The
Reply
to
their
Book
.
WEE
charged
them
(
and
yet
do
)
to
be
guilty
of
great
Errors
:
as
1.
In
pleading
for
and
maintaining
a
perfection
of
sinlessness
in
themselves
in
this
life
.
To
this
they
say
,
We
are
in
the
great
Error
our selves
who
deny
the
perfection
of
sinlessness
in
the
Believers
,
for
the
Apostle
said
,
He
that
believeth
hath
the
witness
in
himself
,
1
John
5.
10.
which
witnes
is
perfect
and
sinless
,
so
not
without
the
perfection
of
sinlessness
.
Rep.
See
Reader
,
they
intimately
grant
our
charge
and
plead
for
it
,
but
prevaricate
or
shuffle
,
for
we
did
not
fault
them
for
asserting
a
perfection
of
sinlesness
in
the
witness
of
God
,
nor
for
saying
that
something
in
the
beleever
is
sinless
,
but
that
they
have
the
perfection
of
sinlesness
in
themselves
,
or
are
in
themselves
sinless
,
beside
they
clip
the
Text
,
they
quote
leaving
out
[
on
the
Son
of
God
]
the
object
of
the
right
beleeving
,
and
so
turn
it
into
a
lie
,
for
the
Devil
is
said
to
beleeve
too
,
Jam.
2.
19.
yet
hath
not
the
witness
(
sure
)
in
himself
,
nor
doth
the
witness
of
God
appear
to
be
in
them
,
that
is
,
in
the
right
beleevers
on
the
Son
of
God
,
they
being
not
beleevers
but
denyers
and
underminers
of
him
and
the
Fundamental
matters
of
the
testimony
of
God
concerning
him
,
as
the
following
Answer
evinces
.
They
adde
,
He
that
beleeveth
hath
the
witness
that
he
is
righteous
,
and
having
this
witness
in
himself
,
he
is
not
without
the
perfection
and
purity
of
it
in
himself
,
for
the
witness
of
God
cannot
be
divided
from
the
nature
of
it
.
Rep.
It
is
not
true
that
every
one
that
beleeveth
hath
obtained
witness
that
he
is
righteous
,
see
Jam
2.
19.
though
he
that
beleeveth
on
the
Son
of
God
,
and
so
in
him
that
justifieth
the
ungodly
,
his
faith
is
counted
for
righteousness
,
and
in
that
sense
he
is
righteous
,
Rom.
4.
5
,
6
,
7
,
22
,
24.
and
yet
obtaining
witness
that
one
is
righteous
is
a
farther
thing
,
Hebr.
11.
4.
and
as
the
witness
of
God
cannot
be
divided
from
the
nature
of
it
;
so
neither
can
the
Law
in
the
members
,
the
fleshly
and
carnal
disposition
be
divided
from
the
nature
of
it
;
and
as
the
one
is
in
the
beleevers
heart
,
so
the
other
is
in
his
members
,
and
these
two
warring
the
one
against
the
other
:
but
their
arguing
is
like
as
if
they
should
say
,
the
beleever
hath
no
flesh
or
blood
in
his
body
,
because
he
hath
a
spirit
in
his
body
that
hath
neither
flesh
nor
blood
in
it
,
or
that
they
be
guilty
of
the
imperfection
of
witlesness
because
they
have
something
in
them
(
their
gutts
suppose
)
that
be
witless
,
and
they
are
not
divided
from
their
nature
;
they
adde
,
John
said
(
speaking
of
Christ
)
as
he
is
so
are
we
in
this
world
,
1
Joh.
4.
17.
and
therefore
that
we
have
manifestly
wronged
them
and
the
Apostles
.
]
Rep.
That
we
have
either
wronged
them
or
the
Apostles
is
false
,
for
that
they
hold
what
we
said
,
they
do
,
they
deny
not
,
and
that
the
Apostles
so
held
they
prove
not
;
the
place
they
quote
says
not
,
as
Christ
is
without
sin
in
himself
,
so
are
we
in
this
world
,
no
more
then
he
saith
as
Christ
is
without
a
natural
corruptible
body
,
or
without
pain
,
ach
,
or
bodily
death
,
so
are
we
in
this
world
;
they
may
as
well
gather
the
one
,
as
the
other
from
that
saying
,
and
that
the
Apostle
meant
it
not
in
respect
of
sinlesness
,
as
men
,
is
evident
by
comparing
it
with
1
John
1.
8.
where
he
saith
,
If
we
say
we
have
no
sin
we
deceive
our selves
,
and
the
truth
is
not
in
us
;
we
may
not
strain
Scriptures
beyond
their
scope
,
nor
may
we
say
we
are
in
every
respect
as
Christ
is
either
in
himself
,
or
to
the
world
,
or
to
beleevers
:
Christ
is
God
over
all
,
so
are
not
the
beleevers
:
Christ
is
the
second
Adam
,
a
quickning
spirit
,
so
are
not
the
beleevers
:
Christ
is
the
only
begotten
Son
of
God
,
so
are
not
the
beleevers
on
him
:
The
only
begotten
Son
of
God
,
and
they
that
beleeve
on
him
are
distinct
and
different
persons
:
Christ
is
the
Saviour
of
the
world
,
so
are
not
the
beleevers
,
not
the
Saviour
,
though
instruments
of
saving
men
:
Christ
is
the
propitiation
for
our
sins
,
and
for
the
sins
of
the
whole
world
,
so
are
not
the
beleevers
:
Christ
is
the
Head
and
Husband
of
the
Church
,
so
are
not
the
beleevers
;
but
as
Christ
is
so
are
the
beleevers
,
and
in
an
eminent
sense
so
were
the
Apostles
in
the
world
,
in
the
judgement
,
knowledge
,
account
of
the
world
,
as
also
in
a
measure
set
to
be
lights
in
the
world
:
But
the
main
scope
is
,
that
in
respect
of
judgement
,
account
,
and
estimate
,
as
Christ
is
,
so
are
we
in
this
world
;
for
he
says
,
Herein
is
our
love
,
or
love
with
us
made
perfect
,
that
we
may
have
boldness
in
the
day
of
judgement
:
(
when
we
are
judged
of
men
here
)
because
as
he
is
,
so
are
we
in
this
world
,
as
to
their
receit
,
approvement
,
rejection
,
or
disapprovement
,
we
have
our
fellowship
therein
with
him
,
which
also
gives
us
strong
consolation
and
confidence
that
when
he
comes
to
judge
he
will
justifie
us
that
were
here
condemned
with
him
;
but
what
is
this
to
their
being
sinless
in
themselves
?
They
add
,
That
they
say
not
there
is
any
perfection
themselves
without
Christ
,
who
is
their
righteousness
,
and
they
the
righteousness
of
God
in
him
.
Rep.
That
Christ
is
their
righteousness
,
&c.
is
but
their
own
testimony
of
themselves
which
we
cannot
receive
,
because
the
true
Christ
(
whom
we
with
the
Apostles
look
for
from
heaven
,
so
to
come
again
,
as
they
see
him
go
up
;
)
they
say
p.
10.
they
desire
not
the
knowledge
of
;
nor
doth
their
not
saying
that
there
is
any
perfection
in
them
without
Christ
suffice
to
excuse
them
,
for
its
an
Error
to
say
,
that
through
Christ
they
have
perfection
in
themselves
so
as
to
be
perfectly
sinless
;
even
the
beleever
in
Christ
,
though
in
Christ
perfect
,
is
not
as
yet
perfect
in
himself
through
Christ
while
here
.
Paul
though
in
Christ
said
he
was
not
perfect
,
nor
had
attained
,
Phil.
3.
12
,
13.
no
not
to
be
sinless
,
Rom.
7.
20.
1
Tim.
1.
15.
That
Christ
was
manifested
to
take
away
our
sin
,
and
in
him
is
no
sin
we
granted
,
but
added
,
that
its
never
said
so
of
any
else
,
no
where
said
by
any
of
the
Saints
of
themselves
,
or
of
any
of
their
brethren
,
that
they
had
no
sin
in
them
,
or
were
not
sinners
:
But
they
bid
W.
and
F.
mark
how
fairly
we
contradict
our
doctrine
by
telling
its
said
indeed
that
he
that
abideth
in
him
sinneth
not
,
and
he
that
is
born
of
God
,
doth
not
commit
or
work
sin
,
because
the
seed
of
God
abides
in
him
,
neither
can
he
sin
(
that
is
,
commit
,
work
,
or
yeeld
up
himself
to
sin
)
because
he
is
born
of
God
,
which
they
render
as
inconsistent
with
our
counting
their
maintaining
a
perfection
of
sinlesness
in
this
life
,
as
a
great
error
,
and
say
we
would
accuse
the
Saints
or
brethren
with
being
sinners
.
Rep.
1.
Is
this
to
accuse
the
Saints
or
brethren
to
observe
what
they
have
said
,
or
not
said
of
themselves
or
one
another
?
If
so
,
then
all
are
accusers
of
them
that
observe
their
sayings
,
and
so
it
seems
they
to
avoid
accusing
of
them
observe
them
not
.
If
it
be
not
then
are
they
lyers
(
and
so
not
sinless
)
that
call
our
observing
what
they
said
,
or
said
not
of
themselves
,
an
accusing
of
them
,
for
we
did
no
more
in
those
sayings
they
have
quoted
as
any
impartial
Reader
may
see
.
2.
What
we
observed
they
said
,
contradicts
not
what
we
noted
they
said
not
;
if
they
can
find
that
they
said
of
themselves
or
of
their
brethren
,
that
they
had
no
sin
in
them
,
or
were
not
sinners
,
they
should
produce
it
,
and
prove
us
lyers
,
if
not
,
then
have
they
falsly
charged
us
with
self-contradiction
.
These
two
contradict
not
,
John
said
,
He
that
abideth
in
him
sinneth
not
,
and
John
said
not
,
he
that
abideth
in
him
hath
no
sin
in
himself
,
or
is
not
in
that
respect
a
sinner
,
or
that
any
doth
perfectly
abide
in
Christ
in
every
operation
and
act
,
so
as
never
to
wander
in
his
minde
out
of
him
:
Paul
abode
in
Christ
in
the
main
,
and
did
not
commit
sin
,
for
he
says
,
It
s
no
more
I
,
but
sin
that
do
it
,
and
yet
Paul
then
had
sin
in
him
,
for
he
adds
,
but
sin
that
dwelleth
in
me
:
Yea
,
and
said
,
that
with
his
flesh
he
served
the
law
of
sin
,
and
yet
with
his
mind
served
the
law
of
God
,
Rom.
7.
20
,
25.
Did
Paul
then
contradict
himself
?
If
yes
,
then
will
we
be
counted
contradictors
of
our selves
also
with
him
;
if
no
,
then
neither
do
we
contradict
our selves
;
but
either
they
are
ignorant
of
the
nature
of
contradictions
,
and
so
not
perfect
;
or
else
knowingly
say
falsly
,
and
so
are
vitious
:
We
then
yet
account
what
they
maintain
a
great
Error
,
and
yet
say
what
the
Apostle
John
said
,
because
he
said
not
what
they
say
,
that
he
that
is
born
of
God
hath
no
sin
in
him
,
but
on
the
contrary
,
If
we
say
we
have
no
sin
in
us
,
we
deceive
our selves
,
and
yet
they
were
born
of
God
,
sure
they
beleeved
Jesus
to
be
the
Christ
,
and
whosoever
doth
so
is
born
of
God
,
1
Joh.
5.
1.
so
that
any
that
are
not
blind
may
see
the
confusion
and
deceit
in
themselves
that
they
would
perswade
them
they
may
see
in
us
,
and
we
have
not
broken
our selves
(
as
they
say
falsly
of
us
)
against
any
stone
,
nor
can
any
stone
we
war
against
in
them
break
us
,
being
but
such
as
are
to
be
removed
out
of
Gods
Vineyard
,
Isai.
5.
2.
they
adde
:
W.
and
F.
If
Christ
be
made
manifest
to
take
away
sin
then
they
in
whom
he
is
made
manifest
are
not
to
have
sin
in
them
;
so
long
as
they
are
in
this
life
,
and
if
he
that
is
born
of
God
cannot
sin
nor
yield
up
to
sin
,
then
he
is
not
a
sinner
but
clear
and
perfect
from
sin
.
Rep.
We
deny
these
inferences
;
the
latter
we
have
spoken
to
and
disproved
above
,
to
the
former
we
say
,
I'
ts
not
their
duty
to
have
sin
as
their
phrase
may
seem
to
imply
:
Nor
do
we
say
it
is
their
duty
but
their
infirmity
;
even
as
to
be
weak
and
mortall
is
not
their
duty
,
but
their
burthen
,
but
if
by
[
are
to
have
sin
in
them
]
they
mean
they
have
or
will
have
sin
in
them
so
long
as
they
are
in
this
life
;
we
deny
that
inference
till
they
prove
that
Christ
was
manifested
to
take
away
sin
,
so
as
to
take
it
wholly
out
of
the
nature
of
man
in
some
of
the
particular
persons
in
this
life
,
and
that
too
absolutely
infalibly
;
we
are
not
to
build
our
faith
upon
their
inferences
,
but
upon
Gods
sayings
,
and
God
by
his
Apostle
saith
not
Christ
was
manifested
to
take
away
sin
,
therefore
in
us
is
no
sin
as
their
Inference
imports
;
therefore
their
Inference
is
denied
by
us
;
nor
slumble
we
,
much
less
do
we
break
our selves
at
that
stone
:
They
adde
,
Whosoever
sinneth
hath
neither
seen
Christ
nor
known
him
;
now
they
that
affirm
that
the
Saints
or
they
that
be
born
of
God
are
sinners
they
might
as
well
say
that
the
Saints
have
neither
seen
Christ
nor
known
him
.
Rep.
True
if
by
saying
they
are
sinners
they
mean
they
be
in
their
sins
,
and
live
in
their
sins
,
he
that
so
sinneth
hath
neither
seen
him
nor
known
him
,
but
to
be
in
sin
and
to
have
sin
in
men
,
to
live
in
sin
,
and
to
have
sailings
or
be
overtaken
with
faults
as
,
Gal.
6.
1.
Are
very
different
things
,
and
in
such
sense
he
that
saies
the
Saints
are
sinners
that
is
have
sin
in
them
,
and
in
some
things
,
offend
,
doth
not
all
one
as
to
say
they
have
not
seen
or
known
Christ
;
a
man
may
be
a
sinner
by
having
sin
in
him
and
yet
not
sin
,
as
Rom.
7.
20.
Paul
did
not
the
evil
,
yet
saies
,
of
whom
(
namely
of
sinners
)
I
am
the
chief
,
by
your
inference
Paul
might
have
said
he
neither
had
seen
Christ
nor
known
him
;
and
Isaiah
might
have
said
,
I
a
man
of
polluted
lips
therefore
mine
eyes
never
see
the
Lord
of
hosts
,
whereas
he
sayes
the
contrary
,
for
mine
eyes
have
seen
the
King
the
Lord
of
hosts
,
which
he
spoke
of
Christ
when
he
saw
his
glory
,
Isa
6.
5.
Joh.
12
,
41.
See
Reader
how
there
runs
a
constant
streame
of
mistake
in
all
their
writings
.
To
those
phrases
,
He
that
is
born
of
God
cannot
sin
,
we
said
it
's
no
more
then
to
say
that
a
man
acted
of
God
cannot
therein
sin
.
To
this
they
say
,
It
's
no
more
then
to
say
that
a
man
acted
of
God
cannot
sin
in
being
acted
of
God
;
or
he
that
doth
righteousness
doth
not
sin
in
so
doing
.
Rep.
Yes
it
's
some
thing
more
,
viz.
That
mens
sinnings
are
not
of
God
nor
can
be
,
and
so
that
they
that
sin
do
not
do
righteousness
nor
are
born
or
acted
of
God
thereunto
;
contrary
to
many
that
pretend
that
whatever
they
do
they
are
led
of
God
thereunto
,
even
then
when
they
sin
,
and
to
that
purpose
.
I
was
told
by
one
(
whether
it
be
true
I
know
not
)
that
some
of
the
Quakers
should
say
,
that
what
ever
they
do
after
they
are
believers
or
born
of
God
(
in
their
sense
)
they
cannot
sin
in
it
:
the
Apostle
Argues
the
root
from
the
fruit
,
as
in
James
1.
13.
Let
no
man
say
when
he
is
tempted
I
am
tempted
of
God
,
for
God
is
not
tempted
with
evill
nor
tempts
he
any
mans
but
a
man
is
tempted
when
led
away
by
his
own
lusts
,
&c.
As
for
reserving
an
accusation
against
him
that
's
born
of
God
,
as
they
charge
us
it
's
answered
before
we
accuse
not
whom
God
justifies
,
nor
contradict
we
what
John
saith
,
that
He
that
doth
righteousness
is
righteous
as
God
is
righteous
,
for
he
saith
not
he
that
doth
righteousness
is
as
righteous
as
God
is
righteous
in
whom
there
is
no
sin
;
similitude
there
is
but
not
perfect
equality
,
yea
therefore
is
righteous
as
Christ
is
righteous
,
not
because
there
is
no
sin
in
him
,
but
because
Christ
is
made
to
him
of
God
his
righteousness
;
and
in
him
he
is
righteous
as
Christ
is
righteousnot
in
himself
through
Christ
as
ighteous
as
Christ
is
in
respect
of
being
without
sin
,
they
adde
See
here
how
they
have
accused
the
Apostle
Paul
I.
H.
and
T.
M.
words
are
these
,
yea
in
1
Tim.
1.
15.
He
saith
he
was
then
when
an
Apostle
the
chief
of
sinners
.
Rep.
Here
again
they
say
falsely
of
us
,
unless
to
say
what
the
Apostle
said
of
himself
be
to
accuse
him
;
that
the
Apostle
even
when
an
Apostle
said
(
not
I
was
but
)
I
am
the
chief
(
namely
)
of
sinners
see
the
Scripture
quoted
by
us
,
nor
follows
it
as
they
imply
,
that
because
the
same
Apostle
in
1
Tim.
1.
12.
Sayes
that
Christ
counted
him
faithfull
,
and
put
him
into
the
Ministry
that
we
might
as
well
say
he
that
is
faithful
to
Christ
is
the
chief
of
sinners
,
no
,
it
only
follows
that
he
that
said
he
was
counted
faithfull
by
Christ
also
even
then
acknowledged
himself
the
chief
of
sinners
:
and
that
's
true
unless
they
can
blot
out
the
words
of
Scripture
and
prove
them
false
,
read
else
and
see
if
he
that
in
verse
12.
Saith
that
Christ
counted
him
faithfull
,
&c.
Sayes
not
verse
15.
Christ
came
into
the
world
to
save
sinners
of
whom
I
am
the
chief
,
is
it
we
that
said
thus
of
Paul
,
or
Paul
that
said
thus
of
himself
,
let
all
men
judge
,
or
can
they
deny
that
Paul
said
of
himself
what
we
say
he
did
,
and
when
we
say
he
said
it
,
surely
no
,
but
they
say
when
as
it
is
said
Christ
Jesus
came
into
the
world
to
save
sinners
of
whom
I
am
chief
;
and
saith
he
had
obtained
mercy
,
now
doth
it
not
follow
that
Paul
was
one
of
the
chief
or
greatest
sinners
;
but
he
was
one
of
the
chiefest
sinners
that
was
saved
by
Christ
,
who
saveth
his
people
from
their
fins
,
and
doth
not
suffer
them
to
remain
the
greatest
sinners
when
they
are
saved
from
sin
.
Rep.
To
this
their
glosse
we
say
,
doth
Paul
say
of
whom
I
was
the
chief
,
or
of
whom
I
am
the
chief
?
of
his
obtaining
mercy
he
saith
in
the
time
past
,
I
obtained
mercy
,
but
of
his
being
the
chief
of
sinners
that
Christ
came
to
save
,
he
saith
not
in
the
time
past
;
I
was
but
in
the
time
present
I
am
the
chief
.
For
though
he
did
not
sin
so
grosly
as
before
,
yet
he
was
still
the
same
sinner
or
sinfull
man
that
Christ
came
to
save
,
yea
,
and
might
possibly
account
every
small
neglect
or
failing
a
greater
sin
now
then
his
greatest
sins
before
;
because
sensible
now
of
his
more
ingagement
to
Christ
for
his
having
shewed
him
such
favour
,
a
smaller
offence
against
greater
knowledge
and
mercy
,
may
be
greater
then
a
greater
sin
against
less
knowledge
and
mercy
,
however
what
he
said
of
Paul
we
proved
and
prove
yet
from
the
Text
,
that
is
,
that
he
said
of
himself
even
then
when
an
Apostle
,
that
then
,
in
the
present
tense
,
he
was
a
chief
sinner
,
if
he
said
falsely
of
himself
,
then
was
he
therein
a
sinner
;
if
true
,
then
have
not
we
said
falsely
of
Paul
,
nor
accused
him
.
W.
F.
They
say
,
As
for
the
Scriptures
we
bring
,
1
Joh.
1.
8
,
9
,
10.
and
Jam.
3.
1
,
2.
These
prove
not
that
we
would
have
them
,
that
the
Saints
were
not
perfectly
freed
from
sin
in
this
life
,
they
did
not
preach
up
sin
and
imperfection
to
remain
in
this
li●e
(
as
they
say
we
do
)
for
both
James
and
Joh.
exhort
them
otherwise
,
for
said
James
let
patience
have
her
perfect
work
that
you
may
be
perfect
and
intire
wanting
nothing
,
James
1.
4.
And
John
said
,
if
we
walk
in
the
light
as
he
is
in
the
iight
,
we
have
fellowship
one
with
another
,
and
the
blood
of
Christ
cleanseth
us
from
all
sin
,
1
Joh.
1.
7.
and
Chap.
2.
1.
My
little
children
,
these
things
have
I
writ
unto
you
,
that
yee
sin
not
,
and
if
any
man
sin
,
we
have
an
advocate
with
the
Father
so
he
did
not
include
them
all
as
to
remain
sinners
,
for
they
were
all
sinners
while
they
were
not
cleansed
by
the
blood
of
Christ
.
Rep.
1.
That
these
Scriptures
prove
not
that
the
Saints
were
not
perfectly
freed
from
sin
in
this
life
,
it
's
but
their
saying
so
,
for
are
they
perfectly
freed
from
sin
as
to
the
being
of
it
in
them
,
that
have
it
as
these
say
they
had
,
and
David
saith
,
no
man
living
(
and
sure
men
are
living
while
they
are
in
this
life
)
is
so
free
from
sin
as
to
be
justified
,
if
God
enter
into
judgement
with
them
,
Psal.
143.
2.
And
as
for
preaching
up
sin
and
imperfection
,
that
is
falsely
and
slanderously
said
of
us
,
do
we
preach
them
up
because
we
say
they
remain
,
sure
then
David
preacht
them
up
when
he
said
as
above
.
2
James
and
John
exhort
to
the
contrary
they
say
,
is
this
a
good
argument
or
a
piece
of
sophistry
,
John
and
James
exhorted
against
sin
,
therefore
they
did
not
sin
?
is
it
not
as
good
to
say
God
commands
all
men
every
where
to
Repent
,
therefore
no
man
is
impenitont
,
all
do
repent
.
James
said
,
let
patience
have
its
perfect
work
that
ye
may
be
perfect
,
&c.
Therefore
it
seems
they
were
not
yet
perfect
nor
intire
,
but
wanted
something
:
why
else
would
he
have
so
exhorted
them
?
Nor
doth
that
prove
they
ever
were
so
perfect
and
intire
as
to
have
no
sin
in
them
while
here
,
seeing
Asa
was
perfect
all
his
dayes
yet
had
sin
and
sinned
.
2
Chron.
15.
17.
and
16.
7.
10.
12.
Do
the
Apostles
say
,
let
no
sin
be
in
you
,
any
where
?
Men
are
perfect
and
intire
,
and
want
nothing
when
they
have
all
things
that
may
further
them
to
their
glorifying
God
here
in
their
generation
,
though
they
be
not
perfectly
possest
of
all
things
they
are
capable
of
attaining
hereafter
,
may
they
not
as
well
say
men
may
have
all
their
happiness
and
glory
here
before
their
decease
,
the
resurrection
and
whatever
they
may
have
in
the
world
to
come
,
because
James
saith
,
that
ye
may
be
perfect
and
intire
wanting
nothing
?
Again
,
can
patience
be
said
to
have
its
perfect
work
in
any
,
so
long
as
it
hath
any
further
exercise
for
it
,
and
hath
it
not
something
further
till
death
be
over
.
3.
To
Johns
saying
,
What
need
of
cleansing
from
all
sin
,
where
is
no
sin
to
be
cleansed
from
.
He
saith
not
,
it
hath
cleansed
us
already
,
but
cleanseth
us
,
what
cleanseth
now
finds
something
to
be
cleansed
from
;
and
doth
not
the
Apostle
plainly
say
so
much
,
when
he
immediatly
adds
,
If
we
say
we
have
no
sin
,
we
deceive
our selves
,
let
all
judge
how
these
Quakers
and
the
Apostles
cross
one
the
other
.
They
say
,
because
it
cleanseth
us
from
all
sin
,
those
that
it
so
cleanseth
have
no
sin
,
the
Apostle
says
immediately
after
that
saying
,
If
we
say
we
have
no
sin
we
decei●e
our selves
,
doth
not
prove
these
men
to
be
deceived
,
and
so
to
deceive
others
,
seeing
they
are
of
such
as
say
so
.
4.
What
made
them
stop
in
their
next
proof
,
at
(
we
have
an
Advocate
,
when
the
Apostle
adds
,
and
be
is
the
propitiation
for
our
sins
,
)
they
see
the
words
,
[
our
sins
]
mentioned
there
,
and
that
scared
them
from
the
quoting
it
so
far
.
Oh
,
do
not
their
Consciences
accuse
them
as
juglers
and
deceivers
in
this
Argument
,
and
that
they
are
afraid
of
the
light
,
it
shines
so
full
against
them
?
5.
And
how
follows
their
Conclusion
then
,
So
then
he
did
not
include
them
all
as
to
remain
sinners
,
&c.
Whom
did
he
exclude
,
seeing
the
blood
of
Christ
cleanseth
them
that
have
fellowship
with
God
?
(
and
had
not
the
Apostles
so
by
their
own
confession
)
yet
they
say
our
sins
,
and
if
we
say
we
have
no
sin
(
even
we
that
have
fellowship
with
God
)
we
deceive
our selves
:
But
they
ask
,
W.
and
F.
What
one
sin
or
sins
we
can
lay
to
Paul
,
or
James
,
or
Johns
charge
,
or
to
any
of
them
that
they
were
not
perfectly
freed
from
sin
before
their
decease
,
let
them
prove
some
sin
(
say
they
of
us
)
which
was
not
destroyed
in
any
of
those
before
their
decease
(
and
who
can
lay
any
thing
to
the
charge
of
Gods
Elect
)
let
them
speak
out
and
answer
directly
,
or
for
ever
be
silent
from
pleading
for
sin
,
or
accusing
the
righteous
as
they
have
done
.
Rep.
It
is
enough
that
we
beleeve
Paul
and
James
,
and
John
,
that
they
had
sin
,
and
did
in
many
things
all
offend
,
though
we
cannot
name
their
particular
offences
,
as
it
is
to
believe
multitudes
to
have
died
,
though
we
know
not
of
what
particular
diseases
,
would
it
not
be
a
fine
argument
to
say
,
prove
of
what
particular
diseases
Ezra
and
Nehemiah
and
Esther
died
,
or
else
be
for
ever
silent
of
accusing
them
to
have
been
mortall
?
That
in
many
things
they
all
offended
we
believe
because
James
tells
us
so
,
but
what
were
their
many
offences
we
know
not
because
they
tell
us
not
,
we
can
tell
some
sins
these
men
are
guilty
of
if
they
had
asked
us
namely
of
lying
,
deceit
,
guile
,
sophistry
taking
up
a
reproach
against
their
neighbour
(
as
they
do
in
the
conclusion
of
their
Book
)
Thomas
Moore
Sen.
But
what
John
and
James
in
particular
were
guilty
of
besides
naturall
infirmity
we
cannot
tell
because
the
Holy
Ghost
hath
not
told
us
,
nor
do
we
lay
any
thing
to
their
charge
,
nor
did
God
because
he
forgave
,
justified
and
owned
them
through
Christs
death
and
intercession
for
them
,
which
he
needed
not
to
have
made
for
them
,
or
been
the
propitiation
for
their
sins
had
they
had
no
sins
then
,
yea
it
was
their
abiding
in
the
faith
of
Christ
and
living
upon
him
as
the
propitiation
for
their
sins
in
which
they
sinned
not
,
and
the
ceasing
to
live
upon
that
as
of
no
need
for
a
man
(
as
having
no
sins
for
Christ
to
be
the
propitiation
for
)
is
one
way
of
going
out
from
Christ
into
a
mans
self
and
so
of
not
abiding
in
him
,
not
say
we
their
sins
were
not
destroyed
as
to
the
dominion
of
them
over
them
;
much
less
that
they
were
not
freed
from
them
through
Christs
mediation
as
to
the
imputation
of
them
,
they
were
covered
though
they
were
there
to
cover
,
they
adde
.
W.
F.
John
did
not
say
if
we
are
not
all
sinners
we
deceive
our selves
,
but
if
we
say
we
have
no
sin
and
have
not
sinned
,
which
if
the
little
children
that
John
wrote
to
,
that
they
might
not
sin
had
sin
then
John
might
say
we
have
sin
,
for
he
numbred
himself
with
them
as
friends
,
or
those
whose
sins
were
forgiven
,
and
yet
the
yong
men
and
Fathers
he
wrote
to
had
overcome
the
wicked
one
and
had
the
word
of
God
abiding
in
them
.
1
Joh.
2.
Rep.
What
confused
deceitfull
stuffe
is
this
,
for
1.
What
doth
that
word
(
which
)
belong
to
and
agree
with
?
And
how
come
in
those
words
[
or
those
whose
sins
were
forgiven
]
or
how
hang
they
with
what
went
before
them
?
2.
Are
they
not
all
sinners
that
have
sin
and
that
have
sinned
?
What
call
they
them
then
?
And
if
they
had
sin
then
how
were
they
sinless
as
they
plead
?
3.
And
what
if
John
say
not
so
,
yet
Paul
said
of
whom
(
viz
sinners
)
I
am
the
chief
and
said
so
When
he
wrote
to
Timothy
and
was
an
Apostle
,
and
James
says
in
many
things
not
onely
we
have
sinned
,
but
in
the
presenttense
we
offend
all
,
are
not
offenders
sinners
?
4.
If
the
little
children
wrote
to
that
they
might
not
sin
had
sin
,
what
becomes
then
of
their
former
argument
from
exhortations
to
be
perfect
or
not
to
sin
,
&c.
5.
And
if
John
might
thence
say
we
have
sin
as
numbring
himself
with
them
as
friends
,
what
hypocrites
be
they
then
to
fall
so
foul
upon
us
because
numbering
our selves
with
the
Nation
we
said
we
have
neglected
and
long
abused
the
truth
?
But
yet
,
6.
How
prove
they
that
it
was
onely
the
little
children
that
might
have
sin
seeing
James
sayes
in
many
things
we
offend
all
!
if
we
all
then
not
the
little
children
only
for
they
were
not
all
the
body
of
them
?
't
is
but
a
presumption
without
proof
that
he
onely
numbred
himself
with
the
little
children
without
any
ground
for
it
in
themselves
;
Nay
,
it
is
contrary
to
what
James
saith
,
7.
They
say
[
or
those
whose
sins
were
forgiven
]
why
then
be
they
not
blind
guides
to
say
they
whom
the
blood
of
Christ
cleanseth
from
all
sin
have
no
sin
in
them
;
if
those
that
had
their
sins
forgiven
might
have
sin
in
them
!
they
that
had
their
sins
forgiven
had
they
not
all
forgiven
;
and
is
not
forgiveness
of
sin
cleansing
from
sin
and
that
cleansing
too
most
properly
from
it
which
is
by
the
blood
of
Christ
,
Rom.
5.
9.
And
if
persons
that
have
all
their
sins
forgiven
may
have
sin
who
then
may
not
that
are
here
?
They
imply
the
young
men
and
fathers
who
had
overcome
the
wicked
one
and
had
the
word
of
God
a
biding
in
them
,
but
then
,
8.
Had
not
the
little
children
that
had
their
sins
forgiven
them
,
overcome
the
wicked
one
and
had
they
not
the
word
of
God
abiding
in
them
?
They
had
the
same
thing
in
substance
with
the
Fathers
,
for
the
Fathers
knew
him
that
was
from
the
beginning
and
the
little
children
knew
the
Father
(
is
not
the
Father
he
that
was
from
the
beginning
?
)
Were
they
children
without
the
word
of
God
abiding
in
them
,
or
without
overcoming
the
wicked
one
.
David
says
he
had
hid
the
word
of
God
in
his
heart
,
that
he
might
not
sin
against
him
,
and
yet
how
often
complains
he
of
sin
,
and
praies
to
have
removed
from
him
the
way
of
lying
,
and
implies
that
his
eyes
wandred
after
vanity
,
and
that
his
waies
were
not
yet
so
directed
as
to
keep
his
statutes
and
have
respect
to
all
Gods
commandements
?
What
else
means
;
Oh
that
my
waies
were
directed
that
I
might
keep
thy
statutes
,
and
then
shall
I
not
be
ashamed
when
I
shall
have
respect
to
all
thy
commandements
,
Psal.
119.
5
,
6.
11.
29.
36.
And
had
not
Paul
overcome
the
wicked
one
when
he
sayes
sin
dwelt
in
him
?
Nor
James
,
when
he
said
in
many
things
we
offend
all
!
surely
they
had
,
so
that
their
reasonings
are
very
aiery
and
without
any
proof
from
Scripture
,
or
any
thing
but
their
own
authority
to
warrant
them
.
W.
and
F.
To
Prov.
20.
9.
Who
can
say
I
have
made
my
heart
clean
,
they
say
this
is
not
against
them
,
for
they
themselves
do
not
say
that
they
have
made
their
hearts
clean
,
it
being
Chrsts
work
to
cleanse
and
ever
to
have
perfected
them
that
are
sanctified
,
and
Solomon
saith
the
just
man
walketh
in
his
integrity
,
and
the
righteousness
of
the
perfect
shall
direct
his
way
.
Rep.
They
are
shrewdly
driven
to
their
shifts
,
for
they
durst
not
repeate
the
whole
Scripture
we
all
edged
because
they
know
not
how
to
stare
in
the
face
of
it
and
find
out
an
handsome
glosse
to
elude
it
,
what
could
they
not
think
of
one
shift
to
evade
that
clause
,
I
am
pure
from
my
sin
?
Yea
their
shift
for
the
other
is
like
Adams
fig
leaves
,
for
what
though
it
be
Christs
work
to
cleanse
,
yet
the
Apostles
exhort
believers
to
cleanse
themselves
from
all
filthiness
of
flesh
and
Spirit
,
may
not
a
man
as
well
collect
from
thence
that
a
man
may
cleanse
himself
from
all
filthiness
of
flesh
and
Spirit
and
so
make
his
heart
clean
,
as
from
other
exhortations
to
be
perfect
,
to
infer
,
that
a
man
may
be
free
from
all
inherency
of
sin
here
?
Again
,
Peter
saies
,
seeing
ye
have
purified
your
souls
in
obeying
the
truth
through
the
Spirit
,
and
in
such
a
sense
who
can
say
I
have
made
my
heart
clean
so
as
that
I
am
pure
from
my
sin
?
And
surely
though
Solomon
saies
the
just
man
walketh
in
his
integrity
,
yet
he
speaks
not
of
a
just
man
that
hath
no
sin
or
sinneth
not
,
for
he
saies
,
there
is
none
such
upon
earth
,
Eccles.
7.
20.
Which
Scripture
next
you
shamefully
elude
,
for
because
it
s
said
,
there
is
not
a
just
man
upon
earth
that
doth
good
and
sinneth
not
,
they
s●y
W
and
F.
Mark
for
there
,
among
those
that
were
in
their
changeable
State
,
nor
among
them
that
are
born
of
God
,
for
they
cannot
sin
.
Rep.
Ah
fie
for
shame
where
speaks
he
of
such
a
[
the●
]
〈…〉
in
their
changeabl●
State
?
Doth
not
George
Whitehead
?
en
〈…〉
and
doth
the
word
[
〈◊〉
]
that
signifies
there
is
point
out
any
〈…〉
what
is
spoken
should
be
bounded
?
Is
not
[
there
is
]
one
word
in
the
Latine
,
and
therefore
in
the
English
not
to
be
severed
as
they
do
in
their
Mark
?
Is
it
not
the
sign
of
a
Verb
,
And
not
an
Adverb
of
place
?
Yea
,
do
they
not
know
,
the
word
,
there
is
,
are
not
in
the
Hebrew
Text
neither
?
For
they
are
put
in
a
small
character
,
to
imply
that
they
are
not
in
the
Hebrew
Text
,
and
if
the
Text
have
no
there
where
will
they
Mark
it
,
he
saith
,
for
not
upon
earth
a
just
man
that
doth
good
and
sinneth
not
;
not
one
so
perfectly
and
fully
born
of
God
in
all
things
,
and
surely
men
are
upon
earth
so
long
as
they
are
in
this
life
their
having
their
conversation
in
Heaven
hinders
not
their
being
on
earth
;
and
2.
Are
not
the
just
and
fearers
of
God
in
a
changeable
State
while
in
this
life
?
What
means
Joh
else
to
say
(
though
he
was
a
perfect
man
,
none
like
him
in
the
earth
)
all
the
daies
of
my
appointed
time
I
will
waite
till
my
change
come
?
Joh
1.
8.
with
14.
14.
He
had
,
it
seems
,
a
change
yet
to
come
though
a
perfect
man
,
and
therefore
born
of
God
,
without
being
born
of
whom
is
no
perfection
,
and
if
none
among
all
in
the
changeable
State
is
without
sin
,
or
so
just
as
not
to
sin
,
then
perfect
men
,
such
as
Joh
was
,
are
not
so
perfect
as
to
be
without
sin
;
see
how
miserably
they
are
ver
thrown
in
all
their
arguings
and
subtersuges
,
they
say
.
W.
and
F.
John
Horn
and
Thomas
Moore
say
there
is
no
man
that
sinneth
not
,
and
it
's
true
indeed
,
that
Christ
said
of
Nathaniel
that
he
was
an
lsraelite
in
whom
there
is
no
guile
;
and
then
to
this
they
answer
,
that
we
are
confounded
in
what
our selves
bring
,
there
was
some
in
whom
was
no
guile
contrary
to
what
we
affirmed
before
against
perfection
.
Rep.
Here
we
have
two
or
three
of
their
lies
more
together
,
1.
In
saying
,
we
say
there
is
no
man
that
sinneth
not
,
when
as
it
was
not
we
but
Solomon
,
and
the
Spirit
of
God
in
him
that
said
it
;
and
we
expressed
it
thus
.
Solomon
also
saith
,
1
Kings
8.
46.
There
is
no
man
that
sinneth
not
.
2.
In
that
they
say
we
are
confounded
in
what
we
bring
,
and
that
that
saying
,
there
are
some
in
whom
is
no
guile
;
is
contrary
to
what
we
affirmed
before
against
perfection
,
did
we
ever
say
any
thing
before
against
this
that
there
are
some
in
whom
is
no
guile
,
let
the
reader
read
what
we
said
and
judge
.
3.
It
's
false
that
we
speak
against
perfection
,
for
it
was
not
against
perfection
,
but
against
their
corrupt
and
false
Tenet
about
perfection
of
sinlesness
in
themselves
,
or
some
mens
being
sinless
here
,
and
the
Scripture
saies
nothing
against
what
we
said
but
for
it
,
that
in
1
King
.
8.
46.
Most
directly
,
let
us
see
how
they
shift
the
force
of
it
.
W.
and
F.
They
say
to
it
,
Mark
the
words
(
for
there
)
again
amongst
those
that
sinned
against
God
.
Rep.
Miserable
nonsensical
shift
,
which
first
pulls
the
word
(
there
)
from
the
word
(
is
)
which
in
the
Latine
is
but
one
word
as
George
Whitehead
knows
,
and
therefore
jugles
and
plays
the
Sophister
to
deceive
simple
people
that
take
him
for
a
Rabbi
,
nor
is
it
in
the
Hebrew
Text
,
as
before
we
on
the
other
place
noted
.
2.
Makes
the
wisest
of
men
to
speak
non●-sense
or
a
Tautology
to
God
,
and
to
say
there
is
,
no
man
among
them
that
sin
that
sinneth
not
;
wretched
men
that
durst
so
abuse
the
Scriptures
and
the
Holy
men
of
God
after
this
manner
,
by
that
way
of
glosse
,
when
it
is
said
there
is
no
darkness
nor
shadow
of
death
where
the
workers
of
iniquity
may
hide
themselves
,
Joh
34.
22.
They
may
teach
people
to
elude
it
thus
,
Mark
that
(
there
)
in
mans
goings
there
is
none
,
but
there
is
some
somewhere
else
,
and
so
when
he
said
't
is
said
,
Isa.
45.
6.
That
they
may
know
me
from
the
rising
of
the
Sun
and
from
the
West
,
there
is
none
besides
me
,
I
am
the
Lord
and
there
is
none
else
,
they
may
teach
people
as
well
to
Mark
the
word
(
there
)
and
so
to
conceit
that
though
there
be
none
in
the
East
and
West
,
yet
in
the
North
and
South
,
there
may
be
other
Jehovahs
or
Lords
,
and
so
when
he
saies
,
verse
21.
Tell
ye
and
bring
them
near
(
namely
them
that
set
up
the
wood
of
their
graven
image
,
and
pray
to
a
God
that
cannot
save
)
yea
let
them
take
councel
together
,
who
hath
declared
this
,
&c.
Have
not
I
the
Lord
and
there
is
no
God
besides
me
a
just
God
and
a
Saviour
there
is
none
besides
me
;
they
may
bid
people
Mark
the
word
(
there
)
as
if
it
pointed
onely
to
those
that
set
up
the
wood
of
their
graven
image
,
that
among
them
there
is
no
God
nor
Saviour
but
God
;
but
among
other
people
there
is
,
Lord
arise
and
scatter
such
enemies
to
thy
truth
in
their
abuses
and
perversions
of
it
!
but
as
knowing
that
was
but
a
silly
shift
they
fly
to
another
and
adde
.
W.
and
F.
And
this
was
in
the
time
of
the
old
covenant
Solomon
spake
these
words
,
but
now
the
Lord
makes
a
new
covenant
when
he
takes
away
their
sins
not
according
to
the
old
covenant
which
the
Israelites
brake
,
Heb.
8.
Rep.
1.
What
needed
this
gloss
if
the
other
was
good
?
2.
Then
they
will
say
either
that
in
the
time
of
the
old
covenant
there
was
no
man
that
sinned
not
,
none
no
where
;
and
then
their
Mark
the
word
(
there
)
is
void
,
or
else
that
then
there
was
none
amongst
them
that
sinned
who
sinned
not
;
but
now
there
are
some
amongst
them
that
sin
that
sin
not
,
else
why
do
they
oppose
the
new
covenant
and
the
old
if
the
state
of
men
under
both
be
one
and
the
same
?
It
seems
then
in
this
time
they
may
be
sinless
and
yet
sin
,
ly
and
forge
and
traduce
and
yet
not
sin
in
it
all
.
3.
But
were
not
Paul
and
John
and
James
under
the
new
covenant
and
yet
they
say
in
many
things
we
offend
all
;
and
if
we
say
we
have
no
sin
we
deceive
ourselves
.
But
if
in
the
time
of
the
old
covenant
there
was
none
that
sinned
not
,
why
adde
they
a
third
refuge
of
vanity
?
viz.
W.
and
F.
Solomon
also
said
,
let
your
heart
be
perfect
with
the
Lord
your
God
,
and
to
walk
in
his
statutes
and
to
keep
his
commandements
as
at
this
day
.
Rep.
What
doth
this
imply
●omparing
it
with
their
answer
,
but
that
either
under
the
old
covenant
men
might
be
perfect
and
without
sin
,
and
then
their
other
answer
was
vain
and
foolish
:
or
else
that
the
perfection
of
heart
Solomon
spake
of
,
was
not
such
as
excluded
all
sinning
or
being
of
sin
in
men
;
for
as
much
as
that
was
said
under
the
old
covenant
when
there
was
no
man
that
sinned
not
;
choose
which
they
will
take
of
these
:
for
one
of
them
is
necessarily
implyed
by
them
and
either
of
them
shews
them
to
be
confounded
,
and
not
to
have
confounded
us
with
their
Sophistry
,
or
if
they
will
their
dreams
and
Dominions
which
all
faile
them
,
then
say
.
W.
and
F.
John
Horn
added
,
It
is
not
said
there
that
there
was
no
sin
in
Nathaniell
,
to
which
they
say
,
Iohn
Horn
here
would
accuse
Nathaniel
to
have
sin
in
him
,
when
as
Christ
said
there
was
no
guile
in
him
,
Ioh.
1.
47.
Rep.
'T
is
no
accusation
against
a
man
to
observe
what
is
said
of
him
in
the
Scripture
,
but
they
further
charge
Iohn
Horn
,
as
erring
in
affirming
as
much
as
that
all
sin
is
not
guile
(
which
is
Negative
not
an
affirmative
,
)
and
fault
his
distinstuishing
hypocrisie
and
envy
from
guile
and
yet
confessing
that
guile
is
a
deceitfull
hiding
a
mans
sin
or
deceit
.
Rep.
Well
if
guile
be
a
deceitfull
hiding
a
mans
sin
then
all
sin
is
not
guile
,
for
that
implies
there
is
some
sin
beside
guile
,
that
guile
,
would
hide
or
lead
men
to
hide
,
but
they
add
as
a
demonstration
of
our
ignorance
.
What
is
not
hypocrisie
a
deceitfull
hiding
a
mans
sin
,
and
is
not
every
sin
deceit
,
and
deceit
guile
.
To
this
we
answer
and
let
all
men
judge
of
it
that
can
understand
.
1.
That
not
we
onely
but
the
Apostle
Peter
distinguishes
between
guile
,
and
envy
,
and
hypocrisy
,
&c.
When
he
says
lay
aside
all
malice
and
all
guile
,
and
hypocrisy
,
and
envy
,
and
evill
speaking
,
unless
they
will
make
the
Apostle
Peter
to
speak
Tautologies
and
multiply
words
without
cause
;
for
what
need
to
say
all
malice
,
and
all
guile
,
if
all
malice
and
all
guile
are
one
and
the
same
,
and
what
need
to
adde
after
all
guile
[
and
hypocrisy
,
and
envies
,
&c.
]
If
all
guile
be
all
hypocrisy
and
envies
,
and
all
sins
else
?
Judge
Reader
whether
the
Apostle
would
speak
idle
words
and
needless
,
Again
,
2.
To
their
question
,
is
not
hypocrisy
a
deceitfull
hiding
a
mans
sins
,
Answer
,
nay
rather
its
a
deceitfull
counterfeiting
vertue
and
goodness
(
as
they
do
)
though
where
it
is
there
is
also
guile
to
hide
a
mans
sin
,
yet
these
two
are
distinct
.
3.
They
say
is
not
every
sin
deceit
,
and
deceit
guile
.
Answer
,
every
sin
is
not
that
which
is
called
deceit
or
fraud
,
nor
every
deceit
guile
,
there
is
sin
of
ignorance
and
mistake
without
intention
to
deceive
,
or
double
heartedness
or
deceit
fulness
of
heart
,
when
a
thing
is
not
known
to
a
man
;
a
man
would
do
better
if
he
knew
,
as
when
Paul
reviled
the
high
Priest
,
Act.
23.
And
so
that
ruler
of
his
people
,
it
was
not
deceit
his
so
doing
,
or
out
of
a
mind
to
do
deceitfuly
,
but
out
of
mistake
or
ignorance
,
nor
was
it
sin
that
he
was
deceived
in
his
thoughts
about
him
(
for
it
is
no
sin
for
a
man
not
to
know
the
Person
of
another
that
he
knows
not
)
but
his
rashness
and
reviling
him
as
he
did
though
mistaking
him
was
his
sin
,
so
that
neither
was
that
his
sin
guile
nor
was
his
being
deceived
about
his
Person
or
Office
his
sin
,
much
less
guile
,
in
him
;
Let
the
understanding
judge
of
what
is
said
.
They
adde
.
G.
W.
This
being
Iohn
Horns
reason
to
prove
all
sin
not
guile
because
it
is
said
in
1
Pet.
2.
1
,
2.
Laying
eside
all
malice
and
all
guile
(
Mark
all
guile
)
and
hypocrifie
:
the
word
(
and
)
being
his
distinction
he
might
as
well
say
envy
is
not
malice
because
there
is
(
and
)
between
them
.
To
which
Iohn
Horn
replies
.
1.
Why
say
they
Mark
all
guile
,
doth
the
saying
all
guile
make
it
to
be
all
sin
,
no
sin
but
guile
?
Why
then
[
all
malice
]
should
be
Marked
too
,
that
that
's
all
sin
,
and
so
no
sin
of
ignorance
,
but
all
sin
is
malice
,
because
it
s
said
all
malice
,
and
by
the
same
reason
because
its
said
Ephes.
4.
31.
All
bitterness
;
bitterness
too
should
be
all
sin
.
2.
Why
Mark
all
guile
,
rather
then
Mark
,
and
hypocrisy
,
as
distinguishing
hypocrisy
from
guile
,
for
(
and
)
uses
to
couple
things
distinguished
most
usually
.
3.
Why
say
they
the
word
(
and
)
is
my
distinction
,
when
it
was
the
Apostle
Peters
too
as
well
as
mine
.
4.
I
may
say
that
envy
is
not
all
malice
;
though
it
have
malice
in
it
,
yet
malice
may
be
without
it
in
some
cases
.
I
may
say
my
elbow
is
not
my
arm
though
it
be
in
my
arm
,
so
I
may
say
envy
is
not
malice
though
malice
be
in
it
;
there
is
a
distinction
between
them
,
envy
is
a
looking
at
anothers
prosperity
with
grief
at
it
,
malice
is
an
evill
will
towards
a
Person
;
whence
envy
proceeds
,
you
adde
.
That
in
that
thing
many
see
my
folly
at
the
dispute
in
affirming
that
all
sin
is
not
guile
,
when
as
all
guile
doth
onely
include
one
sin
as
I
would
have
it
,
but
all
sin
,
and
any
sin
makes
a
man
guilty
,
and
so
he
hath
guile
in
him
,
so
that
he
that
had
no
guile
in
him
had
no
sin
in
him
.
Rep.
Who
would
not
pitty
and
bewaile
the
miserable
case
of
those
people
that
are
carried
about
by
such
silly
deceitfull
men
as
these
be
,
for
in
this
.
1.
They
say
falsly
in
saying
many
see
my
folly
at
the
dispute
in
saying
all
sin
is
not
guile
;
for
how
is
that
folly
that
stands
against
all
their
deceit
,
some
possibly
might
not
understand
the
truth
of
what
I
said
through
their
own
folly
,
but
that
any
could
see
my
folly
in
what
it
was
not
to
be
seen
is
impossible
.
I
am
sure
divers
see
their
folly
in
affirming
all
sin
to
be
guile
,
and
the
sorry
waies
they
took
to
prove
it
,
and
that
they
may
see
yet
,
for
.
2.
When
as
all
guile
(
they
say
)
doth
onely
include
one
sin
as
I
would
have
it
,
then
it
is
as
I
would
have
it
,
it
seems
;
and
then
where
is
the
folly
to
be
seen
but
in
them
that
charge
me
with
it
;
and
then
,
say
it
is
as
I
would
have
it
,
but
I
suppose
the
word
(
not
)
is
omitted
in
the
printing
,
for
I
will
be
ingenious
though
to
an
adversary
,
they
should
have
said
all
guile
doth
not
onely
include
one
sin
as
I
would
have
it
,
but
if
that
be
their
minde
,
yet
they
bely
me
in
saying
I
would
have
all
guile
include
but
one
sin
;
I
would
rather
say
it
is
one
spring
or
kind
of
sin
,
and
is
included
in
many
or
divers
sins
and
yet
is
not
the
divers
sins
in
which
it
is
,
nor
is
it
included
in
every
sin
,
much
less
includes
it
all
sin
no
more
then
all
malice
or
all
bitterness
includes
all
sins
,
because
they
include
divers
acts
of
sin
.
3.
When
they
say
(
any
one
sin
makes
a
man
guilty
,
and
so
he
hath
guile
in
him
)
they
speak
very
ignorantly
or
very
guilefully
(
for
I
distinguish
them
)
ignorantly
if
they
think
guile
and
guilt
of
one
denomination
,
and
guilty
to
come
from
the
word
(
guile
)
and
so
all
that
makes
guilty
,
to
make
guily
.
Guilty
is
said
of
guilt
,
I
trow
,
and
not
of
guile
,
though
guile
produces
guilt
,
yet
a
man
is
not
denominated
guilty
from
guile
but
from
guilt
,
and
guilfull
from
guile
.
If
they
know
not
this
;
they
are
very
ignorant
and
not
perfect
in
knowledge
and
then
they
are
wretchedly
unhappy
that
take
them
for
Oracles
that
are
so
ignorant
.
If
they
know
this
,
then
dealt
they
guilfully
and
intended
to
deceive
simple
ignorant
people
that
cannot
distinguish
things
that
differ
,
by
their
Sophistry
:
and
then
the
case
of
their
followers
is
yet
more
wretched
,
which
things
being
so
.
4.
Their
conclusion
cannot
follow
from
those
premises
,
viz.
So
that
he
that
had
no
guile
in
him
had
no
sin
in
him
,
but
the
contrary
;
so
that
he
that
had
no
guile
in
him
might
have
ignorance
and
other
sins
in
him
.
G.
W.
They
accuse
J.
H.
also
of
turning
George
Whiteheads
words
in
saying
,
he
said
guile
is
a
transgression
of
the
law
,
therefore
guile
is
all
sin
,
which
(
they
say
)
is
falsly
framed
,
and
that
the
words
were
to
this
effect
.
Every
transgression
of
the
law
is
guile
or
sin
,
and
all
guile
includes
all
transgression
of
the
law
,
therefore
every
sin
is
guile
.
Rep.
I
call
God
and
men
to
witness
whither
George
Whitehead
be
not
herein
a
notorious
lyer
,
who
hath
shamefully
turned
his
own
words
and
belyed
both
himself
and
me
,
why
else
should
I
match
it
and
detect
his
Sophistry
in
his
syllogisme
by
this
as
like
it
,
all
sin
is
a
transgression
of
the
law
,
but
lying
is
transgression
of
the
law
,
therefore
lying
is
all
sin
.
It
is
true
that
syllogism
of
his
was
falsly
framed
,
and
so
much
I
told
him
then
,
but
it
was
of
his
own
framing
;
nor
does
he
repeate
it
here
as
I
writ
it
rightly
,
and
as
he
framed
it
,
but
leaves
out
the
word
(
all
)
in
the
minor
and
the
whole
major
proposition
,
as
any
that
compare
our
books
may
discern
.
And
when
they
say
their
words
were
to
su●●
effect
as
they
repeat
;
why
say
they
not
directly
they
were
their
words
?
may
they
not
as
boldly
lye
and
falsifie
in
one
thing
as
in
another
?
and
what
kind
of
argument
have
they
framed
here
,
sure
as
corrupt
as
that
he
framed
then
:
for
here
is
but
onely
the
same
falshood
affirmed
in
three
severall
forms
of
words
to
the
same
sense
and
none
of
them
proved
;
and
yet
they
would
infer
the
last
form
of
them
from
the
two
former
,
just
like
this
;
every
transgression
of
the
law
is
anger
or
sin
;
and
all
anger
includes
all
transgression
,
therefore
every
sin
is
anger
,
but
why
saies
the
first
proposition
,
every
transgression
of
the
law
is
guile
or
sin
;
t
is
true
,
it
s
one
of
them
if
their
(
or
)
disjoyn
then
they
distinguish
sin
and
guile
,
if
it
but
explicate
then
they
beg
the
question
instead
of
proving
it
.
Oh!
Lord
deliver
this
Nation
and
the
poor
ignorant
people
from
such
sophisters
as
these
be
that
lead
men
to
destruction
.
They
aske
.
G.
W.
What
sin
can
we
prove
that
Nathaniel
had
in
him
when
he
had
no
guile
in
him
;
and
tell
us
,
we
must
prove
some
sin
then
in
him
or
see
our selves
confuted
.
Rep.
They
may
as
well
say
,
seeing
the
Scripture
witnesses
that
the
children
of
Korah
dyed
not
in
the
judgement
that
befell
Korah
and
his
company
,
what
disease
dyed
they
of
?
and
if
we
cannot
prove
that
they
dyed
of
some
disease
then
we
are
confuted
if
we
believe
and
hold
that
they
dyed
.
For
as
there
are
many
diseases
they
might
dye
of
,
though
not
in
that
judgement
;
so
there
be
divers
sins
besides
guile
,
secret
sins
distinct
from
presumptuous
sins
as
David
implies
,
Psal.
19.
1.
When
they
tell
us
what
were
those
secret
sins
David
prayed
to
be
cleansed
from
,
distinct
from
presumptuous
sins
,
then
may
we
tell
them
what
sins
Nathaniel
had
distinct
from
guile
;
David
implies
sins
in
them
,
though
forgiven
and
covered
,
in
whose
Spirits
is
no
guile
,
Psal.
32.
1
,
2.
Which
we
also
quoted
,
and
that
will
save
us
from
being
confuted
though
we
can
prove
no
one
particular
sin
in
Nathaniell
,
but
that
Scripture
they
skip
over
in
silence
,
as
afraid
to
meddle
with
it
because
thereby
they
are
confuted
.
To
our
Quotation
of
Ed.
Borroughs
saying
that
saints
upon
earth
may
be
perfectly
freed
from
the
body
of
sin
and
death
;
and
our
concluding
them
from
their
doctrine
of
sinlesness
to
be
deceivers
.
They
say
.
W.
and
F.
Here
we
might
as
well
have
accused
the
true
Prophets
and
Apostles
.
(
Rep.
It
seems
then
by
their
own
intimation
they
be
not
such
but
false
Prophets
and
Apostles
;
what
needed
that
word
(
true
)
by
way
of
distinction
of
them
from
themselves
else
,
if
not
to
imply
that
they
also
be
Prophets
and
Apostles
but
not
true
?
Mind
this
Reader
and
beware
of
them
then
)
for
say
they
they
witnessed
to
the
same
the
Quakers
witnesse
to
.
Rep.
Here
they
own
themselves
Quakers
too
,
so
that
we
may
call
them
lawfully
so
,
whereas
they
traduce
us
by
many
Nick
names
that
we
own
not
,
as
Moorians
,
Manifestarians
,
Freewillers
,
&c.
Did
the
true
Apostles
and
Prophets
ever
so
nickname
their
Opponents
as
these
false
ones
do
?
)
But
let
us
see
their
proof
that
the
true
Apostles
and
Prophets
witnessed
to
the
same
things
that
the
untrue
ones
the
Quakers
do
.
They
adde
as
said
the
Prophet
,
Blessed
are
the
undefiled
in
the
way
,
they
also
do
no
iniquity
,
Psal.
119.
1
,
2
,
3.
And
saith
the
Lord
ye
shall
be
clean
from
all
your
filthiness
,
Ezek.
36.
25.
And
Christ
exhorted
his
to
be
perfect
as
their
heavenly
Father
is
perfect
,
Math.
5.
48.
And
every
one
that
is
perfect
shall
be
as
his
Lord
;
and
the
same
Apostle
who
said
,
ye
are
compleat
in
Christ
,
said
,
also
in
whom
ye
are
circumcised
with
the
circumcision
made
without
hands
in
putting
off
the
body
of
the
sins
of
the
flesh
,
Col.
2.
10.
11.
Rep.
Here
is
no
place
yet
saies
,
that
either
those
Holy
men
themselves
or
any
others
then
living
were
without
sin
in
themselves
,
which
is
the
thing
should
have
been
proved
.
1.
As
for
the
Prophet
David
,
lived
not
he
under
the
old
Testament
as
well
as
Solomon
whose
saying
,
there
is
no
man
that
sinneth
not
they
would
therewith
have
eluded
;
but
[
undefiled
in
the
way
]
may
signifie
;
either
in
Christ
who
is
the
way
,
John
14.
6.
And
that
we
granted
or
;
in
the
way
of
their
walking
,
so
as
Zachariah
and
Elizabeth
were
blameless
in
their
walking
in
all
the
statutes
and
commandements
of
the
Lord
,
and
yet
Zachary
had
sin
in
him
,
which
discovered
it self
when
tried
with
the
vision
,
for
he
believed
not
the
Angel
and
therefore
was
punished
with
blindness
,
Luke
1.
6.
20.
And
[
they
do
no
iniquity
]
perverse
evil
,
as
the
word
signifies
,
is
all
one
with
,
they
do
not
commit
sin
,
yet
even
such
as
do
not
commit
sin
have
sin
in
them
,
yea
and
with
their
flesh
serve
the
Law
of
sin
,
as
we
may
read
,
Rom.
7.
20.
25.
2.
In
that
of
Ezek
36.
25.
They
confound
things
distinguished
,
for
it
is
not
said
(
as
they
quote
it
)
in
one
and
the
same
period
,
you
shal
be
clean
from
all
your
filthiness
;
but
the
words
are
distinguished
thus
.
I
will
sprinkle
clean
water
upon
you
and
you
shall
be
clean
:
(
there
's
a
half
stop
and
then
follows
)
from
all
your
filthiness
,
and
from
all
your
idols
will
I
cleanse
you
.
And
as
God
promised
to
do
so
doth
and
will
he
do
;
the
blood
of
Christ
cleanseth
us
from
all
sin
,
and
yet
it
follows
,
If
we
say
we
have
no
sin
we
deceive
our selves
,
and
he
is
the
propitiation
for
our
sins
,
1
John
1.
7
,
8.
and
2.
2.
As
was
before
noted
,
he
that
forgives
and
cleanseth
us
by
way
of
pardon
from
all
sins
,
bids
us
also
pray
as
duly
as
for
our
daily
bread
,
forgive
us
our
trespasses
,
&c.
3.
As
for
exhortations
to
be
perfect
,
they
prove
not
the
being
of
the
thing
exhorted
to
.
They
supposed
above
the
little
children
to
whom
the
Apostle
wrote
that
they
might
not
sin
,
might
have
sin
in
them
not
withstanding
.
Nor
is
all
perfectiom
,
perfection
of
sinlesness
in
mens
selves
;
Asa
was
perfect
hearted
all
his
daies
and
yet
had
sin
and
sinned
,
2
Chron.
15.
17.
and
16.
9.
And
yet
every
one
that
is
perfect
shall
be
as
his
Lord
,
he
saies
not
he
is
so
;
yea
in
saying
he
shall
be
,
he
implies
he
is
not
yet
so
:
but
when
he
shall
appear
we
shall
be
like
him
:
for
we
shall
see
him
as
he
is
.
This
we
granted
:
but
they
skipt
it
over
.
4.
The
Apostle
said
,
they
were
circumcised
with
the
circumcisiou
made
without
hands
in
the
putting
off
the
body
of
sins
of
the
flesh
:
but
it
was
in
Christ
he
saies
,
for
so
much
the
words
[
in
whom
]
signifies
.
And
the
same
Apostle
in
the
same
Epist.
Col.
1.
10.
11
:
to
the
same
people
therefore
he
saith
,
but
now
you
also
(
Mark
now
also
)
put
off
all
these
,
anger
,
wrath
,
malice
,
blasphemy
,
filthy
communication
,
&c.
Col
3.
8
,
9.
it
seems
then
they
had
those
things
yet
to
put
off
still
:
for
can
any
put
off
what
is
not
?
So
to
the
Ephesians
too
,
when
he
had
said
they
had
learned
to
put
off
the
old
man
and
put
on
the
new
;
he
addes
,
wherefore
:
putting
away
lying
,
speak
every
man
truth
to
his
brother
;
a
lesson
these
men
have
not
yet
learned
.
To
the
Corimbians
also
he
saith
:
purge
out
the
old
leaven
that
ye
may
be
a
new
lump
even
as
ye
are
unleavened
,
so
that
in
some
sense
(
in
Christ
)
they
were
unleavened
,
and
yet
in
other
sense
needed
to
purge
out
the
old
leaven
,
which
implies
it
was
yet
in
them
,
for
how
can
a
man
purge
that
out
of
him
that
is
not
in
him
;
but
they
through
ignorance
confound
these
things
,
and
run
themselves
and
Auditors
into
delusion
.
Again
p.
5.
l.
36.
They
distinguish
the
true
Prophets
,
Christ
and
his
Apostles
from
themselves
that
are
accused
by
us
,
and
so
again
imply
,
that
they
be
neither
the
true
Christ
,
nor
his
true
Prophets
or
Apostles
.
Reader
,
mind
it
,
they
give
out
themselves
for
Prophets
and
Apostles
;
and
some
of
them
say
they
are
Christ
,
but
they
are
false
ones
,
and
why
then
plead
they
for
their
false
prophecyings
and
witnessings
!
But
they
indeed
shew
their
confusion
and
rayling
against
us
,
as
after
will
appear
to
their
own
delection
and
shame
,
as
for
their
innocence
,
no
liers
are
innocent
but
they
be
over
and
over
proved
liers
,
that
perfect
heartedness
,
and
compleateness
in
Christ
may
consist
with
sin
being
in
men
in
this
life
we
have
shewed
.
And
they
cannot
disprove
unloss
they
will
blot
out
,
Col.
2.
10.
with
Chap.
3.
8.
2
Chron.
15.
17.
so
1
Cor.
5.
8.
9.
Which
we
noted
above
,
either
let
them
say
those
Scripture
sayings
are
false
,
or
else
own
their
own
words
to
be
false
,
in
saying
that
we
fight
against
our
own
words
,
and
that
they
that
are
compleate
in
Christ
are
perfectly
freed
from
sin
(
namely
)
as
to
all
inherency
of
it
in
themselves
,
or
they
say
nothing
to
purpose
;
that
sinners
are
out
of
the
compleatness
of
Christ
(
which
though
in
some
sense
true
,
viz.
Of
sinners
out
of
Christ
,
yet
is
not
universally
true
,
except
Paul
when
he
said
of
sinners
I
am
the
chief
,
was
out
of
Christs
compleatness
)
that
the
heart
that
hath
sin
dwelling
in
it
is
not
perfect
,
contrary
to
,
2
Chron.
15.
17.
with
16
,
17.
Where
Isaiahs
heart
is
said
to
have
been
perfect
all
his
daies
,
and
yet
he
is
charged
with
relying
on
the
King
of
Asyria
,
and
not
relying
on
the
Lord
his
God
,
and
those
were
heart-sins
,
surely
,
and
they
dwell
there
too
for
some
time
,
as
the
verses
before
manifest
.
p.
6.
They
accuse
us
of
confusion
,
that
we
say
believers
are
come
to
a
further
state
and
covenant
then
Adam
was
in
before
his
fall
;
who
then
had
no
sin
in
him
and
yet
accuse
the
believers
(
they
say
)
with
having
the
body
of
sin
,
or
not
being
perfect
while
here
.
Rep.
Here
they
shew
their
own
confusion
for
the
believers
being
in
a
better
state
or
convenant
in
Christ
,
hinders
not
their
having
sin
yet
in
themselves
to
purge
out
,
as
is
evident
in
Col.
2.
10
,
11.
with
3.
5.
8
,
9.
No
more
then
it
hinders
them
from
having
infirmides
and
death
which
Adam
unfallen
had
not
,
besides
they
have
added
a
lie
or
two
,
as
that
we
accuse
the
believers
with
having
a
body
of
sin
,
then
Paul
accused
them
when
he
said
the
believers
old
man
is
crucified
with
Christ
that
the
body
of
sin
might
be
destroyed
,
the
words
(
might
be
)
plainly
imply
it
a
thing
not
then
done
but
to
be
done
,
as
in
all
like
expressions
is
evident
,
and
that
we
accuse
them
with
not
being
perfect
when
in
divers
respects
we
grant
them
to
be
perfect
,
as
perfect
in
Christ
Jesus
,
and
many
of
them
perfect
with
Christ
in
their
Spirits
without
guile
there
,
and
perfect
comparatively
to
some
others
,
&c.
In
the
same
page
they
wrong
us
in
giving
it
as
our
saying
that
Adam
might
possibly
sin
and
die
but
not
so
the
believers
,
whereas
we
added
what
they
suppress
to
not
so
the
believer
;
not
under
a
covenant
of
works
here
:
nor
hereafter
the
resurrection
capable
of
sinning
,
and
dying
as
Adam
before
his
fall
was
,
again
they
say
,
we
would
accuse
the
Quakers
of
being
sinners
because
of
their
dying
,
which
is
false
,
let
any
man
read
our
book
,
p
3.
What
we
said
is
thus
,
that
the
Quakers
are
not
in
Adams
state
before
the
fall
,
because
Adam
had
no
death
,
then
upon
him
as
the
Quakers
have
,
for
they
must
die
;
but
they
say
,
here
our
darkness
appears
,
for
believers
dying
the
natural
death
doth
not
prove
them
sinners
while
here
,
for
through
death
they
gain
more
of
the
peace
and
glory
of
God
;
which
they
partake
of
in
their
life
time
,
which
is
both
confused
and
inconcludent
,
for
what
if
the
believer
gain
by
his
death
,
may
it
not
therefore
argue
he
had
sin
in
him
while
he
lived
;
is
not
the
being
freed
from
the
body
of
death
,
and
inherency
and
combating
with
sin
again
think
they
?
Though
we
did
not
bring
it
for
an
argument
to
prove
what
they
charge
us
with
as
we
before
discovered
,
and
for
their
confusion
,
their
words
sound
as
if
they
believed
that
the
greater
gain
by
their
death
they
have
it
all
in
this
live
;
for
they
say
not
more
of
the
peace
and
glory
of
God
then
they
partake
of
in
this
life
,
but
which
they
partake
of
in
this
life
,
but
where
can
they
shew
us
any
that
ever
died
that
either
had
not
sin
in
him
or
sin
imputed
to
him
.
They
imply
p.
6.
l.
25
,
26.
By
their
taxing
us
with
the
contrary
that
Adam
might
have
died
the
naturall
death
if
he
had
not
sinned
,
and
to
prove
it
adde
,
for
Christ
died
who
had
no
sin
.
To
which
we
reply
.
1.
Did
Christ
die
a
naturall
death
;
was
it
naturall
to
Christ
to
die
.
2.
Had
Christ
no
sin
of
ours
upon
him
which
occasioned
his
death
!
or
should
he
have
died
though
he
had
not
them
,
laid
upon
him
?
He
bare
our
sins
in
his
own
body
on
the
tree
therefore
he
had
sins
though
none
of
his
own
,
he
did
no
sin
neither
was
guile
found
in
his
mouth
(
see
there
guile
and
sin
distinguished
,
as
if
all
sin
is
not
guile
,
or
guile
not
all
sin
)
yet
he
bare
our
sins
,
1
Pet.
2.
22
,
24.
3.
Is
this
a
good
inference
,
Christ
died
that
did
not
sin
;
yet
had
our
sins
charged
or
laid
upon
him
,
therfore
Adam
should
have
died
a
natural
death
though
he
had
not
sinned
,
let
the
reader
judge
,
they
say
Christ
died
to
destroy
the
death
that
came
by
sin
.
Rep.
1.
If
death
came
by
sin
,
as
the
Apostle
testifies
in
Rom.
5.
12.
What
death
was
that
if
not
the
naturall
death
!
Or
where
doth
the
Apostle
distinguish
and
say
,
there
is
a
death
of
men
that
came
in
by
sin
,
and
the
death
of
men
that
came
not
in
by
sin
,
and
that
's
the
natural
death
?
Or
where
find
we
mention
of
Adams
dying
before
and
without
respect
to
his
sinning
in
any
kind
of
death
.
2.
Did
not
Christ
by
death
destroy
the
naturall
death
,
both
in
taking
away
its
force
for
taking
us
out
of
favour
and
fellowship
with
God
,
and
in
becoming
the
Resurrection
and
life
from
death
by
whom
men
shall
be
raised
up
out
of
it
at
the
last
day
?
Did
he
not
destroy
that
kind
of
death
which
he
died
;
and
if
that
was
the
naturall
death
,
as
they
say
,
the
bodily
death
,
we
may
say
then
that
he
also
destroyed
:
and
so
destroying
that
death
that
came
in
by
sin
,
it
follows
that
the
naturall
or
bodily
death
came
in
by
sin
too
;
and
so
that
Adam
should
not
have
died
had
he
not
sinned
.
Do
they
think
that
we
will
worship
them
and
call
them
the
masters
of
our
faith
to
receive
their
dictates
without
proof
?
Let
them
shew
that
Adam
might
have
died
the
natural
death
,
or
the
believers
either
,
if
they
had
not
sinned
.
They
say
,
They
who
die
in
the
Lord
are
blessed
,
and
to
die
is
gain
to
them
Rep.
True
,
but
it
s
by
vertue
of
the
Lord
in
whom
they
die
,
that
turns
their
curses
into
blessings
;
death
into
life
.
Nor
is
it
natural
to
die
in
the
Lord
,
though
to
die
be
.
It
s
true
too
[
that
the
righteous
mens
dying
was
not
charged
upon
them
as
a
reward
for
their
sin
]
and
yet
true
too
that
had
they
never
been
sinners
or
sinned
in
Adam
they
had
never
died
,
for
as
much
as
by
one
mans
sin
,
death
passed
upon
all
as
the
Apostle
witnesses
,
as
a
reward
of
Adams
sin
and
theirs
in
him
it
first
was
denounced
,
and
though
through
Christ
the
weight
and
destructiveness
of
it
is
removed
yet
the
carcass
of
it
remains
upon
men
generally
,
though
through
Christ
turned
to
the
believers
gain
.
W.
and
F.
They
say
,
God
said
to
Adam
in
the
day
thou
eatest
thereof
thou
shalt
die
,
but
Adam
lost
not
his
naturall
life
in
the
day
he
eat
of
the
tree
of
knowledge
:
for
after
that
he
lived
in
the
body
.
Rep.
Herein
again
they
shew
their
confusion
,
for
what
though
Adam
lived
in
the
body
after
he
eat
of
the
tree
of
knowledge
,
follows
it
he
had
not
lost
his
life
,
that
day
he
eat
?
A
man
my
loose
or
forfeit
that
which
may
not
presently
be
taken
from
him
:
men
loose
their
lives
in
a
Law
sense
when
they
do
such
things
as
subject
them
to
the
Law
,
so
as
they
are
thereby
condemned
to
die
;
though
death
be
not
presently
executed
upon
them
.
That
day
he
died
then
in
the
sentence
of
the
Law
though
not
as
to
its
execution
upon
him
,
which
yet
had
been
then
executed
too
,
its
probable
,
had
not
Christ
the
Mediator
interposed
between
him
and
death
to
die
for
him
.
Besides
that
a
thousand
years
being
to
the
Lord
but
as
one
day
and
he
dying
in
that
space
he
might
be
said
in
that
sense
to
have
died
on
the
day
he
sinned
.
They
say
,
The
covenant
Adam
was
in
before
his
fall
,
was
a
covenant
of
life
:
for
he
was
in
the
image
of
God
and
a
living
soul
;
having
the
breath
of
life
in
him
and
had
dominion
in
it
,
while
he
stood
in
his
habitation
,
&c.
Rep.
That
Adam
was
under
a
covenant
of
life
before
the
fall
is
true
(
nor
opposes
our
sayings
,
but
their
own
,
that
Adam
might
have
died
the
naturall
death
though
he
had
not
sinned
.
)
But
they
have
weakly
proved
that
it
is
so
:
for
sure
the
covenant
made
with
him
was
with
him
alive
and
as
a
creature
,
and
not
made
with
him
before
he
was
a
living
man
,
and
therefore
his
being
in
the
image
of
God
,
a
living
soul
,
having
the
breath
of
life
in
him
and
dominion
in
it
,
as
they
speak
,
are
not
to
the
purpose
.
The
covenat
might
concern
their
continuance
to
him
,
not
his
being
made
first
in
them
;
they
adde
,
this
state
have
the
believers
proved
and
witnessed
,
that
life
and
nature
and
image
that
was
in
man
before
the
fall
,
though
they
become
further
in
the
second
Adam
who
is
greater
then
the
first
Adam
.
Rep.
Still
they
dictate
magisterially
;
where
have
the
believers
proved
that
state
of
Adam
and
witness
it
,
let
them
shew
it
in
all
the
Scriptures
:
for
as
for
their
witnessings
they
are
of
no
Authority
with
us
,
it
s
the
truth
of
their
witnessings
we
would
have
them
prove
and
not
onely
tell
us
they
are
true
,
for
we
are
not
of
the
mind
with
some
simple
that
believe
every
of
their
words
,
to
believe
that
their
sayings
are
as
good
or
better
then
the
sayings
of
the
Prophets
and
Apostle
in
the
Scriptures
,
have
any
believers
,
ever
witnessed
that
they
were
without
sin
as
Adam
,
&
under
no
more
sentence
of
death
,
then
Adam
while
in
his
innocent
condition
,
let
them
shew
us
that
,
that
we
may
believe
it
,
have
any
believers
proved
that
state
of
Adam
to
have
life
in
themselves
and
not
in
Christ
crucified
as
Adam
had
?
And
how
are
they
come
further
in
the
second
Adam
:
are
they
led
to
that
and
the
second
Adams
state
too
?
Where
prove
they
that
?
Into
the
naturall
life
of
Adam
as
earthly
and
fallen
,
full
of
sin
and
death
,
such
as
Adam
fallen
derived
to
them
they
are
born
,
and
through
it
are
led
,
yea
and
out
and
beyond
that
in
Christ
in
a
measure
here
,
and
fully
hereafter
;
but
that
Christ
leads
them
first
into
the
state
of
Adam
innocent
,
and
then
into
the
state
of
Christ
,
they
must
prove
,
and
not
onely
dictate
before
it
find
credit
with
us
,
or
with
any
that
know
and
believe
the
Scriptures
,
but
they
imply
,
That
if
Adam
was
under
a
covenant
of
works
,
do
this
and
live
,
then
he
should
not
have
lived
when
he
was
in
innocency
till
he
had
done
some
thing
to
merit
life
.
Rep.
The
mistake
of
this
is
shewed
above
,
in
that
that
covenant
was
not
for
the
first
giving
,
but
for
the
continuance
of
his
life
in
the
favour
of
God
and
that
(
though
he
could
not
merit
by
any
works
and
obedience
)
was
to
be
continued
upon
his
working
,
that
that
was
good
sinlesly
,
otherwise
he
was
to
die
,
as
appeared
in
that
he
lost
it
by
his
sinning
and
fell
under
death
,
from
which
that
covenant
afforded
no
Redemption
as
the
covenant
in
Christ
doth
;
so
that
we
have
not
spoken
ignorantly
as
they
charge
us
,
but
the
ignorance
is
found
with
them
,
that
confound
what
covenant
Adam
was
under
with
what
was
given
to
the
people
of
Israel
;
for
convincement
of
their
sin
when
fallen
.
The
covenant
of
works
or
Law
as
given
to
fallen
man
in
the
hand
of
a
Mediator
entred
because
of
transgression
till
the
seed
came
,
and
so
was
given
with
subordination
to
the
covenant
of
grace
,
even
the
grace
of
God
in
the
Redeemer
from
the
fall
and
the
death
that
came
by
sin
;
as
the
naturall
death
also
did
:
though
they
erroneously
imply
the
contrary
,
and
no
marvaile
for
if
that
death
be
by
sin
,
then
there
must
be
a
Redemption
out
of
that
death
;
and
so
a
Resurrection
of
the
body
from
it
:
which
seeing
they
deny
how
can
they
grant
it
comes
in
by
sin
,
and
that
the
seed
should
Redeem
the
creature
out
of
it
?
So
that
herein
also
their
iniquity
and
corrupt
judgement
is
seen
and
the
root
of
their
deniall
that
the
naturall
death
came
in
by
sin
;
namely
their
deniall
of
the
Redemption
by
Christ
from
that
death
and
so
the
Resurrection
of
the
body
from
it
as
after
will
more
appear
,
so
that
here
Reader
we
have
a
complication
of
errours
in
them
.
Thus
much
to
their
defence
of
their
first
errour
about
their
sinlesness
,
let
us
see
how
they
defend
their
second
.
Our
second
charge
of
them
was
about
the
personall
body
of
Christ
,
in
which
he
suffered
,
which
that
it
is
ascended
into
Heaven
,
the
Heavens
without
all
men
and
above
the
clouds
opposed
to
the
visible
earth
,
we
say
they
would
not
be
brought
to
acknowledge
;
touching
which
whether
we
questioned
severall
times
altering
our
words
as
they
charge
us
,
let
them
judge
that
read
our
book
.
But
they
say
,
W.
and
F.
We
contradict
our selves
because
we
say
that
they
said
the
same
body
that
suffered
was
glorified
at
Gods
right
hand
in
heaven
.
Rep.
Nay
,
not
unless
by
that
body
and
that
Heaven
we
say
they
meant
as
we
expressed
in
our
question
,
which
we
said
they
did
not
,
and
they
in
their
book
clearly
manifest
the
truth
of
what
we
therein
said
;
so
that
it
's
but
another
falshood
added
to
the
former
,
to
say
that
we
are
stifled
in
our
own
confusion
;
and
another
yet
,
to
say
,
that
we
charge
them
ignorantly
with
what
they
meant
:
for
here
they
plainly
say
,
W.
and
F.
It
appears
we
hold
Christ
hath
two
bodies
in
telling
of
a
mysticall
body
,
and
not
receiving
that
as
in
answer
,
that
his
body
is
the
Church
the
fulness
of
him
,
that
filleth
all
in
all
,
and
in
that
from
our
words
(
they
say
)
we
would
have
Christ
to
have
a
body
besides
or
distinct
from
the
fulness
of
God
,
when
as
the
Scripture
doth
not
say
that
Christ
hath
two
bodies
,
or
that
his
body
is
a
body
of
flesh
and
bones
without
the
blood
in
it
,
as
they
say
we
told
them
.
Rep.
See
here
Reader
,
did
we
ignorantly
charge
them
,
that
by
the
body
they
said
was
glorified
in
Heaven
,
they
meant
his
Church
;
do
not
they
here
speak
it
out
while
they
tax
us
with
holding
Christ
hath
two
bodies
,
because
we
say
he
hath
his
personall
body
in
which
he
suffered
,
and
which
he
shewed
to
have
flesh
and
bones
in
it
,
as
a
Spirit
hath
not
.
And
is
it
more
absurd
for
Christ
to
have
in
two
senses
,
a
body
or
two
bodies
in
different
senses
of
the
word
body
,
then
for
the
believer
to
have
two
heads
in
two
distinct
senses
;
hath
not
George
Whitehead
and
the
rest
,
each
of
them
their
personall
head
in
which
they
have
tongues
with
which
they
smite
them
that
are
more
righteous
then
themselves
?
And
if
they
were
believers
in
truth
,
should
they
not
have
Christ
for
their
head
too
?
And
why
then
may
not
Christ
have
a
body
of
his
own
as
a
man
,
the
man
Christ
Jesus
,
in
which
he
shewed
his
Disciples
flesh
and
bones
;
and
yet
have
a
body
mysticall
,
or
body
signifying
a
Church
,
society
or
congregation
as
he
is
the
Ruler
and
Governour
of
them
and
in
them
by
his
Spirit
?
And
doth
not
the
Scripture
set
forth
both
these
to
us
as
distinct
bodies
,
though
those
very
words
two
bodies
it
hath
not
;
was
it
his
body
the
Church
in
which
he
shewed
his
Disciples
his
flesh
and
bones
,
hands
and
feet
that
were
pierced
with
Nailes
,
and
in
which
he
bare
our
sins
on
the
tree
?
And
was
it
his
personal
body
for
which
Paul
filled
up
the
remainder
of
the
sufferings
.
Col.
1.
24.
Is
there
not
expresly
the
body
of
his
flesh
mentioned
,
Col.
1.
22.
In
which
he
reconciled
us
to
God
(
his
now
glorious
body
in
the
Heavens
to
which
the
body
of
his
Church
is
to
be
fashioned
into
the
likeness
of
it
,
Phil.
3.
20.
21.
)
And
the
body
his
Church
,
Col.
1.
24.
See
here
how
these
men
broadly
deny
Christ
as
man
,
and
onely
make
him
a
Spirit
filling
the
Church
,
and
so
the
Spirit
and
the
Church
to
be
Christ
and
is
not
that
all
the
Christ
they
confess
now
to
be
?
And
whereas
they
say
,
"
we
would
have
Christ
to
have
a
body
besides
and
distinct
from
the
fulness
of
God
,
Col.
2.
9.
We
say
,
we
acknowledge
a
body
in
which
dwells
the
fulness
of
the
Godhead
,
which
we
say
is
distinct
from
the
fulness
of
the
Godhead
that
dwells
in
it
,
and
is
distinct
too
from
the
Church
,
the
fulness
(
it
is
not
said
of
God
as
God
)
but
of
him
that
filleth
all
in
all
,
that
is
of
Christ
as
Mediator
in
the
power
of
God
,
Ephes.
4.
9
,
10.
Yet
that
his
body
is
a
body
of
flesh
and
bones
in
Heaven
without
blood
,
in
it
we
determined
not
:
but
that
that
body
of
flesh
and
bones
,
or
in
which
he
shewed
his
Disciples
flesh
and
bones
,
is
asc●nded
up
into
Heaven
,
and
he
as
in
it
is
glorified
;
against
which
they
reason
th●●
▪
W.
and
F.
It
's
not
proper
to
say
a
body
of
flesh
and
bones
is
in
the
Heavens
,
as
if
it
were
in
many
places
at
once
,
for
Heavens
are
more
then
one
;
a
silly
reason
:
for
by
that
reason
it
's
not
proper
to
say
a
body
of
flesh
and
bones
is
in
the
waters
,
or
a
stone
sinks
in
the
waters
,
for
waters
are
more
then
one
,
Heaven
and
Heavens
are
indifferently
used
in
the
Singular
or
Plurall
number
;
as
water
and
waters
be
,
as
we
find
the
birds
of
the
Heavens
,
Jer.
4.
22.
And
the
fowls
of
the
Heavens
,
Jer.
9
,
10.
And
often
fowls
of
Heaven
,
as
Job
.
35.
11.
Jer.
7.
33.
They
adde
,
the
body
is
one
and
hath
many
Members
,
1
Cor.
12.
12.
Answer
,
that
's
said
both
of
a
personall
and
mysticall
body
or
society
in
different
senses
;
true
also
that
the
body
of
Christ
(
either
Personall
or
mysticall
)
is
not
carnall
but
spirituall
)
nor
was
it
carnall
when
he
shewed
it
to
have
flesh
and
bones
:
carneum
and
carnale
differ
,
a
heart
of
flesh
and
a
carnall
heart
differ
,
for
when
God
promises
a
heart
of
flesh
he
means
not
a
carnall
heart
;
so
that
these
are
sorry
mistakes
not
solid
arguments
,
against
Christs
having
his
personall
body
,
glorified
in
the
Heavens
.
They
say
W.
and
F.
They
who
are
carnall
as
we
be
(
they
say
,
and
we
shall
bear
their
reproaches
)
could
not
discern
that
body
they
grant
him
to
have
,
though
the
outward
bodies
of
believers
they
might
discern
;
and
yet
this
body
of
Christ
is
discerned
by
the
believers
who
are
led
by
the
Spirit
of
God
:
and
is
in
heaven
above
the
clouds
,
which
they
that
are
gazing
abroad
,
and
looking
carnally
to
see
Christ
,
they
discern
not
the
Lords
body
,
for
they
see
not
through
the
clouds
into
the
heavens
;
so
Christ
is
taken
out
of
their
sight
.
Rep.
Now
here
the
reader
may
take
notice
,
both
that
the
body
they
say
is
in
Heaven
above
the
clouds
glorified
is
not
a
personall
body
,
such
as
Christ
shewed
his
Disciples
after
his
Resurrection
,
for
they
said
p.
7.
His
body
is
the
Church
,
and
the
Scriptures
saith
not
that
Christ
hath
two
bodies
'
;
and
also
what
Heavens
they
say
Christs
body
is
in
,
viz.
above
the
clouds
in
mens
imaginations
:
but
however
they
cast
mists
and
clouds
in
their
expressions
,
blessed
be
God
,
we
are
able
to
discern
their
meaning
,
that
they
mean
nothing
less
by
Heaven
,
then
the
Heavens
without
men
,
and
such
as
Christ
being
taken
into
,
he
was
thereby
parted
from
his
Disciples
that
beheld
him
,
as
Luke
24.
51.
But
Stephen
(
they
say
)
that
was
full
of
the
Holy
Ghost
saw
the
Heavens
opened
and
the
Son
of
man
standing
on
the
right
hand
,
of
his
Father
;
and
John
in
the
Spirit
saw
into
Heaven
,
&c.
Rep.
Yea
,
verily
Stephen
saw
into
that
Heaven
,
and
saw
that
person
that
they
believe
not
for
want
of
the
Holy
Ghost
the
Spirit
of
faith
;
what
Son
of
man
did
Stephen
see
in
Heaven
?
Nothing
but
the
Church
as
filled
with
Word
and
Spirit
,
glorified
in
a
glorious
Heavenly
condition
;
is
the
Church
of
God
the
Son
of
man
:
or
is
the
seed
in
them
the
Lord
Jesus
into
whose
hands
he
commended
his
Spirit
?
And
did
the
Spirit
of
Stephen
then
when
separated
from
his
body
go
into
the
Church
of
God
the
rest
of
the
surviving
believers
,
or
into
some
seed
within
himself
and
them
;
let
them
speak
out
and
unriddle
their
dark
parables
,
and
open
their
cloudy
conceits
,
that
men
may
see
into
their
Heaven
where
they
think
Christ
was
seen
by
Stephen
;
and
So
that
we
did
not
ignorantly
charge
them
with
their
meaning
therein
;
but
they
would
seem
to
give
an
Answer
to
our
Question
here
,
which
they
could
not
think
on
at
the
dispute
,
viz.
That
Christs
body
is
not
distinct
from
the
Spirits
of
all
men
;
as
it
is
distinct
from
carnal
bodies
.
Answer
,
They
would
have
stopt
sure
at
[
the
Spirits
of
all
men
]
but
that
they
love
to
be
in
the
clouds
,
that
their
meaning
may
be
taken
out
of
the
simples
sight
.
They
adde
that
[
as
he
is
distinct
from
carnall
bodies
]
to
cover
over
a
lie
with
the
face
of
truth
,
and
blind
men
with
the
shew
of
an
Answer
,
when
as
in
truth
it
's
none
:
for
our
Question
was
not
whether
Christs
body
be
distinct
from
the
Spirits
of
all
men
in
the
same
manner
as
from
carnall
bodies
;
but
whether
the
body
they
speak
of
[
rather
]
be
distinct
from
both
of
them
,
be
the
manner
what
it
will
;
To
their
additionall
falshood
[
as
we
imagine
]
as
if
we
imagined
it
distinct
from
them
both
after
the
same
manner
,
we
say
,
it
's
as
truely
distinct
from
the
one
as
from
the
other
,
but
not
after
the
same
sort
;
it
differs
from
the
carnall
bodies
of
men
in
carnality
,
and
grosness
and
corruptibility
,
&c.
It
differs
from
the
Spirits
of
men
in
substance
,
it
's
a
body
and
they
are
Spirits
;
yet
it
is
distinct
from
both
of
them
because
neither
are
they
it
,
nor
it
they
,
but
let
us
view
their
reason
for
the
different
distinction
between
them
.
They
say
,
The
Sperits
of
just
men
,
&c.
rejoyce
in
him
.
Rep.
Who
do
they
rejoyce
in
?
In
his
body
or
not
;
for
we
are
speaking
of
the
distinctness
of
his
body
from
their
Spirits
,
if
they
and
their
Spirits
be
his
body
,
how
rejoyce
they
in
his
body
?
Do
they
rejoyce
in
themselves
;
or
is
there
another
body
for
them
to
rejoyce
in
,
besides
themselves
that
rejoyce
all
of
them
in
Union
?
They
say
,
The
true
Church
in
Christ
which
discerns
his
body
in
his
fulness
is
but
one
compleat
body
in
the
fulness
of
God
.
Rep.
Here
they
are
in
the
clouds
indeed
,
but
clouds
of
darkness
,
his
light
is
not
spread
upon
them
,
for
,
1.
What
difference
is
there
between
the
true
Church
that
discerns
,
and
his
body
discerned
by
it
;
if
as
they
said
before
his
body
is
his
Church
,
and
we
read
not
of
two
bodies
of
Christ
?
If
none
,
then
his
Church
discerns
its
self
and
rejoyces
in
it self
:
and
the
Church
that
discerns
it self
is
one
compleat
body
in
the
fulness
of
God
(
before
it
was
the
fulness
of
God
,
&
now
it
is
in
the
fulness
of
God
;
but
the
Scripture
saies
neither
of
it
)
if
the
Church
which
is
his
body
see
or
discern
another
body
of
Christ
besides
itself
,
then
they
must
say
too
,
there
are
two
bodies
of
Christ
,
one
that
discerneth
,
and
another
that
is
discerned
by
it
,
which
they
before
denied
and
reasoned
against
;
what
confusion
are
they
herein
?
By
which
we
are
so
far
from
knowing
,
that
they
own
what
the
Scriptures
do
declare
concerning
Christ
and
his
body
,
as
they
say
of
themselves
,
that
we
hereby
know
them
to
be
they
that
do
not
own
it
,
and
we
will
discern
notwithstanding
their
palliating
over
the
business
with
subtile
expressions
,
as
[
That
the
same
that
descended
into
the
lower
parts
of
the
earth
;
is
he
that
ascended
far
above
all
Heavens
,
that
he
might
fill
all
things
,
the
same
Christ
that
suffered
in
the
body
at
Jerusalem
,
who
appeared
in
divers
forms
after
the
Resurrection
,
in
the
transfiguration
before
,
the
same
arose
again
,
and
was
taken
in
his
ascending
out
of
the
sight
of
them
that
gazed
after
him
;
and
is
glorified
in
the
same
glory
which
he
had
with
the
Father
before
the
world
was
]
yet
we
see
your
deceit
,
that
in
all
this
you
yet
deny
that
body
that
he
suffered
in
to
be
now
in
glory
,
that
personal
body
that
had
flesh
and
bones
in
it
,
and
therefore
that
you
believe
not
what
was
said
to
those
you
reproach
for
gazing
after
him
,
that
he
should
even
so
come
again
in
like
manner
as
they
had
seen
him
go
up
into
Heaven
;
for
that
was
in
a
body
with
flesh
and
bones
in
it
,
and
was
visible
to
the
eye
till
a
cloud
received
him
out
from
their
sight
:
and
that
this
you
deny
,
appears
in
what
you
have
said
before
of
the
Church
being
his
body
onely
,
and
by
what
follows
,
viz.
That
[
as
he
who
is
the
Word
became
flesh
,
so
when
the
days
of
his
flesh
were
finished
,
he
was
translated
into
his
own
glory
which
he
had
with
his
Father
from
eternity
;
and
so
the
second
Adam
is
a
quickning
Spirit
]
for
in
those
words
you
imply
that
his
flesh
,
or
the
substance
of
his
body
in
which
he
bare
our
sins
is
ceased
,
and
so
that
his
humanity
,
or
what
he
took
of
the
Virgin
,
and
of
the
seed
of
David
after
the
flesh
is
gone
,
so
as
he
is
onely
a
Spirit
without
any
human
body
:
but
how
then
did
the
Apostle
oppose
Christ
in
his
ascending
into
Heaven
unto
David
?
Acts
2.
34
,
45.
For
by
that
David
ascended
as
much
as
Christ
,
for
his
Spirit
went
to
God
when
his
body
went
to
the
dust
,
Eccles.
12.
7.
And
it
seems
by
your
sayings
,
Christs
body
is
not
ascended
,
but
by
the
Apostles
saying
,
Christ
is
opposed
to
David
in
ascending
in
what
he
[
David
]
ascended
not
,
whose
body
he
says
is
the
sepulchre
;
therefore
it
follows
,
that
the
body
of
Christ
is
ascended
,
and
is
taken
up
into
glory
,
and
is
called
the
glorious
body
of
Christ
to
which
the
believers
body
is
to
be
conformed
and
changed
into
its
likeness
;
not
into
the
Churches
likeness
sure
,
which
as
yet
is
much
of
it
in
a
suffering
state
,
and
not
a
glorious
body
;
yea
,
the
Apostle
tells
us
,
that
of
the
fruit
of
Davids
loines
according
to
the
flesh
Christ
is
raised
up
to
sit
upon
his
throne
,
Acts
2.
30.
Is
he
the
man
Jesus
,
the
Mediator
of
God
and
us
,
the
propitiation
for
our
sins
as
a
Spirit
merely
!
Or
is
he
the
man
Christ
as
he
is
God
in
us
,
or
a
Spirit
in
Union
with
his
Church
?
And
is
so
as
he
,
the
propitiation
for
our
sins
;
then
he
bare
his
own
sins
in
his
body
,
and
is
the
propitiation
for
himself
;
seeing
the
Church
is
he
or
part
of
him
,
his
body
that
was
offered
up
for
us
.
It
's
true
,
the
second
Adam
was
made
a
quickning
Spirit
,
yet
abides
a
man
,
and
hath
a
glorious
body
dictinct
from
his
Church
,
to
which
our
body
is
to
be
conformed
;
even
as
Adam
was
a
living
soul
yet
had
a
natural
body
.
W.
and
F.
To
your
question
,
you
aske
us
,
viz.
Whether
we
believe
that
body
the
saints
upon
earth
do
discern
,
and
which
the
world
cannot
discern
is
a
body
of
flesh
and
bones
,
yea
or
nay
.
]
We
answer
,
it
's
the
body
that
was
broken
for
us
,
and
is
to
be
fed
upon
by
us
,
as
is
plain
in
1
Cor.
11.
24.
29.
[
not
discerning
the
Lords
body
]
it
's
that
that
is
remembred
and
communicated
with
in
the
supper
of
the
Lord
which
ordinance
you
have
denied
in
your
queries
to
us
,
and
that
body
was
the
same
that
Christ
shewed
to
have
flesh
and
bones
in
it
;
and
in
which
he
went
up
into
Heaven
,
as
before
,
think
you
the
Church
was
given
and
broken
for
us
:
and
is
the
breaking
of
the
Church
that
which
we
are
to
have
communion
with
,
and
remember
as
the
matter
of
our
seeding
in
that
Ordinance
?
Though
the
body
mysticall
of
Christ
his
Church
,
is
also
to
be
discerned
by
the
believers
and
is
not
by
the
world
:
but
if
the
Church
be
the
body
discerned
which
in
the
supper
we
have
the
communion
of
,
and
which
was
broken
for
us
;
then
the
flesh
of
Christ
which
we
eat
is
something
of
the
Church
,
the
flesh
and
substance
of
the
Church
,
and
so
the
Church
is
to
eate
itself
;
what
confused
stuff
is
this
that
is
insinuated
by
you
to
us
?
But
by
the
reason
you
give
off
your
propounding
that
question
,
viz.
[
seeing
we
own
the
believers
or
Church
to
be
the
body
of
Christ
,
and
plead
for
another
body
of
Christ
distinct
from
them
]
it
's
plain
without
contradiction
that
you
deny
the
personall
body
of
Christ
to
be
,
and
abide
in
the
Heavens
;
and
to
deny
the
man
Jesus
to
be
the
Object
of
the
believers
faith
,
and
why
shamed
you
to
speak
out
this
so
broadly
at
the
dispute
?
Was
you
then
more
bashfull
,
and
are
since
grown
more
audacious
and
impudent
.
W.
and
F.
They
say
,
It
's
grosse
confusion
to
say
,
that
believers
are
Members
of
Christs
flesh
and
bones
,
and
then
to
say
,
they
are
not
flesh
of
his
flesh
,
and
bone
of
his
bone
:
as
if
Christ
had
two
bodies
of
flesh
and
bone
,
one
of
which
the
saints
are
not
Members
,
when
the
Apostle
says
as
much
as
they
were
flesh
of
his
flesh
,
and
bone
of
his
bone
,
in
saying
no
man
ever
hated
his
own
flesh
,
but
nourisheth
it
and
cherisheth
it
;
even
as
the
Lord
the
Church
:
for
we
are
Members
of
his
body
of
his
flesh
and
of
his
bones
,
Ephes.
3
30.
Rep.
Surely
the
grosse
confusion
is
clearly
in
themselves
here
as
is
easie
to
demonstrate
.
1.
They
bely
us
,
in
saying
of
us
that
we
said
,
what
we
said
not
,
viz.
That
believers
are
Members
of
Christs
flesh
and
bones
;
we
said
,
the
Apostles
preached
that
the
believers
are
Members
of
his
body
,
of
his
flesh
,
and
of
his
bones
,
neither
the
Greek
nor
the
Latine
(
as
G.
W.
At
least
as
to
the
Latine
may
know
)
will
bear
that
construction
,
Members
of
his
flesh
and
bones
,
but
Members
of
his
body
;
of
(
that
is
out
of
)
his
flesh
,
and
of
(
or
out
of
)
his
bones
,
ex
carne
ejus
&
ex
ossibus
ejus
.
2.
Is
his
Church
flesh
and
bones
?
said
they
not
above
that
a
body
of
flesh
and
bones
,
cannot
be
said
to
be
in
the
Heavens
,
but
if
believers
be
a
body
of
flesh
and
bones
,
as
they
are
if
they
be
flesh
of
his
flesh
,
and
bone
of
his
bones
,
must
they
not
needs
be
then
a
body
of
flesh
and
bones
in
Heaven
;
seeing
they
grant
his
body
to
be
in
the
heavens
,
yea
to
be
the
fulness
of
God
that
filleth
all
in
all
both
in
Heaven
and
earth
;
is
flesh
and
bones
the
fulness
of
God
filling
all
in
all
both
in
Heaven
and
earth
?
'T
is
true
that
the
Church
consists
of
Members
,
that
each
of
them
have
personall
heads
and
bodies
of
flesh
and
bones
as
men
,
but
are
they
flesh
of
his
flesh
and
bone
of
his
bone
?
Is
our
flesh
of
Christs
flesh
,
and
our
bone
of
Christs
bone
?
How
then
hath
not
Christ
flesh
and
bone
of
his
own
,
distinct
from
the
body
his
Church
,
if
our
flesh
be
flesh
of
his
flesh
,
and
our
bone
be
bone
of
his
bone
?
Doth
not
that
phrase
speak
plainly
of
flesh
and
bones
of
his
,
distinct
from
the
Church
,
which
they
say
too
is
flesh
and
bone
;
is
not
the
confusion
then
in
these
men
that
deny
Christ
to
have
a
body
of
flesh
and
bones
distinct
from
his
Church
,
and
then
to
say
his
Church
is
flesh
of
his
flesh
,
and
bone
of
his
bone
,
and
so
to
imply
a
distinction
between
the
flesh
and
bone
that
the
Church
is
,
and
the
flesh
and
bone
that
it
is
of
?
As
was
between
Evabs
flesh
and
bone
,
and
the
fleshand
bones
of
Adam
out
of
which
she
was
made
flesh
and
bone
;
for
to
her
that
phrase
is
applyed
,
Gen.
2.
23.
3.
Whereas
they
put
this
consequent
upon
us
that
we
by
denying
their
addition
to
the
Scriptures
make
it
as
if
Christ
had
two
bodies
of
flesh
and
bones
,
one
of
which
the
saints
are
not
Members
,
see
if
this
follow
not
clearly
from
their
addition
?
For
whereas
the
Apostle
says
we
are
of
his
flesh
and
of
his
bones
,
and
so
implies
but
one
body
of
flesh
and
bones
out
of
which
the
Church
is
;
now
these
to
that
body
of
flesh
and
bones
which
is
Christs
,
make
a
second
,
which
is
the
Church
,
while
they
say
the
Church
is
flesh
and
bone
too
,
flesh
of
his
flesh
and
bone
of
his
bone
;
even
as
Adams
body
of
flesh
and
bone
out
of
which
Eve
was
made
,
and
Eves
that
was
made
out
of
it
were
two
bodies
of
flesh
and
bone
.
4.
Do
they
not
bely
the
Apostle
too
when
they
say
he
saith
as
much
as
they
were
flesh
of
his
flesh
,
and
bone
of
his
bone
;
in
his
saying
,
no
man
ever
hated
his
own
flesh
▪
but
loveth
it
and
cherisheth
it
;
even
as
the
Lord
the
Church
,
for
we
are
Members
of
his
body
,
of
his
flesh
,
and
of
his
bones
?
Is
it
not
clear
that
the
former
part
speaks
of
men
loving
their
own
naturall
bodies
called
their
flesh
,
but
the
latter
part
speaks
of
Christ
cherishing
his
Church
,
but
calls
not
the
Church
his
flesh
and
bone
,
but
Members
of
his
body
;
of
(
that
is
out
of
)
his
flesh
,
and
of
(
that
is
out
of
)
his
bone
,
implying
that
the
Church
is
sprung
and
framed
to
him
to
be
his
Church
out
of
his
flesh
and
bone
,
that
is
,
from
his
incarnation
,
suffering
,
and
the
things
done
in
and
by
his
being
made
flesh
,
had
not
he
had
a
body
prepared
for
him
,
even
a
body
of
flesh
and
bones
in
which
he
did
the
Fathers
will
,
he
could
have
had
no
Church
;
we
are
the
fruit
of
the
travaile
of
his
soul
,
Isa.
53.
10.
We
noted
that
this
opinion
of
the
Quakers
denying
that
body
,
(
viz.
That
body
personall
,
that
body
that
had
flesh
and
bones
,
and
in
which
Christ
suffered
)
to
be
glorified
,
doth
at
once
turn
up
by
the
roots
all
the
faith
of
Christs
appearing
in
the
Heavens
for
us
,
&c.
To
this
they
Object
again
our
confusion
and
falshood
,
because
we
said
before
of
the
Quakers
,
that
the
same
body
that
suffered
was
glorified
at
Gods
right
hand
in
Heaven
,
and
now
charge
them
with
denying
that
body
to
be
glorified
.
Rep.
Mind
here
reader
their
subtilty
,
how
they
hide
themselves
in
aequivocations
,
when
we
say
they
deny
that
body
to
be
glorified
;
it
is
clear
that
we
speak
of
his
body
personall
,
the
body
of
his
flesh
:
and
doth
it
not
plainly
appear
that
they
deny
that
to
be
glorified
when
they
deny
any
body
of
Christ
remaining
but
his
Church
?
But
now
when
they
said
the
same
body
that
suffered
was
glorified
,
we
told
you
before
they
meant
but
his
Church
,
and
so
that
body
they
that
confess
to
suffer
and
to
be
glorified
is
not
the
same
that
we
say
they
deny
to
be
glorified
,
and
to
that
purpose
both
in
a
letter
we
had
from
them
,
and
in
their
book
they
tell
us
of
the
seed
,
Christ
suffering
somewhere
and
in
some
,
and
reigning
or
glorified
in
others
;
were
there
ever
such
juglers
and
Jesuites
as
these
we
deal
against
,
that
are
full
of
lies
and
confusion
,
and
wind
about
into
many
shapes
and
aequivocations
to
deceive
the
simple
,
but
cannot
be
ashamed
of
them
,
they
are
so
hardened
?
They
plainly
shew
their
corrupt
and
wicked
judgements
about
the
coming
of
the
Lord
from
Heaven
,
1
Thes.
4.
15.
While
they
say
.
W.
and
F.
we
blindly
put
it
afar
off
,
and
that
that
coming
of
Christ
the
saints
who
were
then
alive
(
namely
when
the
Apostles
wrote
)
remained
unto
it
.
Rep.
So
then
by
that
the
Lord
himself
descended
from
Heaven
with
a
shout
and
with
the
voice
of
the
Archangell
,
and
with
the
Trump
of
God
,
and
the
dead
in
Christ
were
raised
before
Paul
and
the
believing
Thessalonians
dyed
,
and
so
they
did
not
sleep
as
to
their
bodies
,
but
were
suddenly
changed
and
taken
up
to
meet
the
Lord
in
the
ayre
,
and
to
be
ever
with
him
;
then
that
's
false
that
Hystories
relate
of
Pauls
being
beheaded
at
Rome
,
and
in
vain
do
men
look
for
Christs
coming
to
raise
the
dead
,
for
that
's
past
and
gone
before
the
Apostles
age
was
past
.
The
resurrection
of
the
just
is
over
then
,
for
that
was
to
be
at
Christs
coming
,
and
why
should
any
preach
now
,
and
believe
in
Christ
now
,
when
there
is
nothing
of
hope
now
to
be
looked
for
?
Are
not
these
sufficiently
grosse
and
wicked
in
their
judgement
,
that
dare
take
away
the
hope
of
Christs
glorious
appearance
,
and
the
being
for
ever
with
Christ
to
be
by
any
man
now
expected
▪
But
it's
strange
Christ
should
come
,
the
elements
melt
with
servent
heate
,
the
trumpet
sound
,
the
dead
in
Christ
be
raised
,
and
no
man
hear
,
or
speak
,
or
write
of
it
in
any
age
,
except
[
in
haereticorum
cubiculis
]
as
Tertullian
speaks
,
or
as
I
may
rather
say
,
in
the
fancies
of
Hereticks
,
but
alas
!
Reader
,
these
men
turn
all
these
things
into
fables
,
perverting
the
whole
Scripture
to
their
corrupt
sense
;
by
dead
in
Christ
meaning
but
the
spiritually
dead
in
some
fancied
death
;
sleeping
in
him
,
and
the
trumpet
and
shout
,
and
resurrection
all
Allegoricall
;
and
so
they
thereby
deny
and
undermine
both
the
coming
of
Christ
,
the
resurrection
and
the
judgement
spoken
of
in
the
Scriptures
.
Tohelp
thee
against
them
,
whereas
they
urge
[
we
that
are
alive
and
remain
to
the
coming
of
the
Lord
]
as
if
they
that
then
lived
should
certainly
live
and
abide
till
his
coming
,
know
that
the
Apostle
writ
of
it
as
a
thing
that
is
hidden
as
to
the
day
and
time
of
it
;
and
writes
of
the
Church
as
of
our
body
in
all
ages
,
and
so
by
,
we
that
live
and
remain
,
means
but
those
of
us
that
shall
be
found
living
,
that
is
,
of
the
company
of
believers
,
with
whom
they
numbred
themselves
,
because
then
living
;
&
possibly
not
knowing
but
they
might
have
lived
to
his
coming
.
But
it
no
more
implies
that
the
believers
of
that
age
should
live
and
remain
till
the
coming
of
Christ
,
then
that
they
who
lived
in
Davids
age
,
or
when
the
Psalms
were
penned
lived
in
Moses
age
many
hundreds
of
years
before
him
,
and
rejoyced
in
the
Lord
when
Israel
went
over
the
sea
;
because
it
's
said
Psal.
66.
6.
They
went
through
the
flood
on
foot
,
there
did
we
rejoyce
in
him
;
or
that
the
people
in
Hoseas
time
were
born
and
lived
in
Jacobs
time
,
because
in
Hos.
12.
4.
Speaking
of
Jacobs
wrestling
with
God
in
Bethell
,
he
saies
,
he
found
him
in
Bethel
,
and
there
he
spake
with
us
.
This
one
passage
of
theirs
,
were
there
no
more
,
is
sufficient
to
discover
their
horrible
corruption
and
reprobacy
of
mind
in
the
things
of
Christ
,
but
more
of
the
like
corruption
they
shew
about
the
Heavens
and
Christs
coming
from
thence
in
what
follows
;
for
to
that
in
Philip.
3.
20
,
21.
Where
it
is
said
our
conversation
is
in
heaven
,
from
whence
also
we
look
for
the
Saviour
the
Lord
Jesus
,
they
say
,
W.
and
F.
They
say
,
so
their
conversation
was
in
Heaven
,
and
there
they
looked
for
the
Saviour
.
Reply
.
See
here
one
perversion
,
the
Apostle
sayes
they
looked
for
a
Saviour
from
thence
to
come
,
namely
from
Heaven
:
and
these
say
where
we
look
for
a
Saviour
,
no
doubt
but
had
we
said
so
as
they
say
of
the
Apostles
,
they
would
have
reproached
us
,
and
said
,
see
these
men
have
their
Saviour
to
look
for
yet
,
(
as
in
a
letter
to
us
,
to
our
saying
that
the
Saints
seek
their
pardon
and
healing
in
Christ
they
retort
,
that
we
accuse
them
of
having
their
pardon
to
seek
)
so
wicked
are
they
;
But
of
the
Apostles
looking
for
Christ
from
Heaven
,
they
take
no
notice
,
It
s
no
part
of
their
Faith
or
Expectation
it
seems
,
they
adde
,
W.
and
F.
They
did
not
say
their
conversation
was
at
a
distance
far
off
above
the
Clouds
where
we
(
they
say
)
look
for
a
Saviour
like
our selves
,
but
that
he
hath
no
blood
in
his
body
as
we
Imagine
.
Answ.
They
said
their
conversation
was
in
Heaven
,
and
Heaven
is
above
the
Clouds
,
and
Gods
Glory
is
in
and
above
the
Heavens
,
and
in
that
Glory
Christ
is
,
and
where
Christ
is
there
was
their
conversation
;
as
they
Exhort
also
to
set
our
affections
upon
things
above
where
Christ
is
also
at
the
right
hand
of
God
,
he
sayes
not
upon
things
within
your selves
,
but
upon
things
above
,
Col.
3.
2
,
3.
But
ye
may
see
these
men
deny
the
God
above
,
and
say
in
effect
with
the
false
Prophets
,
Jer.
23.
21.
God
is
a
God
at
hand
but
not
a
God
a
far
off
.
But
as
they
said
not
their
conversation
was
above
the
Clouds
,
in
those
very
words
,
though
they
said
it
in
effect
;
So
neither
said
they
their
conversation
was
in
themselves
and
thence
they
lookt
for
a
Saviour
,
their
reproach
of
us
[
that
we
look
for
a
Saviour
like
our selves
(
but
that
he
hath
no
blood
in
his
body
as
we
imagine
)
whom
they
say
they
desire
not
the
knowledge
of
,
and
that
our
faith
which
is
not
grounded
in
Christs
appearing
in
us
is
to
be
turned
up
by
the
roots
]
falls
heavy
upon
themselves
,
for
all
people
may
see
their
wickednesse
therein
;
for
,
1.
They
bely
us
in
saying
we
look
for
a
Saviour
like
our selves
;
for
we
do
not
judge
him
like
our selves
,
but
hope
that
we
who
are
very
unlike
unto
Him
being
in
vile
bodies
,
shall
be
like
him
at
his
appearance
,
When
he
shall
change
our
vile
body
that
it
might
be
fashioned
into
the
likenesse
of
his
Glorious
Body
,
which
Glorious
Body
we
think
not
like
ours
,
for
then
need
not
ours
to
be
changed
that
they
may
be
fashioned
into
the
likenesse
of
his
if
they
were
in
its
likenesse
already
.
2.
That
his
Body
hath
no
blood
in
it
,
we
say
not
,
but
leave
it
as
a
secret
,
what
is
the
form
and
manner
and
glory
of
his
Glorious
and
Glorified
Body
,
we
say
that
that
body
in
which
Christ
shewed
Flesh
and
Bones
after
the
Resurrection
,
and
whose
blood
was
shed
out
is
ascended
and
is
in
Heaven
Glorified
,
and
for
him
in
that
Glorious
Body
,
we
with
the
Apostles
look
for
him
from
Heaven
.
But
,
3.
Here
they
clearly
say
they
desire
not
the
knowledge
of
that
Saviour
we
look
for
from
Heaven
,
and
so
are
out
of
the
Apostles
faith
and
hope
,
and
like
the
wicked
ones
that
said
they
desired
not
the
knowledge
of
Gods
wayes
,
Job
21.
14.
4.
When
they
say
,
that
Faith
which
is
not
grounded
in
Christs
appearance
in
us
is
to
be
turned
up
by
the
Roots
;
Do
they
not
plainly
imply
that
the
Apostles
faith
is
to
be
turned
up
by
the
roots
,
(
indeed
we
see
how
broadly
they
endeavour
it
)
for
though
the
knowledge
of
Christ
was
given
into
the
Apostles
hearts
,
and
his
Life
and
Vertues
appeared
in
their
Doctrine
and
walking
,
yet
their
faith
was
not
grounded
in
his
appearing
in
them
,
but
in
what
Christ
had
done
in
his
death
and
sufferings
for
them
,
and
in
his
appearing
at
Gods
right
hand
for
them
,
see
else
,
Rom.
8.
33
,
34.
Their
faith
stood
in
this
that
Christ
had
died
,
yea
rather
was
risen
again
,
and
is
at
Gods
right
hand
making
intercession
for
them
;
but
we
may
see
how
far
these
mens
faith
differs
from
the
Apostles
,
that
make
no
account
of
Christs
appearing
in
the
flesh
,
or
in
his
Glorious
Body
hereafter
;
So
as
to
have
their
faith
grounded
therein
but
only
in
an
imaginary
appearance
of
Christ
in
them
,
for
so
it
must
be
,
and
no
better
,
that
hath
not
for
the
ground
of
it
Christ
appearing
in
the
flesh
for
them
before
they
were
born
,
and
so
not
in
them
,
and
his
appearing
in
Heaven
for
them
,
and
in
Glory
to
them
at
the
end
of
the
World
;
The
faith
of
which
they
imply
must
be
turned
up
by
the
Roots
;
for
mind
what
they
oppose
that
saying
to
,
We
said
that
at
once
they
turne
up
by
the
Roots
all
the
faith
of
Christs
appearing
in
the
presence
of
God
to
Mediate
for
us
and
make
intercession
,
which
the
Apostles
and
Primitive
believers
had
so
much
of
their
hope
and
rejoycing
in
,
as
also
all
the
Faith
and
Hope
of
his
Glorious
descending
and
coming
again
to
change
our
vile
bodies
,
&c.
and
to
all
the
Kingdome
and
Glory
to
be
revealed
to
and
enjoyed
by
the
Saints
;
Now
they
taking
no
notice
of
Christs
appearing
in
Heaven
to
Mediate
for
us
,
and
having
spoken
of
the
Faith
of
Christs
coming
again
from
Heaven
as
a
thing
past
in
Pauls
age
,
say
that
our
faith
which
is
not
grounded
in
Christs
appearing
in
us
(
which
implyes
all
the
points
before
mentioned
,
for
Christs
appearing
in
us
cannot
be
the
ground
of
the
faith
of
those
things
but
only
a
fruit
and
confirmation
of
it
)
is
to
be
turned
up
by
the
Roots
,
so
that
they
deny
the
fundamental
Doctrines
to
establish
only
their
imaginary
conceits
.
But
remember
Reader
that
they
said
before
that
the
Apostles
were
the
true
Apostles
,
and
so
they
be
but
false
Apostles
and
Prophets
,
in
their
imaginations
.
3.
We
charged
them
as
Reprobate
concerning
the
faith
about
the
Resurrection
of
the
dead
,
and
thou
mayest
see
Reader
what
good
ground
we
had
so
to
do
by
what
they
have
said
now
about
it
;
For
if
Christs
coming
,
at
which
the
dead
are
to
be
raised
,
was
while
the
Saints
in
the
Apostles
time
alive
remained
,
then
is
the
Resurrection
they
speak
of
past
,
so
that
there
needs
no
further
doubt
of
their
corruption
about
that
.
We
charged
them
with
saying
that
the
same
body
that
dies
shall
not
be
raised
again
,
and
in
their
Book
they
plead
stifly
for
it
.
W.
and
F.
We
change
George
Foxes
words
,
for
he
said
that
which
is
raised
is
a
spiritual
body
,
and
that
that
which
is
raised
was
dead
;
Well
how
did
we
represent
them
?
Why
thus
,
that
that
which
should
rise
is
a
spiritual
body
,
and
that
that
which
died
is
or
shall
be
raised
.
It
seemes
we
did
not
apprehend
his
errour
fully
enough
,
we
asked
about
a
Resurrection
to
be
made
hereafter
,
and
he
subtilly
answered
about
a
Resurrection
past
,
for
where
else
is
the
change
,
except
that
we
say
should
be
raised
;
Where
he
said
that
which
is
raised
,
we
said
that
which
dyed
is
or
shall
be
raised
,
and
he
said
(
they
say
)
that
which
is
raised
was
dead
,
but
whereas
we
said
they
might
mean
thereby
a
dead
spirit
dead
in
sin
,
they
do
not
at
all
take
notice
of
it
to
deny
it
;
See
then
what
corrupt
Equivocaters
we
have
to
deal
with
,
that
when
we
ask
about
the
body
to
be
raised
,
they
answered
about
something
raised
that
was
dead
,
but
that
the
body
that
dyeth
shall
be
raised
they
will
not
say
yea
,
they
deny
it
;
And
are
they
not
then
clearly
enough
Reprobate
concerning
the
Faith
of
it
,
its
probable
that
by
the
spirituall
body
that
is
raised
,
they
mean
nothing
else
but
the
Church
,
the
body
of
Christ
which
was
dead
in
sins
and
trespasses
before
quickened
by
him
,
as
Ephes.
2.
4
,
5.
and
if
they
say
no
,
we
challenge
them
to
answer
what
that
is
that
was
dead
&
is
raised
a
Spiritual
Body
,
if
not
the
Church
of
Christ
as
being
in
the
World
in
its
several
ages
;
They
tell
how
they
put
the
fool
upon
us
(
its
I
kely
for
believing
the
Resurrection
of
the
Body
which
the
Apostles
put
upon
the
denyers
of
it
,
and
so
rather
appertains
to
them
)
how
they
answered
us
plainly
,
and
we
would
not
be
satisfied
that
it
is
sown
a
natural
body
and
is
raised
a
Spiritual
body
.
Reply
,
But
yet
when
we
asked
what
that
[
it
]
was
that
was
sown
a
natural
body
and
should
be
raised
a
Spiritual
body
,
they
would
never
tell
us
,
and
how
then
should
we
be
satisfied
with
their
Answer
.
They
say
,
The
Apostles
doth
not
say
that
that
which
dies
or
is
sown
,
which
is
earthly
,
shall
rise
.
Judge
Reader
,
Saith
not
the
Apostle
it
is
sown
a
Natural
body
,
it
is
raised
a
Spiritual
body
,
and
this
corruptible
shall
put
on
in-corruption
,
now
is
not
the
Naturall
body
an
earthly
body
,
and
is
not
this
corruptible
an
earthly
body
?
Is
not
that
an
Earthly
body
that
is
laid
in
the
grave
and
is
corruptible
?
And
if
this
corruptible
put
on
incorruption
,
and
this
mortal
(
and
is
not
that
the
Earthly
body
?
)
put
on
immortality
,
then
doth
not
this
corruptible
and
Earthly
body
rise
incorruptible
,
and
this
mortal
rise
immortal
?
Is
it
not
as
plain
as
the
Sun
?
If
it
be
this
mortal
that
is
now
mortal
that
puts
on
Immortality
,
then
its
this
that
is
now
mortal
that
shall
be
in
the
Resurrection
Immortal
,
and
if
this
that
's
now
mortal
shall
put
on
Immortality
,
then
this
that
's
now
mortal
is
not
to
be
Annihilated
and
lost
;
for
how
can
that
that
is
not
put
on
any
thing
,
much
lesse
Immortality
?
The
mortal
shall
loose
its
Mortality
,
and
put
on
Immortality
;
and
the
corruptible
shall
loose
corruption
and
corruptibility
,
and
put
on
incorruption
;
but
the
corruptible
it self
and
the
mortal
it self
shall
not
be
lost
,
but
rise
Incorruptible
and
Immortal
.
They
say
,
They
told
us
that
which
thou
sowest
is
not
quickened
except
it
dye
,
and
that
which
thou
sowest
thou
sowest
not
that
body
which
shall
be
(
mark
,
thou
sowest
not
that
body
that
shall
be
)
but
bare
graine
,
&c.
Which
(
they
say
)
is
contrary
to
what
we
affirmed
that
the
same
body
(
namely
)
that
dies
or
is
sowen
in
the
Earth
shall
rise
again
.
Reply
.
Now
Reader
,
minde
again
how
they
are
clearly
out
,
mind
the
Apostles
words
again
,
and
mind
ours
,
and
see
if
they
be
contrary
,
the
Apostle
says
not
that
which
thou
sowest
shall
never
be
quickened
,
but
be
utterly
abolished
,
but
,
that
which
thou
sowest
is
not
quickened
except
it
die
;
implying
that
if
it
die
,
it
(
even
that
thou
sowest
)
shall
be
quickened
;
and
doth
not
that
agree
with
our
saying
,
that
the
body
that
dies
shall
be
raised
again
,
even
that
thou
sowest
if
it
die
it
shall
be
quickened
,
but
not
unless
it
die
;
it
is
not
one
thing
that
dies
and
another
that
is
quickened
,
but
the
same
that
being
sown
dies
is
quickened
being
dead
;
This
confirmes
and
is
not
contrary
to
our
saying
;
Again
the
Apostle
saith
,
and
that
which
thou
sowest
thou
sowest
not
that
body
that
shall
be
,
but
bare
grain
,
but
then
he
adds
(
which
they
leave
out
)
but
God
giveth
it
(
mark
it
,
the
same
that
thou
sowest
)
a
body
as
pleaseth
him
,
to
every
Seed
his
own
body
;
the
Apostle
sayes
,
that
men
sow
not
the
same
body
that
shall
be
,
nor
say
we
that
men
sow
or
yeeld
up
to
death
the
same
body
that
shall
be
,
that
is
immortal
incorruptible
bodies
,
for
so
they
shall
be
,
but
it
s
this
mortal
body
they
sow
that
shall
be
immortal
,
and
this
corruptible
body
that
shall
put
on
incorruption
and
be
incorruptible
,
the
same
that
men
sow
riseth
,
but
they
sow
it
not
the
same
that
it
shall
rise
;
the
Apostles
instance
clears
it
evidently
,
for
saith
he
,
thou
sowest
bare
grain
,
it
may
chance
of
Wheat
,
&c.
signifying
that
the
body
sown
,
is
not
that
it
shall
be
in
respect
of
form
or
condition
;
Therefore
he
saith
,
bare
grain
,
as
if
he
should
say
thou
sowest
it
not
in
stalk
,
and
blade
,
and
ear
,
and
kirnel
in
the
husk
,
as
it
shall
be
,
but
bare
grain
,
and
in
that
thou
sowest
not
that
body
that
shall
be
,
but
he
saith
,
not
that
body
thou
sowest
shall
not
come
again
in
another
manner
of
body
,
but
implies
the
contrary
,
in
saying
God
giveth
it
(
what
it
,
if
not
that
it
thou
sowest
?
For
G.
W.
knows
that
the
word
it
is
a
relative
,
and
hath
reference
to
that
that
went
before
)
a
body
as
pleaseth
him
,
that
is
such
a
body
as
to
its
form
as
pleaseth
him
,
to
every
seed
it
s
own
body
,
that
which
is
sutable
to
it self
,
and
of
the
same
nature
which
it
was
,
though
not
the
same
in
manner
and
form
,
and
this
agrees
with
,
and
is
not
contrary
to
what
we
further
said
,
viz.
it
is
the
same
that
is
sown
which
is
raised
,
though
it
rise
not
the
same
(
in
the
same
quality
and
condition
)
as
its
the
same
bare
grain
that
is
sown
,
that
comes
up
or
is
quickened
if
it
die
,
but
it
comes
not
up
the
same
bare
grain
,
but
in
the
body
that
God
gives
it
,
for
the
body
is
changed
as
to
its
quality
and
form
,
so
it
s
sown
a
mortal
body
,
and
the
same
mortal
body
that
is
sown
shall
rise
,
but
it
shall
not
rise
the
same
mortal
body
,
it
shall
rise
immortal
,
can
any
thing
be
more
plain
?
We
say
the
same
body
that
dies
or
is
sown
in
the
earth
shall
rise
,
but
we
say
not
that
its
the
same
body
that
dies
or
is
sown
in
the
earth
,
that
it
shall
be
when
it
rises
,
And
therefore
say
not
any
thing
contrary
to
the
Apostles
saying
;
We
say
not
mens
bodies
die
immortal
or
spiritual
as
they
shall
rise
,
But
we
say
the
bodies
that
are
sown
mortal
and
natural
,
shall
rise
immortal
and
spiritual
.
To
Thomas
Moors
saying
,
that
the
same
Kirnel
of
Wheat
,
rises
up
again
in
the
blade
;
They
say
,
It
is
known
that
the
same
Kirnel
doth
not
rise
,
but
another
body
or
Ear
of
corn
grows
forth
in
the
nature
of
that
which
is
sown
.
But
we
appeal
to
sense
,
whether
it
be
not
that
Kirnel
that
is
sown
that
is
changed
into
the
Blade
,
that
springs
out
and
grows
into
blade
,
ear
,
and
corn
,
as
that
other
body
or
ear
of
corn
grows
forth
in
the
nature
of
that
which
is
sown
,
so
it
springs
out
of
that
which
is
sown
too
,
and
that
was
sown
is
quickened
,
and
grows
into
that
which
comes
up
and
not
another
thing
,
that
being
annihilated
.
They
talk
of
Riddles
(
but
of
their
own
imagination
)
of
(
conceited
)
Seeds
and
the
nature
of
them
,
and
their
center
and
habitation
,
like
those
conceits
of
Jacob
Behmen
,
which
are
all
Aliens
to
the
Apostles
discourse
,
which
we
pass
by
as
things
frivolous
and
impertinent
,
being
nothing
but
carnal
imaginations
of
men
destitute
of
the
Truth
,
and
that
believe
not
Gods
Doctrine
;
And
as
for
what
they
say
of
the
last
Trumpet
in
the
last
day
,
and
the
Resurrection
of
just
and
unjust
;
We
see
their
corruption
about
it
in
what
was
said
by
them
above
,
viz.
that
the
Saints
in
Pauls
time
remained
till
that
coming
of
Christ
,
which
is
to
be
with
a
shout
,
and
with
the
Voice
of
the
Arch-angel
and
Trump
of
God
,
by
which
they
know
that
though
they
use
the
Scripture
Words
of
the
last
Trumpet
Sounding
,
and
Resurrection
of
the
just
and
unjust
,
and
that
many
that
sleep
in
the
Dust
of
the
Earth
shall
rise
and
shall
come
forth
,
some
to
the
Resurrection
of
Life
,
and
some
to
the
Resurrection
of
Condemnation
,
every
one
to
be
rewarded
according
to
his
Works
,
and
that
John
said
,
the
Sea
gave
up
the
dead
in
it
,
and
Death
and
Hell
delivered
up
that
which
were
in
them
,
and
they
were
judged
,
&c.
Yet
we
know
by
what
is
already
said
by
them
in
their
Book
,
and
by
their
Questions
to
us
,
in
which
they
propound
;
Shall
the
Souls
of
the
wicked
which
are
in
Hell
and
have
received
their
judgement
come
forth
again
to
receive
a
second
judgement
,
that
they
are
void
of
the
faith
of
those
sayings
,
and
turn
them
into
delusions
of
their
own
or
other
mens
inventions
,
for
what
shall
rise
that
sleeps
in
the
dust
(
or
that
is
in
the
graves
,
as
in
Job
.
5.
28
,
29
)
if
not
the
Body
that
was
laid
into
it
which
they
say
rises
not
?
And
what
shall
Hell
and
death
give
up
,
if
Hell
give
up
no
souls
in
it
as
their
question
implies
,
and
death
give
up
nothing
in
it
?
For
what
should
it
give
up
?
Is
it
the
Spirit
that
dies
not
with
the
body
?
but
when
the
body
goes
to
dust
it
returns
to
God
;
but
sure
the
Apostle
sayes
its
the
Body
that
is
now
vile
,
that
shall
be
changed
,
that
it
(
mark
that
it
and
its
a
Relative
,
and
relates
to
that
before
it
,
which
there
is
the
vile
body
,
that
it
)
may
be
fashioned
into
the
likenesse
of
his
Glorious
Body
which
they
believe
not
;
and
therefore
what
but
deceit
and
equivocation
is
this
in
their
Hearts
,
while
they
quote
the
Words
of
Scripture
,
that
say
,
every
man
shall
be
Judged
according
to
his
Works
,
if
neither
the
Soul
nor
the
Body
come
up
again
,
what
of
the
man
is
that
that
shall
be
judged
?
Let
all
judge
.
And
this
(
they
say
)
is
an
answer
about
the
Resurrection
,
but
such
an
answer
as
clearly
denies
it
,
and
turns
it
up
by
the
roots
,
as
not
grounded
in
their
conceited
appearance
of
Christ
in
them
.
W.
and
F.
They
say
to
their
question
to
Thomas
Moore
,
What
was
the
Seed
of
which
the
Apostle
said
,
God
giveth
it
a
body
as
it
pleaseth
him
;
He
answered
,
That
the
Seed
was
the
Body
that
dies
or
is
laid
in
the
Ground
,
which
he
pleaded
for
the
rising
of
.
Reply
,
Surely
ye
wrong
T.
M.
for
the
Seed
there
spoken
of
is
the
Grain
or
Seed
mentioned
which
men
sow
,
and
which
the
Apostle
mentions
by
way
of
illustration
,
T.
M.
might
say
,
that
which
answers
to
the
seed
in
the
Comparison
is
the
Body
of
man
,
but
see
here
that
by
their
faulting
T.
M.
as
pleading
for
the
Resurrection
of
the
Body
that
dies
,
they
plead
But
they
say
to
this
it
was
replyed
,
That
then
every
man
must
rise
with
two
bodies
,
if
that
body
that
is
Terrestrial
must
arise
and
have
another
body
given
it
,
but
herein
his
ignorance
(
say
they
)
was
seen
.
Reply
,
Nay
rather
your
Sophistry
appears
;
For
is
that
seed
that
men
sow
a
Body
or
not
?
I
suppose
sense
will
prove
it
is
,
for
it
may
be
seen
,
felt
,
tasted
,
&c.
Well
then
,
doth
God
give
it
a
body
or
no
?
the
Apostle
saith
yes
;
Hath
the
Seed
then
two
bodies
,
one
that
is
quickened
it
dying
,
and
another
that
comes
up
,
surely
no
;
but
his
giving
it
a
body
is
his
changing
it
into
another
body
,
that
is
a
body
of
another
form
,
so
is
the
Resurrection
of
the
dead
;
But
they
say
of
us
,
We
have
both
confuted
our selves
,
because
in
our
Post-script
we
say
,
the
Apostle
implies
plainly
,
that
the
raised
body
in
the
Resurrection
shall
not
be
flesh
and
blood
;
Whence
they
ask
,
How
is
it
they
have
pleaded
so
much
for
the
same
that
dies
to
rise
again
,
which
is
a
body
of
flesh
and
blood
,
when
the
raised
body
is
not
flesh
and
blood
(
they
say
)
whence
they
conclude
us
much
shut
up
in
Babylon
,
&c.
Reply
.
Reader
,
mind
it
again
,
and
see
whether
we
or
they
be
in
confusion
,
we
said
the
same
body
should
rise
,
but
it
shall
not
rise
the
same
,
we
say
it
shall
not
rise
flesh
and
blood
,
a
carnal
natural
body
follows
it
;
Therefore
it
was
not
flesh
and
blood
,
a
carnal
natural
body
when
it
dyed
,
or
that
the
same
that
was
so
shall
not
rise
a
spiritual
body
;
judge
of
it
by
this
,
men
sow
bare
grain
,
the
bare
grain
they
sow
dying
is
quickened
and
comes
up
,
but
the
grain
they
sow
comes
not
up
bare
grain
when
it
comes
up
;
this
mortal
body
that
dies
shall
rise
,
but
it
shall
not
rise
a
mortal
body
:
sure
these
men
have
the
imperfection
of
irrationality
,
if
they
cannot
understand
this
difference
.
We
accused
John
Whitehead
for
arguing
against
the
Redemption
of
the
body
to
be
expected
after
death
,
and
for
saying
the
Apostles
had
it
before
death
.
W.
and
F.
Here
they
fault
us
for
not
expecting
the
Redemption
of
the
body
,
and
our
discharge
from
sin
till
after
death
;
because
we
said
also
,
p.
10.
that
the
nature
of
man
in
the
Resurrection
is
discharged
of
sin
,
which
we
spake
of
Christ
made
under
sin
,
and
Law
,
and
death
for
us
,
and
in
the
Resurrection
,
namely
his
resurrection
discharged
thereof
,
sayes
that
any
thing
of
our
not
being
discharged
of
sin
(
as
to
forgivenesse
of
it
)
till
the
resurrection
?
What
grosse
abuses
be
these
?
But
they
plead
for
John
Whiteheads
corrupt
sayings
,
reproaching
our
W.
and
F.
expecting
the
redemption
of
the
body
after
death
as
contrary
to
the
Saints
expectations
,
for
they
waited
and
groaned
(
they
say
)
for
the
redemption
of
the
body
from
under
corruption
,
when
they
were
upon
earth
,
and
the
creature
it self
was
to
be
brought
into
the
Glorious
Liberty
of
the
Sons
of
God
,
which
state
was
witnessed
by
as
many
as
were
led
by
the
Spirit
of
God
who
were
sanctified
throughout
in
body
,
in
Soul
and
in
Spirit
,
and
put
not
redemption
afar
off
till
after
death
,
as
they
say
we
do
.
Reply
.
Oh
monstrous
blind
corrupted
stuffe
,
one
would
think
that
all
men
that
read
these
things
should
abhor
to
listen
to
these
Preachers
;
for
first
they
bely
the
Saints
in
saying
the
expecting
the
redemption
of
the
body
after
Death
is
contrary
to
the
Saints
expectation
;
did
not
the
Saints
expect
that
after
death
,
their
bodies
should
be
raised
incorruptible
?
Did
they
look
to
have
their
bodies
immortal
,
incorruptible
,
powerful
and
glorious
before
their
death
?
read
1
Cor.
15.
and
see
if
these
men
be
not
lyars
in
grain
,
and
wofully
corrupt
like
Hymeneus
and
Phyletus
,
that
said
the
resurrection
was
past
,
Phil.
3.
20.
21.
2
Tim.
2
17.
18.
2.
They
aequivocate
in
saying
they
waited
and
groaned
for
the
redemption
of
the
body
from
under
corruption
when
they
were
upon
earth
,
in
one
sense
it
is
true
,
and
in
another
false
;
It
is
true
,
while
they
were
upon
earth
,
they
exercised
their
patient
waiting
and
expectation
,
but
false
that
they
expected
that
the
redemption
of
their
body
should
be
proved
by
them
before
death
,
the
redemption
of
it
,
I
say
,
either
from
all
the
being
of
sin
therein
,
or
to
the
being
of
sin
in
it
till
death
,
we
spake
before
and
proved
it
from
,
Ps.
143.
2.
for
they
say
it
s
sown
in
corruption
and
raised
in
incorruption
,
if
it
be
sown
in
corruption
,
when
it
dies
then
it
is
not
redeemed
from
corruption
before
it
die
,
3.
That
the
Creature
it self
is
to
be
brought
into
the
liberty
of
the
Sons
of
God
is
true
,
but
that
that
state
was
witnessed
,
that
is
proved
by
as
many
as
were
led
by
the
Spirit
of
God
is
false
,
for
the
Apostle
was
led
by
the
Spirit
of
God
,
and
so
are
the
Sons
of
God
;
but
if
they
witnessed
the
Creatures
being
brought
into
the
liberty
of
the
Sons
of
God
and
the
Redemption
of
their
bodies
from
corruption
,
how
sayes
he
then
that
the
earnest
expectation
of
the
creature
waits
for
the
manifestation
of
the
Sons
of
God
,
seeing
what
they
waited
for
they
did
not
see
and
prove
,
and
so
could
not
witnesse
it
,
for
if
they
see
it
,
why
did
they
yet
wait
for
it
?
Rom.
8.
14.
19
,
20.
23
,
24
,
25.
Why
say
they
the
creature
it self
shall
be
delivered
from
the
bondage
of
corruption
,
and
not
rather
,
is
delivered
from
it
?
yea
,
and
why
say
they
expresly
,
we
that
have
the
first
fruits
of
the
spirit
,
even
we
our selves
groaning
within
our selves
,
wait
for
the
Adoption
,
the
Redemption
of
the
body
,
for
we
are
saved
by
hope
,
&c.
Were
not
the
Apostles
led
by
the
Spirit
that
had
the
first
fruits
of
it
?
And
Paul
sayes
,
The
Law
of
the
Spirit
of
Life
in
Christ
Jesus
hath
made
me
free
from
the
Law
of
Sin
and
Death
,
Rom.
8.
2.
And
were
not
they
sanctified
throughout
,
in
Body
,
Soul
and
Spirit
,
at
least
in
good
measure
?
And
yet
we
see
they
did
but
wait
for
the
Redemption
of
the
Body
,
they
did
not
witnesse
it
as
a
thing
which
they
had
,
nor
do
we
ever
find
them
say
they
had
it
,
but
they
confound
the
Redemption
of
the
body
,
with
the
freeing
it
from
sin
in
it
,
as
G.
W.
in
his
late
dispute
,
with
J.
H.
declared
himself
,
alleadging
Rom.
8.
2.
his
being
set
free
from
the
Law
of
sin
and
death
,
for
proof
that
Paul
witnessed
the
Redemption
of
the
body
,
when
as
Paul
had
that
before
he
said
he
waited
for
this
,
nor
doth
it
prove
any
absolute
freedom
from
the
being
of
sin
in
his
body
,
Rom.
7.
26.
shews
;
So
see
all
men
how
corrupt
the
Quakers
be
,
and
how
miserable
out
of
the
Apostles
Doctrine
and
Faith
.
And
yet
fourthly
,
We
say
not
that
either
we
or
the
Apostles
put
Redemption
far
off
,
till
after
death
;
It
is
God
that
hath
Ordered
the
Redemption
there
spoken
of
to
be
after
Death
,
that
we
might
first
bear
the
image
of
the
Earthly
in
a
vile
Mortal
body
before
we
bear
the
Image
of
the
Heavenly
in
a
Glorious
body
,
it
was
their
part
and
so
is
ours
to
groan
after
it
and
waite
for
it
till
the
time
of
Christs
descending
from
Heaven
,
to
change
our
vile
body
that
it
may
be
fashioned
into
the
likenesse
of
his
Glorious
body
;
was
ever
any
mans
body
redeemed
from
Corruption
and
Death
and
Rottennesse
before
it
died
?
They
may
as
well
contradict
the
Apostle
,
and
say
that
which
thou
sowest
is
quickened
before
it
die
.
All
men
may
see
these
be
deniers
of
the
Resurrection
preached
by
the
Apostles
,
and
therefore
Teachers
that
are
to
be
accounted
accursed
,
Gal.
1.
8.
Note
by
the
way
,
Reader
,
that
these
men
never
attempt
to
answer
our
Question
propounded
to
them
at
both
our
former
disputes
,
whether
that
that
shall
rise
a
Spiritual
body
was
ever
dead
;
surely
they
by
their
shunning
it
do
declare
that
they
do
not
believe
it
,
and
therefore
by
consequence
deny
the
Resurrection
of
the
dead
.
To
our
charge
of
them
with
Antichristianisme
in
intimately
not
confessing
Christ
come
in
the
flesh
,
while
they
make
not
the
knowledge
of
him
as
so
come
the
knowledge
to
Eternal
Salvation
,
but
the
knowledge
of
him
after
the
Spirit
as
he
was
before
the
World
was
,
in
Ed.
Burroughs
declaration
of
their
faith
,
which
charge
we
managed
against
them
,
and
they
could
not
make
good
their
faith
or
prove
it
by
Scriptures
though
they
assayed
it
from
2
Cor.
5.
16.
1
John
.
1.
1
,
2
,
3.
And
therefore
stood
concluded
Antichristians
.
To
this
upon
further
thoughts
they
give
now
this
answer
.
That
,
W.
and
F.
To
know
Christ
as
he
is
the
Power
of
God
,
is
to
know
him
in
the
Spirit
as
he
was
before
the
World
was
,
and
that
we
trust
in
the
living
God
who
is
the
Saviour
of
all
men
,
especially
of
them
that
believe
,
but
as
he
is
the
living
God
he
was
before
the
World
was
.
Reply
.
But
this
too
is
false
and
fallacious
,
for
Christ
is
the
Power
of
God
as
he
was
Crucified
,
1
Cor.
1.
22
,
23
,
24.
and
to
know
him
so
is
not
to
know
him
as
he
was
before
the
World
was
,
he
was
the
Power
of
God
before
the
World
was
;
but
to
know
him
as
he
was
the
Power
of
God
before
the
World
was
,
is
not
the
knowledge
of
him
to
Salvation
.
To
assert
it
,
is
not
to
confesse
but
vertually
to
deny
him
as
come
in
the
Flesh
.
The
like
we
may
say
of
the
other
phrase
,
he
is
not
the
living
God
the
Saviour
of
all
men
as
he
was
before
the
World
was
,
for
he
is
the
living
God
now
in
the
Manhood
or
as
Immanuel
God
with
us
;
as
made
flesh
and
dead
and
raised
,
but
so
he
was
not
before
the
World
was
,
and
as
not
the
living
God
in
mans
Nature
,
or
Incarnate
,
or
promised
so
to
be
,
&
as
such
considered
or
as
therethrough
made
manifest
,
he
is
not
since
the
fall
the
object
of
our
knowledge
to
Salvation
;
and
though
they
say
they
do
not
deny
his
knowledge
as
in
his
flesh
,
that
is
an
Equivocal
deceitful
speech
,
its
evident
what
they
say
puts
no
necessity
or
grants
not
the
sufficiency
of
the
knowledge
of
him
as
come
in
the
Flesh
,
and
so
doth
not
confesse
or
magnifie
it
,
but
exalts
as
sufficient
that
that
was
before
and
without
it
.
W.
and
F.
They
say
,
When
we
can
prove
nothing
against
them
(
and
yet
we
have
made
good
all
our
charge
against
them
hitherto
)
we
have
invented
these
lies
against
them
,
that
they
may
and
can
in
their
canting
Language
say
he
is
manifest
in
England
,
and
is
persecuted
and
dies
and
rises
as
well
as
in
Judea
and
Jerusalem
;
and
that
however
they
make
no
thing
of
his
being
born
,
suffering
and
dying
in
the
flesh
;
and
there
they
say
,
they
utterly
deny
us
and
charge
us
as
forgers
of
lies
,
for
they
never
use
they
say
,
such
canting
Language
against
Christ
,
but
own
his
sufferings
in
Judea
and
Jerusalem
as
he
was
a
true
offering
and
propitiation
for
the
sins
of
the
whole
World
,
whose
sufferings
were
effectual
both
for
the
pacifying
the
Fathers
wrath
,
and
for
the
reconciling
the
whole
World
,
as
is
witnessed
by
them
who
receive
the
power
of
his
life
which
was
manifested
through
Death
to
them
that
truly
believed
through
Christs
sufferings
.
Reply
.
To
which
we
say
,
that
they
use
such
canting
Language
we
call
for
witness
John
Toldervy
in
his
Foot
out
of
the
Snare
,
where
he
tells
of
the
Quakers
turning
all
the
Scriptures
into
Allegories
,
as
about
Adam
,
Moses
,
Christ
,
Jerusalem
,
&c.
Which
neither
James
Naylor
in
his
Book
against
him
contradicts
or
faults
him
for
,
nor
doth
himself
retract
in
what
he
write
by
way
of
submission
to
James
Naylor
,
in
his
Book
called
the
Naked
Truth
,
yea
and
in
a
Letter
to
us
George
Whitehead
saith
,
that
the
Blood
of
Christ
suffereth
(
mark
suffereth
)
with
Christ
where
he
suffers
(
marke
its
in
the
Present
Tense
)
for
the
prisoner
which
by
the
Blood
of
the
Covenant
is
to
be
brought
out
of
the
Pit
which
can
hold
no
water
.
Now
if
Judea
and
Jerusalem
be
in
men
,
and
Christ
suffereth
yet
for
the
prisoner
to
be
brought
out
by
the
Blood
of
the
Covenant
,
cannot
they
say
Judea
and
Jerusalem
are
in
England
as
well
as
any
where
?
Yea
said
they
,
not
above
that
that
our
faith
is
to
be
rooted
out
,
that
is
not
grounded
in
Christs
appearing
in
us
?
Now
if
their
faith
be
grounded
in
Christs
appearing
in
them
,
must
it
not
be
in
Christs
dying
and
crucifying
in
them
if
at
all
in
his
dying
?
But
indeed
it
is
not
grounded
in
his
dying
at
all
if
it
be
in
the
knowledge
of
him
as
he
was
before
the
World
was
,
and
so
to
what
purpose
say
they
,
or
what
do
they
but
cant
when
they
say
that
they
own
his
sufferings
in
Judea
and
Jerusalem
as
he
was
a
true
offering
and
propitiation
for
the
sins
of
the
whole
World
,
and
that
his
sufferings
were
effectual
both
for
the
pacifying
the
Fathers
wrath
,
and
reconciling
the
whole
World
?
Let
them
tell
us
when
they
write
again
,
where
that
Judea
and
Jerusalem
is
,
whether
it
be
not
in
them
yea
or
nay
,
by
his
sufferings
at
which
they
are
reconciled
to
God
,
how
do
they
own
any
sufferings
in
Judea
else
?
Not
as
any
thing
their
faith
is
grounded
in
,
unless
they
were
sufferings
in
them
,
and
he
appeared
in
them
in
those
sufferings
,
and
so
the
Judea
and
Jerusalem
where
he
appeared
and
suffered
be
in
them
,
seeing
they
root
up
the
Faith
otherwise
grounded
;
and
how
was
his
suffering
in
Judea
without
,
or
any
sufferings
past
effectual
for
the
reconciling
the
whole
World
or
pacifying
the
Fathers
wrath
;
and
yet
Christ
suffereth
for
the
Prisoner
to
be
brought
forth
by
the
blood
of
the
Covenant
?
which
prisoner
we
shall
finde
by
their
sayings
afterward
to
be
Christ
too
;
and
what
need
of
the
owning
him
as
so
suffering
,
if
it
be
not
the
knowledge
of
him
to
Salvation
,
but
as
he
was
before
the
World
was
when
he
suffered
not
?
They
that
consult
with
their
Books
may
see
but
canting
in
all
this
,
for
if
we
may
believe
what
is
printed
as
their
Answer
to
the
Cambridge
Queries
,
they
justified
Richard
Hubberthorns
saying
,
that
Christs
coming
in
the
flesh
was
but
a
figure
(
which
since
I
writ
the
former
expressions
I
see
not
disowned
but
justified
by
G.
W.
in
his
answer
to
them
with
one
or
two
filly
frivolous
pleas
,
as
how
could
Christ
else
be
said
to
have
been
transfigured
?
And
did
not
he
(
namely
the
Scholer
he
answers
)
never
read
that
Christ
is
the
figure
,
his
Fathers
substance
,
&
c
?
Which
may
serve
to
cheat
silly
men
and
women
,
but
if
Christs
coming
was
but
a
figure
,
then
not
the
true
Pacifier
of
Gods
wrath
nor
reconciliation
of
the
World
,
they
also
falsifie
our
saying
in
the
last
clause
recited
,
for
it
was
not
as
they
repeat
it
but
thus
;
however
in
the
foresaid
expression
they
make
nothing
of
his
being
born
,
suffering
,
&c.
Those
words
[
in
the
foresaid
expression
]
are
subtilly
left
out
the
better
to
hide
their
deceit
in
faulting
us
,
from
those
that
have
not
their
Books
to
compare
their
sayings
with
;
and
we
appeal
to
all
whether
if
the
knowing
him
after
the
Spirit
as
he
was
before
the
World
was
be
the
knowledge
of
him
to
Eternal
Salvation
,
they
therein
make
anything
to
purpose
of
all
his
dying
and
suffering
in
the
flesh
;
Seeing
those
things
were
not
done
or
suffered
by
him
in
the
Spirit
,
as
he
was
before
the
World
was
.
W.
and
F.
p.
13.
They
charge
us
with
belying
Geo.
Whitehead
,
in
saying
he
alleadged
2
Cor.
5.
16.
To
prove
that
the
Apostles
did
not
know
Christ
as
one
that
suffered
in
the
flesh
,
or
to
be
in
the
flesh
;
but
it
was
brought
(
they
say
)
against
our
knowledge
which
is
Carnal
,
and
stands
in
Immagination
,
and
neither
truly
know
Christ
as
he
was
in
the
flesh
nor
after
the
Spirit
,
but
contend
against
the
knowing
him
as
he
was
before
the
World
was
.
Reply
.
That
we
did
not
bely
G.
W.
but
they
us
,
the
repeating
those
things
that
passed
will
evidence
,
we
urged
that
Ed.
Burroughs
foresaid
passage
confest
not
Christ
come
in
the
flesh
,
and
G.
W.
to
justifie
his
saying
,
alleadged
that
the
Apostles
thenceforth
knew
Christ
no
more
after
the
flesh
;
which
to
what
purpose
could
it
be
if
not
to
insinuate
that
to
know
him
after
the
Spirit
,
is
to
know
him
as
he
was
before
the
World
was
,
and
to
know
him
otherwise
,
viz.
as
one
that
since
the
World
,
came
and
suffered
in
the
flesh
for
men
,
is
to
know
him
after
the
flesh
?
Why
else
was
he
beaten
from
it
and
waved
it
upon
our
clearing
it
that
it
was
the
Apostles
knowing
him
as
one
that
dyed
for
all
that
led
him
to
let
go
that
knowledge
of
him
after
the
flesh
there
denyed
by
him
,
and
therefore
that
knowing
him
as
one
that
died
,
was
not
the
knowledge
after
the
flesh
?
Nor
were
we
declaring
or
speaking
about
our
knowing
Christ
one
way
or
other
,
when
he
brought
it
but
against
the
knowledge
they
plead
for
,
as
the
knowledge
to
Salvation
;
false
it
is
therefore
that
he
brought
it
against
our
knowledge
of
him
,
which
we
matter
not
his
reproaching
of
,
who
is
grievously
and
notoriously
erroneous
as
hath
been
seen
,
yea
doth
not
his
distinction
here
,
in
his
reproaching
our
knowing
Christ
(
as
he
was
in
the
flesh
or
after
the
Spirit
)
plainly
imply
that
the
knowing
Christ
as
he
was
in
the
flesh
,
is
not
with
them
the
knowing
him
after
the
Spirit
,
&
so
that
the
knowing
him
after
the
Spirit
is
not
the
knowing
him
as
come
in
the
flesh
,
contrary
to
1
John
4.
2.
by
which
they
are
discovered
to
be
Antichristians
,
if
they
judge
them
the
same
,
why
do
they
distinguish
and
divide
them
?
It
plainly
implyes
that
the
Spirit
after
which
they
know
him
,
doth
not
teach
them
to
know
him
as
he
was
in
the
flesh
,
yea
its
plain
too
,
that
by
that
phrase
of
knowing
him
after
the
Spirit
,
(
in
E.
●s
.
Book
)
is
meant
a
distinct
knowledge
from
the
knowing
him
as
come
in
the
flesh
,
and
so
makes
that
empty
and
lifeless
seeing
here
they
distinguish
them
as
different
,
so
that
their
own
words
condemn
them
to
them
that
are
intelligent
;
And
whereas
they
say
(
we
contend
against
knowing
him
as
he
was
before
the
World
was
,
and
neglect
Christ
,
and
so
against
the
knowledge
of
the
Glory
of
God
as
a
knowledge
to
Salvation
.
)
Herein
also
are
they
false
,
for
it
is
not
against
the
knowledge
of
Christ
as
before
the
world
was
that
we
contend
,
but
against
their
making
that
knowledge
the
knowledge
of
him
to
Salvation
,
nor
said
we
we
do
neglect
Christ
,
though
who
can
so
worthily
prize
and
serve
him
as
in
nothing
to
be
guilty
of
the
neglect
of
him
?
We
shall
,
God
inabling
,
be
more
industrious
to
mind
him
&
manage
his
truth
against
these
mens
errors
then
we
have
formerly
been
;
much
lesse
is
there
either
truth
or
knowledge
but
Ignorance
and
Confusion
,
in
their
making
the
knowledge
of
Christ
as
before
the
World
was
the
knowledge
of
the
Glory
of
God
,
for
the
Glory
of
God
is
his
great
goodnesse
manifested
,
and
brightly
shining
forth
in
Christ
,
sent
forth
and
crucified
for
us
,
Exod.
33.
18.
2
Cor.
4.
4.
6.
It
is
the
light
of
the
knowledge
of
the
Glory
of
God
that
is
in
the
Face
of
Jesus
Christ
,
as
represented
in
the
Gospel
,
which
preaches
him
crucified
;
And
so
that
Glory
could
not
be
known
as
he
was
before
the
World
was
,
for
God
was
manifested
in
the
flesh
,
and
not
as
before
and
without
the
flesh
,
or
respect
to
it
so
as
to
our
Salvation
;
Besides
there
is
fallacy
in
saying
(
the
Spirit
and
Power
in
which
the
Apostles
knew
Christ
,
and
one
another
was
before
the
World
was
)
for
its
one
thing
to
say
the
Spirit
and
Power
was
before
the
World
was
,
and
the
object
now
manifested
,
as
now
manifested
by
that
Spirit
and
Power
the
knowledge
whereof
is
to
Salvation
,
is
Christ
as
he
was
before
the
world
was
,
and
not
as
he
was
made
flesh
since
the
world
.
Having
made
good
these
our
charges
of
them
,
we
shall
be
briefer
in
the
rest
.
P.
13.
Our
distinction
of
the
condition
of
the
Nature
of
man
,
as
it
is
in
the
believer
from
what
it
is
in
Christ
,
they
charge
with
making
it
in
the
believers
to
be
seperate
from
Christ
.
To
which
we
say
,
we
believe
and
say
with
the
Apostle
,
that
the
believer
while
in
the
body
is
absent
from
Christ
,
but
not
seperate
;
Yet
we
say
his
nature
as
in
him
,
is
distinct
from
it
as
in
Christ
,
because
in
the
believer
its
subject
to
infirmity
,
and
bodily
Death
,
in
Christ
it
is
not
,
they
deny
the
sinfulnesse
of
Nature
,
(
commonly
called
Original
sin
)
contrary
to
Psal.
51.
5.
Job
.
14.
4.
Rom.
5.
12.
18
,
19.
And
say
,
(
that
to
make
the
believer
to
have
two
Heritages
,
a
Natural
and
a
Spiritual
,
is
an
old
delusion
of
the
Priests
)
it
seems
then
believers
have
no
such
Heritage
as
bodily
weaknesse
or
Death
,
or
if
they
have
it
,
it
s
a
Spiritual
and
not
a
Natural
Heritage
to
them
,
is
it
?
But
we
believe
,
and
so
do
all
that
know
anything
,
that
the
believer
by
Nature
and
after
the
Flesh
,
as
a
man
inherits
one
thing
,
and
after
the
Spirit
as
a
believer
another
;
After
the
flesh
and
by
Nature
the
Image
of
the
Earthly
,
and
after
the
Spirit
,
the
Image
of
the
Heavenly
;
was
not
Paul
one
of
the
Priests
that
here
they
reproach
,
for
he
taught
such
a
distinction
in
1
Cor.
15.
44.
46.
49.
There
is
a
Natural
Body
,
and
there
is
a
Spiritual
Body
,
is
the
believer
heir
to
both
by
Nature
,
or
to
neither
of
them
Naturally
?
Let
them
answer
directly
,
if
they
reproach
that
distinction
which
holds
also
in
sin
and
Righteousnesse
,
if
the
Priest
Paul
may
be
believed
,
Rom.
7.
24.
25.
For
in
his
flesh
he
found
the
law
of
sin
and
had
sin
dwelling
;
we
suppose
that
was
no
Spiritual
heritage
,
and
in
his
mind
the
Law
of
God
,
we
suppose
that
was
not
Natural
,
and
do
not
these
men
imply
the
same
they
condemn
,
in
saying
the
Believers
witnesse
a
better
Heritage
then
sin
in
their
Nature
?
Do
they
not
imply
that
they
witnesse
that
too
,
though
a
better
besides
?
However
may
not
believers
witnesse
that
,
and
yet
witnesse
also
a
better
then
that
as
Paul
did
?
Paul
said
in
him
,
in
his
flesh
dwelt
no
good
thing
,
whence
had
he
that
Heritage
?
and
yet
in
his
minde
was
the
Law
of
God
,
was
not
that
a
better
Heritage
?
W.
and
F.
p.
14.
To
our
charging
them
with
denying
the
humanity
of
Christ
,
they
say
changing
our
phrase
,
They
never
denyed
the
Man
Christ
.
Reply
.
If
they
deny
him
now
to
be
a
man
,
and
to
have
a
humane
Body
,
then
they
deny
his
humanity
,
which
was
it
we
charged
them
with
,
and
that
they
deny
his
having
an
humane
body
or
any
other
then
his
Church
,
is
evident
by
what
they
said
page
8.
besides
the
Body
his
Church
they
grant
him
to
have
nothing
more
of
man
then
he
had
before
the
World
was
,
and
his
Body
the
Church
makes
him
not
a
personal
man
,
as
for
eating
his
flesh
,
what
's
that
?
His
Flesh
too
must
be
something
of
his
Body
the
Church
,
except
he
hath
two
Fleshes
on
his
Body
,
and
another
of
it
;
they
may
grant
he
was
a
man
and
had
Flesh
,
but
that
proves
not
that
they
believe
his
humanity
now
to
abide
.
We
said
,
Christ
is
not
really
and
personally
in
the
believers
as
he
is
in
Heaven
,
against
that
they
pretend
to
argue
,
but
leaving
out
the
word
personal
,
they
plead
for
a
real
presence
onely
,
and
so
plead
not
against
our
saying
,
for
we
add
the
word
personal
,
to
distinguish
it
from
all
other
manner
of
real
presences
,
a
real
presence
we
deny
not
by
faith
in
and
with
the
believers
,
though
such
a
real
and
personal
presence
as
is
in
Heaven
we
do
;
Here
then
they
Fight
with
their
own
shadow
.
How
T.
M.
owned
the
Blood
of
Christ
to
be
the
foundation
of
faith
,
may
be
seen
in
the
Answer
to
what
they
noted
in
their
Epistle
as
his
Principles
.
It
seems
it
is
not
the
foundation
of
their
Faith
,
and
so
their
faith
is
not
the
faith
the
Apostles
preached
,
for
that
was
faith
in
Christs
blood
,
as
the
foundation
and
ground
of
it
,
Rom.
3.
25.
and
so
Christ
by
virtue
of
his
blood
shed
,
but
neither
T.
M.
nor
any
of
us
made
the
present
being
of
the
Blood
of
Christ
or
simply
its
material
substance
the
foundation
of
Faith
,
and
therefore
they
play
the
Sophisters
in
what
they
say
.
And
whereas
they
say
that
We
now
tell
them
that
his
blood
was
shed
or
powred
out
for
the
Remission
of
our
sins
,
and
in
the
vertue
of
it
is
with
the
Father
,
and
so
in
and
with
Christ
(
they
say
)
herein
we
confute
our selves
,
but
in
what
?
that
we
could
not
assert
where
the
material
blood
(
namely
that
issued
out
of
his
side
)
is
,
and
yet
we
say
that
the
virtues
of
it
are
with
the
Father
,
and
so
in
and
with
Christ
.
Reply
.
What
gross
deceit
is
here
?
As
if
this
is
our
answer
now
and
was
not
so
then
;
Whereas
we
call
God
to
witness
and
the
people
that
were
present
,
that
we
told
them
then
the
virtues
of
it
are
in
the
person
of
Christ
,
and
so
represent
it
in
our
Narrative
,
as
the
answer
we
gave
,
What
moved
them
else
to
dispute
against
the
virtues
of
Christs
Blood
being
separable
from
its
substance
,
if
we
did
not
so
answer
?
And
our
answer
then
would
not
satisfie
,
which
it
seems
now
doth
,
because
they
cannot
give
a
better
;
So
that
G.
W.
and
G.
F.
may
rather
be
ashamed
to
insinuate
to
our
hearers
,
that
we
confute
ourselves
,
when
we
said
the
same
things
then
that
now
they
would
bring
against
us
,
as
cross
to
what
we
said
,
then
we
for
any
thing
we
have
said
to
them
,
nor
are
the
not
being
of
the
blood
materially
in
his
Body
(
had
we
so
said
)
and
its
being
in
the
vertues
of
it
with
the
Father
,
and
so
in
Christ
at
all
contradictory
to
them
that
know
what
contradictions
mean
,
Why
did
they
not
charge
us
with
falshood
,
rather
in
saying
in
our
Narrative
that
we
gave
that
for
an
answer
that
we
did
not
,
if
they
know
in
their
Consciences
we
did
not
then
answer
to
,
and
if
they
know
the
contrary
,
why
do
they
dissemble
it
?
W.
and
F.
They
quarrel
with
us
for
saying
That
the
dying
and
death
of
Christ
is
the
foundation
of
our
faith
,
and
yet
it
is
not
alwayes
in
being
,
(
that
is
,
he
is
not
alwayes
dying
)
and
that
the
blood
is
not
simply
the
foundation
of
our
faith
,
and
then
tell
us
that
we
preach
a
foundation
of
our
faith
that
is
not
in
being
,
whereas
the
foundation
of
faith
is
Christ
who
is
ever
in
being
.
Reply
.
See
here
their
wilful
fraud
,
for
whereas
we
said
the
dying
of
Christ
is
the
foundation
,
or
of
the
foundation
of
our
faith
(
see
else
our
book
)
these
words
,
or
of
the
foundation
they
willingly
leave
out
;
And
whereas
we
added
to
what
they
repeat
,
viz.
to
that
,
the
blood
of
Christ
is
not
simply
the
foundation
,
we
added
,
but
Christ
himself
by
vertue
of
it
,
as
it
was
shed
for
us
,
and
he
raised
from
the
dead
,
and
he
abides
for
ever
;
They
have
concealed
those
words
,
which
had
they
repeated
,
they
had
had
no
ground
for
their
cavil
;
Are
not
these
meer
Cavellers
and
forgers
then
that
durst
so
wilfully
create
cavels
against
us
where
was
none
,
by
curtailing
and
misrepresenting
our
sayings
?
They
say
As
for
what
he
acted
in
his
sufferings
,
that
was
done
that
through
his
sufferings
and
works
men
might
believe
in
him
,
&c.
Reply
.
What
doth
this
but
in
other
terms
(
though
but
in
deceit
,
for
that
faith
is
that
which
is
to
be
rooted
up
,
as
not
grounded
upon
Christs
appearing
in
them
,
that
they
might
know
him
as
he
was
before
the
world
was
and
so
to
Salvation
)
acknowledge
what
they
would
cavil
at
;
for
what
doth
this
differ
from
being
the
foundation
of
faith
,
if
they
were
done
that
through
them
Men
might
believe
in
him
?
It
seems
without
them
then
no
ground
of
believing
of
him
;
They
say
,
They
did
not
blame
us
for
not
asse●●ing
the
blood
shed
,
not
in
his
body
,
but
for
calling
it
the
foundation
,
The
former
part
of
which
appears
false
by
their
often
twitting
us
with
it
,
and
yet
it
seems
they
do
not
assert
otherwise
of
it
then
we
did
,
save
that
they
believe
no
personal
body
for
it
to
be
in
;
as
for
calling
it
the
foundation
of
faith
,
we
did
it
not
,
if
either
of
us
did
it
in
opposition
to
and
beside
Christ
,
but
as
that
through
which
Christ
is
the
foundation
,
meaning
by
blood
his
sufferings
to
the
shedding
of
his
blood
;
nay
indeed
his
sufferings
may
in
some
sence
be
said
to
be
the
foundation
of
faith
,
and
Christ
himself
the
foundation
of
his
Church
who
are
in
that
faith
.
W.
and
F.
They
say
T.
M.
his
instance
for
Christs
being
in
Heaven
with
a
body
of
flesh
and
bones
without
blood
in
it
was
,
that
we
do
not
read
that
there
was
any
blood
in
Adams
body
in
Paradise
,
for
which
(
say
they
)
he
might
as
well
have
said
that
then
Adams
body
had
no
life
in
it
and
such
a
body
(
they
say
)
we
imagine
Christs
to
be
,
whenas
the
blood
is
the
life
,
and
all
Nations
are
made
of
one
blood
,
Act.
17.
26.
and
they
ask
if
we
believe
there
was
no
blood
left
in
Christs
body
when
he
was
crucified
?
Reply
.
T.
M.
brought
forth
indeed
such
an
observation
as
a
conception
or
thought
of
his
,
which
rendred
it
probable
to
his
apprehension
,
that
a
glorified
spiritual
body
needs
not
the
being
of
material
blood
in
it
,
that
he
reads
not
that
Adams
body
had
blood
in
it
before
the
fall
,
in
which
he
conceives
what
before
was
more
purely
spirits
was
changed
into
blood
,
and
therein
the
body
became
mortal
,
but
this
is
but
his
private
conception
,
which
he
gives
not
forth
as
an
Oracle
to
be
believed
as
an
Article
of
Faith
;
We
read
that
Paul
himself
in
some
things
propounded
to
him
gives
forth
his
advice
and
thoughts
,
which
he
sayes
the
Lord
commanded
not
but
he
,
and
speaks
therein
as
one
that
thought
he
had
the
Spirit
of
God
to
guide
him
therein
,
1
Cor.
7
:
12
,
13
,
14
,
15
,
16
,
25
,
26
,
40.
and
when
he
wills
Believers
not
to
despise
prophecyings
,
he
bids
try
all
things
and
hold
fast
that
that
is
good
,
as
implying
that
even
in
those
that
prophecy
according
to
Truth
,
as
to
the
main
fundamentals
of
it
,
(
for
others
prophecyings
are
to
be
despised
and
rejected
,
and
counted
accursed
,
Gal.
1.
8
,
9.
)
yet
there
may
be
possibly
some
things
of
mans
thoughts
and
mistakes
creep
in
;
and
therefore
from
such
we
ought
not
to
swallow
down
for
Truth
all
that
they
say
or
conceive
because
they
say
it
,
but
to
try
what
is
said
,
and
accordingly
as
we
see
Truth
in
it
,
receive
it
;
but
their
tryal
of
what
T.
M.
said
doth
not
discover
it
to
be
unsound
,
onely
they
discover
themselves
void
of
judgement
;
for
may
it
be
as
well
said
Adam
had
no
life
in
Paradise
as
no
blood
?
Is
there
no
more
said
of
his
having
life
then
of
his
having
blood
?
Is
it
not
said
he
breathed
into
him
the
breath
of
life
,
and
he
became
a
living
Soul
?
Is
it
not
said
,
God
gave
him
commandment
what
to
eat
and
what
to
forbear
?
And
he
called
the
beasts
by
their
names
,
and
slept
,
and
waked
,
&c.
Are
not
these
certain
demonstrations
that
he
had
life
?
But
is
there
any
such
saying
,
that
demonstrates
he
had
blood
,
he
said
not
of
his
wife
,
this
is
flesh
of
my
flesh
,
and
blood
of
my
blood
,
had
it
been
so
said
,
T.
M.
would
have
been
as
far
from
supposing
him
to
have
had
no
blood
then
as
now
he
is
from
supposing
him
to
have
had
no
life
;
But
how
prove
they
that
Adam
had
Blood
?
Why
(
Blood
is
the
Life
)
T.
M.
may
answer
,
it
is
so
in
the
fallen
state
follows
it
,
it
was
so
there
?
Is
there
no
difference
between
is
now
and
was
then
?
They
add
,
he
made
of
one
blood
all
Nations
,
but
neither
doth
that
cross
T.
Ms.
apprehensions
,
for
there
was
no
Nation
nor
man
made
of
Adam
before
his
fall
,
he
fell
before
he
propagated
,
and
so
by
T.
Ms.
conception
too
had
Blood
for
them
to
be
made
of
before
they
were
made
of
him
,
and
as
to
that
question
,
Whether
we
believe
there
was
no
blood
left
in
Christs
Body
when
crucified
.
How
should
we
certainly
believe
what
is
not
revealed
?
some
judge
it
probable
there
was
not
,
because
it
is
said
after
his
side
was
pierced
,
forthwith
came
there
out
Blood
and
water
;
water
is
mentioned
last
,
as
if
the
Blood
might
be
all
drained
out
till
water
followed
it
,
but
we
do
not
make
that
an
Article
of
our
Creed
that
it
was
so
,
we
find
some
good
men
that
had
the
oversight
of
the
Churches
here
in
Queen
Elizabeth
,
and
the
following
dayes
did
not
dis-believe
or
deny
such
a
conception
,
for
it
is
Printed
amongst
those
Songs
and
Hymns
set
before
or
after
the
Psalms
in
the
Complaint
of
a
Sinner
,
thus
,
The
Scripture
doth
declare
,
no
drop
of
blood
in
thee
;
For
that
thou
didst
not
spare
to
shed
each
drop
for
me
.
T
is
probable
had
they
thought
it
an
error
,
they
would
scarce
have
let
it
be
printed
there
;
But
this
is
of
those
things
,
of
which
it
use
to
be
said
,
quisquis
suo
sensu
abundet
,
let
every
man
judge
as
he
is
perswaded
in
his
own
minde
.
What
they
say
of
T.
Ms.
denying
Christs
Body
to
be
a
carnal
Body
,
and
opposing
hereto
his
own
words
and
the
Priests
,
mentioning
Priest
Higginson
and
others
,
affirming
that
Christ
is
in
Heaven
with
a
Carnal
Body
,
is
erroneous
too
.
For
though
T.
M.
denyed
his
Body
to
be
carnal
as
he
did
well
to
do
,
yet
that
did
not
contradict
his
saying
,
it
is
a
Body
that
hath
Flesh
and
Bones
in
it
glorified
,
for
fleshly
and
carnal
are
not
alwayes
one
and
the
same
,
carneum
and
carnale
differ
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Greek
;
sure
an
heart
of
flesh
that
the
Lord
promises
is
not
a
carnal
heart
,
Ezek.
36.
26.
What
Priest
Higginson
and
others
affirmed
we
know
not
,
its
probable
they
bely
him
and
them
,
as
they
stick
not
to
do
us
,
That
the
Body
of
Christ
is
seen
and
known
,
onely
with
that
by
which
God
is
seen
and
known
,
hath
this
unsavoury
conception
intimated
in
it
,
that
Christs
Body
is
as
spiritual
and
invisible
to
a
bodily
eye
as
God
who
is
a
Spirit
▪
and
not
a
Body
is
;
But
how
then
did
Paul
see
him
raised
,
and
could
witnesse
it
,
if
he
be
as
invisible
to
the
humane
eye
as
God
is
?
Or
if
he
see
nothing
that
ever
was
dead
,
and
that
he
was
seen
of
Paul
as
a
person
raised
from
the
dead
,
is
plain
,
in
1
Cor.
15.
4
,
5.
8.
and
9.
1.
sure
Paul
was
not
the
last
to
whom
Christ
was
seen
by
Faith
,
and
as
spiritually
demonstrated
to
the
Soul
,
no
nor
the
last
of
those
to
whom
Christ
was
so
seen
in
those
times
;
Therefore
when
he
sayes
he
was
seen
of
him
last
,
he
must
needs
mean
it
of
his
Body
seen
and
seen
by
Bodily
sight
,
as
the
other
Apostles
see
him
by
Bodily
sight
,
or
else
he
must
speak
very
inconsistently
with
himself
,
which
we
may
not
grant
.
In
our
pag.
12.
I
mistook
in
my
hast
,
and
writ
Job
for
Elihu
,
which
with
my
Pen
I
corrected
too
in
divers
Books
,
before
I
gave
them
out
after
I
minded
it
,
yet
they
declaim
against
this
,
as
if
it
was
some
hainous
fault
.
They
say
,
It
was
Elihu
who
was
one
that
spake
against
Job
,
for
Job
knew
God
,
when
they
that
came
against
him
did
not
.
And
so
they
mention
(
with
an
addition
of
a
lye
of
their
own
)
that
I
pleaded
for
sin
in
it
,
a
Lettter
to
Elizabeth
Vnderwood
,
where
I
brought
Eliphaz
his
words
that
say
,
His
Angels
he
charged
with
folly
,
for
which
G.
W.
charges
me
J.
H.
because
Eliphaz
was
one
against
whom
Gods
wrath
was
kindled
,
and
who
spake
not
the
thing
of
God
that
was
right
.
To
which
charges
I
say
,
to
the
first
of
them
;
First
,
I
confesse
my self
a
man
,
and
subject
to
forgetfulness
and
oversights
,
especially
when
in
hast
with
businesse
,
and
so
I
did
in
my
forgetfulnesse
write
the
word
Job
for
Elihu
,
because
the
Book
doth
wholly
bear
the
Title
of
Job
;
But
Secondly
,
what
great
error
was
in
that
,
seeing
Elihu
was
an
holy
man
as
well
as
Job
,
and
came
not
against
Job
otherwise
then
God
himself
after
did
to
reprove
him
for
some
rash
expressions
which
Job
also
afterward
acknowledged
his
evil
in
,
and
Job
as
much
implyed
his
not
knowing
God
in
the
sense
Elihu
speaks
of
,
in
Job
42.
3.
I
have
uttered
,
sayes
he
,
that
I
understood
not
,
and
things
too
wonderful
for
me
,
and
Elihu
speaks
as
much
of
his
knowing
God
as
Job
,
Job
32.
18.
I
am
full
of
matter
,
the
spirit
within
me
constraineth
me
,
&c.
and
33.
3.
6.
my
words
shall
be
of
the
uprightness
of
my
heart
,
my
lips
shall
utter
knowledge
clearly
,
which
he
could
not
have
done
,
had
he
in
no
sense
or
in
no
good
sense
known
God
.
Thirdly
,
Nor
doth
God
at
all
reprove
Elihu
as
speaking
a
misse
in
any
thing
of
him
,
as
he
did
Job
and
his
other
friends
;
So
that
the
matter
was
not
material
,
onely
it
showed
that
I
was
forgetful
,
and
are
not
these
men
so
too
?
Or
are
they
more
then
men
?
Sure
they
would
be
thought
so
,
and
not
to
be
of
them
of
whom
James
sayes
,
my
Brethren
be
not
many
masters
(
that
is
,
be
not
censorious
and
harsh
,
lording
it
over
men
,
as
if
you
were
without
Spot
or
failing
)
knowing
we
shall
receive
the
greater
condemnation
,
for
in
many
things
we
offend
all
;
the
people
must
conceive
that
all
they
write
and
say
is
by
infallible
inspiration
;
To
this
purpose
was
it
that
George
Fox
,
happening
to
come
by
a
letter
I
writ
in
answer
to
G.
W.
in
vvhich
(
being
the
first
draught
of
it
)
upon
some
revievv
,
finding
some
things
spoken
to
in
the
substance
of
them
in
two
or
three
places
as
I
was
occasioned
by
diverse
passages
of
like
import
,
in
G.
Ws.
Letter
I
had
blotted
out
in
one
place
2.
or
3.
lines
as
sufficiently
spoken
to
in
another
place
,
and
instead
thereof
,
write
some
other
things
that
came
to
my
mind
that
I
judged
meet
;
now
G.
Fox
,
finding
this
,
writes
in
the
margin
of
my
letter
this
or
the
like
question
;
whether
what
I
had
first
written
and
blotted
out
,
I
was
led
to
write
by
the
Spirit
of
God
,
&c.
and
yet
in
Geo.
Ws.
Letter
there
were
many
blottings
out
of
words
,
as
for
Ministry
of
sin
which
he
had
writ
he
blotted
it
out
,
and
writ
sinful
Ministry
,
and
in
one
place
interlined
a
whole
line
,
are
not
these
right
Pharisees
and
Hypocrites
,
that
will
fault
failings
of
Memory
and
such
corrections
of
mistakes
as
passe
in
us
,
and
therein
glory
and
pretend
to
others
as
if
all
they
writ
and
spake
was
by
the
Spirit
,
and
yet
wherein
they
glory
they
are
found
even
as
we
,
as
is
said
by
Paul
of
the
false
Apostles
,
2
Cor.
8.
11.
As
for
God
speaking
against
Eliphaz
,
as
not
speaking
of
him
the
thing
that
was
right
as
Job
did
,
it
was
after
Job
had
humbled
himself
,
and
confest
his
fault
,
and
God
had
forgiven
him
,
for
before
God
faulted
him
also
as
not
speaking
rightly
of
him
;
See
else
Job
38.
1.
2.
and
40.
2.
Shall
he
that
contendeth
with
the
Almighty
instruct
him
,
he
that
reproveth
God
let
him
answer
it
,
sure
he
that
reproveth
God
doth
not
speak
right
of
him
;
So
ver.
8.
wilt
thou
disannual
my
judgement
,
and
condemn
me
that
thou
mightest
be
righteous
?
But
again
,
doth
it
follow
that
because
Eliphaz
spake
not
rightly
of
God
in
some
things
,
therefore
he
speak
not
right
of
the
Angels
,
or
nothing
at
all
right
of
God
?
Is
not
this
a
right
thing
that
he
said
of
God
,
that
he
doth
great
things
and
unsearchable
marvilous
things
,
and
without
number
,
and
that
he
gives
rain
upon
the
Earth
,
&c.
Job
.
5.
8.
9.
Beside
that
what
Eliphaz
said
of
the
Angels
as
charged
with
folly
is
related
by
Eliphaz
rather
as
a
thing
revealed
to
him
,
and
said
to
him
in
a
vision
by
a
Spirit
,
then
as
any
saying
of
his
own
,
see
else
Job
4.
13.
14.
15
16
,
17
,
18.
But
would
ye
know
why
G.
W.
made
this
exception
against
my
quoting
of
Eliphas
his
words
,
it
was
because
I
said
it
was
the
good
Angels
way
to
abase
themselves
in
Gods
presence
,
and
not
to
proclaim
themselves
holy
but
God
,
as
not
judging
themselves
pure
in
comparison
of
him
,
whereas
the
evil
Angels
use
to
proclaime
themselves
as
Gods
,
and
desire
to
be
worshipped
;
and
because
I
compared
the
Quakers
practice
to
that
of
the
evil
Angels
and
not
of
the
good
,
therefore
George
would
put
that
off
by
saying
those
were
Eliphaz
his
words
that
spake
not
aright
of
God
,
but
I
mentioned
also
Isa.
6.
2.
3.
4.
which
he
fairly
past
over
with
silence
,
thinking
his
exception
against
that
in
Job
.
4.
and
15.
was
enough
to
blind
his
seduced
Disciples
eyes
that
they
would
never
minde
what
Isaiah
said
;
as
for
my
belying
the
Servants
of
the
Lord
(
as
he
falsely
calls
the
Quakers
)
in
my
Book
,
and
false
Letters
sent
abroad
into
the
Country
as
he
charges
me
;
thou
mayest
judge
of
the
truth
of
that
(
Reader
)
by
the
truth
or
falshood
of
these
Quakers
in
all
hitherto
discovered
,
it
s
no
discredit
to
be
called
a
lyar
and
deceiver
,
by
lyars
and
deceivers
,
they
say
[
I
have
often
belyed
them
and
they
could
produce
them
]
t
is
well
they
do
not
produce
them
though
,
but
onely
say
what
they
can
do
,
thinking
you
will
call
them
Masters
therein
and
take
it
for
a
truth
upon
their
bare
say
so
;
But
can
you
think
their
charity
such
to
me
,
as
to
have
mentioned
no
one
thing
I
have
belyed
them
in
,
if
they
had
many
to
produce
?
What
they
say
about
our
probable
Arguments
on
both
sides
,
about
the
reuniting
of
the
blood
of
Christ
,
with
the
body
in
his
Resurrection
needs
no
answering
;
The
impartial
Reader
of
our
Book
may
observe
,
that
there
is
onely
mentioned
what
might
be
alleadged
on
either
part
of
the
question
,
without
any
determinations
;
and
so
that
they
say
falsly
,
that
we
guessed
it
either
way
,
that
a
School-boy
could
have
given
as
good
an
answer
as
we
gave
above
,
(
against
which
they
are
able
here
to
except
nothing
,
save
to
dissemble
it
that
we
gave
not
that
answer
then
)
is
not
very
credible
;
but
if
so
,
it
seems
these
Prophets
could
have
given
no
better
neither
,
for
they
fault
us
not
,
they
say
,
for
not
asserting
it
in
the
Body
of
Christ
;
their
revilings
and
reproaches
we
pass
over
in
silence
,
onely
whereas
amongst
those
probable
arguments
,
we
said
about
that
in
1
Cor.
15.
So
(
Flesh
and
Blood
cannot
inherit
the
Kingdom
of
God
)
that
in
the
changed
state
,
what
was
blood
before
might
be
changed
into
Pure
Life
and
Spirit
,
the
thing
or
substance
remaining
,
though
not
in
the
same
form
of
Blood
,
which
yet
we
conclude
not
,
but
lest
to
the
judgement
of
the
able
in
the
Church
.
They
say
,
This
is
a
meer
dreame
,
and
one
of
J.
Hs.
divinations
,
and
contradicts
Moors
words
,
for
he
said
,
that
the
Life
of
Christ
is
not
in
his
blood
.
We
Reply
,
That
it
is
a
dream
or
divination
of
J.
Hs.
cannot
be
,
because
it
s
not
his
assertion
that
it
is
so
,
but
so
it
may
be
for
ought
they
or
I
can
shew
to
the
contrary
,
nor
contradicts
T.
Ms.
words
,
for
if
it
be
changed
into
pure
spirit
and
life
,
yet
not
in
the
form
of
blood
(
which
last
words
they
craftily
left
out
,
the
better
to
deceive
the
simple
,
and
make
it
seem
a
contradiction
)
then
is
not
his
life
by
that
supposition
in
his
blood
,
in
the
sence
he
spake
it
in
,
that
is
the
life
of
his
glorified
body
is
in
not
in
the
Blood
(
if
it
be
not
Blood
,
but
pure
life
and
spirits
)
so
as
to
be
nourished
by
the
supply
of
blood
as
the
natural
body
is
,
the
Scripture
they
allude
to
,
speaks
of
the
mortal
life
of
the
natural
body
preserved
by
food
,
turned
into
blood
,
and
not
of
a
spiritual
and
raised
body
as
his
Speech
was
.
To
their
Question
,
What
is
the
Body
of
flesh
and
bones
turned
into
then
?
We
Answer
,
His
Body
had
flesh
and
Bones
in
it
,
in
the
raised
changed
state
as
he
shewed
his
Disciples
;
And
therefore
that
they
are
changed
into
any
other
thing
,
or
that
the
bodies
of
the
Saints
raised
shall
not
have
Flesh
and
Bones
in
them
as
his
had
,
follows
not
.
What
they
say
in
the
remainder
of
page
17.
is
all
spoken
to
before
.
W.
and
F.
Whereas
p.
18.
they
say
,
That
they
believe
not
that
when
Christ
after
the
Resurrection
shewed
his
Disciples
his
Hands
and
his
Feet
,
his
Body
then
had
no
blood
in
it
.
We
will
not
contend
with
them
about
it
,
for
neither
is
it
an
Article
of
our
Faith
,
though
their
conceit
proves
not
that
it
had
,
nor
can
it
be
any
thing
more
then
a
meer
guesse
,
though
they
are
so
infallibly
led
,
they
pretend
that
they
must
not
be
thought
by
their
Disciples
to
guesse
at
any
thing
,
as
if
they
knew
it
not
.
They
alleadge
,
that
he
eat
before
them
of
the
broiled
Fish
and
Hony
Comb
,
which
is
nourishment
both
to
flesh
and
blood
.
Reply
▪
T
is
so
to
our
Natural
Bodies
,
follows
it
that
it
was
so
to
his
raised
spiritual
Body
?
They
say
,
The
Blood
is
the
Life
of
that
that
hath
need
of
such
nourishment
,
yea
the
life
of
all
flesh
is
Blood
,
Gen.
9.
4
,
5.
Levit.
17.
14.
Reply
▪
This
is
true
of
mortal
flesh
in
its
natural
state
,
but
that
Christ
eat
because
he
needed
such
nourishment
after
his
Resurrection
for
his
raised
body
we
believe
not
,
but
to
demonstrate
by
infallible
proofs
,
that
he
was
truly
raised
in
a
real
and
not
a
fantastical
body
;
And
therefore
all
this
is
to
no
purpose
.
As
for
what
they
prate
of
The
Body
of
Christ
in
Glory
,
and
the
Bodies
of
the
Saints
in
the
Resurrestion
,
that
they
shall
as
far
exceed
in
Glory
,
these
our
earthly
bodies
,
as
the
Sun
,
Moon
and
Stars
do
exceed
the
bodies
of
birds
,
beasts
and
Fishes
.
These
are
but
Visors
to
hide
their
uglinesse
,
for
what
resurrection
is
there
of
the
Saints
,
if
that
body
that
dyed
shall
never
rise
?
Can
any
thing
be
said
to
rise
again
that
never
fell
or
dyed
?
as
they
say
,
The
body
that
dies
shall
not
.
But
therefore
they
tell
us
,
The
mystery
of
these
things
is
for
ever
sealed
up
in
Parables
from
such
blind
guides
as
they
reproach
us
to
be
who
have
long
abused
the
Truth
;
&c.
It
seems
Reader
,
they
would
have
thee
know
that
whatever
they
seem
to
say
fairly
,
they
have
another
meaning
couched
under
it
,
and
so
they
walk
in
hidden
things
of
dishonesty
,
and
deal
deceitfully
,
and
would
make
us
believe
the
Apostles
did
so
too
,
who
commended
themselves
to
every
mans
Conscience
in
the
sight
of
God
,
and
did
not
hide
their
meanings
,
but
speak
openly
what
Christ
spake
to
them
in
parables
,
but
these
have
usually
another
meaning
for
the
Apostles
sayings
,
because
they
believe
them
not
in
their
own
meaning
in
which
they
uttered
them
;
understand
Reader
that
(
as
Joseph
Fisher
a
Quaker
in
a
Paper
to
us
implies
)
the
change
of
the
Body
is
made
by
the
Babe
within
here
,
before
the
separation
of
the
Soul
and
Body
,
and
so
that
their
spiritual
bodies
are
those
that
excel
so
in
glory
above
the
Bodies
of
Beasts
and
Birds
,
that
is
,
those
that
are
not
in
and
of
the
same
corrupt
mind
with
them
;
Some
such
mystery
they
put
upon
the
Apostles
plainest
sayings
to
make
them
Parables
.
To
justifie
their
corrupt
Doctrine
,
that
the
Scriptures
are
not
the
Medium
of
Faith
(
which
we
disproved
from
John
17.
20.
Acts
17.
11
,
12.
)
They
alledge
,
That
no
Scripture
sayes
the
Scriptures
are
the
Medium
of
Faith
.
Reply
.
Nor
say
they
Christ
is
the
Medium
neither
,
though
the
word
Medium
be
not
expressed
,
the
sence
of
it
is
,
as
(
through
their
words
.
)
They
say
,
The
Apostles
were
not
Ministers
of
Letter
.
Reply
.
If
by
Letter
they
mean
the
writing
of
words
as
in
Epistles
and
Letters
,
its
false
,
for
they
Ministred
the
Knowledge
of
God
,
both
by
Vocal
Preaching
,
and
by
writing
it
in
Epistles
and
Letters
,
so
as
men
in
reading
their
writings
might
see
the
Truth
and
acknowledge
it
,
and
understand
their
Knowledge
in
the
Mystery
of
Christ
,
2
Cor.
1.
13.
Ephes.
3.
4.
5.
and
though
their
words
however
Ministred
by
them
,
whether
by
audible
voice
or
writing
,
our
Saviour
supposes
men
should
believe
,
for
he
limits
it
not
to
any
one
way
of
Ministration
;
Are
not
the
sayings
of
the
Apostles
their
words
because
they
be
written
?
The
Letter
of
which
the
Apostles
sayes
they
were
not
Ministers
,
is
clearly
the
Law
opposed
to
the
Gospel
,
which
is
a
Ministration
of
Spirit
,
whether
spoken
or
written
.
Now
(
through
their
words
)
is
all
one
in
sence
,
as
to
say
their
words
are
a
Medium
of
mens
believing
.
To
that
of
the
Bereans
they
say
,
That
the
Bereans
first
received
the
Word
with
all
readinesse
of
mind
,
and
then
searched
the
Scriptures
.
But
this
they
say
of
their
own
head
,
for
the
Scriptures
say
not
so
,
but
that
they
received
the
word
with
all
readinesse
of
mind
,
and
searched
the
Scripture
,
and
that
therefore
many
of
them
believed
,
which
implies
their
searching
the
Scriptures
and
finding
them
to
agree
with
the
Apostles
words
was
a
Medium
or
mean
of
their
readier
believing
;
But
of
those
words
urged
by
us
,
they
take
no
notice
,
they
could
once
and
again
make
something
of
there
,
when
it
signified
nothing
but
hereof
,
but
hereof
therefore
,
when
it
signifies
or
points
to
a
mediate
cause
they
make
nothing
.
Oh
perverse
and
crooked
generation
!
nor
doth
the
mentioning
their
searching
the
Scriptures
after
the
mention
of
their
receiving
the
word
imply
that
they
first
received
the
word
,
and
then
searched
the
Scriptures
,
no
more
then
the
mentioning
of
mens
confessing
with
the
mouth
the
Lord
Jesus
before
the
believing
him
in
the
heart
,
raised
from
the
dead
,
Rom.
10.
9.
implies
that
the
confession
must
be
first
in
being
before
believing
in
the
same
person
.
Nor
doth
the
Greek
mention
any
(
and
)
but
reads
it
thus
,
these
received
the
word
with
all
readinesse
,
searching
the
Scriptures
,
and
that
manner
of
phrase
usually
signifies
the
latter
as
a
means
to
the
former
,
as
may
be
seen
,
Acts
8.
3.
6.
9.
13.
Heb.
12.
1
,
2.
&c.
their
confounding
the
Author
with
the
Medium
is
a
piece
of
their
confusion
,
though
Christ
be
the
Author
of
Faith
,
and
bring
to
believe
,
that
hinders
not
,
but
the
Scriptures
and
the
Doctrine
therein
declared
may
be
and
is
the
Medium
;
but
these
are
truly
Blind
guides
that
are
destitute
of
understanding
;
wo
to
the
people
that
are
led
by
them
.
Page
19.
John
Whiteheads
witnessing
against
our
charge
of
him
with
saying
,
That
the
Apostles
were
not
bringers
of
light
,
but
onely
pointed
to
what
they
had
before
,
is
of
no
credit
with
us
,
because
we
know
it
to
the
contrary
in
his
speaking
,
and
so
do
the
Auditory
if
they
remember
what
was
spoken
by
him
,
though
yet
their
defence
That
the
light
was
the
same
in
nature
in
both
the
Apostles
and
them
they
preach
to
,
is
unsound
too
.
For
what
Light
was
in
the
Ephesians
who
were
darknesse
before
the
Apostle
preached
to
them
?
The
Light
the
Apostles
Preacht
was
the
Light
of
the
Glory
of
God
in
the
Face
of
Jesus
Christ
,
that
the
Ephesians
while
darknesse
had
any
measure
of
that
in
them
,
we
want
their
proof
.
G.
W.
Should
have
done
well
to
have
vindicated
his
own
corrupt
Gloss
upon
that
saying
,
Ephes.
5.
8.
ye
were
sometimes
darknesse
,
viz.
they
had
some
darkness
in
them
,
but
he
sneaks
away
from
that
▪
and
takes
no
notice
of
it
;
Sure
here
it
behoved
him
to
have
proved
what
light
the
Ephesians
had
in
them
(
of
the
same
nature
with
what
the
Apostles
brought
them
)
before
their
coming
to
them
.
We
accused
them
that
as
a
main
piece
of
their
corrupt
Doctrine
,
that
they
say
,
All
have
the
Light
of
Christ
in
them
,
and
that
that
is
whatsoever
reproves
any
sin
in
men
,
to
which
they
bid
men
look
for
all
their
Light
and
teaching
.
To
this
they
say
,
We
might
as
well
have
accused
Christ
and
the
Apostles
,
but
mention
not
one
Saying
of
theirs
that
jumps
with
their
Doctrine
;
for
though
Christ
Saith
I
am
the
Light
of
the
World
,
yet
he
saith
,
Not
every
man
in
the
World
hath
me
or
my
Light
in
him
,
and
that
's
it
that
reproves
and
checks
them
.
John
saith
,
Christ
is
the
true
Light
that
lighteth
(
it
is
not
enlightneth
)
every
man
coming
into
the
World
.
But
he
saith
,
Not
that
that
light
is
in
every
man
that
cometh
into
the
World
and
continues
in
him
so
long
as
he
is
in
the
world
,
and
whatsoever
he
find
reproving
sin
in
him
,
is
that
Light
?
The
Apostle
Saith
,
That
which
may
be
known
of
God
,
was
manifest
in
them
that
detain
the
Truth
in
unrighteousnesse
,
but
that
it
still
continues
in
them
that
like
not
to
retain
it
,
but
put
it
from
them
,
and
say
to
God
,
Depart
from
us
,
we
desire
not
the
knowledge
of
thy
wayes
(
somewhat
like
these
mens
saying
,
That
they
desire
not
the
Knowledge
of
that
Christ
we
look
for
from
Heaven
)
and
whose
minds
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
without
judgement
,
the
Apostle
sayes
not
Can
they
be
without
judgement
,
that
have
Christs
light
in
them
,
seeing
its
his
judgement
that
he
makes
to
rest
for
a
Light
of
the
People
,
Isa.
51.
4.
The
Grace
of
God
that
bringeth
Salvation
hath
appeared
to
all
men
,
it
s
said
.
But
that
all
receive
,
and
so
have
it
abiding
in
them
,
it
s
not
said
,
much
lesse
that
whatsoever
reproves
sin
in
them
is
it
,
that
it
s
given
to
all
we
deny
not
;
And
therefore
men
are
condemned
,
because
when
given
them
they
accept
it
not
.
They
ask
,
What
it
is
in
men
that
must
leave
them
without
excuse
?
And
we
say
,
but
what
of
it
have
they
in
them
whom
it
hath
left
or
leaves
without
excuse
,
is
that
in
a
man
which
hath
left
him
?
They
ask
,
How
can
we
shew
,
that
have
not
a
Light
of
Christ
in
them
to
reprove
them
?
And
we
say
,
George
Whitehead
,
George
Fox
and
such
impudent
lyars
,
if
they
be
as
much
without
reproof
within
as
they
seem
to
be
without
in
their
brazing
out
their
lies
before
men
,
and
in
the
Scriptures
,
those
that
being
past
feeling
,
have
given
over
themselves
to
all
licentiousness
,
to
work
iniquiry
with
greediness
,
Ephes.
4.
19.
But
they
say
,
We
have
wickedly
wronged
them
,
for
they
do
not
say
what
soever
reproves
any
sin
is
the
Light
of
Christ
.
But
that
here
they
themselves
are
the
lyars
and
do
wrong
,
we
appeal
to
those
that
heard
and
remember
what
John
Whitehead
said
in
his
discourse
at
Gedney
about
the
Covenant
of
Light
;
how
after
he
had
told
them
it
is
given
to
every
man
,
and
that
that
's
the
word
in
men
,
by
the
hearing
of
which
comes
Faith
[
corruptible
enough
]
then
propounded
where
it
is
?
and
asked
if
they
found
not
something
in
their
consciences
reproving
them
for
sin
,
and
told
them
that
was
it
they
should
heed
;
that
was
that
light
,
and
much
to
that
purpose
;
which
when
we
opposed
and
said
,
Satan
transforming
himself
into
an
Angel
of
Light
,
could
for
his
own
ends
reprove
for
sin
,
they
exclaimed
of
us
till
we
brought
diverse
arguments
from
Scripture
about
it
;
And
surely
if
Satan
know
that
men
have
such
principles
,
he
is
so
Subtile
as
to
put
himself
into
the
form
of
a
Reprover
for
many
evils
,
that
so
he
may
gain
credit
with
them
to
receive
his
delusions
,
as
the
run-about
Pharisees
also
could
do
,
many
of
these
steps
these
men
walk
in
,
whether
their
way
exposes
men
to
follow
their
own
Spirits
on
the
Grounds
aforesaid
,
or
onely
to
follow
the
the
Light
of
Christ
,
we
leave
it
to
the
judgement
of
all
that
understand
things
that
differ
,
or
that
have
read
the
relations
of
John
Toldervy
and
John
Gilpin
and
others
of
that
way
.
They
charge
it
as
a
lye
of
ours
,
that
we
say
Geo.
Whitehead
derided
at
mens
faith
,
in
the
Death
and
Bloodshed
of
Christ
beyond
the
Seas
;
We
added
,
as
if
that
was
a
good
foundation
of
faith
,
which
they
subtilly
suppresse
,
and
herein
we
appeal
to
all
that
heard
our
dispute
,
that
remember
and
have
the
honesty
to
say
what
they
heard
,
and
what
else
do
they
in
their
Book
,
when
they
say
,
our
faith
that
is
not
grounded
in
Christs
appearing
in
us
is
to
be
turned
up
by
the
roots
;
Yea
,
and
again
in
p.
15.
in
what
they
say
against
our
affirming
the
Death
and
Bloodshedding
of
Christ
to
be
the
foundation
,
or
of
the
foundation
of
our
faith
,
yea
and
here
they
shew
their
corruption
in
saying
,
that
the
faith
they
own
they
know
the
word
of
it
to
be
in
the
heart
(
they
mean
before
outward
Preaching
heard
)
and
that
they
have
it
not
to
fetch
from
beyond
the
Sea
,
nor
from
above
,
nor
from
beneath
,
but
it
s
nigh
in
the
heart
and
in
the
mouth
,
refusing
still
to
take
notice
of
what
follows
,
though
with
that
we
charge
them
in
our
Book
,
and
shewed
from
what
follows
the
scope
of
the
Apostle
therein
,
and
how
it
favours
not
their
corrupt
conception
,
which
here
they
have
clearly
past
over
as
not
daring
to
meddle
with
it
,
we
refer
the
Reader
then
to
what
our
Book
says
about
it
,
as
being
left
unanswered
by
them
.
That
the
light
wherewith
Christ
lighteth
every
man
is
both
Natural
and
Spirituall
in
diverse
streams
of
it
,
we
said
and
explicated
largely
,
which
here
they
dissemble
,
here
they
cavil
,
that
we
called
not
the
light
he
lightens
men
with
lights
,
but
light
;
If
a
man
should
ask
what
peace
God
is
Author
of
,
and
we
should
say
of
all
true
and
good
peace
,
both
Temporal
and
Eternal
,
outward
and
inward
,
VVere
not
he
a
very
caveller
that
would
cavel
at
us
for
not
saying
all
peaces
,
but
all
peace
?
such
is
their
folly
here
;
As
also
in
faulting
us
for
not
proving
one
light
to
be
both
Natural
and
Spiritual
,
when
as
we
never
affirmed
it
,
no
more
then
one
peace
to
be
both
Temporal
and
Eternal
;
Are
not
these
pretty
men
that
accuse
us
for
not
proving
what
we
never
said
,
and
then
charge
that
as
an
errour
which
is
a
most
undeniable
truth
?
Is
not
Christ
the
Author
of
all
Natural
light
as
well
as
Spiritual
?
And
is
it
not
a
grosse
errour
in
them
to
deny
it
?
They
say
the
life
in
him
is
the
Light
of
men
,
and
that
is
not
Natural
but
Spiritual
;
But
therein
they
confound
the
Light
lighting
,
and
the
Light
streaming
from
that
Light
,
and
so
prevaricate
,
as
if
they
should
say
Christ
is
our
peace
,
and
he
is
not
Temporal
but
Eternal
,
therefore
Temporal
peace
is
not
given
by
him
;
Doth
not
Life
in
Christ
produce
both
Natural
and
Spiritual
good
to
men
?
Let
all
that
understand
judge
.
We
said
,
forsomuch
as
all
men
receive
not
Christ
and
his
Light
,
therefore
all
have
not
him
and
his
Light
in
them
;
This
they
say
is
a
poor
Argument
,
le
ts
see
how
they
prove
it
so
;
The
Spirit
of
the
Lord
,
they
say
,
and
the
Grace
of
God
hath
appeared
in
many
that
have
resisted
it
and
not
received
it
,
and
a
measure
of
it
is
in
such
to
condemn
them
,
as
the
Kingdom
of
God
was
in
the
Scribes
and
Pharisees
,
and
yet
they
received
him
not
,
nor
Christ
when
they
heard
him
,
a
poor
answer
;
For
beside
that
they
say
what
the
Scripture
says
not
,
as
that
the
Spirit
and
Grace
of
God
appears
in
many
that
resist
it
,
and
a
measure
of
it
is
in
such
to
condemn
them
;
They
take
hold
of
a
dubious
saying
to
confirm
it
,
for
the
words
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
signifies
as
well
among
you
as
in
you
,
and
Christ
and
his
Church
which
is
called
his
Kingdom
was
amongst
them
.
Again
2.
Gods
providential
Kingdom
is
over
all
and
rules
in
all
things
,
men
and
devils
,
though
they
come
not
voluntarily
under
it
,
follows
it
therefore
that
his
Light
his
Spiritual
Light
,
(
for
of
that
they
speak
)
is
in
them
?
3.
His
Kingdom
may
be
in
men
in
its
strivings
in
them
for
admission
,
and
yet
upon
their
rejection
God
may
take
it
from
them
,
as
he
threatened
the
Pharisees
,
Mat.
21
▪
43.
And
that
's
sufficient
to
justifie
our
Argument
,
that
it
is
not
in
all
men
forasmuch
as
all
men
receive
it
not
,
God
by
way
of
punishment
taking
it
from
some
for
their
rejection
of
it
,
for
it
is
still
in
them
from
whom
it
is
taken
?
Surely
not
;
To
their
exceptions
about
the
morning
Light
(
not
in
some
Isa.
8.
20.
)
we
said
Christ
is
called
the
morning
Star
,
and
therefore
if
no
morning
light
in
any
man
;
then
none
of
his
Light
who
is
the
morning
light
.
W.
and
F.
They
tax
herein
our
Ignorance
,
for
say
they
,
that
Light
of
Christ
shines
in
darknesse
in
some
before
the
morning
,
and
that
led
some
to
the
arising
of
the
day-Star
in
their
hearts
;
And
so
the
Light
of
Christ
who
is
the
morning
Light●
,
to
some
appears
as
a
Candle
,
in
the
darknesse
to
others
▪
and
is
not
the
morning
light
to
them
,
till
they
by
it
see
the
morning
in
them
;
And
the
Light
that
hath
shined
in
darknesse
arising
out
of
darkness
.
So
that
the
Light
of
Christ
is
both
the
evening
Light
and
the
morning
Light
.
Reply
.
Herein
they
allude
to
2
Pet.
1.
19
and
so
they
imply
that
the
word
of
Prophecy
(
the
Scriptures
of
the
Prophets
,
for
it
appears
clearly
by
the
next
verse
that
he
speaks
of
them
,
as
more
sure
to
others
,
for
their
faith
because
more
abundantly
confirmed
then
the
Apostles
,
saying
that
they
had
such
a
vision
then
was
)
is
not
the
morning
Light
,
&
that
the
believers
that
had
like
precious
faith
with
the
Apostles
had
not
the
morning
Light
in
them
,
and
so
were
like
those
that
peep
and
mutter
and
Preach
false
Doctrine
,
such
as
Isaiah
speaks
of
,
Isa.
8.
19
,
20.
But
,
2.
What
if
the
morning
Light
appears
(
as
they
say
)
to
some
as
a
candle
light
,
is
it
not
therefore
the
morning
Light
?
Hath
not
a
Star
sometimes
seemed
to
some
to
be
a
candle
,
was
it
therefore
not
a
Star
?
3.
Metaphors
are
not
to
be
strained
,
David
says
the
Lord
shall
lighten
my
candle
,
was
not
that
light
that
lighted
him
the
morning
Light
,
because
it
is
compared
in
him
to
candle
light
?
So
the
Apostles
are
compared
to
a
candle
,
no
man
lights
a
candle
and
puts
it
under
a
bushel
,
&c.
Mat.
5
15.
Were
they
not
therefore
lighted
with
the
morning
Light
,
because
they
were
like
candles
to
the
World
?
Will
ye
say
the
Apostles
were
like
the
peepers
and
Mutterers
in
whom
was
no
morning
Light
.
4.
Is
it
enough
for
them
to
say
,
the
light
that
appears
to
some
as
candle
light
is
not
the
morning
light
to
them
,
till
they
by
it
see
the
morning
in
them
,
&c.
Is
not
the
morning
Star
the
morning
Star
till
men
see
the
morning
by
it
?
Doth
its
being
so
depend
upon
their
seeing
it
?
5.
In
their
conclusion
from
all
this
that
Christs
Light
is
both
morning
and
evening
Light
,
do
they
not
imply
that
Christ
shines
with
two
Spiritual
Lights
,
the
morning
and
the
evening
lights
.
But
,
6.
And
chiefly
,
might
not
this
glosse
of
theirs
upon
Isa.
8.
20.
afford
a
way
to
the
deceivers
to
encourage
themselves
in
their
deceits
,
and
imbolden
the
people
to
listen
to
them
though
they
peep
and
mutter
,
and
speak
not
according
to
the
Law
and
Testimony
,
for
would
it
be
a
sufficient
reason
to
avoid
such
that
no
morning
light
is
in
them
,
if
there
glosse
be
true
that
they
have
the
Light
of
Christ
in
them
though
as
candle
light
,
or
evening
light
;
Or
should
men
listen
to
the
morning
Light
of
Christ
,
and
them
that
speak
according
to
it
,
but
not
to
the
evening
light
or
candle
light
of
Christ
?
And
was
not
the
Apostle
Peter
out
then
that
said
the
believers
did
well
to
take
heed
to
the
candle
light
or
light
shining
in
a
dark
place
,
if
that
was
not
morning
light
till
the
day
dawned
?
Yea
did
not
Peter
by
the
glosse
contradict
Isaiah
,
commending
them
for
that
that
Isaiah
would
not
have
them
to
do
?
Or
might
not
that
be
replyed
to
that
Prophet
,
your
counsell
is
not
good
to
will
us
to
turn
away
from
men
because
there
is
no
morning
light
in
them
,
seeing
though
that
be
not
in
them
that
speak
not
according
to
the
Law
and
Testimony
,
yet
the
Light
of
Christ
may
be
in
them
,
the
evening
light
;
sure
the
morning
light
is
not
in
these
men
,
for
they
speak
not
according
to
the
Law
and
Testimony
,
as
appears
in
the
particulars
above
;
Would
they
perswade
men
that
Christs
Light
is
in
them
,
notwithstanding
his
evening
light
?
VVell
but
the
Prophet
would
not
have
us
inquire
of
such
or
listen
to
them
what
ever
light
they
pretend
is
in
them
.
They
call
J.
H.
impudent
lyar
,
for
charging
them
with
a
passage
about
Mr.
Townsend
.
To
that
J.
H.
sayes
he
cannot
be
guilty
of
impudent
lying
,
for
he
followed
the
Cambridge
Queries
,
and
what
was
attested
in
them
,
judging
the
Author
of
them
to
set
down
the
words
punctually
,
seeing
the
Scholler
that
disputed
with
and
baffled
them
(
as
there
it
appears
)
had
the
Book
out
of
which
it
is
quoted
;
If
it
be
not
so
as
he
sets
it
down
,
let
the
fault
lie
at
his
door
.
For
J.
H.
never
see
the
Book
though
he
sent
for
it
that
he
might
have
seen
it
,
he
might
be
too
rash
in
taking
it
upon
trust
,
&
not
fathering
it
upon
him
whence
he
had
it
,
in
that
he
confesses
himself
faulty
,
and
craves
forgivenesse
,
yet
it
appears
that
they
were
not
herein
led
by
an
infallible
Spirit
,
for
then
they
would
have
known
J.
H.
was
guilty
only
of
overcredulousnesse
,
not
of
impudent
lying
;
he
would
be
loath
wilfully
to
bely
the
Devil
,
much
lesse
any
man
though
his
instruments
.
VVhat
follows
in
p.
21
,
22.
sufficiently
speaks
out
their
deceitful
way
to
the
intimate
denying
of
Christ
come
in
the
flesh
as
the
Apostles
preached
him
to
them
that
can
understand
truth
from
deceit
;
VVhile
they
justified
James
Naylors
deceitfull
and
erroneous
sayings
alleadged
by
us
out
of
his
Book
called
Love
to
the
lost
,
never
taking
notice
of
,
or
giving
any
answer
to
what
was
said
in
our
Book
to
confute
them
.
Reader
I
pray
minde
it
,
James
Naylor
in
the
Book
aforesaid
(
as
I
Jo.
Horn
testifie
by
my
own
sight
of
it
)
treating
of
Redemption
,
says
few
know
the
subject
of
it
,
the
seed
to
which
the
promise
(
viz.
of
Redemption
)
is
made
,
but
sayes
it
is
a
certain
seed
or
principle
in
men
groaning
for
liberty
from
sin
,
&c.
Now
here
G.
W.
and
the
rest
say
,
that
seed
of
God
is
Christ
,
and
wherever
he
is
known
in
such
a
low
measure
as
a
seed
that
suffers
,
and
is
burthened
in
man
by
corruption
,
there
he
desires
to
be
free
from
the
burthen
of
sin
,
and
alwayes
to
do
his
Fathers
will
.
Now
mind
what
the
Apostles
say
,
they
say
Christ
is
the
Redeemer
and
Redemption
,
but
never
that
he
himselfe
is
the
thing
to
be
redeemed
,
as
these
say
he
is
,
the
Redeemer
,
saith
Isaiah
shall
come
to
Zion
,
Isa
▪
59.
20.
And
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
being
made
a
curse
for
us
,
&c.
saith
Paul
,
but
they
never
say
Christ
himself
is
to
be
redeemed
,
or
that
he
is
burthened
in
men
by
corruption
,
and
it
hath
power
over
him
to
binder
him
from
doing
his
Fathers
will
alwayes
as
he
desires
to
do
;
And
so
makes
him
a
sinner
contrary
to
1
John
3.
5.
but
on
the
contrary
,
Death
hath
no
more
dominion
over
him
,
and
so
by
consequence
not
sin
,
for
if
it
had
Death
would
,
it
being
the
wages
of
sin
.
Well
,
but
see
yet
further
their
corrupt
mystical
stuff●
,
the
mystery
of
Iniquity
that
is
in
them
.
They
say
,
And
this
seed
the
power
reaches
to
where
it
is
begotten
,
and
in
the
power
it
arises
in
them
that
believe
in
the
Light
for
their
Redemption
.
Reply
.
Was
there
ever
such
confused
stuffe
heard
of
?
One
while
it
is
the
seed
which
is
Christ
that
is
burthened
in
man
by
corruption
,
that
is
to
be
redeemed
,
and
another
while
its
the
believer
in
the
Light
for
the
Redemption
,
so
that
both
Christ
and
the
believer
are
to
be
Redeemed
;
But
who
must
redeem
the
Seed
which
is
Christ
?
That
's
but
darkly
and
confusedly
hinted
,
Babel
like
,
The
power
sure
that
reaches
to
the
seed
,
but
what
is
that
?
Is
it
Christ
?
Then
Christ
redeems
Christ
,
is
it
the
Spirit
?
Then
the
Spirit
redeems
Christ
where
he
is
begotten
;
So
that
here
is
Christ
begotten
,
and
Christ
suffering
,
and
burthened
with
sin
to
be
redeemed
by
the
Power
or
Spirit
,
and
all
in
them
that
believe
in
the
light
for
Redemption
,
but
what
is
that
light
they
believe
in
?
Sure
that
must
be
Christ
too
,
unlesse
it
be
somthing
from
him
lesse
then
Christ
;
but
how
should
a
Believer
believe
in
a
Christ
for
redemption
that
wants
it
himselfe
,
and
is
the
subject
of
it
?
The
Apostles
preached
a
raised
Christ
for
men
to
believe
in
?
These
men
a
suffering
and
burthened
Christ
that
wants
Redemption
himselfe
;
And
is
not
here
too
Christ
and
corruption
both
in
the
believer
,
are
they
both
Natural
or
both
Spiritual
heritages
think
we
?
But
in
them
that
believe
in
the
Light
it
rises
say
they
in
the
Power
,
&c.
and
this
is
Christs
dying
in
men
for
their
sins
,
and
rising
in
them
for
their
justification
,
that
believe
in
him
that
's
dying
,
and
rising
in
them
for
redemption
,
in
their
Language
rare
Mysteries
of
confusion
,
confounding
the
Spirit
of
man
with
Christ
,
and
putting
it
for
him
.
The
Apostles
preacht
Christ
dead
and
raised
for
all
,
never
that
he
is
yet
dying
and
rising
for
and
in
some
.
But
,
They
say
,
The
Apostle
travelled
again
for
the
Galathians
till
Christ
was
formed
in
them
,
who
first
is
known
as
one
without
form
or
comlinesse
.
Reply
.
That
the
Apostle
traviled
again
in
birth
of
the
Galathians
till
Christ
was
formed
in
them
,
is
true
;
But
even
as
the
Galathians
were
not
personally
and
carnally
in
Paul
,
though
he
traveled
again
in
birth
of
them
,
but
onely
in
his
love
and
affection
:
So
neither
are
we
so
carnally
and
fantastically
to
conceive
of
Christs
forming
in
them
,
as
if
he
was
a
seed
or
principle
to
be
begotten
and
redeemed
in
them
,
and
suffering
,
and
burthened
in
them
,
and
to
be
brought
forth
into
form
in
them
personally
,
but
onely
the
knowledge
and
faith
of
him
was
to
be
brought
forth
or
formed
in
their
hearts
.
2.
Nor
is
it
true
but
very
false
,
that
Christ
is
first
known
as
one
without
form
or
comlinesse
,
but
rather
while
he
is
so
apprehended
he
is
not
known
,
its
mens
ignorance
,
unbelief
,
and
wrong
thoughts
of
him
makes
them
see
no
beauty
in
him
;
Isaiah
speaking
of
the
Jews
,
and
in
their
person
as
one
of
that
body
,
and
prophecying
of
the
mean
appearance
of
Christ
in
the
flesh
,
signifies
how
he
should
through
Ignorance
and
unbelief
be
rejected
by
them
,
and
they
should
see
no
form
or
comelinesse
in
him
,
wherefore
they
should
desire
him
as
the
verses
following
also
shew
,
not
that
any
knowing
him
,
first
know
him
so
.
They
proceed
thus
,
And
so
the
seed
of
God
suffers
in
some
,
and
in
others
it
reigns
and
is
known
to
be
Prince
of
Peace
.
Reply
.
Here
is
their
sence
of
Christs
death
and
Resurrection
,
Christs
dying
and
rising
in
men
,
and
this
is
the
word
that
they
say
is
in
every
man
before
outward
Preaching
;
The
word
of
Faith
nigh
in
the
heart
and
in
the
mouth
,
but
what
need
Preachers
be
sent
then
to
preach
this
,
or
who
be
the
Preachers
sent
of
God
in
men
to
declare
it
,
without
whose
being
sent
of
God
they
could
not
Preach
it
,
and
without
whose
preaching
men
could
not
hear
and
believe
!
Yea
in
this
Mysterious
and
Babylonish
stuffe
,
here
is
Christ
forming
,
suffering
and
rising
at
once
;
Suffering
in
some
and
rising
in
others
,
and
so
the
Apostles
doctrine
is
turned
up
by
the
roots
,
as
not
grounded
in
Christs
appearing
in
men
;
Where
he
says
,
Nor
yet
that
he
(
Christ
)
should
offer
himself
often
as
the
High
Priest
entereth
into
the
holy
Place
every
year
with
blood
of
others
,
for
then
must
he
often
have
suffered
since
the
foundation
of
the
World
;
but
now
once
in
the
end
of
the
World
hath
he
appeared
to
put
away
sin
by
the
sacrifice
of
himself
,
Heb.
9.
26.
Where
the
Apostle
counts
it
absurd
to
say
Christ
hath
suffered
often
since
the
foundation
of
the
World
:
and
behold
this
new
Mystery
(
I
suppose
the
everlasting
Gospel
so
called
,
composed
by
the
Fryers
about
King
Henry
3ds
.
time
)
tells
us
boldly
Acts
,
and
Mon.
vol.
1.
p.
416.
and
roundly
he
is
yet
suffering
and
suffers
daily
and
reigns
daily
,
in
every
age
suffers
in
some
&
reigns
in
others
;
And
so
Christ
himselfe
was
out
that
said
,
I
was
dead
and
am
alive
,
and
live
fox
evermore
;
but
for
that
of
the
Hebrews
,
I
suppose
if
these
new
but
not
true
prophets
and
Apostles
would
speak
out
they
would
tell
us
the
foundation
and
the
end
of
the
world
are
both
in
them
,
but
remember
still
that
they
are
not
the
true
Apostles
and
Prophets
whatever
they
say
.
They
say
,
This
is
no
Mystery
of
deceit
as
we
say
of
it
,
but
a
Mystery
that
hath
discovered
our
deceits
,
who
know
not
the
seed
of
the
Kingdom
nor
the
power
wherein
it
rises
.
Reply
.
Yes
,
yes
this
is
the
Mystery
of
deceit
,
the
strong
delusion
long
since
prophesied
of
that
men
should
be
given
over
to
for
not
receiving
the
love
of
the
Truth
,
that
they
might
be
saved
;
But
counting
the
Preaching
of
the
crosse
foolishnesse
,
as
in
truth
this
people
do
,
and
that
makes
them
turn
it
into
a
fable
or
Allegory
;
but
we
know
the
end
of
these
men
,
and
them
that
follow
them
wilfully
and
pertinaciously
too
,
as
the
Apostle
hath
foretold
;
For
this
cause
God
shall
send
them
strong
delusions
to
believe
aly
(
and
they
believe
it
indeed
that
will
deny
the
True
Christ
and
his
sufferings
,
and
Sacrifice
,
and
Gospel
for
it
,
and
run
into
hazards
and
sufferings
like
mad
men
to
promote
it
)
that
they
might
be
all
damned
that
have
not
believed
the
Truth
,
(
as
indeed
these
heartily
have
not
,
for
had
they
,
they
would
not
easily
have
entertained
such
deceits
and
fancies
)
but
have
pleasure
in
unrighteousnesse
,
&c.
2
Thes.
2.
10
,
11
,
12.
Wo
,
wo
to
this
people
and
their
followers
,
for
however
they
are
entered
in
for
this
condemnation
or
contention
,
their
damnation
slumbereth
not
;
Flee
from
their
tents
and
Teachings
,
their
deceits
and
underhand
denyals
of
the
only
Lord
God
and
the
Lord
Jesus
Christ
that
bought
them
all
,
yea
that
would
escape
utter
ruine
and
destruction
,
for
here
we
have
the
Spirit
that
confesseth
not
Christ
come
in
the
flesh
,
but
making
him
the
figure
of
a
Spirituall
wickednesse
,
or
Mysterious
deceit
that
works
in
them
that
perish
;
For
even
in
that
clause
last
mentioned
by
them
too
,
the
seed
of
the
Kingdom
is
made
all
one
with
the
Son
of
man
that
sows
it
,
for
both
are
Christ
with
them
;
but
they
ask
,
Have
we
never
known
what
Christ
is
without
the
Camp
?
Surely
we
know
he
is
a
reproach
and
scorn
to
such
as
these
are
that
are
not
of
the
Camp
of
Israel
,
and
thither
must
we
follow
him
bearing
his
reproach
for
owning
and
acknowledging
his
simplicity
.
But
they
say
,
That
before
we
who
are
neglecters
of
Christ
and
abusers
of
his
Truth
can
know
the
seed
of
God
,
and
what
it
is
in
us
,
we
must
come
to
the
Light
which
will
condemn
us
for
our
deceits
and
lyes
wherewith
we
have
abused
the
Truth
,
and
then
learn
to
know
what
and
where
the
grave
is
which
Christ
hath
made
with
the
wicked
.
Reply
.
Their
reproach
we
shall
bear
and
shew
their
evil
in
it
by
and
by
,
but
this
we
say
,
That
by
the
light
that
reproves
and
condemns
all
neglects
and
abuses
of
Truth
in
us
or
them
,
we
are
helped
to
see
the
Mystery
of
their
deceits
and
Spiritual
wickednesses
in
Heavenly
things
,
and
how
they
turn
his
words
of
truth
into
a
lie
,
not
only
neglecting
but
wholly
trampling
the
true
Christ
under
their
feet
,
that
they
might
make
way
for
and
introduce
their
own
fancies
.
Toward
the
end
of
our
discourse
,
turning
our
speech
to
the
people
,
we
desired
them
to
take
heed
of
these
men
as
a
heavie
judgement
of
God
that
he
hath
ordered
to
us
,
(
joyning
ourselves
therein
with
the
people
as
part
of
the
National
Body
,
as
the
Apostles
and
Prophets
use
to
do
)
to
punish
us
for
our
neglect
of
Christ
the
Salvation
of
God
,
and
abuse
of
his
Truth
;
And
here
they
think
they
have
gotten
a
great
advantage
,
and
their
mouths
are
exceedingly
open
upon
us
,
wresting
our
words
and
loading
us
with
reproaches
,
twitting
us
over
and
over
that
we
are
neglecters
of
Christ
,
and
abusers
of
Gods
Truth
by
our
own
confession
,
blessed
be
God
that
we
are
counted
worthy
to
suffer
reproach
for
his
Names
sake
,
for
that
's
the
thing
they
are
mad
at
us
,
for
though
they
take
occasion
from
our
confession
of
our
own
and
the
peoples
sins
,
therein
shewing
themselves
the
right
brood
of
evil
doers
,
such
as
David
of
old
grappled
with
in
his
age
,
as
in
Psal.
38.
17
,
18
,
19.
For
I
am
ready
to
halt
,
said
David
,
and
my
sorrow
is
continually
before
me
;
For
I
said
I
will
declare
mine
iniquity
,
I
will
be
sorry
for
my
sins
,
but
mine
enemies
are
lively
(
as
if
they
had
no
sin
to
own
and
confess
,
or
were
none
of
the
body
of
the
people
that
had
deserved
judgement
,
)
and
they
are
strong
,
(
in
their
delusion
,
and
confidence
in
evil
)
and
they
that
hate
me
wrongfully
are
multiplyed
,
so
these
men
thus
triumph
.
W.
and
F.
Here
have
yee
made
manifest
your selves
indeed
,
ye
Hypocrites
,
what
have
ye
been
crying
out
against
the
Quakers
,
calling
them
deceivers
,
warning
the
people
to
beware
of
them
,
writing
against
them
and
judging
them
to
be
in
delusion
and
errours
,
when
you
your selves
neglect
Christ
the
salvation
of
God
,
and
have
long
abused
the
truth
,
as
ye
are
made
to
confesse
;
consider
your
own
condition
,
you
are
in
great
delusion
and
errour
your selves
who
neglect
Christ
,
&c.
and
ye
are
not
like
to
bring
people
,
nor
can
,
to
Christ
the
Salvation
of
God
and
his
Truth
,
who
are
neglecters
of
Christ
,
and
abusers
of
his
Truth
,
&c.
Reply
.
To
which
we
say
,
1.
They
wrest
our
sayings
as
if
we
spake
only
of
our selves
,
when
we
speak
evidently
of
the
Nation
in
generall
,
and
of
our selves
as
part
of
them
,
as
having
our
share
also
too
much
in
their
pollutions
.
And
is
it
not
evident
that
the
Nation
is
too
full
of
neglect
of
Christ
,
and
abuse
of
his
Truth
,
nor
do
we
exempt
our selves
from
all
faultinesse
therein
;
Even
as
the
Prophets
of
old
joyned
in
themselves
with
the
people
,
whose
sins
they
confessed
,
as
knowing
,
should
the
Lord
have
been
severe
to
mark
their
iniquities
,
they
could
not
have
stood
;
Therefore
they
said
not
(
as
the
Hypocrites
)
stand
apart
,
we
be
holier
then
you
,
as
those
do
that
are
a
smoak
in
Gods
nostrils
,
a
fire
that
burneth
all
the
day
,
Isa.
65.
5.
For
,
2.
The
Hypocrites
be
those
that
spy
moats
in
their
brothers
eye
,
but
see
not
the
beam
in
their
own
,
that
justifie
themselves
before
men
,
and
stand
by
themselves
,
and
say
God
I
thank
thee
,
I
am
not
as
other
men
are
,
I
am
not
as
this
Publican
,
&c.
The
Hypocrites
use
not
to
be
sencible
of
and
own
their
sins
,
but
rather
boast
themselves
to
be
holy
,
as
if
they
had
no
sin
;
Search
the
Scriptures
,
and
see
if
the
Scribes
and
Pharisees
Hypocrites
,
or
the
true
Apostles
and
Prophets
rather
use
to
confesse
their
sins
,
and
take
shame
to
themselves
for
them
.
You
may
finde
David
,
Solomon
,
Isaiah
,
Jeremiah
,
Daniel
,
Paul
,
James
,
John
,
&c.
but
never
the
Scribes
and
Pharisees
so
doing
,
let
all
see
whether
they
or
we
be
in
the
steps
of
the
Hypocrites
,
then
do
they
walk
directly
in
them
,
lifting
up
themselves
as
if
they
had
no
sins
to
confesse
,
when
indeed
they
be
most
deceitfull
and
abominable
Hypocrites
,
in
the
inside
of
their
Doctrine
,
turning
the
Truth
of
God
into
a
lie
.
But
,
3.
What
would
they
have
done
had
they
lived
with
the
true
Apostles
,
and
Prophets
,
from
whom
they
distinguished
themselves
above
?
Would
they
not
have
fallen
fowlly
upon
them
,
and
reproached
them
as
they
do
us
?
Had
they
heard
Davids
saying
▪
innumerable
evils
have
compassed
me
about
,
mine
iniquities
have
taken
such
hold
upon
me
that
I
am
not
able
to
look
up
,
they
are
more
then
the
hairs
of
my
head
,
therefore
my
heart
faileth
me
;
Would
they
not
have
called
him
Hypocrite
for
faulting
his
enemies
and
persecutors
as
evil
doers
,
and
yet
he
himselfe
so
burthened
with
iniquity
?
Had
they
heard
Isaiah
say
,
we
grope
for
the
wall
like
the
blinde
,
we
grope
as
if
we
had
no
eyes
,
we
stumble
at
noon
day
as
in
the
night
,
&c.
Isa.
59.
12
,
13
,
14.
for
our
transgressions
are
multiplyed
before
thee
▪
our
sins
testifie
against
us
,
for
our
transgressions
are
with
us
,
and
as
for
our
iniquities
we
know
them
,
in
transgressing
and
lying
against
the
Lord
,
and
departing
away
from
our
God
,
speaking
oppression
and
revolt
,
&c.
Would
they
not
have
said
,
Oh
thou
Hypocrite
!
hast
thou
been
crying
out
against
us
as
blind
and
bruitish
,
and
such
as
have
no
understanding
,
and
dost
thou
grope
like
a
blinde
man
,
and
as
if
thou
hadst
no
eyes
,
people
had
need
take
heed
of
thee
,
least
thou
lead
them
blind-fold
into
the
ditch
?
Do
you
lie
and
transgresse
,
and
speak
words
of
ravolt
from
God
?
Should
we
or
any
of
us
then
take
heed
to
you
?
Consider
your
own
conditions
,
&c.
Do
not
those
words
speake
as
high
as
neglect
of
Christ
and
abuse
of
his
Truth
?
Revolt
from
him
signifies
more
then
simply
neglect
of
him
,
and
how
would
these
have
reproached
him
,
had
they
heard
him
say
▪
we
are
all
as
an
unclean
thing
,
and
all
our
Righteousnesses
are
as
filthy
rage
,
&c.
Isa.
64.
6.
Would
they
not
have
cryed
out
upon
him
unclean
wretch
,
and
bid
him
leave
preaching
,
and
told
the
people
they
had
need
to
take
heed
of
following
such
an
unclean
wretch
?
Had
they
lived
in
Agurs
dayes
,
and
heard
or
seen
him
publish
his
prophecy
with
Jehiel
,
&c.
and
how
he
begins
with
this
confession
,
Surely
I
am
more
bruitish
then
man
,
and
have
not
the
understanding
of
a
man
,
I
neither
learned
wisdom
,
nor
have
the
knowledge
of
the
Holy
;
Would
not
such
proud
Pharisees
as
these
have
cryed
out
upon
him
for
a
beast
,
what
should
he
be
heard
for
?
And
warned
people
not
to
take
heed
to
his
sayings
,
seeing
he
confesses
he
hath
not
the
knowledge
of
the
holy
,
Prov.
30.
2
,
3.
The
like
I
might
observe
of
Ezra
,
and
Nehemiah
,
&
Job
confessing
their
sins
,
and
Daniel
,
that
they
had
done
wickedly
&
rebelled
by
departing
from
Gods
precepts
&
judgments
▪
&
Daniel
,
says
expresly
that
he
confessed
his
sins
as
well
as
the
sins
of
his
people
,
Dan.
9.
20.
Yea
and
this
too
after
they
were
holy
men
,
and
Prophets
,
and
born
of
God
,
as
was
made
good
lately
against
G.
W.
at
our
later
dispute
with
him
,
he
not
being
able
to
maintaine
the
contrary
;
What
would
they
have
said
had
they
lived
when
Paul
that
wrote
against
the
Antichristians
,
(
that
made
a
fair
shew
in
the
flesh
and
gloried
in
appearance
)
comes
out
with
an
acknowledgement
that
he
was
a
chief
of
sinners
,
and
lesse
then
the
least
of
all
Saints
?
Eph.
3.
8.
Would
they
not
have
concluded
him
to
be
an
Hypocrite
to
give
out
himself
to
be
an
Apostle
,
and
Preacher
of
Christ
,
and
yet
not
so
much
as
the
least
Saint
?
Would
they
not
have
concluded
him
then
one
of
the
World
,
and
so
led
by
a
worldly
deceitful
spirit
,
not
to
be
believed
and
followed
?
Reader
judge
indifferently
between
us
if
they
in
thus
reproaching
us
for
joyning
our selves
with
the
people
,
and
confessing
our selves
faulty
in
that
we
have
too
much
neglected
Christ
,
and
abused
his
Truth
,
not
so
contended
for
Christ
against
these
deceivers
and
false
prophets
as
we
should
,
nor
so
used
and
walked
in
his
Truth
as
we
ought
,
and
are
not
like
the
Pharisees
that
pretend
themselves
perfect
and
to
have
no
sins
to
own
and
confesse
?
Judge
whether
of
us
tread
more
in
the
steps
of
the
Prophets
and
Apostles
,
who
said
if
we
confess
our
sins
he
is
faithfull
and
just
to
forgive
us
,
and
to
cleanse
us
from
all
unrighteousness
;
Judge
whether
of
us
have
the
beame
in
our
eye
to
hinder
us
from
seeing
,
we
that
pull
it
out
by
owning
and
confessing
our
evils
with
the
evils
of
the
people
,
or
they
that
hide
their
wickednesses
and
justifie
themselves
as
no
sinners
,
though
guilty
of
such
horrid
damnable
deceits
,
as
we
have
herein
in
them
discovered
.
They
bid
give
over
our
Teaching
of
others
.
Reply
.
Ay
that
's
the
thing
they
would
have
,
that
's
it
grieves
them
,
that
the
sheep
should
not
be
left
to
the
Wolves
that
they
might
devour
them
;
but
is
that
wholesome
Counsel
and
the
way
for
us
to
do
better
;
we
confess
we
have
too
much
neglected
Christ
,
and
they
would
have
us
neglect
him
more
,
let
him
look
to
his
own
affairs
,
&c.
We
confess
we
have
been
guilty
with
the
Nation
in
the
abuses
of
truth
,
and
they
would
have
us
abuse
it
worse
by
suppressing
it
,
that
God
might
take
it
from
us
and
give
us
up
to
their
delusions
;
Nay
,
nay
,
that
's
not
the
way
to
do
well
,
that
's
counsel
from
the
Devil
;
Did
not
the
holy
men
above
mentioned
condemn
and
reprove
the
false
Prophets
and
enemies
of
the
Truth
of
Christ
in
their
several
ages
,
because
they
confest
themselves
guilty
of
such
evils
,
bruitishness
,
iniquities
,
no
whit
below
our
expressions
?
See
what
Agur
sayes
,
notwithstanding
his
foresaid
confession
,
Prov.
30.
12
,
13.
There
is
a
generation
that
are
pure
in
their
own
eyes
(
are
not
these
Quakers
such
?
)
and
yet
are
not
washed
from
their
filthiness
.
There
is
a
Generation
,
Oh
how
losty
are
their
eyes
,
and
their
eye-lids
are
lifted
up
:
Are
not
the
Generation
of
the
Quakers
such
haughty
and
proud
boasters
?
Did
not
David
,
Isaiah
,
Jeremiah
,
Paul
,
John
,
&c.
Preach
against
and
reprove
the
false
Prophets
,
hypocrites
and
Antichrists
of
their
times
too
,
though
they
confest
sins
in
themselves
?
Should
they
not
have
done
thus
?
Or
should
not
the
people
have
listened
to
and
followed
their
doctrines
because
of
those
their
confessions
?
See
then
people
that
we
may
reprove
and
cry
out
against
the
Quakers
and
warn
you
of
them
,
though
we
consess
we
have
been
too
guilty
in
not
arming
you
as
we
ought
against
them
.
The
Apostle
Paul
intimately
faults
the
generality
of
the
believers
and
Teachers
of
his
time
,
as
too
much
guilty
of
neglecting
Christ
and
abusing
his
Truth
,
when
he
sayes
,
he
had
none
naturally
minded
,
as
Timothy
,
for
all
seek
their
own
and
none
the
things
that
be
Jesus
Christs
,
Phil.
2.
20
,
21.
Did
he
say
therefore
that
they
should
leave
preaching
Christ
?
Surely
not
;
Christ
also
faults
the
Church
of
Laodicea
▪
for
the
like
evils
contained
in
lukewarmness
,
did
he
bid
them
therefore
not
preach
his
truth
?
Nay
,
but
to
be
zealous
and
amend
,
Rev
3.
14.
15.
19.
W.
and
F.
They
ask
if
they
be
a
judgement
of
God
upon
us
,
why
we
do
not
bear
the
Judgement
of
God
more
patiently
,
seeing
we
have
sinned
so
against
him
;
why
we
rage
so
against
God
,
and
say
all
people
may
be
satisfied
that
we
be
not
contended
with
Gods
Judgement
.
Reply
.
All
this
is
but
deceit
;
For
First
,
what
impatiency
or
rage
do
we
discover
against
Gods
judgement
?
Is
that
rage
or
impatiency
to
reprove
and
warn
men
to
beware
of
deceivers
?
Were
not
the
false
prophets
and
deceivers
alwayes
a
judgement
?
And
did
not
the
Prophets
and
Apostles
alwayes
reprove
them
and
warn
People
of
them
?
Did
they
therefore
rage
against
Gods
judgement
?
Secondly
.
Had
God
sent
us
instead
of
these
some
judgement
of
Savage
Beasts
,
Lyons
,
VVolves
,
&c.
might
we
not
have
used
our
best
diligence
to
sray
them
away
and
destroy
them
without
impatience
under
Gods
hand
or
judgement
?
Or
if
God
should
send
an
Army
of
Turks
or
Spaniards
to
punish
us
in
this
Nation
for
our
neglect
of
Christ
and
abuse
of
his
Truth
,
may
we
not
fight
against
them
what
we
can
,
and
endeavour
to
beat
and
destroy
them
,
and
yet
not
rage
against
Gods
Judgement
,
but
bear
patiently
what
he
orders
to
us
?
So
if
God
send
strong
delusions
,
is
not
that
a
Judgement
?
Must
we
be
content
and
satisfied
with
them
,
and
not
discover
and
resist
them
for
fear
of
being
impatient
under
his
Judgement
?
Even
so
may
we
and
ought
we
to
be
diligent
against
these
by
word
and
writing
,
to
oppose
and
discover
their
filthy
dreams
and
deceits
,
and
yet
we
may
be
patient
under
his
hand
,
and
have
no
grudge
in
our
spirits
against
him
,
as
the
Prophet
Micah
who
was
exercised
in
his
dayes
with
some
such
evil
generation
,
Mic.
7.
8
,
9.
he
resolved
to
bear
the
indignation
of
the
Lord
,
because
he
had
sinned
against
him
(
he
owned
himself
a
sinner
though
the
hypocrites
his
enemies
rejoyced
against
him
)
till
God
should
plead
his
cause
,
&c.
and
yet
he
ceased
not
to
reprove
and
endeavour
to
keep
people
from
being
harmed
by
such
enemies
.
They
threaten
They
will
be
an
heavier
judgement
and
a
burthensome
stone
,
&c.
Reply
.
We
blesse
God
we
see
in
some
measure
what
they
are
,
and
we
are
above
their
reach
,
and
the
more
they
strive
against
the
Truth
of
Christ
with
us
,
we
are
sure
the
more
to
discover
and
lay
open
their
wickednesse
,
we
shall
be
able
through
the
strength
of
Christ
to
scatter
their
mists
and
fogs
,
and
their
weapons
of
deceit
shall
have
no
force
upon
us
,
the
more
we
strive
with
you
(
ye
Quakers
)
the
more
(
through
Gods
help
)
we
overcome
you
and
get
above
you
,
so
as
to
be
strengthened
in
our
Spirits
against
you
,
and
your
swelling
words
of
vanity
that
you
think
to
fray
the
simple
with
.
And
where
as
they
bid
us
Learn
to
prize
Christ
the
Salvation
of
God
and
Truth
▪
and
believe
therein
,
and
fight
no
longer
against
the
Lord
,
and
his
Truth
,
and
his
Servants
,
least
he
shorten
our
dayes
,
&c.
Reply
.
We
hope
we
prize
Christ
,
so
as
we
think
all
our
service
for
him
against
them
and
for
his
Truth
,
against
their
destructive
deceits
too
little
to
be
performed
to
him
,
and
that
our
greatest
diligence
to
know
and
serve
him
,
is
so
far
below
his
excellency
,
as
that
we
judge
our selves
guilty
of
neglecting
him
,
in
serving
him
no
more
,
and
our
greatest
services
for
his
Truths
and
Servants
too
much
abusive
of
them
,
as
Job
confessed
(
though
he
spake
many
excellent
things
of
God
)
that
he
but
darkened
Counsel
by
words
without
Knowledge
,
but
far
be
it
from
us
to
fight
against
the
Lord
or
his
Truth
or
Servants
,
t
is
against
their
errors
,
and
in
them
that
serve
another
Master
then
the
Lord
(
as
through
Gods
strength
we
have
made
them
manifest
)
that
we
fight
,
and
we
say
,
they
that
have
their
life
in
heaven
,
and
their
hope
stedfast
for
the
Resurrection
of
their
Bodies
and
the
Glory
of
Christs
Kingdom
,
fear
not
either
that
God
will
shorten
their
dayes
for
their
service
against
his
adversaries
,
nor
what
death
can
do
to
them
if
it
shorten
their
dayes
in
the
flesh
;
and
we
blesse
God
that
we
have
thriven
the
better
both
in
Souls
and
Bodies
since
we
contended
against
them
and
their
errors
.
W.
and
F.
They
say
,
The
Lord
hath
searched
and
tryed
our
Hearts
,
and
found
us
guilty
of
much
ungodlinesse
,
and
his
Light
hath
often
made
us
sensible
of
it
,
&c.
and
we
have
long
sleighted
his
call
,
and
hardened
our
Hearts
against
his
reproof
.
Reply
.
Herein
they
set
themselves
above
their
places
,
and
makes
themselves
knowers
of
our
hearts
,
of
which
they
are
ignorant
;
It
were
better
for
them
to
judge
themselves
and
repent
of
their
own
errors
and
deceits
while
there
may
be
space
of
repentance
;
as
for
Gods
searching
and
reproving
us
,
we
blesse
him
for
it
,
and
desire
him
yet
in
mercy
and
faithfulnesse
to
search
us
,
and
see
if
there
be
any
way
of
iniquity
in
us
,
and
purge
it
out
,
and
lead
us
in
the
way
everlasting
,
but
should
we
not
search
and
try
our
hearts
if
God
have
searched
them
?
had
not
God
often
searched
the
Prophet
Jeremies
,
heart
,
and
reproved
him
too
?
Yet
he
saith
,
Let
us
search
and
try
our
wayes
and
turn
unto
the
Lord
,
Law
.
3.
40.
But
as
for
their
self-exaltations
and
vilifying
and
reproaching
us
,
we
shall
leave
them
and
bear
their
Rabshekah-like
language
,
knowing
that
he
that
abases
himself
shall
be
exalted
,
when
he
that
lifts
up
himself
(
as
they
proudly
do
)
shall
come
down
with
a
witness
.
That
their
prevailing
is
not
of
the
Lord
otherwise
then
was
foreshewed
,
the
strong
delusions
be
should
send
should
prevail
upon
them
that
perish
,
is
evident
from
what
we
have
discovered
;
And
therefore
all
those
self-commendations
of
themselves
,
are
but
so
many
deceitful
words
of
vanity
,
we
know
they
tread
much
in
the
Pharisees
,
and
salse
apostles
steps
,
they
compass
Sea
and
Land
as
much
to
make
proselites
,
and
served
their
Master
therein
as
freely
as
they
do
,
and
bragged
of
it
too
as
they
do
(
as
the
Apostle
implies
,
2
Cor.
11.
10
,
11.
and
yet
they
lead
people
to
destruction
.
Whereas
they
reproach
us
for
laying
open
one
anothers
nakednesse
,
and
prophecy
we
are
not
like
to
stand
.
Jeremy
was
a
Priest
and
a
Prophet
,
and
yet
he
laid
open
the
nakedness
,
and
reproved
the
evil
of
many
other
Priests
and
Prophets
,
and
yet
Jeremy
stood
against
all
their
endeavours
;
and
so
though
we
see
and
bewail
other
mens
faults
in
the
things
we
mention
,
and
our
own
too
,
where
we
be
convinced
of
them
,
that
shall
neither
hinder
our
standing
or
prevailing
either
against
these
or
others
.
They
charge
me
J.
H.
with
being
one
of
the
Dogs
,
that
they
say
I
say
,
look
for
their
gain
from
their
quarters
.
I
answer
,
I
charged
none
so
,
nor
sayes
Isaiah
so
,
but
they
are
shepherds
that
cannot
understand
,
they
all
look
to
their
own
way
,
every
man
for
his
gain
from
his
quartor
.
They
say
,
I
look
for
my
gain
from
my
Quarter
,
and
am
an
hireling
who
plead
for
and
take
Tithes
.
Reply
.
Alas
,
the
beam
of
error
in
the
main
fundamental
Doctrines
of
Christ
is
in
their
eyes
,
and
how
can
they
see
moats
in
mine
?
They
that
erre
in
the
foundation
have
no
right
judgement
in
any
thing
,
but
put
light
for
darkness
and
darkness
for
light
,
though
I
do
accept
and
take
with
thankfulness
what
God
by
his
providence
hath
provided
for
my
maintenance
without
my
fore-seeing
,
and
though
that
be
Tithes
or
rather
something
in
liew
of
Tithes
,
and
plead
for
the
lawfulness
of
them
as
neither
repugnant
to
Gods
Law
nor
mans
,
yet
doth
it
not
thence
follow
that
I
am
guilty
of
what
the
Prophets
changes
them
with
;
the
Priests
also
had
their
several
Suburbs
and
Quarters
,
whence
God
allowed
them
to
take
their
provision
;
But
that
the
Prophets
therefore
faulted
them
,
or
that
they
fell
under
that
reproof
is
not
to
be
thought
,
for
Gods
Prophets
never
faulted
people
for
doing
that
which
God
allowed
them
,
but
for
their
looking
for
other
unlawful
gains
,
or
for
setting
their
hearts
upon
their
gains
or
profits
,
and
not
upon
or
more
then
upon
their
service
,
which
that
I
do
is
more
then
these
can
tell
,
they
and
I
must
be
judged
by
a
more
equal
Judge
.
But
I
pray
what
Law
of
God
or
men
makes
it
unlawful
for
the
Nations
that
receive
the
Name
of
Christ
to
give
the
Tithes
or
Tenth
for
the
maintenance
of
those
that
Preach
the
Gospel
,
or
those
that
Preach
it
to
take
them
if
given
by
them
?
Seeing
the
Rulers
are
to
serve
the
Lord
,
and
both
Rulers
and
People
not
to
muzzel
the
mouth
of
the
Ox
that
treads
out
the
Corn
;
When
they
can
prove
that
is
not
lawful
for
the
Nations
that
receive
the
Scriptures
and
Gospel
Doctrine
,
to
give
that
honour
and
maintenance
which
the
Scriptures
require
,
by
allotting
the
tenths
,
if
they
please
,
both
before
and
under
the
Law
given
,
1
Tim.
5.
17
,
18.
or
that
in
case
they
do
and
may
do
so
,
yet
it
s
not
lawful
for
those
that
Preach
the
Gospel
to
receive
them
,
then
I
shall
leave
off
to
plead
for
Tithes
;
in
the
mean
time
I
shall
bear
their
reproach
as
a
piece
of
persecution
from
them
,
such
as
their
power
and
malice
can
reach
to
,
I
doubt
not
but
that
they
would
deprive
us
of
such
maintenance
too
if
they
could
.
Again
whereas
they
say
,
People
may
see
how
they
have
given
their
money
to
uphold
a
company
of
ignorant
blind
watchmen
.
I
Answer
,
This
reproach
they
may
cast
upon
the
Lord
himself
at
the
rate
they
write
at
,
for
by
their
inference
,
when
God
gave
the
Tythes
and
offerings
to
the
Priests
and
Levites
by
a
Law
for
ever
,
he
gave
them
to
uphold
a
company
of
blind
watchmen
,
and
ignorant
profane
persons
,
because
many
of
them
proved
such
,
as
appeares
in
Mal.
1.
2.
3.
and
yet
even
when
such
,
the
Lord
faults
the
people
for
not
bringing
in
and
giving
them
that
which
he
by
his
Law
made
theirs
,
and
charged
them
with
robbing
him
therein
,
Mal.
3
8
,
9
,
10.
but
even
as
their
God
could
not
be
truly
charged
with
giving
them
the
tenths
,
to
uphold
blind
and
evil
persons
,
because
he
gave
them
them
to
another
end
,
though
to
that
end
they
abused
them
by
not
being
such
as
they
should
have
been
;
Even
so
now
what
was
given
by
former
Kings
,
People
,
and
Parliaments
,
was
given
to
better
ends
then
to
uphold
blind
ignorant
and
profane
watchmen
,
though
too
many
that
receive
it
prove
such
,
and
yet
as
then
though
the
Priests
proved
bad
and
evil
,
the
people
were
thieves
in
detaining
their
Tythes
;
So
are
they
now
in
detaining
from
the
Ministers
what
the
Law
of
the
Nations
in
subordination
to
the
Law
of
God
hath
made
theirs
for
better
ends
then
to
what
they
use
them
.
As
for
their
reproaches
we
leave
them
to
God
to
clear
our
innocency
;
That
our
principles
are
corrupt
(
as
they
slander
us
)
and
that
they
are
made
manisest
to
be
so
in
their
book
is
false
,
and
I
hope
the
Reader
hereof
is
without
all
peradventure
satisfied
therein
,
and
that
the
false
and
wicked
principles
are
with
themselves
,
as
we
have
clearly
discovered
;
To
their
self-commendations
for
their
Preaching
so
freely
,
enough
is
said
above
,
the
false
Apostles
were
never
the
better
for
their
preaching
freely
but
the
worse
,
as
the
Devil
is
most
pernicious
when
most
Angel-like
.
W.
and
F.
They
accuse
us
(
p.
27.
)
of
ignorance
in
pleading
,
that
all
are
not
hirelings
that
take
hire
,
telling
us
that
what
is
said
,
Zach.
11.
12.
is
spoken
prophetically
of
Judas
demanding
hire
of
the
high
Priests
for
betraying
Christ
.
Reply
.
Herein
the
minding
of
the
words
will
discover
their
ignorance
and
mistake
,
for
it
is
said
,
I
took
my
staffe
beauty
and
cut
it
asunder
,
that
I
might
break
my
Covenant
which
I
had
made
with
all
the
people
,
(
did
Judas
ever
make
a
Covenant
with
all
the
people
which
he
break
?
)
And
it
was
broken
that
day
,
and
so
the
poor
of
the
people
that
waited
upon
me
knew
that
it
was
the
word
of
the
Lord
,
(
▪
did
the
poor
of
the
people
waite
upon
Judas
,
and
therein
know
the
word
of
the
Lord
?
)
And
I
said
unto
them
,
if
ye
think
good
give
me
my
price
,
and
if
not
,
forbear
▪
So
theyweighed
for
my
price
thirty
pieces
of
silver
,
a
goodly
price
that
I
was
prized
at
of
them
,
Mark
,
Was
Judas
prized
at
thirty
pieces
of
silver
,
or
did
he
leave
his
price
to
the
High
Priests
till
he
had
done
his
work
,
and
demand
it
so
indifferently
then
?
Is
it
not
plaine
that
the
Prophets
speaks
of
a
price
of
one
as
a
shepherd
undertaking
to
feed
the
flock
of
the
slaughter
(
&
not
as
a
Traytor
to
the
shepherd
)
and
taking
to
him
two
staves
of
a
shepherd
,
one
called
beauty
and
the
other
bands
,
and
so
feeding
the
flock
,
and
then
demanding
his
price
when
he
had
so
done
,
nor
doth
Mat
27.
say
the
Prophet
Zechariah
spake
of
Judas
demanding
his
price
,
but
what
is
said
he
sayes
was
by
the
Prophet
Jeremiah
,
and
though
the
sum
of
the
price
(
Christ
was
prized
at
,
not
Judas
)
agree
,
yet
the
rest
of
the
expressions
agree
not
,
the
one
saith
cast
it
to
the
Potter
,
and
the
other
they
gave
it
for
the
potters
field
;
Christ
is
clearly
in
the
Prophet
,
the
shepherd
feeding
the
flock
,
and
asking
the
price
and
not
Judas
,
as
ye
have
falsly
supposed
;
but
you
to
cover
your
deceit
,
read
only
so
far
,
then
was
fulfilled
that
which
was
spoken
by
the
Prophet
,
and
there
stop
,
knowing
in
Matthew
it
is
Jeremiah
and
not
Zechariah
;
Judas
his
saying
was
what
will
ye
give
me
and
I
will
deliver
him
to
you
,
and
the
Prophets
saying
is
give
me
my
price
,
and
a
goodly
price
that
I
was
valued
at
by
them
,
it
was
Christ
that
was
valued
sure
,
and
not
Judas
,
the
price
had
been
good
enough
for
Judas
to
be
valued
at
;
But
Christ
ought
to
have
had
a
better
reward
from
them
,
and
to
have
been
far
otherwise
valued
,
even
to
have
been
honoured
and
believed
in
by
them
,
and
served
with
all
they
were
and
had
;
he
that
says
in
the
Prophet
give
me
my
price
,
is
the
same
that
says
,
he
was
valued
at
a
goodly
price
,
which
agrees
not
to
Judas
.
For
taking
Tythes
of
all
people
in
the
Parish
bounds
,
we
have
said
enough
above
,
the
Nations
are
to
give
maintenance
to
the
labourers
amongst
them
,
the
Nations
giving
it
in
this
or
that
manner
in
such
or
such
bounds
,
there
the
labourers
may
lawfully
take
it
.
That
the
hirelings
and
devouring
beasts
are
in
one
Nature
,
is
said
by
them
not
proved
,
the
hireling
is
set
by
him
that
hires
him
to
keep
the
sheep
,
men
do
not
use
to
hire
the
Wolves
and
Foxes
to
do
it
,
though
yet
as
we
noted
the
hireling
is
not
discribed
by
our
Saviour
to
be
one
that
takes
hire
(
for
the
labourer
is
worthy
of
his
hire
,
and
may
take
it
,
yea
Christ
hires
all
his
servants
,
Mat.
20.
1.
15.
)
But
he
that
when
he
sees
the
beasts
come
,
leaves
the
flock
to
them
to
be
devoured
,
which
they
that
are
hired
ought
not
to
do
,
though
such
as
are
all
for
their
hire
,
or
prefer
that
before
the
flock
(
as
too
many
do
)
will
do
so
,
but
they
have
found
us
hitherto
(
blessed
be
the
Lord
)
resisting
the
Wolves
,
and
stopping
their
mouths
,
though
with
the
hazzard
of
our
lives
.
That
the
sheep
are
ever
bid
to
leave
the
hirelings
if
with
such
,
they
say
by
their
Magisterial
Authority
,
but
bring
no
proof
for
it
,
that
they
will
hear
Christs
voice
proves
not
that
they
should
not
hear
those
that
are
hired
by
him
,
for
they
that
bring
another
voice
are
the
Wolves
not
the
hirelings
that
are
distinguished
from
them
;
Did
not
Judas
(
who
proved
covetous
and
a
thief
,
and
who
they
said
above
was
an
hireling
)
when
sent
forth
to
preach
the
Gospel
,
carry
Christs
voice
or
Gospel
with
him
:
Though
his
end
in
preaching
it
was
not
sincere
,
yet
the
people
were
never
faulted
for
hearing
him
,
but
wo
denounced
to
them
that
heard
not
Christs
Doctrine
by
any
of
them
,
Mat.
10.
4
,
5.
14
,
15.
And
Paul
rejoyced
that
Christ
was
preached
,
though
by
such
,
Philip
1.
16
,
17
,
18
Therefore
that
proves
not
that
the
hireling
is
to
be
fled
from
,
but
the
Wolfe
that
comes
to
devour
from
Christs
voice
,
&
brings
a
strange
voice
,
as
these
men
most
manifestly
do
.
Besides
,
they
are
out
againe
,
(
as
in
nothing
almost
are
they
right
)
in
saying
,
Such
as
Christ
sends
to
feed
his
sheep
in
the
pastours
of
Israel
,
are
no
hirelings
,
for
in
some
sence
he
sends
none
but
such
,
if
by
hireling
they
mean
one
that
is
hired
by
him
,
or
receives
his
hire
,
his
labourers
are
all
hired
into
his
Vineyards
,
Mat.
20.
he
is
no
such
master
as
to
send
any
to
keep
his
flock
for
nothing
,
yea
in
the
worst
notion
of
an
hireling
,
such
as
he
hires
and
sends
to
keep
his
flock
,
may
and
sometimes
do
prove
hirelings
,
as
Judas
by
their
own
sayings
was
such
a
one
,
and
yet
he
was
of
Christs
sending
.
W.
&
F.
That
the
law
for
tithes
with
us
in
Eng.
is
corrupt
and
unjust
,
and
made
by
Apostates
is
rashly
and
hastily
spoken
and
without
proof
as
all
things
else
they
say
,
and
being
said
by
them
who
are
Apostates
from
the
faith
indeed
(
as
what
we
have
seen
of
them
above
sufficiently
discovers
)
is
the
less
to
be
regarded
,
as
also
their
proud
boastings
of
themselves
as
Servants
of
the
Lord
,
&c.
when
as
the
Lord
that
bought
them
they
have
denyed
,
and
openly
said
they
desire
not
to
know
him
whom
we
expect
from
heaven
to
save
us
.
W.
and
F.
They
charge
the
faultinesse
and
evils
in
the
people
reproved
by
us
as
evidences
of
our
being
false
prophets
,
that
have
not
profited
the
people
,
nor
stood
in
Gods
Counsel
;
for
had
we
(
say
they
of
us
)
we
should
have
turned
the
people
that
receive
our
Doctrine
from
the
evil
of
their
way
.
To
this
we
say
,
First
,
That
most
of
the
people
we
so
reproved
are
such
as
receive
not
our
Doctrine
,
and
so
their
faults
are
no
evidences
that
we
are
like
the
false
prophets
.
Secondly
,
That
many
that
did
receive
Christs
Doctrine
and
his
Apostles
,
were
such
as
we
fault
,
and
guilty
of
such
evils
,
for
some
received
it
as
the
way
side
,
some
as
amongst
stones
,
some
as
amongst
thorns
,
and
so
some
that
received
the
Apostles
Doctrine
received
but
the
form
of
it
,
not
the
power
,
received
the
Grace
of
God
in
vain
,
and
these
ran
into
such
evils
as
we
faulted
,
as
pride
,
covetousnesse
,
&c.
yea
and
such
had
Ezekiel
though
a
true
Prophet
as
heard
him
,
and
he
was
to
them
as
one
that
could
play
well
on
an
Instrument
,
and
shewed
much
love
,
yet
their
hearts
went
after
their
covetousness
,
Ezek.
33.
31
,
32.
will
they
say
their
hearers
faults
so
often
faulted
by
them
were
evidences
that
they
were
false
prophets
,
and
so
condemn
Christ
and
his
Apostles
as
false
Prophets
that
stood
not
in
Gods
Counsel
?
what
strange
inferences
make
they
,
and
how
rash
are
they
in
their
censures
not
to
spare
Christ
or
his
Apostles
at
the
rate
they
argue
at
.
Thirdly
,
We
say
,
such
as
receive
our
Word
and
Doctrine
heartily
,
are
such
as
heartily
received
the
Doctrine
of
the
Prophets
and
Apostles
,
fearers
of
God
and
workers
of
Righteousness
,
though
they
have
their
imfirmities
as
they
also
had
,
and
are
confessors
of
their
trespasses
as
they
also
were
,
approved
of
God
though
railed
at
by
those
who
endeavour
to
pervert
them
,
because
they
will
not
be
perverted
by
them
;
as
for
our
wearing
Cuffs
and
Ribbonds
,
and
white
boot-hose-tops
(
which
we
wear
not
)
&c.
Therein
they
shew
themselves
right
Pharisees
,
that
strain
at
a
Gnat
and
swallow
Camells
,
deny
the
Resurrection
of
the
Body
,
and
say
the
coming
of
Christ
(
that
in
which
the
dead
in
Christ
are
to
be
raised
)
is
long
since
past
,
and
make
a
stir
about
trifles
and
lawful
Ornaments
,
concerning
which
Christ
hath
not
put
us
in
bondage
or
forbid
them
to
us
.
We
know
that
all
(
such
)
things
are
lawful
,
though
all
things
not
expedient
,
but
where
expedient
we
may
wear
any
of
them
with
sobriety
,
that
leads
between
both
extreams
of
others
pride
in
them
,
and
these
mens
superstitious
condemning
them
as
unlawful
.
The
Israelites
were
not
faulted
of
God
for
wearing
Jewels
VVhat
they
say
of
J.
H.
he
leaves
to
the
Lord
to
judge
the
truth
of
;
and
as
for
condemning
our selves
in
what
we
judge
others
,
we
say
,
we
desire
to
judge
our selves
and
them
too
in
what
we
are
guilty
,
but
not
in
what
they
foolishly
fault
us
,
like
the
Pharisees
superstitiously
faulting
Christs
Disciples
for
things
he
faulted
them
not
▪
That
the
Deceivers
and
Subverters
of
Souls
spake
things
that
the
peoples
Consciences
became
in
bondage
to
,
and
many
things
that
through
the
effect
of
the
Law
in
their
Consciences
,
they
could
not
deny
but
close
with
,
is
falsly
denyed
by
them
.
For
how
else
were
they
transformed
into
Ministers
of
Righteousness
,
if
they
speak
nothing
suteable
to
the
Letter
of
the
Law
of
Righteousness
,
so
as
that
the
Consciences
of
people
bearing
witness
to
the
truth
of
some
of
their
sayings
might
be
brought
to
listen
to
them
and
receive
also
their
delusions
?
They
say
▪
The
Law
in
men
is
Light
,
and
it
is
the
Law
of
the
Spirit
of
Life
in
Christ
Jesus
that
freeth
men
from
the
power
of
sin
and
death
.
VVherein
still
they
play
the
juglers
;
for
First
,
neither
doth
the
Apostles
say
the
Law
is
in
every
man
,
or
in
all
the
Gentiles
,
but
he
sayes
,
the
effect
or
work
of
the
Law
,
Rom.
2.
14.
Secondly
,
The
Apostle
sayes
,
The
Law
of
the
Spirit
of
Life
in
Christ
Jesus
had
made
him
free
from
the
Law
of
sin
and
death
,
not
onely
from
the
power
of
sin
and
death
,
but
from
the
law
that
convinces
of
sin
,
and
holds
in
bondage
for
it
,
and
sentences
to
death
,
as
Rom.
7.
4.
Gal.
3.
13.
and
4.
4.
clearly
shew
,
even
from
under
that
Law
that
is
in
it self
holy
,
and
just
,
and
good
,
yet
by
reason
of
the
flesh
could
not
justifie
or
save
;
Now
these
to
hide
their
deceit
,
seeing
that
had
they
cited
the
Apostles
words
,
they
insinuate
that
something
reproves
of
sin
that
is
not
Christ
(
as
we
said
)
they
subtilly
change
his
phrase
and
turn
it
into
another
thing
.
How
they
set
themselves
masters
in
mens
Consciences
,
for
all
their
feigned
humility
in
denying
that
title
we
have
before
shewed
often
in
this
Treatise
,
and
therefore
here
shall
wave
it
.
W.
and
F.
They
say
,
They
suffer
much
for
righteousnesse
sake
,
and
for
bearing
Testimony
against
unrighteousnes
,
and
we
oft
cause
it
,
&c.
Who
do
they
here
commend
?
themselves
and
the
Jesuites
;
for
we
said
to
get
themselves
a
party
(
as
the
Jesuites
do
)
they
expose
themselves
to
some
sufferings
,
&c.
and
they
deny
not
(
for
they
know
its
true
)
that
the
Jesuites
do
so
too
,
and
think
we
they
do
not
say
its
for
Righteousnesse
sake
,
and
for
witnessing
against
unrighteousness
,
and
that
they
may
thank
the
Teachers
often
for
it
?
T
is
likely
the
Quakers
and
they
are
either
the
same
,
or
of
very
great
affinity
,
yet
both
their
ends
shall
be
according
to
their
works
as
well
as
other
false
Apostles
and
false
Prophets
,
who
have
exposed
themselves
too
to
great
sufferings
,
partly
of
voluntary
devotion
and
will-worship
,
and
partly
from
people
against
their
wills
,
for
their
falshood
,
as
Baals
Priests
and
Prophets
did
,
1
Kings
18.
28.
40.
2
Kings
10.
25.
Collossians
2.
20.
21.
22.
W.
and
F.
That
we
have
not
God
nor
abide
in
the
Doctrine
of
Christ
,
they
endeavour
to
prove
against
us
,
because
we
say
we
(
of
this
Nation
joyning
our selves
with
them
,
as
not
without
guilt
)
have
neglected
Christ
and
long
abused
the
Truth
.
But
we
deny
their
inference
,
for
every
neglect
of
Christ
and
abuse
of
his
truth
,
deprives
not
of
God
,
nor
is
accompanied
with
such
transgression
,
as
not
to
abide
in
his
Doctrine
(
for
who
then
should
stand
?
as
Psal.
130.
3.
)
the
Apostles
had
fellowship
with
God
and
Christ
,
when
yet
they
had
sins
to
confess
,
and
so
neglects
of
Christ
and
abuses
of
truth
to
be
cleansed
from
;
for
in
every
sin
is
some
neglect
of
Christ
sure
and
abuse
of
Truth
in
some
degree
or
other
,
and
such
things
David
,
Daniel
,
Isaiah
and
others
confessed
in
effect
,
and
yet
in
so
doing
,
that
is
confessing
their
sins
kept
in
with
God
,
receiving
daily
forgiveness
of
them
,
and
cleansing
from
them
,
and
though
they
had
some
failings
in
the
way
yet
they
abide
in
it
,
and
transgrest
not
so
as
to
leave
the
way
.
It
is
the
Deceivers
and
deceived
Generation
,
who
leave
the
Doctrine
of
Christ
for
some
corrupt
mysterie
and
false
imagination
,
that
are
guilty
of
such
transgressions
,
and
abide
not
in
the
truth
,
nor
have
either
Father
or
Son
;
whatever
their
false
boastings
be
or
selfe
justifications
,
they
are
fallen
from
Christ
and
be
accursed
.
And
G.
W.
knows
that
the
Quakers
were
proved
to
be
such
in
our
late
dispute
with
him
to
that
purpose
.
The
Pharisee
that
pleaded
no
sinner
was
out
of
the
Doctrine
of
Christ
,
when
the
Publican
that
durst
not
look
up
because
of
his
sins
was
nearer
in
it
,
they
that
say
they
have
no
sin
deceive
themselves
,
&
the
truth
is
not
in
them
,
and
so
they
have
not
God
and
Christ
,
when
they
that
confesse
their
neglects
of
Christ
,
and
abuses
of
his
truth
shall
find
him
faithful
to
forgive
their
sins
and
to
cleanse
them
from
all
unrighteousnesse
,
they
are
in
Gods
Doctrine
and
way
to
life
when
the
others
are
far
wide
of
it
,
for
he
that
humbleth
himself
shall
be
exalted
,
he
that
acknowledgeth
his
sin
shall
find
Mercy
,
when
he
that
hides
and
dissembles
it
,
and
lifts
up
himself
as
if
innocent
,
is
out
of
God
and
Christ
,
and
shall
be
abased
and
confounded
.
The
rest
being
frothy
and
disdainful
reproaches
,
we
leave
them
to
the
judgement
of
the
Lord
,
and
shall
look
to
him
to
plead
our
cause
against
them
(
which
also
blessed
be
his
holy
Name
,
he
hath
in
some
measure
done
since
the
first
draught
hereof
,
in
our
latter
conflict
with
G.
W.
to
his
no
small
confusion
)
and
to
keep
people
from
their
strong
delusions
and
specious
but
most
pernicious
deceits
,
having
we
trust
so
laid
open
their
nakednesse
,
that
all
that
will
may
see
their
folly
manifest
,
and
avoid
them
and
all
their
Serpent-like
windings
and
insinuations
.
Nor
fear
we
to
proceed
against
them
in
Print
,
for
ought
that
they
threaten
us
with
or
can
do
against
us
,
for
the
more
they
Print
,
the
more
shall
their
folly
be
made
manifest
,
as
the
Spirit
of
God
hath
before
signified
,
2
Tim.
3.
6
,
7
,
8
,
9.
In
the
strength
of
God
therefore
and
of
our
Lord
Jesus
Christ
,
we
shall
stand
against
them
and
all
their
assaults
that
their
printing
can
make
against
us
,
blessing
him
that
he
hath
counted
us
worthy
(
who
in
our selves
are
most
unworthy
)
to
be
made
his
instruments
to
draw
out
their
deceits
into
light
,
that
people
might
be
warned
of
them
and
so
avoid
them
.
An
Answer
to
the
Questions
forementioned
.
THese
Questions
give
so
full
intimation
of
their
Antichristian
Spirit
,
and
give
us
such
occasion
to
discover
it
to
others
,
and
so
evidence
the
Truth
of
God
in
the
great
things
of
his
Doctrine
against
their
endeavours
to
make
it
void
,
That
since
all
the
three
forementioned
have
owned
them
,
as
sent
by
them
all
,
We
have
judged
it
seasonable
,
and
tending
to
the
profit
of
many
that
they
may
be
saved
,
to
make
them
with
this
answer
publick
,
which
answer
is
owned
by
John
Horn
,
and
Thomas
Moor
senior
,
and
Thomas
Moor
junior
.
And
in
it
we
desire
the
Readers
to
note
,
that
we
direct
not
our
speech
to
them
,
because
they
have
been
already
discovered
,
and
proved
deceivers
,
and
Antichrists
,
and
as
such
rejected
by
us
;
But
in
this
we
apply
our selves
to
the
Reader
in
general
,
intending
herein
a
farther
discovery
of
that
mysterie
of
iniquity
and
spirit
of
deceit
and
Antichrist
,
that
works
privily
in
and
by
them
,
to
a
denying
the
Lord
that
bought
them
,
and
that
by
a
manifestation
of
the
Truth
,
without
hidden
things
of
dishonesty
,
not
walking
in
craftinesse
as
they
have
done
;
That
so
we
may
be
instrumental
in
instructing
the
Ignorant
,
strengthening
the
weak
,
and
edifying
and
preserving
believers
in
their
most
holy
Faith
;
And
if
yet
it
might
be
to
any
of
them
in
undeceiving
the
deceived
,
that
are
already
turned
aside
after
Satan
,
to
follow
the
pernicious
wayes
of
this
spirit
of
Antichrist
,
as
found
in
this
people
called
Quakers
,
or
in
any
other
that
appear
not
under
that
name
or
form
with
them
,
for
the
same
spirit
is
working
in
and
walking
in
by
many
others
.
1.
Que.
Their
first
question
is
,
whether
do
you
own
that
Christ
hath
two
Bodies
,
one
in
Heaven
,
and
another
on
Earth
,
yea
or
nay
?
Answ.
Here
are
two
questions
in
this
one
,
Namely
,
Whether
we
own
that
Christ
hath
two
Bodies
?
2.
VVhether
one
in
Heaven
,
and
another
on
Earth
,
and
in
both
parts
ambigiously
propounded
in
such
generall
and
doubtfull
tearms
,
as
are
capable
of
divers
acceptations
,
without
declaring
in
what
sence
they
use
any
of
those
generall
tearms
in
the
query
,
so
that
it
is
not
capable
of
receiving
a
single
and
direct
answer
as
propounded
by
them
.
For
1.
The
word
body
is
used
diversly
in
Scripture
,
sometimes
for
divers
members
of
flesh
and
bone
compact
together
,
and
united
in
one
Person
to
one
personal
Head
,
1
Cor
12.
12.
14.
20.
Rom.
12.
4.
And
in
this
sence
the
man
hath
a
body
of
his
own
distinct
from
his
wives
,
and
the
woman
a
body
of
her
own
distinct
from
her
husbands
,
1
Cor.
7.
4.
Sometimes
for
divers
persons
compact
together
and
united
in
one
politick
or
mystical
body
under
one
Governour
as
their
head
,
or
for
such
society
,
union
and
fellowship
made
up
of
divers
persons
,
as
in
which
they
are
joyntly
set
and
compact
together
for
the
good
of
each
other
,
and
therein
for
others
benefit
.
So
the
man
and
his
wife
are
one
flesh
,
one
body
(
who
yet
in
the
sore
mentioned
sence
of
the
word
Body
,
have
each
their
distinct
body
of
their
own
,
as
we
shewed
)
see
Mat.
19.
5
,
6.
Eph.
5.
28.
29.
33.
1
Cor.
6.
16.
So
also
divers
persons
united
,
and
set
in
order
in
a
Common-wealth
,
or
corporation
,
under
one
Head
or
Government
,
so
as
each
may
serve
for
the
good
of
the
other
,
and
all
joyntly
for
the
good
of
the
whole
;
are
one
body
not
personall
,
but
politick
,
where
every
member
hath
his
particular
personall
body
,
distinct
from
each
other
,
as
Eph.
2
12.
with
Cap.
3.
6.
In
some
answerable
sence
likewise
,
the
words
the
Body
of
Christ
are
used
in
Scriptures
in
a
two-sold
sence
,
as
to
say
,
1.
For
that
body
of
his
flesh
in
which
the
Word
was
made
flesh
,
and
came
and
dwelt
among
men
on
the
Earth
,
in
which
many
members
of
flesh
and
bones
,
hands
and
feet
were
united
in
one
personal
body
,
even
in
that
one
body
,
which
as
in
the
Counsel
of
God
foreordained
from
the
beginning
,
so
in
due
time
was
actually
prepared
for
him
when
he
came
into
the
World
,
by
the
gift
and
appointment
of
the
Father
,
in
the
power
and
operation
of
the
Holy
Ghost
;
In
which
he
was
made
of
a
woman
,
made
under
the
Law
,
to
redeem
them
that
were
under
the
Law
,
and
in
which
himself
bore
our
sins
on
the
Tree
,
dyed
,
and
was
buried
,
and
the
third
Day
rose
again
,
and
appeared
oft
to
his
Disciples
,
and
affirmed
and
demonstrated
himself
to
be
that
very
He
,
in
the
same
body
(
having
flesh
and
bones
,
hands
and
feet
)
which
they
before
had
seen
;
yea
,
the
same
in
which
,
while
some
of
them
beheld
him
,
he
was
taken
up
from
them
,
and
carryed
into
Heaven
,
and
there
compleated
the
offering
up
of
himself
in
that
his
own
Body
once
for
all
;
And
in
which
he
remaineth
on
the
right
hand
of
God
in
Heaven
it self
,
till
the
times
of
the
Restitution
of
all
things
,
when
he
will
come
again
,
and
appear
in
the
same
body
,
as
visibly
as
he
went
up
,
and
in
the
Glory
he
now
possesseth
for
us
in
Heaven
with
the
Father
,
Col.
1.
22.
with
John
1.
14.
Heb.
10.
5.
10.
with
Mat.
1.
18
22.
Luke
1.
34
,
35.
and
Gal.
4
4.
1
Pet.
2.
24.
Luke
23.
46.
52.
23.
and
24.
3.
6
,
7.
36.
to
the
end
.
John
20.
Acts
1.
9.
11.
and
3.
21.
His
body
in
this
sence
of
the
word
is
called
the
body
of
his
flesh
as
distinguished
from
his
body
in
such
a
sence
,
as
his
Church
spiritually
and
by
Faith
united
with
him
are
said
to
be
his
body
,
see
Col.
1
22.
24.
And
as
distinguished
from
our
personal
bodies
,
that
while
in
this
mortal
state
are
vile
,
the
Body
of
Christ
in
this
first
sence
,
as
raised
from
the
dead
and
exalted
,
is
called
his
Glorious
Body
,
Phil.
3.
last
.
2.
The
same
words
,
the
Body
of
Christ
,
are
also
used
to
expresse
to
us
a
society
or
Congregation
of
many
distinct
persons
united
to
him
by
Faith
,
as
their
Head
and
Husband
;
And
so
all
those
that
by
the
love
of
God
commended
by
the
Holy
Ghost
through
the
blood
of
Christ
,
and
the
Excellency
of
Christ
discovered
in
the
Preaching
of
his
Crosse
,
are
Redeemed
and
drawn
off
from
other
objects
,
and
brought
in
to
believe
in
him
,
and
so
united
by
Faith
to
him
,
and
in
love
to
him
and
one
another
,
to
be
ordered
by
the
Royall
Law
;
These
are
his
Congregation
,
House
,
or
Church
,
and
so
his
Body
,
whereof
he
in
his
personal
body
is
the
head
.
And
they
(
each
in
their
distinet
personal
bodies
while
here
on
Earth
)
Spiritually
,
and
by
Faith
members
of
him
,
&
in
love
and
fellowship
members
also
of
one
another
;
Even
as
he
that
is
joyned
to
a
Harlot
or
Woman
is
one
flesh
,
and
so
they
twayn
are
one
flesh
,
and
so
one
body
in
a
fleshly
union
,
or
union
in
the
flesh
;
So
in
some
answerable
sence
,
he
that
is
joyned
to
the
Lord
is
one
Spirit
,
and
so
of
that
one
body
in
the
unity
of
the
Spirit
,
Eph.
4.
3.
4.
Yea
even
their
particular
bodies
in
this
unity
of
the
Spirit
are
the
members
of
Christ
,
and
so
of
the
one
mystical
body
of
Christ
,
of
his
House
,
Temple
or
Church
,
yet
each
member
hath
his
distinct
personall
body
,
distinct
from
each
other
,
and
all
distinct
from
his
personal
body
,
in
which
he
is
the
head
of
his
body
the
Church
,
1
Cor.
6.
15.
17.
Eph.
1.
22
,
23.
with
Act.
20.
28.
1
Cor.
12.
13.
27.
Rom.
12.
5.
Again
,
2.
(
To
have
)
may
be
diversly
said
,
As
to
say
,
1.
A
man
may
have
something
as
part
of
himself
,
and
so
our
Saviour
even
after
his
Resurrection
from
the
dead
is
said
by
himself
to
have
flesh
&
bones
,
hands
and
feet
,
(
so
as
a
spirit
hath
not
)
and
so
to
have
them
,
as
of
the
essence
of
himself
,
handle
me
and
see
,
that
is
I
my self
;
For
the
Word
was
made
flesh
,
and
therefore
even
that
flesh
or
body
could
not
be
holden
of
Death
,
Luke
24.
39.
John
1.
14.
with
Acts
22.
24.
31.
&c.
Or
,
2.
A
man
may
have
other
things
,
or
persons
,
as
relations
to
him
by
marriage
,
Covenant
,
or
by
Blood
;
So
a
man
is
said
to
have
his
wife
,
and
the
woman
her
husband
,
1
Cor.
7.
12.
13.
&
likewise
instructed
to
have
one
another
,
according
to
such
covenant
and
relation
,
ver.
2.
So
persons
are
said
to
have
children
,
or
nephews
,
as
relation
in
the
flesh
,
though
neither
is
the
husband
the
wife
,
nor
the
wife
the
husband
,
nor
is
the
child
the
father
,
or
the
father
the
child
,
&c.
But
these
are
distinct
relations
,
and
distinctly
related
to
,
and
so
had
by
each
other
as
well
as
distinct
persons
;
In
some
answerable
sence
,
it
may
be
said
,
Jesus
Christ
hath
his
Body
the
Church
,
as
his
spouse
and
children
,
and
they
have
him
as
their
Head
,
Husband
,
Father
and
Lord
,
in
that
Covenant
and
Relation
that
is
in
the
unity
of
the
Spirit
,
as
appears
by
those
comparisons
and
instructions
from
them
,
Ephes.
5.
23.
32.
with
Chap.
4.
4.
6.
&c.
And
yet
Christ
is
not
the
Church
,
but
the
Head
and
Husband
of
it
,
and
so
neither
is
he
who
is
the
head
of
his
body
the
Church
.
A
body
in
such
a
sence
of
himself
alone
,
without
his
members
that
are
so
Mystically
and
Spiritually
,
I
say
,
not
in
such
a
sence
as
they
joyned
to
him
as
their
head
,
are
said
to
be
his
Body
.
Whence
as
he
in
his
own
personal
body
(
now
glorified
)
is
the
head
of
a
body
in
the
last
sence
,
namely
of
his
body
the
Church
,
in
such
a
sence
,
and
in
such
consideration
of
him
,
they
are
said
to
be
his
fulnesse
,
who
yet
receives
nothing
from
them
,
but
filleth
all
in
all
;
But
he
as
the
head
of
the
body
,
and
so
that
his
body
in
the
last
sence
is
made
up
and
compleated
of
them
,
by
what
they
receive
from
him
,
and
are
made
in
him
,
Ephes.
1
▪
22.
23.
And
so
neither
are
they
any
of
them
or
all
of
them
together
the
Christ
,
the
head
of
the
Body
,
or
Husband
of
the
Church
;
But
his
Body
,
Church
,
or
Spouse
,
as
joyned
to
him
Spiritually
and
by
Faith
,
and
members
thereof
in
particular
,
1
Cor.
12.
12.
13.
27.
Eph.
5.
23.
25.
32.
The
having
each
other
in
this
sence
is
not
such
as
confounds
the
distinction
of
persons
or
relations
,
or
makes
the
one
the
other
.
3.
One
may
also
truly
be
said
to
have
things
or
persons
which
yet
he
hath
not
in
such
relation
,
nor
are
so
related
to
him
,
and
that
either
in
a
propriety
or
interest
in
them
,
by
right
of
purchase
,
gift
,
or
otherwise
,
or
in
possession
.
And
so
according
to
these
divers
sences
in
which
these
words
are
used
,
we
might
answer
to
this
first
question
,
whether
Christ
hath
two
bodies
;
In
some
sences
yea
,
and
in
others
nay
.
But
for
the
help
of
others
,
we
answer
more
fully
thus
.
1.
If
by
bodies
,
be
understood
personal
bodies
,
and
also
by
having
them
be
meant
as
in
the
last
mentioned
sence
in
which
one
may
be
said
to
have
things
,
or
persons
,
as
we
are
left
at
liberty
to
take
any
sence
in
which
the
words
are
used
(
whether
they
so
propounded
it
out
of
weaknesse
or
wickednesse
we
will
not
determine
)
then
thus
we
answer
;
Christ
hath
an
innumerable
multitude
of
bodies
as
well
as
souls
,
even
the
bodies
and
spirits
of
all
men
are
his
,
and
of
right
in
his
dispose
;
For
,
1.
He
hath
interest
in
them
by
creation
,
for
all
things
were
made
by
him
,
and
for
him
,
John
1.
3.
Col.
1.
16
,
17.
and
by
redemption
,
for
he
gave
himself
a
ransom
for
all
,
and
hath
bought
them
all
,
even
them
that
deny
him
,
he
hath
redeemed
them
from
the
curse
of
the
Law
,
to
be
under
his
Government
,
dispose
and
judgement
;
and
by
means
thereof
,
2.
He
hath
the
dispose
and
dominion
of
them
committed
to
him
;
for
the
Father
judgeth
no
man
,
but
hath
committed
all
judgement
to
the
Son
,
and
hath
given
him
authority
to
execute
judgement
also
,
because
he
is
the
Son
of
man
.
All
things
are
delivered
unto
him
of
his
Father
,
even
the
Heathen
for
his
inheritance
,
and
the
utmost
parts
of
the
Earth
for
his
possession
.
And
therefore
also
,
3.
He
shall
inherit
all
Nations
,
yea
all
shall
be
raised
and
judged
by
him
at
the
last
day
,
for
to
this
end
Christ
both
dyed
,
rose
and
revived
,
that
he
might
be
Lord
of
both
dead
&
living
,
whether
we
live
therefore
or
die
we
are
the
Lords
,
1
Tim.
2.
6.
2
Pet.
2.
1
,
Gal.
3.
13.
with
Rom.
5
18
Col.
1.
20.
John
12.
31
,
32.
and
5.
22.
27
,
28.
Math.
11.
27.
Psal.
2
,
6
,
7
,
8.
Rom.
14.
7
,
8
,
9.
&c.
who
can
number
the
bodies
he
hath
in
this
sence
on
the
Earth
,
surely
even
these
deceivers
,
that
privily
deny
the
Lord
that
bought
them
,
and
those
deceived
by
them
are
all
his
,
and
shall
be
judged
by
him
,
even
by
the
man
Christ
Jesus
,
by
whom
God
hath
ordained
to
judge
the
World
in
Righteouenesse
,
whereof
he
hath
given
assurance
unto
all
men
,
in
that
he
hath
raised
him
from
the
dead
,
Job
12.
16.
John
5.
22.
29.
Acts
17.
31.
And
as
for
the
bodies
of
those
that
with
the
heart
believe
on
him
,
they
are
his
in
a
more
peculiar
manner
,
even
members
of
him
,
as
is
before
shewed
.
But
,
2.
If
by
Bodies
be
understood
personal
Bodies
,
and
by
having
be
meant
,
as
in
the
first
mentioned
sence
,
his
having
them
as
of
the
essence
or
being
of
himself
;
Then
our
answer
to
the
question
is
nay
;
There
are
not
divers
personal
bodies
of
Christ
,
not
two
that
may
each
properly
and
peculiarly
be
called
the
Body
of
Christ
,
but
there
is
one
(
which
is
more
then
these
men
believe
,
and
that
which
they
privily
endeavour
to
deny
in
these
queries
)
and
he
hath
it
and
continueth
in
it
for
ever
.
And
it
is
the
same
(
and
no
other
)
that
was
prepared
for
him
in
the
womb
of
the
Virgin
,
in
which
he
appeared
once
in
the
last
ages
of
the
World
to
put
away
sin
by
the
Sacrifice
of
himself
;
And
in
this
his
own
Body
himself
bore
our
sins
on
the
Tree
,
and
being
raised
from
the
dead
the
third
day
,
is
now
passed
into
the
Heavens
,
and
there
received
by
the
Father
,
till
the
times
of
the
restitution
of
all
things
;
and
because
this
man
continueth
for
ever
,
therefore
he
hath
an
unchangeable
priesthood
,
&
is
now
appearing
in
the
presence
of
God
in
the
Heaven
it self
for
us
,
the
man
Christ
Jesus
,
the
Mediator
between
God
and
man
,
and
great
high
Priest
over
the
House
of
God
,
even
Jesus
the
Son
of
God
passed
into
the
Heavens
for
us
;
For
if
he
were
on
Earth
,
he
were
not
such
a
Priest
as
becomes
us
to
have
,
1
Tim.
2.
5.
6.
Heb.
7.
23.
26.
and
8.
1.
3
4
▪
and
9
▪
24
▪
and
10.
5.
12.
Again
,
3.
If
Bodies
be
understood
in
the
2d
.
sence
of
the
word
body
mentioned
,
namely
for
societies
or
congregations
of
distinct
persons
united
and
gathered
tother
under
one
head
or
Governour
.
And
his
having
them
be
understood
in
the
second
sence
of
having
mentioned
,
namely
by
donation
and
Covenant
as
his
Church
,
or
Spouses
Then
to
the
question
,
we
further
answer
,
That
in
such
a
sence
he
hath
one
body
,
and
no
more
,
forasmuch
as
he
the
Head
and
Husband
,
to
whom
,
being
joyned
Spiritually
,
and
by
Faith
they
are
of
his
Mystical
body
,
is
but
one
,
that
body
can
be
no
more
but
one
,
for
to
them
all
there
is
but
one
Head
,
Husband
,
and
Lord
;
They
are
all
built
upon
one
foundation
,
even
Jesus
Christ
himself
,
he
being
the
chief
corner
Stone
,
in
whom
the
building
fitly
framed
together
groweth
into
an
Holy
Temple
in
the
Lord
,
Eph.
2.
18.
22.
So
though
there
be
many
members
,
and
also
many
particular
societies
of
believers
upon
Earth
,
yet
they
all
make
but
one
body
,
or
general
Assembly
and
Church
of
the
first-born
;
Yea
all
believers
now
living
upon
the
Earth
,
and
all
dead
as
to
the
flesh
,
even
all
the
dead
in
Christ
that
sleep
in
Jesus
,
whose
spirits
are
made
perfect
are
but
one
body
of
Christ
,
in
that
sence
of
the
word
body
,
as
Eph.
4.
4.
with
1
Cor.
12.
12
,
13.
with
Ephes.
2.
18.
22.
Heb.
12.
22.
25.
And
this
his
body
may
be
said
to
be
partly
in
Heaven
,
partly
on
Earth
,
for
there
in
Heaven
with
him
are
the
spirits
of
Just
men
made
perfect
;
Unto
whom
also
,
those
unfeigned
believers
living
upon
the
Earth
are
come
by
Faith
,
which
is
the
evidence
of
things
not
seen
,
the
confidence
of
things
hoped
for
,
and
so
Spiritually
and
by
Faith
have
their
conversation
in
Heaven
,
from
whence
also
they
look
for
the
Saviour
,
the
Lord
Jesus
Christ
,
who
shall
change
their
vile
body
,
that
it
may
be
fashioned
like
unto
his
Glorious
body
.
So
then
,
the
body
of
Christ
is
but
one
in
any
one
sence
of
the
word
body
,
though
as
the
word
body
is
used
in
divers
sences
,
he
hath
a
body
which
is
peculiarly
called
his
Body
,
or
the
body
of
Christ
in
two
sences
;
As
the
head
of
some
believing
women
is
spoken
of
in
a
threefold
sence
,
1
Cor.
11.
her
personall
head
,
her
husband
,
and
Christ
;
yet
in
proper
and
strict
speaking
she
hath
but
one
head
,
because
her
head
is
but
one
in
any
one
sence
of
the
word
head
,
but
one
personal
head
,
but
one
husband
,
but
one
Christ
,
yet
her
head
in
each
of
these
sences
is
distinct
,
yea
every
member
of
the
Body
of
Christ
the
Church
hath
a
personal
head
of
their
naturall
body
distinct
from
Christ
the
mystical
head
of
them
all
.
So
hath
Christ
a
personal
body
,
and
members
called
the
body
of
his
Flesh
,
his
now
Glorious
Body
,
Col.
1.
22.
Phil.
3.
21.
Distinct
from
his
body
the
Church
,
Col.
1.
24.
else
he
could
be
no
meet
or
proper
head
for
such
a
body
,
or
Congregation
where
every
member
hath
a
particular
personal
body
and
members
distinct
.
But
take
body
in
any
one
sence
of
the
word
Body
,
and
there
is
not
two
but
one
Body
of
Christ
,
as
before
is
shewed
,
nor
indeed
are
any
of
his
Body
the
Church
,
but
such
as
are
by
Faith
united
and
joyned
unto
that
one
Lord
in
that
his
one
personal
body
now
Glorified
with
the
Father
,
as
their
Head
,
Lord
,
and
Husband
,
Nor
are
the
head
and
members
divided
,
but
their
union
is
spiritual
,
and
by
Faith
,
not
sensual
;
The
head
is
the
fore-runner
,
and
in
that
his
own
personal
body
in
which
he
bore
our
sins
,
and
is
the
head
of
his
body
the
Church
;
He
is
already
entred
into
Heaven
,
whether
the
members
in
their
particular
bodies
are
not
in
a
like
sence
entered
,
but
by
Faith
and
hope
do
enter
,
and
so
have
their
conversation
in
Heaven
from
whence
they
look
for
the
Saviour
,
the
Lord
Jesus
Christ
,
who
shall
change
their
vile
body
,
that
it
may
be
fashioned
into
the
likensse
of
his
Glorious
Body
,
for
here
they
walk
by
Faith
,
and
not
by
sight
.
And
while
they
are
at
home
in
the
clay
Tabernacle
,
flesh
,
or
natural
body
,
they
are
absent
from
the
Lord
,
in
a
like
sence
as
at
home
in
the
body
,
they
are
not
otherwise
present
with
him
now
,
but
in
Spirit
,
and
by
Faith
,
Heb.
4.
3.
10.
14.
and
6.
19
,
20.
2
Cor.
5.
6
,
7.
Heb.
10.
37
,
38.
Phil
3.
20
,
21.
Col.
3.
1.
4.
Such
therefore
are
not
of
the
true
Church
or
body
of
Christ
but
of
Antichrist
as
are
vainly
puft
up
with
their
sensual
minde
,
not
holding
the
Head
,
&c.
Col.
2.
18
,
19.
And
that
these
men
are
such
appeares
in
their
seeking
to
insinuate
by
this
query
,
and
the
rest
,
that
to
believe
and
acknowledge
that
the
man
Christ
Jesus
continues
,
even
in
that
body
of
his
flesh
now
Glorified
with
the
Father
,
as
the
Head
of
the
Church
,
in
a
personal
being
distinct
from
his
body
the
Church
,
and
from
every
member
thereof
,
is
to
make
Christ
to
have
two
Bodies
,
one
in
Heaven
,
and
another
on
Earth
;
and
therefore
they
endeavour
privily
to
make
a
nullity
of
his
personal
body
,
the
body
of
his
flesh
,
or
to
deny
his
still
having
it
,
and
possessing
now
in
it
that
Glory
which
he
had
with
the
Father
before
the
World
was
,
and
so
hold
not
the
head
,
forasmuch
as
he
is
not
otherwise
the
Head
of
his
Body
the
Church
;
But
as
now
he
is
in
that
personal
body
Glorified
,
and
because
this
man
continues
ever
in
that
Name
and
Glory
of
his
Father
,
which
through
sufferings
in
the
same
Body
he
hath
obtained
for
us
,
that
by
him
our
Faith
and
Hope
might
be
in
God
.
We
have
been
the
larger
in
this
first
Answer
,
as
well
to
help
the
weak
in
understanding
things
that
differ
,
or
are
distinct
,
that
so
they
may
discern
and
approve
things
that
are
excellent
,
as
also
to
shew
the
corruptnesse
of
their
way
,
in
confounding
things
clearly
distinct
and
distinguished
in
the
Scripture
,
and
seeking
by
such
confusion
,
to
work
their
ends
in
deceiving
the
simple
,
which
also
may
further
appeare
in
their
following
Queries
,
and
the
more
easily
by
the
help
of
what
hath
been
said
in
answer
to
this
.
W.
and
F.
Quest.
2.
Whether
the
Body
of
Christ
which
is
the
fulnesse
of
God
,
whereof
the
Saints
are
members
,
is
a
Body
of
Flesh
and
Bones
in
the
Heavens
?
yea
or
nay
.
Answ.
This
Question
also
is
foolish
,
and
unlearned
;
for
besides
that
it
privily
pursues
the
same
designe
of
denying
the
remaining
of
the
being
of
the
personal
Body
of
our
Lord
Jesus
Christ
,
and
that
in
the
same
way
with
the
former
,
by
confounding
things
clearly
distinct
,
&c.
as
aforesaid
.
It
also
takes
that
for
granted
as
the
ground
of
it
,
which
is
not
granted
by
us
in
those
expressions
,
it
being
no
where
so
expressed
in
the
Scripture
,
of
the
body
of
Christ
in
either
sence
;
Namely
,
That
the
body
of
Christ
is
the
fulnesse
of
God
.
Of
him
in
his
own
personal
body
,
in
which
he
is
the
Head
of
his
body
the
Church
,
the
Scriptures
saith
,
in
him
dwelleth
all
the
fulnesse
of
the
Godhead
bodily
,
Col.
2.
9.
with
Capter
1.
19.
Not
that
his
body
is
the
fulnesse
of
God
,
or
of
the
God-head
,
but
that
dwells
in
him
bodily
,
that
so
of
his
fulnesse
,
we
might
receive
.
And
of
his
Body
the
Church
,
he
saith
it
is
his
fulnesse
,
namely
,
the
fulness
of
Christ
,
as
he
is
the
Head
of
a
Body
,
viz.
of
an
union
of
many
persons
in
one
Body
;
now
although
that
head
be
God
blessed
for
ever
,
and
he
and
the
Father
are
one
(
though
distinct
in
respect
of
the
manner
of
their
being
in
the
God-head
,
and
as
so
distinct
as
Christ
is
the
Head
of
the
Church
,
so
the
Head
of
Christ
is
God
,
1
Cor.
11.
3.
So
although
Christ
who
is
the
Head
of
the
Church
,
be
God
)
yet
the
Church
is
not
said
to
be
his
fulnesse
simply
as
he
is
God
,
but
as
he
is
the
Head
of
the
Church
,
and
that
is
,
as
he
is
God
man
in
one
Person
,
the
Man
Christ
Jesus
now
raised
from
the
dead
,
and
continuing
ever
with
the
the
Father
,
even
as
so
considered
he
is
the
Fountain
of
all
fulnesse
for
us
,
and
filleth
all
in
all
,
compare
Ephes.
1.
20.
23.
with
chap.
4.
8
,
9
,
10
&c.
and
Col.
1.
13.
19.
and
2.
9.
19.
Heb.
7.
23
,
24
,
25.
as
so
considered
he
is
the
Head
of
the
Church
,
and
as
he
in
that
his
personal
body
is
the
Head
and
Husband
,
so
the
Church
is
his
fulnesse
,
even
as
Eve
was
Adams
,
or
as
the
Natural
Body
is
the
Heads
fulnesse
,
the
Church
is
that
in
which
is
the
fulnesse
,
or
compleating
of
him
as
he
is
the
Head
of
a
body
,
viz.
of
an
union
of
many
persons
in
one
body
,
for
so
as
we
have
shewed
before
,
he
could
not
have
a
Body
in
such
a
sence
,
had
he
not
members
,
many
Persons
united
to
himself
as
their
Head
,
Governour
and
Husband
.
Further
also
their
Querie
is
perverse
and
corrupt
,
in
that
it
intimately
charges
us
,
as
calling
the
Personal
Body
of
our
Lord
Jesus
Christ
,
now
Glorified
a
Body
of
flesh
and
bones
,
which
is
a
slander
,
for
it
is
not
our
expression
,
but
theirs
used
oft
by
way
of
derision
and
reproach
of
him
;
and
though
possibly
we
may
sometimes
have
let
it
pass
without
consideration
or
particular
notice
of
it
,
in
some
discourse
that
may
have
passed
between
us
,
yet
the
expression
we
own
not
,
but
say
with
the
Scripture
,
That
the
Personal
Body
of
Christ
hath
flesh
and
bones
,
hands
and
feet
,
even
the
same
in
which
he
once
suffered
for
sins
,
the
just
for
the
unjust
,
truly
called
the
Body
of
his
flesh
,
and
in
that
very
body
,
he
is
now
glorified
;
yea
this
we
have
divers
times
asserted
to
them
in
answer
to
such
their
deriding
expressions
,
and
still
do
assert
,
that
the
Personal
Body
of
our
Lord
Jesus
Christ
,
for
which
we
contend
,
is
not
a
body
without
a
spirit
,
which
a
body
of
flesh
and
bones
may
be
;
yet
we
are
so
far
from
being
ashamed
of
the
Words
of
Christ
,
and
bearing
the
reproach
cast
upon
his
Glorious
Body
by
them
;
That
as
we
know
and
believe
as
the
Scripture
hath
said
,
so
we
confesse
that
Jesus
Christ
was
made
of
the
Seed
of
David
after
the
Flesh
,
Rom.
1.
3.
made
of
a
woman
,
Gal.
4.
4.
and
so
took
part
of
flesh
and
blood
with
mankind
,
that
through
death
he
might
destroy
him
that
had
the
power
of
death
,
that
is
,
the
Devil
,
&c.
Heb.
2.
14
,
15
,
16.
and
so
he
dyed
as
man
mortal
,
but
he
rose
again
the
same
body
spiritual
and
immortal
,
his
Body
not
a
spirit
,
though
spiritual
,
yet
truly
a
body
,
yea
the
body
of
a
man
,
and
in
that
sence
humane
.
The
same
he
that
dyed
and
was
buried
,
is
risen
and
ascended
,
having
flesh
and
bones
,
even
such
as
before
his
ascention
was
seen
and
handled
by
his
Disciples
,
and
so
himself
saith
of
himself
,
and
did
walk
,
speak
and
eat
before
them
,
and
shewed
them
his
hands
and
his
feet
to
confirm
the
same
,
Luke
24.
36.
44.
John
20.
and
21.
And
while
he
blessed
them
and
they
beheld
him
,
he
was
parted
from
them
,
and
carried
up
into
Heaven
,
Luke
2.
50
,
51.
Acts
1.
9
,
10
,
11.
And
as
his
Disciples
that
saw
were
blessed
,
so
he
hath
also
pronounced
them
blessed
that
have
not
so
seen
and
yet
believe
,
John
20.
29.
1
Pet.
1.
8.
so
that
though
we
call
not
his
personal
body
a
body
of
flesh
and
bones
,
yet
believing
his
sayings
,
we
are
not
ashamed
to
confesse
he
hath
flesh
and
bones
,
though
not
carnal
or
mortal
like
mortal
men
,
whole
life
is
in
then
blood
,
and
may
be
let
out
with
a
Sword
,
and
must
die
;
But
his
,
though
humane
,
yet
spiritual
and
immortal
,
and
because
of
that
suffered
,
and
done
by
him
in
that
Body
in
which
he
hath
overcome
death
,
and
so
received
gifts
in
the
man
;
it
s
by
way
of
Eminency
and
Peculiarity
called
his
flesh
and
his
bones
,
and
he
in
that
body
is
in
the
Heaven
of
Heavens
,
nor
is
there
any
but
the
Spirit
of
Satan
in
Antichrist
that
will
move
any
to
deny
or
reproach
this
as
these
do
.
From
all
which
considerations
,
we
refuse
this
Question
as
thus
stated
by
them
,
as
foolish
,
unlearned
,
corrupt
and
prophane
;
But
yet
for
the
help
of
the
weak
,
if
it
be
queried
what
is
that
his
Body
of
which
he
is
said
to
be
the
Head
,
and
which
is
said
to
be
his
fulnesse
as
he
is
the
Head
,
Ephes.
1.
23.
We
answer
,
Not
his
Body
in
the
first
sence
,
but
in
the
second
,
viz.
not
such
an
union
of
many
Members
in
one
Body
,
as
in
which
they
are
all
united
in
one
person
or
personal
body
;
but
the
union
of
many
persons
(
believers
or
Persons
so
imputed
)
that
have
each
a
distinct
personal
Body
,
in
one
mystical
body
,
Church
or
Congregation
under
that
one
head
,
who
hath
also
a
distinct
personal
body
of
his
own
in
which
he
is
the
head
,
and
also
the
Saviour
of
that
his
Body
,
the
Church
,
see
the
Text
,
Ephes.
1.
22
,
23.
with
chap.
5.
23.
28.
If
it
be
further
Queried
,
whether
the
Body
of
Christ
in
this
sence
or
his
Body
the
Church
have
flesh
and
bones
,
it
s
already
answered
,
1.
He
who
is
the
Head
of
it
hath
a
distinct
Body
that
hath
flesh
and
bones
(
now
glorified
)
in
which
he
is
the
Head
.
2.
The
members
also
that
are
living
on
the
earth
have
each
their
distinct
personal
bodies
that
have
flesh
and
bones
,
yea
they
are
yet
partakers
of
flesh
and
blood
,
in
weaknesse
and
mortality
,
and
their
bodies
vile
,
Phil.
3.
21.
Rom.
8.
10.
23.
Heb.
2.
14.
If
yet
further
any
Querie
whether
this
Body
be
in
Heaven
,
it
is
likewise
already
answered
,
The
Head
who
is
their
forerunner
is
already
entered
,
and
so
they
in
him
as
in
their
head
,
and
with
him
by
the
faith
of
the
operation
of
God
who
hath
raised
him
(
he
saith
not
them
)
his
own
personal
Body
(
not
theirs
)
from
the
dead
,
see
Col.
2.
12.
with
Ephes.
1.
20
,
21
,
22.
and
Chap.
2.
6.
Heb.
6
19
20.
with
Chap.
4.
3.
But
they
in
their
particular
bodies
are
not
so
entered
,
but
while
at
home
in
the
flesh
or
natural
Body
,
in
its
mortal
state
are
absent
from
the
Lord
(
as
is
shewed
in
the
Answer
to
their
first
Queries
)
nor
are
they
meet
so
to
enter
,
for
flesh
and
blood
(
man
in
his
present
mortal
and
unchanged
state
)
cannot
inherit
the
Kingdom
of
God
,
neither
doth
corruption
inherit
incorruption
,
and
they
are
yet
dead
(
though
Christ
be
in
them
,
and
the
spirit
made
alive
in
a
first
fruits
because
of
Righteousnesse
,
yet
)
the
body
is
dead
because
of
sin
;
and
so
even
they
that
have
the
first
fruits
of
the
spirit
,
are
yet
waiting
for
the
adoption
,
that
is
,
the
Redemption
of
the
Body
;
for
their
life
is
yet
hid
with
Christ
in
God
,
when
Christ
who
is
their
life
shall
appear
,
then
shall
they
also
appear
with
him
in
glory
,
having
their
vile
bodies
fashioned
into
the
likenesse
of
his
Glorious
Body
,
2
Cor.
3.
6
,
7
,
8.
Phil.
1.
23
,
24
and
3.
21.
Rom.
8.
10.
23.
with
Col.
3.
1.
3
,
4.
1
Cor.
15.
50.
53.
W.
F.
3.
Querie
,
Whether
did
the
body
of
flesh
and
bones
wherein
Christ
suffered
descend
from
Heaven
into
the
lower
parts
of
the
earth
,
yea
or
nay
?
seeing
no
man
hath
ascended
up
to
Heaven
,
but
the
Son
of
man
which
came
down
from
Heaven
,
and
it
is
the
same
that
descended
into
the
lower
parts
of
the
earth
,
that
ascended
far
above
all
heavens
,
that
he
might
fill
all
things
,
Ephes.
4.
9
,
10.
Psal.
68.
18.
Answ.
In
this
Querie
is
first
an
intimate
acknowledgement
(
though
it
may
seem
in
a
deriding
way
of
Christs
suffering
in
a
Body
of
flesh
and
bones
)
But
the
intention
of
this
Querie
with
the
following
,
is
to
deny
and
reproach
the
acknowledgement
of
the
Resurrection
of
Christ
and
his
ascention
into
Heaven
in
that
very
body
in
which
he
suffered
,
dyed
and
was
buried
,
in
the
denyal
of
which
his
personal
Cross
of
sufferings
is
made
of
none
effect
.
The
Apostles
Preaching
rendred
vain
and
false
,
and
faith
in
him
of
no
effect
,
yea
the
general
Resurrection
of
the
dead
is
also
herein
denyed
,
1
Cor.
15.
13.
19.
&c.
And
to
this
purpose
there
is
an
Argument
contained
in
this
Querie
,
by
which
they
would
inforce
the
denial
of
the
foresaid
acknowledgement
of
the
Resurrection
and
Ascention
of
Jesus
the
Lord
,
in
that
body
of
his
flesh
in
which
he
suffered
,
viz.
That
that
body
in
which
he
suffered
in
the
flesh
,
did
not
descend
from
Heaven
into
the
lower
parts
of
the
earth
,
and
therefore
neither
is
that
ascended
up
to
Heaven
,
seeing
no
man
hath
ascended
up
to
Heaven
,
but
he
that
came
down
from
Heaven
,
&c.
So
that
here
is
more
then
a
Querie
,
even
an
Argument
from
their
intimate
and
implyed
denial
of
the
descension
of
that
body
,
to
inforce
the
denial
of
his
ascention
,
the
corruption
and
foolishnesse
of
which
we
shall
shew
in
our
answer
to
the
Querie
;
to
which
we
say
,
1.
The
Scriptures
they
mention
give
this
plain
answer
,
That
he
,
even
the
Son
of
man
came
down
from
Heaven
and
descended
into
the
lower
parts
of
the
earth
,
which
we
believing
do
therefore
confess
as
the
Scripture
hath
said
;
for
although
that
his
personal
Body
in
which
he
was
made
man
and
became
the
son
of
man
was
actually
prepared
for
him
,
or
the
preparation
of
it
was
made
in
the
earth
,
according
to
that
prophetical
speaking
of
it
long
before
(
in
which
by
a
word
in
the
time
past
first
,
&
another
expression
in
the
time
to
come
following
,
it
is
signified
to
be
then
vertually
,
but
not
actually
done
)
the
Lord
hath
created
a
new
thing
in
the
earth
,
a
woman
shall
compass
a
man
,
Jer.
31.
22.
for
he
was
made
flesh
of
a
woman
,
John
1.
14.
Rom.
1.
3.
Gal.
4
4
and
therein
curiously
framed
in
the
lower
parts
of
the
earth
,
Psal.
139
15.
And
so
as
to
the
matter
of
his
Body
,
as
of
the
Seed
of
David
,
it
was
not
before
materially
existent
in
Heaven
,
otherwise
then
in
the
Counsel
of
God
decreeing
and
fore
ordaining
it
,
and
power
effecting
it
,
and
word
made
flesh
in
it
,
yet
the
Son
of
man
is
truly
said
to
come
down
from
Heaven
,
to
have
come
forth
from
the
Father
.
Because
that
Eternal
Word
,
the
only
begotten
Son
of
God
,
that
was
made
flesh
,
in
that
one
body
prepared
for
him
,
and
is
now
become
the
Son
of
man
,
He
came
down
from
Heaven
;
for
the
Word
was
in
being
before
he
was
made
flesh
,
he
was
in
the
beginning
with
God
,
John
1.
1
,
2.
And
that
word
not
only
took
or
entered
into
flesh
,
but
was
made
flesh
,
verse
14.
So
as
the
Word
that
was
in
the
beginning
,
and
the
flesh
which
in
due
time
he
was
made
(
and
so
is
not
now
in
making
)
is
one
person
,
one
Son
,
who
is
both
the
Son
of
God
,
and
the
Son
of
man
,
yea
the
two
natures
,
that
of
God
and
that
of
man
(
though
distinct
and
not
confounded
)
are
united
in
one
person
,
so
as
what
is
said
of
either
nature
,
may
(
though
not
in
respect
of
the
nature
,
yet
)
in
respect
of
person
be
said
of
both
.
As
for
instance
;
In
respect
of
the
nature
of
man
,
and
as
man
,
and
as
pertaining
to
the
flesh
which
he
was
made
,
he
dyed
,
1
Pet:
2.
24.
and
3.
18.
and
4.
1.
(
not
is
dying
or
suffering
in
that
personal
Body
of
his
,
Rev.
1.
18.
)
yet
in
respect
of
the
person
,
and
because
of
the
union
of
the
two
natures
in
one
person
,
his
sufferings
or
blood
is
truly
called
Gods
own
Blood
,
Acts
20.
28.
and
so
it
s
said
,
God
laid
down
his
life
for
us
,
1
John
3.
16.
so
in
this
businesse
,
the
Son
of
man
came
down
from
Heaven
,
in
as
much
as
he
,
that
person
,
that
is
the
Son
of
man
,
the
Eternal
Word
and
onely
begotten
Son
of
God
that
was
made
flesh
,
he
descended
and
came
forth
from
the
Father
,
and
came
down
from
Heaven
;
Yea
also
,
when
he
was
on
earth
in
his
Body
,
and
not
as
then
in
that
respect
ascended
,
yet
then
when
he
as
God
,
the
Son
of
God
,
the
word
(
that
was
made
flesh
)
in
Heaven
with
the
Father
,
yea
likewise
in
the
vertue
and
preciousnesse
of
his
being
the
Son
of
man
,
and
what
he
had
undertaken
to
do
in
that
Body
on
the
Earth
,
John
3.
13.
with
chap.
6.
62.
and
20.
17.
had
these
men
known
and
believed
,
that
very
Jesus
of
Nazareth
of
the
Seed
of
David
,
Abraham
,
&c.
after
the
Flesh
,
to
be
indeed
the
Lord
from
Heaven
,
God
blessed
for
ever
,
and
yet
also
true
and
very
man
,
both
in
one
person
,
and
so
Emmanuel
,
God
with
us
or
in
our
nature
for
us
,
they
would
not
have
made
this
querie
.
2.
But
for
further
answer
,
we
add
,
That
the
Scriptures
alleadged
by
them
give
no
ground
for
their
Querie
,
whither
that
body
did
descend
from
Heaven
,
because
they
spake
not
in
such
phrase
or
manner
of
speech
as
might
be
limitted
to
one
of
the
natures
onely
,
for
he
saith
not
simply
it
or
the
same
thing
that
descended
(
as
they
would
insinuate
)
but
he
or
that
person
that
descended
,
he
is
the
same
that
ascended
up
,
and
the
person
that
descended
is
,
God
man
,
the
word
made
flesh
in
an
insepable
union
,
for
God
sent
forth
his
Son
made
of
a
woman
,
and
he
humbled
himself
to
death
in
the
flesh
,
Ephes.
4
,
9
,
10.
Further
also
,
3.
He
saith
,
That
he
that
ascended
is
the
same
that
descended
into
the
lower
parts
of
the
earth
,
he
saith
,
not
simply
,
or
onely
that
he
is
the
same
that
descended
or
came
down
from
Heaven
,
but
further
,
that
he
is
the
same
that
descended
into
the
lower
parts
of
the
earth
.
Now
though
in
that
first
act
of
his
descention
and
abasement
in
which
he
was
made
flesh
of
a
woman
,
he
might
(
as
we
hinted
before
)
be
said
to
descend
into
,
and
be
curiously
wrought
or
framed
in
the
lower
parts
of
the
earth
,
yet
did
he
also
descend
into
the
lower
parts
of
the
earth
,
in
other
and
further
sences
,
and
in
further
and
following
acts
of
his
abasement
,
in
all
which
he
was
abased
and
humbled
in
that
body
of
his
flesh
which
he
had
taken
or
was
made
in
the
womb
of
the
Virgin
;
Now
his
descention
into
the
lower
parts
of
the
earth
was
first
,
even
to
the
utmost
step
or
point
of
it
before
his
ascention
there
spoken
of
,
and
after
the
Declaration
of
that
t
is
said
,
He
that
descended
(
namely
into
the
lower
parts
of
the
earth
,
even
in
the
utmost
sence
in
which
he
did
so
)
he
is
the
same
that
ascended
up
far
above
all
Heavens
.
Now
he
that
was
made
sin
and
made
a
curse
for
us
,
that
humbled
himself
and
became
obedient
to
the
death
of
the
Cross
,
that
dyed
and
was
buried
,
all
which
(
as
we
shall
further
shew
anon
)
is
evidently
included
in
his
descending
into
the
lower
parts
of
the
earth
,
he
is
Gods
Son
,
Jesus
Christ
our
Lord
,
not
onely
as
the
eternal
word
simply
considered
,
but
as
made
flesh
of
a
woman
,
and
so
made
of
the
Seed
of
David
after
the
flesh
,
and
made
under
the
law
for
us
;
And
that
he
that
so
descended
into
the
lower
parts
of
the
earth
,
and
after
the
same
consideration
of
him
,
even
Jesus
of
the
Seed
of
David
according
to
the
flesh
,
that
that
very
he
was
raised
in
that
very
Body
in
which
he
Suffered
,
having
the
same
substance
,
flesh
and
bones
,
hands
and
feet
(
though
not
in
the
same
quality
)
and
therein
mightily
declared
to
be
the
Son
of
God
in
that
raised
Body
Spiritual
and
immortal
and
carried
up
into
Heaven
;
yea
that
this
man
continues
for
ever
,
we
have
already
particularly
proved
and
shewed
by
the
Scriptures
,
and
shall
further
do
it
as
we
have
occasion
in
answer
to
these
Queries
;
nor
are
they
able
to
resist
the
wisdom
and
Spirit
in
the
holy
Scriptures
,
by
which
this
great
thing
of
Gods
Doctrine
concerning
Christ
is
evidently
set
forth
,
and
therefore
seek
privily
to
undermine
and
deny
it
by
this
snaring
querie
(
with
the
Argument
annexed
as
before
expressed
)
whither
did
that
body
descend
from
Heaven
?
&c.
To
which
likewise
we
give
this
further
answer
;
4.
He
,
even
the
Son
of
man
,
yea
that
body
of
his
flesh
in
which
he
was
made
and
became
the
Son
of
man
might
be
,
and
is
truly
said
to
have
come
down
from
Heaven
,
thus
,
or
in
these
considerations
.
1.
In
that
the
grace
,
appointment
and
gift
in
which
he
was
given
and
sent
forth
to
be
so
made
flesh
and
humbled
in
that
body
was
from
Heaven
,
the
Father
gave
and
sent
forth
his
Son
made
of
a
woman
,
made
under
the
Law
,
and
so
to
be
the
propitiation
for
our
sins
,
and
he
came
forth
from
the
Father
,
and
came
into
the
World
,
Joh.
3.
14.
16
,
17.
Gal.
4.
4.
1
John
4.
9
,
10
John
16.
28.
2.
In
that
the
power
by
which
he
was
made
flesh
in
that
one
body
prepared
him
was
from
Heaven
;
for
the
Birth
of
Jesus
was
on
this
wise
,
The
Holy
Ghost
did
come
upon
a
woman
,
a
Virgin
that
had
not
known
man
,
and
the
Power
of
the
Highest
did
overshadow
her
,
and
she
was
found
with
child
of
the
Holy
Ghost
,
and
so
that
which
was
conceived
in
her
was
of
the
Holy
Ghost
;
Therefore
also
that
holy
Thing
that
was
born
of
her
was
called
The
Son
of
the
Highest
,
Mat.
1.
18.
21.
Luke
1.
31.
35.
And
so
even
the
Son
of
man
,
yea
that
body
of
his
flesh
prepared
for
him
on
the
earth
,
in
which
he
was
made
and
became
the
Son
of
man
,
descended
and
came
forth
from
Heaven
and
came
into
the
world
;
forasmuch
as
he
so
came
forth
and
was
made
flesh
by
the
grace
,
gift
and
appointment
of
the
Father
,
and
by
the
operation
of
the
Holy
Ghost
,
and
in
that
body
of
his
flesh
he
descended
into
the
lower
parts
of
the
earth
,
and
he
that
descended
is
the
same
also
that
ascended
up
,
&c.
as
before
.
W.
and
F.
4.
Qu.
What
and
where
are
the
lower
parts
of
the
earth
whereinto
Christ
descended
from
his
Father
?
Answ.
We
find
in
the
Scriptures
of
Truth
,
1.
That
sometimes
the
Mothers
womb
is
called
the
lowest
parts
of
the
earth
,
as
being
a
place
of
secresie
,
darkness
and
obscurity
,
Psal.
139.
12
,
13
,
14
,
15
,
16.
and
so
he
descended
into
the
lower
parts
of
the
Earth
,
when
the
Word
was
made
flesh
in
that
one
body
prepared
for
him
in
the
Womb
of
a
Virgin
,
in
which
also
he
was
made
lower
than
the
Angels
,
even
partaker
with
us
of
flesh
and
blood
of
our
nature
in
its
mortal
state
for
a
time
(
as
hath
been
shewed
)
that
by
the
Grace
of
God
he
might
taste
death
for
every
Man
.
2.
As
men
in
all
the
ends
of
the
earth
are
sometimes
called
all
the
ends
of
the
earth
.
Isa.
45.
22.
and
49.
6.
so
men
of
the
lowest
rank
,
poor
despised
and
of
mean
esteem
(
as
Rom.
12.
16.
)
may
be
as
properly
called
the
lower
parts
of
the
earth
,
and
may
be
included
with
those
that
sleep
in
the
dust
of
the
earth
;
as
those
that
also
in
a
metaphorical
sence
dwell
in
dust
,
Isa.
44.
23.
with
chap.
26.
19.
and
in
that
sence
also
he
descended
into
the
lower
parts
of
the
earth
,
for
though
he
was
in
the
form
of
God
,
and
thought
it
no
robbery
to
be
equal
with
God
,
yet
having
his
body
prepared
for
him
of
the
Father
,
subject
to
all
our
infirmities
that
came
by
sin
(
yet
without
sin
)
and
living
amongst
men
,
he
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
Servant
,
he
became
as
a
worm
and
no
Man
,
a
reproach
of
men
and
despised
of
the
people
,
Psal.
22.
6
,
7.
Isa.
53.
2
,
3.
Phil.
2.
5
,
6
,
7.
3.
The
words
likewise
are
used
to
expresse
a
place
and
state
of
darknesse
,
Banishment
or
Separation
from
God
(
the
portion
of
the
wicked
transgressors
,
such
as
among
whom
he
was
numbred
in
his
humiliation
for
us
)
Psal.
63.
9.
as
also
those
equivalent
expressions
,
Psal.
86.
13.
and
88.
5
,
6.
4.
Likewise
the
grave
or
place
where
the
dead
body
or
bodies
are
buried
,
appears
to
be
clearly
meant
and
expressed
in
those
tearms
,
as
in
that
figurative
speech
,
Isa.
44.
23.
as
compared
with
chap.
26.
19.
And
in
these
two
last
sences
,
especially
that
of
Eph.
4.
9.
speaks
of
his
having
descended
into
the
lower
parts
of
the
earth
,
as
may
further
appear
by
comparing
it
with
that
prediction
of
our
Saviour
,
Mat.
12.
40.
as
the
fulfilling
of
it
is
opened
by
Peter
,
Acts
2.
24.
27.
31.
He
was
made
sin
and
made
a
curse
for
us
,
yea
he
dyed
and
was
buried
,
wonderful
was
his
abasement
and
humiliation
for
us
,
and
the
more
wonderful
,
considering
the
excellency
of
the
person
who
so
willingly
humbled
and
abased
himself
,
and
what
we
were
for
whom
he
did
it
,
the
greater
the
sin
of
the
enemies
of
his
Cross
that
seek
to
render
it
as
a
common
or
prophane
thing
,
as
if
of
no
more
worth
or
preciousnesse
then
the
blood
or
Sufferings
of
,
or
sustained
in
and
by
other
persons
may
be
,
and
so
wretchedly
strive
to
abase
him
that
abased
himself
for
them
,
But
God
hath
mightily
declared
him
to
be
the
Son
of
God
,
by
raising
him
from
the
dead
in
the
same
body
the
third
day
,
for
his
Soul
that
was
made
an
offering
for
sin
,
was
not
left
in
bell
,
neither
did
his
flesh
see
corruption
,
and
in
that
body
he
is
ascended
,
and
the
Father
hath
exalted
and
received
him
,
even
him
whom
they
crucified
,
slew
and
hung
on
a
Tree
,
the
same
that
these
men
also
crucifie
to
themselves
and
put
to
an
open
shame
,
seeking
to
cast
him
down
from
his
excellency
.
Q.
5
W.
and
F.
And
if
he
which
descended
into
the
lower
parts
of
the
earth
,
be
a
person
of
flesh
and
bones
which
ascended
far
above
all
Heavens
;
What
is
that
place
he
is
in
far
above
all
Heavens
which
is
not
Heaven
?
Answ.
It
is
not
so
hard
to
find
confusion
and
non-sence
in
this
Supposition
and
Querie
grounded
upon
it
,
as
it
is
to
find
so
much
plainnesse
and
honesty
,
as
by
which
it
may
be
understood
what
they
mean
or
require
answer
to
.
But
the
intention
of
this
Querie
(
by
comparing
it
with
the
rest
of
their
confusions
of
this
nature
)
appears
to
be
,
First
,
To
suppose
or
implie
this
as
the
question
,
Whether
he
that
ascended
up
far
above
all
Heavens
be
a
person
of
flesh
and
bones
,
the
same
that
descended
into
the
lower
parts
of
the
earth
;
and
then
by
that
which
follows
as
the
main
querie
in
this
question
,
to
enforce
a
Negative
answer
,
by
rendering
the
acknowledgement
of
that
Person
,
as
being
in
that
his
own
body
in
Heaven
it self
absurd
and
foolish
,
because
they
think
in
their
foolish
imagination
,
that
to
acknowledge
him
to
be
so
in
Heaven
,
and
yet
also
far
above
all
Heavens
,
cannot
stand
together
.
Their
inward
thought
(
its
like
)
is
by
these
perverse
disputings
,
to
draw
us
into
some
snare
or
confusion
,
that
they
may
glory
over
us
and
get
advantage
to
insinuate
to
such
as
will
listen
to
them
,
that
the
plain
declarations
of
these
things
concerning
the
Man
Christ
Jesus
in
the
Scriptures
are
but
cunningly
Devised
fables
,
that
must
have
some
other
Moral
or
Mysterie
according
to
the
Sensual
or
fleshly
mind
,
in
which
they
are
vainly
puft
up
,
not
holding
the
head
;
however
we
shall
put
it
to
the
issue
,
giving
our
answers
plainly
and
without
hidden
things
of
dishonesty
,
as
those
that
have
received
a
word
of
truth
,
a
faithful
saying
worthy
to
be
stuck
too
,
and
of
which
we
are
not
ashamed
.
And
so
first
to
their
supposition
laid
down
as
the
ground
of
their
following
querie
.
If
he
which
descended
,
&c.
be
a
person
of
flesh
and
bones
.
To
this
we
say
,
first
we
know
no
person
made
up
or
wholly
consisting
of
flesh
and
bones
,
much
lesse
is
his
who
is
God
man
,
the
onely
begotten
Son
of
God
,
even
as
now
made
flesh
and
so
as
the
Son
of
Man
,
John
1.
14.
now
glorified
with
the
Fathers
own
Self
,
as
the
Fruits
of
his
Sufferings
,
for
in
him
That
the
Son
of
Man
,
even
Christ
of
the
Seed
of
David
,
Abraham
,
yea
of
Noah
and
Adam
after
the
flesh
,
in
that
body
of
his
flesh
(
prepared
for
him
when
he
came
into
the
World
)
in
which
he
was
sent
forth
,
made
of
a
Woman
,
made
under
the
Law
,
he
being
found
in
fashion
as
a
man
in
the
likenesse
of
sinsul
flesh
(
though
without
sin
)
and
in
the
form
of
a
Servant
,
did
also
descend
into
the
lower
parts
of
the
earth
,
even
in
the
two
last
sences
of
the
lower
parts
of
the
earth
before
mentioned
;
For
as
Jonas
was
three
dayes
and
three
nights
in
the
belly
of
the
Whale
,
so
was
the
Son
of
Man
(
in
his
finishing
the
works
the
Father
gave
him
to
do
on
the
earth
)
three
dayes
and
three
nights
in
the
heart
of
the
earth
,
Mat.
12.
40.
In
that
Body
of
his
flesh
he
bore
the
Judgement
of
this
World
,
even
that
due
to
us
for
sin
,
in
which
he
was
made
for
a
time
the
banished
or
forsaken
one
,
and
his
Soul
therein
made
an
offering
for
our
sin
,
John
12.
27.
31.
with
Isa.
53.
10
▪
Luke
22.
42.
44.
Psal.
22.
1.
&c.
with
Mat.
37.
46.
Mark
15.
34.
in
that
his
own
Body
,
himself
bare
our
sins
on
the
tree
,
1
Pet.
2.
24.
and
3.
18.
and
once
Suffered
for
Sins
,
the
just
for
the
unjust
,
being
put
to
death
in
the
flesh
,
he
dyed
for
our
Sins
according
to
the
Scriptures
,
and
was
buried
,
1
Cor.
15.
3
,
4.
yea
farther
we
assert
with
the
Scriptures
,
that
Christ
of
the
Seed
of
David
after
the
flesh
,
he
even
the
same
that
dyed
and
was
buried
,
rose
again
the
third
day
according
to
the
Scriptures
;
for
if
the
dead
rise
not
,
then
is
not
Christ
risen
,
for
though
it
was
in
or
after
the
flesh
that
he
dyed
and
was
buried
,
yet
by
reason
of
the
inseparable
union
of
the
two
natures
in
one
person
,
the
word
being
made
flesh
,
It
was
Christ
that
died
and
was
buried
,
and
therefore
also
it
was
not
possible
that
he
should
be
holden
of
Death
,
1
Cor.
15.
3
,
4.
12.
16.
Acts
2.
22.
24.
His
soul
was
not
left
in
hell
,
neither
did
his
flesh
see
corruption
as
Davids
did
,
but
God
raised
him
the
third
day
(
even
him
whom
they
flew
and
hung
on
a
tree
,
and
took
down
from
the
tree
,
and
laid
in
a
Sepulcher
,
God
raised
him
from
the
dead
)
and
shewed
him
openly
,
not
to
all
the
people
,
but
to
witnesses
chosen
before
of
God
,
even
to
those
last
Apostles
who
did
eat
and
drink
with
him
after
he
rose
from
the
dead
,
Acts
10.
39.
40
,
41.
and
13.
29.
30
31
▪
37.
To
whom
he
shewed
himself
alive
after
his
passion
(
even
himself
that
suffered
to
death
in
the
flesh
,
alive
after
his
suffering
)
by
many
infalible
proofs
,
(
being
seen
of
them
fourty
dayes
,
&c.
)
In
all
which
he
demonstrated
himself
to
them
,
to
be
the
same
person
,
and
in
the
same
Body
,
yea
to
have
the
same
flesh
and
bones
,
hands
and
feet
in
which
he
dwelt
among
them
,
and
walked
up
and
down
with
them
,
in
the
dayes
of
his
flesh
(
or
weaknesse
)
and
in
which
he
was
crucified
through
weaknesse
;
And
that
now
in
the
same
Body
he
did
live
again
,
by
the
Power
of
God
,
and
in
the
Glory
of
his
Father
,
and
did
or
presently
should
ascend
up
,
and
go
away
from
them
to
the
Father
,
to
appear
in
the
presence
of
God
▪
in
Heaven
it self
for
them
,
to
prepare
a
place
for
them
,
&c.
And
that
from
thence
he
might
even
in
the
same
body
,
in
the
Name
and
Glory
of
his
Father
,
descend
,
or
come
down
again
,
and
receive
them
to
himself
,
with
all
else
,
who
through
his
Grace
(
bringing
Salvation
to
all
men
in
due
time
)
do
love
and
waite
for
that
his
Glorious
appearing
,
that
they
may
be
with
him
for
ever
;
See
the
Scriptures
before
mentioned
to
this
purpose
,
how
after
his
Resurrection
he
did
evidently
demonstrate
himself
to
them
,
Luke
24.
36.
to
the
end
.
And
to
Thomas
particularly
,
who
not
being
with
the
rest
when
they
had
seen
the
Lord
,
had
said
to
them
,
except
I
shall
see
in
his
hands
,
and
put
my
finger
into
the
print
of
the
nayles
,
and
thrust
my
hand
into
his
side
,
I
will
not
believe
;
See
what
follows
,
John
20.
24
,
to
the
end
.
For
even
those
things
are
written
,
that
we
in
after
ages
that
have
not
so
seen
him
might
believe
that
Jesus
is
the
Christ
,
the
Son
of
God
,
and
that
believing
we
might
have
life
through
his
Name
;
See
also
how
further
he
asserts
concerning
his
Ascension
and
going
away
from
them
to
the
Father
,
John
20.
17.
with
Chapter
14.
3.
28.
and
16.
5
▪
9.
28.
And
that
the
same
Jesus
of
Nazareth
,
even
Christ
of
the
fruit
of
Davids
loyns
after
the
flesh
,
(
for
the
name
Jesus
was
not
given
him
,
or
not
so
as
that
he
was
called
by
it
,
till
he
had
taken
and
was
made
flesh
,
and
it
alwayes
signifies
that
person
as
so
made
,
and
includes
the
body
of
his
flesh
.
)
That
he
in
the
same
Body
did
Ascend
and
was
parted
from
them
,
after
he
had
so
shewed
himself
unto
them
,
and
was
carried
,
and
received
up
into
Heaven
,
even
as
he
had
said
unto
them
;
See
the
Scriptures
,
Mark
16.
19
▪
Luke
24.
50.
51.
Acts
1.
2
,
3.
9
,
10
,
11.
and
2.
22.
36.
As
likewise
that
the
Heaven
must
receive
him
,
till
the
times
of
restitution
of
all
things
;
And
then
,
and
to
that
,
God
shall
send
him
from
thence
,
in
the
Glory
he
now
possesseth
for
us
there
,
Acts
3
13.
21.
Mat.
16.
27.
In
the
mean
time
he
appears
in
the
presence
of
God
for
us
,
even
in
Heaven
it self
,
there
possessing
Bodily
,
even
in
the
man
,
the
Glory
he
had
with
the
Father
,
as
his
onely
begotten
Son
,
before
the
World
was
,
Heb.
9.
24.
John
17.
45.
Col.
2.
9
,
Acts
5.
30
,
31.
Heb.
7.
23.
26.
with
Chap.
8.
1.
3.
4.
So
that
this
Jesus
is
the
very
Christ
,
Acts
9.
22.
and
18.
28.
with
Chap.
17.
3.
And
the
man
Christ
Jesus
is
the
one
Mediator
between
God
and
men
,
even
he
the
same
,
who
gave
himself
a
ransom
for
all
,
and
is
not
any
more
to
be
offered
in
Sacrifice
,
or
to
give
himself
a
Ransome
for
us
;
But
to
be
testified
to
us
in
due
time
.
We
come
in
the
next
place
to
their
query
under
this
5th
.
head
,
viz.
Quest.
What
is
that
place
he
is
in
,
far
above
all
Heavens
which
is
not
Heaven
?
Answ.
This
question
is
foolish
,
and
unlearned
,
for
asmuch
as
it
takes
for
granted
either
as
our
minde
,
or
saying
,
or
as
the
expression
of
the
Scripture
,
that
there
is
some
place
far
above
all
Heavens
which
is
not
Heaven
.
Whereas
neither
is
this
any
saying
of
ours
,
nor
any
any where
in
the
Scripture
,
but
their
filly
inference
;
Nor
is
there
any
ground
for
their
question
in
the
words
of
the
Scripture
,
which
they
seem
to
allude
to
.
For
that
,
Ephes.
4.
10.
speaks
not
expresly
of
a
place
far
above
all
Heavens
,
but
of
a
person
;
He
that
descended
is
the
same
also
that
ascended
up
far
above
all
Heavens
,
&c.
And
sure
its
understandable
enough
,
that
a
person
exalted
to
great
Glory
and
dignity
may
be
far
above
the
place
of
his
Habitation
,
where
he
possesseth
it
;
Yea
is
it
not
said
of
God
that
made
the
Heavens
and
the
Earth
,
that
Heaven
is
his
Throne
upon
which
he
sitteth
,
Mat
23.
22.
the
place
of
his
Habitation
,
Psal.
33.
14.
And
yet
sure
the
Creator
is
infinitly
above
and
greater
than
the
Creature
,
yea
he
hath
set
his
Glory
above
the
Heavens
,
Psal.
8.
1.
This
Question
therefore
as
stated
by
them
,
we
may
justly
reject
as
a
foolish
and
perverse
disputing
of
men
of
corrupt
mindes
destitute
of
the
Truth
.
Yet
we
shall
here
also
,
as
alwayes
by
the
Grace
of
God
with
simplicity
and
Godly
sincerity
clearly
assert
,
and
shew
by
the
Scriptures
the
Truth
of
God
against
their
privy
endeavours
to
cast
down
the
man
Christ
Jesus
from
his
Excellency
.
And
so
we
say
,
The
place
or
places
where
he
now
possesseth
his
Glory
in
that
body
of
his
flesh
for
us
,
is
the
Heaven
it selfe
,
Heb.
9.
24.
(
The
place
of
the
Habitation
,
or
Throne
of
God
,
Psal.
33.
13.
14
▪
Isa.
66.
1.
Mat.
23.
22.
For
he
is
with
him
appearing
in
the
presence
of
his
Glory
for
us
in
Heaven
it self
,
when
we
cannot
in
such
wise
appear
for
our selves
,
nor
in
our
own
persons
,
while
at
whom
in
the
body
in
its
mortal
state
)
he
is
set
on
the
Right
hand
of
the
Throne
of
Majesty
in
the
Heavens
,
Heb.
8.
1.
into
which
he
is
passed
,
and
gone
up
,
Heb.
4.
14.
1
Pet.
3.
22.
And
yet
therein
,
he
may
be
truly
and
properly
said
to
be
ascended
,
or
gone
up
far
above
all
Heavens
,
not
only
in
respect
of
Glory
and
Dignity
,
but
even
in
respect
of
place
,
or
local
height
also
;
When
it self
the
Heaven
,
or
Heaven
of
heavens
,
the
place
,
or
places
on
high
,
whether
he
is
gone
up
,
is
distinctly
mentioned
in
the
same
Scripture
and
speech
,
as
it
is
in
that
Eph.
4.
8.
10.
He
ascended
on
high
,
saith
ver.
8.
far
above
all
Heavens
,
saith
ver.
10.
Now
as
the
Apostle
teacheth
us
to
argue
,
1
Cor.
15.
27.
But
when
he
saith
,
all
things
are
put
under
him
,
its
manifest
that
he
is
excepted
that
did
put
all
things
under
him
;
So
we
may
say
here
when
he
saith
,
he
is
ascended
on
high
far
above
all
Heavens
,
it
appears
that
the
place
,
or
places
on
high
where
he
possesseth
this
Glory
for
us
,
is
excepted
from
those
all
Heavens
far
above
which
he
is
locally
ascended
,
or
gone
up
;
And
so
we
read
of
the
Heaven
of
heavens
,
1
Kings
8.
27.
Neh.
9.
6.
Sometimes
also
called
the
Heavens
of
heavens
,
Psal.
148.
4.
And
also
that
Christ
of
the
fruits
of
Davids
loyns
after
the
flesh
is
ascended
on
high
far
above
all
Heavens
,
even
into
Heaven
it self
,
the
Heaven
or
Heavens
,
of
heavens
where
he
is
received
till
the
times
of
restitution
,
now
to
appear
in
the
presence
of
God
for
us
,
Acts.
2.
30.
32.
34.
and
3.
21
Heb
9
24
Again
if
we
take
in
a
figurative
sence
of
the
word
Heavens
as
included
in
that
,
Ephes.
4.
10.
that
is
to
say
,
if
we
understand
them
to
signifie
not
only
the
Heavens
or
heavenly
places
,
but
those
that
dwell
in
them
,
in
any
sence
one
or
other
,
as
well
we
may
yet
in
saying
he
is
ascended
far
above
all
Heavens
in
such
a
sence
,
namely
exalted
in
state
and
dignity
far
above
all
Principality
and
Power
,
and
Might
,
and
Dominion
,
and
every
name
that
is
named
,
&c.
as
,
Ephes.
1.
21.
We
or
the
Scripture
do
not
therein
say
,
either
that
he
is
exalted
above
the
Father
that
exalted
him
thither
,
or
that
because
he
is
exalted
far
above
all
principality
and
power
,
and
every
name
,
&c.
Therefore
he
is
set
in
no
principality
or
power
,
or
hath
no
name
;
But
that
God
hath
given
him
a
name
above
every
name
,
as
Phil.
2.
8
,
9
,
&c.
Namely
above
every
other
name
,
and
so
that
he
is
gone
into
Heaven
,
and
is
on
the
Right
hand
of
God
,
Angels
,
Authorities
and
Powers
,
yea
all
things
being
made
subject
to
him
by
the
Father
,
but
still
its
evident
he
is
excepted
that
made
all
things
subject
,
1
Pet.
3.
22.
with
1
Cor.
15.
27.
We
may
see
the
darknesse
and
confusion
of
the
Light
in
them
,
by
its
dictating
to
them
,
and
leading
them
into
such
corrupt
and
foolish
inferences
,
as
that
because
he
is
ascended
on
High
far
above
all
Heavens
,
therefore
the
place
he
is
in
must
be
no
Heaven
.
The
same
(
as
to
the
nature
or
manner
of
infering
)
with
such
as
these
that
follow
;
That
because
God
preferred
Israel
above
all
Nations
on
the
Earth
which
he
had
made
,
Deut.
14.
2.
and
26
,
19.
Therefore
they
were
no
Nation
on
the
Earth
,
or
of
his
making
;
And
so
because
the
Lord
is
above
,
and
greater
then
all
gods
,
Exod.
18.
11.
Psal.
97.
9.
and
135.
5.
Therefore
he
is
not
God
;
who
sees
not
the
weaknesse
and
corruption
of
such
reasoning
?
If
any
say
,
that
Israel
in
other
places
is
called
a
People
,
and
a
Nation
,
And
the
Lord
in
other
places
is
called
God
.
We
answer
,
It
s
as
evident
that
the
place
or
places
on
high
where
the
raised
body
of
Christ
entered
and
is
received
,
and
remaineth
until
the
Restitution
of
all
things
,
is
in
other
places
frequently
called
heaven
,
the
Heavens
,
the
Heaven
it self
,
as
in
the
Scriptures
forementioned
and
others
.
But
it
may
seem
their
understandings
told
them
a
body
must
have
a
place
,
and
therefore
that
they
might
privily
deny
the
being
of
his
personal
and
now
Glorious
Body
,
and
so
that
this
man
continues
for
ever
,
they
devised
this
inference
to
see
if
they
could
drive
us
into
a
confusion
about
the
place
where
he
is
,
as
also
the
two
following
questions
.
Quest.
6.
Whether
do
you
believe
that
all
the
Heavens
are
local
places
one
above
another
,
and
above
the
Firmament
which
is
called
Heaven
?
Yea
or
nay
.
Answ.
This
querie
hath
three
parts
;
To
the
first
,
whether
all
the
Heavens
are
local
places
?
We
answer
,
if
places
,
then
locall
,
seeing
local
signifies
places
.
To
the
2d
.
part
,
whether
one
above
another
?
We
answer
,
all
the
Heavens
cannot
be
one
above
another
,
for
those
that
be
the
lower
cannot
be
above
the
higher
,
but
there
are
lower
and
higher
,
there
are
heavens
,
and
the
Heaven
of
heavens
,
as
we
shewed
before
.
Yea
Stephen
(
being
full
of
the
Holy
Ghost
)
saw
the
Heavens
opened
,
and
the
Son
of
man
standing
on
the
Right
hand
of
God
in
Heaven
,
Acts
7.
55
,
56.
To
the
last
part
,
whether
above
the
Firmament
called
Heaven
?
If
they
mean
whether
they
be
all
above
it
,
we
Answer
,
Nay
;
seeing
that
is
one
Heaven
,
and
it
is
not
above
it self
;
But
if
they
would
querie
,
whether
any
be
above
it
?
We
Answer
,
yea
.
And
might
shew
it
in
that
,
Psal.
8.
1.
3.
Deut.
33.
26.
with
other
Scriptures
.
But
all
this
question
upon
question
is
nothing
to
the
purpose
as
to
the
thing
aimed
at
by
them
,
nor
would
it
if
it
had
been
more
properly
propounded
,
or
stated
;
as
to
say
,
If
this
be
the
question
,
whether
the
word
heaven
or
heavens
be
alwayes
used
in
a
proper
sence
,
to
express
to
us
some
place
or
places
of
Glory
above
the
Earth
,
and
one
above
and
exceeding
another
?
and
if
to
this
we
answer
,
as
well
we
might
,
Nay
;
the
words
are
sometimes
used
figuratively
,
to
expresse
to
us
the
dwellers
in
heaven
of
divers
sorts
and
degrees
,
as
likewise
we
finde
other
proper
names
of
places
frequently
used
figuratively
,
as
the
house
for
the
houshold
,
&c.
And
sometimes
Metaphorically
.
What
then
?
Doth
it
follow
hence
that
such
words
are
never
used
in
Scripture
in
their
direct
and
proper
sence
,
or
that
they
are
not
so
used
,
and
so
to
be
understood
in
those
Scriptures
that
treat
of
the
matter
under
consideration
?
Is
this
a
good
Argument
?
That
if
it
be
not
evident
that
the
word
heaven
,
or
heavens
,
doth
alwayes
signifie
some
place
,
or
places
of
Glory
distinct
from
,
and
above
the
Earth
;
That
then
it
must
not
be
so
understood
when
Christs
being
ascended
up
,
and
gone
into
heaven
is
spoken
of
▪
And
that
this
is
the
thing
they
drive
at
in
this
and
the
last
question
is
evident
;
But
what
their
arguing
availes
to
it
,
let
the
Reader
judge
.
Their
question
(
but
that
they
have
a
designe
in
hand
they
are
ashamed
of
,
or
afraid
to
discover
)
should
have
been
plain
and
direct
to
the
businesse
,
viz.
What
is
meant
by
heaven
,
or
heavens
,
when
Christs
ascending
up
thither
,
or
being
gone
,
or
taken
up
into
them
,
and
received
,
and
set
down
there
on
the
Right
hand
of
power
is
spoken
of
,
as
Heb.
8.
1.
and
4.
14.
and
9.
24.
Mark
16.
19.
Luke
24.
51.
Acts
3.
21.
with
other
like
Scriptures
.
And
to
this
our
answer
is
,
that
then
by
heaven
,
or
heavens
,
is
meant
a
place
or
places
on
high
,
distinct
from
other
places
,
yea
distinct
from
and
above
the
Earth
,
and
these
heavens
within
our
sight
,
or
that
we
are
capable
of
considering
sensibly
in
our
mind
.
Yea
though
as
we
have
said
,
where
it
is
said
he
is
ascended
on
high
far
above
all
heavens
,
there
a
figurative
sence
of
heavens
is
included
,
yet
in
such
places
where
his
being
gone
up
into
heaven
,
and
there
received
,
and
set
on
the
Right
hand
of
Majestie
even
in
the
heavens
is
spoken
of
,
there
such
a
figurative
sence
cannot
be
included
,
as
in
the
other
saying
forementioned
;
for
he
is
not
in
such
a
sence
received
into
or
being
in
the
dwellers
in
heaven
as
he
is
said
to
be
received
into
,
and
to
be
in
heaven
it self
.
1.
Not
in
believers
here
on
Earth
,
who
having
their
conversation
in
heaven
,
may
yet
be
said
Spiritually
to
dwell
in
heaven
;
But
Christ
is
not
in
or
among
them
bodily
,
in
his
Glorious
body
,
but
Spiritually
,
and
by
Faith
,
nor
doth
he
so
appear
in
them
,
with
or
among
them
as
in
heaven
,
for
there
he
appears
in
the
presence
of
God
personally
,
in
that
his
own
body
,
the
body
of
his
flesh
,
in
which
he
bore
our
sins
on
the
tree
,
not
so
in
,
with
or
among
them
now
,
but
by
his
Spirit
which
he
calls
another
Comforter
,
as
distinguished
from
his
own
person
,
John
14.
16.
18.
26.
They
see
him
not
as
the
Apostles
and
first
witnesses
,
Acts
1.
3.
1
Cor.
15.
5.
8.
John
20.
29.
1
Pet.
1.
8.
But
in
the
evidence
and
demonstration
of
the
Spirit
through
their
Doctrine
.
They
have
him
not
with
them
,
as
,
or
in
such
a
sence
as
they
have
the
poor
with
them
,
viz.
in
bodily
presence
;
Yea
,
they
are
absent
from
him
,
while
at
home
in
the
body
,
even
in
a
like
sence
(
as
aforesaid
)
as
at
home
in
the
body
.
2.
Nor
is
he
gone
up
into
,
or
received
in
Angels
,
and
so
set
on
the
Right
hand
of
Power
in
them
,
but
passed
and
gone
into
Heaven
far
above
all
Principallity
and
Power
,
Angels
and
Authorities
being
made
subject
to
him
.
Nor
can
Heaven
in
such
places
as
forementioned
mean
any
State
of
Glory
,
or
Dignity
,
as
distinct
from
the
place
where
he
possesseth
it
;
for
it
is
said
he
shall
descend
or
come
down
from
heaven
,
(
where
he
is
now
received
till
the
restitution
of
all
things
)
1
Thes.
4.
16.
Phil.
3.
21.
Acts
3.
20.
21.
But
in
respect
of
state
of
Glory
,
he
shall
not
descend
,
he
shall
never
more
lay
aside
any
of
that
Glory
or
Dignity
he
now
possesseth
for
us
,
or
be
abased
or
humbled
for
us
,
as
before
;
But
shall
still
sit
on
the
Right
hand
of
Power
(
which
expresseth
the
state
of
Glory
and
dignity
he
now
possesseth
for
us
,
which
he
shall
still
possess
)
even
when
he
comes
down
from
heaven
,
and
appears
personally
on
the
Earth
the
second
time
,
Mat.
26.
64.
Yea
the
words
in
the
Heavens
do
plainly
express
the
place
where
he
now
possesseth
his
Glory
in
the
man
,
as
distinguished
from
the
Glory
he
there
possesseth
with
the
Father
,
which
is
expressed
in
other
expressions
distinct
,
as
his
being
set
on
the
Right
hand
of
God
,
on
the
right
hand
of
Power
,
on
the
right
hand
of
the
Throne
of
the
Majesty
in
which
he
is
now
exalted
and
glorified
in
the
man
,
and
that
in
the
heavens
,
or
heaven
it self
,
as
Heb.
8.
1.
1
Pet.
3.
22.
And
so
in
all
such
Scriptures
as
before
,
by
heaven
,
and
so
by
the
heaven
or
heavens
whether
he
is
gone
up
,
and
where
he
is
received
and
possessed
of
that
Infinite
Glory
in
the
body
of
his
flesh
for
us
is
evidently
meant
,
according
to
the
most
direct
and
proper
sence
of
the
word
,
the
place
,
or
places
on
high
,
where
he
is
so
received
,
and
appeares
in
the
presence
of
God
for
us
;
And
to
this
we
gave
these
demonstrations
in
our
discourse
in
their
hearing
,
to
which
they
have
answered
nothing
.
1.
It
is
called
Heaven
it self
,
Heb.
9.
24.
To
distinguish
it
from
heaven
after
any
figurative
,
Typical
or
other
sence
of
the
word
.
2.
He
is
said
to
be
ascended
up
thither
,
passed
and
gone
into
Heaven
,
yea
received
and
taken
up
,
Eph.
4.
10.
Heb.
4.
14.
1
Pet.
3.
22.
Mark
16.
19.
Acts
1.
2.
9
,
all
which
expressions
plainly
import
,
a
place
or
places
above
,
whither
he
is
so
taken
up
.
Yea
,
3.
It
is
likewise
said
,
that
in
being
so
taken
or
carried
up
,
he
was
parted
from
them
,
Luke
24
51.
And
after
that
was
no
more
so
with
them
in
the
World
,
John
17.
11.
12
,
13.
Mat.
26.
11.
4.
The
Heaven
into
which
he
was
taken
up
from
his
Disciples
,
was
the
same
,
or
Heaven
in
the
same
sence
as
of
which
it
is
said
,
the
Apostles
and
disciples
stood
stedfastly
looking
towards
it
,
as
he
went
up
,
Acts
1.
9
,
10
,
11.
5.
The
same
from
whence
he
shall
descend
,
or
come
again
in
like
manner
,
as
those
chosen
witnesses
saw
him
go
,
when
he
comes
to
restore
all
things
in
their
individuals
,
Acts
1.
11.
and
3.
20
,
21.
Phil.
3.
20
,
21.
1
Thes.
4.
16.
And
that
cannot
be
his
Church
,
for
he
shall
not
then
go
from
them
,
but
come
to
them
,
nor
his
Glory
he
now
possesseth
(
as
before
said
)
for
he
shall
not
come
from
that
,
but
in
it
,
even
in
the
Glory
of
his
Father
,
and
with
his
Holy
Angels
;
But
is
evident
to
be
onely
the
place
or
places
on
high
,
where
he
now
possesseth
that
Glory
for
us
,
from
whence
he
shall
descend
,
or
come
down
againe
,
still
sitting
on
the
Right
hand
of
Power
.
6.
It
s
that
Heaven
,
or
heaven
in
such
a
sence
as
it
is
properly
opposed
to
the
Earth
,
where
and
on
which
the
former
Priests
served
,
yea
it
is
expresly
said
,
If
he
were
on
Earth
,
he
were
not
a
Priest
,
such
a
one
as
becomes
us
to
have
,
Heb.
8.
1.
3
,
4.
and
4.
14.
with
Chapter
7.
26.
In
which
its
plain
,
that
he
is
not
on
Earth
in
his
personall
and
bodily
presence
,
as
he
is
in
Heaven
as
opposed
to
the
Earth
.
And
the
necessity
of
his
going
away
thither
,
and
being
received
and
appearing
there
in
the
presence
of
God
for
us
,
and
of
what
usefulness
it
is
to
us
,
and
of
what
concernment
,
the
holding
fast
the
acknowledgment
of
it
is
,
such
as
know
the
Grace
of
God
in
Truth
do
know
something
may
be
seen
of
it
in
Tho.
Moor
junior
,
his
Antidote
,
pag.
41
,
42.
and
43.
And
in
his
instruction
to
the
living
,
pages
39.
51.
And
they
that
deny
it
,
do
deny
Jesus
to
be
the
great
high
Priest
,
yea
they
deny
his
being
already
come
in
the
flesh
,
so
as
that
the
works
given
him
to
do
on
the
Earth
in
that
his
own
body
for
the
expiation
of
sin
are
finished
,
as
John
17.
4
,
5.
with
Heb.
1.
3.
and
7.
26
,
27.
and
9.
24
26.
And
so
in
sum
deny
Jesus
to
be
the
Christ
,
and
therein
shew
themselves
lyars
,
Deceivers
,
Antichrists
,
and
are
therefore
and
as
such
to
be
turned
away
from
,
and
held
accursed
by
us
.
7.
Que.
Can
a
body
of
Flesh
and
Bones
be
both
in
the
Heavens
and
far
above
them
all
,
and
fill
all
things
at
one
and
the
same
time
?
Yea
or
nay
.
Answ.
Nay
,
but
the
man
Christ
Jesus
in
that
body
of
his
flesh
,
in
which
he
bore
our
sins
on
the
tree
,
and
hath
flesh
and
bones
now
raised
,
and
gloryfied
with
the
Fathers
own
self
,
being
ascended
on
high
,
and
set
down
on
the
Right
hand
of
Majesty
in
the
Heavens
,
and
so
being
with
the
Father
and
in
his
Name
,
God
over
all
blessed
for
ever
;
He
may
from
thence
and
in
that
Name
,
Power
and
Glory
fill
all
things
,
and
fulfill
all
things
too
(
as
that
Text
also
may
be
read
)
in
his
time
,
and
according
to
his
Word
.
And
the
Text
saith
not
,
that
his
body
fills
or
might
fill
all
things
,
but
he
for
whom
God
prepared
that
body
,
and
who
in
that
body
is
ascended
up
far
above
all
Heavens
,
and
is
not
now
on
the
Earth
in
his
Glorious
personal
Bodily
presence
,
nor
saith
it
that
he
doth
fill
all
things
,
but
he
is
ascended
that
he
might
fill
or
fulfill
all
things
.
The
intention
of
this
query
with
the
former
,
is
to
deny
the
being
of
the
perscnall
Body
of
our
Lord
Jesus
Christ
,
or
that
this
Man
continues
for
ever
,
so
as
the
former
priests
did
not
by
reason
of
Death
.
And
the
Argument
here
from
which
they
would
urge
that
denyall
is
,
because
it
is
said
,
he
is
ascended
that
he
might
fill
all
things
,
but
a
body
of
Flesh
and
Bones
cannot
be
in
divers
places
at
once
,
and
so
not
fill
all
things
,
therefore
hence
they
would
imply
,
That
he
hath
no
such
body
,
the
corruption
and
folly
of
both
which
,
their
implyed
denyal
and
Argument
intimated
is
already
manifest
,
in
what
hath
been
said
to
their
deriding
expressions
,
a
body
of
flesh
and
bones
.
And
in
the
answers
already
given
,
and
in
what
hath
been
said
to
this
query
where
is
shewed
,
that
Christ
of
the
fruit
of
Davids
loyns
after
the
flesh
,
who
hath
a
Glorious
personall
body
(
having
flesh
and
bones
)
in
heaven
with
the
Father
,
he
may
be
in
divers
sences
,
in
divers
places
at
one
and
the
same
time
,
and
so
may
fill
all
things
,
though
as
to
his
personal
bodily
presence
,
he
is
not
on
Earth
while
the
Heavens
receive
him
,
which
is
till
the
times
of
restitution
of
all
things
;
So
while
yet
we
have
not
Jesus
Christ
in
his
personal
Bodily
presence
with
us
,
yet
he
is
in
his
Gratious
and
Spirituall
presence
and
vertues
in
the
hearts
,
Societies
and
works
of
them
that
wait
for
him
.
And
in
his
inspections
,
influencies
and
operations
he
is
every
where
,
and
so
in
a
sence
filling
all
things
now
,
though
also
in
a
more
full
and
Glorious
sence
,
he
shall
fill
and
fulfill
all
things
(
as
before
hinted
)
in
his
Season
.
And
surely
such
a
question
concerning
him
(
whom
they
reproachfully
call
a
Body
of
flesh
and
Bones
)
as
this
can
He
,
&c.
Doth
very
much
manifest
not
only
the
Insidelity
,
but
also
the
absurdity
and
gross
sensuallity
of
the
Interrogators
;
For
is
not
the
visible
Sun
in
its
body
set
or
fixed
in
the
Firmament
of
heaven
,
a
place
above
the
heavens
where
fowles
fly
,
and
Clouds
ride
;
And
yet
so
Glorious
in
Light
,
Brightness
and
extention
of
Light
,
that
it
fills
with
its
light
and
influences
the
heavens
and
the
earth
and
all
in
it
,
and
yet
this
is
but
one
of
his
creatures
that
hath
its
being
,
glory
and
standing
off
,
and
from
him
;
for
by
him
were
all
things
made
that
were
made
,
and
in
him
was
Life
,
even
life
from
the
dead
,
by
way
of
Redemption
,
even
from
the
beginning
of
mans
need
of
it
,
by
vertue
of
what
he
had
then
undertaken
to
do
,
and
to
become
for
fallen
mankinde
;
And
that
Life
in
him
was
the
light
of
men
,
the
Fountain
,
Original
cause
,
and
producer
of
all
that
is
truly
Light
and
good
unto
them
,
for
by
him
do
all
things
consist
even
by
him
,
as
now
in
that
body
in
the
fulness
of
time
prepared
for
him
,
he
is
the
first
begotten
from
the
dead
;
For
so
is
he
glorified
with
the
Fathers
own
Selfe
,
in
that
his
own
personal
body
in
which
he
bore
our
sins
on
the
Tree
,
that
he
even
the
Son
of
man
,
the
man
Christ
Jesus
is
the
Image
of
the
invisible
God
,
the
brightnesse
of
his
Glory
,
the
expresse
Image
of
his
Person
,
upholding
all
things
by
the
word
of
his
Power
,
John
1.
1.
3.
14.
Col.
1.
14
,
15
,
16.
19
,
20.
Heb.
1.
1.
3.
&c.
And
cannot
this
man
who
is
King
of
Righteousness
,
and
King
of
Peace
,
Heb.
7.
2.
An
hiding
place
from
the
wind
,
and
a
Covert
from
the
Tempest
as
Rivers
of
Water
in
a
dry
place
,
as
the
shadow
of
a
great
Rock
in
a
weary
land
,
Isa.
32.
2
Immeasurably
full
of
Grace
and
Truth
,
Spirit
,
Power
and
Authority
,
John
1.
14.
and
3.
34.
Mat.
28.
18.
Glorified
with
the
Fathers
own
self
,
so
as
in
him
dwells
the
fulnesse
of
the
Godhead
Bodily
,
John
17.
4
,
5.
Col.
2.
9.
Cannot
he
(
we
say
)
in
that
Glorified
body
of
his
be
in
the
Heaven
of
heavens
,
that
is
above
all
other
heavens
,
and
in
the
fulnesse
of
his
Power
,
Excellency
and
Glory
above
all
Heavens
,
and
by
his
Glorious
all-seeing
Spirit
,
discern
and
see
into
allthings
,
even
the
secrets
of
every
heart
,
and
so
into
all
the
evil
thoughts
and
windings
in
the
Imaginations
of
these
men
,
striving
to
mar
his
vizage
;
Is
he
a
God
at
hand
,
and
not
afar
off
,
can
any
hide
himself
in
secret
places
that
he
should
not
see
him
,
doth
not
he
fill
Heaven
and
Earth
,
Jer.
23.
23
,
24.
with
Heb.
4.
12
,
13
,
14
,
15.
Doth
he
not
by
the
Power
and
fulnesse
he
hath
received
in
the
man
rule
for
ever
?
Oh
let
not
the
Rebellious
exalt
themselves
!
Psal.
66.
7.
with
John
5.
22.
27.
1
Pet.
3.
22.
Doth
he
not
by
the
fulness
of
gifts
received
in
the
man
,
and
for
men
,
even
send
forth
Spirit
to
the
Rebellious
,
and
load
us
with
his
benefits
,
Psal.
68.
18
,
19
,
20.
with
Eph.
4
8
,
9
,
10.
Is
not
the
Earth
upheld
by
him
and
the
Inhabitants
thereof
,
Psal.
75.
3.
with
Col.
1.
16.
17.
and
Heb.
1.
3.
Is
he
not
nigh
to
all
,
in
giving
them
their
being
,
Life
,
Breath
,
and
Moving
,
and
his
good
Spirit
therein
discovering
his
gooduesse
,
instructing
and
moving
to
Repentance
,
that
they
might
seek
the
Lord
,
Acts
17.
27.
28.
30.
31.
John
1.
9.
10.
&c.
and
8.
12.
and
12.
46.
&c.
And
is
not
he
by
his
Spirit
,
with
the
Riches
&
influences
of
his
Grace
in
unfeigned
believers
,
and
so
in
and
unto
them
the
hope
of
Glory
,
Col.
1.
26.
27.
Surely
he
is
,
and
doth
all
this
in
every
age
,
and
so
is
filling
all
things
,
and
will
in
his
time
fill
or
fulfill
all
things
(
as
aforesaid
.
)
And
had
these
men
been
of
any
judgement
concerning
the
Faith
,
they
would
not
have
propounded
this
query
with
the
former
,
or
following
;
But
against
what
Christ
,
what
Gospel
,
and
what
Faith
they
fight
,
their
queries
discover
to
those
who
have
their
Spiritual
sences
exercised
.
8.
Que.
Seeing
Thomas
Moor
did
not
own
that
Christs
Body
is
a
carnal
body
in
Heaven
:
how
is
it
that
you
say
his
Body
is
a
body
of
Flesh
and
Bones
(
or
a
Humane
Body
)
without
Blood
in
it
;
Is
not
a
Fleshly
body
Carnal
?
Answ.
1.
That
the
Body
of
Christ
in
Heaven
is
not
a
Carnal
body
in
Scripture
sence
,
yea
that
it
was
not
a
carnal
body
when
on
Earth
,
we
did
and
still
do
assert
;
for
Carnal
as
used
in
Scripture
when
applyed
to
man
,
signifyes
sinful
flesh
,
or
Natural
sinfulnesse
and
emptinesse
of
good
in
mind
or
members
,
and
so
he
was
not
made
,
though
for
a
time
in
the
likeness
of
sinful
flesh
,
Rom.
7.
14.
23.
with
Chap.
8.
3.
Phil.
2.
7.
Heb.
4.
15.
2.
As
for
their
reproach
,
in
saying
that
we
say
that
its
a
body
of
Flesh
and
Bones
without
Blood
in
it
;
It
s
already
answered
,
we
say
a
body
having
Flesh
and
Bones
,
though
not
now
weak
and
mortal
as
ours
,
whose
natural
bodily
weaknesse
and
mortality
is
signified
by
those
expressions
Flesh
and
Blood
,
when
put
together
,
of
which
he
also
was
partaker
for
a
time
,
that
he
might
die
for
us
,
That
through
Death
he
might
destroy
him
that
had
the
power
of
Death
,
&c.
3.
To
their
parenchesis
(
or
a
humane
body
)
we
further
say
,
Doth
the
Light
in
them
tell
them
that
carnal
,
and
a
body
of
Flesh
and
Bones
,
and
a
humane
body
is
alwayes
one
and
the
same
?
Let
us
see
if
it
be
not
darknesse
.
Humane
is
alwayes
used
for
the
Nature
or
kind
of
man
,
as
Gods
Creature
,
as
distinguished
from
other
kinds
of
Creatures
;
And
so
a
humane
body
is
the
body
of
a
man
,
one
that
is
verily
a
man
,
whether
sinful
and
mortal
,
or
not
so
,
either
the
one
or
the
other
.
And
so
the
Body
of
Adam
in
his
Innocency
was
humane
,
the
body
of
a
man
,
he
was
verily
man
,
yet
sinless
,
and
so
not
subject
to
or
in
a
state
of
Death
(
though
capable
of
becoming
Immortal
,
or
mortal
)
but
when
by
sinning
he
fell
from
God
,
then
he
became
sinfult
and
mortal
,
And
such
are
all
that
by
natural
propagation
come
from
him
,
as
of
and
from
him
while
in
this
body
not
changed
by
Death
,
yet
still
humane
,
the
nature
or
kinde
remains
though
degenerated
and
corrupt
;
God
made
man
upright
,
and
t
is
man
still
that
hath
sought
out
inventions
and
is
become
carnal
,
sold
under
sin
,
Ecles
.
7.
21.
with
Gen.
5.
1.
2.
and
Chap.
8.
21.
But
the
second
Adam
our
Lord
Jesus
Christ
is
not
a
carnal
,
but
Spiritual
man
,
even
from
the
first
of
his
being
made
man
,
for
though
his
Body
prepared
for
and
taken
by
him
when
the
word
was
made
flesh
,
was
humane
of
mankinde
,
and
so
he
was
a
very
man
,
Yet
he
came
not
by
propagation
from
Adam
,
but
though
made
of
a
woman
of
the
seed
of
Abraham
,
and
so
of
Adam
,
of
whom
Abraham
was
,
yet
it
was
in
a
supernatural
way
,
a
work
of
new
Creation
by
the
operation
of
the
holy
Ghost
in
the
womb
of
a
Virgin
that
had
not
known
man
,
and
was
holy
,
being
anointed
of
God
with
the
Holy
Ghost
,
and
power
even
in
and
from
his
conception
and
Birth
;
And
so
that
holy
thing
,
even
before
born
of
her
,
and
when
born
,
and
alwayes
without
sin
,
yet
not
Immortal
,
but
for
a
time
partakers
of
Flesh
and
Blood
,
as
the
Natural
Children
of
Adam
,
and
because
therein
he
was
made
subject
to
our
infirmities
that
came
on
us
naturally
,
or
as
a
natural
heritage
from
Adam
,
by
reason
of
sin
(
yet
without
sin
)
he
was
said
to
be
made
in
the
likeness
of
sinful
Flesh
,
and
his
body
might
be
said
in
some
sence
to
be
made
a
natural
body
(
as
being
partakers
with
us
of
Flesh
and
Blood
,
and
so
mortal
)
though
not
in
every
sence
or
in
a
full
sence
,
as
the
naturall
Children
of
Adam
are
.
Yet
to
esteem
him
sinful
Flesh
,
or
his
body
a
carnal
Body
,
even
then
when
he
was
on
Earth
partakers
of
Flesh
and
Blood
,
and
suffered
in
the
Flesh
,
we
account
blasphemie
;
much
more
to
esteem
his
raised
and
Glorified
body
in
Heaven
a
carnal
body
.
For
in
his
Resurrection
form
the
dead
,
all
that
weakness
and
mortality
of
the
Flesh
that
came
on
the
Nature
of
man
by
the
first
Adams
sin
and
fall
,
which
he
for
a
time
was
subject
to
,
in
being
partakers
with
us
of
Flesh
&
Blood
,
it
was
put
off
from
him
,
that
he
should
no
more
return
to
it
;
And
so
his
body
is
become
in
a
full
and
Glorious
sence
Spiritual
,
Gloriously
filled
with
the
Spirit
of
Life
and
Power
,
yea
Immortal
,
a
Glorious
body
,
he
being
therein
glorified
with
the
Fathers
own
self
,
and
all
by
vertue
of
that
his
once
suffering
for
our
sins
in
the
F●esh
,
in
which
he
shed
his
blood
,
and
therein
powered
out
his
Soul
unto
Death
,
laying
down
his
Natural
,
Mortal
,
and
Adam-like
Life
in
the
Flesh
,
that
he
might
take
it
again
in
the
Spirit
and
Glory
of
the
Father
,
by
which
he
was
quickened
,
raised
from
the
dead
,
now
no
more
to
return
to
corruption
.
Yet
still
this
raised
and
Glorious
body
is
humane
,
the
body
of
a
man
,
even
the
man
Christ
Jesus
having
Flesh
and
bones
,
hands
and
feet
,
which
by
way
of
distinction
from
others
,
and
eminency
above
them
,
is
called
his
fl●sh
and
his
bones
.
And
had
these
men
believed
either
the
great
Mystery
(
as
now
revealed
)
that
God
was
manifested
in
the
flesh
,
in
the
words
being
made
flesh
,
and
dwelling
amongst
men
,
or
the
Resurrection
of
the
body
of
Christ
that
dyed
,
they
would
neither
have
cavelled
at
the
denying
his
body
to
be
carnal
,
as
if
it
could
not
stand
with
the
acknowledgement
of
this
man
continuing
for
ever
,
nor
have
spoken
so
contemptuously
of
the
Glorious
body
of
Christ
;
And
so
neither
would
they
have
added
this
following
query
,
Is
not
a
fleshly
body
Carnal
?
To
which
we
further
Answer
.
1.
Fleshly
and
carnal
,
do
not
alwayes
signify
the
same
thing
in
Scripture
;
for
we
read
of
a
heart
of
flesh
,
and
fleshly
Tables
of
the
Heart
,
Ezek.
36.
26.
2
Cor.
3.
3.
whereby
fleshly
cannot
be
meant
carnal
,
but
tender
and
fit
to
receive
his
impression
or
writing
,
as
opposed
to
a
stony
,
hard
or
carnal
heart
.
And
though
sometimes
such
expressions
,
as
to
be
flesh
or
fleshly
named
after
it
,
may
be
used
to
signify
the
weakness
and
brittleness
of
the
outward
man
,
or
a
helpless
,
withering
,
worthlesse
and
decaying
state
(
which
may
stand
with
carnality
in
Scripture
sence
,
though
distinct
from
it
)
because
all
flesh
in
its
present
state
is
as
Grass
,
and
the
goodlinesse
thereof
as
the
flower
of
the
Field
fading
and
withering
,
but
the
word
of
the
Lord
that
was
made
flesh
,
who
is
the
spiritual
and
heavenly
man
,
and
he
abides
for
ever
;
Yea
though
also
sometimes
a
fleshly
Mind
and
fleshly
Lusts
are
equivalent
with
carnal
mindedness
and
lusts
,
as
Rom.
8.
5.
to
8.
Col.
2.
18.
1
Pet.
2.
11
▪
Yet
2.
To
have
flesh
and
to
be
fleshly
or
named
after
it
,
is
two
things
,
whether
we
take
flesh
as
signifying
the
outward
man
,
or
body
of
man
that
hath
flesh
and
bones
,
and
that
whether
as
natural
from
Adam
,
or
as
raised
from
the
dead
,
for
there
is
a
natural
body
,
and
there
is
a
spiritual
body
,
and
both
have
flesh
,
though
not
of
or
in
the
same
quality
,
or
if
we
take
flesh
as
Signifying
the
natural
Sinfulness
,
or
carnal
mind
,
as
the
word
is
used
for
both
,
yet
to
have
flesh
in
either
sence
,
and
to
be
fleshly
or
named
after
the
flesh
,
are
not
the
same
,
nor
alwayes
meeting
in
the
same
person
.
The
Apostles
did
live
and
walk
in
the
flesh
or
natural
body
,
yet
did
not
war
after
the
flesh
,
nor
was
fleshly
or
carnal
in
their
knowings
,
speakings
or
actings
,
2
Cor.
10.
3
,
4.
with
chap.
1
,
12
,
13
and
5.
16.
Gal
2
20.
with
Phil.
1
▪
2●
.
24.
and
yet
also
they
had
flesh
in
the
last
sence
,
even
natural
sinfulnesse
and
carnality
still
dwelling
in
them
,
in
their
flesh
,
members
or
outward
man
,
as
from
Adam
,
though
they
were
not
reckoned
after
it
,
nor
did
walk
in
or
after
it
,
but
did
mind
and
walk
in
and
after
the
spirit
,
and
so
were
not
carnal
but
Spiritual
.
And
if
to
have
flesh
and
to
be
fleshly
be
not
the
same
,
nor
doth
the
latter
at
all
necessarily
follow
upon
the
former
in
mortal
men
,
How
durst
these
men
speak
of
them
,
as
necessarily
one
in
him
who
is
raised
from
the
dead
in
the
Glory
of
the
Father
,
and
who
saw
no
corruption
,
as
if
his
having
flesh
and
bones
should
render
him
a
fleshly
man
or
body
;
but
that
they
are
vainly
puft
up
with
their
fleshly
mind
,
not
holding
the
head
,
&c.
Yea
3.
Neither
is
his
body
a
fleshly
body
,
nor
any
any where
by
us
or
the
Scripture
so
called
,
for
though
sometime
(
as
we
shewed
)
it
was
subject
to
the
weakness
and
infirmities
of
the
flesh
that
are
natural
to
us
from
fallen
Adam
,
and
so
in
some
sence
might
be
said
to
be
a
natural
body
,
though
he
was
therein
made
that
which
naturally
he
was
not
,
and
that
in
a
supernatural
way
(
as
aforesaid
)
and
was
therein
as
alwayes
perfectly
without
sin
,
yet
taking
part
with
us
of
flesh
and
blood
,
that
he
might
dye
our
death
,
&c.
as
before
is
hinted
,
yet
now
being
raised
from
the
dead
,
even
that
body
of
his
flesh
which
God
hath
raised
up
from
the
dead
is
now
in
Heaven
with
the
Father
,
a
spiritual
,
heavenly
and
glorious
body
,
so
as
yet
the
bodies
of
any
of
his
members
on
earth
are
not
;
But
their
bodies
also
that
now
are
vile
,
and
see
corruption
as
his
never
did
,
even
the
same
that
are
now
living
on
the
earth
or
sleeping
in
the
dust
,
shall
be
raised
by
him
in
the
first
Resurrection
at
his
appearing
,
not
carnal
bodies
or
vile
and
corruptible
as
now
they
are
,
but
fashioned
into
the
likeness
of
his
glorious
body
,
when
this
corruptible
shall
put
on
incorruption
,
and
this
mortal
immortality
.
Quest.
9.
Can
any
local
place
contain
that
Glory
which
Christ
had
with
the
Father
before
the
world
was
,
wherein
he
is
glorified
?
Ans.
Nay
,
but
the
heavenly
places
or
places
on
high
where
he
is
received
till
the
times
of
restitution
,
may
contain
his
Glorious
Body
,
though
they
cannot
contain
the
glory
wherewith
he
is
glorified
and
which
he
possesseth
therein
;
for
place
cannot
contain
infinite
power
,
wisdom
,
eternity
,
glorious
Majesty
,
&c.
The
heaven
&
heaven
of
heavens
cannot
contain
that
glory
of
the
Fathers
own
self
,
which
is
the
glory
that
Christ
had
with
him
before
the
world
was
,
and
wherewith
he
is
now
glorified
in
the
Body
of
his
flesh
(
how
much
less
can
earthen
Vessels
or
Clay
Tabernacles
contain
that
Glory
that
is
set
above
the
Heavens
)
we
say
the
heavens
cannot
contain
it
,
so
that
it
should
not
Shine
forth
and
operate
in
heaven
and
in
earth
,
and
in
all
places
,
yet
the
heaven
is
his
Throne
,
the
earth
his
footstool
,
yea
the
heaven
of
heavens
is
that
place
of
his
habitation
from
whence
he
beholdeth
all
things
and
doth
whatsoever
he
pleaseth
in
heaven
and
in
earth
,
and
in
all
places
,
1
Kings
8.
27
▪
Isa.
66.
1.
Eccles
5.
2.
Psal.
33.
13
,
14.
And
so
the
personal
body
of
Christ
in
which
he
bore
our
sins
on
the
Tree
,
being
now
raised
from
the
dead
,
is
received
and
taken
up
into
heaven
&
set
down
on
the
right
hand
of
the
Majesty
and
Power
of
God
in
the
heavens
,
and
not
now
on
the
earth
personally
,
yet
the
heavens
cannot
contain
his
Glory
from
Shining
forth
to
us
and
operating
in
and
with
us
,
and
in
all
things
and
places
in
the
influences
thereof
,
because
the
fulness
of
the
God-head
dwells
in
him
bodily
;
and
all
power
is
given
unto
him
in
heaven
and
in
earth
,
yea
because
he
is
in
heaven
with
the
father
,
therefore
he
is
able
to
fill
all
things
with
the
fruits
of
his
mediation
and
influences
of
his
power
,
for
if
he
were
now
on
earthor
had
not
been
received
up
into
heaven
&
set
down
on
the
right
hand
of
Majesty
,
upon
his
finishing
the
Works
the
Father
gave
him
to
do
on
earth
,
and
offering
up
that
spotless
body
of
his
flesh
to
God
,
he
could
not
have
been
such
a
Priest
,
and
such
a
mighty
King
of
Righteousness
,
Prince
and
Saviour
for
us
and
to
us
;
And
therefore
those
that
deny
his
being
in
heaven
in
that
body
of
his
flesh
,
his
now
glorious
body
(
in
which
he
is
the
head
)
distinct
from
every
body
and
spirit
of
his
members
,
and
as
their
fore-runner
entred
before
them
,
as
these
Spirits
in
all
their
discourse
and
perverse
disputings
against
it
(
at
least
privily
)
do
and
have
done
,
they
do
therein
as
much
deny
that
Jesus
is
the
Christ
,
and
so
are
the
great
lyars
,
and
Antichrists
foretold
to
come
in
the
last
dayes
that
deny
the
Father
and
the
Son
.
And
surely
in
frameing
this
query
to
that
purpose
,
not
onely
their
wicked
enmity
against
the
man
Christ
Jesus
as
in
the
former
appears
,
but
also
in
this
their
brutish
folly
(
to
which
God
justly
leaves
them
)
is
so
made
manifest
,
that
all
of
any
understanding
in
naturall
things
or
things
within
the
reach
of
mans
reason
,
may
easily
see
it
;
For
in
such
things
its
evident
,
not
onely
that
the
power
,
excellency
and
efficacy
of
some
man
or
men
on
earth
may
reach
much
further
then
his
personal
body
,
or
then
the
place
in
which
that
is
,
yea
the
farther
and
the
more
fruitfully
,
for
his
standing
or
abiding
in
some
one
place
,
where
he
may
be
more
profitable
and
fruitful
to
others
then
if
he
were
personally
with
them
,
according
to
which
our
Saviour
instructs
his
Disciples
in
the
necessity
and
usefulness
to
them
▪
ward
of
his
leaving
the
World
,
and
going
away
from
them
to
the
Father
,
to
appear
in
his
presence
,
and
stand
in
his
Name
for
our
help
,
John
14.
2.
3.
and
16.
7.
28
▪
with
Heb.
7.
&
8.
&
9.
&
4.
14.
&c.
1
John
2.
1
,
2.
But
farther
also
its
evident
to
all
that
know
anything
(
and
therein
may
be
also
some
resemblance
of
this
business
)
that
even
the
Visible
Sun
is
placed
in
the
firmament
to
run
and
keep
its
course
there
,
yet
those
heavens
cannot
contain
its
glory
that
it
should
not
Shine
to
us
and
have
its
effects
on
the
earth
,
nor
could
it
so
generally
Shine
and
have
such
Universal
influences
and
effects
,
if
its
body
were
not
set
or
placed
at
such
a
distance
from
us
.
Quest.
10.
Where
or
how
came
Christ
into
the
house
where
his
Disciples
were
met
after
his
Resurrection
,
the
doors
being
shut
?
John
20.
19.
26.
Have
not
some
of
you
said
,
that
then
his
body
being
spirituallized
it
glided
in
at
the
key
hole
of
the
door
,
for
so
it
hath
been
spoken
concerning
some
of
your
way
.
An.
This
hath
two
or
three
questions
in
it
,
the
two
first
are
foolish
and
unlearned
and
to
be
avoided
by
us
;
as
where
he
came
in
or
how
,
it
being
not
revealed
otherwise
or
farther
then
thus
;
That
the
same
Jesus
that
dyed
and
rose
,
did
,
when
his
Disciples
were
in
a
house
together
,
come
,
the
doors
being
shut
,
and
stand
in
the
midst
of
them
,
even
in
that
body
of
his
flesh
that
saw
no
corruption
,
having
flesh
and
bones
,
hands
and
feet
,
the
same
body
that
was
crucified
,
nailed
to
the
Cross
,
and
pierced
with
a
Spear
,
as
himself
then
did
expresly
demonstrate
to
Thomas
,
see
vers.
27.
This
revealed
we
believe
to
be
true
,
because
spoken
by
the
Truth
of
God
that
cannot
lie
;
But
where
or
how
he
came
in
further
then
revealed
in
his
Testimony
already
given
,
we
desire
not
to
be
wise
in
knowing
or
carnal
in
seeking
sensually
to
immagine
,
for
secret
things
belong
to
the
Lord
our
God
,
but
things
revealed
unto
us
,
&c.
Deut.
29.
29.
To
the
last
we
say
,
None
of
us
have
said
as
is
related
,
nor
matters
it
what
hath
been
said
concerning
some
of
our
way
,
that
's
not
the
onely
falshood
that
hath
been
forged
concerning
us
by
some
of
their
way
.
They
might
have
heard
such
imaginations
and
inquisitions
reproved
by
us
,
as
too
sensual
,
in
seeking
to
bring
down
the
great
things
in
the
Revelation
of
the
Mysterie
of
God
manifested
in
the
flesh
to
the
sensual
mind
or
comprehension
,
and
favouring
of
pride
and
vanity
of
mind
,
in
desiring
to
be
wise
above
what
is
written
,
and
so
we
still
look
upon
them
,
and
therefore
own
no
such
thing
.
But
believing
the
Scriptures
and
the
great
power
of
God
,
and
that
the
Body
of
the
Lord
Jesus
risen
from
the
dead
is
Glorified
with
the
Fathers
own
self
;
we
know
he
could
come
in
where
&
how
he
pleased
,
whether
there
was
any
such
way
for
him
or
no
,
and
needed
no
passage
to
be
opened
or
made
or
for
him
;
Yea
further
also
we
are
assured
,
that
even
the
Children
of
the
first
Resurrection
,
when
they
shall
attain
to
that
Resurrection
of
the
dead
,
and
have
their
bodies
that
now
are
vile
,
fashioned
into
the
likeness
of
his
Glorious
Body
;
they
in
those
very
bodies
b●ing
Spiritual
,
Immortal
,
Powerful
,
Incorruptible
shall
be
equal
to
the
Angels
,
who
cannot
be
hindred
from
passage
by
any
corruptible
things
,
as
Doors
,
Walls
or
the
like
,
but
can
make
their
own
passage
through
any
such
obstacles
,
more
easily
then
mortal
bodies
through
the
air
;
And
why
should
it
be
thought
a
thing
incredible
that
the
Creator
of
all
things
should
make
mans
nature
partaker
of
such
Glory
?
It
is
so
onely
to
the
sensual
and
carnally
minded
,
who
do
therefore
err
not
knowing
or
believing
the
Scripture
and
the
great
Power
of
God
.
And
that
these
are
such
appears
by
this
manner
of
questioning
;
Do
they
not
secretly
imply
in
this
question
,
that
such
a
thing
could
not
be
done
according
to
the
proper
and
natural
sence
and
import
of
the
words
,
unless
some
mortal
man
can
tell
where
or
how
?
And
do
they
not
therein
signifie
that
they
count
the
plain
sence
and
cleare
import
of
the
Evangelists
words
to
be
a
lye
?
And
that
either
Christ
had
not
a
Body
having
flesh
and
bones
after
his
Resurrection
as
himself
said
,
or
if
he
had
he
could
not
come
into
the
house
and
be
in
the
midst
of
them
,
the
doors
being
shut
?
and
so
by
rendering
the
expressions
of
the
Holy
Ghost
,
such
as
can
have
no
truth
in
them
in
their
litteral
sence
and
plain
import
,
but
are
rather
a
cunningly
devised
fable
,
they
would
insinuate
a
necessity
of
seeking
the
truth
in
some
fancied
moral
or
Allegorical
interpretations
of
theirs
.
Besides
,
they
intimate
pride
and
high
thoughts
of
themselves
,
for
sure
they
would
have
us
think
they
are
so
wise
above
what
is
written
that
they
can
answer
their
own
Querie
;
what
lesse
can
be
thought
in
their
thus
propounding
it
to
us
?
But
till
they
have
answered
the
Questions
put
to
Job
chap.
38.
we
will
not
believe
them
,
for
we
know
neither
they
nor
any
other
mortal
man
can
by
searching
find
out
the
Almighty
to
perfection
,
Job
11.
7
,
8.
nor
yet
find
out
the
Work
of
God
from
the
beginning
to
the
end
,
Eccles.
3.
11.
no
not
the
Works
of
God
done
under
the
Sun
,
Ecles
.
8.
17.
He
is
no
true
believer
on
God
,
that
will
believe
no
more
of
his
Works
then
he
can
tell
how
,
where
,
and
in
what
manner
they
were
done
,
and
he
is
foolish
and
proud
that
conceives
himself
able
to
demonstrate
to
reason
every
such
thing
in
every
Work
of
God
.
Quest.
11.
Whether
the
same
Christ
who
in
the
dayes
of
his
flesh
suffered
persecution
,
whose
body
was
subject
to
hunger
and
affliction
,
be
not
made
a
quickening
spirit
,
1
Cor.
15.
49.
and
yet
his
flesh
and
blood
is
so
nigh
to
every
true
believer
,
that
his
flesh
is
his
meat
indeed
,
and
his
blood
is
his
drink
indeed
,
&
c
?
Answ.
This
Question
also
may
be
divided
into
two
parts
.
1.
Whether
the
same
Christ
who
in
the
dayes
of
his
flesh
suffered
,
&c.
be
not
made
a
quickening
spirit
.
2.
The
following
part
is
in
the
form
of
a
proposal
,
yet
is
signified
to
be
part
of
their
question
,
by
the
interrogatory
point
,
it
is
thus
,
And
yet
his
flesh
and
blood
is
so
nigh
to
every
true
believer
,
that
his
flesh
is
his
meat
indeed
,
&
c
?
To
the
first
part
,
VVhether
the
same
Christ
,
&c.
be
not
made
a
quickening
Spirit
,
We
answer
,
Yea
he
is
,
or
rather
(
to
use
the
expression
of
the
Scripture
)
he
was
so
made
,
for
he
is
not
now
making
or
to
be
made
so
.
And
further
we
say
,
We
truly
believe
and
propofess
without
hidden
things
of
dishonesty
,
That
it
is
the
same
Christ
who
in
the
dayes
of
his
flesh
suffered
,
&c.
Now
that
was
the
word
made
flesh
,
and
so
Christ
of
the
fruit
of
Davids
Loyns
after
the
flesh
,
who
had
both
Spirit
and
Body
,
and
if
he
were
without
either
now
he
could
not
be
the
Christ
,
much
lesse
the
same
Christ
,
yea
the
Scripture
quoted
by
them
,
1
Cor.
15.
45.
saith
,
That
as
it
was
the
first
man
Adam
that
was
made
a
living
Soul
,
so
it
is
the
second
Adam
that
was
made
a
quickening
Spirit
.
And
therefore
as
the
first
Adams
being
made
a
living
Soul
,
hindred
not
his
having
a
natural
body
,
yea
it
was
the
man
that
was
made
so
;
so
neither
doth
the
second
Adams
being
made
a
quickening
Spirit
,
hinder
his
having
a
Spiritual
and
Glorious
Body
that
yet
hath
flesh
and
bones
,
yea
it
s
the
man
Christ
Jesus
the
second
Adam
,
Christ
,
of
the
fruit
of
Davids
loyns
after
the
flesh
,
that
was
made
both
Lord
and
Christ
,
and
so
a
quickening
Spirit
;
It
is
the
same
Jesus
that
suffered
,
&
so
in
the
same
body
in
which
he
once
(
not
onely
suffered
,
but
)
suffered
for
our
sins
and
bore
them
on
the
Tree
,
the
just
for
the
unjust
,
&c.
(
which
also
is
more
then
they
include
in
their
acknowledgement
of
his
Sufferings
)
it
is
this
Jesus
who
was
both
dead
and
buried
,
whom
God
hath
raised
up
and
made
both
Lord
and
Christ
.
They
would
seem
to
grant
that
the
same
Christ
who
in
the
dayes
of
his
flesh
suffered
,
&c.
is
made
a
quickening
spirit
,
yet
privily
deny
it
,
while
they
confesse
not
Jesus
to
be
the
same
and
very
Christ
that
was
so
made
,
which
they
do
not
while
they
acknowledge
him
not
to
be
so
made
in
the
same
body
of
his
flesh
in
which
he
once
so
suffered
;
For
the
Name
Jesus
alwayes
signifies
Christ
as
come
in
the
flesh
,
and
so
takes
in
that
body
of
his
flesh
,
upon
the
taking
whereof
that
Name
was
given
him
(
as
is
before
noted
)
yea
he
whom
God
hath
raised
from
the
dead
,
and
made
both
Lord
and
Christ
,
and
so
a
quickening
spirit
,
is
said
to
be
Christ
of
the
Seed
of
David
after
the
flesh
▪
Rom.
1.
3
4
with
Acts
2.
30.
36.
the
same
that
dyed
and
was
buried
,
1
Cor.
15
3.
4
45.
The
last
Adam
(
as
also
before
is
hinted
)
in
not
confessing
which
they
privily
deny
what
they
pretend
to
grant
,
and
their
seeming
grant
is
like
John
VVhiteheads
concerning
the
Resurrection
of
Christ
,
who
at
our
meeting
with
him
at
Gedney
,
pretended
to
believe
that
the
same
Christ
that
took
flesh
in
a
body
prepared
for
him
of
the
Seed
of
Abraham
and
David
,
and
in
that
body
served
and
suffered
for
at
a
time
,
that
the
same
Christ
was
raised
and
glorified
with
the
Fathers
own
self
;
And
yet
then
would
by
no
means
acknowledge
(
though
oft
intreated
and
urged
to
speak
plainly
to
the
Question
)
that
he
was
raised
and
did
live
again
,
and
continue
for
ever
in
the
same
body
in
which
he
so
served
and
suffered
,
or
that
the
same
body
that
then
once
in
the
last
ages
suffered
and
was
hung
on
the
Tree
,
was
raised
again
from
the
dead
,
and
is
now
alive
for
evermore
;
yea
at
last
he
deneyed
that
the
same
dead
bodies
of
men
that
dye
in
Adam
shall
be
raised
and
made
alive
again
from
the
dead
,
that
even
the
same
that
sleep
in
the
dust
of
the
earth
shall
come
forth
of
their
Graves
by
Christ
,
and
so
consequently
that
Christ
is
raised
;
for
if
the
dead
rise
not
,
then
is
not
Christ
raised
,
for
Jesus
Christ
was
dead
and
buried
,
as
before
we
have
shewed
.
So
then
their
immagination
or
meaning
in
this
equivocal
grant
appears
to
be
this
,
That
the
same
Christ
that
had
a
body
distinct
from
all
other
,
in
which
in
the
dayes
of
his
flesh
he
suffered
,
is
now
raised
,
ascended
,
and
gone
out
of
that
body
of
his
flesh
into
some
(
imaginary
)
spiritual
being
,
which
in
that
body
of
his
flesh
he
could
not
be
made
,
yet
that
in
that
his
spiritual
being
,
he
is
in
the
bodies
or
bodies
and
souls
of
divers
persons
,
working
,
doing
or
suffering
the
same
things
in
them
which
were
typically
or
as
a
Pattern
suffered
and
done
in
that
body
of
his
flesh
,
and
so
they
neither
confess
him
already
come
in
the
flesh
,
or
as
having
finished
that
his
coming
in
the
flesh
,
or
first
appearing
,
to
put
away
sin
by
the
sacrifice
of
himself
,
and
so
the
works
the
Father
gave
him
to
do
on
the
earth
,
in
that
his
once
suffering
for
sin
;
nor
do
they
confesse
,
yea
they
deny
Jesus
to
be
the
very
Christ
who
is
made
a
quickening
spirit
,
and
therefore
we
have
laid
down
our
answer
plainly
and
distinctly
,
that
it
s
not
onely
the
same
that
had
a
body
and
therein
once
suffered
,
but
also
that
it
s
he
in
the
same
body
of
his
flesh
in
which
he
once
suffered
for
sins
,
even
the
same
Jesus
whom
they
crucified
,
slew
and
hung
on
a
Tree
,
that
God
hath
made
the
Lord
and
Christ
,
and
so
a
quickening
spirit
,
and
have
explained
and
confirmed
our
answer
in
the
expressions
of
the
Scripture
quoted
by
them
,
that
its
the
last
Adam
,
&c.
(
of
which
they
take
no
notice
)
for
that
fully
shews
the
fulnesse
and
ungodlinesse
of
their
immagination
,
which
therefore
we
again
desire
the
Reader
to
mind
,
viz.
that
that
Scripture
,
1
Cor.
15.
45.
speaks
of
two
Adams
,
the
first
Adam
the
last
Adam
;
so
then
they
were
both
men
,
and
had
each
the
personal
body
of
a
man
,
when
those
things
there
spoken
of
were
verified
in
them
,
yea
so
expresly
called
;
vers.
47.
the
first
man
,
the
second
man
.
It
was
the
first
man
Adam
that
was
made
a
living
Soul
,
and
so
it
is
the
last
Adam
,
the
second
man
that
was
made
a
quickening
spirit
.
The
Lord
formed
the
body
of
the
first
Adam
of
the
dust
of
the
earth
,
and
then
breathed
into
his
nostrils
the
breath
of
life
,
Gen.
2.
7.
and
man
became
a
living
Soul
;
the
breath
of
Life
did
not
annihilate
the
body
formed
of
the
dust
,
but
enlive
and
quicken
it
,
by
possessing
it
and
defusing
it self
in
and
through
all
the
parts
and
members
of
it
,
so
that
that
breath
of
Life
and
the
body
of
the
man
united
,
the
man
became
a
Living
Soul
;
it
is
not
said
it
,
or
the
breath
of
life
became
so
,
but
the
man
,
upon
Gods
breathing
in
that
breath
of
life
,
he
,
even
the
first
man
Adam
became
a
living
Soul
;
And
had
he
abode
in
that
uprightnesse
and
innocency
in
which
he
was
made
,
he
might
have
lived
for
ever
;
but
as
there
was
then
none
dead
for
him
to
quicken
,
so
neither
was
he
fitted
for
such
a
work
,
so
that
when
he
(
this
first
man
Adam
)
not
keeping
his
first
estate
,
but
seeking
out
inventions
,
sinned
and
fell
from
God
under
the
Sentence
of
and
into
a
state
of
death
and
Separation
from
God
,
and
so
death
passed
upon
all
men
,
and
they
are
all
partakers
of
flesh
and
blood
,
forasmuch
as
all
have
sinned
in
that
offence
of
one
,
they
must
all
have
been
shut
out
and
perished
for
ever
in
that
losse
and
misery
,
if
God
had
not
found
out
and
prepared
a
second
man
Adam
and
made
him
a
quickening
Spirit
;
for
as
by
man
came
death
,
so
by
man
also
the
abolishing
of
and
resurrection
from
the
dead
,
such
was
mans
condition
by
reason
of
sin
entered
and
overspreading
the
nature
,
and
death
already
passed
on
him
in
the
Sentence
of
God
,
that
without
another
man
,
a
second
Adam
in
whom
Gods
Truth
might
be
fulfilled
and
his
Justice
satisfied
in
the
punishment
of
sin
&
death
of
the
sinner
,
and
through
whose
Sufferings
by
his
overcoming
death
,
the
Righteousnesse
of
God
might
appear
and
shine
forth
therein
,
we
could
not
have
been
quickened
or
made
alive
;
Therefore
for
the
recovery
of
fallen
man
,
that
he
might
not
be
utterly
expelled
or
shut
out
in
the
first
death
and
banishment
,
but
such
Redemption
wrought
and
obtained
for
him
,
that
through
the
Redeemer
he
might
be
saved
,
and
that
they
might
be
all
in
due
time
made
alive
or
raised
from
the
first
death
,
to
appear
before
the
judgement
Seat
of
their
Redeemer
,
therefore
God
found
out
and
prepared
a
second
Adam
,
and
made
him
a
quickening
spirit
.
Now
this
second
Adam
was
even
his
onely
begotten
Son
,
the
Word
that
was
in
the
beginning
with
God
,
and
so
before
the
first
Adam
,
and
he
by
whom
and
for
whom
the
first
Adam
and
all
things
were
made
that
were
made
,
the
proper
Lord
and
Heir
of
all
things
,
for
he
onely
was
able
and
meet
to
undertake
such
a
work
,
and
to
have
help
laid
upon
him
for
us
,
but
he
was
made
flesh
of
a
woman
,
and
so
made
man
,
the
second
Adam
in
the
fulnesse
of
time
once
in
the
end
of
the
World
,
and
that
by
a
wonderful
work
of
new
Creation
,
by
the
Grace
,
Gift
and
Appointment
of
the
Father
,
and
by
the
Operation
of
the
Holy
Ghost
(
as
is
foreshewed
)
and
so
was
the
Lord
from
Heaven
,
Heavenly
even
when
he
was
made
flesh
in
that
body
so
prepared
for
him
,
yet
very
Man
made
of
the
Seed
of
David
after
the
flesh
,
and
therein
partaker
with
us
of
flesh
and
blood
,
and
so
like
to
natural
&
fallen
sinful
men
,
from
birth
to
death
in
all
things
except
sin
;
This
second
man
,
the
last
Adam
,
because
he
so
humbled
himself
in
that
body
prepared
for
him
,
to
that
purpose
God
hath
raised
from
the
dead
and
exalted
with
his
Right
hand
,
and
Glorified
him
with
his
own
self
,
in
that
body
in
which
he
bore
our
sins
with
the
Glory
he
had
with
him
,
as
his
onely
begotten
Son
before
the
World
was
,
and
therein
actually
made
him
in
a
full
and
Glorious
sence
a
quickning
Spirit
,
to
quicken
and
raise
others
,
as
is
fore-shew'n
;
So
that
his
being
made
a
quickning
Spirit
,
no
more
Annihilates
his
risen
and
Glorified
body
,
having
flesh
and
bones
,
from
being
truly
a
living
,
Spiritual
,
and
personal
body
,
then
the
Breath
of
Life
did
Annihilate
the
first
Adams
body
;
yea
without
that
body
he
is
not
the
man
Jesus
Christ
,
us
he
is
affirmed
to
be
that
was
so
made
,
whereas
if
he
were
onely
a
Spirit
,
without
the
body
of
a
man
,
the
assertion
must
have
been
contrariwise
thus
;
He
that
was
the
last
Adam
,
is
now
the
quickening
Spirit
,
and
not
Adam
;
But
the
Text
serves
not
these
mens
turn
,
for
it
saith
,
The
first
man
Adam
was
made
a
living
Soul
,
the
last
Adam
(
who
is
also
called
the
second
man
,
ver.
47.
)
was
made
a
quickening
Spirit
.
Nor
was
,
or
is
there
any
other
man
made
a
quickening
Spirit
but
He
,
in
that
his
own
personal
body
onely
,
the
second
and
last
Adam
,
or
publick
man
,
who
being
made
perfect
through
sufferings
,
offered
up
himself
once
for
all
,
through
the
offering
up
of
which
body
of
Christ
we
are
sanctified
,
Heb.
10.
5.
10.
For
it
pleased
the
Father
that
in
all
things
he
might
have
the
preheminence
that
in
him
all
fulnesse
should
dwell
,
even
the
fulnesse
of
the
God-head
bodily
,
Col.
●
.
1●
.
19.
and
2.
9.
T
is
of
his
fulnesse
that
his
members
receive
,
and
that
of
this
measure
which
they
here
receive
from
him
,
they
have
it
in
earthen
vessels
,
and
though
by
what
they
receive
from
him
,
and
are
made
in
him
,
their
spirit
is
made
alive
for
Righteousnesse
sake
,
yet
the
body
is
still
dead
because
of
sin
,
and
so
vile
while
in
this
Mortal
state
,
that
is
,
while
not
changed
in
the
natural
&
bodily
Death
,
that
in
the
Resurrection
it
may
be
fashioned
into
the
likenesse
of
his
Glorious
body
,
John
1.
14.
16.
18.
2
Cor.
4.
7.
Rom.
8.
10.
2
,
.
Col.
3.
3
,
4.
Phil.
3.
2.
The
second
part
further
shews
their
Ignorance
,
and
being
void
of
judgement
in
the
things
about
which
they
query
,
as
also
their
sensualnesse
not
having
the
Spirit
.
1.
Their
Ignorance
and
being
void
of
Judgement
appeares
in
their
saying
,
and
yet
,
&c.
Or
notwithstanding
that
he
is
made
a
quickening
Spirit
,
yet
his
flesh
and
blood
is
so
nigh
to
every
true
believer
,
that
his
flesh
is
his
meat
indeed
,
&c.
In
this
saying
,
and
yet
,
they
imply
that
his
being
made
a
quickening
Spirit
renders
it
more
difficult
to
understand
that
his
flesh
should
be
meat
indeed
,
and
his
blood
drink
indeed
,
whereas
our
Saviour
when
he
had
affirmed
his
flesh
to
be
meat
indeed
,
and
his
blood
to
be
drink
indeed
,
and
some
thought
it
a
hard
or
difficult
saying
,
John
6.
55.
60
,
&c
That
he
might
demonstrate
,
and
make
it
more
easie
to
their
understandings
,
he
saith
,
what
and
if
ye
shall
see
the
Son
of
Man
ascend
up
where
he
was
before
;
It
is
the
Spirit
that
quickeneth
,
the
flesh
profiteth
nothing
,
the
words
that
I
speak
unto
you
,
they
are
Spirit
,
and
they
are
Life
,
in
all
which
he
signifies
(
as
is
more
fully
opened
by
the
Apostles
,
after
his
having
finished
the
works
the
Father
gave
him
to
do
on
the
Earth
)
that
even
the
flesh
of
Christ
(
as
in
its
mortal
state
)
and
so
all
his
abasement
and
sufferings
for
us
in
the
flesh
could
not
have
profited
us
,
and
so
not
have
been
bread
of
life
for
us
,
if
he
in
the
same
body
of
his
flesh
,
the
Son
of
Man
had
not
risen
from
the
dead
,
ascended
,
and
offered
up
himself
to
his
Father
,
in
and
by
the
Power
of
the
Eternal
Spirit
,
according
to
that
,
1
Cor.
15.
If
Christ
had
not
risen
from
the
dead
,
even
Jesus
Christ
,
of
the
seed
of
David
after
the
flesh
,
that
was
dead
and
buried
,
we
had
been
yet
in
our
sins
,
and
the
Preaching
of
him
,
and
Faith
in
him
had
been
vain
;
But
he
being
in
due
time
,
by
means
of
his
once
suffering
in
the
flesh
for
sins
,
quickened
raised
from
the
dead
,
and
Glorified
by
the
Power
of
the
Eternall
Spirit
,
and
so
made
a
quickening
Spirit
;
He
therefore
in
that
body
of
his
flesh
which
saw
no
corruption
,
and
so
his
once
suffering
in
the
flesh
for
sin
,
by
means
of
which
he
was
so
Glorified
,
is
spiritual
meat
indeed
,
the
Bread
of
Life
,
and
was
vertually
so
before
,
but
is
now
fully
made
so
for
us
,
and
also
manifested
so
to
us
by
that
Spirit
that
raised
him
from
the
dead
,
breathing
in
,
and
present
with
the
Preaching
of
his
Crosse
,
in
which
Preaching
the
preciousnesse
of
his
Crosse
is
commended
,
in
this
,
that
he
that
suffered
is
raised
and
Glorified
in
the
same
body
,
and
now
appearing
in
the
presence
of
God
for
us
,
by
vertue
of
which
it
is
made
in
the
Preaching
of
it
Bread
of
Life
indeed
,
and
so
his
words
declaring
him
that
once
suffered
in
the
flesh
to
be
so
raised
,
and
glorified
(
as
aforesaid
)
are
Spirit
,
and
life
,
as
also
Rom.
10.
9.
These
men
therefore
are
of
no
Judgement
concerning
the
Faith
,
forasmuch
as
that
which
our
Saviour
gives
as
the
Reason
▪
why
his
flesh
is
meat
indeed
,
and
his
Blood
drink
indeed
,
namely
that
God
would
give
him
Glory
as
the
fruit
of
it
;
they
imply
at
least
as
a
thing
rendering
it
more
hard
to
be
understood
,
yea
secretly
they
imply
it
as
a
reason
against
the
understanding
Christs
flesh
,
and
Christs
blood
(
that
is
meat
indeed
and
drink
indeed
)
according
to
the
plain
import
of
his
words
And
so
in
this
implication
they
signifie
,
not
onely
(
as
we
have
noted
of
them
upon
the
first
part
of
this
question
)
that
in
his
being
made
a
quickning
Spirit
,
they
fancy
a
nullifying
of
the
real
being
of
that
Body
of
his
flesh
in
which
they
grant
he
once
suffered
,
but
also
that
by
his
flesh
and
his
blood
which
is
meat
and
drink
indeed
,
they
mean
not
that
flesh
once
given
for
the
life
of
the
World
,
nor
that
blood
once
shed
for
the
Remission
of
sins
,
or
his
once
suffering
in
the
flesh
,
to
the
sheding
of
his
blood
,
as
also
more
plainly
appears
in
their
next
question
.
2.
Their
sensuality
,
not
having
the
Spirit
,
appeares
(
at
least
if
we
consider
their
sence
of
its
being
nigh
,
)
in
their
saying
,
that
the
flesh
and
blood
of
Christ
is
so
nigh
to
every
true
beliver
,
that
his
flesh
is
his
meat
indeed
,
&c.
In
which
they
imply
,
that
it
cannot
be
meat
to
them
,
and
so
not
fed
upon
by
them
,
except
nigh
to
them
,
and
explain
not
themselves
in
what
sence
they
mean
nigh
,
which
had
been
very
needfull
in
such
a
case
,
when
they
lay
so
much
stress
upon
its
being
nigh
,
especially
seeing
the
expressions
are
not
found
in
the
Scripture
,
that
the
flesh
and
blood
of
Christ
is
nigh
to
every
true
believer
,
much
less
,
that
its
being
nigh
is
the
cause
of
its
being
meat
and
drink
unto
them
,
the
Scripture
saith
that
the
word
of
Faith
which
the
Apostles
preached
,
the
Preaching
of
the
Crosse
,
declaring
Christ
to
be
risen
from
the
dead
,
was
made
nigh
to
them
in
and
through
the
Preaching
of
it
,
even
so
in
their
mouth
and
and
in
their
heart
,
that
it
might
be
believed
and
confessed
by
them
,
but
he
saith
not
that
the
flesh
and
blood
of
Christ
was
nigh
to
every
true
believer
,
yea
doubtlesse
,
even
that
flesh
and
blood
of
Christ
vertually
,
of
which
our
Saviour
speaks
,
was
meat
and
drink
indeed
Spiritually
and
by
Faith
to
Abraham
and
other
true
believers
in
Moses
and
the
Prophets
times
,
and
yet
they
received
not
the
promises
in
which
they
were
actually
brought
forth
and
manifested
,
but
saw
them
afar
off
and
rejoyced
in
them
;
We
say
therefore
,
seeing
the
expressions
are
not
found
in
the
Scripture
,
there
was
the
more
need
for
them
to
have
explained
in
what
sence
they
mean
,
that
it
is
so
nigh
them
,
which
though
they
do
not
,
yet
the
whole
question
compared
with
the
former
,
(
yea
the
following
Question
more
clearly
)
shewes
their
meaning
to
be
,
that
except
the
flesh
and
blood
of
Christ
be
nigh
them
,
as
to
time
and
place
,
in
a
present
sencible
being
,
it
cannot
be
meat
&
drink
indeed
to
them
;
By
which
it
appears
,
that
that
which
they
mean
by
the
flesh
and
blood
of
Christ
,
which
is
meat
and
drink
to
the
believer
,
it
is
something
alwayes
in
a
present
&
sencible
being
nigh
to
,
with
,
and
in
them
,
in
which
they
shew
themselves
sensual
,
not
having
the
Spirit
,
living
by
sence
and
not
by
Faith
,
which
is
the
evidence
of
things
not
seen
,
as
also
the
ground
or
confidence
of
things
hoped
for
.
We
shall
here
therefore
for
the
help
of
others
,
and
that
none
may
be
beguiled
with
inticing
words
,
positively
assert
,
and
shew
by
the
Scriptures
,
1.
What
is
meant
by
Christs
Flesh
,
and
Christs
Blood
,
that
is
meat
and
drink
indeed
.
2.
How
or
wherein
that
was
actually
so
made
,
and
from
what
reason
it
is
evidenced
to
be
such
meat
and
drink
indeed
.
3.
How
and
by
what
means
it
is
brought
to
us
,
that
it
may
be
fed
on
by
us
.
1.
By
his
flesh
and
his
blood
when
mentioned
together
,
and
so
by
each
and
either
of
them
,
when
expressed
by
it self
,
as
the
Bread
or
Drink
of
Life
is
meant
Jesus
Christ
and
him
crucified
,
himself
as
come
in
the
flesh
,
and
having
finished
the
the
works
the
Father
gave
him
to
do
on
the
Earth
,
in
his
whole
abasement
,
and
humiliation
in
which
he
once
suffered
for
sins
,
the
Just
for
the
unjust
,
that
he
might
bring
us
to
God
;
Our
Saviour
comprehends
both
his
flesh
,
that
is
meat
indeed
,
and
his
blood
,
that
is
drink
indeed
,
in
those
sayings
,
the
Bread
of
God
is
he
which
cometh
down
from
Heaven
,
and
giveth
life
unto
the
World
.
I
am
the
living
Bread
that
came
down
from
Heaven
,
and
the
Bread
which
I
will
give
,
is
my
flesh
,
which
I
will
give
for
the
life
of
the
World
,
John
6.
33.
48.
50
,
51.
Whence
also
both
the
eating
and
drinking
in
the
Supper
of
the
Lord
is
appointed
to
be
done
in
remembrance
of
him
.
Now
remembrance
implyes
something
actually
done
,
finished
and
passed
through
in
and
by
him
(
as
he
is
the
object
of
remembrance
)
which
is
therefore
alwayes
to
be
remembred
,
because
of
its
infinite
and
abiding
vertue
,
and
usefulnesse
,
(
he
being
by
means
thereof
made
both
Lord
and
Christ
)
and
so
that
which
is
remembred
,
and
shewed
forth
,
is
the
Lords
death
,
the
whole
abasement
,
humiliation
,
and
sufferings
sustained
and
finished
by
him
in
that
body
of
his
flesh
,
the
Crosse
of
Christ
,
with
the
glorious
ends
,
vertues
,
and
preciousnesse
thereof
,
1
Cor.
11.
24
,
25
,
26.
Therefore
the
whole
Gospel
of
Christ
is
called
the
preaching
of
his
Crosse
,
even
of
Christ
crucified
,
1
Cor.
1.
17.
18.
23.
and
2.
2.
Yet
in
the
distinct
mention
of
his
flesh
and
his
blood
,
there
is
some
distinct
considerations
of
him
,
and
him
crucified
,
or
of
the
Crosse
of
Christ
(
as
he
is
so
,
and
by
means
thereof
the
Bread
of
God
)
signified
to
us
;
And
that
both
in
his
Humiliation
and
sufferings
,
and
in
the
ends
of
them
,
and
their
powerful
efficacy
with
the
Father
to
those
ends
for
us
.
First
,
Distinct
things
considerable
in
his
Humiliation
and
sufferings
for
us
,
and
so
by
his
flesh
,
as
distinguished
from
his
blood
is
meant
,
His
whole
abasement
in
being
made
flesh
,
and
sufferings
in
the
flesh
,
unto
the
shedding
his
blood
,
or
laying
down
his
Life
,
even
all
that
sustained
and
endured
by
him
in
the
dayes
of
his
flesh
,
or
weaknesse
,
for
he
was
crucified
through
weaknesse
of
which
he
was
made
partaker
,
that
therein
he
might
be
capable
of
suffering
and
dying
our
death
,
as
well
as
that
he
might
bear
our
infirmities
and
sorrowes
.
And
so
his
taking
mans
Nature
or
kind
,
in
being
made
flesh
of
a
woman
,
so
as
in
that
preparation
of
his
Body
,
he
took
part
of
flesh
and
blood
,
like
as
the
Children
of
men
are
partakers
of
it
,
as
the
fruit
of
sin
,
and
so
was
made
in
the
likenesse
of
sinful
flesh
,
subject
to
all
our
infirmities
that
came
on
us
by
reason
of
sin
,
yet
without
sin
in
that
body
of
his
flesh
,
therefore
his
flesh
so
prepared
,
and
given
him
of
the
Father
,
was
meet
to
be
given
by
him
for
the
Life
of
the
World
,
whereas
in
our
flesh
,
as
we
are
partakers
of
it
in
its
mortal
state
,
there
dwells
no
good
thing
,
therefore
nothing
that
can
be
done
or
suffered
by
us
in
our
flesh
is
in
it self
clean
or
meet
to
be
offered
in
sacrifice
to
God
;
But
his
flesh
as
distinguished
from
,
and
in
some
sence
opposed
to
our
flesh
,
as
we
in
our
particular
persons
are
partakers
of
it
,
and
so
his
humbling
himself
to
be
made
flesh
in
the
likenesse
of
our
sinfull
flesh
,
and
to
come
as
a
weak
and
dispicable
man
in
the
form
of
a
Servant
,
and
being
therein
made
a
man
of
sorrows
,
and
acquainted
with
griefs
,
and
giving
his
flesh
to
be
broken
,
bruised
,
torn
,
wounded
,
and
pierced
for
our
transgressions
,
this
is
that
which
God
hath
accepted
,
and
therefore
crowned
him
with
this
Honour
,
when
made
flesh
,
and
in
that
body
of
his
flesh
lower
then
the
Angels
,
even
partaker
with
us
of
flesh
and
blood
,
that
his
sufferings
unto
death
and
so
his
death
in
the
flesh
should
be
by
the
Grace
of
God
for
every
man
,
therefore
his
flesh
is
meat
indeed
for
us
,
even
his
flesh
given
for
the
Life
of
the
World
,
his
body
given
and
broken
for
us
,
and
so
alwayes
to
be
remembered
,
and
fed
upon
by
us
,
Luke
22.
19.
1
Cor.
11
24.
John
.
6.
5●
.
Again
,
by
his
Blood
,
as
distinguished
from
his
flesh
,
is
meant
that
blood
of
his
Crosse
,
which
was
shed
for
us
for
the
Remission
of
sins
,
Col
▪
●
.
14.
20.
Mat.
26.
28.
Not
only
nor
so
directly
his
being
sometime
partakers
of
material
and
mortal
blood
in
that
body
of
his
flesh
,
that
is
included
in
the
forementioned
sence
of
his
flesh
,
as
distinguished
from
his
blood
,
and
when
mentioned
together
with
it
(
such
blood
being
in
and
with
his
flesh
,
all
the
dayes
of
his
mortallity
,
untill
his
death
,
in
which
it
was
so
fully
shed
forth
and
powered
out
,
that
water
followed
)
but
by
his
blood
as
distinct
from
his
flesh
is
directly
,
meant
his
humbling
himself
to
that
death
in
the
finishing
of
his
sufferings
,
wherein
that
blood
,
in
which
was
his
natural
life
in
the
flesh
,
as
of
man
was
shed
,
and
so
therein
his
Soul
,
or
Life
in
the
flesh
powered
out
,
yeilded
up
,
and
laid
down
for
our
sins
,
that
were
caused
to
meet
together
upon
him
,
that
so
he
might
by
means
of
that
his
death
in
the
flesh
,
take
his
Life
again
in
the
Power
of
God
,
and
live
for
ever
in
the
Glory
of
his
Father
,
even
in
that
raised
body
of
his
flesh
.
And
this
is
very
usual
in
the
Scripture
,
by
blood
,
to
signifie
the
shedding
of
blood
to
Death
,
or
the
natural
and
bodily
death
by
any
other
means
,
so
Abels
death
by
Cain
,
called
his
blood
,
Gen.
4.
10.
with
Heb.
12.
24.
So
Naboths
death
by
stoning
called
his
blood
,
2
Kings
9.
2●
.
&
generally
the
Martyrdom
and
death
,
of
the
Servants
of
God
for
his
sake
,
2
Kings
9.
7.
Deut.
32.
43.
Psal.
72.
14.
with
Psal.
116.
15.
Yea
the
natural
or
bodily
Death
,
however
it
come
on
a
man
,
is
called
his
blood
,
Psal.
30.
9.
Heb.
12.
4.
So
also
that
by
Christs
own
blood
,
the
blood
of
his
Crosse
,
by
which
peace
was
made
,
Redemption
obtained
,
and
so
by
which
he
entered
into
Heaven
it self
,
and
so
by
the
Spirituall
sprinkling
of
which
in
the
Preaching
of
the
Crosse
he
purgeth
the
conscience
,
is
meant
his
Death
,
his
shedding
of
his
blood
,
his
once
suffiring
even
to
the
death
of
the
Crosse
,
his
being
put
to
death
in
the
flesh
;
see
it
in
the
foreceited
Scriptures
,
Col.
1.
14
20.
Mat.
26.
28.
with
Phil.
2.
8.
1
Pet.
2.
24
and
3.
18.
so
also
in
Heb
9.
2.
14.
with
ver.
15
,
16.
22.
26.
Again
,
Secondly
,
By
the
distinct
mention
of
his
flesh
and
blood
is
signified
some
distinct
considerations
of
the
ends
and
powerfull
efficacies
of
his
own
suffering
in
that
body
of
his
flesh
for
our
sins
.
As
,
1.
For
making
peace
and
atonement
with
God
for
our
sins
,
in
which
we
have
all
sinned
in
the
disobedience
of
one
,
and
in
which
we
are
from
thence
become
altogether
filthy
,
and
as
such
justly
banished
,
and
dead
at
Law
,
and
so
it
s
said
,
he
gave
his
flesh
for
the
life
of
the
World
,
and
by
suffering
the
judgement
of
this
World
,
and
being
made
a
Curse
for
us
,
he
hath
abolished
death
,
obtained
a
Redemption
,
and
release
of
mankinde
from
under
the
power
of
that
judgement
that
came
on
all
in
and
by
the
first
man
Adam
,
and
so
from
the
curse
of
the
Law
,
to
be
under
his
dispose
and
judgement
,
by
whom
the
Kingdom
of
God
is
brought
unto
us
,
that
through
him
we
might
be
saved
;
As
the
offence
of
one
was
unto
all
to
condemnation
,
so
the
Righteousnesse
of
one
,
in
laying
down
his
Life
that
he
might
take
it
again
,
is
unto
all
to
Justification
of
Life
from
under
the
power
of
the
first
death
and
banishment
,
that
they
may
not
perish
therein
,
or
be
held
out
from
God
thereby
:
but
that
they
might
live
to
him
that
dyed
for
them
,
and
rose
again
,
Rom.
5.
18.
2
Cor.
5.
1●
,
15.
19.
Col.
1.
20.
John
6.
51.
and
12.
31
,
32.
Gal.
3.
13.
11.
His
shedding
of
his
blood
,
laying
down
his
Life
,
or
powering
out
his
Soul
unto
death
for
our
sins
,
was
also
to
obtaine
into
himself
for
us
a
better
life
,
yea
better
then
that
we
lost
in
the
first
Adam
,
even
Eternal
Life
;
Yea
all
fulnesse
of
all
things
pertaining
to
life
and
Godlinesse
,
even
the
fulnesse
of
the
Godhead
bodily
,
that
of
his
fulnesse
we
might
receive
.
And
so
the
immeasurable
fulnesse
of
that
Holy
and
Eternal
Spirit
,
to
rest
upon
him
in
that
body
in
which
he
so
suffered
,
that
he
should
Teach
sinners
in
the
way
,
and
guide
the
meek
in
Judgement
;
Yea
further
,
he
hath
by
his
blood
,
or
by
means
of
that
his
death
which
was
for
the
Redemption
of
the
Transgressions
under
the
first
Testament
,
obtained
plentious
and
Eternal
Redemption
,
even
the
forgivenesse
of
such
sins
as
are
after
the
similitude
of
Adams
transgression
,
he
hath
received
power
in
the
name
of
the
Father
,
and
as
the
fruit
of
his
sufferings
,
to
take
away
such
sins
by
his
dayly
appearing
in
the
presence
of
God
for
us
,
and
so
all
such
gifts
as
may
serve
for
the
good
of
the
Rebellious
while
it
is
to
day
,
for
forbearing
and
renewing
mercies
to
them
,
that
yet
through
him
they
might
be
saved
,
and
that
he
might
be
just
,
and
the
Justifier
of
him
that
believeth
in
Jesus
even
from
such
sins
,
yea
from
all
things
from
which
they
could
not
be
justified
by
the
Law
of
Moses
;
And
so
he
is
a
Saviour
from
the
wrath
to
come
,
being
now
by
means
of
his
death
,
a
Mediator
and
propitiation
for
such
sins
as
deserve
it
,
John
17.
4
,
5.
1
John
5.
11.
Heb.
9.
12.
Col.
1.
14.
19.
and
2.
9.
Acts
2.
33.
Psal.
68.
18
,
19.
with
Ephes.
4.
8.
10.
Heb.
9.
15.
1
Thes.
1.
10.
1
John
2.
2.
He
was
bruised
,
wounded
,
and
put
to
death
in
the
body
of
his
flesh
for
our
transgressions
,
that
through
death
he
might
abolish
death
in
his
Resurrection
,
and
make
such
peace
and
healing
for
us
,
that
through
him
we
might
be
delivered
and
saved
,
that
were
all
our
life
time
through
fear
of
death
subject
to
bondage
;
Yea
therefore
,
also
he
shed
his
blood
and
powered
out
his
Soul
unto
death
,
that
he
might
by
vertue
thereof
obtaine
and
receive
into
himself
a
better
even
Eternal
life
for
us
,
with
all
such
gifts
for
men
,
yea
for
the
Rebellious
also
,
as
was
needful
,
that
yet
while
it
is
to
day
they
might
be
brought
back
to
God
,
and
that
he
might
be
able
to
save
to
the
utmost
them
that
come
to
God
by
him
.
2.
This
his
flesh
and
his
blood
was
evidenced
to
be
meat
indeed
,
and
drink
indeed
for
men
spiritually
to
feed
upon
,
by
the
Resurrection
of
Christ
from
the
dead
,
and
his
offering
up
his
spotlesse
body
a
Ransom
or
price
of
Redemption
once
for
all
,
as
being
made
perfect
through
sufferings
,
and
his
being
accepted
,
and
set
down
on
the
Right
hand
of
God
,
and
Glorified
with
the
Fathers
own
self
,
Immeasurebly
filled
with
all
gifts
in
the
man
for
men
,
(
as
before
we
have
shewed
)
all
as
the
fruit
of
his
precious
blood
,
sufferings
and
death
;
Yea
therein
was
he
,
and
so
his
past
and
finished
,
sufferings
actually
and
fully
made
,
and
mightily
declared
to
be
such
bread
of
Life
;
For
if
he
had
not
rose
and
revived
or
lived
again
in
the
same
body
in
which
he
bore
our
sins
,
to
offer
himself
to
God
in
Heaven
it self
,
and
there
to
appear
in
his
presence
for
us
,
his
flesh
could
have
profited
us
nothing
,
but
now
its
profitable
to
all
things
;
If
he
had
been
still
and
often
suffering
for
sins
,
or
could
die
,
or
shed
blood
any
more
,
then
had
there
been
no
such
vertue
in
that
which
he
hath
already
done
,
if
therein
he
had
not
finished
the
works
of
abasement
,
and
blood-shedding
the
Father
gave
him
to
do
on
the
Earth
,
and
thereby
obtained
the
Resurrection
,
and
Glory
of
Eternal
Redemption
,
and
Life
in
himself
for
us
,
we
had
been
yet
in
our
sins
,
and
the
Preaching
of
his
Crosse
and
Faith
therein
had
been
vain
,
which
is
not
in
blood
now
shedding
,
but
shed
,
the
sufferings
,
and
Death
finished
and
past
,
as
to
the
acting
,
or
actuall
bearing
or
sustaining
them
,
but
God
hath
raised
him
from
the
dead
,
and
given
him
Glory
,
because
he
so
humbled
himself
,
&
c.
That
by
him
our
Faith
and
hope
might
be
in
God
,
and
so
the
vertue
or
preciousnesse
of
his
blood
,
the
love
testified
in
it
,
the
peace
made
,
and
Redemption
obtained
by
it
remaines
ever
with
the
Father
for
us
,
treasured
up
in
him
,
even
in
that
his
now
Glorious
body
in
which
he
once
suffered
for
our
sins
,
that
in
his
name
it
may
be
Spiritually
shed
forth
upon
us
,
which
precious
vertues
and
fruits
of
his
blood
may
be
also
called
his
blood
in
a
like
sence
,
as
the
water
fetcht
out
of
the
well
of
Bethlehem
with
the
jeopardy
of
their
lives
that
fetcht
it
is
called
the
blood
of
those
men
,
2
Sam.
23.
15
,
16
,
17.
And
as
that
which
is
bought
with
a
mans
money
may
be
called
his
money
,
yea
his
having
obtained
by
shedding
his
blood
the
Spirit
of
life
in
the
man
more
excellent
in
degree
then
the
breath
of
Life
first
breathed
into
Adam
,
with
all
power
,
Authority
,
and
fitnesse
to
send
forth
thereof
to
men
,
and
having
also
confirmed
the
Precious
promises
of
it
in
his
blood
;
This
his
fulnesse
and
fitnesse
to
dispence
is
Wine
mingled
,
and
so
that
Spirit
powered
forth
in
and
with
the
Preaching
of
his
Crosse
,
opening
and
making
known
his
words
,
is
drink
indeed
,
John
6.
27.
to
the
end
.
with
Prov.
9.
Jer.
15.
16.
Psal.
119.
103.
And
may
be
called
his
blood
,
as
being
the
precious
fruit
of
it
,
but
still
that
which
Originally
and
properly
beares
that
Name
,
and
from
whence
such
precious
fruits
of
it
may
be
also
so
called
,
is
as
before
,
that
blood
,
blood-shedding
or
Death
of
his
Crosse
,
and
that
being
the
Root
and
foundation
of
all
these
precious
fruits
,
is
the
drink
indeed
,
the
bottom
,
matter
of
all
Spiritual
quickenings
and
retreshings
,
because
by
means
of
it
Christ
is
raised
and
Glorified
in
the
man
for
men
,
and
made
such
a
quickning
Spirit
,
as
hath
been
shewed
before
,
therefore
we
shall
add
no
more
to
it
here
.
3.
This
is
brought
to
us
,
that
it
may
be
Spiritually
fed
on
by
us
,
not
in
the
material
or
sencible
being
of
that
flesh
and
blood
in
us
,
or
sencibly
nigh
to
us
,
nor
in
a
dayly
coming
in
the
flesh
,
and
so
suffering
for
sin
,
and
offering
himself
often
,
either
within
us
,
or
without
&
before
us
,
that
we
might
be
eye
witnesses
of
these
things
,
as
those
that
lived
in
the
dayes
of
his
flesh
,
or
being
manifested
in
the
flesh
were
;
For
then
must
he
often
have
suffered
from
the
foundation
of
the
World
,
but
now
once
in
the
end
of
the
World
hath
he
appeared
to
put
away
sin
by
the
Sacrifice
of
himself
,
he
once
suffered
and
died
for
sin
,
and
can
die
no
more
,
either
in
his
own
Person
,
or
for
sin
,
and
for
the
putting
away
sin
in
any
other
person
;
But
that
which
he
hath
already
done
and
compleated
in
himself
by
means
thereof
is
brought
to
us
by
the
evidence
and
demonstration
of
the
Spirit
in
the
Gospel
,
and
other
witnesses
of
his
goodnesse
and
Name
given
us
,
in
which
he
that
was
dead
is
witnessed
by
means
thereof
to
be
alive
for
ever
▪
more
,
and
appearing
in
the
presence
of
God
for
us
;
Therefore
it
s
said
,
that
he
gave
himself
a
Ransom
once
for
all
,
not
that
he
should
offer
himself
often
,
or
any
more
,
but
to
be
testified
in
due
time
in
what
he
hath
already
done
,
and
is
become
thereby
,
or
that
he
should
now
be
a
Testimonie
thereof
to
men
,
and
of
the
Grace
and
Glory
of
the
Father
therein
,
1
Tim.
2.
6.
So
that
now
for
the
making
us
partakers
of
the
blessed
benefit
,
and
fruit
of
what
he
hath
done
and
is
become
for
us
,
he
is
not
doing
the
same
things
over
again
once
finished
on
the
Earth
;
But
first
executing
the
office
of
an
Apostle
,
Messenger
,
or
Preacher
of
the
peace
that
ho
hath
made
thereby
,
therein
shewing
his
sulnesse
and
fitness
for
us
by
means
thereof
,
and
commending
the
Grace
of
God
through
it
,
and
then
also
executing
the
Office
of
a
great
high
Priest
,
appearing
in
the
presence
of
God
for
us
,
that
we
may
not
fail
of
his
Grace
through
our
manifold
weaknesse
&
follies
;
But
still
,
that
his
appearing
there
as
a
Priest
and
Advocate
,
and
so
as
the
propitiation
for
our
sins
,
is
by
vertue
of
and
with
that
one
offering
of
his
one
body
perfected
through
sufferings
once
for
all
,
whence
we
are
exhorted
to
consider
the
Apostle
and
high
Priest
of
our
profession
Christ
Jesus
,
who
was
faithfull
to
him
that
appointed
him
,
even
in
the
finishing
those
works
,
of
which
he
is
an
Apostle
to
us
,
and
by
which
he
is
an
high
Priest
for
us
,
and
that
laid
down
as
the
ground
of
our
confidence
of
his
goodness
and
faithfulness
in
what
remains
,
Heb.
3.
And
so
(
as
we
have
before
hinted
)
the
Scripture
saith
not
,
as
these
men
,
that
the
flesh
and
blood
of
Christ
is
nigh
them
,
but
the
word
of
Faith
which
declares
it
and
its
vertues
and
efficacies
with
the
Father
,
in
shewing
himself
in
that
body
in
which
he
so
suffered
by
means
thereof
,
to
be
risen
from
the
dead
,
made
both
Lord
and
Christ
,
and
appearing
in
the
presence
of
God
for
us
,
that
Preaching
of
the
Cross
is
made
nigh
to
men
in
the
Proaching
of
it
vouchsafed
,
they
being
in
the
evidence
and
demonstration
of
the
Spirit
,
with
power
revealing
the
object
,
and
opening
the
eyes
,
and
strengthening
the
heart
,
that
they
might
believe
and
confess
that
God
hath
raised
Christ
from
the
dead
,
and
so
that
Christ
might
dwell
in
their
hearts
by
Faith
of
him
,
in
what
he
hath
done
,
and
is
become
for
them
,
yea
it
is
the
Power
of
God
to
Salvation
to
them
that
believe
,
though
foolishness
to
them
that
perish
from
it
,
Rom.
10.
6.
10.
1
Cor.
1.
18.
&c.
12.
Query
.
And
if
the
blood
of
Christ
that
was
shed
be
the
drink
indeed
,
and
the
purger
of
the
conscience
,
where
is
that
blood
,
if
not
in
Christs
flesh
as
you
affirmed
,
seeing
that
men
must
drink
the
blood
of
Christ
,
as
well
as
eat
his
Flesh
,
or
else
they
have
no
life
in
them
?
Answ.
They
have
hitherto
intimated
their
corrupt
minde
against
the
personall
and
now
Glorious
body
of
Christ
,
and
against
the
heavens
in
which
it
is
,
as
onely
designing
to
cast
him
down
from
his
Excellency
;
now
they
proceed
to
imply
,
and
privily
cast
out
their
venom
against
the
blood
of
Christ
,
as
if
that
blood
that
was
shed
,
is
personal
sufferings
to
the
sheding
of
his
blood
,
and
death
of
the
Cross
,
were
not
the
drink
indeed
,
and
purger
of
the
conscience
,
for
so
in
their
supposition
,
they
imply
that
as
a
question
,
whether
that
blood
of
Christ
that
was
shed
be
the
drink
indeed
,
&c.
And
then
frame
their
following
question
of
purpose
to
deny
,
or
make
it
void
from
being
so
,
for
if
it
be
so
(
say
they
)
then
where
is
it
,
&
c
?
In
which
as
in
the
former
they
imply
,
that
men
cannot
eat
his
flesh
,
and
drink
his
blood
,
except
it
be
in
a
sencible
being
present
with
them
,
nigh
to
,
or
in
them
,
and
so
consequently
deny
that
blood
of
his
Cross
that
was
shed
for
the
Remission
of
sins
to
be
the
drink
indeed
and
the
purger
of
the
conscience
,
because
it
is
not
now
shedding
,
and
so
as
much
deny
his
flesh
that
was
broken
,
and
the
preparing
and
giving
it
to
be
bruised
,
wounded
,
and
broken
for
our
transgressions
,
to
be
meat
indeed
,
because
those
works
and
sufferings
therein
are
finished
and
past
,
and
not
doing
,
or
to
be
done
over
again
in
that
person
,
or
any
other
,
and
so
cannot
be
in
a
present
or
sencible
being
nigh
to
,
in
or
with
any
man
.
2.
They
still
to
cast
reproach
upon
it
,
further
imply
,
that
if
that
blood
that
was
shed
be
the
drink
indeed
,
and
so
consequently
,
if
that
body
of
his
flesh
be
meat
indeed
,
then
the
eating
or
drinking
must
be
in
a
natural
or
sensual
manner
,
like
as
natural
meat
and
drink
is
eaten
and
drunk
;
For
this
they
fully
signifie
,
the
blood
that
was
shed
cannot
be
drunk
except
in
its
material
being
,
it
be
in
Christs
flesh
,
or
somewhere
else
nigh
to
men
in
a
present
material
existence
;
For
if
that
blood
that
was
shed
(
say
they
)
be
the
drink
indeed
,
then
where
is
it
,
if
not
in
Christs
flesh
,
as
they
say
we
affirmed
,
but
they
say
falsly
,
for
we
oft
declared
,
that
as
the
Blood
of
Christ
is
the
bottom
,
ground
or
foundation
of
our
Faith
,
or
that
by
means
of
which
he
is
so
,
and
so
as
it
is
the
drink
indeed
,
&c.
Even
so
it
is
in
Heaven
with
the
Father
,
even
in
Christs
personal
Glorious
Body
;
But
that
is
not
in
a
material
and
mortal
existence
or
being
of
it
in
his
flesh
,
and
with
it
as
here
he
was
partakers
of
Flesh
and
Blood
,
but
in
the
infinite
vertue
and
preciousness
of
its
being
shed
,
and
so
his
sufferings
once
suffered
in
the
flesh
,
are
for
ever
accepted
and
remembered
with
the
Father
,
and
his
Body
Glorified
,
and
immeasurably
fil'd
with
the
Eternal
Spirit
,
yea
he
therein
made
a
quickening
Spirit
for
and
to
us
,
and
all
by
means
of
his
death
,
the
vertue
and
preciousnesse
of
which
remains
for
ever
,
and
so
the
Fruit
of
it
and
grace
in
and
through
it
,
which
also
as
we
hinted
before
,
may
be
called
his
Blood
,
as
being
the
Fruit
of
it
,
and
things
procured
and
purchased
by
it
;
But
then
also
in
this
their
reproach
,
3.
That
which
they
add
as
a
Reason
why
Christs
Blood
that
was
shed
must
be
in
his
flesh
,
if
it
be
the
drink
indeed
,
&c.
Namely
that
men
must
drink
it
,
shewes
their
folly
,
for
the
necessity
of
drinking
his
Blood
can
be
no
Argument
,
that
his
Blood
is
in
his
flesh
as
before
it
was
shed
,
for
as
so
it
was
in
a
materiall
being
in
his
flesh
and
mixed
with
it
,
it
cannot
be
drunk
in
a
sensuall
or
naturall
way
of
drinking
as
they
would
signifie
it
must
,
if
that
be
the
drink
indeed
,
it
is
rather
to
be
drunk
as
shed
and
powered
out
for
us
;
We
read
of
eating
flesh
with
the
Blood
in
it
,
a
thing
forbidden
in
the
Law
,
but
of
drinking
Blood
in
the
flesh
,
we
read
not
,
but
in
their
nonsencical
language
.
Yea
,
4.
In
the
whole
of
this
question
,
they
imply
an
immagination
that
there
is
some
other
Blood
of
Christ
besides
that
which
was
shed
,
or
his
Blood
shedding
and
death
once
suffered
in
the
flesh
,
and
that
that
other
Blood
is
the
drink
indeed
,
and
the
purger
of
the
conscience
,
and
so
consequently
that
there
is
some
other
flesh
,
or
Body
of
his
flesh
besides
that
which
was
broken
for
us
,
which
,
and
not
the
former
,
is
the
meat
indeed
;
And
so
they
in
their
immagination
make
void
his
once
suffering
in
the
flesh
,
in
that
one
body
so
prepared
for
him
,
(
as
before
)
as
of
no
abiding
vertue
or
efficacy
with
the
Father
for
the
taking
away
our
sins
,
and
so
for
the
Spiritual
feeding
of
the
believer
now
,
to
this
they
render
the
Crosse
of
Christ
of
no
effect
,
that
they
may
lift
up
something
else
in
the
name
and
place
of
it
;
For
further
answer
therefore
to
this
Question
,
and
for
the
help
of
others
,
we
here
add
to
what
former
demonstrations
we
have
given
of
the
flesh
of
Christ
that
is
meat
indeed
,
and
of
his
Blood
that
is
drink
indeed
.
1.
That
there
is
no
other
flesh
of
Christ
that
is
meat
indeed
,
but
that
one
Body
of
his
Flesh
,
that
was
prepared
,
given
and
broken
for
us
,
even
his
Flesh
that
he
gave
for
the
Life
of
the
World
,
nor
any
other
Blood
of
Christ
that
is
drink
indeed
,
but
that
Blood
or
death
of
the
Cross
,
that
shedding
of
his
Blood
,
and
powering
out
his
Soul
unto
death
,
which
he
once
suffered
in
that
his
own
Body
for
our
sins
,
(
without
which
we
could
have
had
no
remission
of
them
)
that
he
obtaining
by
it
plenteous
Redemption
even
the
forgivenesse
of
sins
,
might
therein
also
seal
and
confirm
the
new
Testament
of
precious
promises
,
and
become
himself
in
the
man
the
Mediator
of
it
,
and
so
an
high
Priest
for
ever
,
after
the
order
of
Melchizedeck
.
It
is
onely
his
being
made
flesh
in
that
one
Body
prepared
for
him
,
and
his
works
and
sufferings
finished
in
that
his
own
body
,
in
which
he
appeared
once
in
the
end
of
the
World
to
put
away
sin
by
the
Sacrifice
of
himself
,
which
the
Father
hath
found
out
and
accepted
as
a
ransom
or
price
of
Redemption
for
sinful
and
fallen
mankind
,
and
by
means
of
which
he
hath
given
him
glory
in
that
his
own
Body
in
which
he
so
Suffered
,
that
our
Faith
and
Hope
might
be
in
God
,
and
therefore
also
it
is
onely
that
Cross
of
Christ
,
because
of
the
infinite
grace
therein
testified
,
which
is
commended
and
shed
abroad
by
the
Holy
Ghost
in
his
evidencing
it
as
already
past
,
as
to
the
actual
enduring
and
suffering
it
,
in
that
in
due
time
Christ
dyed
for
the
ungodly
,
&c.
Rom.
5.
5.
10.
and
because
of
the
Infinite
vertue
and
preciousness
thereof
for
our
help
,
which
is
shewed
in
the
discovery
of
him
,
as
now
raised
from
the
dead
in
the
same
body
in
which
he
Suffered
those
things
,
and
standing
by
means
of
that
his
death
,
the
prOpitiation
for
our
sins
,
and
our
advocate
with
the
Father
,
&c.
(
as
before
)
in
which
all
True
Believers
have
the
ground
of
their
peace
rejoycing
and
hope
,
and
so
in
Christ
Jesus
,
all
other
rejoycings
are
fleshly
and
after
the
sensual
mind
,
whence
the
Apostle
determined
not
to
know
any
thing
among
believers
,
but
Jesus
Christ
and
him
crucified
(
not
crucifying
or
often
Suffering
from
the
foundation
of
the
world
)
yea
God
forbid
that
we
should
rejoyce
in
any
thing
save
in
the
Cross
of
Christ
,
by
whom
the
world
is
crucified
to
us
,
and
we
to
the
world
,
for
the
Preaching
of
that
is
to
them
that
perish
foolishness
,
but
to
us
that
are
saved
the
Power
of
God
,
1
Cor.
1.
18.
24.
and
2.
2.
Heb.
9.
25
▪
26.
and
Gal.
6.
14.
2
That
such
things
as
are
done
and
past
as
to
the
actual
accomplishment
of
them
long
before
Men
had
their
particular
beings
in
the
world
,
yet
may
be
spiritually
fed
on
by
those
Men
and
so
eaten
and
drunk
in
a
like
sence
,
as
in
which
the
flesh
and
blood
of
Christ
is
said
to
be
eaten
and
drunk
,
though
not
remaining
in
a
present
or
sencible
being
to
them
,
or
otherwise
then
in
the
virtue
and
fruit
of
then
;
this
might
be
shewed
in
other
things
mentioned
in
the
Scripture
as
Types
and
patterns
of
this
,
as
the
Lords
passing
over
the
houses
of
the
Children
of
Israel
in
Aegypt
,
when
he
smote
the
Aegyptians
was
to
be
remembred
and
rejoyced
in
throughout
their
Generations
,
and
therefore
that
day
to
be
kept
for
a
memorial
,
a
feast
to
the
Lord
by
an
ordinance
for
ever
,
Exod.
12.
12
14
27.
So
we
also
are
instructed
to
keep
the
feast
of
rejoycing
in
Christ
in
thankful
commemmoration
of
what
he
hath
done
,
for
saith
the
Text
,
Christ
our
Passover
is
sacrificed
(
not
sacrificing
or
daily
and
often
offering
himself
,
but
this
he
did
once
,
that
is
the
ground
of
our
rejoycing
in
him
evermore
,
he
is
sacrificed
for
us
,
1
Cor.
5.
7
,
8.
)
Again
Gods
dividing
the
Sea
by
his
strength
,
and
breaking
the
heads
of
the
Dragons
in
the
waters
,
and
so
the
broken
heads
of
Leviathan
,
even
Pharaoh
and
his
host
as
broken
and
destroyed
in
the
Red
Sea
,
was
given
for
meat
to
the
people
inhabiting
in
the
Wildernesse
,
Psal.
74.
13
,
14.
though
yet
Pharaoh
and
his
host
was
not
in
a
present
sensible
being
,
near
that
people
all
the
time
they
were
meat
for
them
,
nor
yet
their
drowning
or
destruction
actually
done
in
their
sight
or
before
them
all
along
but
once
finished
,
and
therefore
so
worthy
to
be
remembred
,
and
such
matter
of
feeding
and
rejoycing
to
them
in
after
ages
,
Psal.
81.
5.
10.
and
78.
and
105.
and
106.
but
it
is
so
clear
in
this
which
is
the
Truth
and
fulnesse
of
all
those
Types
and
Patterns
,
namely
the
flesh
of
Christ
and
the
blood
of
Christ
,
and
so
evident
in
what
is
already
said
of
it
,
that
more
need
not
be
said
to
shew
and
prove
that
that
flesh
of
Christ
,
even
the
words
being
made
flesh
in
the
similitude
of
sinful
flesh
;
and
so
his
whole
abasement
and
sufferings
in
the
flesh
,
the
dayes
of
which
are
past
,
Heb.
5.
7.
1
Pet.
3.
18.
and
so
his
blood
,
his
sufferings
even
to
blood
,
to
death
in
the
flesh
,
which
as
to
the
actual
accomplishment
and
sustaining
of
it
is
now
past
and
finished
,
yea
therefore
because
his
sufferings
and
death
is
so
finished
,
that
he
is
in
the
virtue
and
bye
means
thereof
raised
and
glorified
in
the
same
body
for
us
(
as
is
before
shewed
)
so
that
he
can
die
no
more
;
therefore
is
his
flesh
meat
indeed
,
and
his
blood
drink
indeed
,
the
Lords
Death
worthy
for
ever
to
be
remembred
and
rejoyced
in
himself
in
the
Infinite
Grace
of
it
,
and
everlasting
Virtue
and
Fruit
of
it
,
that
Bread
of
God
,
the
Bread
of
Life
,
&c.
As
aforesaid
.
But
for
a
little
further
demonstration
how
such
a
thing
may
be
and
is
,
that
even
his
personal
Sufferings
and
Abasement
in
the
flesh
,
and
so
the
Lords
death
may
be
eaten
and
drunk
;
now
so
long
after
the
actual
accomplishment
and
sustaining
of
it
is
past
,
as
also
that
it
might
be
so
before
its
manifestation
or
coming
forth
into
actual
and
sensible
being
,
for
he
did
not
often
Suffer
for
sin
from
the
Foundation
of
the
world
but
once
in
the
end
of
the
world
,
as
Heb.
9.
26.
1
Pet.
3.
18.
For
some
further
demonstration
of
this
,
we
say
,
We
shall
here
add
a
word
or
two
to
shew
what
the
eating
his
flesh
and
drinking
his
blood
is
,
or
how
and
in
what
manner
it
may
be
eaten
and
drunk
;
and
so
,
how
the
Blood
of
Christ
purgeth
the
Conscience
.
The
eating
and
drinking
here
is
not
naturally
or
bodily
with
the
mouth
,
but
mentally
with
the
Mind
,
Spirit
or
inner
man
,
and
that
not
in
or
by
a
sensual
immagination
or
apprehension
of
seeing
,
feeling
or
proving
the
works
,
Sufferings
or
things
that
are
the
bottom
,
matter
of
feeding
and
rejoycing
to
the
heart
,
as
acted
in
them
or
in
the
present
time
before
them
,
but
it
is
by
faith
,
as
Ephes.
3.
16
,
17.
yea
the
eating
and
drinking
is
an
act
and
exercise
of
faith
,
as
opposed
to
sight
or
sence
,
we
walk
(
saies
the
Apostle
)
(
and
so
the
Just
shall
live
,
Rom.
1.
17.
Heb.
10.
38
)
by
faith
,
not
by
sight
,
and
so
the
life
that
I
now
live
in
the
flesh
,
I
live
by
the
faith
of
the
Son
of
God
who
loved
me
,
and
gave
himself
(
note
that
he
saith
not
is
giving
or
giveth
,
but
gave
himself
)
for
me
,
the
love
that
was
manifested
in
that
unspeakable
gift
and
perfect
offering
of
himself
already
prepared
and
perfected
,
and
so
those
works
already
finished
on
the
earth
,
through
which
that
love
is
still
manifested
and
commended
,
are
mentioned
as
the
bottom
,
ground
of
his
faith
,
and
so
matter
of
his
feeding
,
so
that
though
the
Apostles
had
seen
the
Lord
,
yet
they
did
not
now
live
by
that
sight
,
but
by
faith
as
opposed
to
sight
,
yea
blessed
are
those
that
have
not
so
seen
and
yet
believed
,
(
saith
our
Saviour
.
)
And
the
Apostle
Peter
saith
,
That
even
those
that
were
partakers
of
like
precious
faith
with
them
,
yet
had
not
so
seen
him
as
they
had
done
,
but
did
believe
and
rejoyce
in
him
(
though
now
they
see
him
not
)
John
20.
29.
1
Pet.
1.
8.
and
it
is
in
such
believing
on
him
as
the
Scripture
hath
said
,
that
himself
and
him
crucified
,
and
so
his
flesh
and
his
blood
is
eaten
and
drunk
,
as
may
be
seen
in
John
6.
35.
with
chap.
7.
37
,
38
,
39.
A
man
believing
in
and
with
the
heart
,
the
record
that
God
hath
given
of
Christ
,
that
is
,
receiving
withal
acceptation
,
loving
and
closing
with
it
(
according
to
the
understanding
given
him
)
as
a
good
and
faithful
saying
,
letting
it
dwell
in
him
,
and
so
having
his
heart
exercised
in
it
and
by
it
,
to
consider
him
and
stay
on
his
Name
as
therein
set
forth
,
seeking
Satisfaction
,
Rest
,
Righteousnesse
and
Strength
in
him
,
in
such
believing
,
mindfulnesse
and
dependance
on
him
,
and
so
believing
on
him
as
the
Scripture
hath
said
,
he
is
therein
said
to
Eat
him
and
Drink
him
,
or
the
Bread
and
Drink
he
giveth
,
because
therein
the
heart
and
mind
is
so
stayed
in
him
,
Isa.
26.
5
and
exercised
with
delight
and
well-pleasednesse
about
him
,
and
the
things
of
him
as
to
a
tasting
how
Gracious
the
Lord
is
,
and
proving
the
sweetness
,
fitness
and
excellency
of
him
in
and
according
to
the
knowledge
of
him
,
so
Jeremy
saith
,
Thy
words
were
found
and
I
did
eat
them
,
Jer.
15.
16.
and
because
also
in
such
spiritual
eating
,
a
man
certainly
comes
to
taste
,
prove
and
meet
with
such
peace
refreshing
,
joy
,
strength
and
blessedness
(
in
the
first
fruits
of
the
Spirit
)
as
answers
to
the
instruction
and
ground
therein
set
before
him
(
as
also
follows
in
that
of
Jeremy
,
thy
word
was
to
me
the
joy
and
the
rejoycing
of
mine
heart
,
as
David
also
professeth
,
How
sweet
are
thy
words
unto
my
taste
,
yea
sweeter
than
Honey
to
my
mouth
,
Psal.
119.
103
)
for
the
Word
of
God
works
effectually
in
them
that
believe
and
receive
it
as
such
,
1
Thes.
2.
13.
unto
them
therefore
that
believe
Christ
is
precious
,
for
so
Christ
comes
to
dwell
in
their
heart
,
in
or
by
the
Faith
of
him
,
in
what
he
hath
done
and
is
become
for
us
,
and
in
the
hope
set
before
us
in
him
,
yea
he
himself
as
so
known
&
believed
by
them
is
in
their
hearts
by
faith
,
the
hope
of
Glory
,
the
ground
of
it
in
what
he
hath
done
,
and
the
thing
hoped
for
,
in
what
is
further
to
be
revealed
and
done
by
him
.
Now
faith
is
the
evidence
of
things
not
seen
,
as
well
as
the
confidence
of
things
hoped
for
,
by
it
our
fathers
saw
and
rejoyced
in
the
promises
of
the
Sufferings
of
Christ
,
and
the
Glory
that
should
follow
when
both
were
yet
afar
off
to
come
,
Heb.
11.
with
1
Pet.
1.
10
,
11
,
12.
And
we
have
much
more
advantage
to
behold
and
rejoyce
in
him
,
the
works
being
finished
which
the
Father
gave
him
to
do
upon
the
earth
,
and
now
the
word
of
faith
manifested
,
the
Preaching
fully
made
known
with
the
Holy
Ghost
sent
down
from
heaven
,
yea
therefore
because
the
works
are
now
actually
finished
(
as
vertually
they
were
from
the
foundation
of
the
world
)
because
God
hath
raised
up
Jesus
our
Lord
from
the
dead
,
who
was
delivered
for
our
offences
,
and
raised
again
for
our
justification
,
therefore
being
Justified
,
by
faith
we
have
peace
with
God
through
our
Lord
Jesus
Christ
,
by
whom
also
having
now
received
the
atonement
(
as
already
made
by
his
blood
)
we
have
access
by
faith
into
this
Grace
in
which
we
stand
and
rejoyce
in
hope
of
the
Glory
of
God
,
and
not
onely
so
,
but
we
glory
in
tribulations
also
,
proving
a
blessed
fruit
of
them
,
because
the
love
of
God
is
shed
abroad
in
our
hearts
by
the
Holy
Ghost
which
is
given
us
in
this
Preaching
of
the
Cross
,
that
when
we
were
yet
without
strength
in
due
time
Christ
dyed
for
the
ungodly
,
&c.
see
Rom.
4.
22.
24
,
25.
with
chap.
5.
1.
11.
And
so
the
eating
his
flesh
and
drinking
his
blood
,
as
we
are
now
instructed
to
it
,
since
the
works
were
finished
in
the
Person
of
Christ
which
the
Father
gave
him
to
do
on
the
earth
,
is
signified
to
be
in
a
believing
mindfulnesse
and
remembrance
of
the
Lords
death
as
already
actually
finished
and
past
,
and
so
of
him
in
what
he
hath
therein
and
thereby
compleated
in
himself
for
us
,
therein
considering
him
in
the
infinite
and
abiding
vertue
and
preciousnesse
of
that
blood
or
death
of
his
Cross
,
as
mightily
declared
in
his
being
raised
and
glorified
in
that
body
,
by
means
thereof
,
and
as
brought
to
us
in
the
preaching
of
that
his
Cross
,
with
the
evidence
and
demonstration
of
the
spirit
and
power
,
and
so
in
seeking
rest
,
righteousness
,
strength
and
rejoycing
in
him
,
in
and
by
such
believing
in
him
;
So
likewise
the
Blood
of
Christ
purgeth
the
Conscience
through
Faith
in
that
his
Blood
,
Blood
shed
or
death
,
and
not
by
shedding
blood
again
,
or
by
doing
or
causing
to
be
done
,
or
〈◊〉
the
●ame
o●
like
things
in
their
persons
that
were
done
and
suffered
in
his
person
for
sin
;
for
to
him
give
all
the
Prophets
witnesse
,
that
through
his
Name
whosoever
believeth
in
him
shall
receive
remission
of
sins
,
while
through
his
Name
the
heart
is
stayed
on
him
in
a
believing
mindfulness
and
remembrance
of
him
in
what
he
hath
done
,
and
so
closing
with
and
considering
him
in
what
he
is
thereby
become
for
Sinners
,
he
further
powers
out
his
spirit
,
opening
and
making
known
his
words
,
and
so
sprinkling
upon
the
heart
his
Blood
,
viz.
the
discoveries
and
openings
of
his
blood
shedding
or
death
,
the
infinite
vertue
and
pretiousness
of
it
with
the
Father
;
The
Grace
manifested
in
and
through
it
,
and
so
makes
the
Truth
even
the
Preaching
of
the
Cross
powerful
,
in
their
so
knowing
it
to
make
them
free
from
the
Law
and
from
the
Dominion
of
sin
by
it
,
John
8
32.
1
Cor.
1.
18.
Acts
20.
32.
and
10.
43.
with
Heb.
9
14.
and
this
the
Apostle
confirms
by
his
experiment
,
Rom
8.
2
,
3.
for
the
Law
of
the
Spirit
of
Life
in
Christ
Jesus
(
which
is
no
other
but
the
Glorious
Gospel
,
with
the
Light
and
Power
of
Gods
Spirit
in
it
,
Rom.
1.
16
,
17.
2
Cor.
3.
)
that
(
sayes
he
)
hath
made
me
free
from
the
Law
of
sin
and
death
;
and
then
speaking
to
the
reason
of
that
efficacy
,
and
the
means
by
which
it
did
it
,
he
shews
that
it
was
not
by
accomplishing
those
or
like
works
in
him
as
was
finished
in
the
Person
of
Christ
,
in
his
being
delivered
for
our
offences
,
and
raised
for
our
justification
,
but
in
and
by
the
opening
and
spiritual
sprinkling
on
his
Soul
that
Bloodshedding
,
or
Death
and
Sufferings
of
Christ
for
the
Remission
of
sins
,
and
that
in
and
through
the
Preaching
of
it
,
shewing
the
pretiousness
,
pertinency
and
fulness
of
that
to
the
purpose
,
for
saith
he
,
What
the
Law
could
not
do
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
Son
in
the
likeness
of
sinful
flesh
,
and
for
sin
condemned
sin
in
the
flesh
,
that
the
Righteousness
of
the
Law
might
be
fulfilled
in
us
who
walk
not
after
the
flesh
,
but
after
the
spirit
,
minding
the
things
of
the
spirit
,
who
takes
off
the
things
of
Christ
that
he
hath
suffered
&
done
,
and
shewing
them
glorifies
him
,
as
the
end
of
the
Law
for
Righteousness
to
every
one
that
believeth
,
compare
it
with
,
Rom.
5.
1.
11.
and
chap.
1●3
John
16.
8.
10.
13
,
14
,
15.
and
so
the
Lords
death
,
his
once
suffering
in
the
flesh
for
sins
,
the
just
for
the
unjust
,
which
as
to
the
actual
accomplishment
or
sustaining
of
it
is
over
and
past
,
but
for
ever
accepted
,
and
had
in
everlasting
remembrance
with
the
Father
,
and
in
the
Fountain
of
its
pretious
fruit
abiding
with
him
in
the
man
Christ
Jesus
glorifyed
by
means
thereof
,
and
so
evidently
set
forth
to
us
in
the
preaching
of
the
Cross
,
even
this
is
in
the
Faith
,
and
Believing
remembrance
of
unfained
Believers
and
pretious
to
them
,
and
so
in
its
pretious
Fruits
in
their
mind
and
conscience
,
working
also
through
the
whole
man
,
through
that
Faith
of
the
Operation
of
God
,
which
is
the
evidence
of
things
not
seen
,
the
confidence
of
things
hoped
for
.
And
had
these
men
understood
what
it
is
to
eat
Christs
flesh
and
drink
his
Blood
,
and
to
have
the
conscience
purged
with
that
,
they
would
have
been
far
from
so
blaspheming
it
as
a
common
or
prophane
thing
,
as
in
this
question
with
the
other
(
at
least
privily
)
they
have
done
,
nor
would
they
have
sought
room
to
lift
up
and
magnify
something
else
in
the
name
and
place
of
it
;
But
they
clearly
manifest
to
those
of
any
right
understanding
and
skil
in
the
Word
of
Righteousness
,
that
it
is
not
his
flesh
they
eat
nor
his
Blood
they
drink
,
for
they
believe
not
that
his
once
suffering
in
the
flesh
for
sin
to
be
so
pretious
with
God
as
to
have
obtained
such
glory
into
him
in
the
man
for
us
(
as
before
is
shewed
)
and
therefore
neither
do
they
believe
that
to
be
of
such
infinite
and
abiding
virtue
,
as
to
be
the
meat
and
drink
of
life
,
and
purger
of
the
Conscience
(
as
they
signify
in
this
question
)
and
so
they
believe
not
on
him
as
the
Scripture
hath
said
,
as
may
appear
in
the
answers
given
,
nor
is
it
the
true
Christ
that
is
in
them
,
but
something
else
in
the
name
and
place
of
him
,
it
is
Swines
Flesh
they
eat
,
unclean
and
forbidden
things
,
and
the
broth
of
abhominable
things
is
in
their
Vessels
,
nor
are
their
Consciences
truly
purged
or
made
good
(
though
they
may
be
seemingly
quiet
)
but
still
defiled
according
to
the
corrupt
&
unbelieving
mind
,
if
not
seared
as
with
an
hot
Iron
,
for
in
him
whom
the
Father
hath
sent
and
sealed
they
believe
not
,
nor
in
the
Lords
death
,
the
Blood
or
Death
of
his
Crosse
have
they
their
peace
,
consolation
and
rejoycing
,
as
further
appears
in
what
follows
.
Quest.
13.
And
was
the
Blood
of
Christ
that
was
shed
,
separate
from
his
body
,
and
then
bearing
record
on
the
earth
when
John
wrote
those
words
,
1
John
5.
8.
A.
The
Blood
of
Christ
,
that
is
to
say
,
his
once
Suffering
in
the
Flesh
even
to
the
shedding
of
his
Blood
,
and
so
to
the
pouring
out
his
Soul
,
or
life
unto
death
,
that
blood
or
death
of
his
Cross
,
as
we
have
before
fully
shewed
that
to
be
meant
by
the
blood
of
Christ
,
by
which
peace
was
made
and
redemption
obtained
and
he
entered
into
heaven
it self
,
&c.
Yea
it
is
evident
to
be
meant
here
,
for
the
blood
that
bears
witnesse
in
earth
,
is
the
same
mentioned
vers.
6.
as
that
by
or
through
which
his
having
come
in
the
Flesh
to
put
away
sin
by
the
sacrifice
of
himself
(
compare
with
vers.
6.
chap.
4.
2
,
3.
and
Heb.
9.
26.
)
was
perfected
.
Now
it
is
not
simply
his
sometime
having
Material
and
Mortal
blood
,
or
his
being
partaker
of
Flesh
and
Blood
,
but
his
suffering
and
enduring
even
to
blood
,
and
so
to
death
in
the
Flesh
,
by
which
together
with
the
Grace
of
God
,
he
came
as
our
Saviour
,
and
became
a
Captain
of
Salvation
for
us
and
to
us
,
as
Heb.
2.
9.
10.
14
,
15.
and
chap.
9.
12.
26.
That
Blood
of
his
Cross
,
his
once
suffering
unto
death
in
the
Flesh
,
and
so
his
death
is
as
we
have
before
shewed
past
and
over
,
as
to
the
actual
accomplishment
and
sustaining
of
it
,
yea
so
separated
from
his
Personal
Body
,
as
that
all
mortality
was
put
off
,
in
his
Resurrection
from
the
dead
,
he
dyed
once
and
can
dye
no
more
,
but
the
remembrance
of
it
remaineth
with
the
Father
who
hath
received
and
accepted
it
,
and
him
by
means
of
it
as
a
sacrifice
for
ever
,
and
so
the
infinite
Fountain
of
the
pretious
virtue
and
fruit
of
it
is
treasured
up
in
the
man
Christ
Jesus
whom
God
hath
raised
from
the
dead
,
and
Floweth
from
him
in
the
influences
and
streams
thereof
unto
men
,
in
the
Name
of
God
his
Father
,
and
so
his
blood
is
still
bearing
witnesse
on
earth
,
for
God
hath
given
him
,
as
delivered
for
our
offences
,
and
raised
again
for
our
justification
,
for
a
Witnesse
to
the
People
,
a
Testimony
in
due
time
,
Isa.
55.
3
,
4.
with
Acts
13.
34.
and
1
Tim.
2
4
,
5
,
6.
and
therein
this
is
the
first
and
great
thing
witnessed
by
the
Holy
Ghost
in
which
he
commends
his
love
to
men
,
and
sheds
it
abroad
in
the
hearts
of
believers
,
namely
that
when
we
were
yet
without
strength
,
enemies
,
ungodly
,
&c.
In
due
time
Christ
dyed
(
not
is
dying
)
for
us
,
Rom.
5.
6.
8.
with
2
Sam.
14.
14.
yea
such
the
powerful
efficacies
of
this
blood
or
death
of
Christ
(
that
is
so
past
that
it
can
no
more
be
suffered
)
that
where
the
preaching
of
it
is
with
the
Heart
believed
,
it
fills
with
peace
hope
and
joy
through
the
power
of
the
Holy
Ghost
in
it
,
it
purgeth
the
Conscience
from
dead
works
to
serve
the
Living
God
,
and
so
also
is
bearing
witnesse
on
the
earth
,
for
he
that
believeth
on
the
Son
of
God
,
hath
the
witnesse
in
himself
,
in
his
understanding
and
heart
by
faith
,
through
which
he
proves
its
pretious
fruit
and
effecacy
.
So
that
as
the
Blood
or
death
of
Abel
whom
Cain
slew
,
when
over
and
past
,
yet
witnessed
against
Cain
,
and
cryed
unto
God
for
vengeance
,
Gen.
4.
10.
14.
so
the
blood
or
death
of
Christ
through
which
his
comming
in
the
flesh
or
first
appearing
to
put
away
sin
by
the
Sacrifice
of
himself
was
perfected
,
being
presented
before
the
Father
,
in
the
appearing
of
the
Man
Christ
Jesus
in
that
Body
of
his
flesh
in
which
he
so
suffered
in
the
presence
of
his
glory
,
doth
speak
better
things
for
us
in
Heaven
,
and
from
thence
also
in
the
Name
of
the
Father
,
speaks
good
things
on
earth
,
even
peace
and
good
will
to
men
,
yea
it
speaks
and
works
effectually
in
the
hearts
of
them
that
believe
,
Heb.
12.
24.
but
these
men
,
not
onely
intimately
shew
their
counting
this
his
suffering
to
blood
,
to
death
a
common
thing
,
of
no
more
virtue
and
efficacy
then
the
blood
of
another
person
may
be
,
but
they
also
manifest
themselves
unreasonable
and
absurd
,
that
cannot
understand
how
a
thing
actually
past
and
over
may
still
remain
in
its
fruit
and
efficacy
,
which
they
might
have
seen
in
other
things
,
as
in
that
of
Abels
blood
forementioned
,
so
also
in
Gods
delivering
Israel
out
of
Aegypt
,
destroying
their
enemies
,
his
answering
Balaam
,
to
the
making
void
the
consultations
of
Balaak
and
such
other
wonderful
works
,
being
given
for
a
witnesse
of
his
Righteousnesse
unto
the
generations
after
,
Mich.
6.
1.
5.
Psal.
81.
and
78.
and
106.
Quest.
14.
And
how
can
the
blood
of
Christ
either
cleanse
any
from
sin
,
or
give
life
to
any
,
if
the
life
of
Christ
be
not
in
it
,
as
Thomas
Moor
affirmed
.
Ans.
They
wrest
Thomas
Moors
words
(
as
is
shewed
in
the
reply
to
them
,
pa.
3
,
and
4.
therefore
we
shall
say
the
lesse
to
it
here
.
)
What
he
said
was
by
way
of
return
to
their
saying
that
the
life
is
in
the
blood
,
as
applying
it
to
Christ
,
in
answer
to
which
he
spake
to
this
purpose
,
That
those
sayings
,
Gen.
9.
4.
Levit.
17.
11.
14
are
spoken
of
other
mortal
Creatures
distinct
from
mortal
man
,
and
though
it
may
be
truly
affirmed
of
mortal
man
also
,
as
to
the
natural
life
of
the
Body
,
Yet
it
neither
is
nor
can
be
truly
affirmed
of
him
whom
God
hath
raised
from
the
dead
,
that
his
life
which
he
now
liveth
by
the
power
of
God
by
which
he
was
raised
from
the
dead
,
is
in
(
or
by
the
supply
of
)
material
blood
,
as
the
natural
life
of
the
natural
and
mortal
body
is
,
for
in
him
being
raised
from
the
dead
,
all
mortality
is
put
off
.
But
that
the
life
he
now
liveth
by
the
Father
,
and
in
the
Power
of
God
for
us
is
by
means
(
and
in
the
virtue
)
of
his
blood
,
or
death
in
the
flesh
once
suffered
for
our
sins
,
by
which
he
hath
obtained
eternal
redemption
,
and
life
into
himself
for
us
,
and
is
the
Mediator
between
God
and
men
,
the
Apostle
and
High
Priest
of
our
Profession
;
And
that
the
life
he
giveth
to
the
World
is
by
virtue
of
that
his
Blood
;
And
the
life
he
giveth
to
them
that
feed
on
him
by
faith
,
is
not
onely
by
virtue
of
it
,
but
in
the
Spiritual
discoveries
of
it
,
and
love
commended
through
it
,
in
the
Preaching
of
his
Cross
,
as
before
shewed
,
this
he
also
then
and
still
affirmeth
,
as
also
is
shewed
in
our
former
Answers
.
Quest.
15.
How
many
comings
of
Christ
do
you
own
,
seeing
you
have
his
second
coming
without
sin
to
salvation
yet
to
look
for
?
Ans.
Hitherto
they
have
played
the
part
of
the
false
Christs
foretold
by
our
Saviour
,
Mat.
24.
24.
privily
denying
the
Lord
that
bought
them
,
as
2
Pet.
2.
1.
in
the
excellency
of
his
personal
Body
,
and
the
works
finished
by
him
in
that
his
own
Body
on
the
earth
,
and
in
his
infinite
fulnesse
and
glory
by
means
of
death
possessed
by
him
for
us
,
in
that
body
raised
from
the
dead
that
so
they
might
make
way
for
their
lifting
up
something
else
in
the
name
an●
place
thereof
,
as
Mat.
24.
5.
And
now
they
proceed
more
plainly
to
act
the
part
also
of
the
false
Prophets
there
also
foretold
,
vers.
11.
23.
26.
scoffing
at
●he
promise
of
his
second
coming
,
his
glorious
personal
appearing
,
as
it
is
owned
and
acknowledged
by
all
that
believe
through
and
according
to
the
Apostles
Doctrine
,
as
that
which
is
yet
to
be
looked
and
waited
for
all
the
time
of
this
present
World
,
2
Pet.
3.
3
,
4.
10.
12.
with
Tit.
2.
12
,
13.
plainly
implying
they
have
it
not
yet
to
look
for
,
and
so
intimately
saying
,
Lo
here
or
lo
there
,
in
this
or
that
present
operation
(
or
sensual
imagination
)
Christs
appearing
the
second
time
without
sin
to
salvation
,
and
so
consequently
the
resurrection
is
already
made
and
past
to
them
,
as
Mat.
24.
23.
26.
with
2
Tim.
2.
18.
Nor
is
this
any
more
then
is
expresly
affirmed
by
them
in
their
pretended
answer
to
J.
H.
and
T.
M.
Junior
,
called
A
brief
discovery
of
the
dangerous
Principles
of
J.
H.
and
T.
M.
&c.
where
page
9.
They
say
,
That
the
Saints
which
then
were
alive
remained
unto
that
coming
of
Christ
spoken
of
,
1
Thes.
4.
15.
and
Phil.
3.
20.
21.
The
groundlesnesse
,
falsenesse
and
wickednesse
of
which
is
shewen
in
the
reply
to
it
;
see
the
fuller
discovery
of
the
Dangerous
Principles
,
and
lying
spirit
of
the
people
called
Quakers
,
page
to
which
we
refer
the
Reader
.
And
here
also
,
that
we
may
further
shew
by
the
Scriptures
the
Truth
of
God
reproached
by
them
,
and
manifest
the
folly
and
wickednesse
of
their
spirit
,
we
further
answer
to
this
question
,
1.
There
are
comings
of
Christ
in
a
divers
sence
mentioned
in
the
Scripture
,
for
there
are
comings
of
Christ
,
in
respect
of
which
it
is
said
,
he
came
unto
his
own
,
even
to
Israel
after
the
flesh
,
to
gather
them
,
&c.
often
from
the
beginning
of
their
being
a
people
,
John
1.
11.
Mat.
23.
37.
yea
he
was
in
the
World
,
and
went
by
his
Spirit
in
the
ministration
of
Noah
to
the
Spirits
of
men
then
,
John
1.
5.
10.
1
Pet.
3.
19
,
20
And
there
are
comings
of
Christ
in
such
a
sence
spoken
of
in
Scripture
,
as
in
respect
of
which
it
is
said
,
he
appeared
and
came
into
the
World
,
not
often
,
but
once
in
the
end
of
the
World
,
personally
to
Minister
,
and
to
give
his
life
a
ransome
for
many
,
and
so
to
put
away
sin
by
the
sacrifice
of
himself
,
Matthew
20.
28.
1
Pet.
3.
18.
with
Heber.
9.
26.
There
are
providential
comings
of
Christ
to
men
,
both
more
particularly
and
more
generally
,
and
that
both
in
more
then
ordinary
demonstrations
of
his
power
and
goodnesse
in
special
mercies
and
blessings
,
as
John
●
.
11.
and
in
like
manifestations
of
his
severity
,
in
some
great
and
signal
corrections
,
or
judgements
,
as
Rev.
2.
5.
and
3.
3.
There
are
also
spiritual
comings
and
manifestations
of
himself
to
men
severally
in
their
several
times
,
to
the
opening
and
enlightening
the
blind
minds
,
and
moving
sinners
to
repentance
,
Isa.
50.
2
with
c.
42.
1.
7
and
55.
1.
6.
1
Tim.
2.
6.
and
to
the
quickening
,
refreshing
,
and
satisfying
the
souls
of
such
as
hear
and
receive
his
sayings
,
with
the
further
discoveries
,
openings
,
tastes
,
and
operations
of
his
goodnesse
,
such
as
John
14.
16.
18.
21.
23.
Rev.
3.
20.
and
of
his
comings
in
both
these
sences
,
there
are
more
then
can
be
numbred
,
nor
of
these
read
we
of
first
or
second
so
called
,
but
then
there
are
also
personal
and
bodily
appearances
and
comings
of
Christ
into
the
World
,
or
his
coming
into
the
world
,
and
appearing
on
the
earth
in
a
real
body
prepared
for
him
,
spoken
of
in
the
Scripture
,
and
called
the
comings
and
dayes
of
the
Son
of
man
,
of
Christ
,
of
the
Seed
of
David
after
the
flesh
,
and
of
these
a
first
and
a
second
.
The
first
was
when
that
Body
of
his
flesh
was
prepared
for
him
in
the
womb
of
a
Virgin
,
when
the
fulnesse
of
time
was
come
,
God
sent
forth
his
Son
made
of
a
woman
,
&c.
wherefore
when
he
cometh
into
the
world
,
he
saith
,
A
body
hast
thou
prepared
me
,
Lo
I
come
,
&c.
Gal.
4.
4.
Heb.
10.
5.
10.
And
so
he
once
in
the
end
of
the
World
(
and
not
often
from
the
foundation
of
the
World
)
appeared
to
put
away
sin
by
the
Sacrifice
of
himself
,
even
by
and
through
the
offering
up
his
body
once
for
all
,
which
was
therefore
prepared
for
him
,
that
he
might
therein
be
capable
of
doing
,
and
do
the
Will
of
the
Father
,
for
the
Redemption
and
sanctification
of
sinful
men
,
even
that
he
might
in
that
body
finish
the
Works
the
Father
gave
him
to
do
on
earth
,
and
offer
up
himself
a
perfect
and
for
ever
acceptable
Sacrifice
,
and
abide
a
Priest
for
ever
after
the
order
of
Melchizedeck
.
The
second
of
these
and
that
so
called
,
is
when
God
shall
send
us
from
Heaven
the
same
Jesus
Christ
that
was
made
of
the
Seed
of
David
after
the
desh
,
even
him
whom
they
Crucified
,
slew
and
hung
on
a
Tree
,
whom
God
raised
up
,
whom
the
Heaven
must
receive
till
the
restitution
of
all
things
;
And
so
when
he
the
Son
of
man
shall
appear
on
the
Earth
(
where
he
was
before
humbled
even
to
death
,
made
sin
and
a
curse
for
us
)
when
he
shall
appear
in
the
same
body
in
which
he
so
suffered
,
in
his
own
Glory
which
he
obtained
for
us
by
sufferings
,
and
now
possesseth
for
us
,
and
so
in
the
Glory
of
his
Father
,
and
with
his
holy
Angels
without
sin
,
or
any
such
imputation
or
fruits
of
it
upon
him
,
as
in
his
first
appearing
was
born
by
him
,
for
though
he
knew
not
sin
,
yet
he
was
then
made
sin
for
us
;
When
he
shall
so
appear
in
his
Glory
to
the
utmost
Salvation
of
those
that
look
for
him
,
and
restoring
the
Creation
from
under
the
bondage
of
corruption
under
which
now
it
groans
,
yea
to
raise
and
judge
all
men
at
that
his
appearing
,
and
Kingdom
,
and
subdue
all
things
to
himself
,
Acts
1.
1●
.
and
3.
19
,
20
,
21.
Mat.
16.
27.
and
25.
31.
and
26.
64.
1
Thes
4.
16.
Phil.
3.
21.
Heb.
9.
26.
28.
Now
of
these
personal
comings
of
Christ
into
the
World
,
their
queries
should
mean
,
because
they
speak
of
his
second
coming
,
as
one
of
them
about
which
they
query
,
how
many
we
own
,
and
his
second
appearing
so
called
must
be
an
appearing
in
such
a
sence
,
as
in
which
he
once
appeared
,
and
but
once
before
that
,
and
therefore
cannot
be
understood
o●
his
appe●●rances
or
comings
in
the
formentioned
sences
,
but
in
the
latter
only
;
But
this
we
know
,
they
cannot
own
any
such
coming
of
Christ
in
such
a
sence
a
second
time
,
or
after
his
once
suffering
in
the
flesh
,
they
may
have
an
immagination
of
his
appearing
,
or
coming
in
the
flesh
often
,
and
in
other
persons
and
bodies
after
,
as
before
he
did
appear
in
that
one
personal
body
,
but
they
can
have
no
expectation
of
his
appearing
again
from
Heaven
in
that
body
of
his
flesh
,
his
now
Glorious
body
,
and
in
the
glory
now
possessed
by
him
for
us
,
because
they
believe
not
that
this
man
continues
for
ever
,
nor
believe
they
any
such
Christ
that
is
the
very
and
the
onely
Christ
,
that
now
hath
a
personal
body
of
his
own
distinct
from
all
other
Spirits
and
bodies
,
and
is
therein
not
on
Earth
,
but
in
the
Heavens
,
and
therefore
can
have
no
expectation
of
any
such
coming
of
his
from
thence
;
Their
question
therefore
if
plain
according
to
their
principles
,
and
to
what
they
design
to
deny
and
make
void
should
have
been
,
Whether
we
still
expect
a
second
or
another
personal
and
bodily
coming
of
Christ
into
the
World
,
or
other
then
hath
been
already
accomplished
,
and
is
,
or
may
be
fulfilled
in
all
ages
,
in
Divers
persons
?
To
which
our
answer
is
,
Yea
,
with
much
thankfulnesse
to
God
,
and
rejoycing
in
him
with
joy
unspeakable
,
and
full
of
Glory
,
we
do
;
and
though
they
scoff
at
us
for
it
,
he
shall
appear
to
our
Glory
that
so
look
for
him
,
and
they
shall
be
ashamed
.
But
to
their
Question
as
it
is
,
having
thus
distinguished
the
comings
of
Christ
in
divers
sences
.
2.
We
further
answer
,
that
of
personal
and
bodily
comings
of
Christ
into
the
World
,
we
own
two
,
and
no
more
;
the
one
past
,
the
other
yet
to
come
.
1.
The
first
was
not
of●en
from
the
foundation
of
the
World
,
but
once
in
the
end
of
the
World
,
Four
thousand
years
and
upwards
from
the
Creation
,
and
yet
now
long
since
,
for
it
was
in
the
dayes
of
Cesar
Augustus
,
when
Herod
was
Deputy
King
of
Iudea
,
and
when
Cyreneus
was
Governour
of
Syria
,
and
when
there
went
out
a
decree
from
Cesar
,
that
all
the
World
should
be
taxed
,
and
all
went
to
be
taxed
every
one
to
his
own
City
,
Luke
1.
5.
and
●
.
●
.
4.
&c.
And
his
coming
into
the
World
was
on
this
wise
,
his
body
in
which
he
was
made
flesh
of
the
seed
of
David
,
and
came
into
the
World
,
was
prepared
for
him
,
by
the
Immediate
and
wonderful
operation
of
the
Holy
Ghost
,
(
not
in
the
mind
but
)
in
the
womb
of
a
woman
,
a
Virgin
,
and
not
in
any
other
womb
,
he
was
made
of
a
Woman
,
of
one
,
not
of
many
,
a
Woman
that
had
not
known
man
,
Mary
a
Virgin
of
the
house
of
David
,
espoused
to
one
Joseph
a
Carpenter
,
a
man
distinct
from
other
men
,
who
yet
had
not
taken
her
to
wife
,
and
feared
to
take
her
after
she
was
found
with
Child
,
till
he
was
informed
by
an
Angel
,
that
that
which
was
conceived
in
her
,
was
of
the
Holy
Ghost
,
and
his
Name
should
be
called
Jesus
,
(
for
he
should
save
his
people
from
their
sins
)
of
her
he
was
born
at
Bethlehem
(
where
his
birth
was
providentially
ordered
,
that
the
Scripture
might
be
fulfilled
)
and
so
in
his
Birth
of
Mary
,
he
came
not
into
any
man
or
woman
,
but
into
the
World
,
and
unto
men
;
And
as
his
conception
and
Birth
of
Mary
was
foretold
by
an
Angel
,
so
when
born
,
his
Birth
in
a
Stable
,
in
Bethlehem
was
declared
,
and
he
,
that
very
person
then
,
and
so
born
of
her
proclaimed
(
though
then
a
Babe
)
to
be
Christ
the
Lord
,
by
Angels
with
great
rejoycing
,
and
when
eight
dayes
were
accomplished
for
the
circumcising
the
Child
,
his
Name
was
called
Jesus
,
which
was
so
named
of
the
Angel
,
before
he
was
conceived
in
the
womb
,
and
when
about
a
moneth
after
his
birth
,
they
presented
him
to
the
Lord
,
in
the
Temple
,
he
was
witnessed
unto
by
old
Simeon
,
to
whom
it
had
been
revealed
by
the
Holy
Ghost
,
that
he
should
not
see
death
,
till
he
had
seen
the
Lords
Christ
;
He
then
coming
by
the
Spirit
into
the
Temple
,
when
the
Parents
brought
in
the
Child
Jesus
,
took
him
up
in
his
arms
and
said
,
Lord
now
lettest
thou
thy
Servant
depart
in
peace
,
for
mine
eyes
have
seen
thy
Salvation
(
even
the
Lords
Christ
)
&c.
Likewise
by
one
Anna
a
Prophetess
,
who
coming
in
at
that
instant
,
gave
thanks
likewise
to
the
Lord
,
and
spake
of
him
(
even
that
Child
Jesus
)
to
all
them
that
looked
for
Redemption
in
Jerusalem
,
Luke
2.
After
this
he
was
carried
by
Joseph
with
Mary
his
Mother
into
Egypt
,
till
the
death
of
Herod
,
who
sought
to
slay
him
,
and
to
that
end
slew
all
the
male
Children
in
Bethlehem
,
but
slew
not
him
,
which
he
had
certainly
done
in
slaying
them
,
if
he
had
been
in
every
or
any
of
them
personally
,
or
as
in
that
body
of
Jesus
,
but
he
was
not
so
,
he
was
carried
into
Egypt
,
and
after
brought
back
by
his
Father
and
Mother
into
Nazareth
of
Galilee
,
that
the
Scripture
might
be
fulfilled
,
which
saith
,
he
shall
be
called
a
Nazarene
,
and
there
dwelt
with
them
sometime
(
whence
also
he
was
called
Jesus
of
Nazareth
)
and
grew
in
body
,
and
waxed
strong
in
Spirit
,
fil'd
with
Wisdom
,
and
the
Grace
of
God
was
upon
him
,
Mat.
2.
13.
to
the
end
.
Luke
2.
39
,
40
,
&c.
And
when
in
that
body
of
his
,
he
was
twelve
years
old
going
up
with
his
parents
to
Jerusalem
,
when
they
returned
he
tarried
behind
them
(
Which
he
could
not
have
done
if
personally
or
essentially
in
them
,
as
in
that
his
own
body
)
and
after
seeking
him
three
dayes
with
sorrow
,
at
last
they
found
him
(
not
in
themselves
,
or
in
other
persons
but
,
)
in
the
Temple
sitting
in
the
midst
of
the
Doctors
,
and
he
went
down
with
them
,
and
came
to
Nazareth
,
and
was
subject
to
them
(
which
was
part
of
his
abasement
and
service
)
and
his
mother
hid
or
kept
(
not
his
body
within
her
womb
any
more
after
born
of
her
,
but
)
his
sayings
in
her
heart
.
And
after
John
(
the
son
of
Zachary
,
and
Elizabeth
)
his
messenger
had
been
preparing
his
way
,
Baptizing
and
Preaching
the
Baptisme
of
Repentance
,
he
himself
came
(
the
Text
saith
not
into
,
but
)
unto
John
,
to
be
baptized
of
him
;
And
when
he
was
Baptized
,
the
Heavens
were
opened
unto
him
,
and
he
saw
the
Spirit
of
God
descending
like
a
Dove
,
and
lighting
upon
him
,
and
lo
a
voice
from
Heaven
saying
(
not
of
John
,
but
)
of
Jesus
;
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
,
(
a
like
voice
after
in
his
transiguration
before
three
of
his
Disciples
,
they
heard
from
Heaven
not
speaking
of
them
,
but
of
him
,
whence
they
said
,
that
he
(
not
they
)
received
from
God
the
Father
Honour
and
Glory
,
when
there
came
such
a
voice
to
him
from
the
Excellent
Glory
,
2
Pet.
1.
17
,
18.
with
Mat.
17.
1.
5.
)
And
so
John
his
fore-runner
having
both
seen
and
heard
,
professed
(
not
himself
,
but
)
this
Jesus
to
be
the
Christ
,
and
pointed
to
him
,
not
as
in
himself
,
or
as
in
other
men
,
but
as
a
distinct
person
,
standing
(
not
in
every
of
them
,
but
)
among
them
the
beholders
,
though
they
knew
him
not
,
and
proclaimed
him
to
be
(
and
called
men
to
behold
him
as
such
,
)
the
Lamb
of
God
that
taketh
away
the
sin
of
the
World
,
John
1.
19.
36.
and
3.
26.
36.
After
this
,
the
same
Jesus
of
Nazareth
manifested
himself
,
and
walked
up
and
down
more
openly
and
generally
among
the
Jewes
Preaching
the
Gospel
,
and
doing
good
,
calling
and
choosing
Disciples
,
and
was
approved
of
God
amongst
Friends
and
Enemies
,
by
miracles
and
signes
which
God
wrought
by
him
in
the
midst
of
them
,
such
as
none
before
him
ever
did
,
nor
after
any
like
works
but
in
his
Name
,
but
he
was
hated
of
the
Sadduces
that
denied
the
Resurrection
of
the
dead
,
&
of
the
Pharisees
that
trusted
in
themselves
that
they
were
Righteous
,
and
by
their
means
of
the
chief
of
the
People
,
and
of
many
of
the
inferiour
also
;
At
last
they
arreigned
and
falsly
condemned
him
,
and
delivered
him
to
Pilate
,
and
so
to
the
Gentiles
to
be
Crucified
,
and
he
was
by
them
hung
upon
the
Tree
and
Crucified
,
and
when
dead
,
was
buried
by
two
Honourable
persons
(
not
in
themselves
,
but
)
in
a
new
Sepulchre
,
which
was
sealed
and
watched
by
Souldiers
,
that
he
might
not
be
stolen
away
,
unto
all
which
the
Father
delivered
him
,
and
he
gave
himself
for
our
sins
.
But
he
in
the
same
body
that
was
dead
and
buried
,
even
Jesus
of
Nazareth
,
rose
again
the
third
day
,
and
was
witnessed
by
Angels
to
be
risen
,
and
not
to
be
there
in
the
grave
,
the
emptinesse
of
which
place
&
the
orderly
lying
of
the
cloathes
witnessing
the
same
;
And
then
he
appearing
to
his
Disciples
,
shewed
himself
alive
in
that
very
Body
,
having
the
very
same
flesh
and
bones
,
hands
and
feet
though
now
in
another
quality
,
[
viz.
]
Spiritual
&
Immortal
,
in
which
they
had
foreseen
him
Mortal
,
then
he
acquainted
them
with
the
ends
&
necessity
of
his
Death
and
Resurrection
,
and
shewed
&
opened
to
them
in
all
the
Scriptures
the
things
concerning
himself
,
opening
their
understandings
that
they
might
understand
the
Scriptures
,
&
gave
them
the
Gospel
which
he
had
received
from
his
Father
,
&
Commission
with
commandment
to
Preach
it
,
&
make
it
known
out
of
the
Scriptures
of
the
Prophets
to
all
Nations
for
the
obedience
of
Faith
,
and
having
prayed
for
their
Sanctification
,
&
fitnesse
to
that
service
,
and
for
blessing
on
all
that
after
should
believe
through
their
word
,
he
also
promised
his
Spiritual
presence
with
them
in
that
Ministration
to
the
end
of
the
World
;
After
which
while
he
blessed
them
,
and
while
they
beheld
,
he
was
parted
from
them
in
that
body
of
his
,
and
ascended
and
was
received
up
into
Heaven
,
and
according
to
his
promise
did
soon
after
send
down
and
powre
out
upon
them
the
Holy
Ghost
,
to
furnish
and
enable
them
to
their
Ministry
;
And
so
he
hath
already
come
in
the
flesh
,
and
perfected
all
that
he
was
to
do
in
his
own
body
in
his
first
coming
,
as
all
that
read
and
believe
the
record
God
hath
given
of
his
Son
,
and
caused
to
be
written
for
our
instruction
,
may
plainly
and
more
fully
discern
.
Nor
was
this
coming
of
his
ever
so
seen
,
nor
but
by
Faith
of
any
before
those
times
,
no
though
it
hath
been
desired
by
many
of
them
,
Mat.
13.
16
,
17.
Luk.
10.
23
,
24.
But
by
Faith
they
saw
it
and
rejoyced
,
John
8.
56.
with
Heb.
11.
1.
12.
Nor
yet
hath
it
ever
been
so
seen
of
any
since
the
Apostles
so
saw
it
and
him
,
1
Cor.
15.
5.
8.
and
Chap.
9.
1.
with
Chap
4.
9.
1
Pet.
1.
8.
Nor
will
he
ever
come
in
that
manner
to
suffer
,
and
do
over
those
things
again
so
to
be
seen
,
John
16.
10.
Rom.
6.
9
,
10.
Acts
13.
34.
But
these
things
are
written
concerning
him
even
this
Jesus
,
that
we
may
believe
that
he
is
the
Son
of
God
,
the
Lords
Christ
,
and
that
believing
we
may
have
life
through
his
Name
,
John
20.
31.
And
so
our
sight
is
onely
in
believing
by
Faith
,
as
Heb.
11.
1.
3
:
Yea
they
are
pronounced
blessed
that
having
not
seen
him
,
so
as
the
Apostles
did
,
yet
have
believed
,
John
20.
29.
In
which
believing
to
understand
and
know
him
to
have
come
in
the
flesh
,
and
to
have
done
and
to
be
that
for
us
,
as
the
Testimony
recorded
declareth
,
is
to
know
him
not
after
the
flesh
,
or
carnal
and
sensual
mind
,
but
after
the
Spirit
,
according
to
the
Testimony
he
hath
already
given
of
him
,
and
in
his
Light
and
Power
shining
and
working
in
and
with
that
Testimony
by
which
onely
these
things
now
not
so
seen
as
before
are
made
evident
plain
and
powerfully
nigh
,
that
they
might
be
believed
with
the
heart
,
and
confessed
with
the
mouth
,
and
still
made
further
precious
to
and
effectual
on
them
that
believe
,
2
Cor.
5.
14
,
15
,
16
,
17.
&c.
Rom.
1.
16
,
17.
and
10.
6.
9
,
10.
And
whosoever
now
boast
of
having
otherwise
seen
his
first
coming
,
his
appearance
and
Manifestation
in
the
flesh
,
is
a
lyar
;
Yea
,
neither
is
this
Jesus
who
is
the
very
Christ
now
in
that
his
own
personal
body
in
the
World
,
we
have
him
not
so
with
us
as
we
have
the
Power
,
(
viz.
)
In
bodily
presence
,
the
Heavens
do
receive
him
till
the
times
of
restitution
of
all
things
,
and
from
thence
he
is
in
the
name
of
the
Father
vertually
and
Spiritually
among
men
,
as
before
is
shewed
;
And
whosoever
denyeth
this
Jesus
to
be
the
very
Christ
is
of
Antichrist
,
and
what
do
they
lesse
that
confesse
him
not
,
or
do
not
Preach
or
lift
up
the
Son
of
man
,
as
already
come
in
the
flesh
,
and
having
finished
the
works
in
his
own
body
the
Father
gave
him
to
do
on
the
Earth
,
and
so
as
being
by
means
thereof
glorified
in
that
very
body
in
the
highest
Heavens
with
the
Father
(
compare
1
John
2.
22.
with
Chap.
4.
3.
and
John
3.
14.
16.
1
Tim
3.
16.
Heb.
3.
26.
)
But
put
the
Name
of
Christ
upon
something
that
in
their
immagination
is
daily
coming
in
the
flesh
,
and
so
appearing
and
suffering
in
the
flesh
for
the
putting
away
of
sin
often
from
the
foundation
of
the
World
,
and
is
not
now
in
a
real
personal
Glorious
body
in
the
Heaven
of
heavens
above
the
Earth
,
but
in
the
immaginary
heaven
in
them
on
the
Earth
,
and
call
that
their
Idol
the
good
Seed
,
the
Light
,
and
that
Jesus
that
is
the
Christ
,
as
is
the
scope
of
this
and
the
former
Queries
;
But
our
Jesus
that
is
the
very
Christ
of
God
,
who
not
often
but
once
in
the
end
of
the
World
,
hath
appeared
to
put
away
sin
by
the
Sacrifice
of
himself
,
&
is
now
not
on
Earth
,
but
in
Heaven
with
the
Father
in
his
spotlesse
and
Glorious
body
,
appearing
in
the
presence
of
God
for
us
,
the
great
Apostle
and
high
Priest
of
our
profession
he
is
therefore
,
and
from
thence
in
the
Name
of
the
Father
,
sending
forth
his
Spirit
in
his
Testimony
to
us
,
and
therein
Spiritually
and
powerfully
present
with
us
,
preserving
us
from
their
delusions
,
and
strengthening
us
(
in
believing
that
very
Jesus
to
be
the
Son
of
God
)
to
overcome
their
assaults
,
and
still
to
wait
for
that
his
coming
again
,
which
is
truly
and
properly
called
his
second
coming
which
we
are
sure
they
have
never
seen
,
nor
is
it
yet
come
nor
hath
been
to
any
,
what
ever
any
vainly
imagine
,
and
boast
of
For
,
2.
Of
this
next
and
second
coming
of
Christ
,
it
is
affirmed
by
the
Spirit
of
Truth
,
1.
That
it
shall
be
in
the
same
body
in
which
he
suffered
,
and
rose
from
the
dead
the
third
day
,
and
shewed
himself
to
his
Disciples
alive
after
his
passion
,
even
the
same
Jesus
,
which
while
they
beheld
,
was
taken
up
from
them
into
Heaven
,
Acts
1.
9.
10.
and
3.
31.
15.
20
,
21.
Mat.
26.
64.
2.
His
so
coming
shall
be
(
not
a
coming
up
in
any
man
,
but
)
a
coming
down
from
Heaven
,
the
Heaven
above
,
as
opposed
to
the
Earth
beneath
,
whence
t
is
said
he
shall
descend
or
come
down
(
which
in
respect
of
Glorious
state
,
or
dignity
,
he
never
shall
,
as
before
is
shewed
,
)
1
Thes.
4.
16.
2
Thes.
1.
7.
Phil.
3.
20.
3.
In
this
his
coming
,
all
that
sleep
in
Jesus
with
all
of
that
body
then
surviving
,
shall
first
see
him
,
but
not
one
of
them
before
another
,
for
in
his
very
descending
from
Heaven
before
he
appear
upon
the
Earth
,
by
the
sound
of
his
voice
in
a
moment
,
in
the
twinkling
of
an
eye
,
the
dead
in
Christ
shall
be
raised
,
and
the
survivers
of
that
body
shall
then
be
changed
,
and
all
of
them
suddenly
caught
up
together
to
meet
the
Lord
in
the
Ayre
,
1
Cor
,
15.
51
,
52.
1
Thes
4.
14
,
15
,
16
,
17.
4.
This
his
coming
then
will
be
visible
,
as
the
lightning
that
shines
from
the
East
,
and
cometh
even
to
the
West
,
Mat
▪
24.
27.
Luke
17.
24.
So
as
every
eye
shall
see
him
,
even
those
that
shall
wail
before
him
,
Rev.
1.
7.
Mat.
24.
30.
and
26.
64.
Mark
13.
26.
and
14.
62.
5.
This
his
visible
coming
shall
be
unto
the
Earth
(
not
with
some
,
but
)
with
all
his
Saints
with
him
,
(
they
being
raised
,
and
changed
as
aforesaid
)
and
he
shall
then
fully
deliver
the
oppressed
,
and
slay
all
the
wicked
,
even
every
one
that
doth
not
presently
submit
to
serve
him
and
his
People
,
Zach.
14.
1.
5.
2
Pet.
3.
5
,
6
,
7.
Psal.
75.
10.
and
149.
2
Thes.
1.
7
,
8
,
9
,
10.
6.
Then
not
onely
all
his
Saints
that
come
with
him
shall
have
Immortal
bodies
,
being
as
and
equal
to
the
Angels
,
Luke
20
36.
But
also
he
will
then
restore
all
things
,
even
the
other
part
of
the
Creation
distinct
from
man
that
were
made
subject
to
vanity
,
delivering
it
from
the
bondage
of
Corruption
,
renewing
the
face
of
it
,
for
he
shall
make
new
Heavens
and
new
Earth
,
and
all
things
new
,
Acts
3.
20
,
21.
Isa.
6.
and
65.
17.
2
Pet.
3.
10.
13.
Rev.
21.
1.
5.
Rom.
8.
19.
23.
And
then
shall
he
take
to
him
his
great
Power
,
and
Reign
,
sitting
on
the
Throne
of
David
in
Power
and
great
Glory
,
and
set
those
that
have
been
his
suffering
Saints
on
Thrones
,
and
they
shall
Reign
with
him
on
the
Earth
,
and
judge
the
World
,
until
the
finall
and
Eternal
Judgement
seize
upon
all
the
ungodly
,
at
the
last
and
general
Resurrection
,
Isa
9.
7.
Rev.
11.
15.
18
▪
Luke
1.
31.
32
,
33
,
with
Mat.
25.
31.
&c.
Dan.
7.
13.
14.
18.
27.
1
Cor.
6.
2.
Rev.
5.
10.
and
●●
.
4.
6
,
&c.
More
might
be
,
(
but
enough
is
)
said
,
to
shew
that
his
second
coming
(
so
called
in
Scripture
)
his
glorious
appearing
never
yet
hath
been
to
any
,
nor
now
is
,
and
though
it
be
the
day
of
the
desire
and
longing
of
all
unfeigned
believers
,
yet
none
of
them
shall
see
or
injoy
it
,
otherwise
then
by
Faith
in
the
hope
of
it
,
and
powerful
efficacies
of
that
hope
retained
until
they
shall
all
see
it
together
,
Luke
17.
22.
24.
37.
2
Tim.
4.
●
,
Heb.
11.
40.
2
Thes.
2.
1.
with
Chap.
1.
7.
Yea
they
are
all
looking
and
waiting
for
it
all
the
time
of
this
present
World
,
while
also
they
are
waiting
for
the
Redemption
of
the
Body
,
Tit.
2.
12
,
13.
Heb.
9.
28.
Rom.
8.
19.
25.
Phil.
3.
20.
21.
And
if
any
say
they
have
it
,
or
have
seen
it
,
otherwise
then
by
Faith
as
aforesaid
,
and
so
lo
here
is
Christ
or
there
,
such
are
false
christs
and
false
prophets
,
and
we
on
such
grounds
as
forementioned
or
warned
,
not
to
believe
or
go
after
them
,
Luke
17.
23
,
24.
Mat.
24
,
23
,
24.
As
likewise
,
if
they
say
with
Himmeneus
,
the
Resurrection
is
past
already
,
2
Tim.
2.
18.
Nor
shall
such
scoffs
or
scoffers
,
as
2
Pet.
3.
4.
or
as
these
appear
in
this
question
,
make
us
ashamed
to
professe
We
yet
look
and
waite
for
this
his
second
appearing
and
coming
,
knowing
that
whatever
reproach
or
denyal
of
it
such
make
,
he
that
shall
come
will
come
and
will
not
tarry
longer
then
the
appointed
time
,
which
also
hastens
;
in
his
times
God
shall
send
and
shew
him
,
&c.
Acts
3.
20.
1
Tim.
6.
14
,
15.
Heb.
10.
37.
16.
Query
,
What
are
those
seeds
that
must
have
every
one
his
own
body
in
the
Resurrection
,
and
whether
are
they
Natural
,
or
Spiritual
?
Answ.
Having
fought
against
the
being
of
the
Glorious
body
of
Christ
and
the
Excellency
of
his
works
done
or
doing
in
that
body
,
which
they
privily
deny
to
be
,
&
so
also
against
the
truth
of
his
coming
again
,
as
before
;
They
now
proceed
to
fight
against
the
Faith
and
hope
of
the
Resurrection
of
the
dead
,
which
the
Apostle
affirmeth
and
largely
proveth
shall
be
by
Jesus
Christ
,
1
Cor.
15.
Calling
it
all
along
the
Resurrection
of
the
dead
,
yea
when
he
speaks
of
it
,
as
denyed
by
some
among
them
,
he
saith
not
simply
,
how
say
some
among
you
,
there
is
no
Resurrection
,
but
how
do
they
say
there
is
no
Resurrection
of
the
dead
?
It
seemes
they
did
or
might
acknowledge
a
Resurrection
so
called
by
them
,
such
as
might
be
made
and
passe
upon
them
in
this
day
,
but
the
Resurrection
of
the
dead
they
denied
,
vers.
12.
16.
20
,
21.
32.
35.
42.
And
it
s
not
the
Spirit
or
Soul
of
the
man
distinct
that
dies
in
the
death
spoken
of
,
or
ceases
to
be
in
a
sencible
being
,
much
less
the
new
man
,
or
mind
,
and
Spirit
of
Christ
received
by
and
in
the
believer
,
but
it
s
the
natural
body
that
dies
,
and
being
dead
is
sown
in
the
Earth
,
which
is
that
of
which
these
would
insinuate
by
these
queries
,
that
there
is
no
Resurrection
after
the
natural
or
bodily
death
;
And
to
that
purpose
here
signifie
this
as
their
notion
,
that
the
seeds
that
must
have
in
the
Resurrection
every
one
his
own
body
,
are
not
natural
,
but
Spiritual
;
For
further
answer
therefore
to
their
Query
,
and
for
evincing
the
Doctrine
of
the
Resurrection
of
the
dead
,
and
manifesting
the
folly
of
their
subtilty
in
this
question
,
and
the
following
,
we
say
,
1.
This
question
is
foolish
and
unlearned
,
for
no
Scripture
speaks
of
seeds
that
must
have
every
one
their
own
body
in
the
Resurrection
;
But
the
Apostle
tells
us
of
seeds
that
men
sow
,
expresly
of
Wheat
,
or
other
Grain
,
to
which
God
gives
a
body
as
pleases
him
,
and
to
every
seed
it
s
own
body
,
and
they
are
natural
seeds
.
Again
they
wrest
the
Metaphor
,
and
Comparison
,
confounding
it
with
the
thing
to
be
set
forth
by
it
,
not
regarding
or
being
willingly
Ignorant
,
that
Metaphors
and
Comparisons
hold
not
in
every
thing
,
but
in
such
things
onely
as
serve
to
set
forth
in
some
resemblance
the
thing
for
which
they
are
used
,
and
it
s
no
wrong
to
answer
them
in
this
query
according
to
their
folly
,
as
1
Cor.
15.
36.
&c.
Thou
fool
,
that
which
thou
sowest
(
mark
,
thou
sowest
as
differing
it
from
bodies
sown
by
God
,
in
his
changing
them
by
Death
)
is
not
quickened
except
it
die
,
nor
saith
he
that
the
same
it
,
or
seed
is
not
quickened
after
it
dies
,
but
it
is
not
quickened
before
,
or
except
it
die
;
And
that
which
thou
sowest
,
thou
(
he
saith
not
God
,
but
still
proceeding
in
the
Metaphor
,
Thou
)
sowest
not
that
body
that
shall
be
,
but
bare
grain
,
it
may
chance
of
wheat
,
or
of
some
other
grain
,
(
these
and
such
are
the
seeds
spoken
of
,
of
which
he
saith
)
but
God
(
he
saith
not
thou
)
giveth
it
a
body
as
it
pleaseth
him
,
and
to
every
seed
his
own
body
,
so
then
t
is
the
same
it
which
men
sowe
a
bare
grain
,
to
which
God
giveth
a
body
for
Glory
,
Beauty
and
Fruitfulnesse
as
it
pleaseth
him
;
And
had
they
understood
the
similitude
and
the
end
and
use
of
it
here
,
it
might
have
preserved
them
from
denying
the
Resurrection
,
and
living
again
(
after
the
natural
and
bodily
death
)
of
the
same
body
that
died
or
dies
,
either
of
the
person
of
Christ
or
of
the
persons
of
men
,
that
shall
by
him
be
raised
from
the
dead
,
for
it
is
used
as
a
resemblance
of
both
,
as
appeares
by
comparing
it
with
vers.
20.
23.
Where
Christ
is
risen
from
the
dead
,
in
the
vertue
and
for
the
worth
of
his
own
righteousnesse
,
in
laying
down
his
Life
for
us
,
that
he
might
take
it
again
,
is
mentioned
as
the
first
fruits
of
them
that
slept
,
the
first
born
from
the
dead
(
as
also
,
Col.
1.
18.
Acts
26.
23.
)
And
then
the
rest
that
die
in
Adam
are
mentioned
,
as
afterward
to
be
raised
by
him
in
their
own
order
at
his
coming
,
and
Kingdom
.
Now
this
similitude
follows
as
a
resemblance
of
the
resurrection
both
of
him
and
them
,
and
in
answer
to
a
sensual
question
,
or
cavil
(
like
this
of
theirs
)
which
he
supposes
some
ignorant
and
foolish
men
might
make
,
how
are
the
dead
raised
up
,
and
with
what
body
do
they
come
?
And
therefore
he
propounds
the
question
&
gives
the
answer
in
terms
of
the
present
time
rather
then
of
the
time
past
,
or
to
come
,
because
he
includes
both
the
resurrection
of
Christ
who
was
already
raised
,
and
the
resurrection
of
all
men
that
now
die
in
Adam
which
is
yet
to
come
,
both
being
well
included
and
expressed
under
such
termes
,
how
are
the
dead
raised
,
&
with
what
body
do
they
come
?
That
is
,
how
is
it
both
in
that
which
is
perfected
in
him
,
and
shall
be
afterward
perfected
by
him
,
as
ver.
23.
and
therefore
also
he
still
speaks
in
such
phrase
or
manner
of
speaking
in
the
present
tense
in
the
similitude
,
and
further
answer
following
.
And
so
we
shall
finde
our
Saviour
sometimes
using
the
same
Metaphor
in
a
like
similitude
,
to
resemble
the
necessity
,
vertue
and
preciousnesse
of
his
own
death
for
us
,
and
the
power
and
fruitfulnesse
of
his
Resurrection
by
means
thereof
,
as
in
John
12.
24.
Where
after
he
hath
told
them
,
ver.
23.
that
the
hour
is
come
,
that
the
Son
of
man
should
be
Glorified
,
namely
(
as
appeares
in
what
follows
)
in
suffering
the
judgement
of
this
World
,
and
on
the
finishing
of
that
,
in
being
raised
and
Glorified
(
in
that
body
)
with
the
Fathers
own
self
,
(
compare
ver.
23.
with
ver.
24.
27.
31
,
32.
and
Chap.
13.
31
,
32.
and
Heb.
2.
9
,
10.
)
He
then
adds
,
verily
,
verily
I
say
unto
you
,
except
a
corn
of
Wheat
fall
into
the
ground
and
die
,
it
abideth
alone
,
but
if
it
die
it
bringeth
forth
much
Fruit
;
its
evident
by
what
is
before
noted
,
that
our
Saviour
there
in
the
comparison
points
at
himself
,
and
his
own
death
and
resurrection
.
He
onely
is
that
man
that
without
his
abasement
and
death
,
might
have
abode
alone
without
us
,
in
his
own
Excellence
and
Glory
,
but
then
he
could
not
have
redeemed
mankind
,
nor
have
brought
many
Sons
to
Glory
;
now
as
the
corn
of
Wheat
that
dieth
riseth
up
after
in
its
stalk
to
many
corns
,
so
he
dying
one
for
all
,
is
so
likewise
quickened
,
or
raised
from
the
dead
for
or
in
the
behalf
of
them
all
,
that
he
is
the
resurrection
and
the
Life
for
them
,
and
they
shall
all
be
made
alive
from
the
first
death
by
him
,
some
to
Eternal
Life
,
others
to
eternal
Damnation
;
The
Wheat
,
they
that
have
done
good
,
shall
be
gathered
into
his
Garner
;
the
chaffe
,
they
that
have
done
evil
shall
be
burnt
with
unquenchable
fire
,
and
all
by
him
,
and
as
the
fruit
of
his
once
dying
for
them
,
who
therefore
died
,
rose
and
revived
that
he
might
be
Lord
of
all
,
the
Judge
of
quick
and
dead
,
not
so
any
other
man
,
or
men
,
and
so
he
mostfully
answers
the
similitude
or
comparison
as
used
in
that
,
1
Cor.
15.
36
,
37.
also
.
But
now
Christ
being
risen
from
the
dead
,
is
become
the
first
fruits
of
them
that
sleep
,
and
the
first
fruits
and
harvest
must
needs
be
both
of
one
and
the
same
kind
,
as
to
the
thing
to
be
raised
,
though
the
first
fruits
be
more
excellent
and
glorious
in
it self
,
then
the
following
;
His
resurrection
therefore
being
the
resurrection
of
the
body
,
the
resurrection
of
others
by
him
must
needs
be
the
resurrection
of
their
bodies
also
,
for
since
by
man
came
death
(
and
was
not
that
also
the
death
of
the
Body
)
by
man
also
the
resurrection
of
the
dead
,
(
and
is
not
that
the
body
)
for
as
in
Adam
all
die
,
so
in
Christ
shall
all
be
made
alive
.
So
then
,
2.
We
further
say
with
the
Apostle
in
his
following
answer
,
and
application
of
the
comparison
,
the
same
body
that
is
now
a
natural
body
,
it
,
even
the
same
that
is
sown
in
corruption
,
it
is
raised
in
the
Resurrection
after
Death
,
in
incorruption
;
it
,
the
same
it
or
body
that
is
sown
in
dishonour
(
having
neither
Life
,
Breath
,
Beauty
,
or
Fitnesse
for
Society
)
it
is
raised
in
honour
;
it
,
the
same
that
is
sown
in
weaknesse
(
so
as
it
cannot
help
it self
but
moulders
to
dust
)
it
is
raisin
power
(
and
so
in
Immortality
;
)
It
,
the
same
It
,
or
body
that
is
sown
a
natural
body
,
it
is
raised
a
Spiritual
body
;
For
there
is
a
natural
Body
,
and
such
are
all
men
first
,
and
there
is
a
Spiritual
Body
,
and
such
shall
the
same
bodies
be
that
were
sown
natural
Bodies
in
the
resurrection
,
the
same
shall
be
Spiritual
Bodies
,
it
is
the
same
body
in
a
new
quality
;
And
as
it
is
absurd
and
unreasonable
to
immagine
that
that
Body
that
suffers
much
even
to
death
for
the
name
of
Christ
,
shall
after
death
cease
for
ever
,
and
another
Body
that
never
so
suffered
,
be
raised
and
Glorified
in
stead
thereof
,
or
that
the
body
that
runs
on
in
wickednesse
,
and
is
yeilded
up
to
unrighteousnesse
even
to
death
,
shall
from
thence
cease
to
be
for
ever
,
and
another
Body
rise
that
never
so
acted
the
sin
,
nor
was
imployed
in
the
service
of
it
,
and
suffer
the
punishment
for
the
former
,
for
we
must
all
appear
before
the
righteous
Judgement
Seat
of
Christ
,
that
every
one
may
receive
in
his
Body
the
things
in
the
fruit
or
reward
of
them
done
in
his
Body
,
according
to
what
he
hath
done
,
whether
it
be
good
or
bad
,
for
what
a
man
soweth
,
that
shall
he
the
man
reap
,
be
not
deceived
,
God
is
not
mocked
,
2
Cor.
5.
10.
Rom.
14.
9
,
10
,
11
,
12
,
Gal.
5.
7
,
8.
&c.
So
likewise
it
is
as
absurd
to
think
there
can
be
a
resurrection
of
that
which
never
died
,
or
before
it
be
dead
;
Thou
fool
,
that
which
thou
sowest
is
not
quickened
except
it
die
,
&c.
as
before
,
it
is
the
dead
that
rise
in
the
Resurrection
,
Luke
20
,
37.
Mark
▪
12.
25
,
26.
17.
Query
,
And
must
not
every
seed
have
a
body
of
its
one
Nature
?
Answ.
In
this
question
,
that
they
may
render
absurd
the
belief
and
acknowledgment
of
the
resurrection
of
the
dead
body
,
which
while
it
lives
here
is
vile
and
mortal
in
it self
,
and
in
death
further
corrupts
and
turns
to
dust
.
They
imply
,
that
every
seed
must
have
a
body
of
its
own
Nature
,
and
so
that
if
the
mortal
and
dead
Body
rise
,
it
must
rise
the
same
,
or
in
the
same
Quality
,
or
manner
of
being
(
for
so
much
they
include
in
its
own
nature
)
in
which
its
sown
,
namely
Vile
,
Mortal
,
Weak
,
&c.
In
all
which
it
clearly
appeares
,
they
therefore
so
greatly
err
,
even
as
the
Sadduces
of
old
,
because
they
know
not
the
Scriptures
,
as
likewise
,
neither
the
Power
of
God
,
Mark.
12
▪
24
27.
For
the
Scripture
saith
expresly
in
the
forementioned
similitude
,
that
which
thou
sowest
,
thou
sowest
not
that
body
that
it
shall
be
,
but
bare
grain
,
&c.
But
God
giveth
it
a
body
as
it
hath
pleased
him
,
and
to
every
seed
his
own
body
,
the
same
corn
is
quickened
after
it
dyes
in
the
ground
,
and
so
retains
its
nature
or
kind
,
as
Wheat
or
some
other
grain
,
but
in
the
quickening
is
changed
into
another
quality
or
manner
of
being
,
and
glory
as
in
the
blade
,
and
after
the
ear
and
fruit
as
aforesaid
.
So
likewise
in
the
Resurrection
of
the
dead
(
yea
more
fully
and
clearly
,
for
such
resemblances
have
not
the
lively
Image
of
such
greater
things
to
come
as
yet
are
shadowed
or
resembled
by
them
)
the
same
Body
of
man
that
dyed
and
was
buried
is
raised
,
and
so
every
Soul
shall
have
its
own
proper
Body
which
it
laid
down
or
departed
out
of
,
but
not
in
the
same
quality
or
manner
of
being
(
which
is
all
one
with
the
nature
or
kind
of
beings
in
these
mens
confusions
.
)
But
as
we
have
shewed
already
,
it
s
the
same
body
in
a
new
or
other
quality
or
manner
of
being
than
that
in
which
it
was
sown
,
for
it
is
sown
a
natural
body
,
it
is
raised
a
spiritual
body
,
&c.
as
before
,
yea
Christ
himself
was
crucified
through
and
in
weakness
,
but
he
(
even
the
same
he
that
dyed
and
was
buried
as
before
is
shewed
)
he
was
raised
and
liveth
in
the
Power
and
Glory
of
God
.
But
it
appears
in
these
Questions
,
and
by
their
consounding
the
Seeds
in
the
similitude
with
the
bodies
of
men
resembled
by
them
(
and
spoken
of
as
sown
in
death
and
raised
in
the
Resurrection
)
especially
if
we
compare
these
and
the
next
Question
with
their
discourses
and
writings
on
this
subject
,
that
they
are
of
no
faith
or
judgement
concerning
any
other
Resurrection
either
of
the
just
or
unjust
,
then
such
an
imaginary
Resurrection
,
as
is
made
or
may
be
atrained
in
this
life
,
and
that
is
not
not
a
Resurrection
of
the
man
or
dead
body
(
that
cannot
be
except
it
first
die
,
and
so
not
before
its
death
,
nor
is
that
in
their
imagination
)
but
of
some
Seeds
sown
in
man
distinct
from
the
body
of
the
man
,
and
so
the
resurrection
of
the
just
in
their
vain
thought
,
is
when
that
they
call
the
good
Seed
of
which
some
of
them
dream
,
Christ
takes
flesh
in
the
man
,
and
sometimes
they
call
it
Christ
,
and
the
light
within
,
when
this
gets
above
the
other
Seed
,
and
gets
victory
over
the
lusts
in
the
man
,
and
that
is
the
Resurrection
to
praise
and
to
life
;
likewise
the
resurrection
of
the
unjust
is
nothing
else
with
these
Dreamers
but
the
rising
or
getting
above
of
the
evil
seed
or
seed
of
the
Serpent
in
every
or
any
man
,
distinct
from
the
man
or
Body
of
the
man
,
and
when
that
rises
,
it
rises
to
condemnation
and
death
,
that
is
[
according
to
their
meaning
,
that
it
may
be
condemned
and
judged
to
death
by
the
other
Seed
,
yet
can
they
not
tell
us
who
sew
these
Seeds
,
and
when
,
nor
what
Bodies
they
have
before
they
die
;
yea
,
according
to
this
their
imagination
,
the
resurrection
of
the
unjust
is
usually
or
often
first
,
contrary
to
the
order
of
the
Resurrection
of
the
dead
witnessed
in
the
Scriptures
of
truth
,
and
there
may
be
also
many
Resurrections
of
both
the
just
and
the
unjust
,
whereas
the
Scriptures
mention
but
one
,
a
Resurrection
[
not
many
Resurrections
]
and
that
of
the
dead
,
both
of
the
just
and
unjust
,
but
every
man
in
his
own
order
;
but
more
need
not
here
be
added
to
shew
the
filthiness
of
this
Satanical
Dream
,
the
mention
of
it
is
enough
,
with
what
hath
been
already
said
to
shew
the
Dreamers
to
be
denyers
of
the
Resurrection
of
the
Bodies
of
men
that
die
in
Adam
,
that
is
after
the
natural
or
Bodily
death
,
and
so
of
the
Resurrection
of
the
dead
affirmed
and
shewed
in
the
Scripture
,
and
to
evince
the
truth
of
that
Doctrine
,
against
all
their
endeavours
to
overthrow
it
,
ye●
something
further
we
shall
add
to
this
subject
in
answer
to
their
next
Question
.
Quest.
18.
And
whether
the
wicked
upon
whom
after
Death
Judgement
is
come
,
whose
Souls
are
in
Hell
,
must
afterward
come
out
of
Hell
again
to
receive
a
second
Judgement
?
Ans.
This
Question
needs
no
other
answer
but
the
mention
of
that
Scripture
,
Rev.
20.
12
,
13.
which
speaking
prophetically
of
the
final
and
Eternal
Judgement
,
saith
expresly
,
That
Death
and
Hell
delivered
up
the
dead
which
were
in
them
,
and
they
were
judged
every
one
according
to
his
works
,
ther
's
death
and
hell
delivering
up
their
Prisoners
to
Judgement
.
But
because
in
this
last
Question
especially
they
manifest
their
horrible
Corruption
and
infidelity
about
the
Doctrine
of
the
Resurrection
of
the
dead
and
Eternal
Judgement
,
and
what
Deriders
and
Scoffers
of
both
they
be
,
even
against
the
plainest
assertions
of
Scripture
,
as
in
the
fifteenth
Question
they
are
of
Christs
personal
coming
the
second
time
;
and
that
we
may
further
bear
witnesse
to
the
Truth
(
denyed
and
reproached
by
them
)
for
the
good
of
others
,
we
shall
here
add
something
further
in
return
to
this
Question
;
also
noting
the
palpable
wickednesse
of
the
intention
and
scope
of
it
,
and
the
falshood
,
and
folly
they
are
found
in
,
in
their
pursuit
of
such
a
wicked
enterprise
.
1.
The
intention
and
scope
of
it
is
to
fasten
an
error
upon
the
Doctrine
of
the
resurrection
of
the
dead
,
and
their
coming
forth
to
an
Eternal
Judgement
after
death
,
viz.
That
if
so
,
then
the
wicked
must
come
out
of
hell
again
after
sentenced
and
sent
thither
,
and
thereby
to
give
a
total
overthrow
to
that
doctrine
of
the
resurrection
of
the
dead
Bodies
of
men
,
and
their
coming
forth
to
Eternal
judgement
after
the
natural
and
bodily
death
,
and
so
to
make
God
a
lyar
,
even
in
those
his
most
plain
and
full
manifestations
of
the
Truth
,
by
the
Son
himself
,
who
having
declared
the
powerful
efficacy
of
his
voice
(
as
now
speaking
from
heaven
in
the
glorious
Gospel
)
for
making
those
dead
in
sins
and
trespasses
to
hear
,
and
to
the
quickening
and
preserving
in
life
those
that
in
hearing
hear
,
and
said
,
that
hour
is
coming
and
now
is
,
John
5.
25.
he
biddeth
them
vers.
28.
not
marvel
at
that
,
for
the
hour
is
coming
,
)
he
saith
not
as
before
and
now
is
,
but
onely
that
it
is
coming
,
and
in
leaving
out
that
clause
and
now
is
,
having
mentioned
it
in
the
former
declaration
,
he
fully
implies
that
the
hour
here
spoken
of
in
the
28.
vers.
now
is
not
,
but
certainly
cometh
after
the
forementioned
hour
or
time
that
was
then
begun
,
even
when
God
shall
send
us
Jesus
who
before
was
preached
to
us
,
as
Acts
3.
20.
with
Mat.
24.
14.
See
the
instruction
to
the
living
from
the
consideration
of
the
future
state
of
the
dead
by
T.
M.
Junior
,
pages
15
,
16
,
17
,
18
,
19.
the
hour
is
coming
,
in
the
which
all
that
are
in
the
graves
(
in
the
dust
of
the
earth
,
and
in
the
disappearing
state
of
death
)
shall
hear
his
voice
,
and
shall
come
forth
,
namely
out
of
their
graves
,
they
shall
be
wholly
freed
and
made
alive
from
the
first
death
,
Hos.
13.
14.
1
Cor.
15.
22.
they
that
have
done
good
shall
come
forth
unto
the
Resurrection
of
life
,
and
they
that
have
done
evil
unto
the
resurrection
of
Damnation
,
for
even
death
and
hell
shall
deliver
up
the
dead
that
are
in
them
,
and
they
shall
be
judged
every
one
according
to
his
works
as
before
is
shewed
.
This
is
that
which
the
scope
of
this
question
is
to
deny
,
and
so
consequently
that
Christ
is
risen
from
the
dead
,
for
if
the
dead
rise
not
,
then
is
not
Christ
risen
,
and
so
in
the
denyal
of
this
the
Apostles
whole
Preaching
is
rendred
vain
,
and
faith
in
Christ
as
Preached
by
them
vain
also
,
yea
they
are
therein
proclamed
false
witnesses
of
God
,
because
they
have
testified
of
him
,
that
he
raised
up
Christ
whom
he
raised
not
up
,
if
so
be
the
dead
rise
not
,
1
Cor.
15.
12.
15.
2.
In
their
pursuit
of
this
end
,
they
make
lies
and
mistakes
their
desence
,
that
which
they
first
suppose
and
take
for
granted
,
as
that
in
which
their
chief
strength
lies
,
is
neither
granted
by
us
nor
so
expressed
in
the
Scripture
,
but
according
to
the
import
of
it
in
their
query
very
erroneous
,
viz.
that
judgement
is
come
upon
the
wicked
after
death
,
now
that
by
is
come
,
they
mean
is
now
already
come
as
soon
as
they
are
dead
,
and
that
by
Judgement
they
mean
,
the
whole
of
the
judgement
,
is
clear
by
their
bringing
it
to
disprove
and
deride
a
coming
forth
again
to
any
other
or
further
judgement
,
and
so
it
s
very
false
;
for
though
judgement
may
come
upon
them
in
this
life
,
and
their
death
is
a
terrible
Judgement
,
it
proves
so
accidentally
to
them
,
through
their
misimprovement
of
their
time
,
because
it
cuts
them
off
from
further
space
of
repentance
,
they
being
from
thence
sealed
up
and
reserved
as
Prisoners
in
the
Pit
,
to
the
judgement
of
the
great
day
of
Christ
,
yet
neither
is
the
one
or
the
other
,
that
great
and
Eternal
judgement
,
unto
which
all
the
ungodly
that
continue
such
till
death
are
reserved
to
be
punished
,
nor
doth
that
seize
on
them
till
that
day
of
judgement
,
whence
it
is
alwayes
truly
called
the
wrath
to
come
,
and
not
that
is
already
come
upon
any
;
and
so
much
is
plain
in
that
,
Heb.
9.
27.
with
vers.
28.
to
which
they
would
seem
to
allude
,
especially
if
compared
with
other
Scriptures
,
see
the
text
,
as
it
is
appointed
to
men
once
to
die
,
he
speaks
of
men
indefinitely
,
and
so
of
the
whole
kind
,
for
all
shall
once
dye
,
though
some
shall
not
sleep
in
death
,
but
suffere
a
sudden
change
,
in
which
both
death
and
resurrection
shall
be
accomplished
upon
them
in
a
moment
.
But
after
this
the
judgement
,
he
saith
not
that
then
,
or
(
as
these
)
that
after
this
the
judgement
is
come
,
as
if
it
were
already
come
upon
such
of
them
as
are
dead
,
or
should
come
upon
any
that
die
,
before
the
rest
(
at
least
of
their
generation
or
sort
of
men
)
have
finished
their
course
as
well
as
they
;
But
after
this
the
Judgement
,
even
after
this
appointment
of
the
whole
kind
once
to
die
,
is
fulfilled
on
all
generations
,
then
will
be
the
general
,
final
and
Eternal
judgement
;
And
though
those
that
now
sleep
in
Jesus
and
have
suffered
with
him
,
shall
have
their
judgement
come
upon
them
,
their
Kingdom
&
glory
given
them
to
possess
,
first
before
the
rest
of
the
dead
,
yet
that
will
not
be
till
the
time
and
state
of
the
Resurrection
of
the
just
that
have
suffered
with
him
,
for
they
shall
first
rise
from
the
dead
,
neither
will
that
be
till
the
beginning
of
that
great
day
of
Christ
,
when
the
dayes
of
sufferings
and
trouble
to
that
generation
will
be
ended
;
So
that
the
judgement
that
properly
so
called
,
as
distinguished
from
other
Judgements
in
this
life
,
that
are
temporal
and
reversible
,
even
the
Eternal
judgement
that
is
after
death
,
it
is
in
the
time
and
state
of
the
Resurrection
,
for
there
shall
be
a
General
Resurrection
of
both
the
just
and
unjust
,
in
which
they
shall
come
forth
to
their
judgement
,
and
that
shall
be
to
both
at
the
hour
or
day
of
Christ
,
even
at
his
appearing
,
and
his
Kingdom
,
Acts
24.
15.
John
5.
28
,
29.
2
Tim.
4.
1.
and
so
much
also
appears
in
that
which
follows
,
Heb.
9.
28.
where
after
he
hath
said
as
it
is
appointed
to
men
once
to
die
,
but
after
this
the
judgement
,
he
adds
as
a
remedy
against
the
evil
that
otherwise
might
be
unto
men
in
that
death
or
that
judgement
following
;
so
Christ
was
once
offered
to
bear
the
sins
of
many
,
and
unto
them
that
look
for
him
shall
he
appear
the
second
time
without
sin
to
salvation
;
now
as
his
first
appearing
to
put
away
sin
by
the
sacrifice
of
himself
answers
to
the
first
death
and
misery
,
and
was
effectual
,
that
by
Christ
we
should
be
saved
from
perishing
in
it
,
and
that
through
him
we
might
be
saved
,
so
his
second
appearing
without
sin
to
Salvation
answers
to
the
judgement
after
death
,
and
is
such
as
by
it
all
those
that
now
through
his
grace
bringing
salvation
to
all
men
in
due
time
do
look
for
him
,
shall
be
saved
from
wrath
through
him
,
even
from
the
wrath
to
come
,
when
it
shall
come
forth
in
that
judgement
,
so
as
they
shall
stand
in
the
judgement
even
before
the
Son
of
man
when
he
appears
,
and
the
second
death
shall
have
no
power
on
them
,
yea
they
shall
then
be
saved
to
the
utmost
by
that
his
appearing
,
yea
he
shall
then
appear
to
their
salvation
in
that
judgement
which
implies
his
appearing
the
second
time
to
be
first
,
and
the
judgement
after
death
following
upon
it
,
at
that
his
appearing
and
his
Kingdome
to
come
upon
men
in
the
time
and
state
of
the
resurrection
as
before
is
shewed
,
compare
with
the
forementioned
Scriptures
,
Heb.
6.
2.
Rev.
20.
12
,
13.
Again
their
folly
is
manifest
in
taking
up
a
sence
of
the
Word
Hell
,
from
some
common
contradions
without
examination
,
as
if
in
every
place
it
signified
that
place
and
state
of
torment
in
which
the
wicked
are
to
be
punished
for
ever
after
the
passing
of
the
Eternal
judgement
upon
them
;
whereas
they
might
have
known
the
word
Hell
is
used
in
Scripture
generally
for
that
which
is
deep
and
low
,
obscure
and
dark
;
And
so
1.
Sometime
for
the
Grave
or
disappearing
state
of
death
,
whence
t
is
often
translated
grave
,
from
which
and
from
the
power
of
it
there
is
a
redemption
and
deliverance
,
though
no
man
can
redeem
himself
,
&c.
Psal.
49.
8
,
9.
15.
and
89.
48.
Job
17.
13.
16.
with
Hos.
13.
14.
2.
Sometime
for
any
such
distress
or
misery
as
threatens
death
,
and
as
in
which
a
man
is
in
darknesse
that
he
can
see
no
way
out
,
or
how
deliverance
should
come
,
out
of
which
yet
there
may
be
deliverance
,
though
he
see
not
how
,
as
Jonahs
being
in
the
Whales
belly
,
Jonah
2.
2
,
3.
&c.
see
also
Psalm
86.
13.
&
88.
6.
and
116.
3
,
4
,
&c.
3.
Sometime
for
that
place
and
state
of
darkness
and
separation
from
God
into
which
the
Spirits
of
ungodly
sinners
that
dy
in
their
sins
are
cast
and
shut
up
from
the
time
of
their
departing
out
of
the
body
,
unto
the
judgement
of
the
great
day
;
for
when
the
body
returns
to
its
dust
,
then
the
spirit
returns
to
God
who
gave
it
,
(
Ecles
.
3.
21.
and
12.
7.
)
by
him
to
be
appointed
to
its
proper
place
,
by
whom
the
Spirits
of
Believers
,
such
as
die
in
the
Lord
,
are
received
into
Paradise
,
a
place
and
state
of
pleasure
and
rest
in
heaven
under
the
altar
,
on
which
the
perfect
Sacrifice
was
offered
,
sometimes
called
Abrahams
bosom
,
t
is
such
as
in
which
they
are
from
the
time
of
their
departure
out
of
the
flesh
or
body
with
the
Lord
made
perfect
,
(
so
much
as
the
Spirit
without
the
body
is
capable
)
yet
still
waiting
for
the
redemption
of
the
Body
and
Glorious
Kingdom
promised
;
And
so
likewise
by
him
the
Spirits
of
the
disobedient
,
that
persisted
in
the
refusal
of
him
,
till
their
sin
was
finished
,
are
when
they
depart
out
of
the
body
,
at
the
death
of
the
body
driven
away
,
shut
cut
from
his
presence
,
shut
up
as
prisoners
in
some
place
and
state
of
darknesse
,
where
they
are
reserved
to
the
judgement
of
the
great
day
,
Prov.
14.
32.
Isa
24.
22.
1
Pet.
3.
19
,
20.
And
this
is
called
hell
,
Psal.
9.
17.
Luke
16.
23.
Rev.
20.
13.
that
hell
that
follows
or
goes
along
with
the
first
death
,
Rev.
6.
8.
That
might
have
been
an
everlasting
Prison
to
the
Souls
or
Spirits
of
all
mankind
,
had
not
Christ
abolished
death
by
his
appearing
,
and
obtained
a
release
of
all
Mankind
unto
him
,
and
the
Keys
of
Hell
and
Death
into
his
hand
.
But
now
by
him
,
that
Hell
going
with
or
pertaining
to
the
first
death
,
as
in
this
last
sence
is
onely
appointed
for
a
prison
for
all
the
ungodly
,
in
which
they
shall
be
reserved
as
in
chains
of
darknesse
to
the
judgement
of
the
great
day
,
where
also
they
are
fil'd
with
unspeakable
horror
and
torment
in
their
spirit
,
in
the
remembrance
and
sence
of
what
they
have
lost
,
and
for
what
lying
vanities
,
and
what
they
must
shortly
and
for
ever
suffer
in
soul
and
body
together
reunited
;
And
out
of
this
Hell
there
shall
be
such
a
deliverance
,
as
may
be
resembled
by
the
deliverance
of
Prisoners
to
judgement
,
so
Rev.
20.
13.
John
.
8.
28
,
29.
in
which
yet
they
are
not
delivered
out
of
darknesse
,
but
still
in
a
state
of
separation
from
God
,
and
the
Light
of
his
countenance
brought
forth
to
receive
their
bodies
that
slept
in
dust
,
and
in
them
to
receive
their
final
conviction
and
judgement
.
Again
4.
Sometime
(
and
but
seldome
the
word
Hell
singly
,
but
)
Hell
fire
is
used
for
that
wrath
to
come
,
the
lake
of
fire
prepared
for
the
Devil
and
his
angels
,
which
is
to
man
the
second
death
,
into
which
they
are
not
cast
while
the
body
is
held
in
the
grave
,
and
the
spirit
detained
in
prison
in
the
first
Death
,
this
is
that
unquenchable
fire
ever
burning
and
that
can
never
be
quenched
,
no
not
to
them
that
are
cast
into
it
,
the
raised
bodies
of
men
being
in
that
equal
to
the
evil
angels
,
they
can
never
more
cease
to
be
or
be
ever
free
from
sencible
Suffering
,
nor
will
the
Worm
in
their
Spirits
ever
cease
tormenting
;
This
is
that
lake
of
fire
into
which
the
first
Death
and
Hell
shall
be
cast
,
when
they
have
delivered
up
all
the
dead
that
was
in
them
,
and
so
shall
be
destroyed
and
swallowed
up
in
this
that
shall
remain
and
burn
on
all
the
ungodly
for
ever
,
see
for
this
,
and
who
they
are
,
and
when
they
shall
be
cast
into
it
,
Rev.
20.
11.
15.
and
21.
8.
Mat.
25.
41.
46
with
Mark
9.
43
48.
so
that
out
of
this
,
after
men
are
in
it
,
here
is
no
deliverance
in
any
sence
;
but
none
are
in
this
until
they
be
brought
forth
of
their
graves
,
and
delivered
up
by
Death
and
Hell
as
forementioned
,
except
those
that
at
his
appearing
shall
be
taken
and
cast
alive
into
that
lake
of
fire
,
without
being
detained
any
time
in
prison
as
the
rest
are
,
Rev.
19
20.
with
chap.
20.
10.
Now
had
these
men
understood
the
Scripture
,
and
so
these
things
as
there
distinguished
and
set
forth
,
they
would
not
have
counted
it
at
all
absurd
,
that
souls
in
Hell
(
bodies
in
dust
,
and
spirits
in
prison
)
should
come
forth
again
to
receive
their
final
judgement
,
yea
had
they
in
the
least
believed
God
to
be
true
in
his
sayings
,
they
would
not
have
dared
so
plainly
to
have
contradicted
and
blasphemed
them
,
though
they
could
not
have
understood
them
,
seeing
the
Holy
Ghost
speaketh
expresly
of
the
Final
and
Eternal
Judgement
,
when
all
the
dead
that
have
died
in
their
sins
from
the
beginning
of
the
World
to
the
latter
end
of
it
,
shall
at
once
be
raised
and
brought
forth
to
that
judgement
,
and
there
and
to
that
faith
,
Death
and
Hell
delivered
up
the
dead
which
were
in
them
.
But
they
have
clearly
shewed
themselves
to
be
of
that
sort
that
deny
the
Resurrection
of
the
dead
,
and
the
Eternal
Judgement
of
all
men
witnessed
in
the
Scripture
,
as
yet
to
come
and
to
be
passed
and
executed
upon
them
by
that
man
Christ
Jesus
,
whom
God
hath
ordained
to
judge
the
world
in
Righteousnes
,
whereof
he
hath
given
assurance
unto
all
men
,
in
that
he
hath
raised
him
from
the
dead
.
Question
,
19.
Whether
the
receiving
Bread
and
Wine
to
shew
the
Lords
death
,
be
to
continue
an
Ordinance
in
the
Church
till
the
end
of
the
World
,
yea
or
nay
?
Answ.
This
and
the
three
following
questions
aptly
follow
the
former
to
a
further
discovery
of
their
Antichristian
Spirit
.
For
As
Jesus
Christ
having
ascended
on
high
,
and
received
gifts
in
the
man
,
hath
given
gifts
unto
men
,
and
therein
set
in
the
Church
,
First
Apostles
,
that
were
chosen
witnesses
of
his
personal
body
(
in
which
he
the
Word
was
made
flesh
,
and
humbled
himself
unto
the
death
of
the
Cross
as
now
raised
from
the
dead
,
and
received
up
into
glory
,
having
finished
the
works
the
Father
gave
him
to
do
in
that
body
on
the
earth
,
that
repentance
and
remission
of
sins
should
be
preached
in
his
name
unto
all
Nations
,
and
so
as
wise
Master
builders
,
layers
of
the
foundation
Doctrinally
;
As
likewise
he
hath
given
and
appointed
to
be
still
in
continual
exercise
,
a
gift
and
office
(
inferior
to
the
Apostles
)
for
instructing
in
,
and
opening
(
out
of
the
Scriptures
of
the
Prophets
and
Apostles
)
the
foundation
as
already
laid
by
them
in
the
word
of
the
beginning
of
Christ
,
and
for
directing
to
and
building
on
that
foundation
in
witnessing
him
as
already
come
in
the
flesh
,
and
having
finished
the
works
(
as
aforesaid
)
and
so
for
Doctrinal
shewing
forth
the
Lords
death
,
and
the
pretiousnesse
thereof
with
the
Father
for
us
and
in
his
Name
to
us
,
and
to
manifest
the
goodnesse
and
righteousnesse
of
God
therein
,
Luke
24.
44.
48.
John
17.
18.
20.
&c.
1
John
1.
1.
5
Rom.
1.
1.
5
and
16.
25
26.
1
Cor.
3.
10.
11.
Secondarily
,
Prophets
,
or
the
gift
and
office
of
prophesie
,
to
shew
distinctly
out
of
the
Scriptures
,
and
from
the
foundation
as
already
laid
,
the
things
to
come
,
even
the
Resurrection
of
the
dead
and
Eternal
Judgement
,
and
so
the
grace
and
glory
to
be
brought
to
us
at
the
glorious
appearing
of
Christ
from
Heaven
,
for
encouragement
to
look
to
him
,
and
for
the
edification
and
comfort
of
those
that
wait
for
him
,
which
gift
&
office
was
primely
given
to
the
Apostles
,
and
is
also
included
in
that
inferior
gift
&
office
forementioned
as
given
to
believers
since
,
and
the
choise
to
be
desired
by
them
(
whence
that
is
called
prophesying
,
1
Cor.
14
1.
3
and
12.
28.
which
also
is
called
,
Ephes.
4
11.
prophecying
and
evangelizing
)
John
15.
26
,
27
and
16
13
,
14
,
Titus
2.
11.
13
,
14
,
15.
Thirdly
Teachers
,
or
the
gift
of
teaching
,
for
applying
,
instructing
and
directing
to
the
usefulness
of
both
,
namely
of
that
which
he
hath
already
done
,
and
is
become
for
us
in
himself
the
ground
of
all
the
Redemption
already
wrought
and
obtained
by
his
Blood
,
and
the
infinite
and
abiding
efficacy
of
it
in
what
he
is
now
doing
,
and
of
that
Salvation
ready
to
be
revealed
in
the
last
time
,
as
the
end
of
all
from
both
together
,
to
teach
Transgressors
the
way
that
sinners
may
be
converted
to
him
,
and
to
lead
Believers
into
all
truth
,
teaching
them
that
denying
ungodlinesse
and
worldly
lust
,
they
should
live
soberly
,
righteously
and
godly
in
this
present
world
,
looking
for
that
blessed
hope
and
the
Glorious
appearing
of
the
great
God
,
and
our
Saviour
Jesus
Christ
,
Tit.
2.
13
,
12
,
13.
1
Pet.
1.
10.
14.
&c.
John
16.
8.
14.
So
on
the
other
hand
,
Anti-christ
that
was
to
come
in
these
last
dayes
,
and
is
already
come
,
he
hath
his
contrary
gifts
and
work
,
yet
coming
in
the
name
of
Christ
,
and
as
Apostles
,
and
Prophets
,
and
Teachers
of
Christ
,
but
in
a
directly
opposite
and
contrary
strain
(
though
subtilly
and
with
hidden
things
of
dishonesty
,
for
such
are
false
Apostles
,
deceitful
Workers
,
&c.
)
They
to
prepare
and
make
way
for
their
false
Apostolizing
,
in
which
they
lift
up
something
else
in
the
name
and
place
of
Christ
,
in
respect
of
what
he
hath
already
done
,
and
is
become
in
himself
for
us
and
for
their
false
prophecying
,
in
which
they
magnifie
something
else
in
the
name
and
place
of
him
,
in
respect
of
what
he
will
do
in
his
second
and
glorious
appearing
,
and
for
their
false
Teaching
,
in
which
they
direct
to
another
Light
and
Teacher
,
and
teach
otherwise
,
not
consenting
to
sound
words
,
even
the
Words
of
our
Lord
Jesus
Christ
,
and
the
Doctrine
according
to
goodlinesse
;
to
this
purpose
we
say
,
they
seek
with
design
in
the
first
place
to
cast
him
down
from
his
excellency
in
his
person
and
works
,
and
to
render
his
Ordinances
contemptible
,
and
that
they
may
effectually
pull
down
the
house
with
both
their
hands
(
as
the
foolish
woman
)
they
pursue
their
wicked
enterprize
in
this
order
,
as
may
be
seen
in
these
Queries
.
1.
Seeking
to
make
void
and
of
no
effect
the
Personal
Cross
of
Christ
in
what
he
hath
already
done
and
compleated
in
himself
thereby
for
men
,
and
so
privily
to
deny
the
Lord
that
bought
them
,
and
render
the
Preaching
of
his
Cross
and
faith
in
him
of
no
effect
.
2.
To
overthrow
the
Hope
of
the
Gospel
,
even
of
the
second
personal
coming
of
Christ
from
Heaven
,
and
the
Salvation
then
to
be
revealed
,
and
so
to
undermine
the
Doctrine
of
the
Resurrection
of
the
dead
,
and
of
eternal
judgment
by
the
man
Christ
Jesus
.
3.
Thereby
to
render
needless
,
useless
and
contemptible
,
those
his
wayes
and
Ordinances
,
in
which
he
hath
appointed
us
to
remember
him
in
what
he
hath
done
,
and
thence
to
consider
him
in
what
he
is
thereby
become
for
us
and
to
us
,
and
to
be
exercised
in
our
waiting
for
his
second
coming
,
and
the
salvation
then
to
be
revealed
,
and
surely
where
they
can
prevail
in
the
two
first
,
they
may
easily
prevail
in
the
latter
,
for
to
what
end
or
purpose
should
they
observe
any
of
those
his
wayes
and
Ordinances
that
are
appointed
for
remembering
and
shewing
forth
the
Lords
death
,
and
the
infinite
and
abiding
virtue
and
pretiousnesse
of
that
,
and
that
in
them
we
should
be
exercised
to
an
expectation
and
waiting
for
his
second
coming
,
who
believe
neither
,
so
as
to
have
their
faith
in
the
first
,
and
from
thence
their
hope
of
the
second
;
for
if
the
dead
rise
not
,
then
is
not
Christ
risen
from
the
dead
,
and
then
neither
can
there
be
any
expectation
of
his
coming
again
in
that
body
in
which
he
suffered
,
or
of
any
hope
by
him
in
or
of
another
life
after
death
,
and
then
the
Apostles
preaching
is
vain
,
and
the
Ordinances
as
delivered
by
them
of
no
use
or
worth
to
be
kept
by
us
,
baptizing
in
the
Name
of
Christ
as
delivered
by
them
,
and
so
the
Supper
of
the
Lord
empty
and
unprofitable
things
.
And
doublesse
if
these
men
(
as
they
seem
to
intimate
)
do
grant
any
use
of
such
an
Ordinance
for
shewing
forth
the
Lords
Death
at
any
time
,
yet
then
either
they
mean
it
not
otherwise
,
then
as
for
commemorating
and
shewing
forth
a
type
or
shadow
,
whose
truth
and
body
is
to
be
sought
for
in
something
else
,
and
not
in
the
thing
commemorated
,
or
else
by
the
Lord
they
mean
not
that
Jesus
of
Nazareth
,
whom
God
hath
made
Lord
and
Christ
,
and
by
that
they
call
the
Lords
death
,
they
mean
not
that
death
of
his
Crosse
,
which
he
once
suffered
in
that
body
of
his
flesh
for
our
sins
,
and
can
suffer
or
die
no
more
;
And
however
that
they
have
no
Faith
in
him
,
or
these
things
of
him
,
is
fully
manifested
in
their
former
questions
,
but
seek
to
lift
up
something
else
in
the
Name
and
place
of
him
,
and
then
what
profit
can
there
be
to
them
in
treating
with
them
about
his
Ordinances
,
while
they
are
so
wholly
void
of
judgement
in
the
great
things
of
his
Law
,
as
before
is
shewed
.
But
for
the
help
of
others
,
that
are
not
yet
wholly
turned
aside
after
Satan
,
we
answer
to
this
Query
,
That
the
taking
,
blessing
,
and
breaking
Bread
,
and
the
taking
and
blessing
the
cup
,
and
so
eating
and
drinking
of
them
,
as
Christ
hath
appointed
,
to
shew
forth
the
Lords
death
,
is
an
Ordinance
to
continue
in
the
Church
till
the
end
of
the
World
,
or
(
which
is
all
one
)
till
his
coming
again
,
1
Cor.
11.
23
,
24
,
25
,
26
and
10.
16.
Mat.
24
3.
and
28.
20.
And
for
further
helpfulnesse
in
the
understanding
and
use
of
it
,
we
add
I.
The
thing
to
be
commemorated
,
and
shewed
forth
in
that
Ordinance
,
is
not
our
Mortifications
,
sufferings
,
qualifications
or
works
wrought
in
,
or
by
us
;
but
the
Lords
death
.
1.
The
death
of
him
that
was
the
Lord
from
Heaven
before
he
died
even
in
the
beginning
with
God
the
proper
Lord
,
and
heir
of
all
the
Kingdom
and
glory
of
God
;
for
the
Father
sent
forth
his
onely
begotten
Son
,
by
his
Grace
to
taste
death
for
us
,
which
shews
our
sinfulnesse
,
miserie
and
helplesnesse
,
and
so
the
necessity
of
his
death
for
us
in
respect
of
us
,
as
also
its
Excellency
for
our
help
likewise
.
2.
It
s
the
death
of
him
that
is
the
Lord
,
Gloriously
made
both
Lord
and
Christ
,
in
that
body
in
which
he
died
,
and
by
means
of
his
death
for
us
,
for
he
died
once
,
and
can
die
no
more
,
but
is
now
alive
for
evermore
,
and
hath
the
keyes
of
Hell
and
Death
,
which
shewes
the
preciousnesse
of
his
death
for
us
,
seeing
by
means
of
it
he
ever
liveth
for
us
in
the
Power
and
Glory
of
God
.
II.
This
is
to
be
remembered
,
and
so
commemorated
,
and
shewed
forth
in
that
Ordinance
as
that
which
is
alwayes
and
for
ever
to
be
remembred
,
and
that
imports
,
1.
That
the
thing
itself
the
Lords
death
,
as
to
the
actual
accomplishment
and
sustaining
of
it
,
is
already
past
and
over
,
being
finished
in
his
own
body
;
For
remembrance
is
of
things
past
(
as
is
fore
hinted
.
)
2.
And
that
the
precious
virtue
and
efficacie
of
it
abides
for
ever
with
the
Father
for
us
,
in
his
appearing
in
his
presence
in
that
body
Glorified
as
Lord
and
Christ
by
means
thereof
,
and
so
remaines
in
and
through
him
(
that
is
the
Lord
)
in
the
Name
of
the
Father
to
us
.
Likewise
,
3.
That
the
vertue
,
efficacy
and
fruit
of
it
is
brought
to
us
,
in
the
Preachin
of
his
Crosse
,
and
through
the
witnesses
of
it
,
and
of
the
Grace
in
and
through
it
,
and
to
be
met
within
the
believing
remembrance
and
acknowledgment
of
it
,
for
with
the
heart
man
believeth
unto
Righteousnesse
,
and
with
the
mouth
confession
is
made
to
Salvation
.
III.
That
therefore
he
hath
appointed
together
with
the
Preaching
of
the
Crosse
,
this
outward
Ordinance
for
the
remembering
and
shewing
forth
the
Lords
death
till
he
come
;
Which
implyes
,
that
there
is
even
in
believers
,
in
their
several
ages
,
till
that
his
coming
again
,
natural
dulnesse
and
pronenesse
to
forget
it
,
and
with
that
also
a
natural
aptnesse
to
be
either
looking
singly
on
their
sins
,
or
enemies
to
their
discouragement
and
fainting
in
the
way
,
or
else
on
their
personal
Mortifications
,
Sufferings
,
Victories
or
Works
,
to
a
rejoycing
,
and
lifting
up
themselves
in
something
that
is
not
the
Lord
,
and
therefore
need
of
such
mementoes
.
And
it
shews
the
Gratious
mind
of
God
to
us
,
that
we
should
have
the
Lords
death
alwayes
in
remembrance
,
and
in
our
acknowledgement
(
which
onely
will
keep
us
from
fainting
in
the
way
,
and
instruct
and
strengthen
to
relinquish
all
rejoycing
in
the
flesh
,
for
the
Excellency
of
the
knowledge
of
him
,
)
and
therefore
he
hath
appointed
such
means
to
stir
us
up
,
by
putting
in
remembrance
often
.
IV.
This
Ordinance
is
by
the
Lord
appointed
to
the
Church
,
and
so
to
be
used
in
it
,
and
in
the
societies
of
it
,
whereever
two
or
three
are
gathered
in
his
Name
,
in
the
beliefe
of
his
sayings
,
and
of
the
Grace
commended
through
his
death
drawn
into
him
,
and
knit
together
in
the
Unity
of
the
Spirit
,
who
yet
also
in
their
Preaching
the
Gospel
to
all
as
they
have
opportunity
,
are
to
instruct
and
invite
others
that
hear
or
listen
to
their
word
,
to
come
into
his
house
and
rejoyce
with
his
People
,
even
in
observance
of
his
Ordinances
with
them
,
and
this
for
one
,
Mat.
28.
19
,
20.
Rom.
15.
9
,
10
,
11.
Prov.
9.
1.
5.
Mat.
22.
1.
10.
V.
That
the
way
of
this
solemn
publick
and
professed
remembrance
and
acknowledgement
of
the
Lords
death
,
appointed
to
be
used
in
his
Church
,
or
the
thing
to
be
done
therein
,
is
,
that
in
their
assemblies
together
,
Believers
do
take
the
Bread
,
blesse
it
in
his
Name
,
break
it
,
and
with
instruction
about
his
sufferings
,
all
of
them
take
and
eat
of
it
in
Remembrance
of
him
;
and
in
like
manner
the
Wine
,
so
drinking
in
Remembrance
of
him
,
for
as
oft
as
they
eat
this
Bread
,
and
drink
this
cup
they
do
so
,
and
therein
professedly
commemorate
,
and
shew
forth
the
Lords
death
till
he
come
,
1
Cor.
1.
23.
26.
and
10.
6.
For
otherwise
,
he
that
knoweth
and
believingly
mindeth
the
Lords
Death
,
doth
both
and
eating
and
drinking
,
and
in
all
mercies
and
chastisements
,
and
in
all
his
approaches
to
God
,
remember
the
Lords
death
,
as
that
by
which
all
good
was
procured
for
him
,
and
all
things
are
sanctified
to
him
,
and
therefore
in
all
his
demeanour
is
worthy
to
be
acknowledged
by
him
,
though
seducers
would
draw
him
from
it
,
which
with
the
former
considerations
renders
Ordinances
for
stirring
up
by
putting
in
remembrance
the
more
needfull
.
VI.
That
this
remembrance
,
and
shewing
forth
the
Lords
death
is
to
be
till
he
come
,
is
expresse
in
the
Scripture
their
Query
seems
to
alude
to
,
even
till
that
his
second
coming
,
of
which
we
have
spoken
before
,
for
his
first
appearing
was
actually
past
and
finished
,
for
of
that
,
and
the
infinite
and
abiding
virtue
and
Grace
of
it
,
this
was
appointed
to
be
a
commemoration
;
And
for
his
Spiritual
comings
,
he
had
already
sent
and
powered
forth
the
Holy
Ghost
,
according
to
his
promise
after
his
ascension
,
and
these
had
received
of
that
Spirit
,
yea
so
as
they
were
inriched
in
knowledge
,
utterance
,
Spiritual
gifts
,
coming
behind
in
none
,
even
as
the
Testimony
of
Christ
was
confirmed
in
them
,
yet
waiting
for
the
coming
of
our
Lord
Jesus
Christ
,
1
Cor.
1.
5.
7.
That
coming
here
spoken
of
1
Cor.
11.
26.
which
is
still
to
be
waited
for
by
all
believers
,
even
all
the
time
of
this
present
World
,
and
that
in
the
use
and
observance
of
his
Ordinances
each
in
their
several
times
here
,
as
Tit.
2.
12.
13.
And
that
that
his
second
coming
,
and
the
end
of
the
World
that
now
is
,
and
so
the
beginning
of
the
World
to
come
(
of
which
Abraham
and
all
the
faithful
are
Heires
,
Rom.
4.
13.
&c.
)
Shall
be
together
at
the
same
time
,
is
evident
,
in
Act.
3.
19
,
20
,
21.
and
Heb.
2.
5
,
8.
with
2.
Pet.
3.
to
the
end
.
Yea
further
also
,
it
is
cleare
and
expresse
in
the
promise
annexed
to
the
Commandment
given
by
our
Saviour
(
after
his
Resurrection
)
to
his
Apostles
,
(
and
therein
,
in
a
secondary
sence
to
them
that
after
believe
through
their
word
,
John
17.
18.
20.
)
That
believers
in
and
with
the
Preaching
of
the
Gospel
to
the
Nations
,
after
baptising
them
in
his
name
,
are
to
teach
them
according
to
their
capacity
,
to
observe
whatsoever
Christ
commanded
his
Disciples
(
to
observe
,
and
do
after
his
Resurrection
,
whereof
this
Ordinance
is
one
)
and
this
to
the
end
of
the
World
;
so
much
we
say
is
clear
in
the
promise
annexed
to
that
Commission
,
Mat.
28.
20.
And
so
I
am
with
you
alway
(
that
is
,
not
onely
to
strengthen
them
to
keep
this
charge
,
but
also
to
make
them
successfull
and
fruitful
therein
)
in
their
Preaching
this
Gospel
,
and
keeping
his
Ordinances
,
and
Teaching
others
to
observe
them
with
them
,
even
unto
the
end
of
the
World
.
Yea
and
they
also
kept
and
observed
this
charge
unto
the
end
of
the
World
,
not
onely
in
that
they
kept
it
in
their
personal
exercise
throughout
their
Generation
,
to
the
finishing
their
course
,
even
untill
their
disease
and
departure
out
of
their
mortal
bodies
,
2
Tim.
4.
7
,
8.
2
Pet.
1.
13.
But
also
in
this
that
they
have
made
known
and
given
for
the
Preaching
of
Jesus
Christ
,
according
to
the
Revelation
of
the
Mistery
,
and
have
therein
delivered
the
traditions
,
or
Ordinances
,
and
things
delivered
over
from
the
Lord
to
them
,
even
as
they
received
them
of
him
,
unto
all
Nations
or
Generations
of
men
in
this
World
,
not
onely
then
in
being
,
but
then
to
come
,
for
the
obedience
of
Faith
,
and
that
all
the
Gentiles
might
hear
,
Rom.
5.
5.
and
16.
25
,
26.
2
Tim.
4.
17.
with
1
Cor.
11.
2.
23.
27.
and
14.
36
,
37.
And
have
also
committed
and
delivered
the
charge
of
this
Ministry
unto
faithfull
men
,
with
instruction
and
charge
to
them
to
deliver
and
commit
the
same
to
other
faithful
men
,
that
so
it
may
be
remembered
&
kept
after
their
decease
,
even
unto
the
end
of
the
World
,
1
Tim.
1.
18.
and
5.
21
,
22.
2.
Tim.
4.
1.
6.
with
Chap.
2.
2.
2
Pet.
1.
12.
15.
with
Chap.
2.
1.
2.
and
3.
1.
3.
And
so
Timothy
is
vehemently
charged
to
keep
this
Commandment
without
spot
,
unrebukable
,
until
the
appearing
of
our
Lord
Jesus
Christ
(
which
in
his
times
he
shall
shew
,
as
Acts
3.
19
,
20
,
21.
)
1
Tim
6.
14
,
15.
Likewise
also
even
such
as
are
called
to
the
obtaining
of
the
Glory
of
our
Lord
Jesus
Christ
at
his
coming
,
are
still
exhorted
in
their
several
ages
even
untill
that
his
coming
,
when
all
his
Saints
shall
be
gathered
together
unto
him
,
to
hold
fast
the
Traditions
which
they
have
been
taught
by
the
Apostles
Doctrine
,
2
Thes.
2.
14
,
15.
with
ver.
1.
2.
Heb.
3.
1.
7.
and
4.
11.
14.
and
10.
19.
25.
And
so
to
do
this
in
remembrance
of
him
till
he
come
,
for
till
then
they
need
such
helps
,
for
now
in
this
time
of
their
imperfect
state
,
till
they
shall
all
come
together
to
the
full
stature
,
here
they
see
through
a
glasse
,
but
when
he
comes
they
shall
no
more
need
such
helps
,
but
see
face
to
face
even
as
now
they
are
seen
and
know
as
they
are
known
,
1
Cor.
13.
12.
1
John
3.
2.
Yea
,
until
he
come
,
those
of
them
that
live
on
the
Earth
are
mortal
,
as
well
as
still
incumbred
with
a
law
of
sin
in
the
members
warring
against
the
Law
of
the
mind
,
and
so
the
body
dead
because
of
sin
,
and
the
rest
of
them
departed
,
the
body
is
wholly
dead
,
and
turns
to
dust
(
yet
sleeping
in
the
Lord
)
and
so
our
body
,
or
Cougregation
in
some
sence
vile
,
but
at
his
coming
,
our
bodies
shall
be
raised
and
made
immortal
,
and
every
particular
,
and
so
our
whole
body
or
Congregation
together
made
like
his
Glorious
Body
,
(
who
is
our
head
)
and
appearing
with
him
in
Glory
,
Col.
2.
3
,
4.
1
John
3.
●
.
1
Cor.
15.
48.
53.
Rom.
8.
10
,
11.
1
Thes.
4.
14.
16.
Phil.
2.
20
,
21.
Untill
he
comes
there
is
much
Hypocrisie
and
hidden
things
of
dishonesty
covered
over
with
good
words
,
fair
speeches
and
formes
of
Godlinesse
,
but
when
he
comes
,
he
will
bring
to
light
the
hidden
things
of
darknesse
,
and
make
manifest
the
counsels
of
the
hearts
,
so
as
there
is
nothing
covered
that
shall
not
then
be
revealed
,
Mat.
10.
26.
1
Cor.
4.
5.
until
he
come
;
The
Earth
and
Aire
is
corrupt
,
and
the
Creatures
subject
to
Bondage
,
but
when
he
comes
he
shall
restore
all
things
,
Rom.
8.
19.
22.
with
Acts
3.
19.
21.
Until
he
come
his
Saints
on
Earth
are
under
reproach
and
persecution
,
2
Tim.
3.
12.
But
at
his
coming
he
shall
give
them
full
restand
deliverance
,
that
they
shall
so
suffer
no
more
,
2
Thes.
1.
7.
By
all
which
it
appeares
,
that
the
second
coming
of
the
Lord
,
and
the
end
of
this
World
contemporize
,
and
so
till
both
,
the
Ordinances
are
to
be
kept
,
as
delivered
by
the
Apostles
.
20.
Que.
And
whether
doth
the
receiving
Bread
and
Wine
alone
,
without
on
outward
passeover
,
really
figure
forth
the
death
of
Christ
?
Answ.
Having
been
large
to
the
former
Question
,
it
shall
suffice
in
answer
to
this
,
to
give
some
briefe
notice
of
their
folly
,
Antichristianisme
,
and
prophane
scoffing
at
Christs
appointments
here
more
fully
manifest
,
and
so
we
say
,
1.
It
is
not
the
receiving
of
Bread
and
Wine
alone
,
that
is
the
supper
of
the
Lord
,
or
his
Ordinance
appointed
for
the
Church
,
to
shew
forth
his
death
in
,
nor
is
it
that
about
which
they
query
,
however
their
light
failed
them
in
propounding
their
question
.
For
,
1.
That
may
be
by
them
that
do
not
then
eat
and
drink
them
.
2.
That
may
be
done
also
in
eating
and
drinking
by
such
as
these
that
do
what
they
can
privily
to
hide
and
deny
the
Lords
death
,
the
ends
,
vertue
and
pretiousnesse
of
it
,
as
also
by
such
as
do
it
to
gluttony
and
drunkenesse
,
and
by
others
more
sober
,
who
yet
do
it
profanely
,
without
belief
or
acknowledgement
of
their
Redeemer
,
as
by
his
death
he
hath
procured
these
mercies
for
them
,
and
through
it
extends
them
;
In
all
which
receivings
of
Bread
and
Wine
,
there
is
no
commemoration
of
the
Lords
death
,
or
shewing
it
forth
by
them
:
yea
,
3.
It
may
be
by
unfeigned
believers
for
the
preservation
of
their
natural
life
,
and
cheering
and
strengthening
the
outward
man
,
(
as
1
Tim.
5.
23.
)
And
this
with
belief
and
acknowledgement
of
the
Redemption
wrought
,
and
obtained
by
the
blood
of
Christ
,
and
of
these
Mercies
as
procured
and
Sanctified
for
their
〈◊〉
thereby
,
for
which
they
give
him
thanks
;
And
as
through
Christ
every
Creature
of
God
is
good
,
and
Mercy
and
Blessing
in
them
for
and
unto
men
,
the
use
of
them
lawful
and
good
in
it self
,
so
are
they
also
in
a
peculiar
sence
clean
to
them
,
1
Tim.
4.
3
,
4.
Tit.
1.
14
,
15.
And
in
such
use
of
them
as
aforesaid
,
they
do
remember
,
and
in
a
sort
may
shew
forth
the
Lords
death
(
as
before
is
hinted
)
yet
neither
is
this
that
solemn
and
profest
celebrating
the
memorial
of
,
and
shewing
forth
the
Lords
death
which
is
appointed
to
be
done
in
the
use
of
the
Lords
Supper
,
or
that
his
Ordinance
to
be
observed
in
the
Church
to
that
purpose
,
nor
would
an
outward
passeover
joyned
with
any
such
receivings
as
forementioned
make
it
so
.
But
to
eat
the
Lords
Supper
,
and
to
do
it
worthily
,
or
as
is
meet
according
to
his
appointment
is
,
for
a
man
upon
hearing
and
in
minding
the
instructions
of
the
Gospel
concerning
the
Lords
Body
,
that
was
broken
for
us
,
examining
and
judging
himself
as
therein
discovered
,
and
reproved
so
to
eat
of
that
Bread
,
and
drink
of
that
cup
in
remembrance
and
acknowledgement
of
the
Lords
death
,
and
in
the
Assemblies
of
believers
when
met
together
in
his
Name
to
that
purpose
,
and
so
celebrating
that
memorial
according
to
his
Ordinance
and
institution
,
(
as
is
before
shewed
)
see
1
Cor
11.
20.
to
the
end
,
Chap.
10.
16
,
17.
compared
with
Acts
2.
42.
and
20.
7.
with
the
instructions
about
it
,
as
mentioned
by
the
Evangelists
;
See
the
instructions
to
it
also
from
the
consideration
of
Israel
after
the
flesh
,
in
their
observance
of
the
Ordinance
of
the
passeover
(
unto
which
this
of
the
Supper
hath
much
answerablenesse
)
as
in
other
of
their
typical
Ordinanes
,
1
Cor.
10
18.
But
,
2.
They
also
shew
their
Antichristian
denial
of
Christs
being
already
come
in
the
flesh
,
and
having
finished
the
works
given
him
to
do
on
the
Earth
,
in
that
his
first
appearing
to
put
away
sin
by
the
sacrifice
of
himself
,
in
their
intimation
,
that
the
Lords
death
cannot
be
shewed
forth
in
that
Ordinance
of
the
Supper
,
appointed
by
him
to
that
purpose
,
without
an
outward
passeover
;
For
in
the
Ordinance
of
the
passeover
which
was
outward
,
there
was
blood
shed
,
and
sprinckled
,
and
the
Lamb
roasted
and
eaten
,
and
so
there
was
not
onely
a
commemoration
of
that
passing
over
them
by
the
destroying
Angel
,
and
their
deliverance
out
of
Egypt
,
but
also
a
Type
of
Christ
the
Lamb
of
God
,
that
taketh
away
the
sin
of
the
World
,
who
then
was
to
come
,
and
to
be
slain
and
sacrificed
for
us
;
And
so
his
blood
,
his
virtuous
sufferings
and
death
to
be
presented
to
God
,
in
his
ascending
in
that
spotlesse
body
,
to
appear
in
the
presence
of
God
for
us
,
that
in
his
Name
,
it
might
be
Spiritually
sprinkled
on
us
,
in
the
Preaching
of
the
Crosse
,
and
so
he
fed
upon
by
Faith
as
come
in
the
flesh
;
But
this
Grace
was
not
yet
so
brought
forth
and
manifested
,
the
works
of
the
first
appearing
of
Christ
not
finished
,
the
offering
of
his
body
once
for
all
not
actually
perfected
,
and
while
they
were
not
so
,
the
first
Tabernacle
and
Typical
Ordinances
of
Divine
service
had
their
standing
and
usefulness
as
Types
and
shadowes
of
good
things
to
come
,
in
which
was
not
a
lively
Image
of
them
;
But
now
he
who
is
the
Body
and
Truth
of
all
,
even
the
fountaine
of
Grace
and
Truth
,
being
come
in
the
flesh
,
and
having
been
slain
and
offered
up
himself
in
Sacrifice
for
us
,
and
by
his
blood
even
by
means
of
his
death
,
and
with
the
virtue
of
it
entered
into
Heaven
it self
,
and
there
appearing
,
in
the
presence
of
God
for
us
,
from
thence
to
quicken
,
cleanse
,
and
feed
us
with
his
own
blood
as
aforesaid
;
All
such
like
bloody
and
Typical
Sacrifices
and
observances
are
taken
away
,
that
he
may
confirm
the
truth
of
all
fulnesse
and
compleatnesse
now
found
in
him
,
and
establish
his
appointments
,
who
(
and
not
Moses
)
is
the
Apostle
and
High
Priest
of
our
profession
,
yea
there
being
herein
a
change
of
the
Priesthood
,
there
must
also
be
of
necessity
a
change
of
the
Law
,
Heb.
7.
and
9.
Therefore
we
are
instructed
to
keep
the
feast
,
with
the
unleavened
bread
of
sincerity
and
truth
,
and
to
celebrate
the
memorial
of
the
Lords
death
in
such
manner
,
and
in
such
an
Ordinance
as
aforesaid
,
without
any
outward
passeover
,
because
Christ
our
passeover
is
not
now
slaying
or
sacrificing
,
or
to
be
slain
,
&c.
But
is
already
sacrificed
for
us
,
1
Cor.
5.
7.
With
the
Scriptures
forecited
,
nor
could
any
such
outward
passeovers
shew
forth
the
Lords
death
,
as
past
to
be
remembred
;
But
the
observance
of
it
would
be
a
denial
of
his
death
,
as
actually
sustained
,
past
and
finished
,
and
a
signification
of
it
as
yet
to
come
;
therefore
although
it
was
very
proper
for
our
Saviour
to
observe
and
eat
it
with
his
Disciples
at
that
time
before
he
suffered
,
Luke
22.
15.
Yet
he
left
no
such
commandment
with
them
,
that
they
should
any
more
observe
it
,
ye
he
fully
signifies
to
them
,
that
they
should
no
more
observe
it
,
or
have
any
occasion
for
it
,
but
that
the
very
thing
shadowed
,
and
Typically
held
forth
in
it
as
to
come
,
should
now
be
accomplished
and
fulfilled
in
his
personal
body
through
sufferings
,
and
should
be
given
them
to
remember
and
feed
upon
,
as
so
compleated
in
him
,
whence
after
the
eating
of
the
passeover
with
them
,
he
took
Bread
and
blessed
,
and
break
,
and
gave
to
them
,
&c.
Likewise
also
,
the
cup
after
Supper
,
saying
,
&c.
And
having
so
done
and
instructed
them
in
the
end
and
use
of
it
;
He
then
speaking
of
that
distinctly
,
and
not
of
the
passeover
,
appointed
them
to
do
this
in
remembrance
of
him
,
and
so
also
the
Apostle
gives
us
to
understand
,
that
it
was
of
that
and
not
the
former
Ordinance
,
but
of
that
observed
and
instituted
after
Supper
,
of
which
he
said
do
this
,
1
Cor.
11.
23
,
24.
Yea
his
instituting
that
imediately
after
his
eating
the
passeover
with
them
,
and
then
appointing
them
to
do
,
that
is
as
much
as
if
he
had
said
,
Christ
your
passeover
is
now
presently
to
be
slain
and
sacrificed
for
you
,
and
therefore
you
shall
have
no
more
use
or
occasion
for
this
observance
,
the
thing
typified
and
shadowed
by
it
being
come
;
But
instead
thereof
do
you
this
,
and
teach
others
,
this
observance
in
remembrance
of
what
is
done
at
this
time
for
you
,
for
now
is
Christ
your
Passeover
sacrificed
,
my
body
given
and
broken
,
my
Bloodshed
,
my
Life
powered
out
for
you
;
Do
ye
this
(
not
that
any
more
but
this
)
in
remembrance
of
me
.
3.
But
what
means
this
expression
in
their
Query
,
doth
it
really
figure
forth
?
As
not
liking
the
expressions
of
the
Holy
Ghost
,
that
tell
us
,
we
therein
shew
forth
the
Lords
death
,
they
call
it
a
figuring
forth
his
death
.
Now
this
we
find
in
Scripture
,
that
patterns
,
shaddows
,
and
resemblances
of
good
things
to
come
,
were
said
to
be
figures
of
the
true
and
Heavenly
things
themselves
,
resembled
,
typified
,
or
shadowed
by
them
;
for
the
time
present
they
were
figures
while
standing
of
such
use
,
which
was
until
the
first
appearing
of
Christ
to
put
away
sin
by
the
sacrifice
of
himself
was
finished
;
So
the
first
man
Adam
was
a
figure
of
him
to
come
,
Rom.
5.
14.
The
Ark
prepared
by
Noah
,
and
their
being
saved
in
it
by
water
.
A
figure
,
answerable
unto
which
Baptisme
(
that
of
the
Spirit
)
now
saveth
,
by
the
Resurrection
of
Christ
,
1
Pet.
3.
20
,
21.
And
so
also
,
the
first
Tabernacle
,
and
holy
places
made
with
hands
,
and
Ordinances
of
Divine
service
appointed
therein
,
while
standing
,
were
figures
of
the
true
and
Heavenly
things
themselves
,
that
were
to
come
in
and
by
the
first
appearing
of
Christ
,
Heb.
9.
1.
9.
11.
23
,
24.
and
10.
1
&c.
And
so
the
Ordinance
of
the
passeover
,
though
that
was
a
commemoration
of
something
over
and
past
,
as
to
the
actual
accomplishment
of
it
,
yet
also
(
as
we
noted
before
)
it
was
a
typical
pattern
,
and
so
a
figure
of
things
to
come
,
as
in
the
blood-shed
,
and
sprinkled
,
and
Lamb
roasted
,
and
eaten
.
Yea
even
the
thing
commemorated
in
that
Ordinance
,
as
over
and
past
,
was
but
a
pattern
,
and
figure
of
Christ
our
Passeover
,
through
whose
being
slain
for
us
,
Death
is
abolished
,
destruction
kept
off
,
the
Grace
of
God
bringing
Salvation
But
now
since
Jesus
Christ
in
whom
the
whole
body
of
truth
is
,
answering
to
all
the
former
patterns
and
figures
of
the
Heavenly
things
,
the
shadows
of
good
things
to
come
;
Since
that
he
is
come
in
the
flesh
and
hath
offered
up
the
perfect
sacrifice
of
his
own
body
once
for
all
,
and
so
hath
opened
the
way
into
the
holiest
,
being
in
that
his
spotlesse
body
entered
into
Heaven
it self
;
We
find
nothing
of
his
appointments
or
in
his
Ministry
,
that
he
hath
left
standing
for
us
to
be
exercised
in
till
his
coming
again
that
is
called
a
figure
or
Figures
,
the
body
being
come
,
figures
and
shadows
are
fled
away
,
they
are
done
away
in
Christ
,
in
respect
of
such
use
of
them
as
they
were
appointed
to
,
under
the
Law
.
And
now
all
his
Ordinances
shew
him
forth
,
as
already
come
in
the
flesh
,
and
being
made
perfect
through
sufferings
,
and
so
direct
alwayes
to
him
wholly
(
in
and
by
all
things
)
in
what
he
hath
done
,
and
is
become
as
the
fountain
of
all
Grace
and
Truth
,
for
instruction
and
strength
in
the
way
,
and
to
wait
for
his
coming
again
.
But
these
men
putting
no
difference
,
but
rendering
the
Supper
of
the
Lord
,
as
well
as
the
passeover
,
a
figure
,
&
such
as
never
stood
,
or
was
of
any
use
without
it
,
do
at
least
imply
,
that
they
make
no
more
account
of
the
Ordinances
of
Christ
in
his
Ministration
now
,
then
they
do
of
the
Types
and
Figures
that
were
under
the
Law
,
that
are
now
done
away
in
Christ
,
in
whom
their
truth
and
end
is
found
;
If
not
also
that
the
thing
commemorated
and
shewed
forth
in
that
Ordinance
of
the
Supper
,
as
already
past
,
(
viz.
)
The
Lords
death
once
suffered
in
that
one
body
,
is
now
of
no
more
,
or
other
kind
of
Excellency
or
use
for
us
,
and
to
us
,
than
the
things
commemorated
in
the
outward
passeover
,
or
not
otherwise
then
as
a
pattern
and
figure
of
some
Heavenly
or
Spiritual
thing
yet
to
come
,
or
that
is
acted
,
or
to
be
acted
in
men
in
their
several
ages
and
times
.
Yea
that
such
are
their
corrupt
immaginations
appeares
,
in
their
former
questions
,
in
which
they
signifie
,
that
that
Blood
,
Sufferings
,
and
Death
of
Christ
that
is
over
and
past
,
as
to
the
actual
accomplishment
and
sustaining
thereof
,
&
was
so
finished
in
that
body
,
is
not
the
Bread
of
Life
,
or
the
Drink
indeed
,
and
the
purger
of
the
Conscience
;
But
something
else
figured
by
that
which
is
now
in
a
present
and
sensible
being
nigh
to
men
,
and
in
them
,
yea
all
along
they
shew
,
as
may
bee
seen
in
what
we
have
noted
,
that
the
witnesses
and
declarations
of
the
Power
and
coming
of
our
Lord
Jesus
Christ
both
of
his
first
,
and
second
personal
appearing
,
as
delivered
by
the
Apostles
,
are
of
no
more
esteem
with
them
,
than
cunningly
devised
fables
,
that
must
have
some
Mystery
or
meaning
in
which
the
truth
must
be
found
,
other
then
what
is
held
forth
in
the
plain
import
of
the
words
,
or
at
least
,
that
they
account
them
as
Allegories
of
some
other
and
further
things
,
which
they
call
Christ
,
and
the
things
of
Christ
after
the
Spirit
,
while
they
render
the
knowledge
of
him
as
Preached
by
the
Apostles
,
and
witnessed
in
the
Ordinances
as
delivered
by
them
,
fleshly
and
carnal
,
and
so
to
be
let
go
for
the
other
.
Surely
Antichrist
doth
not
onely
figure
forth
,
but
reveale
himself
in
them
by
these
Queries
,
as
may
be
seen
in
the
light
.
21.
Query
.
And
how
must
the
life
of
Christ
be
shown
forth
?
And
when
?
If
people
must
receive
Bread
and
Wine
as
a
continuing
Ordinance
in
this
life
,
alwayes
to
shew
forth
the
death
of
Christ
?
Answ.
In
the
right
shewing
forth
the
Lords
death
,
the
life
of
Christ
is
also
acknowledged
,
and
shew'n
forth
;
For
therein
we
shew
not
forth
a
dead
Christ
or
Death
simply
,
but
the
Lords
death
,
that
is
(
as
is
shewed
before
)
the
death
of
him
who
by
means
of
that
his
death
,
being
raised
from
the
dead
in
the
Glory
of
the
Father
,
and
made
both
Lord
and
Christ
,
in
that
body
in
which
he
died
,
and
was
buried
,
is
alive
for
evermore
;
And
so
that
death
by
which
Peace
was
made
,
and
Redemption
,
and
life
obtained
in
and
by
him
for
us
,
That
with
him
it
might
be
given
to
us
,
and
in
receiving
him
be
received
by
us
,
as
he
is
received
,
that
is
now
by
Faith
;
And
in
the
first
fruits
of
those
Spirituall
blessings
we
are
now
blest
within
him
,
and
the
hope
of
the
fulnesse
,
with
the
Redemption
of
the
body
at
his
second
coming
;
and
so
it
is
that
death
,
the
excellency
and
preciousnesse
of
which
is
shewed
in
the
testification
of
the
glory
God
hath
given
him
in
his
Resurrection
and
exaltation
as
the
fruit
of
it
,
that
our
faith
and
hope
might
be
in
God
:
And
so
that
of
which
and
the
preciousnesse
thereof
,
he
now
liveth
to
be
an
Apostle
to
us
,
as
likewise
by
vertue
of
which
he
appeares
in
the
presence
of
God
,
an
High
Priest●
for
us
,
and
therefore
also
is
able
to
save
to
the
utmost
them
that
come
to
God
by
him
.
And
so
in
the
right
shewing
forth
the
Lords
death
,
all
this
is
acknowledged
,
and
shewed
forth
,
as
that
in
which
his
death
is
commended
as
therefore
infinitely
worthy
to
be
remembred
,
and
the
Grace
and
Glory
of
God
therein
displayed
;
And
so
in
being
Spiritually
baptised
into
his
death
,
into
the
understanding
and
acknowledgement
of
it
,
as
declared
in
the
Gospel
,
Therein
a
man
is
also
risen
with
him
,
through
faith
of
the
operation
of
God
,
and
comes
to
prove
the
power
of
his
Resurrection
in
such
fellowship
of
his
sufferings
,
quickening
to
new
and
lively
hope
and
affections
by
the
Resurrection
of
Christ
from
the
dead
,
Col.
2.
1●
.
Phil.
3.
10.
1
▪
Pet.
1.
1.
3.
&c.
And
is
made
a
powerful
Saviour
of
Christ
to
others
,
either
of
life
unto
Life
,
or
of
death
unto
Death
;
For
the
Preaching
or
shewing
forth
the
Crosse
of
Christ
,
(
in
which
the
whole
Gospel
of
Christ
,
the
Wisdom
of
God
,
the
Power
of
God
is
preached
)
that
is
to
them
that
perish
foolishnesse
,
but
to
us
that
are
saved
,
it
is
the
Power
of
God
;
Whence
the
Apostled
said
God
forbid
that
I
should
glory
in
any
thing
save
in
the
Crosse
of
Christ
,
by
whom
the
World
is
crucified
to
me
,
and
I
to
the
World
,
yea
he
determined
not
to
know
any
thing
in
his
Preaching
among
believers
,
but
Jesus
Christ
and
him
crucified
,
1
Cor.
1.
18.
23
,
24.
●
.
&
2
with
Gal
6.
14.
And
he
had
then
the
mind
of
Christ
,
1
Cor.
2.
16.
and
was
therein
rejoycing
in
,
and
shewing
forth
the
Life
of
Christ
,
Gal.
2.
19
,
20.
holding
forth
,
not
a
Ministration
of
death
,
but
of
Spirit
and
Life
,
2
Cor.
3.
1
John
1.
But
this
must
needs
be
an
offence
and
stumbling
block
to
them
,
who
deny
the
abiding
virtue
and
effecatious
preciousnesse
,
for
others
of
that
death
once
finished
in
that
his
own
body
,
and
believe
not
his
being
raised
,
and
continuing
for
ever
in
the
same
body
in
which
he
died
;
But
set
up
an
Idol
in
the
name
and
place
of
him
that
is
often
dying
,
rising
,
and
offering
it self
,
and
in
divers
bodies
;
For
they
cannot
shew
forth
the
death
and
life
of
their
Immaginary
Christ
in
one
and
the
same
demonstration
,
because
when
he
rises
or
is
risen
in
them
,
its
another
,
and
not
the
same
body
,
that
died
which
rises
,
or
is
risen
.
22.
Query
.
What
is
your
ground
for
sprinkling
the
Children
of
them
you
count
Believers
?
Have
you
ever
a
command
from
God
,
or
evident
example
for
it
,
if
you
have
shew
it
?
Answ.
This
Question
is
laid
as
a
snare
for
such
as
differ
from
us
in
the
Ordinance
of
Baptising
with
water
in
the
Name
of
Christ
,
as
to
the
persons
that
may
be
baptized
,
and
the
manner
of
baptising
;
And
yet
agree
with
us
in
the
acknowledgement
of
the
Lords
body
,
and
of
the
infinite
Grace
and
abiding
Vertue
of
his
first
appearing
therein
,
and
the
hope
of
his
second
,
and
of
the
Resurrection
of
the
dead
,
and
Eternal
Judgment
at
his
appearing
to
his
Kingdom
,
that
so
by
seeming
to
take
their
part
against
us
in
this
about
baptisme
,
they
may
catch
them
in
their
net
.
For
why
else
do
they
not
as
well
question
our
grounds
for
the
continuance
of
this
Ordinance
of
Baptising
with
water
in
his
Name
,
as
they
have
done
that
of
the
Lords
Supper
;
seeing
it
is
notoriously
known
,
they
make
no
more
account
of
the
one
,
then
of
the
other
.
We
shall
therefore
here
say
the
lesse
to
this
Hypocritical
question
.
But
if
any
desire
to
understand
the
grounds
of
our
practice
in
that
,
they
may
see
them
at
large
,
shewed
by
the
Scriptures
in
Treatises
made
publick
,
the
one
by
Joh.
Horn
,
called
,
Considerations
of
Infant
Baptism
.
The
other
by
Tho.
Moor
senior
,
called
,
A
brief
discourse
about
Baptism
.
And
if
any
that
own
the
great
things
of
the
Doctrine
of
Christ
but
different
from
us
in
such
lighter
things
,
will
propound
their
distractions
,
or
reasons
against
our
practice
,
in
answer
to
what
is
made
publick
,
or
they
have
ours
in
manuscript
(
which
yet
they
have
not
done
)
or
otherwise
,
we
shall
be
ready
to
answer
them
,
though
we
think
it
not
expedient
here
to
speak
to
those
things
in
which
they
differ
from
us
,
who
yet
own
the
same
Lord
Jesus
with
us
,
and
waite
for
his
Glorious
appearance
from
Heaven
:
And
though
differing
from
us
in
the
manner
or
outward
form
of
an
Ordinance
,
&c.
Yet
do
it
to
the
same
Lord
whom
we
will
neither
judge
,
nor
dispise
,
nor
reckon
them
amongst
or
joyn
them
with
such
Enemies
of
the
Crosse
of
Christ
as
prvily
deny
the
Lord
that
bought
them
,
and
dispise
both
his
sayings
and
Ordinances
.
2.
Why
demand
they
a
command
from
God
,
or
evident
example
for
what
we
do
in
this
,
seeing
they
contemn
both
in
the
former
,
and
in
scorn
reject
the
Ordinance
it self
as
unprofitable
?
We
might
answer
this
demand
,
as
our
Saviour
answers
a
like
Question
,
Mat.
21.
23
,
24
,
25.
When
they
demanded
of
our
Saviour
,
by
what
Authority
he
did
those
things
;
He
answered
and
said
unto
them
,
I
also
will
aske
you
one
thing
,
which
if
ye
tell
me
,
I
likewise
will
tell
you
by
what
authority
I
do
these
things
.
The
Baptism
of
John
,
whence
was
it
,
from
Heaven
,
or
of
men
?
So
might
we
here
say
,
when
they
tell
us
,
whether
baptising
with
water
(
either
by
sprinkling
,
or
dipping
)
in
the
Name
of
Jesus
of
Nazareth
,
be
an
Ordinance
from
Heaven
,
to
be
still
observed
by
believers
,
and
by
them
to
be
administred
on
any
,
then
we
will
likewise
tell
them
the
ground
of
our
practice
in
this
.
But
the
Reader
may
be
satisfied
,
that
they
make
void
the
commandments
of
Christ
in
this
as
well
as
in
the
former
,
by
their
traditions
both
by
their
principles
and
practice
;
For
first
,
in
their
principles
,
they
deny
that
Jesus
to
be
the
very
Christ
,
in
whom
the
fulnesse
of
the
Godhead
dwells
bodily
,
and
so
in
whom
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
is
,
and
then
why
should
any
be
baptized
into
his
Name
.
And
Secondly
,
in
their
practice
,
they
wholly
lay
aside
and
reject
that
observance
as
well
as
the
other
,
as
unprofitable
and
vain
.
Therefore
we
reject
their
question
;
And
yet
for
further
help
to
the
Reader
,
add
this
word
or
two
about
Baptism
,
in
which
we
hope
few
of
our
forementioned
dissenting
brethren
will
much
differ
from
us
,
waving
in
this
place
those
things
in
which
they
differ
,
for
such
reasons
as
is
fore
expressed
.
1.
That
the
command
to
disciple
the
Nations
,
baptising
them
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
was
to
be
observed
by
the
Apostles
,
and
by
them
that
believe
through
their
word
,
unto
the
end
of
the
World
;
See
what
is
said
in
answer
to
their
●9
.
Question
,
from
the
consideration
of
the
promise
annexed
to
the
Commission
,
Mat.
28.
20.
And
lo
I
am
with
you
alway
(
namely
in
the
observance
of
this
command
)
unto
the
end
of
the
World
.
2.
That
that
baptising
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
is
,
in
baptising
in
the
Name
of
the
Lord
Jesus
Christ
,
even
of
that
Jesus
of
Nazareth
,
whom
God
hath
raised
from
the
dead
,
and
made
both
Lord
and
Christ
,
campare
,
Mat.
28.
19.
with
Acts
2.
22.
38.
and
8.
16.
and
10.
48.
For
in
him
dwelleth
all
the
fulnesse
of
the
Godhead
bodily
,
and
in
his
Name
as
so
manifested
,
is
the
great
Name
of
God
come
forth
and
declared
.
3.
That
in
that
baptising
,
repentance
,
and
remission
of
sins
is
Preached
,
and
witnessed
as
in
his
name
for
them
,
and
through
it
unto
them
,
as
appears
by
comparing
,
Mat.
28.
19.
with
Luke
24.
47
,
48.
and
Acts
13.
verse
.
37
,
38
,
46
,
47.
Like
as
John
was
sent
baptising
with
water
,
that
Christ
should
be
made
manifest
to
Israel
,
as
the
Lamb
of
God
that
taketh
away
the
sin
of
the
World
,
John
1.
29.
31.
And
not
to
make
them
,
or
something
in
them
manifest
to
themselves
,
or
to
Christ
.
So
the
Apostles
were
sent
baptising
the
Nations
of
the
Gentiles
also
,
that
they
might
therein
witnesse
as
true
to
small
and
great
,
even
every
Creature
of
mankind
,
that
Christ
had
now
suffered
,
and
was
risen
from
the
dead
,
and
become
in
the
man
Gods
Light
to
the
Gentiles
,
and
his
Salvation
to
the
ends
of
the
Earth
,
&
so
that
there
is
Repentance
,
and
Remission
of
sins
in
him
for
them
,
and
through
his
Name
to
them
,
compare
with
the
forementioned
Scriptures
,
Acts
26.
22
,
23.
Mark
.
16.
15.
Whence
the
Apostle
Peter
exhorting
to
repent
,
and
be
baptized
every
one
of
them
,
gives
this
reason
,
for
the
promise
is
to
you
,
and
to
your
children
,
&c.
He
saith
not
the
promise
is
in
you
,
nor
had
they
yet
by
Faith
received
it
;
But
it
was
in
Christ
raised
from
the
dead
,
and
through
him
by
the
Gospel
to
them
,
as
Rom.
3.
21
,
22.
with
Acts
13.
32
,
33.
37
,
38.
46
,
47.
and
Eph
3.
6.
●
.
Which
was
the
thing
they
were
willing
to
witnesse
,
and
set
their
seal
too
,
in
baptising
them
in
that
name
,
Acts
2.
38
,
39.
4.
That
baptising
with
water
in
that
name
,
is
included
in
that
baptising
given
in
commission
;
And
(
though
as
a
lesser
or
lighter
thing
comparativly
,
yet
)
to
go
with
the
Preaching
of
the
Gospel
,
as
an
outward
seal
,
or
witnesse
of
the
Truth
of
God
therein
to
every
Creature
of
mankind
,
small
and
great
.
This
appears
by
our
Saviours
use
of
the
word
baptising
,
in
that
commandment
given
to
his
servants
,
a
word
which
when
used
to
expresse
a
work
in
the
Ministration
of
the
Servants
,
alwayes
includes
that
with
water
in
his
Name
(
though
sometimes
it
takes
in
more
,
and
a
more
weighty
thing
in
their
service
also
.
)
And
likewise
by
the
Apostles
understanding
it
,
as
included
in
their
Commission
,
which
it
is
evident
they
did
,
(
see
the
Book
of
the
Acts
,
)
though
but
as
a
lighter
matter
,
to
be
used
in
subserviencie
to
the
more
weighty
;
see
for
both
,
●
Cor.
1.
14.
17.
23.
Query
.
Whether
do
you
own
such
Preachers
as
take
Tythes
,
or
Preach
for
hire
,
or
for
gifts
,
and
rewards
,
yea
or
nay
?
Answ.
Here
are
three
Questions
in
one
,
and
of
divers
natures
,
which
is
a
falacious
way
of
querying
;
To
the
first
we
say
,
we
own
Melchizedeck
,
who
received
Tythes
of
Abraham
,
and
blessed
him
that
had
the
promise
,
Heb.
7.
2.
6.
We
own
also
the
good
Priests
under
the
Law
that
were
of
the
sons
of
Levi
,
and
had
a
commandment
to
take
Tythes
of
the
People
according
to
the
Law
(
Heb.
7.
5.
)
such
of
them
whose
lips
preserved
knowledge
;
We
likewise
own
such
Preachers
now
,
as
having
the
Doctrine
of
Christ
with
fitnesse
to
Preach
it
,
do
hold
fast
that
faithfull
word
,
and
Preach
not
themselves
,
but
Jesus
(
even
that
Jesus
of
Nazareth
whom
God
hath
raised
from
the
dead
)
the
Lord
,
and
themselves
servants
for
Jesus
sake
;
Such
as
Preach
repentance
and
remission
of
sins
in
his
Name
,
who
is
the
Propitiation
for
the
sins
of
the
whole
World
,
the
Fountain
of
Grace
and
Truth
,
that
of
his
fulnesse
men
might
receive
,
and
so
do
wait
for
,
and
in
shewing
those
things
of
him
,
that
is
the
ground
of
it
,
instruct
others
to
look
for
that
blessed
hope
,
and
the
glorious
appearance
of
the
great
God
and
our
Saviour
Jesus
Christ
;
And
to
flee
from
the
wrath
to
come
in
the
Resurrection
of
the
dead
,
and
Eternal
Judgement
by
that
man
by
whom
he
hath
ordained
to
judge
the
World
in
Righteousnesse
,
whereof
he
hath
given
assurance
unto
all
men
in
that
he
hath
raised
him
from
the
dead
;
And
so
with
that
Doctrine
of
Christ
,
and
in
the
Preaching
of
it
do
Administer
their
instructions
,
and
reproofs
to
such
as
are
Ignorant
and
out
of
the
way
,
and
for
conviction
of
the
gain-sayers
,
and
their
exhortations
to
all
,
with
consolations
,
&
admonitions
,
to
believers
,
to
the
edifying
and
teaching
them
,
that
denying
ungodlinesse
and
worldly
lusts
,
they
should
live
Soberly
,
Righteously
,
and
Godly
in
this
present
World
,
&c.
Such
Preachers
we
own
,
whether
they
take
Tythes
or
no.
And
further
we
say
,
the
Labourer
is
worthy
of
his
hire
,
Luke
10.
7.
And
thou
shalt
not
muzzle
the
mouth
of
the
Ox
that
treadeth
out
the
Corn
,
1
Cor.
9.
9.
&c.
They
may
,
if
they
see
it
convenient
,
according
to
the
instructions
and
liberty
given
them
by
him
,
take
such
things
as
God
by
his
providence
orders
to
them
,
and
sets
before
them
;
Be
it
the
Tenth
,
or
what
part
it
will
that
is
appointed
them
by
the
Fathers
of
the
Countrey
,
of
that
which
is
at
their
dispose
,
or
that
is
otherwise
produced
to
them
by
the
Gospel
;
But
all
that
take
Tythes
we
own
not
,
no
more
then
we
do
all
that
refuse
them
,
we
make
not
their
taking
or
leaving
them
our
rule
for
knowing
or
owning
Preachers
,
but
leave
that
gross
way
of
judgeing
to
such
,
as
being
Reprobate
concerning
the
Faith
,
have
no
better
rule
to
walk
by
.
To
the
other
two
parts
of
this
Question
,
we
say
,
1.
We
distinguish
between
taking
Hire
,
Gifts
,
or
Rewards
,
and
Preaching
for
them
,
and
so
being
hirelings
.
2.
Such
as
Preach
for
Hire
,
or
for
Gifts
,
and
rewards
,
and
so
for
filthy
Lucre
,
in
their
so
doing
we
own
not
,
but
are
instructed
to
flee
that
vile
lust
,
and
to
warn
others
of
it
,
1
Pet.
5.
2.
Yet
it
is
not
our
parts
,
to
judge
the
hearts
of
men
,
yea
though
therebe
some
failings
,
(
but
rejoyce
if
Christ
be
Preached
)
and
not
to
account
any
to
be
hirelings
,
until
it
appear
by
their
fleeing
when
the
Wolfe
comes
to
devour
the
sheep
of
their
faith
,
and
hope
of
the
Gospel
,
and
so
of
their
fallowship
in
the
Word
and
Ordinances
thereof
;
he
that
then
neglecteth
and
fleeth
from
the
sheep
as
not
caring
for
them
,
but
leaving
them
to
the
Thief
and
Wolfe
,
he
flyeth
because
he
is
an
hireling
,
and
by
his
flight
may
be
judged
so
to
be
,
John
10.
10
,
11
,
13.
3.
Yet
some
that
do
or
may
receive
hire
and
gifts
we
own
,
as
being
no
hirelings
,
but
moved
and
carried
forth
by
the
love
of
Christ
,
constraining
them
to
Preach
the
Gospel
,
and
perswade
men
to
be
reconciled
to
God
,
as
the
Apostle
,
2
Cor.
5.
14
▪
15.
18
,
19.
and
6.
1.
●●
.
who
yet
receive
hire
or
took
wages
,
2
Cor.
11.
8.
and
gifts
,
Phil.
4.
14
,
15
,
16
,
17
,
18.
as
Elisha
did
,
2
Kings
4
▪
42.
and
Jeremiah
,
Chap.
●0
.
5.
But
,
4.
Such
as
bring
another
Doctrine
then
that
which
the
Apostles
have
Preached
,
and
delivered
,
we
own
not
,
no
,
though
they
Preach
it
freely
,
as
it
may
seem
the
false
Apostles
boasted
they
did
,
2
Cor.
11
,
12
,
13.
Yea
the
Wolf
comes
without
hireing
,
desiring
,
or
sending
for
to
the
sheep
,
and
barks
against
hirelings
too
;
seeking
to
scare
them
away
,
yet
is
no
better
friend
to
the
sheep
,
but
a
far
more
dangerous
and
hurtful
Enemy
,
for
he
cometh
not
but
to
scatter
,
catch
,
rob
,
and
destroy
,
John
10.
Yea
further
,
if
such
persons
coming
to
such
a
contrary
end
,
and
with
another
message
should
not
onely
scorn
〈◊〉
,
but
also
give
rewards
to
hire
others
to
come
in
to
them
;
However
Ignorant
and
Worldly
minded
men
may
admire
such
,
yet
in
the
account
of
God
and
those
taught
of
him
,
it
agravates
their
sin
and
shame
,
Ezek.
16.
31.
33
,
34.
5.
It
s
given
us
as
a
Character
of
false
Apostles
,
and
deceitful
workers
,
transforming
themselves
into
the
Apostles
of
Christ
,
to
boast
of
,
and
commend
themselves
to
others
,
by
their
Preaching
freely
and
great
labours
and
sufferings
,
and
to
seek
occasions
where
they
can
,
right
or
wrong
,
(
for
report
say
they
,
and
we
will
report
it
,
Jer.
20.
10.
)
against
the
true
Ministers
of
Christ
to
reproach
,
and
vilifie
them
by
their
taking
wages
or
gifts
,
see
2
Cor.
11.
8.
13.
&c.
24.
Query
.
What
is
the
Soul
of
man
which
the
Word
of
God
is
to
save
,
and
what
is
the
difference
between
the
Soul
and
the
Spirit
,
seeing
the
Word
of
God
divides
them
asunder
?
Answ.
This
hath
two
Questions
distinct
,
the
first
is
what
is
the
Soul
of
man
which
the
Word
of
God
is
to
save
?
To
which
we
say
,
It
s
the
Soul
of
man
that
God
hath
made
,
Isa.
57.
16.
And
that
by
sin
was
defiled
,
corrupted
and
lost
,
for
the
Son
of
man
came
to
save
that
which
was
lost
;
But
happily
they
think
to
intimate
something
in
this
to
strengthen
their
denial
of
the
Resurrection
and
Redemption
of
the
dead
body
,
as
to
say
▪
that
because
the
Soul
onely
is
mentioned
as
to
be
saved
by
the
Word
of
God
,
Jam.
1.
21.
and
5.
20.
1
Pet.
1.
9.
Therefore
the
dead
body
is
not
to
be
saved
,
or
Redeemed
from
death
after
the
natural
and
bodily
death
.
We
therefore
further
say
.
1.
That
the
Soul
of
man
is
understood
in
Scripture
in
a
twofold
sence
.
1
Sometimes
for
the
Spirit
,
Soul
,
or
inward
man
distinct
from
the
body
or
outward
man
,
which
at
death
departs
out
of
the
body
,
and
returns
to
God
that
gave
it
,
to
be
appointed
to
its
proper
place
,
and
still
retains
a
sensible
being
,
either
in
prison
or
at
liberty
,
even
till
the
Resurrection
of
the
body
when
they
shall
be
for
ever
reunited
,
Gen.
35.
18.
Luke
12.
20.
Eccles.
12.
7.
3.
John
2.
And
this
is
that
in
which
the
saving
work
of
Christ
begins
,
and
especially
hath
its
efficacy
now
,
while
yet
the
body
is
mortal
and
decaying
,
though
it
also
works
in
and
through
the
mortal
body
,
to
the
devoting
it
to
Christ
,
and
strengthening
it
to
service
,
and
suffering
,
and
preserving
blamelesse
.
2.
By
the
Soul
or
Souls
of
men
,
is
frequently
meant
the
whole
person
,
Soul
,
and
body
,
Gen.
12.
5.
and
14.
21.
and
46.
18.
22.
26
,
27.
Deut.
10.
22.
Acts
7.
14.
1
Pet
3
20.
Revel.
18.
13.
with
Ezek.
27.
13.
And
so
in
the
Creation
of
man
it
is
said
,
the
Lord
God
formed
man
of
the
dust
of
the
Earth
,
and
breathed
into
his
nostrils
the
breath
of
Life
,
and
man
became
a
living
Soul
;
And
these
are
the
Souls
,
even
the
whole
persons
of
men
,
for
every
of
whom
Jesus
Christ
by
the
Grace
of
God
tasted
death
,
and
gave
himself
a
ransome
,
that
through
him
they
might
be
saved
,
yea
when
the
Soul
and
Body
are
spoken
of
distinctly
,
they
are
both
mentioned
,
as
bought
with
one
price
,
that
God
might
be
Glorified
in
both
,
1
Cor.
6.
20.
And
so
that
both
even
the
whole
man
might
be
Sanctified
and
preserved
in
Christ
,
and
so
blamlesse
even
to
the
coming
of
the
Lord
,
1
Thes.
5.
23.
And
as
in
Adam
all
die
,
so
in
Christ
shall
all
be
made
alive
,
and
appear
before
the
Judgement
,
seat
of
Christ
,
to
receive
the
things
done
in
the
body
,
as
before
is
shewed
at
large
.
2.
By
the
Word
(
whose
Name
is
also
called
the
Word
of
God
)
is
sometimes
meant
,
that
Word
that
was
in
the
beginning
with
God
,
which
Word
is
God
,
one
God
with
the
Father
,
&
Eternal
Spirit
(
though
distinct
in
respect
of
manner
of
being
in
the
Godhead
)
the
same
that
in
the
fulnesse
of
time
was
made
flesh
,
and
in
that
body
of
his
flesh
,
is
now
raised
from
the
dead
,
and
Glorified
with
the
Fathers
own
self
,
and
made
both
Lord
and
Christ
,
John
1.
1.
2.
14.
1
John
1.
1.
2.
and
5.
7.
And
sometimes
by
the
Word
of
God
,
which
also
was
called
the
Word
of
Christ
,
of
the
Kingdom
of
Grace
,
of
Salvation
,
of
Life
,
is
meant
that
Declaration
or
Revelation
of
his
Name
and
Grace
in
Christ
,
as
witnessed
and
spoken
forth
by
the
one
mouth
of
his
Holy
Apostles
and
Prophets
since
the
World
began
,
who
have
spoken
to
us
in
the
Name
of
the
Lord
,
Psal.
147.
19.
Mark
7
13.
Acts
3.
21.
and
10.
36.
Tit.
1.
3.
Col.
3.
16.
John
5.
24
38.
and
8.
31.
Mat.
13.
19.
Acts
20.
32.
Phil.
2.
16.
2
Cor.
3.
And
it
is
the
Word
in
this
sence
,
the
Gospel
of
Christ
or
Preaching
of
his
Crosse
that
is
the
Arm
or
Power
of
God
to
save
,
even
to
open
the
eyes
of
the
blind
,
and
turn
them
from
darknesse
to
light
,
and
from
the
Power
of
Satan
to
God
,
and
to
the
further
saving
the
believers
here
in
this
Life
,
1
Cor.
1.
18.
Rom.
1.
16
,
17.
This
is
made
able
through
him
that
is
declared
in
it
,
and
Spiritually
present
with
it
,
to
save
the
Soul
,
to
build
up
and
give
the
inheritance
in
the
first
fruits
of
the
Spirit
,
to
the
making
the
Spirit
alive
for
the
Righteousnesse
sake
,
while
yet
the
body
is
dead
because
of
sin
,
and
to
preserve
the
whole
man
blamelesse
to
the
coming
of
Christ
;
For
this
is
that
which
he
the
Son
of
man
sowes
in
the
heart
,
and
ingrafts
there
for
the
saving
the
Soul
,
Jam.
3.
21.
Mat.
13
19.
Acts.
20
32.
And
so
his
faithful
Servants
(
that
have
it
in
their
hearts
)
Ministering
in
this
Word
,
are
said
instrumentally
to
convert
and
save
the
Soul
,
Jam.
5.
20.
Acts
26.
18.
with
1
Cor.
3.
5.
11.
and
4.
15.
2
Cor.
3.
3
And
so
our
further
answer
is
,
1.
The
saving
or
Salvation
of
the
Soul
includes
the
Salvation
of
the
whole
man
,
1
Pet.
1.
9.
Jam.
5.
20.
with
Psal.
33.
19
,
20.
and
34.
22.
and
72.
13
,
14.
For
that
which
is
not
received
now
in
some
first
fruits
of
enjoyment
,
yet
is
assured
in
and
with
Christ
,
and
received
by
Faith
,
and
in
the
hope
that
is
by
him
,
as
Rom.
8.
10
,
11.
23.
Col.
1.
27.
with
Heb.
6
19
,
20.
Besides
some
of
the
forementioned
Scriptures
speak
of
the
Redemption
,
and
Salvation
to
be
revealed
in
the
last
time
,
(
in
which
the
body
shall
by
him
be
redeemed
from
death
,
and
all
deceit
and
violence
,
and
their
former
sufferings
be
remembred
,
as
Rom.
8
18.
23.
)
And
do
evidently
include
that
under
the
redeeming
of
their
Soul
,
as
Psal.
72.
13
,
14.
2.
Though
no
Scripture
saith
,
the
Soul
onely
,
as
distinguished
from
the
body
,
is
to
be
saved
by
Christ
;
But
contrariwise
,
that
through
him
both
may
be
saved
.
Yet
in
this
saving
work
effected
by
his
word
,
or
through
the
Preaching
of
his
Crosse
,
the
Soul
is
onely
mentioned
in
divers
Scriptures
,
as
the
subject
of
it
,
for
these
Reasons
.
1.
It
is
the
Spirit
or
Soul
distinct
that
is
made
alive
,
and
so
chiefly
the
subject
of
the
Saving
,
or
Redeeming
here
effected
in
this
day
,
while
yet
the
body
distinct
(
though
devoted
and
yeilded
up
to
his
dispose
,
and
so
in
some
〈…〉
yet
remaineth
mortal
,
and
so
dead
by
reason
of
sin
,
and
so
even
those
that
have
the
first
fruits
of
the
Spirit
,
yet
wait
for
the
Adoption
,
that
is
the
Redemption
of
the
body
,
and
though
the
inward
man
be
renewed
day
by
day
,
yet
the
outward
man
decayes
and
perisheth
,
Rom
8.
10.
23.
2
Cor.
4
16.
2.
The
saving
which
is
now
effected
in
them
,
is
wrought
mediately
through
that
word
Preached
in
and
by
outward
means
,
wayes
and
instruments
;
whereas
that
compleat
saving
in
which
the
dead
body
shall
be
raised
,
redeemed
,
and
fashioned
in
to
the
likenesse
of
his
glorious
body
,
though
it
shall
be
by
Christ
,
and
by
his
mighty
Voice
,
which
now
breathes
,
and
is
put
forth
in
and
with
the
Gospel
,
yet
by
an
immediate
and
wonderful
putting
forth
of
it
,
without
the
use
of
outward
means
,
and
instruments
,
according
to
the
working
whereby
he
is
able
even
to
subdue
all
things
unto
himself
,
Phil.
3.
21.
Rom.
8.
11.
The
next
part
of
their
Query
is
,
what
is
the
difference
between
the
Soul
and
the
Spirit
,
seeing
the
Word
of
God
divides
them
asunder
.
To
that
we
answer
,
1.
The
text
saith
not
that
the
Word
of
God
makes
a
difference
between
,
or
devides
them
asunder
one
from
another
;
But
that
it
pierceth
,
even
to
the
dividing
asunder
both
Soul
and
Spirit
,
and
so
of
the
Joints
and
Marrow
,
and
is
a
discerner
of
the
thoughts
and
intents
of
the
heart
;
That
is
,
it
pierceth
through
all
,
and
so
as
much
through
Spirit
as
Soul
,
to
a
discerning
(
and
manifesting
too
at
his
pleasure
)
the
counsels
of
the
heart
,
even
after
the
similitude
of
a
Sword
that
pierceth
through
a
man
,
which
devides
not
one
part
from
another
,
but
makes
way
for
it self
.
Yet
,
2.
There
is
distinction
between
Soul
and
Spirit
in
the
Scriptures
(
though
sometimes
both
are
comprehended
under
either
of
the
termes
▪
)
and
as
distinguished
,
the
Spirit
of
a
man
(
his
mind
or
understanding
,
with
the
inclination
or
bent
of
his
Soul
)
is
the
Candle
of
the
Lord
,
which
when
lighted
by
him
(
by
his
inspiration
,
giving
understanding
and
fixing
it
)
searcheth
(
or
the
Lord
by
it
searcheth
)
all
the
inward
parts
of
the
belly
.
And
the
Soul
is
that
belly
,
or
inward
parts
(
in
Solomons
sence
)
searched
by
it
,
Prov.
20.
27.
Even
all
the
faculties
of
the
Soul
and
its
exercises
,
with
the
thoughts
and
intents
of
the
heart
,
&c.
as
Heb.
4.
12
,
13.
Answerable
to
which
distinct
sence
of
Soul
and
Spirit
is
that
profession
,
Luke
1.
46
,
47.
and
calling
upon
both
,
Psal.
103.
1.
And
the
Apostles
prayer
that
their
whole
Spirit
and
Soul
and
Body
might
be
preserved
blamelesse
,
&c.
1
Thes
5
23.
Both
which
Soul
and
Spirit
are
oft
included
in
one
of
the
tearms
,
as
1
Cor.
6.
20.
and
3
John
2.
And
so
the
whole
Soul
(
or
Spirit
and
Soul
)
may
here
be
renewed
,
delivered
and
preserved
(
through
the
Grace
of
God
in
Christ
,
bringing
Salvation
)
from
under
the
guilt
and
bondage
of
sin
,
while
yet
the
body
is
dead
,
and
by
putting
on
that
new
man
,
the
body
also
may
be
delivered
and
preserved
from
under
the
dominion
of
sin
,
that
henceforth
it
should
not
serve
or
fulfill
it
,
though
sin
be
still
in
the
members
warring
against
that
new
Law
of
the
mind
,
Rom.
6.
12
,
13
,
14.
19.
and
7.
15.
to
the
end
▪
and
8.
1.
13.
and
12.
1.
2.
Gal
5.
16
,
17
,
18.
Ephes.
4.
20.
24.
&c.
Col.
3.
1.
5.
10.
25.
Question
.
Whether
men
must
be
justified
by
the
same
Righteousnesse
of
Christ
in
them
,
which
Sanctifies
them
,
yea
or
nay
?
Answ.
The
true
Prophets
and
Apostles
,
never
use
the
phrase
of
Christs
Righteousnesse
in
men
,
when
speaking
of
that
by
which
men
are
Sanctified
or
Justified
,
for
though
the
sanctifying
and
justifying
effecacies
of
it
be
in
them
,
as
also
in
Heaven
with
the
Father
for
them
,
yet
that
which
hath
those
effecacies
,
and
so
by
which
they
are
sanctified
,
and
justified
,
is
the
Righteousnesse
wrought
and
perfect
in
himself
for
them
in
whom
they
are
compleat
;
For
he
who
knew
not
sin
,
was
made
to
be
sin
for
us
,
that
he
might
be
made
the
Righteousnesse
of
God
in
him
,
for
all
have
sinned
,
and
come
short
of
the
Glory
of
God
,
being
justified
freely
by
his
Grace
,
through
the
Redemption
(
he
saith
not
that
in
us
,
but
)
that
is
in
Jesus
Christ
,
whom
God
hath
set
forth
to
be
a
propitiation
,
&c.
Yea
,
with
his
stripes
it
is
that
men
are
healed
,
either
in
such
a
sence
as
in
which
it
may
be
affirmed
in
all
men
,
or
in
such
a
sence
as
in
which
its
onely
true
of
believers
,
in
whom
the
healing
effecacie
is
;
Yet
that
by
and
with
which
they
are
healed
,
is
his
stripes
,
his
Righteousnesse
perfected
in
him
through
sufferings
,
1
Cor.
5.
25.
Rom.
3.
23
,
24.
&c.
Isa.
53.
5.
1
Pet.
2.
24.
And
so
they
are
made
accepted
in
him
,
Ephes.
1.
6.
Whence
the
Apostle
desired
to
be
found
in
him
,
not
having
on
his
own
Righteousnesse
,
but
that
which
is
through
the
Faith
of
Christ
,
the
Righteousnesse
,
but
that
which
is
through
the
Faith
of
Christ
,
the
Righteousnesse
which
is
of
God
by
Faith
,
Phil.
3.
9.
For
of
God
believers
are
in
Christ
Jesus
,
who
of
God
is
made
unto
us
Wisdom
,
Righteousnesse
,
Sanctification
,
and
Redemption
,
that
he
that
rejoyceth
might
rejoyce
in
the
Lord
,
1
Cor.
1.
30
,
31.
with
Phil
3.
3.
&c.
But
these
men
being
so
corrupt
and
reprobate
concerning
the
Faith
of
his
Person
,
and
personal
sufferings
,
must
needs
reject
and
deride
imputed
Righteousnesse
(
viz.
mens
being
the
Righteousnesse
of
God
in
him
,
in
an
answerable
sence
,
as
he
was
made
sin
for
us
.
)
Their
Question
therefore
as
an
unlearned
Question
,
the
phrase
of
which
the
Scripture
owns
not
,
we
reject
;
and
yet
for
the
help
of
others
further
add
,
1.
That
the
Righteousnesse
of
Christ
,
by
and
with
which
he
justifies
and
sanctifies
,
is
one
and
the
same
;
And
it
is
that
Righteousnesse
which
he
hath
wrought
for
us
in
his
own
body
,
in
his
whole
abasement
,
and
laying
down
his
Life
that
he
might
take
it
again
for
us
,
and
so
that
Righteousnesse
of
Christ
(
and
he
himself
as
the
Lord
our
Righteousnesse
,
and
Captain
of
our
Salvation
)
was
made
perfect
through
sufferings
,
and
in
his
Resurrection
and
offering
up
himself
in
that
body
,
through
the
offering
of
which
body
of
Jesus
Christ
once
for
all
we
are
sanctified
;
for
by
one
offering
,
he
hath
perfected
for
ever
them
that
are
sanctified
,
Rom.
5.
and
6.
1
Pet.
2.
24.
Rom.
3.
23
,
24.
27.
Heb.
2.
10
,
11.
14.
15.
and
5.
9.
&
9
▪
12.
14.
and
10.
5.
14.
with
Psal.
40.
6.
9.
and
71.
15
,
16.
2.
This
Righteousnesse
of
his
in
what
he
hath
already
done
,
and
by
means
thereof
is
become
for
us
,
is
brought
nigh
and
made
known
to
us
,
in
the
evidence
and
demonstration
of
his
Spirit
by
his
Righteousnesse
and
Faithfulnesse
,
in
what
he
is
now
doing
in
the
Name
of
the
Father
for
us
,
in
his
executing
the
Office
of
an
Apostle
,
or
Messenger
of
the
peace
he
hath
made
,
and
is
become
for
us
,
and
the
Office
of
an
High
Priest
,
making
intercession
,
and
appearing
in
the
presence
of
God
for
us
,
that
Spirit
may
be
sent
forth
in
his
Name
to
us
,
making
known
his
Words
,
and
by
or
through
the
knowledge
of
his
Name
,
Justifying
and
Sanctifying
,
and
so
making
free
from
the
dominion
of
sin
,
that
henceforth
they
should
not
serve
it
,
1
Tim.
2.
5
,
6.
Heb.
3.
1.
Isa.
53.
11.
with
1
Cor.
6.
11.
and
Acts
10.
43.
John
8.
31
,
32.
T
it
3.
4
,
5
,
6.
3.
The
way
of
receiving
this
Righteousnesse
,
and
so
for
experimenting
the
Justifying
and
Sanctifying
effecacies
of
it
,
is
by
Faith
in
Christ
,
even
in
his
Blood
,
or
Death
in
belief
of
the
Testimony
God
hath
given
of
him
,
and
so
in
believing
in
him
,
as
the
Scriptures
hath
said
,
John
7.
38
,
39.
Rom.
3.
21
,
2●
.
27.
and
4
,
5.
22.
25.
and
5.
1
,
2.
Acts
26.
18.
Now
Faith
is
the
evidence
of
things
not
seen
,
or
sensibly
possessed
,
(
as
before
is
shewed
,
see
these
things
more
fully
in
the
answers
to
their
Eleventh
and
Twelfth
Queries
.
)
And
as
for
those
renewing
,
sanctifying
&
justifying
effecacies
of
this
Grace
in
Christ
,
which
it
hath
in
the
believer
,
and
so
in
some
sence
he
sensibly
enjoyes
,
as
they
are
not
the
Righteousnesse
of
Christ
by
which
he
is
justified
and
sanctified
,
But
the
fruits
and
effecacies
of
that
;
so
neither
are
they
the
object
or
ground
,
and
foundation
of
his
Faith
from
whence
it
is
begotten
,
living
,
and
working
,
but
the
fruit
and
end
of
his
Faith
Jesus
Christ
himself
,
as
declared
in
the
Gospel
,
is
the
Object
,
and
also
the
Ground
and
Foundation
of
that
Faith
that
is
so
fruitful
,
he
dwelling
in
the
heart
by
Faith
,
(
and
not
otherwise
)
works
effectually
to
the
fulfilling
all
the
good
pleasure
of
his
goodnesse
,
and
the
work
of
Faith
with
Power
,
Ephes.
3.
17.
&c.
2
Thes.
1.
11.
All
other
sanctifications
are
no
better
then
those
,
Isa.
65.
3
,
4
,
5.
and
66.
17.
26.
Question
.
What
is
that
Light
with
which
Christ
lighteth
every
man
that
cometh
into
the
World
,
which
Thomas
Moor
said
is
both
natural
and
Spiritual
?
Answ.
They
vary
;
Thomas
Moors
saying
(
as
divers
times
they
did
their
own
Question
about
the
light
,
at
that
meeting
)
his
saying
was
in
answer
to
their
Question
as
thus
stated
(
after
other
formes
of
stating
it
before
,
which
when
plainly
and
undeniably
answered
,
they
see
would
not
serve
their
turn
,
they
then
turned
it
thus
.
)
What
is
the
Light
which
Christ
giveth
,
or
with
which
he
lightneth
every
man
that
cometh
into
the
World
?
Is
it
Natural
or
Spiritual
;
His
answer
to
this
was
,
that
he
is
the
Author
and
giver
of
both
Naturall
and
Spiritual
light
,
even
of
all
that
is
truly
called
light
and
good
to
men
,
Light
being
opposed
in
Scripture
as
well
to
sorrow
,
affliction
,
bondage
and
misery
of
the
outward
man
,
as
to
ignorance
and
darknesse
of
the
mind
,
and
so
any
help
or
refreshing
in
,
or
deliverance
out
of
trouble
,
yea
the
mercies
of
the
Natural
life
,
tending
to
the
comfortable
being
of
it
,
these
are
called
light
,
Hest.
8.
11.
16
,
17.
Isa.
45.
7.
and
50.
10
,
11.
And
the
contrary
evils
called
darknesse
,
as
in
the
two
last
cited
Scriptures
,
so
in
Isa.
8.
22.
And
in
every
mercy
of
that
nature
mens
condition
is
bettered
from
what
it
must
have
been
,
if
Jesus
Christ
had
not
come
into
the
World
,
the
Life
in
him
doth
and
alwayes
did
produce
the
light
of
men
,
even
that
life
that
was
in
him
,
by
vertue
and
by
means
of
his
coming
into
the
World
,
and
being
delivered
to
death
for
our
offences
,
and
raised
again
for
our
Justification
,
which
was
of
virtue
,
force
and
efficacie
with
the
Father
,
before
the
actual
accomplishment
of
it
,
even
from
the
beginning
of
mans
need
when
it
was
undertaken
,
and
he
fore-ordained
,
and
the
purpose
and
Grace
given
us
in
the
witnesses
and
oracles
of
it
,
and
so
by
him
and
by
means
of
his
coming
into
the
World
,
his
appearing
once
in
the
end
of
the
World
,
to
put
away
sin
by
the
sacrifice
of
himself
,
The
Earth
and
all
the
inhabitants
thereof
that
by
sin
were
dissolved
,
and
must
necessarily
have
been
plunged
into
extream
misery
,
disorder
,
confusion
,
and
darknesse
,
are
upheld
in
some
comfortable
frame
and
order
;
by
him
all
things
consist
,
his
mercies
to
man-ward
are
overall
his
works
.
And
that
all
this
is
included
in
his
lighting
men
is
plain
,
in
vers.
10.
Where
,
by
way
of
explanation
of
the
former
,
he
saith
;
He
was
in
the
World
,
and
the
World
was
made
by
him
,
that
is
,
it
was
alwayes
upheld
,
and
comfortably
preserved
,
and
so
made
,
after
by
sin
entering
,
it
was
or
had
been
marred
;
For
of
that
making
in
a
second
sence
,
and
as
the
fruit
of
Redemption
in
him
for
men
,
it
is
evident
he
speakes
(
like
that
Deut.
3●
.
●
.
)
Seeing
of
its
being
first
created
by
him
,
he
had
spoken
in
the
beginning
,
and
now
also
speaks
of
his
continual
being
in
the
World
,
Vertually
and
Spiritually
from
the
beginning
,
even
as
the
new
Maker
and
upholder
.
And
so
saith
,
the
World
was
made
by
him
,
though
it
knew
him
not
,
so
then
of
all
Mercies
of
that
nature
and
pertaining
to
the
Life
of
the
World
,
He
(
as
now
delivered
for
our
offences
,
and
raised
for
our
Justification
)
is
the
Author
and
giver
,
for
He
gave
his
flesh
for
the
Life
of
the
World
,
and
upon
whom
doth
not
his
Light
arise
,
Job
.
25.
3.
Psal.
75.
3.
and
36.
5
,
6.
with
Psal.
145.
8
,
9.
Col.
1.
16
,
17.
John
6.
33.
51.
with
Chap.
1.
4.
9
,
10.
As
likewise
he
is
the
Fountain
and
Giver
of
all
Spiritual
and
Supernatural
light
,
even
of
the
Supernatural
light
and
Power
of
his
Spirit
,
shinning
to
,
and
upon
the
spirits
men
,
discovering
and
making
known
the
Grace
of
God
in
and
through
the
Redeemer
,
and
opening
mens
understandings
to
receive
it
,
and
therewith
moving
to
repentance
,
and
in
this
,
he
is
a
Testimony
to
men
in
due
time
,
and
that
in
and
through
the
forementioned
outward
mercies
,
1
Tim.
2
6.
Acts
26.
16.
18.
1
Pet.
3.
19.
Rom.
2.
4.
with
Chap.
1.
19.
28.
And
the
substance
of
this
was
asserted
and
thus
explained
by
us
at
that
meeting
at
Lin
forementioned
,
as
also
is
shewed
in
our
first
brief
discovery
of
the
People
called
Quakers
,
see
Pages
18.
and
19.
But
they
proceed
thus
.
Name
one
Light
that
every
man
is
lighted
with
,
that
is
both
Natural
and
Spiritual
,
or
else
let
your
silence
be
an
acknowledgement
of
your
Ignorance
touching
the
Light
,
and
that
you
have
confuted
your selves
;
for
Thomas
Moor
,
would
not
acknowledge
that
eve-man
hath
a
Spiritual
Light
in
him
,
&c.
To
all
which
we
Answer
,
This
demand
is
as
foolish
,
as
imperious
,
nor
could
our
silence
to
it
be
an
acknowledgement
of
our
Ignorance
(
but
rather
shew
our
refusing
to
submit
to
their
imperiousnesse
,
who
though
they
may
Lord
it
over
others
,
shall
not
be
so
owned
by
us
,
)
much
lesse
can
it
be
a
confutation
to
our selves
;
For
our
answer
,
that
he
giveth
both
,
or
lighteth
men
with
both
Natural
and
Spirituall
Light
,
and
so
is
the
Author
,
and
Giver
of
all
the
Various
streames
of
Light
,
whether
Natural
,
or
Spiritual
,
gives
no
ground
at
all
for
such
an
inference
,
that
any
one
stream
of
the
Light
he
giveth
,
is
both
Natural
and
Spiritual
,
though
divers
of
them
may
truly
be
said
to
be
so
indifferent
,
or
divers
respects
;
As
that
which
is
Natural
,
as
to
its
matter
and
way
of
giving
,
even
those
things
that
more
directly
pertain
to
the
comfortable
being
,
perservation
and
refreshing
of
the
Natural
life
of
man
,
may
be
said
to
be
Spiritual
in
their
Original
,
and
Author
;
They
come
from
God
through
Christ
by
the
effecacie
of
his
Spirit
(
though
in
an
ordinary
and
natural
way
of
working
for
the
most
part
)
for
every
good
and
perfect
gift
cometh
down
from
above
,
from
the
Father
of
Light
,
&c.
Jam.
1.
17.
Psal.
104.
27.
30.
and
145.
13.
16.
But
the
light
in
these
men
is
darknesse
,
and
hath
robbed
them
of
all
right
understanding
of
Christ
who
is
the
Wisdom
of
God
.
And
the
fool
saith
in
his
heart
,
there
is
no
God
;
Yea
,
Father
,
even
those
Natural
streams
of
Light
,
are
also
to
men
in
due
time
Spiritual
in
their
end
and
effecacy
,
for
they
all
come
to
lead
to
him
,
and
so
to
the
enjoyment
of
that
Eternal
life
in
him
,
and
to
that
purpose
have
the
presence
and
concurance
of
the
supernatural
Light
and
Power
of
his
Spirit
in
and
with
them
unto
men
,
witnessing
his
goodnesse
leading
to
Repentance
,
Rom
2.
4.
Acts
14.
17.
Rom.
1.
19
,
20.
&c.
But
our
answer
forementioned
,
as
we
said
before
,
gives
no
ground
at
all
for
any
such
inference
,
that
any
one
stream
of
Light
that
every
one
is
lighted
with
is
both
Natural
and
Spiritual
,
nor
did
we
at
all
confute
ourselves
in
what
T.
M.
refused
to
acknowledge
,
nor
had
we
,
though
he
had
denied
that
every
one
that
comes
into
the
World
hath
spiritual
Light
in
him
,
according
to
his
sence
of
spiritual
Light
,
which
he
then
gave
(
viz.
)
The
light
of
Gods
Spirit
in
their
spirits
,
giving
the
knowledge
of
his
Grace
and
Truth
that
is
in
and
through
Christ
,
and
opening
the
eyes
of
the
mind
to
perceive
and
know
it
,
yea
though
he
had
also
denied
,
that
every
man
that
comes
into
the
World
(
or
as
soon
as
he
comes
into
the
World
,
which
must
be
,
if
it
may
be
affirmed
of
every
man
that
comes
into
the
World
)
is
enlightned
with
such
light
.
Yea
,
this
we
say
,
(
as
was
then
urged
)
the
Text
saith
not
,
that
he
inlightneth
,
but
lighteth
every
one
that
cometh
into
the
World
,
or
giveth
light
to
them
;
And
though
that
include
his
giving
the
light
of
the
knowledge
of
the
Truth
,
by
his
Spirit
to
mens
spirits
in
due
time
,
yet
it
takes
in
more
as
aforesaid
,
and
as
is
also
shewed
from
the
Tenth
verse
.
And
so
we
assert
(
as
was
then
also
asserted
)
as
plainly
expressed
in
other
Scriptures
,
that
Jesus
Christ
is
in
the
Name
of
the
Father
,
a
Witnesse
and
Testimony
of
Gods
goodnesse
,
that
is
in
and
through
him
unto
men
in
due
time
,
1
Tim.
●
.
6.
Isa.
55.
4.
&c.
even
by
his
Spirit
unto
their
spirits
(
as
1
Pet.
3.
19.
with
Gen.
6.
3.
Zech.
7.
12.
)
so
manifesting
in
them
that
which
may
be
known
,
and
is
held
forth
in
God
in
the
means
vouchsated
,
Rom.
1.
19
,
20.
28.
And
while
we
so
asert
,
we
likewise
assert
withal
,
as
plainly
shewed
in
the
same
Scriptures
of
Truth
,
That
when
he
doth
thus
witnesse
or
manifest
the
knowledge
of
his
Goodnesse
and
Truth
unto
the
minds
or
spirits
of
men
,
then
alwayes
he
requires
something
of
them
according
to
what
he
gives
,
namely
,
that
they
should
know
him
,
receive
his
sayings
,
or
witnesses
of
his
goodnesse
,
and
thence
love
him
,
and
so
glorifie
him
in
the
day
of
their
visitation
,
according
to
the
means
used
and
manifestations
of
his
goodnesse
therein
vouchsafed
,
that
henceforth
they
should
live
to
him
that
died
for
them
,
and
rose
again
;
See
the
forecited
Scriptures
,
with
Eccle.
9.
12.
1
Pet.
2.
2.
2
Cor.
5.
14
,
5.
But
of
Children
in
their
infancy
no
such
thing
is
required
expresly
,
because
they
have
not
known
,
&c.
Deut.
1.
●
,
2.
&c.
Nor
are
any
blamed
for
not
knowing
to
do
good
,
till
they
are
wise
to
do
evil
;
And
there
is
a
time
when
they
know
not
to
chuse
the
good
and
refuse
the
evil
,
and
no
such
knowledge
being
given
them
,
nothing
of
that
nature
is
required
of
them
,
though
the
declarations
of
Gods
Grace
in
Christ
are
affirmed
true
concerning
them
,
and
his
free
promises
in
Christ
to
them
,
and
so
to
be
witnessed
by
his
servants
But
so
soon
as
God
requires
any
hearing
,
knowing
,
or
acknowledgement
of
his
Grace
of
any
,
he
prevents
them
with
his
Grace
,
bringing
Salvation
to
them
,
even
by
his
Spirit
to
their
spirits
as
before
,
sowing
his
Words
in
their
hearts
,
as
Mat.
13.
19.
And
further
we
say
,
that
when
the
light
of
the
knowledge
of
God
comes
to
them
it
shines
in
darknesse
,
it
finds
them
in
darknesse
,
yea
dead
in
sins
and
trespasses
,
John
1.
5.
and
5.
25.
Ephes.
2.
1.
4.
Else
no
need
of
shining
light
into
them
from
without
them
at
least
,
not
of
such
light
as
in
which
is
both
discovery
of
the
objects
,
or
things
to
be
known
,
as
also
giving
of
understanding
,
or
opening
the
eyes
of
the
minde
to
perceive
what
is
discovered
,
as
Psal.
119.
130.
with
Psal.
19.
7.
Acts
26.
18.
Again
we
say
,
that
if
when
light
comes
,
men
love
darknesse
,
and
like
not
to
retain
God
in
their
knowledge
,
they
are
still
darknesse
,
and
have
not
the
knowledge
of
God
;
So
the
Ephesians
were
sometimes
darknesse
,
but
now
saith
the
Apostle
ye
are
light
,
(
yet
he
saith
not
in
themselves
,
but
)
in
the
Lord
,
who
is
the
Fountain
and
Original
of
their
light
,
Ephes.
5.
8.
1
Cor.
15.
34.
But
if
any
persist
in
their
chusing
darknesse
when
light
comes
,
or
on
hearing
reject
,
or
after
receiving
the
knowledge
of
the
Truth
,
put
it
away
from
them
,
till
his
holy
Spirit
have
done
shining
with
them
,
and
he
take
it
away
from
them
;
Then
they
are
left
to
hardnesse
and
blindnesse
,
and
have
no
true
or
morning
light
in
them
,
but
a
mind
void
of
Judgement
,
Rom.
1.
28.
with
Psal.
8.
12.
2
Thes.
2.
11.
with
1
Tim.
4.
1
,
2.
Jude
.
12.
And
so
we
read
of
many
that
under
one
or
other
of
these
considerations
,
that
is
either
not
having
heartily
received
,
or
not
retaining
,
or
having
rejected
to
the
utmost
,
are
truly
said
to
have
no
morning
light
or
knowledge
of
Christ
the
morning
Star
in
them
,
(
as
Isa.
8.
20.
)
no
truth
in
them
;
Yea
,
that
is
expresly
affirmed
of
such
as
say
they
have
no
sin
,
as
1
John
1.
8.
10.
But
if
so
(
say
they
)
what
saith
he
then
to
this
,
the
Gospel
is
Preached
in
every
Creature
under
Heaven
.
Answ.
To
that
he
saith
,
1.
Where
read
they
those
words
,
that
the
Gospel
is
Preached
in
every
Creature
under
Heaven
?
The
Apostles
were
commissioned
and
instructed
to
Preach
the
Gospel
to
every
Creature
,
namely
of
all
the
Nations
or
Generations
of
mankind
,
as
appeares
by
comparing
the
three
Evangelists
Relation
of
the
Commission
,
Mat
28.
19.
Mark
16.
15.
Luke
24.
47
,
48.
And
accordingly
the
Apostle
Paul
saith
,
having
obtained
help
of
God
,
he
did
continue
witnessing
both
to
small
and
great
(
not
of
any
thing
in
every
of
them
,
but
)
saying
none
other
things
then
what
Moses
and
the
Prophets
did
say
should
come
to
passe
,
and
so
witnessed
them
as
things
not
actually
accomplished
in
their
day
,
(
as
1
Pet.
●●
,
12.
)
And
then
not
in
any
person
to
whom
they
Preached
,
how
that
Christ
should
suffer
,
and
should
be
the
first
that
should
rise
from
the
dead
,
and
should
shew
light
to
the
People
and
to
the
Gentiles
,
these
things
the
Apostles
Preached
,
as
now
manifested
by
the
appearing
of
Christ
,
who
had
now
suffered
and
risen
,
and
ascended
,
and
received
the
promise
of
the
Holy
Ghost
,
in
that
body
prepared
for
him
once
in
the
end
of
the
World
,
and
therein
abolished
Death
,
and
thereby
brought
Life
and
Immortality
to
light
through
the
Gospel
,
2
Tim.
1.
10.
with
Acts
2.
22.
36.
And
so
in
that
,
Col.
1.
23.
The
words
are
(
as
in
our
reading
)
the
Gospel
,
which
they
the
Collosians
had
heard
,
and
of
which
he
was
made
a
Minister
,
was
,
or
had
been
Preached
to
every
Creature
,
and
that
reading
agrees
with
vers.
6.
where
he
saith
,
it
was
now
come
unto
them
as
in
all
the
World
,
and
did
bring
forth
fruit
,
it
was
now
come
unto
them
in
the
Preaching
of
it
,
it
appeares
it
was
not
in
them
before
,
for
then
it
could
not
have
been
said
to
have
come
unto
them
;
the
Grace
of
God
brings
Salvation
unto
men
,
it
finds
it
not
in
them
before
;
And
though
in
its
being
brought
to
them
,
by
the
Preachings
and
witnesses
of
it
in
the
Light
and
Power
of
his
Spirit
accompanying
them
,
it
came
into
many
of
them
,
such
as
were
capable
of
hearing
,
and
so
was
manifested
in
them
,
as
Rom.
19.
Yet
still
the
thing
manifested
was
not
any
thing
essentially
in
them
,
but
that
which
may
be
known
in
God
,
and
of
his
Grace
and
Truth
in
and
through
Christs
Repentance
,
and
Remission
of
sins
in
the
Name
of
that
Jesus
of
Nazareth
,
and
not
in
any
other
Name
,
Luke
24.
47.
with
Acts
4.
10
,
11
,
12.
That
Christ
had
now
once
in
the
end
of
the
World
suffered
in
the
flesh
for
our
sins
,
and
that
he
was
risen
from
the
dead
in
that
body
in
which
he
bore
our
sins
on
the
Tree
,
and
is
now
become
therein
Gods
light
to
the
Gentiles
,
and
his
Salvation
to
the
ends
of
the
Earth
,
Acts
26.
22
,
23.
with
Chap.
2.
22.
36.
and
13.
23.
38.
4●
.
and
17.
3.
This
was
the
thing
brought
to
them
in
the
witnesses
of
it
,
which
was
also
evidenced
by
the
Spirit
to
their
spirits
,
and
so
manifested
in
them
;
Yea
further
,
he
onely
that
believeth
on
the
Son
of
God
,
is
said
to
have
this
witnesse
in
himself
,
(
and
neither
is
he
said
to
have
the
thing
witnessed
in
himself
,
otherwise
then
by
Faith
receiving
the
Testimony
God
hath
given
of
Christ
,
which
witnesse
he
hath
in
him
.
)
But
such
as
like
not
to
retain
God
in
their
knowledge
,
but
on
hearing
reject
,
are
not
yet
said
to
have
it
,
though
it
be
still
manifested
by
his
Spirit
to
their
spirits
,
and
so
in
them
working
and
striving
for
reception
and
entertainment
,
as
is
foreshewed
.
Yea
,
neither
was
it
so
manifested
in
or
to
the
minds
or
spirits
of
all
to
whom
they
witnessed
it
,
to
an
opening
of
their
eyes
,
and
moving
to
Repentance
;
for
they
witnessed
to
small
and
great
,
to
every
Creature
of
mankind
,
and
so
unto
such
as
yet
were
not
capable
of
hearing
,
or
attending
to
the
things
spoken
by
them
,
and
so
of
whom
therefore
no
such
thing
was
required
,
yet
they
witnessed
it
unto
such
,
in
as
much
as
they
so
Preached
it
,
as
all
their
hearers
might
understand
the
latitude
of
the
Grace
of
it
that
it
reached
to
,
and
included
their
Children
as
well
as
themselves
,
and
was
tidings
of
great
joy
to
all
People
,
Acts
2.
39.
and
16.
31
,
32
,
33.
Ephes.
3.
6.
9.
The
truth
of
which
they
was
also
before
instructed
to
witnesse
,
as
in
this
their
following
Ministrations
,
even
in
receiving
the
little
Children
,
or
Infants
that
were
brought
to
them
in
his
Name
,
as
the
price
of
his
Blood
,
and
subjects
of
the
gracious
Kingdom
of
God
brought
to
us
by
him
,
Mark
9.
37.
and
10.
13
,
14.
with
Luke
18.
15
,
16.
Yet
had
not
they
the
Light
of
the
knowledge
of
God
in
their
hearts
,
or
capacity
to
understand
or
perceive
the
shinings
forth
of
it
in
the
Face
of
Christ
,
so
that
Light
,
and
capacity
to
such
understanding
in
every
of
them
to
whom
their
Preaching
came
or
witnesse
reached
,
nor
in
the
real
being
of
the
thing
witnessed
(
otherwise
then
by
Faith
)
in
any
.
But
further
he
faith
,
2.
That
as
by
the
Gospels
being
Preached
in
Creatures
,
may
be
meant
,
its
being
witnessed
in
,
by
and
through
them
to
others
,
so
as
by
Gods
making
use
of
them
to
man-ward
,
as
witnesses
for
him
,
and
of
him
,
and
his
things
to
men
,
in
such
a
sence
he
grants
and
asserts
,
that
the
Gospel
is
Preached
by
God
through
Christ
in
every
Creature
under
Heaven
without
exception
,
even
in
all
his
works
of
Creation
and
Providence
,
as
Rom.
1.
20.
For
so
the
Gospel
of
the
Grace
of
God
,
which
is
his
Glory
to
man-ward
,
is
declared
and
shewed
forth
to
men
,
that
it
may
be
seen
and
understood
by
them
,
in
and
by
the
things
that
are
made
and
preserved
,
for
them
and
to
them
by
and
through
Christ
,
as
the
Heavens
,
the
Firmament
,
the
Sun
,
Moon
and
Stars
,
Psal.
19.
1.
6.
and
Psal.
8.
Yea
,
all
his
works
,
in
and
over
all
which
his
Mercy
and
Truth
to
man-ward
is
witnessed
,
Psal.
145.
9
,
10.
15.
and
Psal.
136.
and
148.
His
preserving
man
,
and
other
Creatures
for
his
use
,
and
so
his
giving
Rain
from
Heaven
,
and
fruitful
seasons
,
&c
His
patience
and
bounty
to
sinners
,
yea
his
forbearance
,
and
long
suffering
to
rebellious
sinners
,
Psal.
36.
5
,
6.
and
68.
18
,
19
,
20.
Acts
14.
16
,
17.
Mat.
5.
45.
with
Luke
6.
35.
Rom.
2.
4.
2
Pet.
3.
9.
15.
Though
of
men
,
his
Saints
do
onely
truly
blesse
him
with
the
Mouth
or
Tongue
,
and
from
the
Heart
,
where
the
understanding
and
knowledge
of
his
Goodnesse
is
received
and
precious
;
Yet
also
all
his
works
do
,
and
more
Gloriously
shall
praise
him
,
he
never
left
himself
without
witnesse
in
them
,
to
make
known
to
the
Sons
of
men
his
mighty
Acts
,
and
the
Glorious
Majesty
of
his
Kingdom
;
Yea
so
wonderful
is
he
in
working
,
he
knows
how
to
make
the
wrath
of
man
,
which
of
it self
works
not
the
Righteousnesse
of
God
,
yet
turn
to
his
Praise
;
But
what
is
this
to
their
purpose
?
What
makes
this
for
proving
such
Spiritual
Light
(
as
aforesaid
)
in
every
man
more
then
in
every
beast
,
or
plant
?
Do
these
men
suppose
that
every
thing
that
may
be
a
witnesse
for
God
unto
men
,
hath
the
understanding
of
the
witnesse
they
bear
,
or
of
the
thing
witnessed
,
or
Light
and
capacity
to
such
understanding
in
them
?
Surely
when
God
opened
the
mouth
of
an
Asse
,
she
spake
more
truly
and
to
purpose
then
these
men
;
Yet
who
will
say
,
she
had
in
her
the
understanding
of
the
warning
and
reproof
God
gave
to
Balaam
therein
,
or
light
and
capacity
thereto
,
Numb.
22.
28.
30.
Or
that
the
Pillar
of
the
Stones
,
Gen.
31.
45.
48.
52.
had
in
them
the
understanding
or
light
of
the
Covenant
of
which
they
were
a
witnesse
,
or
that
all
the
things
that
are
made
,
as
the
Sun
shinning
,
the
Rain
falling
,
&c.
have
the
light
or
understanding
in
them
,
of
the
things
witnessed
in
them
to
man-ward
,
and
that
may
be
clearly
seen
and
understood
by
them
;
Doubtlesse
they
are
brutish
that
would
so
infer
.
But
it
is
no
strange
thing
for
men
that
have
no
Faith
in
Christ
,
but
are
void
of
Judgement
concerning
that
,
to
be
also
unreasonable
,
or
absurd
,
2
Thes.
3.
2.
Nor
for
such
as
are
seeking
after
,
and
professing
to
be
wise
in
themselves
,
to
become
most
foolish
,
Rom.
1.
22
,
23.
1
Cor.
1.
22
,
23.
Thus
have
we
answered
in
simplicity
and
plainnesse
,
and
not
with
hidden
things
of
dishonesty
,
but
by
a
plain
manifestation
of
the
Truth
in
the
words
of
Truth
,
have
declared
our
mind
and
meaning
in
our
words
,
That
others
when
they
read
may
understand
our
knowledge
in
the
mysteries
of
Christ
,
According
to
our
measure
,
as
2
Cor.
1.
2
,
13.
&
2.
17.
&
4.
1
,
2.
Ephs.
3.
4.
And
have
been
the
larger
for
the
helpfulnesse
of
such
as
will
read
and
consider
our
Answers
,
Desiring
them
to
search
the
Scriptures
whether
these
things
be
so
;
And
so
far
as
any
in
reading
,
and
by
searching
and
comparing
the
Scriptures
,
may
be
helped
to
understand
the
things
that
we
have
written
to
be
contained
in
,
and
confirmed
by
the
words
of
Truth
,
let
them
so
receive
them
as
the
Word
of
God
and
not
of
man
.
And
if
in
any
thing
they
find
we
speak
not
according
to
that
word
,
let
them
refuse
it
,
and
shew
us
in
love
by
evidence
of
Scripture
,
our
mistake
,
and
we
shall
thankfully
accept
it
,
(
for
we
dare
not
make
our selves
of
the
number
,
or
compare
our selves
with
some
that
commend
themselves
,
&c.
See
2
Cor.
10.
12
,
13.
for
not
he
that
commendeth
himself
,
but
whom
the
Lord
commendeth
is
approved
,
verse
18.
)
But
let
none
be
either
over-hasty
to
believe
every
word
before
he
find
it
contained
and
confirmed
in
the
words
of
our
Lord
Jesus
,
and
in
the
Doctrine
which
is
according
to
godlinesse
,
nor
yet
to
speak
evil
of
the
things
he
knows
not
,
That
is
,
if
he
cannot
yet
see
it
to
be
according
to
that
word
already
delivered
in
the
Law
and
Testimony
,
and
yet
neither
can
be
thereby
satisfied
,
that
it
is
not
according
to
it
,
or
that
the
lip
of
knowledge
is
not
in
it
,
let
him
suspend
his
judgement
,
and
still
wait
in
the
believing
mindfulnesse
of
the
great
things
in
the
Doctrine
of
Christ
for
further
understanding
,
for
so
its
meet
to
be
said
unto
God
,
what
I
see
not
teach
thou
me
.
Nor
have
we
in
our
answers
to
these
queries
,
or
in
any
of
our
dealings
with
these
men
,
walked
according
to
any
other
Rule
,
or
done
by
them
otherwise
then
we
would
that
men
should
do
by
us
;
That
is
,
we
have
not
declared
and
protested
against
any
of
their
corrupt
principles
as
evil
and
Antichristian
,
further
then
we
have
been
fully
assured
by
the
word
of
God
,
that
they
are
such
as
may
be
seen
by
our
shewing
them
thereby
to
be
such
;
for
so
such
instructions
as
have
not
the
lip
of
knowledge
in
them
,
but
do
cause
to
erre
from
the
words
of
knowledge
,
they
may
be
by
the
light
of
the
Lord
known
and
discerned
to
be
such
,
and
as
such
to
be
avoyded
;
though
the
depths
of
Satan
in
them
;
what
their
lip
is
,
and
whitherto
it
tends
,
their
wayes
being
moveable
,
and
their
Depths
in
the
bottomlesse
pit
,
we
cannot
know
them
,
Pro.
5.
6.
And
therefore
it
is
not
our
work
to
search
or
enquire
into
them
,
Rev.
2.
24.
25.
But
in
the
holding
fast
that
which
we
have
heard
from
the
beginning
of
the
word
of
the
beginning
of
Christ
,
So
soon
as
ever
we
perceive
and
know
by
the
light
thereof
,
that
the
lip
of
knowledge
is
not
in
any
Doctrine
or
spirit
that
comes
to
us
,
That
it
lifts
not
up
the
Son
of
man
,
by
taking
of
his
things
,
and
shewing
them
;
but
tends
to
render
him
undesirable
in
what
he
hath
done
,
is
doing
and
will
do
,
and
to
withdraw
from
the
words
of
knowledge
,
we
are
then
presently
to
depart
from
such
,
to
cease
to
hear
them
,
and
let
them
be
to
us
as
an
accursed
thing
,
not
further
to
be
considered
,
or
pondered
by
us
,
and
so
to
warn
others
of
them
,
for
with
good
words
and
fair
speeches
,
even
such
may
easily
deceive
the
hearts
of
the
simple
;
that
in
confidence
of
their
own
strength
,
and
out
of
an
unstable
mind
and
itching
ear
will
be
often
tempting
God
,
and
trying
and
pondering
their
moveable
paths
,
after
they
have
perceived
that
the
lip
of
knowledge
is
not
in
them
,
but
the
Preaching
of
the
personal
sufferings
of
Christ
,
foolishnesse
to
them
;
We
have
therefore
left
this
for
an
instruction
and
warning
to
others
,
that
the
Truth
of
the
Gospel
may
remain
with
believers
,
and
that
such
as
are
Ignorant
and
out
of
the
way
may
be
recovered
.
And
further
we
desire
of
the
Reader
,
if
ever
he
see
any
reply
to
this
of
ours
,
he
would
distinctly
observe
,
if
they
pervert
not
,
or
alter
our
sayings
,
by
taking
them
in
pieces
,
and
changing
expressions
to
marr
the
sence
,
if
also
they
give
not
a
go-by
to
the
matters
of
the
greatest
weight
and
importance
,
and
onely
lie
at
the
catch
to
get
some
by-matters
or
words
to
strive
&
snarle
about
,
which
can
tend
to
no
profit
,
but
to
the
subverting
the
Reader
from
the
things
chiefly
to
be
minded
;
And
in
observance
of
this
caution
,
we
doubt
not
but
the
Reader
will
be
satisfied
even
from
themselves
,
concerning
their
Antichristian
spirit
,
without
our
adding
any
more
by
way
of
return
to
theirs
;
Which
though
we
will
not
bind
our selves
from
,
yet
we
do
not
resolve
to
do
,
though
they
should
give
us
occasion
by
such
sorry
shifts
and
pretended
answers
as
hitherto
they
have
returned
.
As
for
their
slanders
and
revilings
that
follow
,
we
weigh
them
not
,
but
commit
our selves
to
him
that
judgeth
Righteously
,
who
will
at
that
his
second
coming
(
which
they
scoff
at
)
when
He
the
Son
of
man
shall
appear
in
his
Glory
,
make
their
folly
manifest
to
all
men
,
and
bring
to
light
the
hidden
things
of
darknesse
;
Then
it
shall
fully
appear
who
have
walked
in
craftinesse
,
Pride
,
Hypocrisie
,
and
hidden
things
of
dishonesty
,
in
the
mean
time
we
are
during
his
good
pleasure
,
in
his
Name
and
strength
,
his
witnesses
against
it
all
.
-
JOHN
HORN
.
-
THOMAS
MOOR
.
Senior
.
-
THOMAS
MOOR
.
Junior
.