Righteousness
of
Faith
,
which
T.V.
saith
is
without
us
,
and
so
puts
it
a
far
off
,
and
yet
cites
Phil.
3.9
.
which
plainly
Contradicts
his
Doctrine
;
for
Paul
having
confessed
Christ
Jesus
to
be
his
Lord
,
and
suffered
the
loss
of
all
things
,
that
he
might
win
Christ
,
it
was
that
he
might
be
found
in
him
,
not
having
his
own
Righteousness
,
but
that
which
is
through
the
Faith
of
Christ
,
the
Righteousness
which
is
of
God
by
Faith
,
that
(
said
he
)
I
may
know
him
,
and
the
Power
of
his
Resurrection
,
and
the
Fellowship
of
his
Suffering
,
being
made
conformable
to
his
Death
,
vers
.
9
,
10.
(
Mark
)
his
winning
Christ
,
being
found
in
him
,
his
not
having
his
own
Righteousness
,
but
that
of
Faith
extends
to
a
real
injoyment
of
Christ
,
and
his
being
in
him
,
and
not
to
an
imagined
Imputation
in
sin
,
but
to
his
knowing
Christ
,
and
the
Power
of
his
Resurrection
,
Fellowship
of
his
Suffering
,
and
Conformity
to
his
Death
;
this
was
a
blessed
estate
,
which
all
you
that
plead
for
Sin
,
and
Imperfection
,
and
a
Justification
,
whilst
you
are
out
of
Christ
,
or
strangers
to
him
,
being
both
unacquainted
with
his
Power
and
Fellowship
of
Suffering
,
and
never
came
ye
so
to
be
conformable
to
his
Death
,
you
being
yet
alive
in
your
sins
.
And
as
to
T.
V.
his
Argument
,
or
Syllogism
,
it
proves
nothing
of
his
Doctrine
of
impure
or
guilty
Persons
being
Justified
by
Imputation
,
for
Justification
by
Faith
in
Jesus
Christ
,
and
his
Righteousness
we
never
denied
;
but
this
Faith
is
not
a
dead
Faith
,
nor
without
its
own
Works
,
for
it
purifieth
the
heart
,
but
so
does
not
your
Faith
,
who
plead
for
sin
,
by
which
you
apply
Christ's
Righteousness
,
whilst
you
are
out
of
it
,
and
it
without
you
,
as
T.V.
confesseth
pag.
17.
How
hath
he
,
and
the
rest
of
you
that
own
this
his
Doctrine
,
soothed
and
daubed
People
up
in
their
sins
,
flattering
them
with
a
Pretence
of
Imputation
and
Justification
therein
,
when
your
Faith
is
but
dead
,
and
empty
,
as
a
body
without
a
Spirit
is
dead
.
That
we
are
Justified
by
Faith
,
without
Works
;
By
what
Faith
,
and
without
what
Works
,
is
mentioned
and
manifest
according
to
Scripture
,
both
in
that
to
the
Romans
,
as
also
in
that
to
the
Galatians
:
See
Rom.
3
,
&
4.
chap.
and
Gal.
2
,
3
,
4
,
&
5.
chap.
that
they
were
the
Works
of
the
Law
(
and
not
the
Works
of
Faith
)
without
which
they
were
Justified
.
And
as
of
his
telling
of
the
Deficiency
of
Righteousness
inherent
;
I
say
,
that
Christ's
Righteousness
within
,
is
not
Deficient
,
who
works
both
perfect
Sanctification
and
Righteousness
in
true
Believers
;
and
what
is
the
end
of
seeking
for
a
Righteousness
without
(
as
T.V.
saith
)
if
they
must
not
really
injoy
Christ's
Righteousness
within
?
And
where
do
the
Scripture
say
,
That
they
may
seek
for
Christ's
Righteousness
Imputed
without
themselves
?
How
proves
he
this
by
Scripture
,
&c.
his
saying
they
can
be
Justified
only
by
Faith
,
whilst
he
excludes
(
its
Works
)
it
's
contrary
to
the
Apostles
Doctrine
,
Jam.
2.
Faith
if
it
hath
not
Works
is
dead
being
alone
,
and
ye
see
how
that
by
Works
man
is
Justified
,
and
not
by
Faith
only
,
vers
.
17.24
.
T.
V.
Which
Faith
he
putteth
in
opposition
to
all
Works
,
not
only
of
the
Ceremonial
and
Moral
Law
,
but
also
to
all
Works
wrought
in
Faith
,
which
are
works
still
,
such
as
Abraham's
Works
,
and
David's
Works
were
,
pag.
70
,
71.
Reply
.
The
Justifying
Faith
which
is
Living
and
Real
,
was
never
put
in
opposition
to
its
own
Work
(
by
either
Christ
,
his
Apostles
,
or
Ministers
)
nor
to
all
or
any
Works
wrought
in
it self
,
by
any
,
but
Antichrist
,
and
his
Ministers
,
such
as
T.
V.
and
his
Brethren
have
manifestly
shewn
themselves
to
be
,
in
this
and
other
particulars
.
For
the
Apostle
Paul
was
so
far
from
putting
Faith
in
opposition
to
all
Works
wrought
in
it
,
that
he
saith
,
Do
we
then
make
void
the
Law
through
Faith
,
God
forbid
;
yea
,
we
Establish
the
Law
,
Rom.
3.31
.
And
if
while
we
seek
to
be
Justified
by
Christ
,
we
our selves
also
are
found
sinners
;
is
therefore
Christ
the
Minister
of
sin
,
God
forbid
,
and
I
through
the
Law
am
dead
to
the
Law
,
that
I
may
live
unto
God
,
Gal.
2.17
.
Now
this
Living
unto
God
,
being
Crucified
with
Christ
,
was
by
the
Faith
of
the
Son
of
God
,
which
Living
unto
God
,
was
in
the
Righteousness
of
Faith
,
and
not
in
sin
,
for
Christ
is
not
the
Minister
of
sin
;
so
that
he
doth
not
set
Faith
in
opposition
to
its
own
Works
,
as
most
falsly
is
affirmed
;
but
to
those
Works
,
whether
of
the
Law
,
or
other
self-Works
,
or
Righteousness
,
that
were
out
of
the
True
Faith
,
which
purifies
the
heart
,
gives
Victory
,
Sanctifies
,
and
Justifies
;
and
the
Saints
knew
the
puting
off
the
body
of
the
sins
of
the
Flesh
by
the
Circumcision
of
Christ
(
so
that
they
did
not
carry
a
body
of
sin
all
their
time
about
with
them
)
and
a
being
buried
with
him
in
Baptism
,
wherein
also
they
they
are
risen
with
him
through
the
Faith
of
the
operation
of
God
,
who
haith
Raised
him
up
from
the
dead
,
Col.
2.11
,
12.
And
that
God
would
fulfil
the
Work
of
Faith
with
Power
,
2
Thes.
1.11
.
This
Paul
prayed
for
;
so
he
did
not
set
Faith
in
opposition
to
its
own
Work
;
As
also
Heb.
11.
how
amply
is
the
true
Faith
(
without
which
it's
impossible
to
please
God
)
demonstrated
by
the
many
Works
,
and
blessed
Effects
of
it
,
which
did
attend
it
in
God's
People
,
in
their
acceptable
obedience
and
subjection
to
him
,
both
in
Doing
and
Suffering
,
concerning
which
,
both
Abel
,
Enoch
,
Noah
,
Abraham
,
Sarah
,
Isaac
,
Joseph
,
Moses
,
and
many
others
,
are
instanced
for
their
faithful
obedience
and
subjection
.
As
also
the
Apostle
James
,
chap.
2.20
,
21
,
22.
plainly
Contradicteth
T.V.
his
putting
Faith
in
opposition
to
its
own
Works
,
wherein
he
might
as
well
have
put
it
in
opposition
to
it self
:
Who
farther
adds
,
from
Rom.
4.2
,
5.
touching
God's
Justifying
the
ungodly
,
That
no
Persons
,
being
the
subjects
of
the
Gospel
Justification
,
but
as
ungodly
.
Reply
.
Herein
again
he
has
wrested
Scripture
;
for
the
Apostle
doth
not
say
,
he
Justifies
them
AS
ungodly
,
but
he
that
believeth
on
him
that
Justifieth
the
ungodly
(
it
's
not
as
ungodly
)
which
were
the
believing
Gentiles
that
were
so
ungodly
(
there
intended
)
before
they
came
into
the
Work
of
Faith
,
and
to
partake
of
its
Righteousness
within
,
for
they
were
not
Justified
in
ungodliness
,
but
from
it
;
Justifieth
is
not
Justified
;
the
one
being
the
Work
a
doing
,
the
other
done
;
which
where
it
is
so
Effected
by
Faith
,
that
purifieth
the
heart
,
therein
the
real
Subjects
of
Gospel
Justification
are
manifest
,
not
as
ungodly
,
but
as
Righteous
,
being
Washed
,
Sanctified
,
and
Justified
by
the
Spirit
of
our
God
,
and
that
in
the
Name
and
Power
of
the
Lord
Jesus
,
1
Cor.
6.11
.
Moreover
,
T.V.
hath
Confessed
,
That
God
doth
not
leave
them
ungodly
;
where
he
removeth
the
guilt
of
sin
,
he
removeth
also
the
filth
of
sin
;
Justification
and
Sanctification
being
inseparable
companions
,
and
that
Justification
is
never
without
Sanctification
,
pag.
70.
Reply
.
It
's
well
he
has
somewhat
inclined
to
Confess
to
Truth
,
though
to
the
manifest
break-neck
and
overthrow
of
his
own
Cause
;
For
now
,
What
's
become
of
his
Justification
of
the
ungodly
,
of
the
Guilty
as
ungodly
,
&c.
by
the
imputed
Righteousness
of
Christ
?
(
as
his
words
are
)
And
when
was
that
performed
or
wrought
?
Now
,
not
till
Sanctification
be
known
,
that
the
filth
of
sin
is
removed
;
Justification
and
Sanctification
being
inseparable
companions
,
and
the
one
never
without
the
other
.
And
surely
people
are
not
the
subjects
of
Sanctification
,
or
Sanctified
,
as
ungodly
,
or
as
in
the
filth
or
pollution
of
sin
;
let
the
Readers
but
mark
here
how
flatly
this
T.
Vincent
hath
overthrown
and
contradicted
himself
,
and
his
corrupt
Doctrine
;
for
an
Imputation
of
Righteousness
to
the
Unrighteous
,
and
a
Justification
in
Sin
and
Transgression
,
as
ungodly
,
&c.
whereas
he
that
Justifieth
the
Wicked
,
and
he
that
Condemneth
the
Just
,
they
both
are
abomination
unto
God
,
Prov.
17.15
.
And
of
this
our
Adversary
is
greatly
guilty
.
And
as
for
Tho.
Danson's
Synopsis
,
which
he
so
highly
commends
,
as
that
the
use
of
it
may
be
great
,
for
the
Establishing
of
Christians
in
the
Truths
,
&c.
By
this
he
does
but
shew
his
own
shallowness
and
weakness
,
to
Commend
thus
highly
of
such
a
silly
confussed
piece
(
which
hath
also
many
Lyes
and
Falshoods
in
it
)
as
that
sorry
Pamphlet
of
T.
D's
,
as
it
will
further
be
manifest
;
and
how
apparently
both
T.
V.
and
T.D.
have
Contradicted
themselves
,
and
each
other
,
even
in
their
principal
Points
.
And
as
for
his
putting
off
S.
E.
his
Challenge
to
Fast
and
Watch
,
as
a
Tempting
of
God
,
and
a
God
provoking
sin
,
to
endanger
self-murther
:
And
judges
him
,
as
being
Mad
,
and
numbred
amongst
distracted
People
.
Indeed
this
is
as
smooth
a
put
off
,
and
excuse
,
as
he
could
readily
have
imagined
,
to
excuse
himself
from
Fasting
,
&c.
so
that
his
Accusing
S.E.
as
being
Mad
,
Distracted
,
&c.
does
neither
prove
him
to
be
so
,
nor
does
it
destroy
either
S.E.
his
Confidence
or
Motion
in
the
matter
,
but
sets
it
the
more
over
T.
V.
and
his
Brethrens
heads
,
who
are
afraid
their
God
should
fail
them
,
and
to
enter
upon
this
Engagement
;
especially
whilst
T.V.
Confesseth
,
That
the
Scripture
Instances
of
Fasting
many
dayes
together
were
Miraculous
:
And
surely
,
whether
S.
E.
had
not
Power
,
or
a
particular
Motion
(
not
Imitation
)
to
have
Answered
his
own
Proposition
in
that
case
,
of
Fasting
(
if
he
had
been
tryed
)
T.V.
does
not
know
,
because
he
durst
not
put
it
to
the
tryal
.
And
as
for
T.
V.
his
Railing
and
Reviling
the
Quakers
,
and
Charging
them
with
being
,
Black
Mouthed
,
Blasphemous
Hereticks
,
with
damnable
Errors
.
These
are
no
proofs
against
us
,
but
do
manifest
his
Enmity
;
as
also
his
Answers
to
his
feigned
Queries
against
us
,
are
but
his
own
Forgeries
,
without
either
Reason
,
or
proof
of
any
of
them
;
therefore
returned
back
upon
his
own
head
,
and
denyed
by
us
.
His
Queries
and
Answers
against
us
,
runs
thus
;
viz.
Query
1.
Do
you
know
what
you
are
?
1st
.
You
are
Strangers
to
Christ
,
whatever
your
fancy
be
of
Christ
within
you
.
2dly
.
You
are
Enemies
to
Christ
,
and
I
believe
that
Christ
hath
scarcely
greater
Enemies
under
the
Sun
,
than
you
.
3dly
.
You
are
Children
of
the
Devil
,
and
the
Works
of
your
Father
you
do
,
and
will
do
.
4thly
.
You
are
Serpents
,
and
a
generation
of
Vipers
,
full
of
deadly
Poyson
,
Poyson
in
the
Head
,
the
Poyson
of
damnable
Errors
;
you
are
Serpents
putting
forth
your
stings
.
Query
2.
Do
you
know
where
you
are
?
1st
.
You
are
in
the
Devils
School
.
2dly
.
You
are
in
the
Devil's
Arms
,
he
huggeth
you
so
fast
that
it
's
more
difficult
to
pluck
you
from
thence
,
than
the
most
wicked
and
profane
.
3dly
.
You
are
in
the
Devil's
Chains
.
Query
3.
Do
ye
know
what
you
are
doing
?
1st
.
You
are
dishonouring
God.
2dly
.
You
are
murdering
your
own
Souls
,
imbruing
your
hands
in
your
own
Blood
,
you
are
some
of
the
greatest
Soul
murderers
of
any
that
live
upon
the
Earth
.
Query
4.
Do
you
know
whether
you
are
a
going
?
You
are
going
the
certain
way
to
Hell.
Thus
far
T.
V.
in
answer
to
himself
;
but
his
outrage
,
and
big
words
against
us
,
does
not
at
all
terrifie
us
;
nor
are
his
bare
Assertions
any
Proofs
:
And
whether
he
has
not
shewn
great
wrath
,
bitterness
,
and
enmity
,
and
put
forth
a
Serpents
sting
here
in
the
tayl
of
his
Pamphlet
,
let
the
moderate
Reader
judge
:
And
whether
T.V.
in
this
his
outrage
,
be
a
Person
to
be
believed
,
yea
,
or
nay
?
Or
his
severe
Judging
,
harsh
Censuring
of
us
,
to
be
taken
as
for
one
in
Christ's
stead
and
Judgement
Seat
,
whom
partly
he
presumes
herein
to
personate
,
as
he
saith
,
If
our
Saviour
were
on
Earth
,
he
would
stile
us
as
he
did
the
Pharisees
;
but
in
this
he
has
presumed
in
Christ's
Name
,
and
in
his
Name
uttered
his
own
slanders
against
the
Innocent
,
for
which
a
day
of
accompt
will
come
,
which
will
be
heavy
upon
him
,
and
such
false
Accusers
,
if
they
do
not
Repent
;
and
if
his
eyes
were
open
,
he
might
see
himself
guilty
of
the
same
things
,
whereof
he
hath
accused
and
judged
others
:
Who
in
the
end
of
his
Book
repeates
again
what
he
did
before
Assert
,
That
it
were
better
for
you
to
drink
a
Cup
of
Poyson
,
than
to
suck-in
the
Quakers
damnable
Opinions
,
&c.
If
People
will
be
such
silly
Women
,
as
to
be
affrighted
with
T.
Vincent
his
Railing
and
Slanders
against
us
,
and
his
swelling
words
of
vanity
,
so
as
to
think
the
worse
(
or
be
more
afraid
)
of
the
Quakers
;
It
will
be
the
way
to
keep
them
in
slavery
and
bondage
under
him
,
and
such
as
he
is
,
thereby
to
be
made
a
Prey
upon
;
for
he
,
and
such
,
seem
more
offended
,
when
some
of
their
Hearers
,
that
have
gratified
them
with
Rewards
,
or
are
somewhat
Rich
,
are
like
to
forsake
them
and
turn
to
the
Quakers
,
then
with
all
the
threatnings
they
can
devise
,
they
'l
endeavour
to
detain
them
,
as
this
Tho.
Vincent
has
publish'd
,
That
it
was
worse
to
go
to
the
Quakers
Meetings
,
than
to
a
Bawdy-house
.
What
think
you
,
his
Hearers
,
and
the
rest
of
his
Brethren
,
Were
these
words
savoury
,
and
did
they
become
his
Profession
,
yea
or
nay
?
What
sayes
Joh.
Owen
,
Tho.
Danson
,
and
William
Maddox
to
it
?
Let
Honesty
and
Truth
in
All
,
arise
and
judge
.
Ah!
poor
passionate
T.
Vincent
,
thou
hast
brought
such
a
blot
and
brand
of
Infamy
upon
thee
(
by
thus
peevishly
busying
thy self
against
the
Quakers
)
that
will
not
easily
be
wiped
off
:
Consider
thy
wayes
,
and
what
thou
art
a
doing
,
before
it
be
too
late
.
ERRATA
.
PAge
10.
line
23
,
24.
read
as
if
infallible
.
p.
25.
l.
10.
for
Essences
r.
Essence
.
p.
21.
l.
4
,
&
11.
r.
see
Arias
Montanus
.
l.
5.
f.
Os-iik
.
r.
Osajik
.
p.
30.
l.
last
.
r.
gifts
.
p.
33.
l.
9.
r.
Persons
.
p.
36.
l.
3.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
p.
37.
l.
4.
f.
no
r.
do
.
p.
40.
l.
9.
r.
man's
return
.
p.
45.
l.
32.
&
p.
46.
l.
11.
f.
oppressure
r.
a
pressure
.
p.
48.
l.
20.
f.
that
they
r.
if
they
.
p.
52.
l.
14.
r.
complacent
.
l.
36.
f.
whether
r.
neither
.
p.
57.
l.
last
.
r.
Contradicts
.
p.
60.
l.
28.
f.
not
under
the
Law
to
God
,
r.
not
without
Law
to
God.
The
Errors
and
defects
of
the
Press
,
whether
they
be
Words
,
Letters
,
or
Points
,
the
moderate
Reader
may
easily
see
,
and
Correct
,
by
the
Import
of
the
Discourse
.
An
Answer
to
Thomas
Danson's
Synopsis
of
Quakerism
,
as
he
falsly
and
scurrilously
calls
it
.
BEfore
I
come
to
treat
about
the
many
particulars
mentioned
in
Tho.
Danson's
Pamphlet
that
relate
to
matter
of
Doctrine
,
I
may
not
omit
some
passages
of
his
to
the
Reader
as
to
matter
of
Fact
wherein
he
shews
his
prejudice
and
peevish
spirit
against
the
Innocent
People
of
God
,
called
Quakers
.
As
first
,
and
chiefly
,
where
he
accuseth
W.
P.
of
attempting
to
shake
the
Rock
Christ
Jesus
in
his
God-head
and
Offices
,
which
is
an
absolute
falshood
and
slander
,
as
hath
been
proved
over
and
over
;
the
Divinity
of
Christ
being
still
owned
by
W.P.
so
that
what
can
we
expect
from
such
a
one
as
begins
his
work
with
a
palpable
Lye
,
as
T.D.
hath
done
,
and
all
to
render
the
Quakers
as
odious
as
he
can
;
he
adding
,
how
well
he
(
W.
P.
)
hath
immitated
the
Leaders
of
his
Party
in
their
respects
to
other
like
truths
,
that
so
the
Christians
of
these
Parts
may
no
longer
be
imposed
upon
by
the
Quakers
seeming
innocence
.
Hereby
he
hath
added
to
his
falshood
and
slander
before
,
and
struck
at
the
Innocency
of
the
Quakers
,
which
he
scornfully
and
falsly
counts
but
seeming
;
as
also
the
Leaders
of
his
Party
(
as
he
calls
them
)
never
denied
the
Divinity
of
Christ
,
nor
ever
held
any
Principles
tending
thereto
since
they
were
raised
up
to
be
a
People
,
and
to
preach
the
Name
of
Christ
:
and
if
so
be
that
Innocency
be
not
really
found
among
the
Quakers
,
why
are
they
so
hated
,
persecuted
,
and
brought
under
Sufferings
and
Reproaches
by
such
as
be
in
the
Woolfish
nature
tending
,
and
tearing
whilst
no
real
occasion
hath
been
given
them
by
Quakers
?
who
have
patiently
suffered
both
under
the
ridged
spirit
of
the
Presbyterians
,
and
since
;
and
as
to
their
Principles
.
T.
D.
is
no
competent
judge
over
them
,
whilst
he
hath
perverted
them
,
both
in
the
former
Powers
days
▪
and
now
also
;
and
whilst
in
those
days
he
did
indeavour
to
insinuate
into
the
Powers
that
then
were
,
against
the
Quakers
,
he
was
plainly
manifested
,
and
his
Errors
and
Falshoods
detected
by
those
faithfull
Servants
of
Christ
Samuel
Fisher
,
Richard
Hubberthorn
,
(
and
my self
)
he
might
now
have
been
silent
from
raking
over
his
old
silly
confused
stuff
,
so
long
since
answered
and
confuted
,
since
that
from
the
ample
Confutation
,
and
just
reproof
and
discovery
given
against
him
by
Samuel
Fisher
he
could
never
yet
clear
himself
,
nor
hath
essayed
a
Replication
thereto
,
but
only
a
slight
put
off
,
as
will
appear
,
without
either
Truth
or
Reason
:
and
as
for
his
commendation
of
the
pains
of
his
worthy
Friend
Master
Thomas
Vincent
,
as
he
calls
him
,
he
has
little
ground
to
applaud
his
pains
;
for
he
has
sufficiently
manifested
his
envy
,
errors
,
confusion
and
shallowness
,
as
any
unbyassed
may
see
;
as
also
the
palpable
contradictions
both
to
himself
and
T.
D.
so
that
they
should
first
have
studied
to
see
a
reconciliation
and
harmony
between
their
own
Principles
before
they
had
come
thus
publickly
to
engage
;
but
it
is
the
Judgement
of
God
upon
them
,
and
such
giddied
spirits
,
that
one
should
oppose
and
contradict
another
,
till
they
are
both
overturned
and
broke
to
pieces
in
their
war
;
but
if
his
worthy
Friend
Thomas
Vincent
hath
done
so
worthily
against
the
Quakers
,
why
doth
T.
D.
take
so
much
pains
again
after
him
?
why
doth
he
actum
agere
,
as
he
saith
?
his
Answer
is
,
because
of
some
reflections
upon
him
,
also
that
as
experience
hath
shewed
there
is
a
great
deal
of
difference
of
intellectual
gifts
,
and
that
the
Method
,
Phrase
,
and
Notions
of
scarce
any
one
man
are
acceptable
to
all
▪
he
saith
;
by
which
it
appears
that
he
was
conscious
,
or
at
least
jealous
that
his
worthy
Master
Vincent's
work
would
not
be
so
acceptable
as
his
own
,
but
would
give
distaste
;
and
therefore
he
has
endeavoured
to
smooth
it
over
,
and
to
new
moddel
it
in
another
phrase
,
according
to
what
he
has
imagined
and
learned
out
of
Writers
and
old
Authors
,
both
Popish
and
others
;
but
what
saith
he
for
not
answering
Samuel
Fisher's
Book
against
himself
,
Jo.
Owen
,
Baxter
and
Tombs
,
Entituled
Rusticus
ad
Academicos
(
which
they
were
never
able
to
answer
,
nor
to
reply
to
)
T.
D.
excuseth
himself
as
followeth
,
viz.
If
any
Quaker
shall
demand
why
I
do
not
answer
.
Samuel
Fisher
's
Book
against
me
,
instead
of
writing
against
a
new
man
?
I
answer
,
that
I
am
guided
in
my
neglect
by
the
judgment
of
abler
Persons
then
my self
,
that
that
Book
is
but
a
Bundle
of
impertinent
cavils
,
&c.
Indeed
this
is
a
very
easie
way
of
answering
,
which
,
if
we
should
deal
so
with
T.
D.
what
would
he
say
to
it
,
and
to
such
neglect
?
but
this
doth
not
clear
himself
from
Samuel
Fisher's
Answer
,
but
it
stands
over
his
head
;
and
if
he
was
guided
by
abler
persons
then
himself
in
not
answering
S.
F.
those
abler
persons
for
ought
as
appears
might
see
T.
D.
so
baffled
and
confuted
,
that
it
was
in
vain
for
him
to
strive
any
further
;
and
if
abler
persons
then
himself
did
advice
him
▪
in
that
case
he
should
have
followed
the
example
thereof
,
so
as
not
to
have
meddled
,
as
he
hath
done
,
to
the
further
manifesting
his
weakness
and
folly
;
and
as
for
his
instance
of
Biddles
twelve
Articles
against
the
Holy
Ghost's
Diety
,
t
is
no
president
nor
instance
for
us
,
as
is
most
falsly
insinuated
against
us
,
whilst
we
never
denied
the
Diety
or
Divinity
of
either
,
Father
,
Word
,
or
Holy
Ghost
▪
And
how
doth
he
advise
the
Reader
to
be
at
pains
to
understand
the
positive
grounds
of
the
great
Truths
opposed
by
the
Quakers
,
as
he
falsly
saith
;
what
must
give
the
understanding
thereof
,
if
not
the
Light
of
Christ
within
?
and
how
must
sacred
mysteries
be
known
?
and
what
must
bring
to
the
right
use
of
reason
,
and
to
understand
the
Scriptures
,
if
immediate
Revelation
or
Inspiration
be
supposed
not
attainable
in
these
days
?
Can
the
natural
man
with
his
natural
understanding
know
the
things
that
are
spiritual
,
(
surely
no
)
or
know
the
right
use
of
the
Scriptures
without
the
guidance
of
that
infallible
Spirit
that
gave
them
forth
?
no
sure
;
for
it
is
the
Inspiration
of
the
Almighty
that
giveth
understanding
.
And
Seeing
also
that
T.D.
confesseth
,
that
Reason
tells
us
the
Nature
and
Works
of
God
are
above
our
reach
,
and
that
God
were
not
Gof
if
he
could
be
comprehended
by
a
Creature
;
which
,
if
so
that
the
Nature
and
Works
of
God
are
above
his
and
their
reach
and
comprehension
,
why
has
he
essayed
so
much
by
his
natural
understanding
to
define
and
distinguish
the
Godhead
into
three
distinct
Persons
,
which
he
has
no
Scripture
for
,
nor
yet
Reason
to
demonstrate
,
nor
Revelation
to
ground
a
Faith
upon
in
that
case
,
whilst
the
Presbyterians
were
wont
to
affirm
Revelation
to
be
ceased
?
and
to
be
sure
God
will
not
put
the
Seal
of
his
immediate
power
to
a
falshood
,
as
is
confessed
,
so
that
whilst
we
have
neither
Revelation
,
Scriptures
,
Reason
nor
Seal
of
immediate
Power
for
their
Doctrines
and
distinctions
put
upon
the
Diety
,
we
have
ground
at
least
to
question
them
,
if
not
positively
to
oppose
them
as
unscriptural
,
irrational
,
implicite
Doctrines
and
Traditions
,
which
hath
tended
to
vail
both
the
glory
of
God
,
Christ
,
and
holy
Spirit
(
which
we
confess
)
from
people
.
And
now
to
T.
D's
definition
of
the
word
Person
;
first
,
from
Aquinas
as
being
an
individual
substance
of
a
rational
nature
;
but
his
worthy
Friend
Tho.
Vincent
hath
denied
the
Father
,
the
Word
▪
and
the
Spirit
to
be
three
Substances
;
then
I
ask
how
they
can
be
three
distinct
Persons
▪
whilst
a
Person
is
an
individual
Substance
?
what
contradiction
is
this
!
But
then
T.
D.
saith
,
Some
think
it
▪
(
viz.
Aquinas
his
Explanation
of
Person
)
liable
to
some
exception
,
and
therefore
he
chuseth
to
borrow
that
of
learned
Wotton
on
1
Joh.
1.2
.
pag.
2.
that
a
Person
is
an
individual
Subsistance
or
Subsistent
,
rather
in
an
intellectual
nature
,
or
a
several
or
singular
thing
that
subsists
by
it self
,
&c.
A
Man
we
call
a
Person
;
a
Person
notes
some
one
endued
with
Reason
and
understanding
;
which
is
several
and
distinct
from
another
;
a
Person
is
intire
of
it self
,
&c.
pag.
1
,
2.
Concerning
which
I
query
first
,
whether
the
Father
,
the
Word
,
and
holy
Spirit
be
three
several
and
singular
things
,
that
subsist
each
by
himself
,
each
one
from
another
yea
or
nay
?
Secondly
,
whether
a
man
being
a
Person
is
a
competent
instance
for
proof
of
his
Maker
being
three
several
Persons
?
and
whether
a
man
subsists
by
himself
?
Thirdly
,
whether
Christ
be
several
and
distinct
by
himself
from
God
▪
and
the
holy
Spirit
several
and
distinct
from
both
?
If
yes
▪
where
,
or
in
what
place
of
the
whole
world
(
or
out
of
it
)
is
the
one
entire
and
severed
from
the
other
?
and
how
far
distant
one
from
another
?
Fourthly
,
And
if
the
Father
Son
and
Holy
Ghost
,
do
not
subsist
in
a
several
and
distinct
nature
of
the
same
kind
(
so
as
they
are
not
three
Gods
)
as
is
confessed
pag.
3.
how
are
they
three
distinct
or
separate
persons
,
subsisting
each
by
himself
?
These
things
being
considered
by
the
impartial
Readers
,
the
absurdity
of
the
Presbyterians
Doctrine
and
Comparison
,
touching
the
Deity
,
will
easily
appear
.
And
what
was
this
Aquinas
▪
quoted
as
T.
D's
Author
,
so
much
cited
and
commented
by
him
,
as
a
wise
Observant
,
pag.
19
?
Was
not
he
a
great
Writer
for
the
Romish
Religion
,
and
the
Pope's
Doctrine
of
Transubstantiation
;
and
so
a
promoter
of
Popery
in
his
time
,
and
canonized
〈◊〉
Saint
among
them
?
see
his
large
Volums
,
his
Sums
,
and
others
;
he
is
highly
applauded
by
the
Papists
,
as
being
an
industrious
Promoter
of
their
Faith
and
Religion
:
and
was
he
not
a
Dominican
Fryer
?
To
whom
it
appears
that
T.
D.
is
very
much
beholding
for
his
Doctrine
,
[
of
three
distinct
(
or
sever'd
)
Persons
in
the
Godhead
]
more
then
he
is
to
Scripture
;
for
that
is
silent
concerning
it
;
but
I
have
of
late
Read
it
in
Aquinas
his
Sums
,
who
is
Tho.
Danson's
wise
Observant
.
And
further
(
mark
)
that
after
T.
D.
has
confessed
,
that
the
word
Person
cannot
be
properly
attributed
to
Father
,
Son
,
and
Holy
Ghost
,
and
that
the
Names
common
to
God
and
the
Creatures
do
signifie
somthing
wherein
the
Creatures
bears
some
anology
to
God
,
and
three
Persons
,
not
strictly
,
yet
anologically
in
the
Godhead
,
pag.
3
,
4.
Where
proves
he
this
by
Scripture
?
and
wherein
doth
man
bear
a
proportion
or
likeness
in
his
Person
with
his
Maker
?
this
is
strange
Doctrine
,
importing
that
the
Diety
hath
the
resemblance
or
likeness
of
persons
,
but
not
properly
;
which
,
if
improperly
,
why
do
they
stand
so
much
upon
their
improper
distinctions
in
the
Godhead
?
Yet
,
saith
T.
D.
may
this
word
Person
be
used
by
us
to
distinguish
the
Father
,
Son
and
Spirit
in
the
Godhead
,
and
one
from
another
.
Answer
,
So
it
appears
he
pleads
for
a
liberty
to
put
improper
names
upon
God
from
his
pretence
of
anology
;
the
Scripture
he
mentions
Hebr.
1.3
.
makes
against
him
,
it
being
,
the
express
Image
of
his
Substance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
but
as
it
is
in
some
English
Copies
,
express
Image
of
his
Person
;
however
,
it
is
not
the
express
Person
of
his
Person
,
much
less
the
express
singular
Person
,
or
rational
Substance
,
subsisting
by
it self
,
distinct
from
the
Father
;
For
I
and
my
Father
are
one
,
said
Christ
,
and
the
Son
doth
nothing
of
himself
,
but
what
he
seeth
the
Father
do
;
and
the
Father
is
in
the
Son
,
and
the
Son
is
in
the
Father
;
and
if
so
be
that
the
Soul
separated
from
the
Body
cannot
be
called
a
Person
,
as
T.
D.
saith
,
pag.
2
,
3.
how
can
he
presume
to
call
the
Spirit
,
which
is
the
Life
or
Breath
of
God
a
Person
distinct
from
God
,
whilst
God
is
never
distinct
and
separate
from
his
own
Life
?
But
then
it
appears
that
T.
D.
is
necessitated
to
call
the
Glorious
Divine
three
in
Heaven
somthing
;
and
therefore
he
saith
,
that
distinction
in
the
Godhead
cannot
be
apprehended
by
us
by
any
other
notion
or
resemblance
,
(
then
Person
)
and
saith
he
,
we
know
not
what
to
call
these
three
,
but
Persons
,
pag.
4.
For
the
conception
or
notion
that
we
have
of
the
Father
(
suppose
)
as
a
Subsistent
or
Person
is
,
in
adaequatus
conceptus
in
respect
of
the
Divine
Essence
,
&c.
pag.
17.
Reply
,
But
by
what
doth
he
and
his
Brethren
apprehend
this
concerning
God
,
surely
,
neither
by
the
Scripture
not
by
immediate
Revelation
or
Inspiration
,
nor
yet
by
reason
for
that
has
failed
them
in
this
matter
;
as
also
the
nature
and
works
of
God
is
above
their
reach
and
the
comprehension
of
the
Creature
;
so
that
their
conceptions
and
notions
being
unscriptural
,
we
have
no
ground
to
believe
them
,
whilst
we
have
but
their
conceptions
,
words
and
notions
for
what
they
say
derived
from
Popish
and
Heathen
Authors
,
and
not
from
any
immediate
Power
,
Revelation
or
Scripture
:
and
his
saying
,
they
do
not
know
what
to
call
these
three
,
but
Persons
;
shews
,
they
were
hard
put
to
it
,
as
being
necessitated
to
call
them
something
:
but
,
what
are
they
ignorant
of
the
Scripture
?
or
would
not
the
Scripture
satisfie
them
,
and
yet
profess
it
their
Rule
?
they
had
better
search
the
Scriptures
instead
of
Aquinas
and
Aristotle
,
and
see
what
they
are
called
there
;
viz.
The
Father
,
the
Word
,
and
Holy
Ghost
,
which
are
One
;
besides
these
three
bearing
record
in
Heaven
,
T.
D.
hath
elsewhere
called
them
Witnesses
,
pag.
5
,
7
,
and
10.
and
thus
he
contradicts
himself
;
one
while
he
knows
not
what
to
call
them
,
but
Persons
,
and
another
while
calls
them
three
Witnesses
,
‖
from
their
bearing
Record
;
and
thus
in
contradiction
he
knows
what
to
call
them
besides
Persons
:
but
then
he
saith
,
all
Witnesses
(
properly
so
called
)
are
Persons
:
How
proves
he
that
?
Are
not
all
things
that
bear
record
Witnesses
?
Are
Heaven
and
Earth
Persons
?
and
are
the
Water
and
the
Blood
Persons
,
seeing
they
bear
record
in
the
Earth
?
and
is
Conscience
in
a
man
a
Person
distinct
from
the
man
,
seeing
Conscience
beareth
witness
?
if
it
be
,
how
then
,
is
the
Soul
distinct
from
the
Body
no
Person
,
page
3
,
5.
T.
D.
upon
1
John
5.9
.
the
Witness
of
God
is
greater
referring
to
the
Witness
concerning
Christ
,
verse
7.
not
to
verse
8.
for
none
of
those
Witnesses
are
God.
Reply
,
And
yet
those
Witnesses
verse
8.
are
the
Spirit
,
the
Water
,
and
the
Blood
;
herein
T.
D.
hath
denied
the
Spirit
to
be
God
contrary
to
their
former
pretence
;
and
so
is
come
under
that
they
have
so
unjustly
charged
us
withal
;
but
we
own
the
Divinity
of
that
Spirit
that
bears
record
in
the
Earth
,
and
know
the
Water
and
Blood
which
agree
in
one
with
it
,
to
be
therefore
Spiritual
,
and
of
this
water
and
Spirit
a
man
must
be
born
,
or
else
he
cannot
enter
the
Kingdom
of
God
,
Joh.
13.5
.
and
by
this
Blood
his
Conscience
must
be
sprinkled
from
dead
works
,
who
ever
comes
to
enter
the
Heavenly
Sanctuary
.
And
we
may
further
observe
how
dubious
T.
D.
in
his
Work
hath
appeared
from
what
he
saith
pag.
83.
viz.
If
my
Answers
seem
not
so
clear
as
the
Objections
,
which
I
hope
I
need
not
fear
,
unless
in
the
point
of
the
Trinity
,
that
being
a
Mystery
;
so
by
that
it
rebates
the
sharpest
edge
of
humane
understanding
,
&c.
By
which
the
Reader
may
take
notice
,
that
he
was
conscious
to
himself
,
that
his
Answers
in
this
case
might
not
seem
so
clear
as
the
Objections
,
and
that
he
has
but
made
use
of
his
humane
understanding
(
and
not
of
Scripture
)
therein
,
the
Edge
of
which
is
so
rebated
,
and
grown
so
dull
,
that
it
will
take
very
little
impression
upon
any
that
are
in
a
right
mind
and
understanding
;
even
none
at
all
upon
such
who
rely
not
,
nor
lean
to
their
own
understandings
,
but
upon
the
guidance
of
the
Spirit
of
Truth
,
which
leads
into
all
Truth
;
which
it
appears
he
has
refused
and
gone
from
,
whilst
he
is
now
fain
to
make
use
of
his
humane
understanding
,
and
his
own
notions
and
conceptions
,
which
are
not
grounded
on
Scripture
;
and
therefore
we
may
not
have
our
Faith
imposed
upon
by
them
,
as
to
accept
of
his
humane
conceptions
and
notions
(
which
cannot
reach
the
nature
of
God
)
for
divine
verities
.
And
how
says
T.
D.
That
infiniteness
being
a
property
of
the
Divine
Nature
,
agrees
to
each
Person
subsisting
in
that
Nature
;
contrary
to
his
worthy
Master
Vincent's
saying
,
that
infiniteness
is
not
ascribed
unto
the
Personality
?
but
such
like
confusion
and
conrradiction
we
have
enough
of
from
them
.
And
indeed
such
nonsensical
stuff
,
as
is
in
both
their
Pamphlets
,
I
have
seldom
met
withal
;
as
one
while
T.
D.
saith
,
We
do
not
affirm
the
Person
in
the
Godhead
to
be
finite
but
infinite
;
another
while
T.
V.
saith
,
infiniteness
is
not
ascribed
to
them
:
another
while
T.
D.
saith
pag.
14.
That
they
are
one
among
themselves
,
only
in
respect
of
that
wherein
they
agree
not
simply
:
What
kind
of
oneness
or
agreement
doth
he
reckon
is
in
the
Diety
,
if
it
be
not
simply
?
Was
there
ever
such
darkness
and
confusion
uttered
?
and
what
blind
Sophistry
,
and
silly
Logick
and
babling
do
these
men
use
,
and
put
upon
the
Immortal
God
?
whom
with
all
their
inventions
,
airy
notions
and
vain
conceptions
they
can
never
reach
the
knowledge
of
;
neither
will
,
nor
can
their
Heathenish
Phylosophy
,
tearms
of
Aristotle
,
nor
apostate
Christians
and
Papists
demonstrate
or
discover
the
Knowledge
of
either
Father
,
Word
,
or
Spirit
to
any
people
that
want
the
knowledge
thereof
,
but
make
them
more
dark
and
ignorant
,
and
shut
them
up
in
more
blindness
,
as
they
have
a
long
time
done
.
And
his
saying
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
by
a
metalepsis
,
yea
must
be
rendred
Person
,
or
Subsistent
,
or
some
word
to
that
effect
;
and
so
tells
that
Just.
Martyr
applies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
Father
,
Son
and
Spirit
▪
pag.
17.
Reply
,
Surely
T.
D.
is
put
very
hard
to
it
to
word
his
Doctrine
by
his
Anology
and
Metalepsis
for
his
distinctions
of
Persons
,
and
his
thereby
rendring
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Person
of
necessity
:
Where
proves
he
this
,
(
and
those
tearms
by
Scripture
?
)
and
if
they
signifie
one
and
the
same
thing
,
why
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Hebr.
1.3
.
and
Chap.
11.1
.
as
well
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
As
in
Hebr.
11.1
.
Faith
is
the
Substance
of
things
hoped
for
;
it
is
not
Person
of
things
hoped
for
;
the
same
word
that
is
for
Substance
in
that
,
is
Hebr.
chap.
2.
verse
3.
where
it
is
[
speaking
of
the
Son
of
God
]
who
being
the
brightness
of
his
Glory
,
and
the
express
Image
of
his
Substance
:
Besides
,
what
ever
Authors
or
Fathers
(
so
called
)
did
put
names
,
distinctions
and
tearms
upon
the
Godhead
which
were
either
improper
or
unscriptural
,
we
must
believe
the
Scriptures
rather
then
them
.
And
do
they
count
all
Justin
Martyr
wrot
One
hundred
&
fifty
years
after
Christ
to
be
of
equal
Authority
with
the
Scriptures
of
Christ
and
the
Apostles
?
Or
might
not
(
probably
)
Justin
bring
in
some
of
his
Philosophy
,
which
is
not
Scripture
?
And
we
do
not
read
in
the
Scriptures
either
of
three
distinct
Substances
in
God
,
or
three
distinct
Persons
;
for
,
where
are
they
so
rendred
either
in
the
Hebrew
,
Greek
,
Latine
or
English
,
in
Scripture
from
the
beginning
of
Genesis
to
the
end
of
the
Revelations
?
But
if
they
be
not
three
Substances
,
as
Tho.
Vincent
saith
;
how
doth
T.
Danson
make
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
equivolent
,
or
apply
both
to
Father
,
Son
and
Spirit
?
Is
not
here
a
manifest
contradiction
between
these
two
Brethren
unto
themselves
,
and
their
own
Doctrine
in
this
matter
?
As
for
T.
D.
his
Discourse
about
satisfaction
,
there
needs
not
much
to
be
said
unto
it
,
for
that
the
matter
hath
been
answered
before
;
as
also
in
part
he
assents
to
W.
P.
in
what
he
hath
said
;
for
he
T.
D.
doth
not
affirm
any
impossibility
of
forgiviness
without
a
plenary
satisfaction
made
,
[
as
in
the
sence
and
notion
some
of
them
have
]
&c.
And
though
he
knows
some
worthy
Persons
do
deny
W.
P's
Affirmative
,
yet
he
cannot
joyn
with
them
therein
:
He
saith
also
,
God
is
free
in
his
determinations
what
attribute
he
will
manifest
,
and
in
what
degree
and
manner
,
and
that
between
▪
Justice
and
Mercy
,
and
their
effects
,
and
all
of
his
meer
will
interveens
,
&c.
By
all
which
,
in
a
great
measure
,
he
hath
confest
to
what
W.
P.
hath
writ
in
that
case
,
though
in
contradiction
to
his
Brother
Vincent
,
as
is
evident
.
But
where
he
speakes
of
Vindictive
Justice
that
God
might
onely
have
manifested
,
when
man
fell
,
as
he
does
upon
the
reprobate
Angels
or
Devils
,
&c.
Now
I
query
then
,
Is
this
Vindictive
Justice
,
that
which
Christ
under-went
at
God's
hand
,
(
and
satisfied
according
to
their
Doctrine
?
)
if
they
say
it
is
;
where
do
the
Scriptures
say
so
?
or
that
God
inflicted
the
same
revengefull
justice
(
as
I
think
they
mean
)
upon
Christ
,
that
he
doth
upon
the
reprobate
Angels
or
Devils
,
and
then
make
this
the
means
and
manner
of
full
satisfaction
for
mankind
?
let
us
have
plain
Scripture
for
this
Doctrine
;
was
God's
Love
to
man
purchased
by
such
revenge
upon
his
innocent
Son
as
he
lays
upon
reprobate
Angels
or
Devils
?
or
is
it
not
rather
blasphemous
to
suppose
that
Christ
could
ever
be
so
far
out
of
Gods
favour
,
as
to
construe
his
Sufferings
to
the
height
of
revenge
as
goes
against
reprobate
Angels
and
Devils
?
and
doth
not
this
also
accord
with
T.
V.
his
Doctrine
?
whereas
Chrit
was
the
beloved
of
the
Father
,
even
his
onely
begotten
,
the
Son
of
his
Love
,
in
whom
his
Soul
delighted
,
and
was
always
well
pleased
,
both
in
his
works
and
Sufferings
,
both
in
his
life
and
death
for
Sinners
;
but
angry
with
the
wicked
,
such
as
persecuted
him
and
crucified
him
afresh
unto
themselves
,
as
he
was
also
crucified
in
Spiritual
Sodom
and
Egypt
;
such
Adversaries
God
will
be
avenged
of
:
but
his
pleasure
shall
prosper
in
the
hand
of
his
Anointed
Seed
Christ
;
but
these
things
T.
D.
his
weak
judgement
(
as
he
confesseth
it
to
be
,
pag.
18.
)
cannot
reach
.
And
indeed
in
much
of
his
Discourse
about
this
matter
,
he
has
talked
more
like
a
Lawyer
then
a
Divine
;
and
has
brought
several
similitudes
which
will
not
hold
in
matters
of
such
high
concernment
:
But
I
shall
not
need
much
to
take
notice
of
his
dark
kind
of
reasoning
in
this
particular
,
which
proceeds
but
from
his
weak
judgemnt
and
private
conceptions
,
since
the
matter
is
answered
elsewhere
,
and
the
extent
of
his
and
their
Principles
therein
is
further
manifest
,
and
handled
about
his
(
and
their
)
Doctrine
of
Imputed
Righteousness
,
and
his
Arguments
for
Sin
and
Imperfection
in
all
,
tearm
of
life
:
yet
a
little
to
some
particulars
I
may
observe
by
the
way
(
of
this
point
)
after
he
saith
,
he
shall
give
us
his
sence
,
confessing
that
Satisfaction
is
not
a
Scripture
phrase
,
pag.
19.
However
,
we
will
chuse
Scripture
phrase
rather
then
T.
D's
weak
judgment
and
conceptions
therein
;
having
plenty
of
Scripture
Phrases
for
pardon
,
forgiveness
,
remissions
,
(
upon
a
true
Repentance
.
)
And
I
query
what
Scripture
he
hath
for
his
explanation
of
Satisfaction
;
viz.
a
compensation
made
to
God
for
our
sin
by
Christ
doing
or
suffering
,
or
both
,
Justice
that
is
Vindictive
?
p.
19.
What
Scripture
hath
he
for
these
words
and
this
Doctrine
?
Is
not
this
a
confirmation
to
what
is
queried
before
concerning
this
he
calls
Vindictive
Justice
?
the
same
that
God
punisheth
the
reprobate
Angels
or
Devils
with
,
the
same
he
reckons
Christ
to
have
suffered
;
and
so
hath
numbred
Christ
among
reprobate
Angels
and
Devils
;
but
yet
another
while
Christ's
being
under
the
Law
,
Gal.
4.4
,
5.
T.
D.
construes
,
as
not
lying
barely
in
the
smart
of
sence
,
but
in
the
brand
of
infamy
thereby
set
upon
us
,
pag.
20.
But
then
how
was
it
the
same
revenge
or
punishment
that
reprobate
Angels
and
Devils
undergo
,
and
Sinners
deserved
,
which
surely
is
more
then
the
brand
of
infamy
?
is
not
here
manifest
contradiction
?
and
did
the
brand
of
infamy
proceed
as
revengefull
Justice
from
God
,
or
rather
from
the
envy
and
injustice
of
the
wicked
against
him
.
Again
,
he
was
not
ashamed
to
call
us
Brethren
,
Hebr.
2.11
.
that
is
(
saith
T.
D.
)
Fellow
Subjects
,
for
being
one
in
nature
with
us
,
he
becomes
one
with
us
in
an
obligation
to
the
same
Law
;
to
which
I
say
,
if
we
are
fellow
Subjects
,
and
one
in
nature
with
Christ
,
and
he
one
with
us
in
obligation
,
&c.
and
that
the
brand
of
infamy
he
underwent
be
set
upon
us
;
then
it
is
to
be
minded
,
first
that
such
as
be
Christ's
Brethren
one
in
nature
,
and
fellow
Subjects
with
him
are
Sanctified
,
and
not
remaining
in
a
polluted
nature
,
nor
yet
in
a
sinfull
imperfect
state
all
their
life
time
;
seeing
both
he
that
sanctifieth
,
and
they
who
are
sanctified
are
all
of
one
;
for
which
cause
he
is
not
ashamed
to
call
them
Brethren
,
Hebr.
2.11
.
Secondly
,
Fellow
Subjects
with
Christ
that
are
bound
with
him
,
and
partake
of
his
Sufferings
,
are
not
rebellious
,
nor
disobedient
to
him
or
his
Law
,
but
faithfull
followers
of
him
,
by
whose
Power
,
Aid
and
Assistance
they
are
incouraged
in
their
obedience
and
faithfulness
to
him
;
and
this
is
the
effect
both
of
Christ's
Manfestation
,
Obedience
and
Righteousness
to
and
in
every
one
that
believes
.
Thirdly
,
If
Christ's
condescension
and
union
with
his
Followers
,
and
their
being
Fellow-Subjects
with
him
be
the
thing
that
Christ
tenders
to
God
for
Satisfaction
,
as
T.
D.
in
his
Answer
intimates
,
then
,
if
he
had
held
to
this
we
should
not
much
have
differed
;
but
how
this
agrees
with
their
Doctrine
for
the
continuance
of
Imperfection
and
Sin
in
all
,
(
covered
over
with
a
pretence
of
full
satisfaction
being
made
for
them
,
which
still
leaves
all
in
sin
)
I
do
not
yet
understand
,
nor
doth
it
appear
how
he
and
his
Brethren
can
be
reconciled
herein
.
But
whereas
T.
D.
confesseth
that
Christ
both
by
doing
and
suffering
did
satisfie
,
and
that
the
satisfaction
may
be
made
as
well
Agendo
as
Patiendo
;
therein
hath
he
contradicted
many
of
his
Brethren
,
who
lay
it
upon
his
Suffering
and
Death
onely
;
another
while
upon
his
under-going
Vindictive
Justice
,
as
they
call
it
,
the
same
that
is
laid
upon
Devils
.
But
then
,
if
his
Satisfaction
be
as
well
agendo
as
patiendo
,
whether
or
no
he
did
do
all
in
the
dayes
of
his
Flesh
,
in
his
own
person
,
that
was
to
be
done
for
man
?
or
whether
his
work
is
not
experimentally
to
be
known
and
wrought
in
every
man
,
for
the
destruction
or
ending
of
Sin
and
Trangression
,
before
full
satisfaction
and
peace
be
enjoyed
with
God
?
seeing
his
coming
in
the
likeness
of
sinfull
flesh
,
was
to
Condemn
sin
in
the
flesh
,
that
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
that
walk
not
after
the
Flesh
,
but
after
the
Spirit
;
and
is
not
this
Law
Spiritual
which
we
are
bound
to
obey
?
for
can
it
be
supposed
that
all
mankind
(
or
the
Nation
of
the
Gentiles
)
were
bound
under
the
Law
that
was
given
to
the
Jews
outwardly
.
And
then
would
it
be
good
Doctrine
to
say
,
that
we
,
or
all
Nations
,
were
Fellow-Subjects
with
Christ
bound
under
the
Law
of
the
Jews
,
which
had
the
Shaddows
of
good
things
to
come
?
or
is
it
not
more
meet
to
say
that
all
ought
to
be
subject
unto
the
Law
of
Christ
,
the
Law
of
Faith
,
the
Law
of
he
Spirit
of
Life
in
him
,
and
that
he
was
made
a
surety
(
Hebr.
7.22
.
)
therein
of
a
better
Testament
,
which
is
Spiritual
,
and
the
Righteousness
of
the
Law
which
he
fulfils
within
,
is
also
spiritual
and
inwardly
known
;
its
judgment
,
sentence
and
condemnation
known
inwardly
,
where
sin
is
condemned
in
the
Flesh
;
seeing
that
the
Commandment
that
was
ordained
to
Life
the
Apostle
found
to
be
unto
death
in
him
,
as
it
is
in
all
that
come
to
Life
;
and
is
not
this
the
effect
of
Christ's
Coming
,
Obedience
,
Sufferings
,
&c
▪
and
how
can
these
things
be
experienced
but
by
waiting
in
his
Light
and
Spirit
within
?
and
if
Satisfaction
consists
as
well
Agendo
as
Patiendo
;
are
not
Christ's
inward
and
spiritual
operations
included
in
his
doing
or
works
for
mans
Salvation
?
how
then
can
man
exclude
them
,
and
think
himself
wholy
acquitted
(
and
yet
in
his
sins
)
by
the
Suffering
and
Death
of
Christ
without
▪
as
a
full
compensation
and
satisfaction
in
his
stead
▪
And
for
whom
was
Christ
a
Propitiation
,
for
the
appeasement
of
wrath
,
relaxation
of
the
Law
,
purchase
of
freedom
from
punishment
,
pag.
23.
If
it
consist
in
his
Personal
Obedience
and
Suffering
onely
,
without
the
knowledge
of
his
work
within
?
then
are
not
all
men
so
free
and
acquitted
for
whom
he
did
suffer
?
and
doth
not
this
extend
to
all
that
were
dead
?
for
he
is
a
propitiation
for
the
Sins
of
the
whole
world
;
but
this
Presbyterians
deny
;
‖
what
effect
then
do
they
put
upon
Christ's
Sufferings
;
viz.
that
he
suffered
any
otherwise
then
for
a
small
select
number
;
(
accordding
to
their
Doctrine
)
whereas
his
Suffering
was
for
all
men
,
both
Jews
and
Gentiles
,
(
who
were
dead
in
sin
)
in
regard
of
his
confirmation
of
that
Spiritual
and
Living
Dispensation
and
Testament
which
extends
both
the
Jews
and
Gentiles
,
which
was
promised
to
Abraham
,
which
is
to
be
believed
and
obeyed
.
But
to
T.
D's
matter
(
for
these
things
are
out
of
the
reach
of
his
carnal
conceptions
.
)
As
concerning
the
precious
Blood
,
which
he
confesseth
to
be
the
real
Price
that
hath
made
a
Purchase
,
1
Pet.
18
,
19.
I
ask
,
if
the
effects
of
that
Blood
are
not
known
within
,
in
its
purging
the
Conscience
,
and
cleansing
from
all
sin
,
&
c
?
And
seeing
he
confesseth
it
to
be
the
Blood
of
God
,
pag.
26.
What
Scripture
hath
he
then
to
call
it
humane
?
and
doth
the
Satisfaction
consist
in
humane
Blood
?
how
then
doth
it
satisfie
Infinite
Justice
?
Is
not
humane
Finite
,
according
to
T.
D.
and
T.
V.
their
Doctrine
?
But
if
this
Blood
of
God
,
which
was
shed
for
all
men
,
have
an
inward
effect
in
the
Conscience
,
in
order
to
the
answering
of
Gods
will
,
and
his
pure
Law
within
,
and
thereby
being
to
his
satisfaction
;
how
can
men
continuing
in
their
sins
,
truly
plead
they
are
fully
acquitted
at
once
without
them
,
and
they
onely
in
the
implicite
belief
thereof
,
received
from
the
ridged
▪
Presbyters
,
rest
satisfied
in
their
sins
all
their
life
time
?
And
where
doth
T.
D.
prove
his
Doctrine
of
Christ's
being
holy
by
a
true
inherent
righteousness
of
the
humane
Nature
?
pag.
25.
what
Scripture
hath
he
for
this
,
or
these
Expressions
?
was
not
his
Righteousness
from
the
Divine
Nature
?
and
was
it
not
Everlasting
?
but
is
not
that
which
is
humane
Finite
?
And
T.
D.
saying
,
that
the
Socinians
vomit
,
the
Quakers
have
now
lickt
up
▪
‖
pag.
27.
herein
hath
he
spoken
scornfully
and
falsly
against
us
,
which
will
not
at
all
tend
to
convince
Socinians
,
if
they
were
as
bad
as
rendred
,
but
to
that
they
can
answer
him
.
And
his
saying
,
the
Elect
,
whilst
Sinners
in
state
:
where
proves
he
this
,
that
the
Elect
are
Sinners
in
state
,
seeing
the
state
of
the
Elect
is
a
sanctified
and
chosen
state
out
of
the
World
,
and
its
wayes
,
chosen
in
Christ
through
sanctification
of
the
Spirit
and
belief
of
the
Truth
,
2
Thes.
2.13
.
the
impossibility
of
deceiving
the
Elect
is
signified
Matth.
24.24
.
where
the
Calling
and
Election
is
made
sure
,
they
shall
never
fall
,
2
Pet.
1.10
.
And
that
Christ
was
made
surety
of
a
better
Covenant
,
Heb.
7.22
.
And
came
to
do
his
Fathers
Will
,
Hebr.
10.7
.
And
that
his
being
a
Surety
is
an
Act
of
Grace
,
pag.
28.
This
we
confess
and
own
more
then
you
that
contend
for
Sin
,
for
the
Will
of
God
is
our
Sanctification
,
and
the
better
Testament
and
Covenant
which
Christ
is
the
Surety
,
Mediator
and
Establisher
of
,
is
that
of
Righteousness
,
Life
and
Peace
,
wherein
Sins
and
Transgressions
are
done
away
,
and
wherein
true
Believers
live
to
God.
And
as
for
T.
D.
his
so
often
comparing
God
to
a
Creditor
,
Christ
to
the
Surety
,
and
Sinners
as
the
Debtors
;
telling
of
God
being
considered
as
a
Creditor
,
and
as
a
private
Person
,
pag.
32.
But
where
doth
the
Scripture
so
call
him
.
Reply
,
He
does
not
speak
from
a
true
sence
of
God
or
Christ
,
or
of
Gods
Covenant
,
but
a
Notion
he
hath
learned
by
Tradition
;
and
as
to
Sinners
,
their
case
is
worse
then
meerly
Debtors
;
they
not
onely
owing
obedience
to
God
and
Christ
,
but
are
disobedient
and
rebellious
,
as
the
case
of
Fellons
,
Traytors
and
other
Malefactors
is
worse
then
that
of
Debtors
;
yet
Christ
is
our
Surety
,
Mediator
and
Intercessor
,
to
make
agreement
between
God
and
man
,
and
to
deliver
man
from
the
Punishment
and
Wrath
to
come
,
[
by
delivering
from
Sin
,
the
cause
of
it
,
and
destroying
the
Devil
the
Author
of
Sin
;
]
not
for
us
still
to
live
in
Sin
,
and
daily
both
contract
more
Debt
,
and
incur
tribulation
and
anguish
upon
our
Souls
:
Howbeit
,
the
Wayes
of
God
extend
beyond
T.
D's
comparison
;
his
Wayes
are
not
as
man
wayes
,
nor
his
Thoughts
as
mans
thoughts
:
for
as
the
Heaven
is
higher
then
the
Earth
,
so
are
my
Thoughts
higher
then
your
thoughts
saith
the
Lord
,
whose
graciousness
also
to
poor
deceived
lost
man
,
for
his
restoration
,
is
infinitely
beyond
mans
legality
and
exactions
;
as
the
Lord
said
,
I
will
not
execute
the
fierceness
of
mine
Anger
,
I
will
not
return
to
destroy
Ephraim
;
for
I
am
God
and
not
man
,
the
Holy
One
in
the
midst
of
thee
,
Hosea
11.9
.
But
is
there
not
perfect
obedience
now
for
men
to
perform
?
must
they
all
live
in
Sin
and
Imperfection
tearm
of
life
,
and
say
all
our
Debts
is
paid
?
and
if
all
their
Debts
be
paid
,
why
are
they
not
out
of
Prison
?
‖
Are
not
all
that
are
in
Sin
and
Bondage
of
Corruption
in
Prison
?
and
would
it
be
glad
Tydings
to
tell
them
that
though
Christ
has
paid
all
their
Debts
,
and
procured
their
release
,
and
ransomed
them
,
that
they
must
not
expect
personal
freedom
out
of
Prison
,
nor
out
of
their
Chains
and
Fetters
so
long
as
they
lived
here
?
or
if
one
should
tell
the
Slaves
in
Turkey
that
they
are
ransomed
,
and
yet
they
must
not
expect
personal
freedom
from
their
Vassalry
and
Slavery
so
long
as
they
live
here
,
would
this
be
glad
tydings
?
no
sure
,
but
rather
sad
news
;
and
is
just
like
these
Presbyterians
and
Independants
preaching
to
people
,
and
the
tendence
of
their
Gospel
,
and
pretence
of
Satisfaction
,
Redemption
,
Ransom
,
&c.
whilst
they
hold
none
of
them
in
Truth
nor
Righteousness
,
nor
in
the
same
Spirit
that
gave
forth
the
Scriptures
of
Truth
,
and
Testimonies
of
Christ
or
his
Apostles
.
T.
D.
pag.
29.
He
is
satisfied
,
and
the
debt
paid
too
,
by
his
Intercession
,
which
being
grounded
upon
his
Satisfaction
,
supposes
it
to
be
what
it
pretends
,
full
and
compleat
.
Observ.
Here
it
is
to
be
observed
,
that
notwithstanding
this
his
Assertion
of
the
Satisfaction
[
both
by
payment
and
punishment
]
being
compleatly
made
,
and
the
debt
fully
paid
;
yet
he
confesseth
to
Christ's
Intercession
:
but
what
does
he
ever
live
to
make
Intercession
for
,
if
all
be
fully
done
,
paid
,
satisfied
at
once
by
Christ's
personal
subjection
and
obedience
;
‖
must
there
ever
be
an
intercession
for
that
which
is
already
so
fully
and
dearly
paid
for
,
(
as
they
reckon
Christ
hath
done
)
and
God
hath
granted
?
how
will
this
hold
consistent
?
But
then
it
appears
,
it
supposes
it
to
be
what
it
pretends
full
and
compleat
,
saith
T.
D.
pag.
30.
So
here
is
now
supposition
and
pretence
put
upon
Christ's
Intercession
and
Satisfaction
;
what
sorry
shallow
work
is
this
;
but
it
appears
.
But
to
proceed
from
one
that
hath
followed
his
own
conceptions
,
notions
,
weak
judgement
and
humane
understanding
;
as
also
one
that
by
his
Logick
and
Traditional
borrowed
Notions
and
Doctrines
goes
about
to
make
People
to
believe
that
from
him
,
that
he
hath
no
Scripture
phrase
for
,
as
that
of
God
being
a
private
person
,
and
other
things
.
And
therefore
like
a
Lawyer
is
fain
to
patch
up
his
work
as
well
as
he
can
,
though
in
many
things
it
be
very
inconsistant
and
repugnant
to
it self
.
And
whereas
our
confessing
Christ
both
in
Life
and
Suffering
to
be
a
perfect
and
real
Example
,
is
so
much
struck
at
by
these
Priests
and
Professors
;
(
we
still
withal
confessing
both
to
his
Power
and
Living
Effects
through
all
)
and
of
all
his
Sufferings
,
Afflictions
,
Death
and
Life
,
which
we
reverently
esteem
;
touching
which
I
testifie
,
in
the
Lord
,
that
if
Christ
be
not
really
owned
and
confessed
,
as
he
was
a
real
Example
,
both
in
Life
,
Conversation
,
and
in
Patient
Suffering
;
neither
the
Fellowship
of
his
Suffering
,
nor
the
Power
thereof
,
is
truly
known
or
experienced
;
for
they
who
would
partake
of
the
Benefit
and
blessed
Effects
of
Christ's
Death
and
Sufferings
,
and
yet
will
not
own
him
for
their
Example
,
shall
never
enjoy
him
therein
;
seeing
that
Christ
also
hath
suffered
for
us
,
leaving
us
an
Example
,
that
we
should
follow
his
steps
,
who
did
not
sin
,
neither
was
guile
found
in
his
mouth
,
1
Pet.
2.21
,
22.
Again
,
Forasmuch
then
as
Christ
hath
Suffered
for
us
in
the
Flesh
,
arm
your selves
likewise
with
the
same
mind
;
for
he
that
hath
sufferred
in
the
Flesh
hath
ceased
from
sin
,
that
he
no
longer
should
live
the
rest
of
his
time
in
the
Flesh
to
the
lusts
of
men
,
but
to
the
Will
of
God
,
Chap.
4.1
,
2.
Now
the
ceasing
from
Sin
,
and
following
of
Christ's
steps
in
the
harmless
sinless
state
,
is
the
right
use
and
end
of
his
Suffering
for
man
,
and
his
Example
to
man.
But
then
mark
T.
D's
Doctrine
as
followeth
,
what
an
example
and
subject
of
Wrath
and
Vindictive
Justice
(
so
tearmed
)
he
renders
Christ
,
viz.
T.
D.
pag.
36.4
.
Christ
when
he
suffered
was
not
innocent
,
and
when
God
required
satisfaction
of
him
,
it
was
due
from
him
;
Christ
was
guilty
of
our
sin
,
when
he
suffered
for
it
;
for
guilt
is
but
obligatio
ad
paenam
,
an
obligation
to
undergo
punishment
,
which
Christ
was
under
by
contract
,
Hebr.
7.22
.
Answ.
It
s
no
wonder
that
these
Presbyterians
,
and
those
of
their
affinity
accuse
all
Christ's
Followers
of
being
Sinners
,
and
imperperfect
all
their
life
time
,
since
that
T.
D.
(
one
of
their
Leaders
or
Chieftains
)
hath
accused
Christ
not
to
be
innocent
when
he
suffered
;
saying
also
,
Christ
was
guilty
of
our
Sin
when
he
suffered
for
it
,
which
how
false
and
blasphemous
this
charge
is
against
Christ
,
I
appeal
to
all
sober
and
moderate
Professors
of
Christianity
,
who
have
any
real
esteem
and
reverence
to
the
Name
of
Christ
and
his
Glory
,
and
how
contrary
to
plain
Scripture-testimonies
plentifully
given
of
him
,
as
being
a
Lamb
,
yea
,
the
Lamb
of
God
,
which
declared
his
innocency
and
purity
,
being
without
sin
or
guile
,
who
offered
up
himself
by
the
Eternal
Spirit
,
a
Lamb
without
spot
to
God
,
1
Pet.
1.19
.
chap.
2.22
.
Hebr.
9.14
.
Isa.
53.7
.
Acts
8.32
.
Now
his
being
a
Lamb
without
spot
,
and
without
blemish
,
manifests
him
to
be
a
perfect
Offering
,
and
Sacrifice
for
Sin
;
as
also
how
guilt
is
more
then
barely
an
obligation
to
undergo
punishment
,
being
always
imputed
to
the
Transgressors
and
disobedient
for
sin
,
and
not
to
Christ
,
Rom.
3.19
.
Jam.
2.10
.
1
Cor.
11.27
.
Deut.
19.13
.
and
21.9
.
Exod.
34.7
.
Although
t
is
true
those
chief
Priests
,
false
Witnesses
,
and
Persecutors
of
Christ
among
the
Jews
,
and
such
as
accused
him
for
a
Blaspemer
,
they
said
also
that
he
was
guilty
of
death
,
Mat.
26.65
,
66.
Mark
14.64
.
whose
example
T.
D.
hath
followed
in
accusing
Christ
of
being
guilty
,
and
not
innocent
.
But
if
T.
D.
should
say
he
meant
not
that
Christ
was
really
,
or
inherently
,
or
personally
guilty
of
sin
,
but
by
imputation
,
and
so
not
innocent
,
but
guilty
of
our
sins
;
by
this
we
may
perceive
then
what
he
means
by
imputation
;
that
on
the
one
hand
an
innocent
person
is
made
guilty
,
and
is
not
innocent
whilst
he
hath
no
sin
,
nor
guile
or
evil
in
him
:
and
so
on
the
other
hand
,
by
their
own
rule
of
contraries
(
contraria
contrariorum
ratio
)
persons
are
to
be
reckoned
imputatively
righteous
and
innocent
in
God's
sight
,
whilst
there
is
neither
righteousness
nor
innocency
really
in
them
,
which
is
both
unreasonable
,
unscriptural
,
and
apparently
false
.
It
was
a
false
imputation
of
the
persecuting
Jews
and
Tho.
Danson
to
impute
guilt
of
sin
to
Christ
,
and
to
accuse
him
with
not
being
innocent
,
when
no
sin
,
evil
,
nor
guilt
was
in
him
;
and
it
is
as
false
an
imputation
of
theirs
to
impute
Christ's
Righteousness
to
sinfull
persons
,
who
are
not
in
it
,
nor
partakes
of
it
,
in
them
;
so
it
s
neither
God's
imputation
nor
Christ's
;
for
had
Abraham
no
righteousness
really
in
him
,
when
his
Faith
was
reckoned
to
him
for
righteousness
?
where
then
was
his
Faith
,
and
the
righteousness
and
obedience
of
it
,
if
in
reallity
he
was
not
a
partaker
and
an
enjoyer
thereof
within
?
from
whence
did
his
acts
or
works
of
real
obedience
proceed
and
flow
,
if
not
from
his
living
Faith
,
and
its
righteousness
within
?
Surely
they
are
of
very
mean
capacities
that
cannot
see
T.
D's
absurdities
ignorance
in
these
matters
;
And
his
vain
imaginations
and
conceits
about
imputation
further
will
appear
,
and
that
the
stress
and
drift
of
all
his
and
his
Brethrens
work
in
these
invented
Doctrines
●s
to
keep
people
▪
in
their
sins
and
imperfections
all
their
dayes
,
and
so
their
work
in
rendring
Christ
the
subject
of
guilt
,
and
so
of
vengeance
that
belongs
to
Devils
,
and
their
rendring
people
the
subjects
of
his
Righteousness
and
Justification
by
imputation
,
whilst
unjust
and
sinful
in
themselves
;
it
all
centers
in
their
sinfull
Doctrine
for
sin
and
imperfection
term
of
life
.
Pag.
37.
As
to
T.
D's
telling
of
the
Son
of
God's
Incarnation
,
the
creation
of
his
Body
and
Soul
,
the
parts
of
that
nature
he
subsisted
in
,
&c.
To
this
I
say
,
if
the
Body
and
Soul
of
the
Son
of
God
were
both
Created
,
doth
not
this
render
him
a
Fourth
Person
?
for
Creation
was
in
time
,
which
contradicts
their
Doctrine
of
Three
distinct
Increated
,
Co-eternal
,
Co-essential
Persons
in
the
Deity
;
seeing
that
which
was
created
was
not
so
:
but
herein
whether
doth
not
his
and
their
ignorance
of
the
only
begotten
of
the
Father
,
and
their
denial
of
Christs
Divinity
plainly
appear
yea
or
nay
?
where
doth
the
Scripture
say
that
his
Soul
was
created
?
for
was
not
he
the
brightness
of
his
Fathers
Glory
,
and
the
express
Image
of
his
Divine
Substance
?
But
supposing
the
Soul
of
Christ
was
(
with
the
Body
)
created
in
time
;
I
ask
,
if
from
Eternity
he
was
a
Person
distinct
from
God
and
his
holy
Spirit
,
without
either
Soul
or
Body
?
and
where
doth
the
Scripture
speak
of
any
Person
without
either
Soul
or
Body
?
le
ts
have
plain
Scripture
.
Pag.
38.
Whilst
T.
D.
grants
our
actual
freedom
from
sin
and
wrath
depends
on
what
Christ
did
and
suffered
,
as
on
and
upon
its
means
;
what
becomes
of
his
Doctrine
and
Pleas
for
sin
and
imperfection
which
they
that
continues
in
term
of
life
cannot
be
truly
said
to
be
Actually
freed
from
sin
,
nor
yet
imputatively
righteous
in
Gods
sight
,
whilst
actually
and
really
sinfull
:
And
if
Christ's
obedience
was
not
intended
to
exempt
us
from
a
personal
obedience
to
the
Law
,
as
is
confest
in
pag.
38.
then
it
s
contrary
to
the
end
of
his
Obedience
to
live
in
sin
and
disobedience
term
of
life
,
and
for
any
to
be
reckoned
imputatively
righteous
,
when
actually
disobedient
.
Secondly
,
And
if
we
be
only
so
far
made
righteous
by
Christs
Obedience
,
as
unrighteous
by
our
own
disobedience
:
how
far
is
that
?
have
we
not
been
actually
unrighteous
,
and
shall
we
so
far
be
made
righteous
by
Christ's
Righteousness
?
Is
not
this
more
then
your
Doctrine
of
Imputation
(
whilst
personally
sinfull
)
amount
to
;
but
your
flat
contradictions
in
these
matters
are
evident
.
Pag.
39.
And
though
Christ
is
our
Surety
,
this
doth
not
exempt
us
either
from
following
him
,
or
walking
in
the
Way
of
God
;
but
the
more
ingage
us
therein
;
and
herein
we
know
acceptance
in
the
Beloved
of
God
,
in
that
holy
conversation
which
his
pure
Law
within
enjoyns
,
without
obedience
to
which
God
is
not
well
pleased
,
nor
satisfied
on
man's
part
,
though
he
was
even
well
pleased
and
satisfied
in
his
own
Son
,
both
in
his
doing
and
suffering
;
the
benefit
whereof
they
only
receive
who
believe
in
,
and
obey
him
in
his
Light
within
:
and
to
such
only
he
is
the
Author
of
Eternal
Salvation
,
as
do
obey
him
;
though
the
free
proffers
of
Gods
Love
in
him
towards
all
mankind
,
God
commended
his
Love
to
us
,
in
that
whilst
we
were
Sinners
Christ
died
.
So
that
we
do
faithfully
acknowledge
the
Love
and
Goodness
of
God
in
Christ
,
and
would
not
at
all
have
it
diminished
or
suspected
,
nor
yet
have
Christ's
Offices
,
Works
,
or
end
of
his
coming
brought
into
question
;
however
we
do
oppose
mens
confusions
and
misapprehensions
concerning
God
,
Christ's
Righteousness
,
Faith
,
&c.
which
none
rightly
know
,
or
apprehend
,
but
they
who
are
led
by
the
Spirit
of
God.
And
now
touching
Justification
by
Imputed
Righteousness
,
where
it
is
known
in
reallity
,
we
never
denied
or
opposed
,
seeing
that
where
God
imputes
or
reckons
righteousness
as
he
did
to
Abraham
,
and
still
doth
to
his
Seed
of
Faith
,
that
hath
a
real
sence
and
enjoyment
of
it
,
as
every
one
hath
,
that
is
in
the
exercise
of
the
true
and
living
Faith
:
But
we
do
still
oppose
and
deny
the
vain
Conceits
and
Imaginations
of
the
Presbyterians
,
Independants
,
and
all
of
their
affinity
touching
their
false
Imputation
and
Justification
to
sinful
and
wicked
men
,
(
whilst
such
)
which
he
that
justifieth
is
abomination
to
the
Lord
,
as
he
is
that
condemneth
the
Just.
Pag.
39.
But
whilst
T.
D.
grants
that
the
word
Justifie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Hebrew
Hitzdik
signifies
Justum
facere
:
By
this
he
hath
contradicted
himself
,
and
much
of
his
Brethrens
work
;
for
Persons
being
justified
whilst
the
Subjects
of
Sin
and
disobedience
;
for
if
〈◊〉
Justifie
be
to
make
Just
,
then
t
is
a
real
work
effected
by
the
Spirit
of
God
,
Sanctification
and
Justification
being
inseparable
Companions
,
as
T.
Vincent
hath
confessed
,
which
is
not
their
imagined
Justification
,
nor
pronouncing
men
righteous
whilst
they
are
really
unrighteous
;
for
whilst
such
the
Spirit
of
God
doth
both
condemn
and
accuse
,
and
not
justifie
them
in
any
thing
contrary
to
its
own
nature
;
neither
is
it
truly
said
that
men
are
made
Just
while
they
continue
unjust
and
Sinners
.
Secondly
,
if
the
word
Impute
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
signifie
to
cast
account
;
and
the
Hebrew
Chashab
signifies
to
think
,
imagine
,
and
reason
,
&c.
as
T.
D.
saith
.
Then
first
,
if
it
hath
relation
to
Gods
imputing
righteousness
to
the
Believer
,
the
account
he
casts
therein
must
needs
be
true
;
for
he
doth
not
account
wicked
men
righteous
.
Secondly
,
If
Impute
signifieth
to
think
,
imagine
and
reason
:
as
to
imagining
,
it
cannot
have
relation
to
God
,
for
his
Account
is
beyond
Imaginations
,
and
his
thoughts
above
mans
thoughts
;
and
then
it
is
not
safe
nor
true
in
man
to
depend
upon
his
own
thinking
,
or
imagining
,
or
imputation
;
for
where
God
accounts
a
man
righteous
,
his
Spirit
doth
evidence
it
beyond
thoughts
or
imaginations
;
for
many
imagine
and
think
themselves
righteous
,
when
they
are
unrighteous
;
as
there
is
a
Generation
that
is
pure
in
their
own
eyes
,
yet
are
not
clensed
from
their
filthiness
:
and
when
Christ's
Righteousness
is
esteemed
any
ones
,
it
is
not
without
the
works
of
her
own
,
as
it
is
falsly
asserted
pag.
39.
no
more
then
Abraham's
Faith
was
without
its
own
works
or
obedience
.
Pag.
40.
T.
D.
Argues
first
from
the
proportion
which
our
justification
by
Christ's
Righteousness
bears
to
our
condemnation
by
Adam
's
sin
;
but
our
condemnation
was
by
imputation
of
Adam
's
sin
;
therefore
our
Justification
is
by
the
imputation
of
Christ's
Righteousness
Rom.
5.19
.
Reply
,
This
Condemnation
that
is
come
upon
all
men
,
is
because
all
have
sinned
and
partaken
of
the
fall
,
being
in
Adam
in
the
Earthly
state
,
really
bearing
his
Image
,
and
this
is
not
a
thinking
or
imagining
a
condemnation
from
,
or
for
an
imputation
of
Adam's
sin
,
(
according
to
their
notion
of
it
)
but
really
a
partaking
of
the
disodience
of
one
upon
all
;
every
man
shall
die
for
his
own
iniquity
,
the
Soul
that
sinneth
,
it
shall
die
,
&c.
And
if
our
Justification
by
Christ's
Righteousness
bears
a
proportion
to
our
Condemnation
,
then
must
we
as
really
partake
of
Christ's
Righteousness
,
being
converted
,
as
we
have
of
sin
being
unconverted
;
and
this
is
not
a
thinking
or
imagining
our selves
righteous
,
but
a
true
enjoyment
and
bearing
his
Image
,
and
being
conformable
to
it
,
as
really
as
we
have
born
and
been
conformable
to
the
Image
of
the
Earthly
,
1
Cor.
15.47
,
48
,
49.
T.
D.
Argues
secondly
,
from
the
proportion
of
our
being
made
righteous
bears
to
Christ
being
made
sin
;
but
Christ
was
made
sin
by
imputation
;
therefore
so
are
we
made
righteous
,
2
Cor.
5.
ult
.
for
he
was
made
sin
for
us
,
who
knew
no
sin
(
i.
e.
by
an
experimental
knowledge
of
its
operation
in
himself
he
did
no
sin
,
1
Pet.
2.21
.
)
that
we
might
be
made
the
righteousness
of
God
in
him
.
Reply
,
Here
T.
D.
hath
but
brought
over
his
old
Arguments
long
since
answered
and
confuted
by
that
Servant
of
the
Lord
S.
Fisher
,
as
may
be
seen
at
large
in
his
Book
Rusticus
ad
Acadaemicos
;
which
T.
D.
J.
O.
and
their
Brethren
could
never
answer
;
this
I
mention
,
that
people
may
perceive
his
matter
to
be
neither
new
,
nor
more
profound
then
it
was
many
years
ago
,
when
it
was
confuted
by
Truth
:
And
if
our
being
made
the
Righteousness
of
Christ
bear●●
proportion
to
his
being
made
to
be
sin
for
us
,
when
he
knew
no
sin
by
its
operation
in
himself
,
nor
did
sin
;
then
it
follows
by
this
proportion
that
we
are
made
(
or
rather
thought
or
imagined
)
to
be
the
Righteousness
of
God
in
Christ
,
whilst
we
neither
knew
his
Righteousness
,
nor
experienced
his
work
in
our selves
,
nor
did
righteousness
;
which
is
altogether
false
,
and
contrary
to
the
Apostles
Doctrine
and
intent
,
seeing
that
it
is
Christ
in
whom
is
no
sin
,
that
we
are
made
Gods
Righteousness
,
having
experienced
the
new
Creatures
state
in
Christ
,
which
in
him
is
created
unto
good
works
,
which
God
hath
ordained
we
should
walk
in
them
,
2
Cor.
5.17
,
18.
Ephes.
2.10
.
and
this
is
more
then
thoughts
or
imaginations
of
being
righteous
,
or
in
Christ
;
for
it
is
in
truth
and
reallity
,
which
admits
not
of
your
imagined
▪
applications
,
or
claiming
an
interest
in
that
which
you
are
out
of
,
and
which
is
none
of
yours
in
the
true
enjoyment
.
And
if
the
word
Impute
,
hath
relation
to
Justification
and
Justifie
,
signifie
Justum
facere
,
then
W.
P's
definition
thereof
is
true
,
being
that
which
expresseth
what
is
personally
enjoyed
,
and
not
imagined
,
and
this
was
no
Cavil
,
as
Tho.
Danson
falsly
saith
page
41.
T.
D.
God
admits
of
what
Christ
did
on
our
behalf
,
as
if
it
were
our
Personal
Act
,
pag.
41.
Reply
,
This
is
his
apprehension
of
the
Sureties
payment
of
the
Debt
,
as
appears
before
,
which
is
a
very
easie
put
off
,
to
evade
personal
,
or
real
and
perfect
obedience
on
the
Creatures
part
;
but
it
will
not
be
so
accepted
of
God
,
as
the
end
of
Christ's
Obedience
;
seeing
that
it
was
to
make
man
righteous
,
as
his
condemning
Sin
in
the
Flesh
was
,
that
the
righteousness
of
the
Law
might
be
fulfilled
in
us
that
walk
not
after
the
Flesh
,
but
after
the
Spirit
;
which
righteousness
fulfilled
in
us
T.
D.
formerly
said
was
to
be
meant
in
Christ's
Person
,
and
not
in
ours
,
by
which
likewise
he
hath
both
excluded
man
from
the
real
enjoyment
of
Christ
and
his
Righteousness
,
and
from
that
obedience
and
sanctity
which
he
requires
,
and
answers
the
end
of
his
coming
and
manifestation
;
and
by
this
means
the
Professors
have
made
the
Law
and
Commands
and
Teachings
of
God
ineffectual
as
to
the
Creature
,
whilst
Christ
only
is
made
the
subject
of
them
,
and
not
man
;
and
this
gives
a
liberty
to
people
to
live
in
sin
all
their
time
,
and
to
pervert
Gods
Laws
,
and
neglect
the
teachings
of
his
Grace
,
and
vainly
to
excuse
themselves
in
their
disobedience
,
like
as
T.
D.
hath
done
;
as
where
the
Grace
of
God
and
his
pure
Law
requires
perfect
obedience
from
us
,
and
that
denying
ungodliness
and
worldly
lusts
,
and
that
we
should
live
godly
,
righteously
and
soberly
in
this
present
world
;
now
if
any
man
should
say
,
that
this
was
not
intended
to
us
,
but
to
Christ
,
as
if
God
did
require
him
to
deny
ungodliness
and
worldly
lusts
,
to
forsake
all
sin
,
and
live
righteously
,
when
he
never
did
nor
could
sin
,
nor
had
the
Prince
of
the
world
any
thing
in
him
;
this
would
be
a
strange
put
off
,
and
gross
perversion
of
the
Law
of
God
,
to
lay
it
all
upon
Christ
,
and
put
it
from
themselves
:
whereas
Christ's
Example
is
perfectly
to
be
followed
,
and
where
he
is
manifest
,
and
his
Life
brought
forth
in
man
,
there
is
a
conformity
to
his
Heavenly
Image
,
and
not
a
living
in
sin
,
nor
to
the
lusts
of
the
world
,
but
to
the
Will
of
God.
Pag.
42.
But
as
to
T.
D's
confessing
to
the
Creditors
cancelling
the
B●nd
,
letting
the
Debtor
out
of
Prison
,
giving
a
legal
Discharge
upon
the
Sureties
payment
of
the
Debt
,
as
he
could
have
done
upon
his
personal
payment
.
First
,
Hereupon
I
do
enquire
,
if
man
that
hath
been
in
Prison
and
bondage
under
sin
and
corruption
be
let
out
of
that
Prison
upon
Christ's
Obedience
?
if
he
be
,
then
he
must
not
remain
in
personal
bondage
all
his
life
time
,
from
partaking
of
Christs
Righteousness
and
Obedience
;
for
if
he
be
released
from
the
servitude
of
sin
,
and
be
let
out
of
that
bondage
,
then
he
is
made
free
from
it
by
the
Law
of
the
Spirit
of
Life
,
to
serve
,
obey
and
walk
in
the
Law
of
Righteousness
by
Faith
;
and
this
is
not
an
imagined
fixion
or
conceit
of
Freedom
or
Justification
,
whilst
people
are
in
real
bondage
,
which
your
Doctrine
tends
to
keep
people
in
.
Though
it
be
true
,
as
amongst
men
,
that
the
Act
of
one
Person
may
by
contract
,
or
Act
of
Law
become
the
Act
of
another
,
as
the
Sureties
payment
of
the
Debt
is
accepted
for
the
Debtor
;
yet
in
this
case
it
doth
not
reach
the
real
and
full
intent
of
Christ's
Coming
,
Obedience
and
Righteousness
,
which
is
to
bring
man
into
his
Image
,
and
to
fulfil
the
righteousness
of
the
Law
in
man
,
that
he
may
follow
his
Steps
,
and
have
the
same
Mind
,
Spirit
and
Righteousness
in
him
that
was
in
Christ
,
that
he
may
walk
after
his
Example
in
all
purity
and
holiness
of
conversation
.
Yet
so
far
as
releasement
out
of
Prison
is
imported
in
the
comparison
,
or
any
thing
tending
to
a
real
Deliverance
of
the
Creature
out
of
Sin
and
Corruption
,
and
so
from
Condemnation
,
it
may
be
admitted
of
so
;
for
then
it
contradicts
their
pleading
for
sin
and
imperfection
term
of
life
:
and
surely
God
doth
not
legally
declare
any
to
be
righteous
,
whilst
his
Spirit
and
Law
within
reproves
them
for
sin
,
and
declares
them
unrighteous
;
for
God
and
his
Spirit
do
not
contradict
one
another
;
neither
doth
God
declare
people
to
be
out
of
Prison
,
whilst
they
are
really
in
bondage
to
their
sins
,
lusts
and
vanities
,
as
the
carnal
Priests
and
Professors
have
falsly
done
;
but
the
Liberty
which
Christ
proclaims
to
the
Captives
is
really
to
be
injoyed
and
received
by
every
one
that
believes
,
and
receives
him
,
his
Message
and
Testimony
.
And
this
is
not
a
false
Imputation
,
or
an
imagined
Application
of
Righteousness
and
Freedom
to
People
in
their
personal
bondage
of
Sin
and
Corruption
,
such
as
T.
D.
and
such
false
Guides
have
led
people
into
.
And
that
of
Ezek.
18.20
.
the
Son
shall
not
bear
the
iniquity
of
the
Father
,
T.D.
saith
,
Imports
Gods
gracious
recession
from
his
right
,
because
of
their
more
then
ordinary
Audacity
in
charging
his
Ways
with
inequality
:
This
is
his
false
construction
.
For
God
sheweth
his
Way
to
be
equal
vers
.
25
,
26
,
27.
which
is
no
recession
from
his
right
,
as
his
condemning
such
as
turn
from
righteousness
,
and
Justifying
and
giving
Life
to
such
as
turn
from
wickedness
;
for
both
Graciousness
,
Mercy
,
and
Judgement
are
his
right
,
and
he
rewardeth
every
man
in
Righteousness
according
to
the
Equality
of
his
Wayes
.
T.
D.
Nor
doth
God
Justifie
what
is
opposite
to
his
pure
Nature
in
Justifying
a
person
who
in
himself
is
impure
upon
the
righteousness
of
another
imputed
to
him
.
Reply
,
Is
not
a
person
that
is
in
himself
impure
opposite
to
God's
pure
Nature
?
Surely
purity
and
impurity
are
opposite
;
and
whilst
the
impure
Person
is
rendred
the
subject
of
Justification
upon
another's
righteousness
imputed
,
he
then
it
seems
is
accounted
pure
by
T.
D.
and
not
opposite
to
God's
pure
Nature
,
though
he
be
personally
impure
▪
but
surely
God
doth
not
then
account
him
pure
,
whilst
in
impurity
;
for
God
cannot
lye
,
nor
account
as
the
Wicked
and
Hypocrites
do
,
who
are
pure
in
their
own
eyes
,
though
not
washed
from
their
filthiness
;
and
here
we
may
see
T.
D.
and
his
Brethrens
false
notion
and
conception
of
Imputation
and
Justification
,
and
how
contrary
it
is
to
Justum
facere
,
which
the
word
Justifie
signifieth
,
as
by
him
before
confest
,
(
viz.
to
make
Just
;
)
when
now
he
falsly
renders
an
impure
person
not
opposite
to
the
pure
Nature
of
God
,
from
his
notion
of
Imputation
and
Justification
in
that
state
.
Pag.
44.
Arg.
3.
Sin
came
not
by
Imputation
,
but
by
actual
Transgression
,
[
This
is
laid
down
as
the
Quakers
.
]
To
which
T.
D.
Answers
,
The
sin
of
Adam
was
made
his
Posterities
by
Imputation
,
Rom.
5.12
,
14.
Adam
was
a
common
Root
of
Mankind
by
nature
.
Reply
,
Herein
hath
he
perverted
the
Scripture
,
which
doth
not
say
that
the
Sin
of
Adam
was
made
his
Posterities
by
Imputation
;
neither
doth
he
hereby
prove
his
notion
of
Imputation
of
Righteousness
to
impure
persons
;
for
sure
he
cannot
prove
that
all
Adam's
Posterity
were
pure
,
and
sin
not
actually
theirs
,
but
only
imputed
to
them
whilst
not
partakers
of
it
;
this
is
contradictory
,
and
as
false
as
their
Imputation
of
Righteousness
and
Justification
to
men
whilst
unjust
;
but
the
Scripture
he
mentions
Rom.
5.12
.
saith
,
As
by
one
man
Sin
entred
into
the
World
,
and
Death
by
Sin
;
so
Death
past
upon
all
men
,
for
that
all
have
sinned
;
(
mark
that
)
for
until
the
Law
Sin
was
in
the
World
,
but
Sin
is
not
imputed
where
there
is
no
Law
,
verse
13.
But
now
(
mark
)
there
is
a
Law
transgressed
,
whereby
Sin
and
Transgression
is
imputed
to
them
that
are
guilty
of
transgression
,
as
all
in
Adam
,
in
the
earthly
state
and
nature
are
;
and
therefore
on
the
other
hand
righteousness
is
not
imputed
to
persons
out
of
Christ
,
or
to
such
that
are
not
partakers
of
his
righteousness
.
Pag.
45.
Arg.
4.
Quaker
.
A
man
cannot
be
said
to
be
actually
sinfull
,
and
imputatively
righteous
;
he
may
as
well
be
said
to
be
actually
damned
,
and
imputatively
saved
.
To
which
T.
D.
answereth
;
Why
not
?
as
well
as
to
say
a
man
is
actually
poor
and
not
worth
a
groat
,
but
imputatively
rich
,
as
having
by
Surety
paid
his
debt
of
thousands
.
Reply
,
Here
he
hath
plainly
discovered
their
notion
of
Imputation
,
and
the
falseness
of
it
,
(
viz.
)
that
a
man
is
imputatively
righteous
when
actually
sinfull
,
or
actually
damned
and
yet
imputatively
saved
:
what
gross
Corruption
and
Ignorance
is
this
?
and
what
an
improper
Comparison
doth
he
bring
to
back
it
(
let
the
wise
judge
)
and
we
do
not
admit
of
it
in
this
case
;
as
that
a
man
should
be
actually
damned
and
imputatively
saved
,
or
actually
guilty
and
yet
imputatively
innocent
,
but
that
such
to
whom
righteousness
and
true
riches
are
reckoned
as
being
theirs
,
have
right
therein
and
are
partakers
thereof
;
and
what
he
asserts
herein
by
his
simile
is
but
a
beging
the
question
,
and
taking
that
for
granted
which
is
still
opposed
as
both
unscriptural
and
unreasonable
;
viz.
men
being
actually
damned
and
imputatively
saved
,
or
actually
guilty
and
imputatively
innocent
;
by
the
same
reason
he
might
as
well
say
,
persons
really
Theeves
are
innocent
,
or
persons
really
and
actual
trecherous
and
rebellious
are
true
and
good
Subjects
;
or
actually
Devils
and
imputatively
Saints
:
But
Christ
being
or
becoming
our
Suerty
was
not
to
impute
righteousness
to
men
in
transgression
,
but
to
bring
them
into
Covenant
and
Peace
with
God
,
which
stands
in
everlasting
righteousness
,
and
not
in
sin
;
for
he
was
also
a
perfect
example
to
be
followed
as
well
as
profest
;
and
he
is
the
Surety
of
the
new
Testament
and
Covenant
which
is
spiritual
,
and
is
manifested
and
enjoyed
in
his
people
.
And
T.
D's
instance
[
that
nine
men
throughout
a
mutinous
Army
are
actually
guilty
,
and
yet
imputatively
innocent
;
when
the
tenth
man
is
admited
to
sustain
the
punishment
due
to
the
rest
]
is
as
sottish
and
impertinent
as
the
rest
before
,
for
neither
is
a
mutinous
Army
innocent
,
nor
is
Christ
any
of
the
mutinous
or
guilty
Persons
.
And
where
proves
T.D.
that
Imputation
is
an
Act
of
Law
and
makes
a
Relative
,
and
not
a
real
change
?
I
ask
what
Law
it
is
an
act
of
?
is
it
real
or
true
,
or
no
?
if
it
be
of
God
it
must
be
true
;
if
not
,
then
false
;
and
it
is
a
false
imputation
which
is
not
real
,
and
contrary
to
the
Apostles
Doctrine
,
who
knew
that
Abraham's
Faith
was
imputed
or
reckoned
to
him
for
righteousness
,
and
to
that
state
to
which
there
was
no
condemnation
(
but
justification
)
which
was
a
state
of
being
&
walking
in
Christ
,
and
not
a
walking
after
the
Flesh
,
but
after
the
Spirit
;
and
this
they
that
experience
and
witness
,
know
a
real
change
from
death
to
life
,
from
condemnation
to
justification
,
from
sin
to
righteousness
,
from
the
wayes
of
death
and
darkness
to
the
wayes
of
Life
,
Light
and
Peace
.
Pag.
45.
T.
D.
saith
,
There
is
no
need
of
inherent
Righteousness
for
Justification
,
bu●
yet
there
is
need
of
it
for
other
ends
,
as
to
make
us
meet
for
Heaven
,
Col.
1.12
.
Answ.
It
appears
that
he
means
by
this
inherent
righteousness
that
of
Sanctification
,
(
or
the
work
of
Gods
Spirit
within
)
which
he
afterwards
calls
personal
righteousness
;
and
is
there
no
need
of
this
for
Justification
?
what
darkness
is
here
!
as
if
men
were
justified
while
in
the
unsanctified
state
;
this
is
like
the
rest
of
his
sottish
stuff
▪
quite
contrary
to
the
Apostles
Doctrine
,
which
is
,
But
ye
are
Sanctified
,
but
ye
are
Justified
in
the
Name
of
our
Lord
Jesus
Christ
,
and
by
the
Spirit
of
our
God
,
1
Cor.
6.11
.
And
also
what
contradiction
hath
T.
D.
brought
to
himself
herein
,
whilst
he
hath
confessed
,
that
the
word
Justifie
signifieth
to
make
Just
;
as
also
he
hath
confessed
that
inherent
Righteousness
,
as
he
call
it
,
gives
a
fitness
of
enjoying
the
Heavenly
Inheritance
,
it
lying
in
Communion
with
God
,
pag.
46.
then
it
follows
,
that
it
gives
a
fitness
for
Justification
,
whilst
Justification
and
Sanctification
are
unseparable
Companions
;
and
God
loves
his
Image
in
his
People
freely
,
saith
his
Brother
T.
V.
Thus
without
Washing
,
Clensing
and
Sanctification
men
are
not
Justified
,
seeing
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
,
and
they
that
live
in
unrighteousness
cannot
be
accepted
of
him
;
It
being
not
the
Hearers
of
the
Law
,
but
the
Doers
that
shall
be
Justified
.
Pag.
46.
And
now
concerning
good
works
that
are
acceptable
to
God
,
which
T.
D.
accuseth
us
with
placing
Merit
for
Justification
,
or
as
a
deserved
cause
thereof
,
&c.
Concerning
this
particular
,
that
faithfull
Servant
of
the
Lord
S.
Fisher
hath
very
fully
answered
T.
D.
and
his
Brethren
;
and
it
hath
been
manifest
how
he
did
wrong
and
abuse
S.
Fisher
about
this
point
;
and
how
contrary
to
his
intent
he
construed
good
works
,
as
being
ours
,
relating
to
self
works
,
or
imperfect
obedience
,
which
S.
Fisher
never
intended
,
but
with
Relation
to
those
works
which
are
perfect
,
which
Christ
is
the
Author
of
,
(
which
if
Christs
Works
be
not
deserving
,
whose
are
?
)
and
to
those
which
God
hath
wrought
in
us
,
who
having
ordained
Peace
for
us
,
hath
wrought
all
our
works
in
us
,
Isa.
26.
now
we
never
placed
a
merit
upon
self-acting
,
nor
upon
mans
best
works
in
the
faln
,
sinfull
and
corrupt
state
;
so
that
there
is
not
a
correspondency
betwixt
us
and
the
Papists
in
this
particular
,
as
falsly
we
have
been
accused
;
see
S.
Fisher's
Rusticus
ad
Accademicos
,
where
the
point
is
fully
explained
,
which
you
Presbyterians
and
Independants
are
never
able
to
answer
.
Where
did
we
ever
profess
or
hold
forth
,
that
we
were
able
,
or
could
fulfil
the
Law
our selves
,
or
merit
or
deserve
Salvation
by
any
thing
that
we
could
do
?
but
we
do
profess
and
witness
,
that
through
the
Power
of
Christ
we
are
enabled
to
faithfull
and
sincere
obedience
,
not
of
our selves
,
knowing
,
that
good
works
(
how
ever
rejected
and
undervalued
)
are
ordained
of
God
,
and
without
them
your
faith
is
dead
,
as
a
body
without
a
Spirit
is
.
And
it
is
true
enough
,
as
T.
D.
saith
,
That
you
are
averse
to
obedience
through
corruptions
;
who
plead
for
sin
term
of
life
,
and
yet
would
cover
over
all
your
filthy
raggs
with
a
pretence
of
Christ's
Righteousness
,
Satisfaction
,
Imputation
,
Justification
and
Merit
,
whilst
you
are
yet
in
your
sins
and
corruptions
,
and
in
the
weakness
of
your
flesh
,
but
as
under
the
Law
of
works
)
wherein
you
are
in
no
perfect
obedience
.
Pag.
47.
Seeing
the
Law
of
Faith
is
acknowledged
,
I
ask
,
how
far
it
extends
,
whether
to
enjoyn
to
the
perfect
obedience
of
Faith
,
yea
or
nay
?
seeing
sin
and
corruption
is
so
prevalent
amongst
you
,
and
so
contended
for
,
surely
where
the
excercise
of
the
true
and
living
Faith
is
experienced
,
there
is
obedience
to
the
Law
of
it
;
or
else
what
doth
it
signifie
whilst
persons
remain
in
disobedience
?
Further
,
T.
D.
confesseth
,
that
we
have
an
immediate
dependancy
upon
God
in
our
operations
,
John
15.5
.
without
me
ye
can
do
nothing
,
(
Siorsima
me
)
separate
or
apart
from
me
.
It
s
well
he
hath
at
some
time
assented
to
the
Truth
;
but
how
doth
this
contradict
the
greatest
part
of
his
own
and
his
Brethrens
work
elsewhere
,
in
their
pleading
for
imperfect
obedience
,
and
their
imagined
imputation
of
Righteousness
and
Justification
to
the
unrighteous
and
unjust
?
for
those
operations
which
have
a
relation
to
an
immediate
dependence
upon
God
,
which
he
that
is
in
Christ
doth
experience
and
bring
forth
,
do
accord
with
the
mind
and
will
of
God
,
which
is
the
Sanctification
of
those
that
believe
,
and
with
that
most
holy
Faith
which
purifies
the
heart
;
and
these
are
not
imperfect
,
nor
to
be
slighted
as
undeserving
,
according
to
the
vain
notions
of
Priests
concerning
Faith
,
its
works
and
inherent
Righteousness
,
as
they
term
it
.
Pag.
47.
T.
D..
Their
dependancy
upon
Christ
in
all
the
good
they
do
,
is
as
near
and
intimate
,
as
the
Branches
upon
the
Vine
by
vertue
of
their
natural
union
in
bearing
Fruit.
Answ.
This
is
also
a
Truth
that
grants
a
perfect
obedience
in
them
that
have
such
a
near
intimate
dependency
upon
Christ
,
as
the
Branch
hath
that
grows
upon
the
Vine
,
by
vertue
of
the
natural
Union
thereof
;
this
also
contradicts
their
pleading
for
imperfection
and
sin
in
all
obedience
and
works
,
which
also
shews
that
they
do
not
flow
nor
spring
from
Christ
the
true
Vine
,
as
also
,
that
they
have
not
union
with
him
,
nor
are
Branches
of
him
;
and
indeed
how
they
have
not
immediate
dependency
upon
God
in
Christ
whilst
they
deny
Immediate
Teaching
,
Revelation
and
Divine
Inspiration
to
be
attainable
in
those
dayes
.
But
seeing
without
,
or
apart
,
or
separate
from
Christ
men
can
do
nothing
;
how
then
can
they
be
any
thing
without
him
,
as
righteous
,
or
acceptable
,
or
justified
?
For
men
must
be
something
in
that
Relation
before
they
can
do
any
thing
acceptable
;
and
it
is
the
Spirit
and
Power
of
Christ
which
sanctifieth
and
maketh
just
,
and
bringeth
into
the
true
Obedience
,
Works
and
Righteousness
of
Faith
,
and
to
live
by
Faith
,
as
the
Just
doth
.
Pag.
48.
But
Faith
as
a
work
is
not
opposed
to
(
nor
excludes
)
it self
,
as
T.
D.
saith
,
because
in
one
sence
it
is
opposed
to
the
deeds
of
the
Law
;
for
true
Faith
,
as
a
Work
,
is
the
Work
of
God
,
which
is
not
opposed
to
it self
;
besides
,
it
being
the
work
of
God
,
to
believe
in
Christ
,
this
hath
not
relation
to
those
deeds
of
the
Law
that
the
Jews
wrought
out
of
him
,
and
out
of
,
(
or
besides
)
that
Faith
wherein
they
fell
short
of
the
Righteousness
of
the
true
and
living
Faith
,
and
of
the
perfect
Obedience
or
Righteousness
of
the
Law.
Now
seeing
he
confesseth
pag.
49.
to
a
righteousness
bestowed
upon
men
by
Faith
;
I
ask
,
if
that
man
is
not
a
partaker
and
enjoyer
of
that
righteousness
by
Faith
?
Surely
Faith
and
its
Righteousness
are
not
separate
nor
divided
.
Also
he
confesseth
,
Faith
in
God
,
through
the
Messias
is
called
a
walking
humbly
with
God
,
Micah
6.8
.
To
this
I
say
,
whilst
he
thus
considereth
Faith
as
such
a
walking
;
were
it
not
very
gross
nonsence
and
contradiction
to
say
that
it
excludes
it self
,
as
before
?
or
that
those
works
or
effects
of
Faith
,
(
viz.
)
Walking
humbly
with
God
,
were
opposed
to
the
Faith
it self
,
which
is
the
Root
thereof
?
But
this
is
even
like
T.
Vincent's
affirming
Faith
to
be
opposite
not
only
to
the
works
of
the
Law
,
but
to
its
own
Works
.
Pag.
51.
I
find
T.
D.
upon
James
2.24
.
doth
not
distinguish
betwixt
the
Works
of
Faith
,
and
the
Works
of
the
Law
,
and
so
talks
like
an
ignorant
blind
Guide
,
with
his
vain
babling
,
and
perverting
of
the
Scripture
to
exclude
perfect
Obedience
and
Perfection
from
the
Believers
.
And
seeing
he
granteth
,
that
Justification
imports
the
Absolution
of
Sinners
,
and
the
Approbation
of
a
Believer
;
which
he
distinguisheth
betwixt
:
Then
it
is
to
be
minded
,
that
a
Believer
,
that
is
approved
of
,
is
absolved
,
being
Justified
▪
and
what
from
,
if
not
from
Sin
and
Transgression
?
Otherwise
Faith
that
stands
but
in
a
bare
profession
,
without
a
living
work
of
purifying
the
heart
,
overcoming
the
World
,
&c.
is
but
a
dead
Faith
,
as
T.
D.
in
fine
confesseth
.
And
we
are
Justified
by
works
,
as
our
Faith
is
made
perfect
by
works
,
James
2.22
.
but
these
are
not
the
works
of
the
Law
,
but
the
Works
of
the
Living
Faith
,
which
manifesteth
Fruit
to
God
,
and
demonstrates
the
nature
of
the
Living
Faith
:
But
his
telling
of
a
Sinner
being
Justified
in
the
sight
of
God
;
where
doth
the
Scripture
say
so
?
he
quotes
Rom
3.23
.
to
prove
it
,
but
it
doth
not
;
but
only
that
a
man
by
Faith
is
Justified
without
the
deeds
of
the
Law
,
which
deeds
of
the
Law
a
man
may
be
Justified
without
,
and
yet
not
a
Sinner
,
nor
without
the
Obedience
,
Works
or
Righteousness
of
the
True
and
Living
Faith
which
Purifieth
the
heart
,
and
Justifieth
from
all
those
things
from
which
they
could
not
be
Justified
by
the
Law
of
Moses
.
And
as
to
his
saying
,
That
we
are
made
free
meritoriously
,
by
the
Law
of
the
Spirit
in
us
,
from
the
Law
of
Sin
and
Death
:
(
The
word
meritoriously
,
he
addeth
)
But
the
freedom
of
the
Law
of
the
Spirit
in
us
from
the
Law
of
Sin
and
Death
,
we
do
confess
;
and
that
it
is
the
same
Law
of
the
Spirit
of
Life
that
is
in
Christ
and
the
Saints
,
according
to
the
Apostles
Doctrine
;
the
Freedom
of
which
we
testifie
is
of
Everlasting
worth
;
for
that
it
is
not
wrought
by
our selves
,
but
by
Christ
and
his
Law
and
Spirit
.
Pag.
52.
T.
D.
saith
,
That
we
observe
that
the
righteousness
of
the
Law
is
fulfilled
in
the
Persons
of
the
Saints
.
Indeed
we
do
observe
it
,
believe
it
,
and
experience
it
,
and
do
not
wholy
put
it
off
from
us
,
to
be
fulfilled
in
the
Person
of
Christ
,
as
T.
D.
and
some
of
his
Brethren
have
corruptly
done
;
though
we
do
confess
that
the
Righteousness
of
the
Law
was
fulfilled
in
Christ's
Person
;
but
not
therefore
to
exclude
it
out
of
us
,
since
that
he
was
a
faithfull
Example
to
be
followed
,
as
well
as
a
Captain
and
Leader
to
guide
in
all
the
Wayes
of
Peace
and
true
Holiness
.
Pag.
52.
And
as
we
do
observe
that
the
Righteousness
of
the
Law
is
fulfilled
in
the
Persons
of
the
Saints
,
contrary
to
T.
D.
and
his
Brethrens
observation
,
and
thereupon
not
only
suppose
,
but
really
assert
a
state
of
Freedom
from
Sin
attainable
in
this
life
;
we
do
not
place
the
Merit
of
Justification
upon
the
Creatures
imperfect
obedience
or
works
;
but
origionally
on
the
Spirit
of
Truth
,
and
its
perfect
work
,
in
which
Spirit
Christ
perfectly
obeyed
,
offered
up
himself
a
Lamb
without
spot
to
God
;
and
we
know
that
it
is
the
Law
of
the
Spirit
of
Life
in
Christ
that
makes
us
free
from
the
Law
of
Sin
and
Death
,
Romans
8.
which
Freedom
is
effected
with
in
.
Pag.
53.
If
there
be
a
connexion
between
Justification
and
Sanctification
;
and
that
the
same
Christ
Jesus
that
Justifieth
by
his
Blood
,
Sanctifieth
by
his
Spirit
,
as
is
confest
,
(
from
Calvin
,
&c.
in
Loc.
2.
)
then
men
are
not
Justified
whilst
in
an
unsanctified
state
,
seeing
,
that
it
is
also
evidenced
by
a
holy
life
;
but
then
herein
T.
D.
seem
doubtfull
,
as
rather
enclining
to
lay
it
upon
the
active
obedience
of
Christ
;
but
then
is
not
he
that
is
Sanctified
and
Justified
,
being
in
an
holy
life
,
a
partaker
of
Christ's
Righteousness
,
Obedience
,
and
Subjection
in
the
Spirit
of
Life
▪
and
the
pure
Law
of
it
?
seeing
that
makes
free
from
the
Law
of
Sin
and
Death
.
But
then
he
wavers
again
to
the
understanding
of
some
who
suppose
the
end
of
Christ's
coming
into
the
World
is
,
that
God's
Righteous
Laws
might
not
be
absolutely
contemned
,
but
might
be
observed
(
though
imperfectly
)
by
Believers
;
others
,
(
saith
he
)
of
the
Imputation
of
Christ's
Surety
,
Righteousness
,
&c.
This
imperfect
observation
of
God's
Righteous
Laws
is
that
he
would
fain
center
in
,
and
which
indeed
the
tenor
of
most
of
his
discourse
amounts
to
,
though
it
be
not
the
end
of
Christ's
sending
into
the
World
,
nor
yet
the
work
of
the
Spirit
and
Law
of
Life
within
;
for
the
end
thereof
was
to
destroy
sin
,
and
to
work
mans
perfect
freedom
from
it
,
which
they
that
experience
are
only
the
true
and
real
subjects
of
Christ's
Righteousness
,
and
know
the
true
imputation
thereof
,
and
effect
and
real
benefit
of
his
being
a
Surety
of
the
new
Testament
,
wherein
the
Promises
of
God
are
fulfilled
to
and
in
man
,
and
man
brought
under
the
obligation
of
that
Law
and
Covenant
which
tends
to
the
exaltation
of
Truth
and
Righteousness
in
the
Earth
,
and
the
bringing
the
Creature
into
a
perfect
and
peaceable
subjection
unto
its
Maker
:
So
Christ's
being
both
our
Surety
,
Advocate
,
Intercessor
and
Mediator
betwixt
God
and
man
,
is
to
make
both
Unity
,
Reconciliation
and
Peace
betwixt
them
;
a
Mediator
being
not
a
Mediator
of
one
,
but
betwixt
two
,
&c.
to
bring
into
mutual
agreement
.
T.
D.
Our
good
and
our
evil
works
are
not
perfectly
contrary
,
for
our
evil
works
are
perfectly
evil
,
for
,
malum
fit
ex
quilibet
defectu
,
any
one
defect
make
our
works
evil
,
but
our
good
works
are
but
imperfestly
good
.
Answ.
If
good
works
and
evil
works
be
not
perfectly
contrary
,
where
and
what
then
are
the
good
works
,
whilst
defect
and
imperfection
is
pleaded
for
,
which
makes
them
evil
?
Surely
good
and
evil
are
perfectly
contrary
;
but
by
this
man's
consequence
,
there
is
no
good
works
whilst
defects
and
imperfections
remain
in
them
;
and
then
why
doth
he
call
them
good
works
?
It
appears
he
gives
them
that
name
which
is
improper
to
them
;
but
if
good
works
be
really
acknowledged
,
as
we
know
they
are
in
Scripture
,
and
that
they
that
are
truly
so
,
are
wrought
in
the
Light
,
and
so
in
God
,
these
are
perfectly
contrary
to
evil
;
but
such
T.
D.
&
his
Brethren
with
their
sins
and
imperfections
are
strangers
to
,
whilst
they
shew
themselves
to
be
out
of
the
Light
wherein
the
good
works
are
wrought
:
and
as
to
the
condignity
he
speaks
of
,
(
or
worth
)
as
with
relation
to
the
infinite
reward
,
we
do
,
as
before
,
place
it
in
that
Heavenly
Image
,
Spirit
and
Life
which
brings
forth
the
good
works
which
were
ordained
of
God
,
and
it
is
that
Spirit
which
leads
its
Followers
to
the
infinite
reward
of
Life
and
Salvation
.
Arg.
4.
Rom.
2.13
.
Not
the
Hearers
of
the
Law
are
Justified
before
God
,
but
the
Doers
of
the
Law
shall
be
Justified
;
to
this
T.
D.
saith
;
The
words
give
a
reason
of
the
Jews
perishing
who
had
the
Law
,
(
viz.
)
the
old
Covenant
.
Reply
,
The
reason
of
their
perishing
was
their
Disobedience
unto
the
Law
;
but
this
,
of
the
Doers
of
the
Law
,
wherein
both
the
Just
and
Justified
state
is
intimated
,
according
to
the
Gospel
,
verse
14
,
15
,
16.
relates
to
those
Gentiles
which
had
not
the
Law
outwardly
,
and
yet
did
by
nature
the
things
contained
in
the
Law
,
which
the
Apostle
renders
as
a
reason
and
proof
of
their
Justification
,
who
shewed
the
Work
of
the
Law
written
in
their
hearts
,
which
Law
was
pure
and
Spiritual
,
converting
the
Souls
,
and
here
it
is
also
evident
,
that
the
matter
or
things
contained
in
the
Law
,
they
had
both
in
Power
and
Operation
,
who
had
it
not
in
the
Letter
of
it
;
but
the
extent
of
this
is
and
hath
been
much
opposed
by
T.
D.
and
such
as
he
,
who
have
grosly
perverted
the
Scriptures
for
their
own
sinfull
and
corrupt
ends
to
their
own
and
others
destruction
.
And
now
that
a
state
of
Freedom
from
sin
is
attainable
in
this
life
,
this
T.
D.
erroneously
sets
down
as
an
Error
,
and
argues
against
it
as
followeth
.
Arg.
1.
If
no
meer
man
ever
attained
to
any
such
state
,
then
it
is
not
attainable
,
but
no
meer
man
ever
did
,
&c.
Answ.
His
term
meer
man
is
his
own
,
and
not
ours
;
what
he
means
by
meer
man
,
is
a
question
;
for
it
may
be
taken
variously
,
as
first
,
he
may
be
deemed
a
meer
man
,
that
is
,
without
God
,
Christ
or
the
guidance
of
his
Spirit
,
who
lives
to
himself
;
in
which
state
we
never
said
that
freedom
from
sin
was
attainable
by
any
meer
man
;
for
without
Christ
we
can
do
nothing
.
Secondly
,
if
meer
man
be
taken
singly
,
as
purus
homo
,
or
man
purely
or
intirely
without
mixture
of
those
things
which
are
either
contrary
to
him
,
as
Man
,
or
not
proper
to
his
being
Man
,
(
as
sin
and
transgression
were
improper
to
him
)
for
so
he
was
in
his
first
Creation
in
Innocency
and
primitive
Purity
;
as
so
considered
,
to
deny
him
Perfection
,
or
Freedom
from
sin
,
were
to
deny
him
that
which
God
did
invest
him
with
whilst
he
was
in
his
Maker's
Image
,
which
was
proper
to
him
,
and
to
which
Christ
comes
to
restore
man
again
out
of
the
Fall
:
But
then
T.
D.
explains
what
he
means
by
meer
man
;
viz.
such
as
the
eminently
holy
Persons
in
the
Scriptures
,
whom
he
denies
to
have
ever
attained
a
state
of
Perfection
;
by
which
he
has
accused
all
the
holy
Men
of
God
at
once
,
as
but
meer
men
,
in
the
worst
sence
;
and
such
were
they
that
were
carnal
,
and
walked
as
men
,
1
Cor
3.3
.
and
he
hath
therein
both
opposed
God's
Commands
,
Promises
,
and
Works
,
as
also
the
end
of
Christ's
manifestation
,
which
was
perfectly
to
restore
man
out
of
sin
and
unrighteousness
unto
God
,
see
Gen.
3.15
.
Rom.
16.20
.
Deut.
6.5
.
and
10.12
.
and
11.1
.
and
13.18
.
and
19.9
.
Matth.
22.37
.
Mark
12.30
.
Gen.
17.1
.
Deut.
18.13
.
2
Sam.
22.33
.
Psal.
18.32
.
and
37.37
.
and
119.1
,
2
,
3
,
4.
Isa.
1.16
.
John
13.8
.
Isa.
4.4
.
and
60.21
.
Ezek.
36.25
,
26
,
27
,
33.
Jer.
33.8
.
Hebr.
8.
and
chap.
10.13
,
14
,
15
,
16
,
17.
Zeph.
3.13
.
Hosea
14.3
.
Joh.
17.11
.
Tit.
2.24
.
Ephes.
5.25
,
26
,
27.
1
John
3.
1
Cor.
2.6
.
Col.
1.28
,
29.
ch
.
4.12
.
2
Tim.
3.17
.
James
1.4
.
But
what
sin
or
sins
he
can
charge
upon
either
the
holy
Patriarchs
,
Prophets
or
Apostles
that
they
were
not
freed
from
perfectly
before
their
decease
,
this
he
hath
yet
to
shew
and
evince
to
us
,
concerning
all
them
that
died
in
the
Faith
,
who
finished
their
Testimony
with
Joy
and
Peace
.
T.
D.
Arg.
2.
That
there
is
a
continual
need
and
use
of
Faith
and
Repentance
in
th●s
life
;
therefore
,
&c.
Answ.
That
there
is
a
continual
need
of
Repentance
,
this
I
deny
;
for
true
Repentance
,
where
it
is
wrought
,
and
the
fruits
of
it
brought
forth
,
this
is
unto
Salvation
never
to
be
repented
of
,
and
is
attended
with
a
real
forsaking
of
sin
and
transgression
,
this
is
beyond
your
fained
repentance
humility
,
which
is
still
to
be
repented
of
,
as
the
sins
of
your
best
performances
are
:
also
True
and
Living
Faith
purifies
the
heart
,
and
is
the
Saints
Victory
,
and
the
exercise
of
it
through
that
Divine
Power
and
Love
by
which
it
works
against
temptations
and
the
fiery
darts
of
the
Devil
,
after
the
mind
and
heart
is
cleared
from
sin
and
pollution
:
it
being
one
thing
for
man
to
sin
,
and
another
Only
to
be
tempted
to
sin
;
so
that
it
is
a
falsehood
to
say
,
that
there
is
a
like
reason
for
a
continual
need
of
Repentance
in
this
life
,
as
there
is
for
the
use
of
Faith
;
neither
doth
that
1
Cor.
13.
ult
.
prove
that
Repentance
abideth
with
Faith
,
Hope
and
Charity
,
as
falsly
T.
D.
reasons
;
might
he
not
as
well
say
,
there
is
the
same
reason
for
repentance
to
abide
,
that
there
is
for
Charity
to
abide
,
seeing
that
Faith
,
Hope
and
Charity
abide
;
whereas
Charity
is
the
Bond
of
Perfection
,
Col.
3.14
.
and
Love
is
the
fulfilling
of
the
Law
;
and
the
end
of
the
Commandment
is
Love
out
of
a
pure
Heart
,
which
positively
opposeth
T.
D's
sinfull
Doctrine
for
sin
and
imperfection
,
which
tends
greatly
to
pervert
people
,
and
to
keep
his
Hearers
in
unbelief
,
whilst
he
doth
not
only
deny
that
ever
any
attained
to
perfection
but
affirms
Freedom
from
Sin
not
attainable
in
this
life
,
which
is
his
gross
ignorance
and
unbelief
of
Christ
and
his
Power
,
which
is
greater
and
stronger
then
the
Devil
and
all
his
attempts
,
and
is
able
to
overcome
him
,
and
to
destroy
his
works
;
and
in
this
Power
of
Christ
the
Faith
of
the
Righteous
stands
,
and
this
we
contend
for
against
the
Devil
and
all
his
sinful
Agents
,
who
thus
mannage
and
maintain
his
work
.
And
how
falsly
is
it
for
T.
D.
pag.
56.
to
say
,
that
Charity
or
Love
suits
our
present
imperfect
state
;
[
as
he
also
saith
,
Faith
and
Hope
doth
,
]
whereas
Charity
or
Love
which
is
the
Bond
of
Perfectness
,
and
is
known
in
the
pure
heart
suits
that
State
which
is
of
its
own
nature
,
as
Perfection
and
Purity
is
,
which
is
also
effected
through
the
true
Faith
that
purifies
the
heart
,
and
that
hope
which
he
that
hath
purifieth
himself
even
as
he
is
pure
,
1
John
3.
which
admits
not
of
sin
and
imperfection
term
of
life
;
for
he
that
abideth
in
Christ
sinneth
not
.
And
as
to
that
of
Phil.
3.
Not
as
though
I
had
already
attained
,
or
were
already
perfect
;
to
which
T.
D.
saith
,
He
denies
in
one
verse
what
he
affirms
in
another
;
if
the
word
perfect
be
in
both
places
understood
in
the
same
sence
,
verse
12.15
.
To
vers
.
12.
I
say
,
that
Paul
did
not
say
that
Perfection
was
not
attainable
in
this
life
;
neither
doth
it
appear
to
be
his
judgment
,
for
then
why
should
he
follow
after
,
reach
forth
,
or
press
forward
unto
those
things
before
,
and
plainly
say
,
Let
us
therefore
,
as
many
as
be
perfect
,
be
thus
minded
?
Whereto
we
have
already
attained
let
us
walk
by
the
same
Rule
:
Brethren
,
be
followers
together
of
me
,
and
mark
them
which
walk
so
,
as
you
have
us
for
an
Example
,
vers
.
15
,
16
,
17.
Surely
he
was
not
an
Example
of
sin
and
imperfection
,
but
of
purity
and
holiness
;
yet
notwithstanding
he
then
both
expected
and
believed
a
growth
in
the
Spiritual
and
Divine
Understanding
and
Apprehension
of
that
for
which
he
was
apprehended
of
Christ
;
so
the
Perfection
he
had
not
already
(
then
)
attained
,
relating
to
such
an
apprehension
as
he
speaks
of
,
doth
not
exclude
that
state
of
Perfection
and
integrity
that
he
was
then
brought
and
apprehended
into
of
Christ
Jesus
,
as
to
the
Purity
and
Righteousness
which
he
was
a
partaker
of
in
Christ
;
for
the
Child
of
God
its
growth
in
Strength
,
Wisdom
and
Spiritual
Vnderstanding
doth
not
render
it
sinfull
or
impure
in
the
nature
and
properties
of
it
,
but
rather
shews
its
Purity
and
Innocency
the
more
in
that
its
truly
capable
of
such
a
growth
.
Page
56
,
57.
But
then
,
when
is
this
freedom
from
Sin
,
or
state
of
Holiness
(
which
T.
D.
saith
will
be
in
a
proper
sence
perfect
)
attainable
,
if
not
in
this
life
?
T.
D.
The
Saints
shall
be
invested
with
it
at
the
Resurrection
,
called
,
The
Resurrection
of
the
Dead
,
Metonimically
,
in
the
Life
to
come
indeed
we
shall
be
like
God.
Reply
,
By
this
we
may
understand
that
he
has
put
off
Freedom
from
sin
from
all
Gods
People
till
the
life
to
come
▪
and
not
only
so
,
but
till
this
Metonimical
Resurrection
(
according
to
his
terms
)
which
he
may
understand
is
not
as
yet
to
any
of
the
deceased
,
though
the
Life
to
come
that
's
Everlasting
,
(
as
intended
)
is
by
the
Righteous
enjoyed
after
this
life
.
I
do
not
intend
here
to
dispute
his
terms
of
the
Resurrection
,
but
admitting
it
in
his
sence
,
my
end
is
to
shew
how
he
has
excluded
all
the
Saints
both
deceased
,
and
yet
remaining
,
from
a
state
of
freedom
from
sin
,
as
not
being
yet
attained
to
it
,
if
this
Resurrection
he
intends
be
yet
to
come
;
and
then
,
where
are
they
in
the
mean
time
?
where
are
their
Souls
?
where
are
their
sins
and
pollutions
and
imperfections
,
if
all
be
yet
uncleansed
and
not
freed
from
sin
?
will
not
T.
D's
Doctrine
herein
meer
,
and
be
one
with
the
Popes
touching
a
Purgatory
;
for
if
none
be
perfectly
cleansed
here
,
and
yet
none
come
to
God
,
or
into
his
Kingdom
unclean
,
they
must
be
clensed
somewhere
;
he
should
have
told
us
the
Place
of
Purging
,
which
is
not
in
the
Grave
,
not
in
Hell
,
not
in
the
Pit
;
and
it
must
be
before
Heaven
be
entred
into
;
what
place
then
between
both
,
if
T.
D's
Doctrine
must
be
owned
for
Catholick
on
Authentick
?
but
,
who
is
it
that
are
not
meer
Papist
,
or
that
have
nor
drunk
up
his
corrupt
Doctrines
,
that
cannot
see
him
,
his
Popery
,
Ignorance
,
Confusion
and
Error
herein
.
And
what
Popery
he
hath
at
unawares
run
himself
into
,
is
now
obvious
.
And
Matth.
5.48
.
Be
ye
therefore
perfect
,
even
as
your
Father
which
is
in
Heaven
is
perfect
;
to
this
T.
D.
saith
,
Such
Commands
are
the
Measure
of
our
Duty
,
not
of
our
Attainments
in
this
Life
.
Reply
,
Thus
he
perverts
and
diminisheth
the
righteous
Commands
of
God
,
as
if
God
had
either
required
a
thing
not
attainable
;
or
as
if
being
perfect
,
as
he
is
perfect
,
were
but
the
measure
of
our
Duty
,
and
so
to
be
put
off
till
the
Life
to
come
,
wherein
the
Saints
had
not
such
Commands
given
to
them
,
seeing
they
are
not
capable
of
sinning
in
the
Life
to
come
;
but
John
said
,
As
is
he
,
so
are
we
in
this
world
,
1
John
4.17
.
And
herein
they
knew
their
Love
made
perfect
;
and
this
is
more
then
either
the
small
resemblance
of
Children
to
their
Parents
which
T.
D.
speaks
of
,
and
beyond
his
imperfect
sinfull
state
and
Doctrine
;
for
the
perfect
Love
which
they
had
,
was
in
them
a
perfect
resemblance
of
God
,
who
is
Love
,
verse
16.
But
this
way
of
T.
D.
his
slighting
and
diminishing
,
and
falsly
interpreting
the
Commands
of
God
,
which
require
such
perfection
,
only
as
the
measure
of
our
Duty
,
is
like
his
Brethren
,
saying
,
That
a
Child
of
God
,
his
not
committing
Sin
is
to
be
meant
,
he
doth
not
make
a
trade
of
Sin
;
which
indeed
is
a
very
easie
way
they
have
taken
to
pervert
the
Commands
of
God
,
and
to
give
ease
and
liberty
to
the
Transgressors
in
their
sins
;
as
if
when
a
thing
is
absolutely
required
of
them
,
they
should
put
it
off
with
this
,
It
is
meant
only
as
but
in
part
to
be
obeyed
;
and
so
if
they
should
deal
thus
with
God
,
and
say
,
Lord
,
then
requires
us
not
to
Steal
,
or
not
to
commit
Adultery
,
or
not
to
Covet
;
but
we
are
to
understand
it
,
as
that
we
cannot
altogether
abstain
from
Stealing
,
Adultery
or
Covetousness
,
only
we
are
not
to
make
a
trade
of
these
things
,
nor
wholy
make
it
our
business
to
be
imployed
in
them
;
what
acceptance
do
they
think
such
a
Plea
would
have
before
the
Lord
?
and
what
Answer
would
he
make
them
to
this
their
corruption
?
and
what
resentment
would
such
Doctrine
have
in
the
minds
of
sober
people
,
if
they
should
preach
them
,
and
give
such
meanings
to
the
Scriptures
;
and
tell
them
that
where
Stealing
,
and
Adultery
,
and
worldly
●usts
and
Covetousness
are
forbidden
,
that
they
are
not
to
go
to
the
extent
of
the
Commands
,
but
only
not
make
a
trade
or
a
common
practice
of
Stealing
,
or
these
things
&
c
?
for
thus
they
have
dealt
with
many
of
God's
Commands
enjoyning
perfect
Holiness
and
Righteousness
;
but
then
they
have
an
easie
way
to
lay
all
upon
Christ
,
as
having
paid
their
debt
,
and
fulfilled
the
Righteousness
of
the
Law
in
his
Person
in
their
stead
,
so
that
they
must
not
expect
its
fulfilling
in
their
persons
;
for
where
the
Scripture
speaks
of
its
being
fulfilled
in
us
,
we
are
to
understand
by
in
us
,
that
it
is
in
Christ's
Person
;
and
this
is
the
manner
of
their
course
from
time
to
time
,
both
to
shut
Christ
his
Works
and
Righteousness
out
of
People
,
so
much
as
in
them
lies
.
1
John
3.9
.
Whosoever
is
born
of
God
doth
not
commit
Sin.
T.
D.
saith
to
this
,
We
may
interpret
it
,
as
he
is
born
of
God
he
doth
not
sin
;
every
Child
of
God
is
mixta
persona
,
(
Pag.
57.
)
as
our
Law
sayes
of
the
King
,
consists
of
an
old
and
new
nature
;
and
so
his
new
nature
is
Principium
quo
,
the
Principle
from
which
he
acts
graciously
;
and
the
old
nature
,
the
Principle
from
which
he
acts
sinfully
.
Reply
,
Here
again
he
hath
palpably
perverted
plain
Scripture
,
and
contradicted
the
Apostle
John
,
as
may
be
seen
in
that
1
John
3.
For
he
that
is
born
of
God
,
who
doth
neither
commit
sin
,
nor
can
sin
,
because
he
is
born
of
God
,
has
put
off
the
old
nature
,
and
is
not
acted
by
that
Principle
which
leads
to
act
sinfully
,
because
he
cannot
sin
,
and
that
gracious
Principle
in
him
hath
overcome
the
sin
,
and
the
nature
of
it
;
and
so
to
tell
of
his
being
mixta
persona
is
T.
D's
gross
blindness
:
For
first
,
that
which
is
born
of
God
,
that
overcomes
the
World
,
is
not
mixt
with
sin
,
nor
with
the
old
sinful
nature
.
Secondly
,
He
,
or
whosoever
is
born
of
God
,
whose
Seed
remains
in
him
,
who
abideth
in
Christ
is
not
acted
by
that
old
sinful
nature
,
because
he
is
born
of
God
,
and
abideth
in
Christ
,
in
whom
is
no
sin
,
neither
is
mans
having
divers
parts
,
as
Body
and
Soul
,
&c.
or
his
being
liable
or
not
liable
to
death
,
any
reason
to
shew
that
he
that
is
born
of
God
doth
act
sinfully
from
the
old
nature
;
for
the
Bodies
of
the
Saints
were
the
Temples
of
the
Holy
Ghost
;
and
their
Bodies
were
sanctified
,
and
so
brought
into
subjection
unto
the
Divine
Spirit
or
Principle
in
them
,
so
as
they
might
glorifie
God
in
their
bodies
,
and
in
their
spirits
,
which
were
his
.
Again
,
T.
D's
meaning
to
that
first
of
John
3.9
.
is
,
That
it
may
intend
the
manner
of
sinning
,
so
the
8
th
verse
seems
to
limit
it
;
be
that
committeth
sin
is
of
the
Devil
,
for
the
Devil
sinneth
from
the
beginning
;
the
Comparison
(
quoth
he
)
is
not
between
the
act
simply
,
for
then
it
should
have
been
said
only
,
for
the
Devil
sinneth
,
but
from
the
beginning
,
implies
a
Comparison
between
the
manner
of
man's
sin
and
the
Devils
,
in
respect
of
which
he
is
said
to
be
of
the
Devil
,
because
he
immitates
his
example
,
who
from
the
day
he
began
never
ceased
to
sin
,
nor
ever
did
one
truly
good
action
.
Observ.
By
this
we
may
gather
T.
D's
limitation
put
upon
that
of
1
John
3.9
.
and
the
Comparison
he
makes
between
not
the
act
simply
,
but
the
manner
of
mans
sin
and
the
Devils
,
still
taking
it
for
granted
that
he
that
is
born
of
God
doth
sin
,
and
acts
sinfully
from
the
old
nature
,
but
not
in
that
manner
as
he
that
is
of
the
Devil
,
who
intimates
his
example
;
so
that
his
meaning
and
comparison
seems
to
amount
to
this
,
that
he
that
is
born
of
God
doth
sin
,
but
not
always
,
or
not
as
the
Devil
sinneth
,
he
is
somewhat
better
then
the
Devil
,
in
that
he
doth
some
good
actions
,
but
the
Devil
doth
none
.
Reply
,
Surely
our
opposer
hath
come
off
but
very
poorly
in
his
arguing
for
the
Devils
work
,
contrary
both
to
the
state
and
testimony
of
such
as
were
born
of
God
,
whom
he
hath
here
very
meanly
debased
,
and
sadly
abused
the
Scriptures
,
misrepresenting
Gods
Children
whom
he
by
his
Eternal
Power
hath
delivered
from
the
power
of
Sin
and
Satan
,
and
given
them
a
Heavenly
place
in
Christ
,
where
the
Devil
cannot
come
,
and
in
whom
the
Prince
of
the
World
hath
nothing
,
nor
his
sinfull
Ministers
any
part
or
interest
whilst
they
plead
against
God's
Promises
,
holy
Commands
,
and
against
the
very
end
and
purpose
of
Christ's
manifestation
,
as
T.
D.
and
his
Brethren
have
done
,
wherein
they
have
shown
themselves
to
be
Antichrist's
Agents
and
Ministers
,
and
not
the
true
Christ's
.
Now
touching
Christ's
Enlightning
every
man
,
whose
Light
we
affirm
to
be
saving
;
this
is
set
down
as
an
Error
by
T.
D.
he
and
his
Brethren
denying
the
Light
of
Christ
,
in
every
man
,
to
be
Saving
in
its
own
nature
and
property
,
which
we
do
affirm
it
to
be
;
but
that
he
enlightens
every
man
to
Salvation
,
I
do
not
remember
these
to
be
our
words
,
as
T.
D.
lays
them
down
,
who
also
begins
with
a
meer
falshood
against
us
,
saying
,
That
the
word
Christ
is
a
meer
blind
to
delude
the
ignorant
;
for
the
Quakers
denying
Christ
to
be
God
,
they
cannot
own
him
for
the
Author
of
Illumination
.
Answ.
This
is
an
apparent
Slander
cast
upon
us
,
as
our
Books
and
Writings
do
shew
,
that
we
never
denied
Christ
to
be
God
,
or
his
Divinity
;
still
affirming
,
That
in
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
,
and
that
in
him
was
Life
,
and
the
Life
was
the
Light
of
men
,
and
that
was
the
true
Light
which
lighteth
every
man
that
cometh
into
the
World
,
as
in
John
1.1.4
,
9.
Now
to
detect
us
as
being
in
an
Error
herein
,
T.
D.
urgeth
Ephes.
2.12
.
that
at
that
time
ye
were
without
Christ
,
having
no
hope
,
&c.
which
is
no
proof
that
they
had
none
of
Christ's
Light
in
them
,
though
they
then
did
not
experience
him
their
Hope
;
nor
were
come
to
the
Covenant
,
being
without
God
in
the
World
;
in
which
state
they
were
Strangers
and
Enemies
in
their
minds
,
the
mystery
was
hid
from
them
,
the
Light
was
obscured
from
their
understandings
,
it
shined
in
darkness
,
and
the
darkness
comprehended
it
not
;
but
it
doth
not
follow
that
the
Light
was
not
in
them
,
because
they
were
without
God
in
the
World
,
no
more
then
it
follows
that
God
is
not
in
the
World
,
because
the
World
knows
him
not
;
whereas
its
plain
,
that
he
was
in
the
World
,
and
the
World
was
made
by
him
,
and
the
World
knew
him
not
,
John
1.10
.
and
seeing
Christ
as
God
is
acknowledged
to
be
the
Author
of
Illumination
,
his
illumination
is
Divine
and
Spiritual
,
and
therefore
saving
to
them
that
believe
in
it
;
and
God's
Presence
filleth
Heaven
and
Earth
;
neither
can
Darkness
it self
,
nor
the
Deep
,
nor
Hell
hide
or
cover
man
from
the
Presence
of
God
,
nor
yet
obscure
him
from
the
reach
of
his
Spirit
;
Whether
shall
I
go
from
thy
Spirit
,
or
whether
shall
I
fly
from
thy
Presence
;
if
I
ascend
up
into
Heaven
,
thou
art
there
;
if
I
make
my
Bed
in
Hell
,
behold
,
thou
art
there
;
if
I
take
the
wings
of
the
Morning
,
&c.
Psal.
139.
Yet
still
I
grant
that
there
is
a
state
in
which
all
are
ignorant
of
God
,
and
in
which
the
Mystery
,
to
wit
,
Christ
within
,
the
hope
of
Glory
,
hath
been
hid
from
Ages
and
Generations
,
but
is
shewed
,
revealed
and
made
manifest
to
the
true
Believers
in
his
Light
,
who
said
,
Believe
in
the
Light
,
that
you
may
be
the
Children
of
the
Light
;
and
Christ
said
,
I
am
come
a
Light
into
the
World
,
that
whosoever
believeth
in
me
might
not
perish
,
but
have
Eternal
Life
;
and
this
we
testifie
to
,
against
all
Opposers
of
his
Light
,
as
it
is
in
every
man.
Pag.
59.
And
where
T.
D.
argues
that
the
Gentiles
for
a
time
had
no
Promises
of
Christ
;
therefore
knew
of
none
,
and
consequently
had
not
a
Light
,
or
Knowledge
sufficient
to
bring
them
to
Salvation
.
Reply
,
What
time
was
that
the
Gentiles
had
no
Promise
of
Christ
and
how
long
was
it
?
Was
not
the
Promise
of
God
after
the
Fall
(
that
the
Seed
of
the
Woman
should
bruise
the
Serpents
head
)
of
a
general
extent
,
as
well
towards
Gentiles
as
Jews
?
For
was
not
Adam
and
Eve
the
first
Parents
of
both
,
to
whom
this
Promise
was
made
?
Secondly
,
The
Promise
that
was
made
to
Abraham
whilst
in
the
uncircumcision
,
did
not
this
relate
to
the
Gentiles
as
well
as
the
Jews
,
see
Rom.
4.
and
Galat.
throughout
?
And
thirdly
,
Was
not
Christ's
Death
for
all
,
still
a
confirmation
,
or
evident
Testimony
to
the
fore-going
Promises
and
Covenant
of
God
towards
both
Jews
and
Gentiles
?
but
,
and
if
there
was
some
time
or
Ages
in
which
the
Gentiles
had
no
Promises
of
Christ
,
and
therefore
not
a
Light
sufficient
to
Salvation
,
according
to
T.
D.
then
it
follows
that
none
of
them
in
that
time
,
or
those
Ages
could
be
saved
;
and
why
?
but
because
God
did
not
afford
them
a
sufficient
Light
,
which
assertion
and
consequence
lays
the
blame
upon
God
;
but
the
falsehood
thereof
,
who
is
it
that
know
the
Scriptures
that
cannot
see
?
Again
,
where
he
puts
Light
for
Knowledge
,
herein
he
doth
not
reach
our
Principle
,
for
many
have
a
true
Light
in
them
,
that
are
not
come
to
the
true
Knowledge
;
for
it
is
the
Light
that
shines
in
the
heart
that
gives
the
knowledge
of
the
Glory
of
God
,
2
Cor.
4.
so
the
Light
is
there
before
the
Knowledge
is
given
;
and
in
that
its
able
to
give
that
Knowledge
,
it
is
sufficient
to
save
.
And
where
he
brings
1
Tim.
3.
ver
.
last
,
for
proof
,
That
the
Gentiles
neither
had
,
nor
knew
any
Promises
of
Christ
for
a
time
,
where
(
he
saith
)
God
manifested
in
the
Flesh
,
and
as
such
,
preach'd
unto
the
Gentiles
,
are
made
two
parts
of
the
Mystery
of
Godliness
,
which
in
other
Ages
was
not
made
known
unto
the
Sons
of
men
,
as
it
s
now
revealed
to
his
holy
Apostles
and
Prophets
,
by
the
Spirit
,
&c.
Where
note
,
first
,
that
this
manistation
of
God
in
the
Flesh
,
and
preaching
unto
the
Gentiles
,
is
no
proof
that
either
they
had
no
promises
of
Christ
before
,
or
that
they
had
no
Light
in
them
sufficient
to
salvation
;
for
if
so
,
then
all
Gentiles
in
all
Ages
before
that
time
were
condemned
for
want
of
saving
Light
being
given
to
them
;
which
were
a
gross
errour
to
assert
.
2dly
,
As
to
the
manifestation
of
the
mystery
of
God
and
Christ
,
I
grant
that
it
was
more
large
and
open
in
the
Apostles
days
then
for
Ages
before
,
as
also
,
that
was
made
manifest
then
,
which
was
hid
for
Ages
and
Generations
;
yet
still
it
doth
not
follow
that
the
Gentiles
before
had
not
a
Light
sufficient
to
save
,
or
to
manifest
the
mystery
of
Godliness
in
some
degree
.
3dly
,
But
yet
T.
D.
his
arguing
against
the
Gentiles
having
a
sufficient
Light
before
Christ's
coming
in
the
flesh
;
however
,
if
we
could
grant
him
his
plea
(
which
we
cannot
)
it
doth
not
follow
that
now
the
Gentiles
,
or
the
whole
world
,
hath
not
a
Light
sufficient
given
them
,
since
Christ
is
so
come
manifestly
,
testified
as
God's
Salvation
,
prepared
before
the
face
of
all
People
,
being
a
Light
to
the
Gentiles
,
and
his
Testimony
so
signally
confirmed
,
as
it
hath
been
also
both
by
his
works
and
sufferings
.
But
yet
the
better
to
inform
our
Opposers
of
the
Light
,
let
them
read
John
1.
where
speaking
of
the
Word
that
was
God
,
that
made
all
things
,
it
s
said
,
In
him
was
Life
,
and
the
Life
was
the
Light
of
men
,
verse
4.
and
this
Light
and
Life
of
men
which
proceeds
from
the
Word
,
though
it
was
before
Christ's
comming
in
the
Flesh
,
yet
it
was
still
the
Light
and
Life
of
Christ
born
witness
of
,
and
more
fully
manifested
through
his
coming
,
or
being
sent
in
the
fulness
of
time
.
Pag.
60.
T.
D.
The
Father
is
said
to
hide
the
object
,
because
he
did
not
enlighten
the
subject
,
i.
e.
to
hide
the
Gospel
,
because
he
did
not
enlighten
their
minds
with
the
saving
knowledge
of
it
.
Answ.
This
his
Because
is
grounded
upon
his
former
Error
,
for
the
cause
of
hiding
the
mysteries
of
God's
Salvation
and
Kingdom
,
is
mens
opposing
and
resisting
his
Light
and
Spirit
in
them
;
so
the
cause
is
not
originally
in
God
,
though
he
gives
men
up
to
their
darkness
and
unbelief
when
they
have
rejected
his
Light
;
but
it
is
the
god
of
the
World
that
hath
blinded
their
minds
from
●●eing
the
Light
of
the
glorious
Gospel
of
Christ
,
2
Cor.
4.
and
the
natural
man
's
not
receiving
the
things
of
the
Spirit
,
1
Cor.
2.14
.
doth
not
prove
that
he
hath
no
Light
of
the
Spirit
given
to
him
,
or
in
him
though
he
,
as
such
,
cannot
know
the
things
of
the
Spirit
,
his
knowledge
and
discerning
being
but
natural
,
yet
that
a
man
in
that
state
may
be
changed
in
his
mind
and
understanding
by
that
which
is
Spiritual
,
is
evident
;
for
if
he
were
not
convertable
,
what
would
preaching
to
him
signifie
?
and
what
is
it
in
him
that
can
answer
to
,
and
receive
the
Spiritual
Testimony
of
Truth
and
Salvation
?
Pag.
61.
To
Jo●
.
1.9
.
That
was
the
true
Light
which
lighteth
every
man
,
&c.
T.
D.
answers
,
Christ
being
spoken
of
before
,
as
the
Messias
,
we
must
therefore
understand
the
place
,
I
think
▪
not
of
natural
Light
,
but
supernatural
;
not
of
the
Light
of
Reason
,
but
of
the
Light
of
the
Gospel
,
&c.
Reply
,
This
is
enough
,
he
has
confessed
sufficient
to
break
the
neck
of
his
own
Cause
,
and
his
Brethrens
,
who
have
affirmed
the
Light
in
every
man
to
be
insufficient
,
as
but
the
Light
of
Nature
,
of
Reason
,
of
Natural
Conscience
,
&c.
but
now
he
thinks
it
is
not
Natural
;
but
Supernatural
,
the
Light
of
the
Gospel
&c.
which
must
needs
be
saving
:
It
s
well
that
at
length
,
after
his
dark
oppositions
against
the
Light
,
both
at
the
Dispute
we
had
with
him
,
about
ten
years
ago
,
at
Sandwich
,
as
also
in
his
silly
confused
Pamphlet
,
stiled
,
The
Quakers
Folly
;
but
it
were
well
if
he
would
retain
those
better
thoughts
of
the
Light
in
every
man
its
being
Supernatural
,
the
Light
of
the
Gospel
,
&c.
and
then
he
will
not
oppose
the
Quakers
,
〈◊〉
he
hath
done
,
but
that
whilst
he
follows
his
thoughts
,
and
doth
not
come
to
be
directed
by
this
Light
in
him
,
he
proves
wavering
and
uncertain
in
his
thoughts
;
for
in
his
following
distinction
between
being
Lighted
and
Inlightened
,
he
renders
Inlightning
,
as
to
the
Eyes
of
the
Vnderstanding
▪
from
Eph.
1.18
.
but
Lighted
,
as
when
Candle
is
carried
before
us
,
as
a
Blind
man
,
P.
62.
which
Comparison
is
impertinently
,
and
very
improperly
brought
in
this
matter
;
for
he
was
not
speaking
before
of
an
outward
Light
,
as
that
of
a
Candle
before
a
Blind
man
;
for
it
is
absurd
amongst
men
to
offer
a
Blind
man
a
Candle
to
light
him
,
or
shew
him
his
way
into
a
Room
,
when
he
is
out
of
all
capacity
of
seeing
or
receiving
any
benefit
by
it
;
but
thus
T.
D.
renders
Christ's
lightning
men
,
when
before
he
granted
it
to
be
Supernatural
,
the
Light
of
the
Gospel
,
wherewith
the
Mesias
enlightens
men
;
which
as
it
is
not
outward
and
natural
,
so
it
is
only
seen
and
known
inwardly
and
spiritually
:
But
then
T.
D.
to
come
off
saith
,
The
meaning
can
be
no
more
then
this
,
that
whosoever
are
enlightened
are
enlightned
by
him
:
What
a
silly
shuffle
and
evasion
is
this
,
from
his
former
granting
that
it
was
every
man
that
cometh
into
the
World
that
he
enlightens
,
when
now
,
but
in
the
very
next
page
it
is
,
whosoever
are
enlightned
are
enlightned
;
and
a
little
before
that
,
many
that
are
lighted
are
not
inlightned
,
but
are
like
a
Blind
man
,
so
lighted
,
that
sees
never
the
better
when
a
Candle
is
carried
before
him
;
so
,
by
this
he
makes
God's
offering
men
Light
neither
to
be
of
any
effect
to
them
,
nor
yet
like
to
be
,
if
they
can
have
no
more
benefit
by
it
then
a
Blind
man
hath
by
the
Light
of
a
Candle
.
What
then
can
be
God's
end
in
lightning
them
?
what
doth
it
signifie
to
them
,
if
they
be
so
wholy
uncapable
of
seeing
ever
the
better
?
Doth
he
then
bid
them
look
,
bid
them
walk
aright
in
the
strait
Path
?
and
doth
he
condemn
them
for
not
walking
therein
,
when
they
are
altogether
uncapable
of
it
,
as
from
Sight
or
Light
sufficient
,
as
his
Comparison
before
implies
?
Alas
,
alas
,
what
a
cruel
unjust
and
unequal
Master
would
this
render
God
?
and
how
unlike
to
himself
doth
it
represent
him
whose
Wayes
are
equal
,
Love
universal
,
and
Grace
free
;
(
who
first
gives
Light
within
,
and
opens
the
Eye
within
,
before
man
can
walk
aright
)
however
his
Light
within
be
gainsayed
by
such
Blind
Guides
,
as
T.
D.
who
are
but
in
their
thoughts
,
vain
imaginations
,
and
notions
,
knowing
what
they
know
naturally
,
and
preach
for
Doctrine
mens
Traditions
.
Pag.
62.
Rom.
2.15
.
T.
D.
saith
,
touching
those
Gentiles
that
shewed
the
Work
of
the
Law
writ
in
their
hearts
,
That
it
cannot
be
understood
of
a
Saving
Knowledge
;
and
it
is
not
the
Law
in
their
hearts
,
&c.
(
but
yet
a
little
after
confesseth
)
that
the
Law
may
be
said
to
be
in
their
hearts
,
in
their
understandings
,
&c.
Reply
,
How
then
were
they
excused
according
to
the
Gospel
?
and
how
then
did
the
Apostle
bring
them
as
a
Proof
of
Justification
?
verse
13
,
14.
Could
they
be
Justified
without
a
Saving
Knowledge
?
But
of
T.
D's
ignorance
in
this
much
have
been
manifested
both
by
S.
Fisher
,
and
some
others
.
And
how
saith
he
in
page
63.
That
the
Gentiles
in
this
sence
had
not
the
Law
in
their
hearts
;
(
viz.
)
a
sutable
disposition
to
the
Law
,
as
his
words
are
?
what
nature
was
it
by
which
they
did
those
things
contained
in
it
?
how
was
it
unsutable
to
the
Law
?
or
how
could
that
do
those
things
contained
in
the
Law
without
a
sutable
disposition
to
it
?
Surely
,
a
mean
understanding
may
perceive
T.
D's
ignorance
and
Error
in
this
particular
as
well
as
in
the
rest
;
for
the
Law
of
God
in
their
hearts
was
Spiritual
,
and
so
was
its
effects
in
them
;
and
that
nature
by
which
they
obeyed
it
,
was
not
opposite
to
it
,
but
in
unity
with
it
;
which
nature
was
contrary
to
that
in
the
Jews
which
led
them
to
break
and
violate
the
Law
of
God
;
But
as
for
those
Gentiles
that
liked
not
to
retain
God
in
their
Knowledge
,
Rom.
1.26
.
and
those
that
said
to
God
,
Depart
from
us
,
we
desire
not
the
knowledge
of
thy
Wayes
,
Job
21.14
.
These
Instances
do
not
at
all
prove
that
those
Gentiles
which
obeyed
the
Law
of
God
wanted
a
surable
disposition
to
it
;
for
this
was
in
the
rebellious
state
that
they
said
,
depart
from
us
,
and
liked
not
to
retain
God
in
their
knowledg
;
howbeit
,
this
proves
(
against
our
Opposet
)
first
,
that
some
knowledge
of
God
was
afforded
even
them
that
liked
not
to
retain
it
.
And
secondly
,
that
God
was
nigh
them
that
said
to
him
,
depart
from
us
;
and
that
also
he
would
have
afforded
them
the
knowledge
of
his
Wayes
;
and
also
it
is
evident
that
they
were
troubled
,
condemned
and
reproved
by
his
Witness
in
their
Consciences
,
or
else
,
how
should
they
say
depart
from
us
,
if
he
never
came
nigh
them
,
nor
ever
touched
their
Consciences
?
or
why
should
they
say
,
we
desire
not
the
knowledge
of
thy
Wayes
,
if
the
knowledge
thereof
was
not
tendred
to
them
?
And
further
,
If
so
be
that
the
Gentiles
(
as
confessed
)
were
those
in
whom
that
which
might
be
known
of
God
was
manifested
and
shewed
unto
them
from
the
Creation
,
to
the
being
of
God
and
his
Eternal
Power
,
which
discovery
did
leave
them
without
excuse
;
what
was
it
that
brought
them
to
this
understanding
of
the
Eternal
Power
and
Godhead
from
and
through
the
Creation
?
was
it
Spiritual
yea
or
nay
?
surely
this
clear
sight
and
discovery
in
them
did
rise
from
that
which
might
be
known
of
God
,
that
was
manifest
in
them
:
and
if
this
had
not
a
sufficiency
in
it
to
save
,
how
were
they
left
without
excuse
?
surely
the
fault
was
not
to
be
laid
upon
God
,
nor
on
his
Light
in
them
,
but
to
and
upon
themselves
for
disobeying
it
,
and
not
liking
to
retain
him
in
their
knowledge
.
And
seeing
Christ
is
confessed
,
page
63.
to
be
set
for
a
Light
to
the
Gentiles
,
Isa.
49.6
.
which
,
saith
T.
D.
is
but
a
Prophesie
of
the
Gentiles
mercy
in
the
time
of
Christ's
actual
exhibition
in
the
Flesh.
However
,
this
Mercy
is
of
a
large
extent
,
and
for
ever
to
be
prized
,
as
in
the
fulness
of
time
it
is
more
manifest
then
before
;
and
now
especially
since
it
is
thus
openly
declared
and
manifested
,
it
ought
not
to
be
thus
opposed
and
slighted
by
men
of
corrupt
minds
which
affirm
it
is
an
error
to
say
that
Christ
enlightens
ever
man
that
cometh
into
the
World
,
and
yet
at
length
are
forced
to
confess
it
,
as
in
these
words
;
viz.
That
it
is
Supernatural
,
the
Light
of
the
Gospel
,
of
the
Messias
,
&c.
And
thus
they
are
confounded
and
broken
to
pieces
,
and
their
wisdom
turned
backward
by
this
convincing
Light
,
this
stumbling
stone
,
this
Rock
of
offence
,
which
they
cannot
avoid
stumbling
at
,
and
falling
upon
and
breaking
to
pieces
,
who
set
themselves
against
it
,
and
bring
forth
their
vain
imaginations
to
eclipse
its
glory
,
as
too
many
of
this
Generation
hath
done
.
And
now
touching
the
Scriptures
being
a
Declaration
of
the
Word
of
God
,
but
not
the
Word
,
nor
the
only
Rule
of
Faith
and
Life
;
which
T.
D.
sets
down
as
an
Error
,
wherein
he
hath
no
less
then
accused
the
Scriptures
themselves
with
being
Error
.
For
,
first
,
we
in
calling
them
a
true
Declaration
,
we
call
them
what
they
call
themselves
,
Luke
1.
as
also
that
they
are
Writings
given
forth
by
the
holy
men
of
God
;
and
that
which
they
call
the
Word
,
we
do
also
,
the
Word
was
in
the
beginning
with
God
,
John
1.
and
his
Name
is
called
the
Word
of
God
,
yet
both
the
Doctrinal
part
,
and
Historical
part
of
the
Scripture
,
contained
in
the
Books
of
the
Old
and
New
Testaments
we
own
,
and
never
sleighted
nor
denied
;
yet
if
we
should
look
upon
them
as
the
only
Rule
of
Faith
and
Life
,
this
would
exclude
the
Rule
and
guidance
of
the
Spirit
(
for
the
only
Rule
must
be
infallible
,
certain
,
incorruptible
,
obvious
,
&c.
)
which
leads
into
all
Truth
,
as
either
not
sufficient
so
to
guide
,
or
not
to
be
owned
as
the
Rule
of
Faith
and
Obedience
to
God
,
&c.
and
this
would
be
contrary
to
the
Testimonies
of
the
holy
men
of
God
concerning
it
,
who
followed
it
,
and
directed
others
to
it
,
and
to
walk
in
this
Spirit
,
and
therein
they
knew
their
several
attainments
and
measures
,
and
herein
was
the
Rule
of
the
new
Creature
,
who
worshipped
not
in
the
oldness
of
the
Letter
,
but
in
the
newness
of
the
Spirit
,
Rom.
7.6
.
2
Cor.
10.13
,
14
,
15.
Phil.
3.15
,
16.
Gal.
6.15
,
16.
And
we
know
that
without
the
guidance
of
this
Spirit
of
Truth
men
can
never
come
to
a
right
judgment
nor
understanding
of
the
holy
Scriptures
,
or
Spiritual
things
.
And
how
then
doth
T.
D.
go
to
prove
the
Scripture
to
be
the
Word
,
and
the
only
Rule
of
Faith
and
Life
,
whilst
he
hath
granted
,
that
to
bring
a
testimony
of
Scripture
concerning
it self
,
were
petitio
principii
,
a
begging
the
question
,
and
were
insignificant
for
their
conviction
which
deny
its
Divine
Authority
.
What
course
then
will
he
take
to
convince
such
?
seeing
he
himself
doth
but
follow
his
notions
,
conceivings
,
and
humane
understanding
,
while
Divine
Revelation
,
and
immediate
Inspiration
are
laid
aside
and
opposed
in
these
dayes
by
such
as
he
:
Pag.
65.
he
saith
he
will
give
a
taste
of
our
Arguments
,
and
leave
our
tenents
to
the
judgment
of
the
understanding
,
&c.
What
understanding
and
what
Judgment
must
be
the
Guide
and
Rule
of
mens
judgements
and
undertandings
,
if
the
Light
within
must
not
be
the
Rule
?
for
after
he
hath
asserted
the
Scriptures
to
be
the
only
Rule
of
Faith
,
presently
he
hath
put
himself
upon
a
Hanck
,
and
shakes
his
own
Foundation
,
in
confessing
the
Scriptures
insufficient
for
the
conviction
of
such
who
deny
its
Divine
Authority
;
otherwise
,
it
s
but
a
begging
the
question
,
to
go
to
prove
the
Scriptures
by
themselves
;
and
now
what
he
will
erect
as
a
Rule
instead
thereof
,
for
the
conviction
of
such
,
whilst
he
hath
opposed
the
Light
within
,
and
asserted
the
insufficience
of
the
Scriptures
(
shewing
them
not
to
be
the
only
Rule
)
is
questionable
whether
he
knoweth
himself
,
if
he
doth
,
let
him
tell
it
to
them
that
desire
it
.
And
Pag.
66.
It
is
to
be
observed
,
one
while
he
tell
us
of
the
Judgment
of
the
Vnderstanding
;
another
while
the
matter
contained
in
the
Scriptures
was
the
Rule
before
it
was
committed
in
writing
,
and
that
the
Gospel
was
preached
to
Adam
.
And
again
,
when
they
affirm
the
Scripture
to
be
the
only
Rule
;
its
intended
to
them
who
have
the
Scriptures
,
and
not
to
them
that
have
them
not
,
Pag.
67.
And
presently
after
we
must
understand
this
point
with
connexion
with
the
former
,
the
Light
within
:
So
do
but
mark
what
confusion
here
is
:
First
,
't
is
his
own
confession
that
the
matter
contained
in
the
Scripture
was
before
it
was
written
:
Secondly
,
That
to
them
who
have
not
the
Scriptures
something
must
be
the
Rule
;
and
what
,
is
it
the
Light
within
,
having
no
other
way
as
he
saith
?
Now
,
if
the
Light
within
and
the
matter
contained
in
the
Scriptures
be
a
sufficient
Rule
to
them
which
have
them
not
in
the
Writing
,
surely
,
its
sufficiency
is
not
diminished
by
the
writing
,
but
rather
testified
unto
;
neither
is
it
the
intent
of
the
Scriptures
to
draw
people
from
either
the
matter
,
or
Light
within
,
which
opens
them
,
nor
to
set
up
Scriptures
as
the
only
Rule
instead
thereof
.
But
then
saith
T.
D.
that
very
Scripture
,
Rom.
10.8
.
speaks
not
of
the
Light
within
,
but
of
the
Scriptures
.
Answ.
It
speaks
of
the
very
same
Word
which
Moses
and
the
Prophets
spake
of
which
was
before
the
Scriptures
were
written
;
in
Moses's
time
much
of
them
was
unwritten
,
and
yet
he
directed
the
people
to
the
Word
;
and
the
Apostle
called
it
the
Word
of
Faith
which
was
nigh
them
in
their
mouthes
,
and
in
their
hearts
:
but
saith
T.
D.
It
is
not
the
Light
within
,
but
the
Scriptures
,
as
if
he
should
say
the
Scriptures
of
the
Old
and
New
Testament
were
in
their
mouthes
and
hearts
;
but
this
Word
of
which
they
give
testimony
,
was
in
the
hearts
of
all
the
holy
men
of
God
,
that
gave
forth
the
Scriptures
before
they
writ
them
;
and
it
was
a
Lamp
to
David's
feet
,
and
a
Light
to
his
path
;
and
he
hid
it
in
his
heart
,
that
he
might
not
sin
,
&c.
Psal.
119.11
▪
&
verse
115.
and
the
Word
is
for
ever
setled
in
Heaven
,
verse
89.
this
was
that
which
quickned
sanctified
and
saved
the
Righteous
in
and
thorow
all
Generations
,
and
of
this
the
Scriptures
or
Writings
do
testifie
;
in
which
are
words
of
God
,
but
the
Word
was
before
they
were
spoke
or
writ
.
And
T.
D.'s
accusing
the
Quakers
for
not
owning
the
Authority
of
the
Scriptures
,
is
false
,
for
we
are
in
the
Spirit
that
gave
forth
,
and
openeth
,
and
brings
to
the
right
use
and
end
of
them
,
and
in
the
same
Spirit
can
and
do
make
use
of
them
,
not
only
to
prove
our
Tenents
,
and
to
Confute
our
Opposers
,
but
also
to
obey
and
practice
the
things
contained
in
them
(
which
are
truly
moral
and
Christian
)
as
the
Spirit
of
Truth
doth
direct
and
enable
.
T.
D.
We
are
not
now
to
expect
any
new
discovery
of
Truth
,
as
to
the
matter
revealed
,
but
only
as
to
the
person
whom
God
enlightens
gradually
to
discern
the
evidence
of
what
is
revealed
in
Scripture
.
Answ.
First
,
If
no
new
Discovery
,
then
what
is
in
Scriptures
;
then
no
need
of
Popish
and
Heathenish
Authors
to
prove
distinct
and
separate
personal
Subsistances
in
God
,
nor
any
other
such
traditional
distinctions
which
obscures
the
simplicity
of
Scripture
Truth
,
and
darkens
the
minds
,
of
People
,
but
people
should
rather
be
referred
singly
to
the
Scripture
Phrase
and
Language
,
and
to
search
them
in
the
Light
of
Christ
within
.
Secondly
,
if
the
discerning
of
the
Scripture
is
from
God's
enlightning
them
,
people
ought
to
be
recommended
to
God
,
to
wait
in
his
Light
to
know
his
Counsel
and
direction
therein
,
or
otherwise
they
will
remain
ignorant
of
the
Scriptures
and
Revelation
of
the
things
declared
.
Again
,
it
s
well
that
T.
D.
confesseth
that
there
are
Prophesies
and
Histories
of
things
done
before
the
Pen-mens
birth
,
as
also
personal
experiences
,
&c.
So
now
at
length
he
doth
a
little
assent
,
to
Truth
,
as
if
he
were
a
little
convinced
by
S.
Fisher's
Answer
to
him
,
that
he
doth
not
now
bind
up
all
to
the
Scriptures
,
but
confesseth
that
Prophesies
,
Histories
,
and
personal
experiences
to
be
before
the
Pen-mens
birth
:
But
herein
he
hath
but
manifested
his
uncertainty
and
wavering
to
and
again
,
one
while
opposing
the
Sufficiency
of
the
Light
,
and
placing
all
upon
the
Scriptures
as
the
only
Rule
,
another
while
upon
the
matter
contained
in
the
Scriptures
,
which
was
before
the
Scriptures
were
written
,
and
was
written
on
the
heart
of
the
Gentiles
;
another
while
the
Light
within
he
seems
to
assent
unto
,
as
in
pag.
67.
for
them
that
have
not
Scripture
;
another
while
Prophesies
and
Experiences
where
before
the
Scripture
;
and
thus
at
length
the
Spirit
or
Light
that
gave
forth
the
Scriptures
must
be
preferred
as
the
most
certain
and
universal
Guide
and
Rule
;
as
indeed
it
is
to
all
them
who
follow
,
obey
and
believe
in
it
;
and
this
Light
the
blind
,
corrupt
imaginary
Teachers
(
whose
knowledge
and
profession
is
but
natural
and
traditional
)
cannot
corrupt
,
as
they
have
done
the
Scriptures
by
their
false
glosses
meanings
and
private
interpretations
contrary
to
the
intent
and
end
of
the
Spirit
of
God
which
gave
them
forth
,
and
which
leads
into
all
Truth
and
Righteousness
:
for
a
further
Answer
to
T.
D.
touching
this
matter
,
I
do
refer
the
Reader
to
S.
Fisher's
Book
,
titled
Rusticus
ad
Accademicos
.
And
as
for
his
accusing
Quakers
with
error
touching
Baptism
and
the
Lords
Supper
,
(
as
to
their
ceasing
)
and
setting
up
the
appearance
of
Christ
within
,
&c.
Answ.
The
one
Baptism
,
Ephes.
4.5
.
into
the
one
Body
,
1
Cor.
12.13
.
and
the
eating
,
drinking
and
supping
with
Christ
at
the
table
of
the
Lord
in
his
house
and
Kingdom
we
own
and
experience
;
but
what
Baptism
it
is
he
intends
,
whether
sprinkling
Infants
,
or
John's
Baptism
,
he
hath
not
discovered
;
neither
indeed
doth
it
concern
him
now
to
make
such
a
frivolous
pudder
against
the
Quakers
upon
this
account
;
for
indeed
,
we
do
not
look
upon
him
either
as
a
true
Minister
,
nor
as
having
a
call
either
from
God
or
man
,
as
one
impowered
to
impose
things
he
calls
Ordinances
;
its
probable
,
when
he
was
Parish
Priest
at
Sandwich
in
Kent
,
in
Cromwel's
time
,
he
could
shew
a
greater
force
for
his
impositions
then
now
he
can
in
Houses
and
Corners
,
where
he
and
his
Brethren
can
creep
,
and
not
only
so
,
but
be
ready
to
obscure
and
hide
themselves
,
if
but
a
little
Storm
and
Trial
come
:
He
stiles
himself
sometime
Minister
of
the
Gospel
at
Sandwich
;
‖
but
is
not
rather
that
report
of
him
true
,
that
there
he
was
given
to
Gaming
,
Bowls
,
and
Nine-pins
,
&
c
?
But
as
to
the
appearance
and
enjoyment
of
Christ
within
,
we
do
confess
him
to
be
the
Substance
,
and
the
Living
Bread
,
and
in
him
we
are
kept
not
only
in
a
Living
remembrance
,
but
also
in
a
real
Possession
of
the
Power
and
Vertue
of
his
Life
,
having
known
a
conformity
to
his
Death
,
which
is
more
then
a
remembrance
of
it
;
and
we
know
him
to
be
the
enduring
Divine
Substance
,
which
ends
all
Types
,
Shaddows
and
Figures
,
and
his
Coming
,
and
Appearance
in
the
Flesh
,
wherein
he
went
through
the
Types
and
Shaddows
;
as
Circumcision
,
John's
Baptism
,
observing
the
Passover
at
his
Supper
,
and
his
Sufferings
,
did
make
way
for
his
coming
in
the
Spirit
,
as
he
consecrated
a
new
and
living
way
through
the
Vail
,
that
is
to
say
his
Flesh
:
now
the
coming
of
Christ
,
until
which
,
his
Dispiples
were
to
shew
forth
his
Death
in
the
observation
of
the
figure
;
this
coming
they
did
not
put
afar
off
,
as
our
Opposers
yet
do
,
how
long
they
know
not
,
it
being
already
above
Sixteen
hundred
years
since
;
and
yet
this
his
coming
is
still
put
off
:
whereas
the
Disciples
,
after
they
were
with
Christ
at
his
last
Supper
,
were
Witnesses
of
his
coming
after
his
Resurrection
,
and
also
of
his
Spiritual
Coming
and
Revelation
in
their
hearts
,
and
now
to
suppose
that
what
the
Disciples
did
to
shew
his
Death
,
was
till
a
third
Coming
,
not
yet
manifest
,
is
to
overlook
the
two
former
as
no
Comings
,
as
also
to
render
Christs
own
words
and
Promises
ineffectual
,
who
said
,
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
,
Matth.
16.28
.
Mark
9.
Luke
9.27
.
And
as
to
1
Cor.
11.23
,
24
,
25.
wherein
the
Apostle
repeats
what
Christ
did
the
same
night
he
was
betrayed
,
in
giving
the
Bread
and
Cup
to
shew
his
Death
till
he
came
,
&c.
However
T.
D.
construes
this
,
it
doth
not
prove
the
figurative
or
outward
part
or
sign
to
be
imposed
as
of
absolute
necessity
upon
all
.
Believers
,
till
some
other
coming
of
Christ
,
not
yet
come
;
for
his
coming
in
the
Spirit
T.
D.
owns
not
to
be
the
end
thereof
;
but
where
then
is
the
mystery
and
inward
and
Spiritual
Grace
signified
by
the
outward
Sign
?
(
so
much
talked
of
in
your
Catechisms
)
but
its
evident
T.
D.
is
ignorant
of
the
Mystery
of
the
Body
and
Blood
of
Christ
,
and
Cup
of
the
new
Testament
in
his
Blood
,
which
the
outward
Bread
and
Cup
was
but
the
sign
and
figure
of
;
we
oppose
the
Popish
opinion
of
Transubstantiation
.
And
however
,
as
to
the
Corinthians
at
that
time
,
among
them
there
was
strife
and
division
,
contention
and
disorder
,
one
being
hungry
,
another
drunk
,
another
asleep
;
one
being
of
Paul
,
another
of
Apollo
,
another
of
Cephas
,
which
the
Apostle
reproved
therein
,
as
being
carnal
,
walking
as
men
,
so
that
he
could
not
speak
unto
them
as
unto
Spiritual
,
but
as
unto
Carnal
,
1
Cor.
3.11
,
16
,
17
,
18
,
20
,
21
,
30.
Now
suposing
that
wherein
the
Apostle
might
or
did
condescend
to
their
low
capacity
,
as
not
grown
to
that
Spirituallity
,
so
as
to
see
through
the
outward
Shaddows
,
this
their
Example
was
not
to
be
a
President
,
not
could
it
in
Reason
or
Truth
be
enjoyned
to
all
other
that
succeeded
,
who
were
come
truly
to
know
the
glory
of
Christ's
appearance
in
Spirit
,
and
Spiritually
to
enjoy
the
Communion
of
the
body
and
Blood
of
Christ
,
where
none
of
these
disorders
aforesaid
have
any
place
.
Now
Paul
in
his
second
Epistle
to
the
Corinthians
,
Chap.
13.15
.
bids
them
,
examine
and
prove
themselves
,
saying
,
Know
ye
not
your
own
selves
,
how
that
Jesus
Christ
is
in
you
except
you
are
Reprobates
;
So
here
was
the
Bread
he
then
referred
them
to
,
which
indeed
was
always
the
intent
and
end
of
his
Labour
and
Travel
,
to
bring
those
that
were
weak
to
a
Living
and
Spiritual
sence
even
of
this
Spiritual
Bread
;
however
,
because
of
their
weakness
,
and
low
capacity
he
might
condescend
unto
them
,
as
in
some
things
he
did
.
And
whereas
T.
D.
pleading
for
his
Ordinances
,
as
before
;
saith
,
Pag.
72.
They
do
not
cease
as
to
our
need
of
them
,
because
it
is
not
to
be
supposed
,
consistant
with
Christ's
Wisdom
to
continue
an
obligation
upon
us
to
the
use
of
a
means
,
when
the
end
is
obtained
;
viz
,
the
appearance
of
Christ
within
,
that
is
a
full
appearance
or
state
of
Perfection
(
saith
he
)
but
we
having
proved
that
there
is
no
such
state
attainable
in
this
life
;
then
if
those
Ordinances
oblige
till
we
be
arrived
at
perfection
,
they
oblige
,
and
so
are
of
use
during
term
of
life
.
Answ.
Where
observe
,
first
,
however
,
he
hath
granted
that
they
are
not
obliging
where
the
end
is
attained
,
or
not
continued
by
Christ
as
an
obligation
where
this
his
appearance
is
Witnessed
which
brings
to
a
state
of
Perfection
.
Secondly
,
T.
D.
having
not
proved
that
such
a
state
is
not
attainable
on
this
side
the
Grave
,
but
the
contrary
being
proved
before
against
him
and
all
his
Brethrens
sinfull
Pleas
,
Doctrines
and
Arguments
for
Sin
and
Imperfection
in
this
life
;
therefore
this
Spiritual
appearance
of
Christ
brings
man
beyond
all
mens
Traditions
and
outward
Ordinances
,
(
so
called
)
and
indeed
who
do
know
a
beginning
in
the
Spirit
ought
to
wait
for
this
Spiritual
Appearance
and
Coming
of
Christ
according
to
the
Spirit
's
direction
which
is
most
perfect
,
and
not
to
turn
back
again
into
the
Types
,
Shaddows
and
Figures
,
nor
into
the
weak
and
beggerly
Elements
of
the
World
,
nor
yet
subject
themselves
to
mens
Traditions
,
carnal
Commandments
,
imposed
Doctrines
and
Preceps
,
but
to
wait
upon
God
in
Spirit
,
to
serve
and
worship
him
in
the
newness
of
the
Spirit
,
that
thereby
they
may
know
the
Spiritual
Washing
,
the
Baptism
into
Christ's
Death
,
and
be
Baptized
by
the
one
Spirit
into
one
Body
,
and
so
come
into
the
House
of
God
,
and
to
feed
at
his
Table
,
and
partake
of
the
Living
Bread
which
comes
down
from
Heaven
,
and
to
drink
of
the
Fruit
of
the
Vine
with
Christ
in
his
Fathers
Kingdom
,
which
Kingdom
he
promised
to
his
Disciples
should
come
with
Power
even
in
their
Age
,
or
before
some
of
them
that
stood
by
should
taste
of
death
,
Mark
9.1
.
Luke
9.27
.
And
as
for
T.
D's
saying
,
The
Apostle
calls
the
Doctrine
of
Baptism
a
Foundation
;
(
these
are
not
the
Apostles
words
,
neither
did
he
teach
Sprinkling
)
Infants
)
for
,
saith
he
,
but
leaving
the
Principles
(
or
beginning
of
the
Doctrine
of
Christ
,
let
us
go
on
unto
Perfection
,
not
laying
again
the
Foundation
of
Repentance
from
dead
works
,
and
of
Faith
towards
Gods
,
and
the
Doctrine
of
Baptisms
,
&c.
Now
if
Perfection
which
was
the
end
of
those
Baptisms
was
the
thing
they
were
to
go
on
unto
,
as
he
exhorted
;
surely
,
then
it
was
attainable
;
for
the
Apostles
exhortation
was
in
the
Faith
,
and
did
not
oppose
Perfection
,
as
T.
D.
erroniously
hath
done
,
but
directed
and
led
them
forward
out
off
and
beyond
the
Shaddows
and
Figures
unto
the
Substance
,
and
preached
to
present
men
perfect
in
Christ.
And
whereas
T.
D.
hath
charged
us
yet
further
with
a
great
Error
,
which
is
,
that
there
is
no
Resurrection
from
the
Dead
;
and
to
prove
us
guilty
hereof
,
he
mentioneth
a
Letter
of
one
R.
Turner
,
(
which
Letter
I
have
not
seen
,
nor
do
I
know
the
man
)
as
also
G.
W.
in
his
late
Answer
to
William
Burnet
;
and
G.
F.
junior
in
his
Books
bound
up
together
.
Answ.
How
apparently
T.
D.
hath
belyed
,
slandered
,
and
abused
us
,
in
accusing
so
positively
that
we
hold
there
is
no
Resurrection
from
the
Dead
,
is
evident
in
many
printed
Books
of
ours
;
and
he
hath
neither
mentioned
my
words
,
nor
G.
F's
;
I
say
his
slander
and
false
accusation
herein
against
me
in
particular
may
be
plainly
detected
out
of
that
very
Book
of
my
own
,
wherein
Pag.
67.
I
have
expressed
these
very
words
;
But
the
Resurrection
according
to
the
Scriptures
of
Truth
,
and
Testimonies
of
Christ
and
the
Apostles
we
do
believe
and
own
,
as
Recorded
in
John
5.21
,
24
,
25
,
28
,
29.
and
Chap.
11.25
.
Matth.
22.30
,
31
,
32.
1
Cor.
15.34
,
35
,
36
,
37
,
38.
and
so
on
2
Cor.
5.1
.
Many
other
places
might
be
cited
.
These
very
words
and
Scriptures
are
thus
set
down
in
my
Answer
to
William
Burnet
,
after
which
are
some
passages
of
a
Dispute
I
had
upon
the
same
subject
with
that
busie
(
yet
sorry
)
Contender
Matthew
Caffin
the
Baptist
;
whose
impertinencies
and
ignorance
at
the
Dispute
was
fully
manifested
,
as
others
of
his
Brethrens
have
been
when
they
have
appeared
in
the
same
unprofitable
work
against
us
.
And
as
concerning
what
G.
F.
the
younger
saith
(
in
his
Books
collected
)
clears
him
also
from
T.
Danson's
impudent
slander
of
holding
there
is
no
Resurrection
from
the
Dead
;
for
G.
F.
affirmeth
the
contrary
in
pag.
209
,
210.
in
these
very
words
,
Touching
the
Resurrection
,
it
s
a
Mystery
which
the
carnal
mind
can
never
comprehend
,
but
they
that
come
to
witness
a
part
in
Christ
Jesus
the
Light
of
Life
,
they
in
his
Light
may
come
to
perceive
the
Mystestery
of
the
Resurrection
;
but
if
Truth
can
be
received
and
understood
,
then
it
will
appear
that
I
do
not
deny
the
Resurrection
;
for
I
do
verily
believe
that
the
Hour
is
coming
,
in
which
all
that
are
in
the
Graves
shall
bear
the
voice
of
the
Son
of
God
,
and
shall
come
forth
;
they
that
have
done
good
unto
the
Resurrection
of
Life
,
and
they
that
have
done
evil
unto
the
Resurrection
of
Condemnation
;
but
to
Fools
that
say
that
this
Body
of
natural
Flesh
and
Bones
shall
be
raised
;
I
say
,
that
body
which
is
sown
is
not
that
body
that
shall
be
,
but
God
giveth
a
body
as
it
pleaseth
him
,
yet
to
every
Seed
it
s
own
body
,
Thus
far
G.
F.
junior
;
by
all
which
T.
D.
his
slander
is
detected
;
and
his
false
spirit
discovered
,
as
not
fit
to
meddle
with
the
Mysteries
of
God
,
which
are
out
of
his
sight
and
reach
.
God
will
sweep
away
the
refuge
of
Lyes
and
Lyars
.
Some
Observations
upon
John
Owen's
Book
,
[
Entituled
,
A
Declaration
,
&c.
]
including
a
brief
Answer
and
Reply
to
the
same
.
AS
We
the
People
of
God
,
called
Quakers
,
are
but
little
concerned
in
John
Owen's
Declaration
,
we
need
concern
our selves
the
less
;
and
let
them
that
are
chiefly
concerned
in
his
Accusations
make
him
answer
.
But
in
that
he
hath
in
some
few
places
hinted
,
and
falsly
insinuated
against
us
as
being
one
with
the
Socinians
,
(
as
he
calls
them
)
or
seduced
into
Socinianism
:
Lest
any
should
give
credit
to
these
and
such
like
insinuations
,
and
thereby
be
prejudiced
against
us
,
or
the
Truth
professed
by
us
,
meerly
upon
John
Owen's
overly
Reports
,
I
judge
it
meet
a
little
to
appear
in
Truth
's
Vindication
,
and
our
clearness
in
answer
to
some
particulars
in
his
Book
.
As
first
,
where
in
his
Preface
Pag.
6.
he
saith
,
There
is
now
a
visible
accession
made
by
that
sort
of
People
whom
men
will
call
Quakers
,
from
their
department
from
the
first
erection
of
their
Way
long
since
desertted
by
them
.
Answ.
We
have
not
made
any
accession
contrary
to
the
Truth
first
received
by
us
;
nor
have
we
deserted
its
Way
,
which
so
long
since
the
Lord
God
by
his
Power
gathered
us
into
out
of
the
corrupt
Wayes
,
Inventions
,
Traditions
,
and
false
Worships
of
the
World
,
to
worship
him
in
the
Spirit
and
in
the
Truth
,
wherein
we
have
been
gathered
to
be
a
peculiar
people
to
God
,
being
delivered
from
the
many
Sects
,
Wayes
,
and
Professions
set
up
since
the
dayes
of
the
Apostles
.
AS
to
Socinianism
,
as
he
calls
it
,
we
are
neither
Discipled
in
it
,
nor
Baptized
into
Socinus
his
name
,
neither
do
we
own
him
for
our
Author
or
Patern
in
those
things
which
we
Believe
and
Testifie
;
nor
yet
do
we
own
several
Principles
which
John
Owen
relates
,
as
being
from
Socinus
,
and
principally
that
of
Christ's
being
(
God
,
but
)
not
the
Most
High
God
,
pag.
54
,
55.
It
was
never
our
Principle
;
for
though
we
do
confess
to
his
condescention
,
humility
and
Suffering
in
the
dayes
of
his
Flesh
,
wherein
he
appeared
in
the
form
of
a
Servant
,
being
made
in
fashion
as
a
man
;
but
his
being
in
the
form
of
God
,
in
the
Divine
Nature
of
God
,
wherein
he
was
equal
with
God
,
and
being
glorified
with
the
same
glory
he
had
with
the
Father
before
the
World
began
,
and
his
being
God
over
all
blessed
for
ever
;
these
things
we
professed
and
believed
in
the
beginning
,
and
do
the
same
still
,
it
never
being
in
our
hearts
,
in
the
least
,
to
oppose
or
desert
them
;
therefore
,
as
to
the
Conjunction
J.
O.
●ell
of
betwixt
both
these
sorts
of
men
in
opposition
to
the
holy
Trinity
,
with
the
Person
and
Grace
of
Christ.
Herein
he
hath
charged
a
double
falshood
upon
us
;
first
,
such
a
Conjunction
and
Opposition
either
to
the
Person
or
Grace
of
Christ
which
we
absolutely
deny
;
neither
is
our
opposing
of
mens
corrupt
meanings
of
Scripture
and
invented
names
and
terms
put
upon
the
Deity
any
opposition
either
against
God
,
Christ
,
or
Spirit
,
nor
yet
against
the
Grace
or
Love
of
either
.
J.
O.
Pag.
6.
However
they
may
seem
in
sundry
things
as
yet
to
look
divers
wayes
,
yet
like
Sampson
's
Foxes
,
they
are
knit
together
by
the
tayl
in
these
firebrand
Opinions
,
and
joyntly
endeavour
to
consume
the
standing
Corn
of
the
Church
of
God
,
and
their
joynt
management
of
their
business
of
late
,
&c.
Answ.
I
suppose
he
intends
Quakers
and
Socinians
,
wherein
both
his
Accusation
and
Comparison
are
false
and
scornfull
,
for
there
's
no
such
conjunction
,
nor
joynt
endeavours
between
them
;
neither
ever
was
it
the
Quakers
intent
or
principle
,
in
the
least
,
to
endeavour
to
consume
the
standing
Corn
of
God's
Church
,
(
as
we
injuriously
are
accused
)
but
such
vain
and
false
imaginations
,
corruptions
and
perverting
Scripture
,
as
J.
O.
and
his
Brethren
are
guilty
of
,
which
have
no
growth
nor
reception
in
the
Church
of
God
;
for
his
Church
is
in
him
,
and
led
by
his
Spirit
into
all
Truth
,
which
no
Lye
nor
Deceit
have
any
part
in
.
Besides
,
as
for
Sampson's
Foxes
,
they
were
not
set
to
destroy
the
Corn
of
the
Church
or
Israel
,
but
of
the
Philistines
;
neither
can
we
believe
that
the
Presbyterians
and
Independants
are
the
true
Church
,
till
we
see
better
Fruit
appear
among
them
then
is
yet
:
for
look
into
their
Assemblies
,
and
see
what
pride
and
vanity
they
are
gotten
into
in
their
apparel
;
behold
also
,
how
gaudy
in
their
habits
their
women
are
;
and
what
an
example
of
pride
and
pomp
they
shew
to
the
profane
,
to
the
shame
of
their
profession
;
certainly
God
hath
yet
Viols
of
Wrath
unemptied
▪
to
pour
down
upon
that
proud
and
persecuting
Spirit
,
which
hath
so
much
shewed
it self
in
many
of
them
.
But
what
he
means
by
those
words
holy
Trinity
,
he
further
explains
in
pag.
26
,
27.
in
these
words
,
viz.
Now
the
sum
of
the
Revelation
in
these
terms
,
is
,
that
God
is
one
,
that
this
one
God
is
Father
,
Son
,
and
Holy
Ghost
;
that
the
Father
is
the
Father
of
the
Son
,
and
the
Son
the
Son
of
the
Father
;
and
the
Holy
Ghost
the
Spirt
of
the
Father
and
and
the
Son
:
Now
had
this
Doctor
Owen
and
his
Brethren
but
kept
to
these
,
and
such
like
expressions
,
and
have
left
out
their
unscriptural
scholastick
terms
and
distinctions
about
Trinity
,
distinct
Subsistances
and
Personalities
,
we
should
not
need
to
have
had
such
controversies
with
any
of
them
about
them
,
but
have
taken
their
confession
that
God
is
one
,
and
that
Father
Son
and
holy
Ghost
are
God
;
and
that
the
Father
is
Father
of
the
Son
,
and
the
Son
the
Son
of
the
Father
,
&c.
according
to
this
great
Doctors
Relation
,
who
pretends
very
much
to
Scripture
,
and
makes
many
large
Repetitions
of
Scripture
to
prove
his
matter
,
counting
them
the
Revelation
;
but
then
being
again
not
willing
to
keep
to
the
terms
,
expressions
and
phrases
of
Scripture
,
but
writes
his
own
conceivings
,
sences
and
meanings
,
as
men
of
his
Coat
and
Fraternity
use
to
do
;
as
in
Pag.
31.
he
pleads
for
making
use
of
other
words
expressions
and
phrases
,
that
neither
are
litterally
nor
formally
contained
in
Scripture
,
and
so
makes
use
of
his
conceptions
and
apprehensions
of
what
is
contained
therein
,
see
pag.
30
,
31.
But
then
again
another
while
he
saith
,
Let
us
nakedly
attend
to
what
the
Scripture
asserts
,
as
in
pag.
42.
And
in
pag.
110.
he
tells
us
of
manifesting
what
was
revealed
expresly
in
Scripture
concerning
God
the
Father
,
Son
,
and
Holy
Ghost
;
so
that
many
times
he
would
make
people
believe
,
as
if
he
would
nakedly
and
,
exactly
keep
to
the
Scriptures
;
but
then
at
other
times
his
notions
,
conceptions
,
meanings
,
and
odd
invented
terms
must
be
put
upon
them
,
and
men
must
either
confess
to
those
,
or
else
be
liable
to
his
and
his
Brethrens
censures
of
being
Socinians
,
Hereticks
,
Blasphemers
,
and
what
not
?
And
though
he
hath
appeared
a
little
smother
then
his
Brother
Tho.
Vincent
hath
done
in
his
railing
Pamphlet
,
yet
he
hath
wronged
us
by
his
false
insinuations
against
us
,
as
if
we
denied
the
Diuinity
of
Christ
,
and
deserted
our
former
Principles
;
also
he
hath
represented
us
as
being
in
conjunction
with
those
whom
he
accuseth
of
opposing
or
denying
the
oneness
of
the
Deity
,
and
the
Grace
of
Christ
,
or
the
Father
,
Son
,
and
holy
Ghost
to
be
God
,
which
we
are
not
at
all
concerned
in
,
nor
guilty
of
;
and
our
Books
and
Writings
now
,
and
from
the
very
beginning
evince
the
contrary
.
But
then
in
Pag.
129.
he
confesseth
,
That
the
objections
these
men
principally
insist
upon
,
are
meerly
against
the
explanations
we
use
of
this
Doctrine
,
and
not
against
the
primitive
Revelation
of
it
,
which
is
the
principal
object
of
our
Faith
&c.
Now
if
by
these
men
he
intends
us
,
called
Quakers
,
as
is
apparent
he
doth
by
his
present
discouse
,
he
hath
then
very
much
cleared
us
from
other
of
his
and
his
Brethrens
Accusations
,
and
thereby
hath
also
plainly
contradicted
both
himself
and
them
;
for
here
our
objections
are
meerly
against
their
explanations
,
and
not
against
the
primitive
Revelation
or
principal
object
of
Faith
;
so
whilst
the
Revelation
which
is
according
to
the
Scriptures
,
and
the
principal
object
of
Faith
is
not
objected
against
,
but
owned
and
professed
by
us
according
to
the
Scripture
,
it
is
very
unjust
and
injurious
either
in
him
or
his
Brethren
to
insinuate
against
us
,
as
if
we
denied
either
the
Divinity
of
Christ
or
the
holy
Spirit
;
though
as
to
their
distinctions
about
Personalities
,
Subsistances
,
Modallities
,
and
the
like
invented
terms
and
names
which
they
put
upon
the
Deity
we
must
needs
except
against
as
not
scriptural
,
nor
proceeding
from
any
naked
attention
to
what
the
Scripture
asserts
,
(
which
J.
O.
doth
but
pretend
to
)
but
from
mens
conceptions
and
traditions
which
are
upheld
by
the
wisdom
which
this
world
teacheth
,
and
not
that
which
the
Holy
Ghost
teacheth
.
And
then
in
Pag.
89.
he
goes
to
accuse
and
vilifie
us
in
these
words
;
viz.
Our
Quakers
for
a
long
time
hovered
up
and
down
like
a
swarm
of
Flyes
,
with
a
confused
noise
and
huming
,
(
what
falshood
and
scorn
is
here
for
such
a
Doctor
to
express
)
begin
now
to
settle
in
the
Opinions
lately
by
them
declared
for
;
(
this
is
a
false
insinuation
again
)
what
their
thoughts
will
fall
to
be
concerning
the
holy
Ghost
when
they
shall
be
contented
to
speak
intelligeably
and
according
to
the
usage
of
other
men
,
or
the
pattern
of
Scripture
,
the
great
rule
of
speaking
or
treating
about
spiritual
things
,
I
know
not
,
and
I
am
uncertain
whether
they
do
themselves
or
no.
Thus
far
J.
Owen
.
To
which
I
say
,
in
the
first
of
these
expressions
he
hath
scornfully
and
falsly
accused
us
,
as
also
with
beginning
now
to
settle
in
Opinions
,
for
we
are
neither
so
beginning
,
nor
so
to
begin
,
but
are
setled
in
the
Truth
out
of
and
above
mens
invented
Opinions
,
about
which
are
so
many
Divisions
and
Sects
among
them
;
but
if
by
Opinion
he
intends
Socinianism
,
(
as
he
calls
and
represents
it
)
his
own
testimony
shall
testifie
against
him
as
a
false
Accuser
of
us
herein
,
as
in
pag.
129.
where
he
confesseth
our
objections
to
be
meerly
against
the
explanation
they
use
,
and
not
against
the
primitive
Revelation
of
it
;
so
then
we
are
not
guilty
of
such
Opinions
,
as
either
deny
the
Divinity
of
Christ
,
or
that
tends
to
lessen
him
in
any
respect
or
offices
relating
to
man's
Salvation
;
for
our
desire
is
,
and
our
endeavour
hath
been
the
exaltation
of
his
Name
,
Power
and
Glory
over
all
;
neither
have
we
been
hovering
,
nor
in
confusion
,
as
falsly
he
hath
represented
us
;
and
if
he
knows
not
what
our
thoughts
will
fall
into
concerning
the
Holy
Ghost
,
but
is
uncertain
whether
we
do
our selves
or
no
,
he
should
therefore
have
been
silent
of
accusing
or
reviling
us
,
as
he
hath
done
,
because
it
appears
it
is
in
his
ignorance
and
uncertainty
that
he
hath
thus
vilified
us
,
and
insinuated
against
us
;
he
should
have
received
a
better
information
and
knowledge
of
us
before
he
had
thus
reviled
us
;
and
not
to
have
gone
and
bespattered
and
vilified
a
whole
Body
of
People
,
to
render
them
odious
from
his
own
uncertain
thoughts
of
them
;
for
he
would
not
be
so
dealt
by
himself
:
and
the
Reader
may
take
notice
that
a
great
part
of
his
Book
,
(
wherein
he
goes
about
to
prove
the
Divinity
or
Deity
of
Christ
and
the
Holy
Ghost
)
in
which
he
appears
as
one
opposing
some
great
Enemies
,
(
among
whom
we
are
numbred
)
we
are
unconcerned
therein
,
having
never
denied
Christ's
Divinity
;
and
if
his
own
testimony
may
be
of
any
value
,
we
are
cleared
by
it
(
as
before
)
in
pag.
129.
Alas
!
poor
man
,
J.
0.
has
missed
his
mark
in
shooting
thus
uncertainly
,
and
at
random
against
the
Quakers
,
And
where
he
adds
touching
the
Holy
Ghost
,
Whether
he
may
be
the
Light
within
them
,
or
an
infallible
afflatus
,
is
uncertain
.
Though
it
be
uncertain
to
J.
O.
it
is
certain
to
us
that
have
the
Testimony
and
evidence
of
the
holy
Spirit
in
us
,
which
gives
us
both
Life
,
Light
and
Power
,
and
we
know
him
to
be
infallible
,
how
deridingly
soever
he
speaks
of
it
,
as
also
according
to
the
precious
Promises
of
God
which
hereby
we
know
in
a
large
measure
the
fulfilling
of
;
we
experience
Christ
to
be
in
us
,
and
in
that
the
Father
Word
and
Spirit
are
confessed
to
be
one
Power
,
Wisdom
and
Love
,
and
to
be
of
one
Divine
Substance
,
Nature
and
Essence
;
this
we
neither
do
nor
ever
did
deny
:
and
God
is
in
his
People
,
and
dwels
in
them
,
and
walks
in
them
,
and
the
Spirit
is
sent
into
our
hearts
;
so
they
are
not
divided
,
distinct
and
separate
persons
,
&c.
as
may
be
read
in
John
17.21
,
to
the
end
,
where
Christ
said
,
that
they
may
all
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
;
that
they
also
may
be
one
in
us
,
that
the
World
may
believe
that
thou
hast
sent
me
;
and
the
glory
which
thou
gavest
me
I
have
given
them
,
that
they
may
be
one
,
even
as
we
are
one
;
I
in
them
,
thou
in
me
,
that
they
may
be
made
perfect
in
one
,
&c.
And
God
said
,
Let
us
make
man
in
our
own
Image
after
our
likeness
,
Gen.
1
,
26.
Now
,
if
by
us
,
here
is
intended
Father
,
Son
and
Holy
Ghost
(
which
is
called
Trinity
)
then
it
follows
that
he
was
made
in
the
likeness
of
all
three
,
and
yet
we
do
not
read
that
God
did
consist
in
three
distinct
Persons
,
nor
that
man
was
made
in
the
Image
of
three
Persons
,
nor
yet
that
three
distinct
and
separate
persons
dwelt
in
him
,
though
God
did
promise
after
the
Fall
to
dwell
in
his
people
:
and
he
and
his
Son
and
Spirit
we
do
really
own
,
confess
to
,
and
have
a
living
sence
and
experience
of
to
our
Souls
Comfort
and
everlasting
peace
;
So
when
we
cannot
well
resent
,
nor
accept
of
mens
invented
terms
put
upon
the
Father
,
Son
and
Holy
Ghost
,
it
is
unreasonable
and
injurious
to
accuse
us
with
opposing
any
of
them
,
or
denying
their
Divinity
,
and
the
Unity
of
the
Deity
.
And
where
John
Owen
in
pag.
91
,
92.
to
prove
the
Holy
Ghost
a
Person
,
and
an
existing
Substance
,
which
he
calls
also
a
distinct
and
divine
Person
,
he
quotes
many
Scriptures
,
as
Gen.
1.2
.
the
Spirit
of
God
moved
upon
the
face
of
the
waters
;
Psalm
33.6
.
by
the
Word
of
the
Lord
the
Heavens
were
made
,
and
all
the
Host
of
them
by
the
Spirit
of
his
Mouth
;
these
,
with
many
he
urgeth
for
proof
of
the
Personallity
of
the
Holy
Ghost
.
So
according
to
his
Principle
and
terms
which
he
puts
upon
the
Holy
Ghost
(
as
a
distinct
Person
,
&c.
)
and
according
to
J.
O's
meaning
we
must
read
the
Scripture
thus
,
the
[
Person
]
of
God
moved
upon
the
face
of
the
Waters
:
By
the
[
Person
]
of
the
Lord
were
the
Heavens
made
,
and
all
the
Host
of
them
by
the
[
Person
]
of
his
mouth
:
and
so
likewise
upon
Job
26.13
.
by
his
[
Person
]
he
hath
garnished
the
Heavens
,
and
in
like
manner
upon
the
rest
of
the
Scriptures
he
bringeth
in
this
case
:
Now
let
the
Reader
judge
whether
such
a
meaning
&
alteration
put
upon
the
Scriptures
doth
either
look
clear
,
or
sound
well
;
and
whether
it
be
not
a
corrupting
Scripture
,
and
addition
,
contrary
to
the
plain
innocent
Language
thereof
;
and
if
such
corruption
and
alteration
upon
Scripture
may
be
admitted
of
,
how
are
they
the
only
Rule
,
or
great
Rule
of
speaking
and
treating
about
spiritual
things
?
J.
Owen
and
his
Brethen
had
better
refer
people
to
the
Scriptures
,
and
leave
them
to
a
naked
attention
to
what
Scripture
asserts
,
rather
then
thus
to
pervert
them
,
or
puzle
and
darken
peoples
minds
with
their
humane
inventions
,
and
Scholastick
terms
imposed
in
the
time
of
Apostacy
and
Popery
.
And
concerning
the
Son
of
God
,
and
some
accounting
him
the
Light
within
men
;
this
J.
O.
numbers
among
the
monstrous
imaginations
,
pag.
87.
Wherein
he
hath
not
only
struck
at
us
who
testifie
to
Christ
,
as
the
Light
of
the
World
,
that
lighteth
every
man
,
and
as
being
in
the
true
Believers
both
their
Light
,
Life
and
Salvation
;
but
also
J.
O.
hath
herein
opposed
both
the
former
Saints
and
Scriptures
of
Truth
,
who
testified
unto
Christ
the
Light
as
we
do
;
as
also
he
owned
himself
,
to
be
come
a
light
into
the
World
,
and
to
be
in
his
Followers
,
He
that
is
with
you
shall
be
in
you
;
I
in
them
and
they
in
me
,
&c.
Pag.
103.
J.O.
queries
how
can
the
Power
of
God
,
or
a
quality
be
said
to
be
sent
,
to
be
given
,
to
be
bestowed
on
men
?
Answ.
Yes
,
very
well
it
may
be
so
said
,
Christ
gave
them
power
to
become
the
Sons
of
God
,
who
believed
on
his
Name
;
and
was
not
this
God's
Power
?
had
Christ
any
thing
but
what
was
Gods
?
and
the
Saints
knew
the
Power
of
God
to
work
mightily
in
them
▪
so
that
this
Doctor
hath
shewed
himself
very
ignorant
of
the
Power
of
God
,
and
its
work
,
which
doth
beget
and
restore
man
into
the
Image
,
Righteousness
and
true
Holiness
of
God
,
and
this
is
given
and
bestowed
on
such
as
believe
in
the
Light
within
,
the
Light
of
the
Divine
Power
of
God
,
which
giveth
unto
us
all
things
appertaining
to
Life
and
Godliness
.
And
now
touching
their
distinctions
of
Persons
or
Personal
Subsistances
in
God
,
J.
O.
saith
pag.
114.
The
distinct
apprehension
of
them
,
and
their
accurate
expression
is
not
necessary
unto
Faith
,
as
it
is
our
Guide
,
&c.
nor
are
those
brief
explanations
before
mentioned
so
proposed
as
to
be
placed
immediately
in
the
same
rank
or
order
with
the
original
Revelations
.
Answ.
If
they
be
not
necessary
unto
Faith
,
nor
yet
to
be
placed
in
the
order
with
Revelations
,
(
meaning
Scripture
)
why
then
are
these
men
so
strict
in
going
about
to
impose
their
terms
,
expressions
and
explications
which
they
have
not
in
the
Scripture
upon
peoples
Faith
and
Conscience
,
as
if
it
were
a
matter
of
damnation
not
to
receive
a
Faith
concerning
God
under
their
traditional
notions
and
terms
:
However
we
believe
what
the
Scriptures
saith
both
of
God
,
Christ
and
holy
Spirit
,
who
are
one
;
laying
aside
all
these
mens
invented
confused
amusing
Sophistry
,
Cavils
,
and
their
darkning
terms
(
as
distinct
and
separate
Personallities
,
Substances
,
Subsistances
,
Modallities
,
&c.
of
which
they
themselves
are
guilty
,
though
J.
O.
accuseth
others
therewith
pag.
116.
And
whilst
these
pretended
accurate
expressions
are
not
necessary
unto
Faith
,
why
doth
J.
O.
press
them
as
proper
expressions
of
what
is
revealed
to
encrease
our
light
?
pag.
115.
What
apparent
contradiction
is
this
;
not
necessary
unto
Faith
,
as
our
Guide
,
and
yet
proper
to
encrease
our
light
,
as
if
the
encrease
of
light
had
not
a
necessary
relation
unto
both
Faith
as
Guide
and
Principle
,
both
in
and
unto
religious
worship
;
but
to
be
sure
that
instead
of
encreasing
light
,
their
dark
invented
scholastick
Heathenish
and
Popish
terms
have
encreased
much
darkness
in
the
minds
of
people
,
and
kept
many
in
great
ignorance
both
of
God
and
the
mystery
of
godliness
.
And
whereas
J.
O.
gives
order
or
instruction
,
that
they
that
deny
or
oppose
their
explications
,
are
to
be
required
positively
to
deny
or
disapprove
the
oneness
of
the
Deity
,
or
to
prove
that
the
Father
,
or
Son
,
or
Holy
Ghost
are
not
God
,
before
they
be
allowed
to
speak
one
word
against
the
manner
of
the
explication
,
pag.
115.
Answ.
A
very
unreasonable
imposition
and
requiring
,
to
require
any
to
deny
the
oneness
of
the
Deity
,
or
to
prove
the
Father
Son
or
Holy
Ghost
not
to
be
God
,
because
they
may
except
against
such
invented
explications
as
J.
O.
and
his
Brethren
have
brought
out
of
their
Heathenish
Store-houses
,
and
Chambers
of
Imaginary
;
and
hath
not
he
herein
imposed
upon
the
Objecters
?
and
begged
the
question
,
taking
it
as
granted
that
their
explications
are
as
true
as
the
oneness
of
the
Deity
,
or
as
true
as
that
the
Father
Son
and
Holy
Ghost
are
God
;
as
if
he
had
told
us
it
is
all
one
,
as
true
that
they
are
distinct
severed
Persons
,
as
it
is
that
they
are
God
;
which
it
is
not
:
we
have
not
ground
to
believe
their
explications
herein
to
be
equal
;
for
the
Unity
of
the
Godhead
or
Divinity
of
Christ
(
or
his
Spirit
)
we
never
denied
nor
scrupled
;
Therefore
for
J.
O.
to
require
any
that
except
against
their
terms
and
inventions
positively
,
to
deny
the
Unity
of
the
Deity
,
is
both
sad
Doctrine
and
unreasonableness
,
as
also
shews
an
imperious
lording
spirit
;
though
its
probable
among
the
Independants
and
Professors
he
can
make
a
shew
of
more
humility
then
he
did
formerly
;
for
he
now
wants
Cromwel
to
promote
him
.
However
,
he
and
others
of
his
Fraternity
might
by
this
time
have
in
reallity
learned
more
lowliness
and
humility
,
then
yet
appears
in
them
towards
such
as
cannot
be
screwed
up
to
their
way
and
method
of
expressing
the
Invisible
things
of
God
,
which
are
Heavenly
,
Divine
and
Spiritual
,
as
his
being
and
properties
are
absolutely
above
the
comprehension
of
J.
O's
reason
,
as
is
confest
pag.
128.
We
cannot
by
searching
find
out
God
,
we
cannot
find
out
the
Almighty
to
perfection
:
And
yet
vain
man
would
be
wise
and
imploy
his
natural
reason
and
fallen
wisdom
,
both
to
find
,
and
set
out
God
,
to
evince
him
and
his
things
unto
the
natural
reason
of
others
which
still
falls
short
both
of
any
true
knowledg
and
spiritual
understanding
;
for
vain
by
nature
is
every
man
,
and
ignorant
of
God.
It
is
the
spiritually
minded
who
are
begotten
to
God
,
who
are
spiritually
and
immediately
taught
by
his
Spirit
,
that
have
a
true
and
spiritual
understanding
of
Divine
Matters
and
Mysteries
.
Pag.
118.
J.
O.
Every
person
hath
distinctly
its
own
Substance
,
[
But
then
in
contradiction
he
adds
]
for
the
one
Substance
of
the
Deity
is
the
Substance
of
each
Person
;
but
each
Person
hath
not
its
own
distinct
Substance
Reply
,
A
strange
Riddle
and
invention
,
that
each
person
hath
distinctly
its
own
Substance
,
and
yet
not
its
own
distinct
Substance
;
what
Scripture
hath
he
for
this
Critick
and
nice
distinction
?
how
is
a
person
then
an
individual
Substance
of
a
rational
nature
,
that
is
not
upheld
by
another
,
if
it
hath
not
its
own
distinct
Substance
,
whilst
yet
it
hath
distinctly
its
own
Substance
?
but
the
Divine
Substance
of
the
Deity
of
the
Father
,
the
Word
and
Spirit
is
but
one
,
as
often
hath
been
granted
;
so
then
the
Holy
Ghost
,
though
confessed
to
be
a
Substance
,
pag.
101.
yet
;
I
say
,
not
a
Personal
Substance
distinct
from
the
Father
and
the
Son
,
as
there
is
ignorantly
asserted
.
But
then
J.
O.
to
tell
us
pag.
118.
That
all
Divine
properties
,
such
as
to
be
infinite
is
,
belong
not
to
the
Persons
,
on
the
account
of
their
Personallity
,
but
of
their
nature
,
&c.
Observ.
Then
it
appears
they
are
not
three
Infinite
Persons
,
but
one
Infinite
God
;
and
yet
those
Persons
are
the
Father
,
the
Son
and
the
Holy
Ghost
;
were
it
not
both
Blasphemy
and
contradiction
to
say
they
are
finite
;
and
what
better
have
our
Opposers
said
?
but
at
other
times
they
are
Eternal
;
God
Eternal
,
the
Eternal
Son
and
Eternal
Spirit
;
and
thus
they
wheel
about
,
and
say
and
unsay
.
Answ.
It
were
better
for
them
nakedly
to
apply
themselves
to
the
plain
Language
of
Scripture
,
and
keep
to
it
,
to
lay
aside
and
avoid
confusion
,
and
absurdities
about
distinct
finite
personallities
,
which
the
Scripture
does
not
put
upon
the
Infinite
God
,
in
whom
there
is
neither
finiteness
nor
variableness
.
I
am
God
,
I
change
not
,
saith
he
;
the
Lord
is
one
,
and
his
name
one
;
from
Everlasting
to
Everlasting
he
is
God
unchangable
.
And
the
Father
Son
and
Holy
Ghost
being
one
Divine
Infinite
Substance
,
are
one
Infinite
God.
Away
with
your
vain
babling
,
and
invented
erroneous
distinctions
of
finite
Persons
in
him
who
is
infinite
;
you
are
not
worthy
therein
to
talk
of
God
,
nor
to
take
his
holy
,
precious
and
pure
Name
in
your
mouthes
,
who
are
in
your
sins
and
pollutions
,
corrupting
your selves
in
your
carnal
conceptions
and
imaginations
about
those
things
that
you
know
not
;
who
are
gone
a
whoring
after
humane
inventions
,
invented
words
,
names
,
terms
and
distinctions
,
such
as
neither
the
Holy
Ghost
,
nor
the
Scriptures
ever
taught
you
.
Pag.
117.
And
as
for
them
that
will
keep
to
their
Cavils
and
Sophisms
about
terms
and
expressions
;
I
know
not
who
J.
O.
may
intend
hereby
;
but
if
he
intend
us
,
called
Quakers
,
because
we
do
not
own
,
but
oppose
his
and
their
dark
unscriptural
terms
and
expressions
,
which
darken
both
counsel
and
knowledge
,
we
do
reject
his
Accusation
and
Charge
herein
,
for
Cavils
and
Sophisms
are
rather
his
and
his
Brethrens
,
who
have
been
trained
up
in
Sophistry
and
School-craft
,
in
order
to
be
furnished
to
a
Trade
of
Preaching
,
to
make
a
Trade
of
the
Scriptures
,
corrupting
them
by
their
dark
meanings
,
and
School-terms
,
and
Philosophick
distinctions
,
by
which
poor
people
have
been
kept
even
learning
,
that
they
might
be
always
paying
them
.
Pag.
117.
But
then
J.
O.
addeth
against
such
as
he
supposeth
will
keep
to
their
Cavils
and
Sophisms
,
That
all
further
debate
or
conference
with
them
,
may
justly
,
and
ought
both
conscientiously
and
rationally
to
be
refused
and
rejected
.
Reply
,
If
herein
he
may
intend
us
,
as
it
s
probably
he
may
,
as
well
as
others
among
whom
he
has
numbred
us
(
though
unrighteously
)
as
his
debating
or
conference
is
of
little
value
or
esteem
with
us
,
whilst
it
proceeds
neither
from
a
sence
of
God's
Divine
Power
,
nor
from
any
Living
experience
of
God
,
or
his
work
within
,
but
from
humane
inventions
and
traditions
:
So
J.
O.
and
his
Brethrens
work
in
these
matters
,
whether
they
go
on
in
it
,
or
stop
from
further
debate
,
it
will
be
of
very
little
weight
to
us
,
since
we
see
to
the
far
end
of
their
subtilty
,
and
beyond
their
spirits
and
confusion
;
however
,
J.
O.
laying
it
as
their
duty
not
to
debate
any
further
with
such
as
he
censures
,
(
as
before
)
he
hath
brought
himself
,
and
those
that
own
him
under
a
Law
and
Limitation
,
that
if
they
further
contend
with
us
,
they
must
either
not
accuse
us
with
Cavils
and
Sophisms
,
or
else
not
debate
nor
contend
any
further
with
us
;
for
if
they
do
so
accuse
and
censure
us
,
and
yet
further
debate
or
contend
with
us
,
they
transgress
their
own
Law
,
so
strictly
here
urged
by
J.O.
and
by
the
same
reason
,
when
he
and
they
are
found
guilty
of
Cavils
and
Sophisms
,
may
not
others
as
much
slight
him
and
them
therein
?
But
however
he
or
they
judge
or
censure
us
,
I
hope
we
shall
not
be
backward
nor
negligent
to
vindicate
the
Truth
,
and
clear
our
innocency
from
reproaches
and
scandals
of
men
of
perverse
and
envious
spirits
,
when
we
have
occasion
given
us
thereby
.
J.
O.
These
sacred
Mysteries
of
God
and
the
Gospel
,
are
not
lightly
to
be
made
the
subject
of
mens
contest
and
disputations
.
Observ.
It
is
very
true
,
that
sacred
Mysteries
of
God
and
Gospel
are
not
lightly
,
nor
yet
slightly
to
be
made
subjects
of
contests
,
nor
yet
ought
they
to
be
medled
with
by
light
airy
minds
,
nor
by
perverse
and
prejudiced
spirits
,
which
are
apt
to
bring
forth
perverse
disputes
,
as
it
is
too
common
to
men
of
corrupt
minds
,
who
are
destitute
of
the
Truth
:
But
why
then
do
Presbyterian
Teachers
give
such
occasion
by
their
light
and
vain
contests
,
confusions
and
contradictions
to
stir
up
the
minds
of
people
into
such
disputations
about
things
which
both
they
themselves
are
yet
to
seek
in
,
and
by
which
they
do
the
more
darken
the
Enquirers
?
J.O.
should
seriously
review
and
examine
his
Bro.
Vincent
and
T.
Danson
their
contests
in
their
late
Pamphlets
,
and
see
how
lightly
and
sorrily
they
have
contended
,
and
how
they
have
contradicted
themselves
;
and
whether
such
as
they
be
fit
Champions
in
the
management
of
their
Cause
?
it
concerns
them
to
pause
upon
their
work
,
and
examine
it
,
and
compare
their
Books
together
,
for
they
have
very
palpably
contradicted
one
another
in
divers
passages
of
principle
concernment
;
and
if
several
of
them
write
Pamphlets
again
against
the
Quakers
,
they
had
need
to
compare
them
very
diligently
,
for
otherwise
,
in
all
probability
,
they
will
contradict
one
another
;
as
they
have
done
,
as
is
the
nature
of
Babel's
Builders
so
to
do
.
Pag.
150.
J.
O.
For
the
term
of
Satisfaction
,
the
right
understanding
of
the
word
it self
defends
on
some
notions
of
Law
,
that
as
yet
we
need
not
take
into
consideration
.
Answ.
It
appears
J.
O.
and
his
Brethren's
understanding
of
their
Doctrine
herein
depends
on
notions
of
Law
not
yet
taken
into
consideration
,
and
not
on
any
living
experience
of
the
Gospel
of
Gods
Divine
Power
wherein
the
Righteousness
of
Faith
is
revealed
,
and
the
living
and
blessed
effect
of
Christ's
suffering
and
death
;
and
here
they
bring
us
their
notions
instead
of
Gospel
,
so
that
what
they
tell
us
in
this
matter
it
is
not
from
a
saving
knowledge
or
sence
of
the
work
of
God
in
themselves
,
but
notions
received
by
tradition
from
one
another
,
though
they
intermix
many
Scriptures
among
their
notions
,
and
therefore
would
have
all
go
for
Gospel
that
they
divulge
;
but
who
knows
the
Power
of
God
within
,
and
the
fellowship
of
Christ's
Sufferings
will
own
the
Scriptures
of
Truth
as
we
do
,
and
not
relie
upon
their
uncertain
notions
,
about
which
so
much
of
their
confusion
and
contradiction
amongst
themselves
doth
appear
,
that
little
of
their
work
can
certainly
be
laid
hold
on
,
as
with
any
confidence
of
their
stability
;
howbeit
,
J.
O.
has
in
several
things
consented
to
the
Truth
in
words
which
we
do
own
,
though
we
do
not
believe
that
he
or
his
Brethren
do
experience
the
Life
and
Power
of
what
they
profess
,
as
where
J.
O.
Confesseth
,
That
God
out
of
his
infinite
Goodness
,
Grace
and
Love
to
mankind
sent
his
only
Son
to
save
and
deliver
them
;
viz.
from
their
sins
,
and
that
this
Love
was
the
same
in
the
Father
and
Son
;
and
that
Christ
gave
himself
a
Ransom
for
all
,
to
be
testified
in
due
time
,
1
Tim.
2.6
.
And
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
Titus
2.14
.
And
to
finish
Transgression
,
and
to
make
an
end
of
Sin
;
to
make
Reconciliation
,
to
bring
in
Everlasting
Righteousness
,
Dan.
9.24
.
And
that
God
had
provided
himself
a
Lamb
for
a
Sacrifice
;
And
God
doth
not
pardons
Sins
freely
,
without
requiring
Faith
,
Repentance
and
Obedience
in
them
that
are
pardoned
;
and
it
is
certain
that
the
prescribing
of
Faith
and
Repentance
in
and
unto
Sinners
antecedently
to
their
participation
of
it
,
&c.
We
are
to
be
discharged
upon
Gods
terms
,
and
under
a
new
obligation
unto
his
Love
,
&c.
Thus
far
J.O.
Observ.
In
all
which
observe
that
J.
O.
has
confessed
unto
the
Truth
,
much
more
then
some
of
his
Brethren
.
For
first
,
to
the
infinite
Goodness
of
God
,
and
his
Love
the
same
in
Father
and
Son
,
which
declares
the
freeness
of
both
towards
man
kind
,
and
their
union
therein
for
mans
deliverance
from
Sin
,
Death
and
the
Curse
.
Secondly
,
That
God
sending
his
Son
,
was
to
save
and
deliver
from
Sin
,
to
redeem
us
from
all
Iniquity
:
It
s
well
if
J.
O.
truly
believes
what
he
sayes
herein
;
for
his
Brethren
T.
V.
and
T.
D.
have
pleaded
the
contrary
in
their
contending
for
Sin
and
Imperfection
in
all
Believers
term
of
Life
.
Thirdly
,
Christ
giving
himself
a
ransom
for
all
,
to
be
testified
of
in
due
time
;
instead
of
For
All
,
Presbyterians
and
Independants
were
wont
to
say
,
it
was
but
for
a
few
that
he
died
,
only
for
a
certain
select
number
,
wherein
they
have
denied
the
universal
Love
and
Grace
of
God
in
Christ
to
mankind
.
‖
Fourthly
,
His
coming
to
finish
Transgression
,
to
make
an
end
of
Sins
,
and
to
bring
in
Everlasting
Righteousness
,
is
both
beyond
and
contradicts
their
sinfull
Doctrine
for
sin
and
imperfection
,
and
their
notion
of
imputation
of
Christ's
Righteousness
to
sinfull
persons
,
whilst
they
are
not
at
all
really
partakers
of
Christ's
Righteousness
,
Holiness
or
Purity
in
them
,
no
more
then
Christ
was
guilty
of
sin
,
when
he
knew
no
sin
,
according
to
T.
D's
instance
and
erroneous
Argument
,
for
a
proportion
in
that
case
.
Fifthly
,
And
seeing
that
without
Faith
,
Repentance
and
Obedience
on
the
Creature
's
part
,
God
doth
not
pardon
sins
freely
,
it
appears
it
is
not
peoples
bare
application
and
belief
of
what
Christ
hath
done
and
suffered
for
them
that
will
free
and
acquit
them
,
without
the
knowledge
and
sence
of
his
Power
which
works
living
Faith
and
Repentance
,
and
makes
willing
to
obey
the
pure
Law
of
God
in
the
heart
,
and
the
new
Covenant
in
the
inward
parts
;
for
as
J.
O.
confesseth
,
it
would
altogether
unbecome
the
holy
God
to
pardon
Sinners
that
continue
so
to
live
and
die
in
their
sins
,
pag.
179.
this
is
a
truth
which
he
and
his
Brethren
had
need
to
look
to
,
that
they
be
not
found
guilty
both
in
Principle
and
in
Practice
,
as
namely
both
contending
and
preaching
up
a
continuance
in
sin
and
imperfection
all
their
dayes
,
as
T.
D.
and
T.
V.
hath
done
;
and
as
it
s
said
by
many
,
some
of
the
Presbyterian
Teachers
do
more
of
late
revile
the
Quakers
for
holding
Perfection
and
Freedom
from
Sin
attainable
in
this
life
,
and
to
perswade
people
against
the
belief
of
such
a
state
more
then
they
have
done
heretofore
;
wherein
they
work
,
as
if
they
would
hasten
people
to
Hell
and
Destruction
,
and
do
but
strengthen
the
hands
of
the
Evil-Doers
,
that
they
may
not
forsake
their
sins
,
by
promising
them
life
,
as
the
false
Prophets
did
,
and
promising
them
pardon
and
peace
on
the
account
of
all
being
fully
paid
and
satisfied
for
them
,
they
living
and
dying
in
sin
,
or
telling
them
that
perfection
is
not
attainable
till
after
death
,
as
namely
,
till
the
Resurrection
,
as
T.
D.
and
others
of
them
have
affirmed
;
but
they
had
little
need
to
preach
up
such
Doctrine
,
for
their
Hearers
and
Followers
are
prone
and
apt
enough
to
run
on
in
sin
and
transgression
without
their
Leaders
tutering
them
in
it
;
they
had
not
need
to
drive
them
on
to
Hell
and
Destruction
;
the
Devil
can
lead
them
fast
enough
thither
,
who
continue
Sinners
,
to
live
and
die
in
their
sins
,
wherein
it
does
not
become
the
holy
God
to
pardon
them
,
as
is
confessed
.
And
now
touching
your
Explication
,
Declaration
and
Confession
concerning
the
Terms
and
Conditions
whereon
Sinners
may
be
interested
in
the
Satisfaction
made
by
Christ
;
J.
O.
saith
pag.
167.
It
may
also
be
farther
evinced
that
there
is
nothing
asserted
in
them
but
what
is
excellently
suited
unto
the
common
notions
which
mankind
hath
of
God
and
his
Righteousness
,
and
that
in
their
practice
they
answer
the
Light
of
Nature
and
common
Reason
exemplified
in
sundry
instances
among
the
Nations
of
the
World.
Answ.
First
it
is
to
be
observed
that
a
great
stress
is
laid
upon
these
Explications
,
Declarations
or
Confessions
of
yours
,
as
relating
to
the
terms
and
interest
you
claim
in
Christ's
Satisfaction
unto
the
determination
of
God's
Will
and
Confirmation
of
Divine
testimonies
according
to
J.
O's
words
,
wherein
no
less
then
Salvation
appears
to
be
concerned
;
for
without
an
interest
in
Christ
and
his
Righteousness
men
cannot
be
saved
.
Secondly
,
Your
Assertions
herein
being
suited
unto
the
common
notions
of
mankind
,
and
as
answering
the
Light
of
Nature
and
common
Reason
(
as
it
is
called
,
and
as
J.
O's
words
are
)
whether
herein
hath
he
not
rendred
this
Light
and
common
Reason
,
together
with
the
common
notions
mankind
hath
of
God
,
to
be
of
a
saving
property
,
since
it
so
suits
those
things
wherein
Salvation
is
so
deeply
concerned
,
according
to
J.
O.
but
then
if
he
does
not
reckon
mens
common
Notions
,
Light
or
Reason
which
is
natural
to
be
saving
(
as
indeed
we
do
not
believe
that
any
thing
natural
,
as
of
man
in
the
Fall
can
save
)
then
may
we
not
reasonablely
look
upon
J.O.
to
have
asserted
and
declared
those
things
wherein
Salvation
is
not
concerned
,
or
which
we
are
not
to
look
upon
as
answering
that
Light
which
is
Spiritual
and
Saving
,
but
only
common
Notions
and
natural
Reason
,
whilst
he
and
his
Brethren
keep
not
to
plain
Scripture
Language
,
and
but
run
into
notions
,
terms
distinctions
,
which
they
have
by
Tradition
from
men
&
mens
inventions
,
more
suiting
common
and
corrupt
reason
then
Divine
Light.
But
and
if
the
Light
in
men
be
Divine
which
manifests
divine
Revelations
and
Testimonies
relating
to
Salvation
,
(
such
as
J.
O.
would
have
us
believe
his
matter
to
be
grounded
on
)
then
it
follows
,
that
such
a
light
is
common
or
universal
in
mankind
,
and
not
only
given
to
a
few
,
nor
natural
,
as
it
hath
been
often
rendred
by
such
as
J.
O.
‖
and
what
doth
this
spiritual
or
divine
Light
teach
concerning
God
and
his
Righteousness
,
but
that
he
is
to
be
feared
,
obeyed
and
honoured
,
and
that
all
sin
and
iniquity
should
be
forsaken
,
and
God's
Righteousness
,
Power
and
Image
(
which
is
Christ
Jesus
)
lived
in
,
obeyed
and
followed
by
man
;
for
herein
is
God
well
pleased
and
satisfied
in
beholding
his
own
Image
and
birth
renewed
and
brought
forth
,
which
admits
not
of
sin
nor
imperfection
,
much
less
of
either
pleading
,
contending
,
disputing
or
preaching
for
its
continuance
in
all
term
of
life
;
and
this
Light
of
Christ
within
(
however
any
miscall
it
)
is
that
which
gives
the
knowledge
of
God's
Love
in
Christ
,
and
of
the
vertue
and
efficacy
of
his
Suffering
,
and
so
of
his
Blood
,
and
to
eat
of
his
flesh
which
is
given
for
the
Life
of
the
World
,
wherein
we
partake
of
him
,
as
the
one
Offering
,
at
the
Altar
of
God
in
his
Sanctuary
,
which
the
carnal
Professors
,
both
among
Jews
and
pretended
Christians
,
were
and
are
ignorant
of
,
and
in
this
Light
are
we
come
to
know
and
receive
Christ
,
and
reconciliation
through
his
Death
,
and
also
the
glory
of
God
through
him
in
whom
we
have
received
the
Attonement
,
Peace
and
Union
with
the
Father
in
the
Son
,
which
all
you
that
either
slight
,
oppose
or
deny
this
Light
within
,
and
say
its
but
natural
,
are
ignorant
of
,
being
but
in
your
dark
notions
,
natural
apprehensions
and
conceivings
,
which
you
intermix
with
Scripture
,
so
that
the
Dignity
,
Glory
,
Power
and
Vertue
that
is
,
and
ever
was
in
Christ
,
you
do
but
talk
of
,
without
the
real
sence
,
discerning
or
enjoyment
thereof
;
but
every
one
that
truely
waits
upon
the
Living
God
in
his
Light
and
Life
within
,
whereby
their
minds
and
spirits
being
subjected
unto
his
Will
,
and
their
hearts
truly
broken
before
him
,
such
know
the
Ransom
and
Attonement
which
the
Righteous
and
redeemed
of
the
Lord
knew
and
witnessed
in
all
Ages
,
and
have
that
to
offer
unto
God
,
and
such
Sacrifices
to
present
before
him
,
wherein
he
behold
of
his
own
glory
and
beauty
,
and
savours
of
his
own
vertue
,
which
is
truly
acceptable
and
well
pleasing
unto
him
,
who
delighteth
in
his
own
Image
,
Seed
and
Royal
Off-spring
,
which
none
truly
know
but
who
come
into
the
Light
to
receive
Christ
the
promised
Seed
,
which
bruiseth
the
Serpents
head
;
and
to
eat
his
Flesh
,
and
drink
his
Blood
,
without
which
you
have
no
Life
in
you
,
for
all
your
talk
and
notions
.
Pag.
185.
J.
O.
The
Sacrifice
denotes
his
Humane
Nature
;
whence
God
is
said
to
purchase
his
Church
with
his
own
Blood
,
Acts
20.28
.
For
he
offered
himself
through
the
Eternal
Spirit
,
there
was
the
matter
of
the
Sacrifice
,
which
was
the
Humane
Nature
of
Christ
,
Soul
and
Body
;
his
Soul
was
made
an
Offering
for
Sin
,
Isa.
53.10
.
his
Death
had
the
nature
of
a
Sacrifice
,
&c.
Answ.
These
Passages
are
but
darkly
and
confusedly
expressed
,
as
also
we
do
not
read
in
Scripture
,
that
the
Blood
of
God
by
which
he
purchased
his
Church
,
is
ever
called
the
Blood
of
the
Humane
Nature
,
nor
that
the
Soul
of
Christ
was
the
Humane
Nature
,
or
was
put
to
death
with
the
Body
(
for
the
wicked
could
not
kill
the
Soul
)
though
his
Soul
was
made
an
Offering
for
sin
,
and
he
poured
it
out
to
death
,
(
he
bore
the
sin
of
many
,
and
made
intercession
for
Transgressors
)
but
what
death
(
and
in
what
manner
)
was
it
is
a
mystery
truly
to
know
;
for
his
Soul
in
his
own
being
was
Immortal
,
and
the
Nature
of
God
is
Divine
,
and
therefore
that
the
Blood
of
God
should
be
of
Humane
(
or
earthly
)
nature
appears
inconsistent
;
and
where
doth
the
Scripture
call
the
Blood
of
God
Humane
,
or
Humane
Nature
?
Neither
do
we
read
that
the
Blood
which
beareth
record
in
the
Earth
,
and
agrees
in
one
with
the
Spirit
(
and
which
purgeth
the
Conscience
,
washeth
and
cleanseth
the
Believer
in
the
Light
from
all
sin
)
was
ever
called
by
the
Apostles
the
blood
of
the
Humane
Nature
;
nor
do
we
read
that
the
Saints
did
eat
and
drink
Flesh
and
Blood
that
was
of
a
Humane
Nature
to
receive
Divine
Life
in
them
thereby
;
for
the
Water
of
Life
,
and
Blood
of
Christ
which
are
said
to
wash
,
sanctifie
and
justifie
,
which
agree
in
one
with
the
Spirit
,
in
those
works
and
effects
,
we
never
read
that
they
are
called
in
Scripture
by
the
name
of
Humane
Nature
;
for
the
Spirit
that
quickens
is
divine
;
and
it
is
the
Spirit
that
gives
Life
,
the
Flesh
profiteth
nothing
,
John
6.
And
the
Soul
of
Christ
is
Immortal
,
and
did
not
die
with
the
Body
,
though
it
s
deemed
as
being
of
the
Humane
Nature
with
the
Body
,
and
so
as
of
the
Sacrifice
in
Suffering
and
Death
;
whereas
,
though
his
Soul
was
made
an
Offering
for
sin
,
he
having
offered
himself
through
the
Eternal
Spirit
,
yet
his
Soul
or
Spirit
did
not
die
‖
with
the
Body
,
though
J.
O.
hath
ignorantly
made
no
distinction
,
but
joyns
both
as
being
but
Humane
Nature
,
(
which
was
Sacrificed
to
death
)
but
yet
its
evident
,
that
though
his
Soul
and
Spirit
did
not
die
with
the
Body
,
yet
his
Soul
was
offered
for
sin
,
for
the
sins
of
men
were
laid
upon
him
,
or
did
meet
on
him
,
as
is
frequently
confessed
;
and
so
he
suffered
,
and
his
Soul
travelled
under
the
burthen
of
them
,
so
that
his
Sufferings
were
twofold
,
both
inward
and
outward
;
and
which
were
the
greater
,
suppose
ye
,
Professors
?
‖
and
whether
there
be
not
a
mystery
to
be
known
in
the
Sufferings
,
Death
and
Blood
of
Christ
,
beyond
what
could
be
seen
or
perceived
with
the
carnal
or
outward
eye
,
since
that
he
is
truly
and
savingly
to
be
known
after
the
Spirit
,
as
the
Apostles
knew
him
,
who
experienced
the
Fellowship
of
his
Sufferings
,
and
a
conformity
unto
his
Death
,
and
bare
in
their
bodies
the
Dying
of
the
Lord
Jesus
;
that
his
Life
might
be
manifest
in
them
:
And
Christ
being
touched
with
the
feeling
of
their
Infirmities
,
was
able
to
relieve
them
that
were
tempted
;
and
as
Paul
saith
Colos.
1.
You
that
were
sometimes
alienated
and
enemies
in
your
minds
through
wicked
works
;
yet
now
hath
he
reconciled
in
the
Body
of
his
Flesh
through
death
,
to
present
you
holy
and
unblameable
,
and
unreproveable
in
his
sight
,
if
you
continue
in
the
Faith
grounded
and
setled
,
and
be
not
moved
away
from
the
hope
of
the
Gospel
which
you
have
heard
,
which
is
preached
to
every
Creature
which
is
under
Heaven
,
whereof
I
Paul
am
made
a
Minister
,
who
now
rejoyce
in
my
sufferings
for
you
,
and
fill
up
that
which
is
behind
of
the
afflictions
of
Christ
in
my
flesh
,
for
his
Body
sake
,
which
is
the
Church
,
verse
21
,
22
,
23
,
24.
where
mark
,
that
the
reconciled
state
was
not
that
of
enmity
in
their
minds
,
and
the
end
of
this
reconciliation
through
his
Death
,
was
to
present
them
holy
and
unblameable
,
and
unreproveable
in
his
sight
,
which
does
not
admit
of
sin
and
imperfection
term
of
life
,
nor
yet
of
Professors
arguing
or
pleading
for
sin
as
they
do
;
and
was
there
any
of
Christ's
afflictions
or
sufferings
then
to
be
filled
up
in
the
Apostle
for
the
sake
of
his
Church
?
how
do
Professors
resent
this
Doctrine
?
and
what
meaning
will
they
give
to
it
?
can
they
say
that
Christ's
suffering
was
all
at
an
end
or
fulfilled
at
once
whilest
yet
some
was
behind
,
to
be
filled
up
in
his
Saints
,
and
that
for
his
Churches
sake
?
although
still
he
was
the
one
Offering
,
Ransom
,
and
Sacrifice
for
sin
,
and
was
offered
once
for
all
,
as
both
being
opposed
to
,
and
ending
the
many
Offerings
under
the
Law
,
and
consecrating
a
new
and
Living
Way
,
and
establishing
an
Everlasting
Covenant
of
Life
and
Salvation
;
as
also
that
in
what
he
did
and
suffered
,
be
set
us
an
Example
,
bare
Testimony
unto
,
and
confirmed
the
Truth
;
this
J.
O.
confesseth
page
199.
And
as
to
his
being
a
perfect
High
Priest
,
and
discharging
the
Office
thereof
,
and
all
other
the
Father
required
of
him
,
these
we
never
opposed
nor
went
about
to
slight
or
lessen
,
as
some
injuriously
represented
us
.
Neither
would
we
have
any
unreverent
and
slighty
Contests
entertained
on
any
hand
about
the
Sufferings
,
Afflictions
and
Death
of
Christ
,
in
the
least
,
to
lessen
or
undervalue
them
;
nor
yet
ought
you
to
meddle
and
tamper
about
either
God
,
Christ
,
or
Holy
Spirit
,
or
about
the
Suffering
and
Sacrifice
of
Christ
with
your
pitifull
sorry
confused
School-terms
and
distinctions
,
and
beggerly
scraps
of
mens
Traditions
and
Rudiments
of
the
World
,
&c.
wherein
you
have
laboured
more
to
fill
your
heads
with
airy
notions
,
invented
words
,
and
brain
knowledge
,
rather
then
your
hearts
and
souls
with
a
saving
Knowledge
,
and
experimental
sence
and
feeling
of
the
Life
and
Power
of
Godliness
,
or
of
the
Vertue
and
Efficacy
of
Christ
Jesus
,
and
his
Reconciliation
as
the
one
Offering
and
Sacrifice
which
puts
away
sin
,
and
whose
Blood
both
remits
and
clenseth
from
all
iniquity
:
But
to
evade
these
blessed
Effects
,
which
are
only
known
to
them
that
walk
in
the
Light
,
1
John
1.7
.
many
of
you
Professors
have
found
out
a
very
easie
way
and
notion
of
all
being
fully
satisfied
and
payed
for
you
,
both
for
sins
▪
past
,
present
,
and
to
come
,
and
of
all
being
suffered
and
perfectly
obeyed
for
you
by
Christ
in
your
stead
;
(
though
you
deny
his
dying
and
being
a
Propitiation
for
all
men
in
the
whole
World
)
so
that
you
can
plead
and
wrangle
for
sin
,
imperfection
and
body
of
sin
all
your
life
,
and
say
Christ
hath
fully
payed
all
,
and
perfectly
obeyed
for
you
;
as
also
you
can
easily
evade
or
refuse
to
suffer
either
with
him
,
or
for
him
;
if
but
a
little
Storm
,
Trial
or
Persecution
doth
arise
,
you
and
your
Leaders
can
secure
your selves
,
and
creep
into
corners
,
though
now
you
can
make
a
shew
and
bluster
in
this
time
of
calm
;
and
some
of
you
make
a
boasting
and
insulting
against
W.
P.
and
a
hidious
reviling
of
him
now
he
is
in
suffering
,
and
you
at
liberty
,
thinking
probably
that
you
may
get
your selves
some
credit
and
repute
with
those
in
power
by
your
railing
Pamphlets
which
you
bring
out
one
after
another
,
like
cowardly
base
spirited
men
,
so
many
to
go
to
trample
upon
a
man
that
is
already
underfoot
,
as
to
the
outward
man
,
in
regard
of
his
confinement
,
which
some
report
that
some
of
you
Presbyterians
were
the
Instigators
and
occasion
of
;
(
by
such
invective
Clamours
and
Complaints
,
as
some
of
you
are
accustomed
to
)
clear
your selves
as
well
as
you
can
;
but
yet
withal
you
do
but
befool
your selves
in
so
many
of
you
going
to
war
against
,
and
reproaching
a
poor
man
in
Prison
(
who
freely
offered
up
himself
,
to
suffer
which
the
most
of
you
would
be
loath
to
do
)
‖
for
by
that
your
so
great
stir
and
noise
you
make
against
him
,
you
render
him
(
how
mean
soever
he
be
in
himself
)
such
a
potent
Antagonist
,
(
contrary
to
your
many
slighty
and
scornfull
Characters
of
him
,
in
your
Books
)
that
you
make
many
momoderate
people
the
more
enquire
after
him
,
and
to
have
the
better
conception
of
him
because
of
your
enmity
and
outrage
,
but
such
who
wait
upon
the
Lord
,
and
in
his
Light
stand
still
can
see
beyond
you
all
,
and
your
spirits
and
work
,
which
the
day
hath
declared
.
More
Errors
escaped
the
Press
.
IN
the
Epistle
,
Page
2.
Line
12.
for
agree
in
,
read
are
.
p.
23.
l.
2.
blot
out
1.
l.
23.
for
for
,
r.
in
.
p.
25.
l.
10.
r.
produced
.
l.
35.
for
13
,
r.
3.
In
the
Answer
to
T.
V.
p.
65.
l.
1.
blot
out
that
.
In
the
Answer
to
T.
D.
p.
2.
l.
24.
for
gifts
,
r.
gusts
.
p.
5.
l.
18.
for
in
,
r.
on
.
p.
7.
l.
5.
for
13
,
r.
3.
l.
11.
for
by
,
r.
high
.
p.
9.
l.
10.
for
and
all
,
r.
an
act
.
p.
12.
l.
2.
for
he
,
r.
the.
p.
17.
l.
last
,
r.
invented
.
p.
18.
l.
25.
for
on
and
,
r.
an
end
.
p.
19.
l.
1.
r.
amounts
.
l.
13.
r.
is
towards
.
p.
21.
l.
27.
r.
It
is
in
Christ.
p.
27.
l.
6.
r.
deserving
.
p.
39.
l.
35.
for
whether
,
r.
whither
.
p.
45.
at
l.
26
,
27.
the
Reader
may
add
,
or
understand
,
[
as
given
by
divine
Inspiration
,
not
mens
fallable
Judgments
and
Mistakes
upon
them
]
p.
49.
l.
17.
(
being
〈…〉
)
for
and
,
r.
or
.
p.
55.
l.
18.
dele
which
.
p.
73.
l.
7.
(
in
the
Apendix
)
r.
principal
.
p.
74.
l.
33.
for
T.
V
,
r.
T.
D.
p.
76.
l.
16.
dele
three
.
p.
77.
l.
12.
for
1
,
r.
5.
p.
81.
l.
16.
dele
and.
Sometimes
such
defects
have
escaped
,
as
misplacing
hath
for
have
doth
for
do
,
was
for
were
,
are
for
is
,
it
for
they
,
saith
for
say
[
and
so
on
the
contrary
:
]
Such
are
not
material
faults
to
any
,
but
such
as
are
critical
,
who
do
not
soberly
weigh
the
intent
of
the
matter
.
An
APPENDIX
:
Wherein
are
some
of
the
manifest
Contradictions
of
Thomas
Vincent
,
William
Maddox
,
Thomas
Danson
,
and
John
Owen
,
both
to
themselves
,
and
one
against
another
:
With
brief
Animadversions
or
Observations
upon
their
Contradictions
,
which
are
about
Principle
Matters
.
1.
Touching
their
distinction
of
Three
Persons
.
I
Am
sure
from
the
Scriptures
,
that
the
Father
,
Son
,
and
Holy
Ghost
,
being
of
an
infinite
Nature
,
are
three
Persons
(
three
increated
persons
)
subsistences
,
or
manner
of
beings
,
pag.
16
,
17
,
18
,
19.
Contrad
.
T.V.
(
In
Contradiction
to
his
Brother
Maddox
)
saith
,
Infiniteness
is
not
applicable
to
the
Subsistence
,
it
cannot
be
properly
ascribed
to
the
Personality
,
though
there
be
three
distinct
Personalities
,
to
which
Infiniteness
is
not
ascribed
,
pag.
45.
Obs.
See
here
is
as
much
inconsistency
between
these
two
,
as
between
infinite
and
finite
;
one
making
their
being
of
an
infinite
Nature
,
a
proof
or
reason
of
their
distinct
Personalities
or
Subsistencies
;
And
the
other
saith
,
Infiniteness
is
not
applicable
,
nor
properly
ascribed
to
them
;
what
gross
contradiction
and
blasphemous
stuff
is
here
!
W.
M.
Each
of
these
three
persons
,
is
God
;
his
subsistence
is
his
manner
of
being
in
the
Relative
property
of
the
Father
(
and
so
he
speaks
of
the
Son
and
Holy
Ghost
)
pag.
18
,
19.
Contr.
T.V.
It
is
improper
to
say
,
that
either
of
the
persons
,
in
regard
of
their
personality
or
subsistence
,
are
finite
or
infinite
,
pag.
46.
Obs.
This
latter
Contradiction
then
would
have
neither
Father
,
Son
,
nor
Holy
Ghost
to
be
either
finite
or
infinite
;
what
gross
nonsence
and
apparent
Contradictions
are
these
!
Contr.
T.V.
Christ
is
the
Eternal
Son
of
God
by
Eternal
Generation
,
pag.
36
,
47.
Obs.
He
is
now
the
Eternal
Son
of
God
,
before
not
infinite
;
but
—
again
neither
finite
nor
infinite
in
his
Personality
,
and
yet
the
Eternal
Son
of
God
;
what
mad
distracted
blasphemous
work
is
this
these
men
do
make
with
their
vain
babling
!
T.V.
They
are
not
three
substances
,
&c.
therefore
three
persons
,
p.
13.
Contr.
T.
D.
The
usual
definition
of
person
,
is
an
individual
substance
of
a
rational
Nature
,
which
is
neither
the
part
of
another
,
nor
upheld
by
another
:
which
Aquinus
defends
,
Sum
Par.
1.9.29
.
art
.
2.
a
man
,
we
call
a
person
,
&c.
pag.
1
,
2.
Obs.
See
again
,
how
apparently
these
two
Brethren
contradict
one
another
,
one
saying
a
person
is
an
individual
substance
,
&c.
yet
the
other
saith
,
They
are
not
three
substances
,
therefore
three
persons
(
whereas
it
follows
)
therefore
not
three
persons
.
—
Contr.
J.O.
We
must
acknowledge
the
Holy
Ghost
to
be
a
substance
,
a
person
,
God
;
yet
distinct
from
the
Father
and
the
Son
,
pag.
101.
—
a
personal
subsistance
,
pag.
114.
Obs.
Where
note
,
that
this
Doctor
Contradicts
T.V.
his
saying
they
are
not
three
substances
;
as
also
that
he
seems
to
make
both
substance
,
person
,
and
subsistance
to
intend
all
one
thing
,
contrary
to
T.
V.
again
.
But
these
words
[
a
Person
,
God
,
yet
distinct
from
the
Father
and
Son
]
I
cannot
make
sense
of
,
though
they
are
from
a
Doctor
,
for
God
is
not
a
Person
distinct
from
himself
.
W.M.
I
called
them
three
Hee
's
,
to
try
if
you
would
own
the
Deity
of
Christ
,
&c.
according
to
the
Scriptures
we
call
them
Persons
,
or
Hee
's
,
in
respect
of
their
manner
of
Subsistence
,
pag.
18
,
20.
Contrad
.
T.
V.
The
word
Person
cannot
properly
be
attributed
to
Father
,
Son
,
and
Holy
Ghost
,
because
they
do
not
subsist
in
a
several
and
distinct
Nature
of
the
same
kind
;
for
if
each
of
them
had
a
several
and
not
one
individual
Nature
,
then
they
should
not
be
only
three
Persons
,
but
three
Gods
;
Synopsis
,
pag.
3.
Obs.
It
's
very
evident
here
,
that
Thomas
Danson
has
Contradicted
both
himself
,
and
the
rest
of
his
Brethren
,
seeing
the
Father
,
Son
,
and
Holy
Ghost
cannot
properly
be
called
Persons
.
—
W.M.
(
saith
)
His
comparing
the
three
increated
persons
to
three
Apostles
,
Paul
,
Peter
,
and
John
,
is
blasphemy
,
pag.
20.
Contr.
T.
D.
A
man
we
call
a
person
,
a
person
is
intire
of
it self
,
pag.
2.
if
Peter
,
James
,
and
John
,
each
person
be
man
,
&c.
—
Take
man
here
not
for
a
person
,
but
the
Nature
,
as
we
do
God
,
*
and
't
is
evident
,
that
we
mean
no
more
that
the
name
Man
may
be
attributed
to
Peter
,
James
,
and
John
,
pag.
12.
David
was
a
man
,
and
Solomon
was
a
man
,
they
two
agree
in
a
third
thing
,
&c.
pag.
14
,
15.
Obs.
What
less
do
their
own
distinctions
and
comparisons
concerning
them
amount
to
,
than
to
Three
Apostles
,
or
men
?
(
that
is
each
intire
of
himself
as
a
Person
is
▪
T.
D.
saith
)
who
hath
apparently
spoyled
his
own
and
his
Brethrens
Cause
.
T.V.
The
Trinity
of
Persons
,
—
the
first
in
the
second
,
and
the
second
in
the
first
,
and
both
in
the
third
,
pag.
25.
Contr.
T.
D.
A
Person
notes
some
one
indued
with
reason
and
understanding
,
which
is
several
and
distinct
by
himself
from
another
,
p.
2.
(
and
in
the
Dispute
)
(
they
are
three
distinct
and
separate
Persons
in
the
Deity
)
—
A
person
is
intire
of
it self
,
&c.
Obs.
If
the
Father
,
the
Word
,
and
the
Spirit
,
be
in
each
other
,
and
so
inseparable
,
then
not
three
distinct
(
nor
separate
)
Persons
,
neither
can
one
be
several
by
himself
from
another
.
T.V.
That
the
Father
,
Word
,
and
Holy
Ghost
,
are
three
persons
,
pag.
13.
is
to
be
found
in
the
Scriptures
,
God
hath
revealed
it
in
his
Word
,
—
the
Scriptures
hath
revealed
,
that
there
are
three
distinct
persons
in
one
Divine
Essence
,
pag.
26.
Is
Scripture
truth
,
pag.
4.
great
truth
.
Contr.
T.V.
In
this
Mystery
of
the
Trinity
we
must
exercise
our
Faith
;
Though
we
cannot
clear
it
to
our selves
by
Demonstration
(
Reason
cannot
demonstrate
it
unto
us
,
pag.
26.
)
't
is
such
a
Mystery
that
doth
exceed
the
most
enlightned
and
clear-sighted
Christians
.
Contr.
T.D.
For
Person
,
Aquinus
defends
,
—
I
chuse
to
borrow
that
of
the
Learned
Wotton
,
—
the
Trinity's
a
Mystery
so
high
,
that
it
rebates
the
sharpest
edge
of
humane
understanding
,
p.
83.
Obs.
If
this
Mystery
be
so
apparent
in
Scripture
,
why
can
they
neither
demonstrate
it
,
nor
clear
it
to
themselves
?
We
should
desire
no
clearer
demonstration
then
clear
Scripture
;
surely
whilst
they
cannot
clear
it
(
and
their
distinctions
)
to
themselves
,
they
are
not
like
to
clear
them
unto
others
;
but
instead
of
Scripture
proof
and
demonstration
,
we
must
either
aquiesce
with
what
their
humane
understandings
can
produce
from
Aquinas
,
Wotton
,
and
Aristotle
,
&c.
or
else
we
are
like
to
be
most
bitterly
railed
against
,
by
these
our
Opposers
.
T.V.
The
three
Holies
,
Isa.
6.1
.
signifie
the
three
persons
,
(
Contradiction
)
the
Lord
of
Hosts
,
the
One
God
,
pag.
33.
Contr.
J.
O.
Contradicts
T.
V.
pag.
45.
where
he
saith
,
That
of
Isa.
6.1
,
2.
three
Holy
,
Holy
Holy
,
is
the
Lord
of
Hosts
,
the
whole
Earth
is
full
of
his
glory
,
applyed
unto
the
Son
,
Joh.
12.41
,
42.
Obs.
How
palpably
one
Contradicts
another
;
one
saying
the
three
Holyes
signifies
three
Persons
;
the
other
(
viz.
J.O.
)
saith
,
They
are
applied
to
the
Son
,
who
is
but
One.
This
Doctor
Owen
should
correct
his
Brother
Vincent
.
T.V.
The
Son
being
Eternal
,
this
Generation
must
be
Eternal
,
the
personal
property
of
the
Son
is
to
be
begotten
,
pag.
36.
Contr.
T.
V.
They
are
three
distinct
persons
from
their
distinct
personal
Acts
,
—
(
Contradiction
again
)
Infiniteness
is
not
applicable
to
the
three
distinct
personallities
,
pag.
45.
The
Son
of
God
is
God
,
is
infinite
in
Power
,
in
Wisdom
,
and
Goodness
,
and
Eternal
,
pag.
30.
Obs.
Here
manifest
Contradiction
to
himself
,
shews
it self
;
as
much
as
to
say
,
That
either
the
Son
of
God
is
eternal
,
and
yet
not
infinite
;
or
else
,
That
the
Son
of
God
being
eternal
,
is
not
a
person
distinct
from
God
;
if
a
Person
be
not
infinite
;
but
yet
the
Son
of
God
is
infinite
in
Power
,
Wisdom
,
Goodness
,
&c.
How
ever
these
can
be
reconciled
,
I
leave
to
the
ingenious
to
judge
.
T.
V.
The
Father
,
Word
,
and
Holy
Ghost
,
are
three
subsistences
,
pag.
13.43
.
not
three
substances
,
pag.
13.
They
are
three
distinct
subsistents
,
pag.
27.
A
person
is
one
individual
subsistent
rather
,
T.D.
pag.
2.
Obs.
Here
they
are
now
put
to
it
what
to
call
them
,
being
not
three
substances
,
as
T.
V.
saith
,
they
call
them
three
subsistences
.
But
now
it
must
be
subsistents
rather
.
But
then
in
Contradiction
to
both
,
Doctor
Owen
saith
,
The
Holy
Ghost
is
a
substance
,
—
a
personal
subsistence
.
What
differs
now
between
substance
and
subsistence
?
T.
D.
What
the
Scripture
hath
revealed
to
us
,
concerning
that
distinction
in
the
God-head
,
cannot
be
apprehended
under
any
other
Notion
or
Resemblance
;
which
therefore
we
attribute
to
God
,
pag.
3.
We
know
not
what
to
call
those
three
but
persons
.
Contr.
T.D.
Of
the
Father
,
Word
,
and
Spirit
,
&c.
(
from
1
Joh.
1.7
.
)
Now
all
Witnesses
,
properly
so
called
,
are
persons
,
pag.
5.
—
Then
these
Witnesses
must
needs
be
distinct
,
pag.
7.
Obs.
Why
is
not
that
Scripture
produced
all
this
while
,
if
there
be
such
,
as
reveal
your
distinctions
and
notion
of
persons
in
God
?
And
,
why
do
you
not
know
what
to
call
those
three
in
Heaven
but
Persons
,
when
T.D.
knows
how
to
call
them
Witnesses
;
What
ignorance
and
Contradictions
are
here
!
T.
V.
From
Matth.
3.16
,
17.
Herein
is
a
distinction
of
all
the
three
persons
;
—
The
Son
cloathed
in
Flesh
;
The
Spirit
in
the
shape
of
a
Dove
;
The
Father
in
the
Voice
,
&c.
pag.
34.
Contr.
W.M.
The
Father
,
Son
,
and
Holy
Ghost
,
being
of
an
infinite
Nature
,
are
three
Persons
,
—
Co-essential
,
Co-equal
,
Co-eternal
,
pag.
29.
Contr.
T.V.
The
Son
being
Eternal
,
his
Generation
must
be
Eternal
;
the
personal
property
of
the
Holy
Ghost
is
to
proceed
from
the
Father
and
the
Son
,
pag.
36.
Obs.
Quest.
But
was
Christ
,
being
cloathed
with
Flesh
,
or
the
Spirits
appearing
in
the
shape
of
a
Dove
,
or
being
sent
,
from
Eternity
?
are
these
pertinent
proofs
of
their
distinct
personalities
,
which
are
reckoned
Co-eternal
?
&c.
And
whether
,
or
to
whom
was
the
Spirit
sent
from
Eternity
?
T.V.
The
Holy
Ghost
is
God
which
W.P.
doth
deny
,
pag.
32.
his
denyal
of
the
Divinity
of
Christ
is
plain
,
pag.
28.
Contr.
T.V.
The
Unity
of
the
God-head
is
not
denyed
by
the
Adversaries
I
have
to
do
withal
,
pag.
28.
Obs.
So
here
the
same
person
that
is
accused
for
denying
the
Divinity
of
Christ
,
is
in
these
latter
words
cleared
,
as
not
denying
that
Unity
of
the
God-head
,
and
to
be
sure
he
doth
confess
the
Father
,
the
Word
,
and
the
Spirit
to
be
One
,
being
one
Divine
Substance
,
and
so
One
God.
T.
V.
The
Son
is
God
co-essential
,
co-equal
,
co-eternal
with
the
Father
,
—
Christ
is
infinite
in
power
,
wisdom
,
and
goodness
,
eternal
,
pag.
29
,
30.
T.
V.
In
regard
of
his
humane
Nature
,
the
Jewes
speak
truth
,
Joh.
8.57
.
Thou
art
not
yet
fifty
years
old
,
as
he
was
a
Son
of
Abraham
,
and
born
many
generations
after
him
,
pag.
31.
Obs.
Quest.
And
was
not
he
a
Person
as
he
was
a
Son
of
Abraham
,
not
fifty
years
old
,
if
he
was
(
as
I
never
heard
any
yet
deny
,
and
your
Doctrine
supposes
a
Trinity
of
distinct
Persons
,
as
being
co-eternal
,
co-equal
,
&c.
)
doth
not
this
then
render
Christ
(
as
a
Son
of
Abraham
)
to
be
a
fourth
person
?
2.
Touching
Pardon
and
Satisfaction
.
T.
V.
That
God
never
doth
,
nor
will
,
nor
can
pardon
any
sinner
without
Satisfaction
made
to
his
offended
Justice
for
their
sins
,
because
his
Holiness
,
Righteousness
,
and
Truth
obligeth
him
to
take
Vengeance
upon
all
*
that
have
transgressed
his
Law
,
pag.
54.
T.
V.
Christ
the
eternal
Son
of
God
,
the
second
person
of
this
glorious
Trinity
,
—
the
Doctrine
of
Satisfaction
depending
upon
this
person
,
—
The
Lord
Jesus
Christ
proved
to
be
God
equal
with
the
Father
,
pag.
54.
Contrad
.
T.
D.
Many
of
us
do
not
affirm
any
impossibility
of
forgiveness
without
Satisfaction
;
and
for
my
part
,
though
I
know
some
worthy
Persons
do
deny
W.
P
's
affirmative
,
yet
I
cannot
joyn
with
them
therein
,
for
to
me
it
is
evident
,
that
God
is
free
in
his
Determinations
,
what
Attribute
he
will
manifest
,
pag.
17
,
18.
Contrad
.
T.
V.
God
proclaims
himself
to
be
gracious
and
merciful
,
pag.
60.
He
is
exalted
upon
the
Throne
of
his
Mercy
,
ready
to
forgive
*
sinners
,
pag.
60
,
61.
God
was
at
the
Charges
of
his
own
Satisfaction
,
Job
33.24
.
pag.
62.
Obs.
Then
it
appears
,
That
God
had
Power
to
shew
himself
Gracious
(
he
willeth
not
the
Death
of
sinners
,
but
rather
their
return
)
and
Merciful
,
ready
to
forgive
sinners
;
(
upon
Repentance
)
he
being
at
the
Charges
of
his
own
Satisfaction
(
as
is
said
)
in
giving
his
Eternal
Son
;
who
is
confessed
to
be
God
equal
with
the
Father
;
all
which
in
the
best
sense
amounts
to
this
,
That
God
satisfied
himself
with
his
own
Gift
,
and
without
performing
his
own
Will
,
he
could
not
be
satisfied
;
And
who
ever
doubted
,
or
made
question
or
Controversie
of
that
,
if
it
were
so
taken
;
but
this
proves
not
their
unscriptural
terms
,
phrases
,
and
notions
of
Law
supposed
in
the
case
,
nor
yet
that
God
took
vengeance
on
Christ
instead
of
all
Transgressors
,
and
they
to
go
free
,
and
yet
still
sin
.
T.
V.
It
was
necessary
that
the
Person
that
should
make
Satisfaction
should
be
a
Man
,
because
none
but
a
Creature
could
suffer
,
pag.
55.
Contrad
.
T.
V.
It
being
impossible
for
any
finite
Creature
to
make
plenary
Satisfation
to
the
infinite
Justice
of
God
which
requireth
an
infinite
Satisfaction
,
pag.
54
,
55.
If
Christ
had
not
been
God
as
well
as
Man
,
the
Sufferings
and
Satisfaction
would
have
been
but
finite
.
Obs.
First
,
This
Person
that
should
make
satisfaction
by
suffering
and
death
,
it
seems
now
is
counted
a
Creature
,
which
yet
as
such
,
could
not
satisfie
infinite
Justice
(
as
Contradictorily
is
confessed
)
But
as
before
it
's
said
,
He
was
the
Eternal
Son
of
God
,
proved
to
be
God
,
equal
with
the
Father
;
but
now
(
in
Contradiction
again
)
it
was
as
God
and
Man
that
he
satisfied
,
whereas
it
was
not
as
God
that
he
suffered
and
died
;
but
we
confess
that
God
was
in
Christ
reconciling
the
World
to
himself
.
T.V.
Christ
did
bear
the
punishment
of
our
sins
(
viz.
the
curse
and
punishment
our
sins
deserved
)
that
he
might
give
Satisfaction
unto
God's
Justice
,
pag.
57
,
58.
Obs.
Query
.
But
did
God
undergo
that
punishment
?
surely
nay
:
Or
,
did
Christ
as
man
,
undergo
that
eternal
Punishment
,
Death
,
and
Curse
due
to
sinners
?
Could
Christ's
Death
,
or
Temporal
Sufferings
be
Eternal
?
Yet
still
we
confess
,
That
God
both
had
,
and
hath
still
full
satisfaction
and
pleasure
in
his
Son
Christ
the
Anointed
,
the
Lamb
that
was
offered
without
spot
to
God
,
a
Sacrifice
for
sin
,
though
your
abuse
of
Christ
,
confusion
and
darkness
in
stating
your
Matter
we
cannot
own
as
proceeding
from
any
sence
or
savour
of
Christ
,
either
as
a
Sacrifice
or
Saviour
.
T.V.
His
Righteousness
obligeth
him
to
take
vengeance
upon
all
that
have
transgressed
*
his
Law
,
pag.
54.
Our
righteousness
are
as
filthy
Raggs
.
Contrad
.
T.
V.
He
doth
Exercise
his
Justice
freely
as
he
doth
love
his
Image
in
his
people
freely
,
pag.
65.
Obs.
Then
your
filthy
Raggs
cannot
cover
you
from
his
vengeance
,
for
therein
you
are
not
in
his
Image
,
which
he
loves
freely
in
his
People
,
and
yet
you
would
be
accounted
his
People
,
where
you
are
,
it
's
high
time
for
you
to
Repent
,
and
no
longer
cover
your selves
with
such
Raggs
,
polluted
Garments
,
—
For
God
will
lay
you
bare
and
naked
.
3.
Of
Justification
.
T.D.
There
is
no
need
of
inherent
Righteousness
for
Justification
,
—
(
Contradiction
)
—
But
yet
there
is
need
of
it
to
make
us
meet
for
Heaven
,
Col.
1.12
.
pag.
45.
Contrad
.
Inherent
gives
us
a
fitness
for
the
injoying
of
it
;
(
it
lying
in
Communion
with
God
)
without
likeness
of
disposition
,
there
can
be
no
liking
of
each
other
,
pag.
46.
Obs.
What
then
are
persons
in
a
Justified
state
while
they
are
neither
meet
for
Heaven
,
not
fit
to
enjoy
it
?
nor
yet
partakers
of
that
which
makes
like
to
God
,
and
brings
into
Communion
with
him
?
Which
is
this
inherent
Righteousness
of
Christ
(
as
it
is
called
)
which
T.D.
hath
shut
out
as
not
needful
for
Justification
,
—
contrary
to
plain
Scripture
,
1
Cor.
6.11
.
Rom.
2.13
.
Jam.
2.21
.
Heb.
12.14
.
T.D.
Satisfaction
is
a
compensation
or
recompence
made
to
God
for
injury
done
him
by
sin
,
which
may
be
both
by
doing
and
suffering
—
Vindictive
Justice
.
Contrad
.
T.
V.
Godliness
is
enjoyned
upon
all
,
pag.
67.
Obs.
How
then
did
Christ
undergo
infinite
Wrath
from
offended
infinite
Justice
,
that
sinners
and
sin
deserved
,
when
he
never
sinned
?
For
here
every
one
is
to
obey
,
and
answer
the
pure
Law
of
God
,
viz.
by
Godliness
;
and
if
Godliness
be
enjoyned
upon
all
,
I
ask
,
must
all
remain
in
a
sinful
ungodly
state
?
and
Commands
to
Perfection
be
construed
but
as
the
measure
of
our
duty
,
according
as
T.
D.
saith
,
pag.
57.
who
formerly
affirmed
also
,
That
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
was
meant
in
Christ
,
and
not
in
our
persons
;
so
,
then
must
we
look
on
Christ
as
his
being
Godly
,
Righteous
,
Obedient
to
Death
,
for
men
,
fully
to
satisfie
and
take
off
the
Righteous
Injunction
laid
upon
them
to
Godliness
,
perfect
Obedience
,
&c.
That
it
is
to
be
meant
,
Christ
must
be
perfect
for
us
,
he
is
to
be
only
the
subject
of
all
those
Commands
enjoyning
perfect
Obedience
,
Righteousness
,
and
Holiness
,
and
not
we
,
which
is
as
absurd
,
and
all
one
as
to
say
,
That
when
God
Commands
us
by
his
Grace
not
to
sin
,
but
to
be
perfect
,
(
or
perfectly
to
deny
ungodliness
and
worldly
lusts
,
and
to
live
godly
,
soberly
,
&c.
)
—
That
he
all
this
while
intends
his
Son
Jesus
Christ
as
the
subject
of
these
Commands
;
And
whereas
he
never
said
,
Son
Jesus
Christ
,
Do
not
thou
sin
,
be
not
thou
ungodly
,
do
thou
deny
worldly
lusts
,
live
thou
godly
,
soberly
,
be
thou
perfect
for
all
,
and
it
shall
satisfie
me
fully
,
instead
of
Perfection
or
Righteousness
in
men
,
seeing
none
can
be
perfect
or
free
from
sin
in
this
life
,
&c.
But
this
absurd
Course
,
is
the
current
,
tenour
,
and
intent
of
our
Opposers
Doctrine
;
And
yet
they
must
confess
,
That
Christ
never
sinned
,
nor
could
sin
,
neither
was
there
guile
found
in
his
mouth
;
so
their
presenting
him
only
as
the
subject
of
perfect
Obedience
,
and
not
Men
,
or
Believers
;
is
all
one
as
to
say
,
That
all
those
Commands
directed
to
us
for
that
end
,
was
only
intended
to
Christ
;
for
T.D.
construes
his
Satisfaction
and
Payment
[
in
men's
stead
]
to
consist
in
both
Doing
and
Suffering
,
viz.
Both
in
Christ's
Obedience
and
Subjection
to
the
Law
,
and
God's
Precepts
;
as
also
to
its
Penalties
and
Curses
,
pag.
19
,
20.
But
T.
V.
layeth
it
upon
his
Death
in
their
room
;
and
thus
they
manifestly
Contradict
themselves
,
whereas
God
was
alwayes
well
pleased
or
satisfied
in
Christ
,
both
in
his
active
obedience
,
and
also
in
his
passive
subjection
to
suffering
death
(
as
man
)
even
in
all
his
whole
Conversation
,
Ministry
,
Life
and
Death
for
Mankind
,
he
being
a
perfect
Sacrifice
for
sin
,
but
God
is
not
therefore
satisfied
with
man
out
of
Christ
,
or
out
of
obedience
to
the
Law
of
his
Spirit
,
but
as
he
comes
to
be
found
in
Christ
,
having
and
possessing
his
Righteousness
within
,
and
the
Life
and
Effects
thereof
,
which
doth
not
admit
of
sin
and
imperfection
term
of
life
,
seeing
as
is
Confessed
by
T.D.
and
T.V.
That
God
loves
his
Image
in
his
People
freely
,
and
without
likeness
of
disposition
,
there
can
be
no
likeing
of
each
other
;
And
surely
the
Image
,
likeness
,
and
disposition
of
God
in
his
People
,
is
pure
and
perfect
,
which
sin
and
imperfection
bears
no
resemblance
of
.
T.V.
No
persons
being
the
subjects
of
Gospel
Justification
,
but
as
ungodly
,
that
is
,
as
having
sinned
.
Contrad
.
T.
V.
Where
he
removeth
the
guilt
of
sin
,
he
also
removeth
the
filth
of
sin
;
Justification
and
Sanctification
being
unseparable
Companions
,
—
Justification
is
never
without
Sanctification
.
Obs.
See
the
apparent
Contradiction
here
in
this
latter
to
the
former
;
for
here
note
then
,
That
no
Persons
are
the
subjects
of
Gospel
Justification
,
as
ungodly
,
or
as
in
their
sins
;
but
as
being
sanctified
,
and
the
filth
of
sin
removed
;
so
then
justified
not
in
sin
,
but
in
the
Truth
and
Righteousness
of
Christ
;
they
being
washed
,
cleansed
,
and
sanctified
;
and
only
such
are
they
that
are
Justified
in
the
Name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
God
,
—
1
Cor.
6.11
.
T.
D.
Satisfaction
is
not
a
Scripture
phrase
,
but
the
thing
is
found
there
,
to
wit
,
a
Compensation
made
to
God
for
the
injury
done
him
by
our
sin
,
which
may
be
by
doing
,
or
suffering
,
or
both
,
Justice
that
is
Vindictive
,
pag.
19.
Contrad
.
T.
D.
Those
places
that
speaks
of
the
turning
away
of
Divine
Wrath
by
Christ's
Obedience
,
which
Wrath
is
but
an
Inclination
to
punish
,
pag.
22.
—
Christ's
Obedience
cannot
properly
work
upon
God's
Will.
[
Contradiction
again
.
]
Contrad
.
T.D.
The
Deliverer
undergoes
that
Evil
in
kind
or
equivalently
,
which
he
that
is
Delivered
,
should
have
undergone
,
pag.
24.
Obs.
What
Evil
was
it
that
sinners
deserved
or
should
have
undergone
?
do
you
not
confess
it
was
the
Wrath
and
Vengeance
of
God
,
Hell
,
Everlasting
Damnation
,
and
Punishment
from
his
just
hand
?
And
did
Christ
the
Deliverer
undergo
all
that
!
What
a
strange
Object
is
he
here
rendred
?
and
yet
he
was
both
God
and
(
innocent
)
Man
?
But
how
doth
this
hold
with
that
before
,
That
it
was
but
an
Inclination
to
punish
?
What
apparent
Ignorance
and
Contradiction
is
here
!
And
is
this
the
great
Glory
,
Power
,
Soveraignty
,
Divine
Love
,
Mercy
,
and
Goodness
that
you
ascribe
to
the
infinite
God
,
to
lay
such
a
limit
upon
him
,
as
that
he
could
not
forgive
,
pardon
,
or
pass
by
former
offences
,
without
exacting
not
only
full
Payment
,
but
Revenge
and
Punishment
upon
the
Surety
(
viz.
his
innocent
beloved
Son
)
even
the
same
in
kind
due
to
the
Transgressors
;
whereas
the
Scripture
saith
,
The
Chastizement
of
our
Peace
was
upon
him
:
which
is
not
the
same
with
Everlasting
Wrath
and
Vengeance
from
the
immediate
hand
of
God
(
which
I
cannot
believe
was
so
laid
on
Christ
)
whose
Mercies
are
over
all
his
Works
,
and
particularly
mankind
,
but
his
Wrath
is
revealed
against
all
ungodliness
.
T.D.
Upon
actual
Faith
he
layeth
aside
his
anger
quite
,
and
becomes
our
friend
,
pag.
33.
Obs.
Then
it
appears
his
Anger
is
not
quite
laid
aside
,
nor
Friendship
with
him
obtained
till
Actual
Faith
;
How
has
T.
D.
overthrown
and
given
away
their
Cause
herein
?
Faith
and
Repentance
must
be
Experienced
,
or
else
Anger
is
not
quite
laid
aside
.
T.
D.
Though
the
thing
be
true
and
owned
by
us
,
viz.
That
Christ
could
not
satisfie
God's
Justice
as
Man
,
—
or
as
God
singly
,
p.
34.
Obs.
Could
not
God
satisfie
himself
!
What
a
strange
limitation
is
here
laid
upon
the
infinite
God
?
And
surely
as
God-Man
,
(
as
your
term
is
)
he
was
not
under
the
same
Evil
,
Wrath
,
or
Everlasting
Punishment
,
which
was
due
to
the
Transgressors
.
For
God
did
not
deal
so
with
himself
,
but
he
commended
his
Love
to
us
in
that
while
we
were
sinners
Christ
died
for
us
,
he
died
for
our
sins
,
but
was
raised
for
our
Justification
;
it
was
Christ
that
died
,
ye●
,
rather
that
he
is
risen
again
.
T.
D.
The
Father's
gift
of
the
Son
for
our
Redemption
depends
on
nothing
but
himself
,
—
Our
Doctrine
represents
not
the
Son
kinder
than
the
Father
,
—
The
Father
and
Son
as
God
,
are
equally
kind
to
man
,
and
equally
angry
at
man's
sin
,
p.
36
,
37
,
38.
Obs.
If
equally
kind
to
man
,
then
why
did
T.V.
lay
such
an
Impossibility
on
God
of
freely
pardoning
?
[
But
then
doth
T.
D.
think
he
amends
it
,
by
considering
God
as
a
Creditor
,
and
so
as
a
private
Person
?
pag.
32.
Where
proves
he
this
in
all
the
Scriptures
?
]
And
if
the
Father
and
Son
be
equally
angry
at
man's
sin
,
then
man
must
Repent
,
and
forsake
his
sins
before
their
anger
be
wholly
removed
,
or
either
fully
pleased
,
or
satisfied
concerning
man
;
For
where
was
there
a
third
Person
substituted
to
pacifie
the
Anger
of
both
?
Howbeit
God
was
well
pleased
,
and
fully
satisfied
in
Christ
,
and
concerning
all
his
Works
,
Sufferings
,
and
Sacrifice
,
in
order
to
man's
Salvation
;
and
we
are
accepted
in
the
Beloved
of
God
,
for
whose
sake
,
and
in
whom
we
have
received
Remission
,
Righteousness
,
Life
,
and
Peace
with
God
,
having
received
Christ
(
the
Righteousness
of
God
)
for
that
end
.
T.
D.
A
state
of
freedom
from
sin
is
not
attainable
in
this
life
,
and
yet
commanded
,
Matth.
5.48
.
and
that
no
man
ever
did
attain
a
state
of
Perfection
,
pag.
55.57
.
T.D.
Christ
was
not
ashamed
to
call
us
Brethren
,
Heb.
2.11
.
that
is
fellow
subjects
,
for
being
one
in
nature
with
us
,
he
becoms
one
with
us
in
an
obligation
,
&c.
pag.
20.
J.O.
Christ
gave
himself
for
us
,
that
he
might
Redeem
us
from
all
iniquity
,
1
Pet.
1.18
.
pag.
160.
—
It
would
altogether
unbecome
the
Holy
God
to
pardon
sinners
that
continue
so
to
live
and
die
in
their
sins
,
p.
179.
T.
D.
That
Mystical
Union
betwixt
Christ
and
his
People
,
by
their
dependance
upon
him
,
in
all
the
good
they
do
,
—
is
as
near
and
intimate
as
that
of
the
branches
upon
the
Vine
,
by
vertue
of
their
natural
Union
in
bearing
fruit
,
pag.
47.
Some
Passages
out
of
Edward
Stillingfleet's
Discourse
of
the
Sufferings
of
Christ
;
which
are
evidently
Contradictory
to
John
Owen
,
and
Tho.
Danson
.
PAges
269
,
&
270.
The
state
of
the
Controversie
hath
been
rendered
more
abscure
by
the
mistakes
of
some
who
have
managed
it
with
greater
zeal
[a]
than
judgment
;
—
they
have
shot
over
their
Adversaries
heads
,
and
laid
their
own
more
open
to
Assaults
.
It
is
easie
to
observe
,
That
most
of
Socinus
his
Arguments
are
Levelled
against
an
Opinion
,
which
few
,
who
have
considered
those
things
do
maintain
,
[b]
and
none
need
to
think
themselves
obliged
to
do
it
,
which
is
,
That
Christ
paid
a
proper
and
ridgid
Satisfaction
for
the
sins
of
men
,
considered
under
the
notion
of
Debts
,
and
that
he
paid
the
very
same
which
we
ought
to
have
done
,
which
in
the
sense
of
the
Law
is
never
called
Satisfaction
,
but
strict
Payment
;
Against
this
Socinus
Disputes
from
the
Impossibility
of
Christ's
paying
the
very
same
that
we
were
to
have
paid
,
because
our
penalty
was
eternal
death
,
—
and
that
as
the
consequence
of
inherent
Guilt
,
[c]
which
Christ
neither
did
,
nor
could
undergo
.
—
If
a
Mediator
could
have
paid
the
same
,
then
the
Gospel
had
not
been
the
bringing
in
of
a
better
Covenant
,
but
a
performance
of
the
Old
,
pag.
271.
But
if
there
be
a
Relaxation
[d]
or
Dispensation
of
the
first
Law
,
then
it
necessarily
follows
,
That
what
Christ
paid
,
was
not
the
very
same
which
the
first
Law
required
;
for
what
need
of
that
,
when
the
very
same
was
paid
that
was
in
the
Obligation
.
[e]
But
if
it
be
said
,
That
the
dignity
of
the
Person
makes
up
what
wanted
in
the
kind
or
degree
of
punishment
,
this
is
a
plain
confession
,
That
it
is
not
the
same
,
&c.
[f]
Besides
,
if
the
very
same
had
been
paid
in
the
strict
sense
,
there
would
have
followed
a
deliverance
ipso
facto
,
for
the
Release
immediately
follows
the
payment
of
the
same
;
and
it
had
been
Injustice
to
have
required
any
thing
further
,
in
order
to
the
discharge
of
the
offender
,
when
strict
and
full
payment
had
been
made
of
what
was
in
the
Obligation
▪
[g]
But
we
see
that
Faith
and
Repentance
,
and
the
Consequences
of
those
two
,
are
made
Conditions
on
our
parts
,
in
order
to
the
enjoying
the
benefit
of
what
Christ
hath
procured
;
so
that
the
Release
is
not
immediate
upon
the
Payment
,
&c.
Page
272.
We
are
to
consider
that
these
very
Persons
assert
,
That
Christ
paid
all
for
us
,
and
in
our
name
and
stead
;
so
that
the
payment
by
Christ
was
by
a
substitution
in
our
room
;
and
if
he
paid
the
same
which
the
Law
required
,
the
benefit
must
immediatly
acrue
to
those
in
whose
Name
the
Debt
was
paid
;
for
what
was
done
in
the
Name
of
another
,
is
all
one
to
the
Creditor
,
as
if
it
had
been
done
by
the
Debtor
himself
;
But
above
all
things
,
it
is
impossible
to
reconcile
the
freeness
of
Remission
,
with
the
full
Payment
,
&c.
—
Neither
will
it
serve
to
say
,
That
though
it
was
not
free
to
Christ
,
yet
it
was
to
us
:
for
the
Satisfaction
and
Remission
must
respect
the
same
person
,
for
Christ
did
not
pay
for
himself
,
but
for
us
;
neither
could
the
Remission
be
to
him
,
&c.
—
It
is
impossible
the
same
Debt
should
be
fully
paid
,
and
freely
forgiven
;
much
less
will
it
avoid
the
difficulty
in
this
case
to
say
,
That
[h]
it
was
a
refusable
Payment
,
for
it
being
supposed
to
be
the
very
same
,
it
was
not
in
Justice
refusable
,
&c.
pag.
173.
Thus
when
our
Adversaries
Dispute
against
this
Opinion
,
no
wonder
if
they
do
it
succesfully
;
but
this
whole
Opinion
is
built
upon
a
Mistake
,
That
Satisfaction
must
be
the
payment
of
the
very
same
;
which
while
they
contend
for
,
they
give
our
Adversaries
too
great
an
advantage
,
and
make
them
think
they
triumph
over
the
Faith
of
the
Church
,
when
they
do
it
only
over
the
mistake
of
some
perticular
Persons
,
*
p.
275.
They
make
the
right
of
punishment
meerly
to
depend
on
God's
absolute
Dominion
,
and
that
all
Satisfaction
must
be
considered
under
the
notion
of
Compensation
for
the
injuries
done
to
him
,
—
[h]
But
if
we
can
clearly
shew
a
considerable
difference
between
the
Notion
of
Debts
and
Punishments
,
if
the
right
of
Punishments
doth
not
depend
upon
meer
Dominion
;
and
that
Satisfaction
by
way
of
Punishment
,
is
not
primarily
entended
for
Compensation
.
It
is
lawful
for
a
man
to
forgive
all
the
Debts
which
are
owing
him
,
—
althoug
they
assert
,
That
the
Justice
of
God
doth
never
require
Punishment
in
case
of
Repentance
;
but
withal
they
assert
,
That
in
case
of
Impenitency
,
it
is
not
only
agreeable
,
but
due
to
the
nature
and
decrees
,
and
therefore
to
the
rectitude
and
equity
of
God
not
to
give
Pardon
:
If
this
be
true
,
then
there
is
an
apparent
difference
between
the
notion
of
Debts
and
Punishments
,
&c.
Thus
far
Edw.
Stillingfleet
.
Obs.
Hereby
the
Reader
may
see
how
contrary
to
Dr.
Owen
and
T.
Danson's
Notions
of
Law
,
Dr.
Stillingfleet
hath
reasoned
,
and
hath
seemed
to
shew
more
Moderation
,
and
offer
more
Reason
(
in
his
way
and
method
)
than
they
have
done
in
these
matters
:
These
Passages
I
was
willing
to
Relate
,
that
the
World
may
see
how
Inconsistent
and
Opposite
these
Doctors
,
and
Learned
men
,
(
so
accounted
)
are
in
their
Notions
,
and
how
they
cannot
agree
among
themselves
,
and
also
what
Confusion
men
are
apt
to
run
into
,
when
they
keep
not
to
the
plain
language
of
the
Scriptures
;
Besides
had
the
despised
Suffering
Quakers
but
appeared
(
as
from
themselves
)
after
this
method
against
J.
O.
and
his
Brethren
,
as
E.
S.
hath
done
,
what
an
offence
would
it
have
been
unto
them
,
and
how
ready
would
they
have
been
to
muster
up
their
Forces
,
and
send
out
their
reviling
Books
*
against
us
,
hoping
thereby
to
gain
the
more
favour
and
esteem
,
as
,
Defenders
of
the
Faith
of
the
Church
,
&c.
whereas
,
it
is
not
the
Faith
of
the
Church
they
defend
in
their
mistakes
,
whereby
they
have
obscured
the
state
of
the
Controversie
,
by
managing
it
with
more
Zeal
than
Judgment
,
according
to
E.
S.
his
words
:
Now
they
may
Answer
themselves
in
their
Contradictions
,
and
see
if
they
can
Reconcile
their
own
Work
,
before
they
further
meddle
against
others
;
for
in
the
state
they
are
in
,
the
more
they
strive
,
the
more
they
'l
Confound
themselves
,
and
work
their
own
overthrow
.
As
for
their
Reviling
and
nick-Names
they
give
men
,
that
differ
,
they
are
but
poor
Arguments
for
Confutation
,
when
they
are
rather
to
prejudice
the
Ignorant
,
than
to
manifest
Truth
.
Howbeit
,
whatever
men's
Notions
,
or
Opinions
be
,
touching
Christ
or
his
Sufferings
,
we
have
not
our
Religion
and
Experience
thereof
from
them
,
they
being
uncertain
,
and
weak
,
in
comparison
of
the
Living
Truth
it self
,
which
in
Christ
and
his
Light
,
is
received
;
and
not
in
men's
Traditions
and
Notions
:
And
that
all
may
come
to
know
the
certain
Principle
or
Light
of
Christ
within
,
to
wait
in
,
to
know
the
Power
of
Godliness
,
and
those
things
which
concern
Life
and
Salvation
:
This
is
the
desire
of
my
Soul
,
for
all
such
as
feel
a
want
of
true
Satisfaction
and
Peace
in
their
own
Souls
.
Some
Passages
of
Edward
Stillingfleet's
Sermon
Preached
before
the
King
,
March
13.
1666
/
7.
which
was
Printed
by
his
special
command
.
[a]
HE
who
hath
appointed
the
Rewards
and
Punishments
of
the
great
Day
,
will
then
call
the
Sinner
to
Accompt
,
not
only
for
all
his
other
sins
,
but
for
offering
to
lay
the
Imputation
of
them
upon
himself
.
We
have
the
greatest
reason
to
lay
the
blame
of
all
our
Evil
Actions
upon
our selves
,
as
to
attribute
the
Glory
of
all
our
Good
unto
himself
,
pag.
16
,
17.
[
b
]
That
God
had
designed
(
they
are
ready
to
say
)
That
man
should
lead
a
life
free
from
sin
;
Why
did
he
confine
the
Soul
of
man
to
a
Body
so
apt
to
taint
and
pollute
it
?
But
,
who
art
thou
,
O
man
,
that
doth
find
fault
with
thy
Maker
?
&c.
pag.
17.
[b]
He
hath
offered
us
the
assistance
of
his
Grace
,
and
of
that
Spirit
of
his
,
which
is
greater
then
that
Spirit
which
is
in
the
World
;
He
hath
promised
us
those
Weapons
,
whereby
we
may
withstand
the
Torrent
of
Wickedness
in
the
World
;
we
have
not
only
sufficient
means
of
Resistance
,
but
we
understand
the
Danger
before
hand
,
pag.
19.
[b]
Their
Consciences
still
rebuke
them
sharply
for
their
sins
,
then
in
a
mighty
rage
and
fury
,
they
charge
God
himself
with
Tyranny
,
as
laying
impossible
Laws
upon
the
Souls
of
men
.
But
if
we
either
consider
the
Nature
of
the
Command
,
or
the
Promises
which
accompany
it
,
or
the
large
Experience
to
the
contrary
,
we
shall
easily
discover
that
this
Pretence
is
altogether
unreasonable
;
for
,
what
is
it
that
God
requires
of
men
,
as
the
Condition
of
their
future
Happiness
,
which
in
its
own
Nature
is
judged
Impossible
?
Is
it
for
men
to
live
Soberly
,
Righteously
,
Godly
,
in
this
World
?
for
that
was
the
end
of
Christian
Religion
,
&c.
Is
it
to
do
as
we
would
be
done
by
?
Is
it
to
maintain
a
Universal
Kindness
and
Good
Will
to
men
?
That
indeed
is
the
great
Excellency
of
our
Religion
,
that
it
so
strictly
requires
it
;
but
if
this
be
impossible
,
farewel
all
good
Nature
in
the
World
,
pag.
21
,
22.
[b]
Their
own
mouths
will
Condemn
them
,
when
they
charge
God
with
laying
impossible
Lawes
upon
Mankind
.
—
Yet
such
is
the
unlimited
Nature
of
Divine
Goodness
,
and
the
exceeding
Riches
of
God's
Grace
,
that
he
makes
a
large
and
free
offer
of
Assistance
to
all
those
who
are
so
senseable
of
their
own
infirmity
,
as
to
beg
it
of
him
:
And
can
men
then
say
the
Command
is
impossible
,
when
he
hath
promised
an
assistance
sutable
to
the
nature
of
the
Duty
,
and
infirmities
of
men
?
pag.
23.
—
Hath
he
not
made
use
of
the
most
obliging
motives
to
perswade
us
to
the
Practice
of
what
he
requires
,
by
the
infinite
discovery
of
his
own
Love
,
the
Death
of
his
Son
,
and
the
Promise
of
his
Spirit
;
and
what
then
is
wanting
,
but
only
setting
our selves
with
a
serious
Obedience
to
them
,
to
make
his
Commands
not
only
not
impossible
,
but
easie
to
us
,
pag.
24.
Thus
far
E.S.
Obs.
Here
observe
,
That
E.S.
hath
Asserted
Truth
,
contrary
to
the
Presbyterians
and
Independants
:
1st
.
On
the
behalf
of
the
Freeness
and
Sufficiency
of
God's
Grace
to
Mankind
,
for
the
Fulfilling
or
Obeying
of
God's
Commands
.
2dly
.
In
his
Asserting
the
Possibility
of
man's
Obeying
them
thereby
,
which
amounts
to
Perfection
and
Freedom
from
Sin
,
as
being
attainable
by
those
Divine
Helps
that
God
affords
man
for
that
end
.
3dly
.
In
Reproving
them
,
that
being
sharply
rebuked
in
their
Consciences
for
sin
,
do
charge
God
with
laying
impossible
Lawes
on
men
,
which
is
no
less
than
to
charge
him
with
Cruelty
,
or
Tyranny
.
The
CONCLUSION
.
The
sum
of
the
Controversie
between
us
and
our
present
Opposers
,
consists
in
these
following
Heads
.
1st
.
FIrst
,
I
Affirm
,
That
their
distinguishing
the
Deity
,
or
God-head
into
Three
separate
(
or
finite
)
Personalities
,
and
to
reckon
the
Father
,
Son
,
and
Holy
Ghost
not
Infinite
,
is
Anti-scriptural
,
Erroneous
,
and
Blasphemous
.
2dly
.
That
their
Affirming
Christ
not
to
be
Innocent
but
Guilty
of
our
sins
when
he
Suffered
(
is
Blasphemous
)
and
so
their
deeming
,
that
the
Suffering
he
underwent
,
was
the
same
Revenge
or
Vengeance
from
God
(
which
they
term
Vindictive
Justice
)
that
's
due
to
Wicked
men
,
Reprobate
Angels
,
and
Devils
(
this
is
false
also
)
and
that
upon
that
ground
,
their
stating
the
matter
of
Satisfaction
to
Divine
Justice
,
as
otherwise
,
It
being
impossible
〈◊〉
God
to
Pardon
,
&c.
All
this
is
to
charge
God
with
Injustice
and
Cruelty
against
his
Innocent
Son
,
and
is
,
in
the
first
place
,
Blasphemous
against
Christ
;
and
in
the
next
,
its
Impious
,
to
the
dishonour
of
both
Father
and
Son.
3dly
.
Their
Affirming
Christ
but
to
have
died
but
for
a
few
,
and
not
for
all
men
;
and
that
his
being
a
Propitiation
,
or
Sacrifice
,
is
but
for
some
of
all
sorts
(
of
Jewes
and
Gentiles
)
and
not
for
the
sins
of
the
whole
World
,
is
contrary
to
plain
Scripture
,
and
repugnant
to
the
free
Grace
and
gift
of
God
to
all
.
4thly
.
Their
Affirming
,
That
Christ
doth
not
enlighten
every
man
with
a
spiritual
saving
Light
,
but
with
a
natural
insufficient
Light
;
is
an
Erroneous
Doctrine
of
Darkness
,
and
Antichrist
,
and
repugnant
both
to
Christ
,
and
God's
free
Grace
,
and
Love
in
him
to
Mankind
.
5thly
.
Their
Affirming
Perfection
,
or
freedom
from
sin
,
not
to
be
attainable
in
this
Life
;
and
so
their
arguing
for
sin
term
of
Life
,
is
Antichristian
,
and
of
the
Devil
;
being
against
the
Commands
and
Promises
of
God
,
and
against
the
Power
and
Coming
of
Christ
,
and
frustrates
the
end
of
his
Suffering
,
Sacrifice
,
and
Manifestation
.
6thly
.
Their
Notion
of
Imputation
of
Christ's
Righteousness
,
to
impure
,
sinful
,
rebellious
Persons
,
who
are
not
partakers
of
it
in
themselves
,
nor
yet
in
that
Faith
which
purifies
the
heart
;
and
thereupon
their
reckoning
them
Righteous
in
God's
account
,
is
a
false
Notion
,
and
none
of
God's
,
nor
Christ's
Imputation
;
but
as
Gross
,
Erroneous
,
and
Impious
,
as
their
imputing
sin
to
Christ
as
not
being
Innocent
when
he
Suffer'd
,
but
Guilty
,
&c.
7thly
.
And
their
Affirming
men
to
be
Justified
,
or
in
a
Justified
state
,
by
an
Imputed
Righteousness
,
whilst
actually
sinful
and
unjust
;
is
as
false
,
and
as
great
abomination
,
as
he
that
Justifieth
the
Wicked
,
and
he
that
Condemneth
the
Just
;
or
as
they
are
that
Condemn
Christ
as
not
being
Innocent
,
and
Justifie
sinful
men
(
or
Hypocrites
)
as
being
Righteous
,
whose
Faith
is
but
empty
,
dead
,
and
feigned
.
8thly
.
So
their
Affirming
men
to
be
Imputatively
Righteous
,
when
inherently
and
actually
sinful
;
or
Imputatively
saved
,
when
actually
damned
:
And
all
their
Doctrines
that
tend
to
dishonour
God
,
or
Christ
,
and
to
give
People
ease
and
liberty
in
sin
,
are
to
be
denied
as
Erroneous
,
Antichristian
,
and
Devillish
.
And
here
in
opposition
to
our
Ridgid
Opposers
,
both
those
of
Presbyterians
and
Independants
(
concerned
in
these
Doctrines
)
I
further
Affirm
as
followeth
;
First
,
That
the
Three
that
bear
Record
in
Heaven
,
the
Father
,
the
Word
,
and
the
Spirit
(
or
the
Father
,
Son
,
and
Holy
Ghost
)
are
One
,
and
inseparable
;
no
where
in
Scripture
called
Three
separate
Persons
,
nor
finite
in
Personalities
;
though
three
[
in
manifestation
]
and
so
testified
of
(
as
Three
Witnesses
)
for
the
Confirmation
of
the
Testimony
of
the
Gospel
.
Secondly
,
That
Christ
was
Innocent
and
not
Guilty
when
he
Suffered
(
he
was
Just
that
Suffered
for
the
Unjust
)
seeing
he
freely
,
in
the
Love
of
God
to
man
,
gave
and
offered
himself
,
by
the
Eternal
Spirit
,
a
Lamb
without
spot
to
God
;
so
that
he
was
an
Offering
well
pleasing
,
a
sweet
smelling
savour
,
and
so
a
most
acceptable
and
satisfactory
Sacrifice
to
God
for
all
men
.
—
It
being
also
possible
for
God
,
and
he
doth
Pardon
men
upon
Repentance
for
Christ's
sake
,
without
either
accounting
Christ
not
Innocent
or
Guilty
of
men's
sins
,
and
without
either
exercising
the
same
Rigour
of
Punishment
,
Eternal
Death
,
or
Vengeance
upon
him
,
that
's
due
to
Reprobates
and
Devils
:
For
it
was
in
one
and
the
same
Love
,
mutual
Condescention
,
and
a
Spirit
of
Compassion
and
Forgiveness
,
both
in
the
Father
and
in
the
Son
,
towards
Mankind
,
that
Christ
was
given
a
Ransom
,
or
in
which
(
as
it
's
said
)
God
sent
his
Son
,
and
Christ
gave
himself
,
&c.
Thirdly
,
That
Christ
gave
himself
a
Ransom
for
all
men
,
and
by
the
Grace
of
God
*
tasted
Death
for
every
man
,
being
a
Propitiation
for
the
sins
of
the
whole
World
,
to
shew
forth
,
and
give
Testimony
of
God's
Love
and
Grace
towards
all
Mankind
.
Fourthly
,
That
Christ
inlightens
every
man
that
cometh
into
the
World
,
with
a
spiritual
saving
Light
,
which
they
that
believe
in
,
and
follow
,
do
receive
Life
in
him
the
true
Light
(
however
Darkness
oppose
or
deny
it
)
and
they
that
reject
,
or
hate
his
Light
,
are
condemned
,
and
left
without
excuse
before
the
Lord
by
it
.
Fifthly
,
That
Perfection
and
freedom
from
sin
,
is
attainable
in
this
Life
to
all
that
believe
in
the
Power
of
Christ
for
that
end
,
what
ever
the
Devil
and
his
Ministers
say
to
the
contrary
.
Sixthly
,
That
while
Persons
are
impure
or
sinful
,
not
experiencing
the
Work
of
God
in
them
,
nor
the
Living
Faith
in
it's
Operation
,
nor
Sanctification
in
them
,
God
doth
not
impute
Christ's
Righteousness
to
them
,
nor
reckon
it
theirs
,
they
being
out
of
it
in
the
Unregenerate
state
,
not
come
to
know
the
Image
of
God
renewed
in
them
;
for
men
are
not
imputedly
Righteous
when
actually
sinners
(
as
impiously
hath
been
Asserted
)
nor
imputedly
saved
,
when
actually
damned
▪
no
more
then
imputatively
Saints
,
while
actually
Devils
.
Seventhly
,
Neither
doth
God
account
men
Justified
,
or
reckon
them
Righteous
,
whilst
they
are
really
unjust
,
being
reproved
and
judged
as
Unrighteous
by
his
Light
and
Spirit
in
them
;
for
God's
accompts
and
reckonings
are
true
and
Righteous
,
and
he
Just
and
True
in
all
his
wayes
,
and
his
Judgments
are
Right
,
and
he
can
no
more
therein
Contradict
his
own
Light
,
in
Man
,
or
it's
Judgment
and
Testimony
,
than
he
can
oppose
or
deny
himself
.
Eighthly
,
The
Unrighteous
shall
not
inherit
the
Kingdom
of
God
;
and
the
Wrath
of
God
is
revealed
from
Heaven
against
all
ungodliness
and
unrighteousness
of
men
;
they
that
are
(
or
continue
)
actually
sinful
and
polluted
,
are
neither
acquitted
nor
Righteous
in
God's
account
,
but
must
bear
their
Iniquity
,
which
will
be
their
ruine
,
unless
they
Return
and
be
reconciled
in
their
minds
to
the
Light
of
Christ
within
(
which
reproves
them
of
sin
and
evil
)
and
so
except
men
Repent
and
forsake
their
sins
,
they
shall
surely
perish
;
they
that
neglect
the
great
Salvation
,
cannot
escape
Condemnation
.
—
If
I
sin
against
thee
,
then
thou
markest
me
,
and
thou
wilt
not
acquit
me
from
mine
Iniquity
,
Job
10.14
.
Psal.
32.
God
imputes
sin
to
none
,
but
them
in
whom
it
is
in
being
;
so
he
imputes
nor
Righteousness
to
any
,
but
them
in
whom
it
is
;
as
the
blessed
man
,
to
whom
God
imputeth
not
sin
,
&c.
in
his
Spirit
there
is
no
guile
.
Finally
,
All
that
profess
to
be
Ministers
of
the
Gospel
,
and
Teachers
of
others
,
ought
to
Preach
or
Teach
nothing
but
what
may
make
,
or
tend
to
the
Glory
of
God
,
and
Honour
of
Christ
Jesus
,
in
the
Exaltation
of
Truth
and
Righteousness
in
the
Earth
,
and
all
the
Contrary
(
as
all
sin
and
sinful
Doctrines
,
with
all
sin-pleasing
and
sinners-soothing
Principles
)
to
be
abhorred
,
rejected
,
and
opposed
by
all
professing
Christianity
,
that
tender
the
Honour
of
Christ
,
and
desire
the
Exaltation
of
his
Kingdom
,
which
stands
in
Righteousness
.
Notes, typically marginal, from the original text
Notes for div A65863-e5970
T.V.
his
Contradictions
.
Notes for div A65863-e8460
W.
Madox
.
*
Christ's
Divinity
owned
.
*
The
Vnity
of
the
Deity
and
Divinity
of
Christ
,
Asserted
.
*
A
poor
Tryal
.
*
The
Father
,
the
Word
,
and
the
Spirit
,
truly
confessed
by
us
,
according
to
the
Scriptures
;
but
these
Priests
mis-calling
them
,
denyed
.
*
See
our
Opposers
blasphemous
Distinctions
,
and
Contradictions
.
*
W.
M's
Rayling
.
*
Presbyters
vain
&
prophane
babling
,
confusion
and
blaspphemous
work
.
*
Contradictions
.
*
The
Pit
they
have
digged
for
others
,
they
are
fallen
into
themselves
.
Notes for div A65863-e11630
Here
you
may
see
T.V.
his
invented
un-scriptural
riddle
.
Notes for div A65863-e13560
*
Yet
[
in
Contradiction
]
they
other
whiles
state
it
as
an
Act
of
Law
,
and
Contract
between
Creditor
and
Surety
,
depending
on
Christ
as
a
second
Person
;
but
[
in
Contradiction
again
]
't
is
as
God-Man
,
(
as
their
words
are
.
)
*
Where
then
is
his
absolute
Power
and
soveraignity
so
much
profest
?
Confusion
and
Distractions
.
*
For
a
life
in
sin
,
is
not
God's
terms
.
*
But
J.
Owen
confesseth
otherwise
,
That
God
requireth
Faith
and
Repentance
in
Sinners
antecedently
to
their
Participation
of
Pardon
.
*
This
being
God's
Pleasure
in
both
,
where
do
the
Scripture
,
call
it
his
Vindicative
Justice
upon
him
,
as
T.
V
's
words
are
;
which
J.
O.
and
T.
D.
call
Vindictive
Justice
;
but
by
what
Scripture
we
know
not
;
for
the
Scripture
calls
it
,
the
Chastizement
of
our
Peace
that
was
on
him
.
*
The
Souls
that
he
hath
made
,
his
Justice
doth
not
with-hold
pity
from
them
to
gain
upon
them
.
Heb.
12.9
,
10
,
11.
Notes for div A65863-e17030
*
It
was
Christ's
Persecutors
that
charged
,
or
imputed
Sin
,
Guilt
,
and
Blasphemy
to
him
;
and
so
such
they
are
that
impute
Righteousness
to
wicked
or
sinful
Persons
.
T.V.
Notes for div A65863-e19200
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Three
Witnesses
.
Page
14.
Page
16.
‖
Here
they
deny
the
full
satisfaction
(
or
plenary
,
as
they
call
it
.
)
‖
Here
T.
D.
hath
shot
at
us
in
the
Devil's
Bow
▪
as
formerly
he
confessed
he
did
.
‖
But
man
in
the
faln
state
is
worse
then
meerly
a
Debtor
;
for
he
is
a
Malefactor
,
guilty
of
high
Offences
and
Crimes
against
the
pure
Law
of
God
,
for
which
he
must
feel
Justice
in
the
Ministration
of
the
Law
and
Sentence
of
death
inwardly
upon
the
Transgressor
,
before
he
receive
and
enjoy
the
attonement
,
ransom
and
peace
with
God.
‖
Though
God
was
alwayes
well
pleased
and
satisfied
in
Christ
,
in
his
doing
and
Suffering
,
and
as
he
was
a
Sacrifice
for
Sin
;
yet
this
is
not
enough
for
us
to
profess
and
believe
,
without
knowing
the
Work
of
Christ
,
and
Effect
of
his
Sufferings
and
Righteousness
within
,
and
his
Spirit
to
make
intercession
,
&c.
Rom.
8.
Phil.
3.9.10
.
Of
Justication
.
To
Justifie
,
what
it
is
.
Of
Perfection
.
Of
the
Light
within
.
Of
the
Scriptures
.
Of
Baptism
and
the
Lords
Supper
.
‖
Rather
Hireling
at
Sandwich
.
Galat.
3.4
.
Chapters
.
Of
the
Resurrection
.
1
Cor.
15.35
,
36
,
37
,
38.
Notes for div A65863-e27180
Pag.
156
,
157
,
and
160.
Pag.
163.
and
176.
Pag.
178.
and
180.
‖
But
what
a
strange
instance
is
that
of
J.
O.
that
God
cannot
lye
,
he
cannot
deny
himself
,
&c.
to
prove
that
he
cannot
freely
pardon
sin
,
&c.
pag.
178.
as
if
the
one
were
as
much
contrary
to
his
nature
as
the
other
,
and
yet
upon
Faith
and
Repentance
(
which
are
his
gifts
)
he
doth
pardon
his
Creature
man.
Note
also
that
J.
O.
to
the
Reader
saith
of
his
Authors
,
that
many
of
them
do
expressly
blame
some
of
the
School-men
,
as
Aquinus
Durandus
Biel
Tartaretus
,
for
granting
a
possibility
of
pardon
without
satisfaction
,
as
opening
a
way
to
the
Socinian
error
;
See
here
J.
O's
Authors
,
&
great
able
learned
defenders
,
how
they
censure
and
contradict
one
another
,
yet
he
would
have
men
be
wary
how
they
censure
them
notwithstanding
.
‖
Who
with
his
Brethren
were
fully
manifested
and
confuted
by
Sam.
Fisher
in
his
Book
stiled
Rusticus
,
&c.
never
yet
answered
by
them
,
nor
like
to
be
.
‖
For
it
was
committed
into
the
hands
of
the
Father
,
and
was
that
day
in
Paradice
.
‖
Whether
his
Soul's
travel
and
suffering
under
the
burthen
of
Mans
Transgression
,
also
,
even
till
he
was
in
an
Agony
,
or
his
Body
suffering
under
the
violence
of
the
wicked
hands
to
death
,
and
the
shedding
of
his
Blood
,
&c.
And
why
hast
thou
forsaken
me
?
Mat.
27.46
.
implies
a
deep
suffering
for
Sinners
under
a
cloud
of
Affliction
;
yet
not
the
Infinite
Wrath
,
or
Eternal
Death
that
's
due
to
the
Wicked
who
reject
God's
Love
and
good
will
that
's
tendred
in
Chirst
;
we
desire
all
may
have
as
good
an
esteem
of
Christ
in
his
Sufferings
,
as
may
be
;
but
methinks
you
Professors
do
ascribe
very
mean
honor
to
Christ
and
his
Sufferings
,
who
therein
reckon
him
not
innocent
,
but
guilty
of
your
sins
;
and
therefore
that
he
suffered
the
same
Vengeance
,
or
Vindictive
Justice
due
to
Reprobate
Angels
and
Devils
,
is
this
the
Dignity
you
confer
upon
Christ
?
Oh
Miserable
!
‖
For
if
but
a
little
Storm
or
Persecution
comes
to
try
you
,
its
probable
the
Back-doors
,
Back-wayes
,
Closets
,
Cole-holes
,
Garrets
or
Cock-lofts
,
with
the
Back-leads
,
&c.
may
stand
you
,
Professors
,
in
some
stead
,
as
they
have
done
many
of
you
;
otherwise
,
if
there
be
no
such
By-wayes
to
make
an
escape
,
and
run
away
;
the
Table
spread
with
Victuals
,
or
Beer
and
Tobaco
may
stand
for
a
colour
and
pretence
in
your
Meetings
(
as
they
have
in
some
of
them
)
to
delude
those
that
shall
oppose
you
,
and
make
them
believe
a
lie
,
and
discover
what
spirit
and
religion
Independants
and
Presbyterians
are
of
.
Notes for div A65863-e29890
W.
M.
*
See
his
shuffle
here
,
for
neither
Nature
nor
Man
simply
can
be
called
Three
distinct
separate
Persons
,
as
Peter
,
James
,
and
John
were
;
and
as
they
say
,
the
Father
,
Word
,
and
Spirit
,
are
.
Contradict
.
*
That
was
not
Christ.
*
Where
then
is
the
Impossibility
in
him
for
it
?
see
Matth.
19.26
.
Luk.
1.37
.
Contr.
to
the
former
*
Not
upon
his
beloved
Son
Christ.
All
which
Contradict
their
Doctrine
of
Imperfection
,
and
prove
our
Principle
;
and
then
their
filthy
Raggs
of
self-Righteousness
,
and
best
Performances
,
which
are
sinful
,
are
shut
out
of
both
Union
and
Intimacy
with
Christ
,
as
not
proceeding
from
any
true
dependance
upon
him
,
or
that
Spirit
and
Truth
wherein
the
True
and
Living
God
is
Worshipped
by
all
such
as
are
of
the
true
Circumcision
.
Notes for div A65863-e33410
In
the
Margent
are
J.
Owen
and
T.
Danson
's
Doctrines
.
[a]
Jo.
Owen
.
For
the
term
of
Satisfaction
,
—
the
right
understanding
of
the
word
it self
,
depends
on
some
Notions
of
Law
,
that
as
yet
we
need
not
take
into
Consideration
,
pag.
150.
[b]
J.
O.
He
(
Christ
)
bare
our
sins
,
or
the
punishment
due
unto
them
,
pag.
160.
He
answered
the
Law
,
and
the
penalty
of
it
,
pag.
161.
T.D.
The
deliverer
undergoes
the
evil
in
kind
,
which
he
that
is
delivered
should
have
undergone
,
pag.
24.
Obs.
Here
is
as
much
opposition
between
these
men
and
Dr.
Still
.
as
if
J.
O.
should
say
,
It
was
the
very
same
punishment
,
&c.
but
E.
S.
Nay
;
It
was
not
the
very
same
,
&c.
[c]
T.
D.
Christ
when
he
suffered
was
not
Innocent
,
and
when
God
required
satisfaction
of
him
,
it
was
due
from
him
,
&c.
[d]
J.O.
God
as
supream
Ruler
,
dispenseth
not
with
the
Act
of
Law
,
but
the
immediate
object
,
and
substitutes
another
Sufferer
in
the
room
of
them
who
are
principally
lyable
unto
the
sentence
,
&c.
[e]
J.
O.
The
Son
of
God
—
was
upon
the
account
of
the
Dignity
of
his
Person
,
able
to
Answer
the
Penalty
which
all
others
had
incurred
.
[f]
J.O.
That
God
—
did
so
lay
our
sins
in
and
by
the
sentence
of
the
Law
upon
him
,
&c.
pag.
166.
[g]
T.
D.
God
admits
of
what
Christ
did
on
our
behalf
,
as
if
it
had
been
our
personal
Act
,
as
the
Creditor
Cancels
the
Bond
,
le
ts
the
Debtor
out
of
Prison
,
and
gives
him
as
Legal
a
Discharge
upon
the
Sureties
payment
,
&c.
Observe
T.
D's
words
below
,
whereupon
,
1.
I
ask
if
refusable
Payment
,
how
then
is
God
bound
to
take
Vengeance
,
in
T.
V.
his
sense
?
2.
If
another
thing
be
paid
,
How
agrees
this
with
J.
O?
For
,
[h]
T.
D.
Supposes
,
That
Satisfaction
to
be
Solutio
recusabilis
,
Refusable
payment
;
—
dum
alius
solvit
,
aliud
solvitur
;
—
When
another
Person
then
what
was
obliged
makes
payment
,
—
another
thing
is
paid
,
then
what
the
Law
required
.
—
*
As
J.
O.
T.
D.
&
T.
V.
they
being
the
Mistakers
.
[h]
T.D.
That
Christ
made
a
Compensation
to
God
,
for
the
Injury
done
him
by
our
sin
,
which
may
be
both
by
doing
and
suffering
Justice
,
that
is
Vindictive
.
—
*
For
which
—
see
their
railing
Language
[
as
Black-mouthed
Blasphemers
,
hiddeous
Blasphemers
,
with
Socinian
and
damnably
Heretical
Opinions
,
&c.
]
used
by
T.
V.
]
They
may
receive
a
Check
from
Dr.
Stillingfleet
,
to
the
Reader
,
viz.
It
may
be
some
will
be
dissatisfied
,
that
I
give
our
Adversaries
no
harder
Names
,
but
I
never
found
any
men
convinced
by
ill
Language
;
and
those
we
have
to
deal
withal
,
are
too
subtile
,
not
to
distinguish
between
loud
Clamours
and
Demonstrations
.
I
leave
that
Method
of
Confuting
them
,
to
those
who
have
greater
Abilities
in
that
way
.
I
think
it
very
Incongruous
for
us
,
while
we
Magnifie
the
Patience
and
Meekness
of
Christ
in
his
Sufferings
,
to
discover
our
Passion
,
in
Disputing
about
them
.
Notes for div A65863-e34320
[a]
T.
Danson
.
Christ
when
he
Suffered
was
not
Innocent
,
and
when
God
required
Satisfaction
of
him
,
it
was
due
from
him
;
Christ
was
guilty
of
our
sin
,
when
he
Suffered
for
it
,
Synopsis
pag.
36.
Christ
was
made
sin
by
Imputation
,
therefore
,
so
are
we
made
Righteous
,
pag.
40.
[b]
T.D.
A
state
of
freedom
from
sin
is
not
attainable
in
this
life
;
—
No
man
ever
did
attain
a
state
of
Perfection
(
viz.
none
of
the
eminently
Holy
Persons
in
the
Scripture
)
pag.
55.
Yet
Perfection
is
commanded
,
—
Be
ye
therefore
perfect
as
your
Heavenly
Father
,
&c.
Mat.
5.48
.
Such
Commands
are
the
measure
of
our
Duty
,
not
of
our
Attainments
,
pag.
57.
[b]
T.D.
A
state
of
freedom
from
sin
is
not
attainable
in
this
life
;
—
No
man
ever
did
attain
a
state
of
Perfection
(
viz.
none
of
the
eminently
Holy
Persons
in
the
Scripture
)
pag.
55.
Yet
Perfection
is
commanded
,
—
Be
ye
therefore
perfect
as
your
Heavenly
Father
,
&c.
Mat.
5.48
.
Such
Commands
are
the
measure
of
our
Duty
,
not
of
our
Attainments
,
pag.
57.
[b]
T.D.
A
state
of
freedom
from
sin
is
not
attainable
in
this
life
;
—
No
man
ever
did
attain
a
state
of
Perfection
(
viz.
none
of
the
eminently
Holy
Persons
in
the
Scripture
)
pag.
55.
Yet
Perfection
is
commanded
,
—
Be
ye
therefore
perfect
as
your
Heavenly
Father
,
&c.
Mat.
5.48
.
Such
Commands
are
the
measure
of
our
Duty
,
not
of
our
Attainments
,
pag.
57.
Notes for div A65863-e34840
*
His
tasting
Death
,
was
not
the
Revenge
that
the
Wicked
have
incurred
;
neither
is
Grace
Revenge
.