●
.
Cassed
.
sculp
.
portrait of Lodowick Muggleton
Lodowick
Muggleton
D
〈…〉
the
11
of●
March
16●7
/
8
:
then
Aged
88
years
7
months
.
&
11
Dayes
.
THE
ANSWER
TO
WILLIAM
PENN
Quaker
,
His
Book
,
Entituled
,
The
New
Witnesses
proved
old
Hereticks
.
WHEREIN
He
is
proved
to
be
an
ignotant
spater-brain'd
Quaker
,
who
knows
no
more
what
the
true
God
is
,
nor
his
secret
Decrees
,
then
one
of
his
Coach-hors●s
doth
,
nor
so
much
;
For
the
Oxe
knoweth
his
Owner
,
and
the
Ass
his
Masters
Scrip
,
but
Penn
doth
not
know
his
Maker
,
as
is
manifest
by
the
Scriptures
,
which
may
inform
the
Reader
,
if
he
mind
the
Interpretation
of
Scripture
in
the
Discourse
following
.
-
I.
That
God
was
in
the
Forme
,
Image
and
likeness
of
Mans
bodily
shape
,
as
well
as
his
Soul
from
Eternity
.
-
II
.
That
the
substance
of
Earth
and
Matter
was
an
eternal
,
dark
,
sensless
Chaos
,
and
that
Earth
and
Matter
was
eternal
in
the
Original
.
-
III
.
That
the
Soul
of
Man
is
generated
and
begot
by
Man
and
Woman
with
the
Body
,
and
are
inseparable
.
-
IV
.
Th●t
●he
Soul
and
Body
of
Man
are
bo●h
Mortal
;
and
doth
die
and
go
to
dust
until
●he
Resurrection
.
-
V.
That
to
fulfil
the
Prophecy
of
Es●ias
God
descended
from
Heaven
into
the
Virgins
Womb
,
and
transmi●ted
his
spir
tual
body
into
a
pure
natural
body
,
and
become
a
Man-Child
,
even
the
Childe
Jes●s
Emanuel
God
with
us
.
-
VI
.
That
God
by
his
Prerogative
Power
hath
elected
the
seed
of
Adam
to
be
saved
,
and
hath
pre-ordained
the
seed
of
the
Serpent
,
such
as
Penn
the
Quaker
is
,
to
be
damned
,
without
any
other
indu●ement
,
but
his
own
Prerogative
Wi●l
and
Pleasure
.
-
VII
.
A
Reply
to
the
Discourse
between
Penn
and
me
.
-
VIII
.
What
is
meant
by
the
Armour
of
God
,
the
Wilderness
,
and
the
wilde
beasts
I
fought
with
in
the
Wilderness
.
By
LODOWICK
MUGGLETON
.
LONDON
,
Printed
in
the
Year
1673.
The
Epistle
to
the
Reader
.
I
Have
read
over
William
Penn
the
Quakers
Book
,
written
against
Reeve
and
Muggleton
,
and
I
have
taken
notice
of
all
those
proofs
of
Scripture
he
hath
brought
against
those
six
points
of
doctrine
,
or
heavenly
secrets
,
to
prove
them
heresies
—
Also
I
have
taken
notice
of
all
those
Passages
in
his
Book
,
that
is
of
most
concernment
to
the
Reader
to
have
Answered
,
And
these
six
points
have
been
sufficiently
treated
of
in
our
Writings
already
,
wh●ch
might
satisfie
the
minde
of
any
person
that
hath
any
true
light
in
their
understandings
,
so
that
there
need
not
have
been
any
further
dispute
or
discourse
upon
these
thi●gs
;
but
because
here
is
risen
up
of
late
another
young
Serpent
,
learned
William
Penn
the
Quake●
;
who
hath
undertaked
to
write
in
behalf
of
the
Quakers
Antichristian
doctrine
,
which
denieth
the
body
of
God
without
them
:
that
owneth
no
other
God
but
the
light
in
man
;
—
which
is
the
absolute
spirit
of
Antichrist
in
this
last
Age
,
as
will
appear
in
this
Treatise
;
—
but
the
Quakers
people
are
very
brag
that
they
have
got
such
a
Champion
for
their
Captain
,
as
l●a●ned
Penn
to
fight
their
battels
,
who
hath
bin
brought
up
at
th
University
to
read
Histories
and
old
Authors
Judgments
in
matters
of
Religion
;
and
Penn
hath
found
in
those
old
Authors
books
,
that
some
of
these
secrets
of
God
were
owned
by
some
formerly
,
but
were
judged
to
be
heresies
by
the
aforesaid
old
Authors
;
—
but
Reeve
and
Muggleton
never
read
any
of
those
books
,
nor
never
knew
that
there
was
any
such
opinions
held
forth
by
any
man
till
Penn
hath
discovered
them
,
so
that
we
pickt
up
no
knowledge
at
all
in
these
six
secrets
,
from
any
books
whatsoever
on
earth
,
but
the
book
of
the
Scripture
only
,
and
the
three
books
in
Heaven
that
were
opened
unto
us
by
the
Revelation
of
the
seed
of
faith
,
the
seed
of
God
in
us
,
which
will
appear
in
this
Treatise
;
therefore
to
put
a
stop
to
the
Quakers
glorying
in
their
Champion
,
and
to
satisfie
the
desires
of
some
friends
,
I
shall
put
my self
to
that
trouble
which
I
was
very
unwilling
unto
.
I
shall
give
Answer
to
his
wicked
and
ignorant
Pamphlet
,
who
hath
discovered
the
Antich
i●tian
spirit
in
the
Quakers
,
more
Apparent
then
his
brethren
that
were
before
him
;
—
Let
the
Reader
minde
and
observe
,
that
his
book
consisteth
,
the
Substance
and
Matter
of
it
,
of
three
parts
:
The
first
part
is
to
stir
up
the
Civil
Magistrate
to
the
persecution
of
this
doctrine
and
Commission
of
the
Spirit
,
as
may
be
seen
in
his
Epistle
,
his
words
are
these
,
It
will
appear
both
reasonable
and
necessary
,
that
by
an
●xternal
Judge
and
Witness
they
should
be
tried
,
and
if
upon
their
Arraig●ment
at
the
Bar
they
be
found
only
to
have
patcht
up
old
Phantasms
together
,
I
hope
they
will
be
judged
to
be
both
horrible
Impostors
,
and
their
Commission
to
be
a
meer
counterfeit
.
Here
the
Reader
may
see
what
the
Quakers
spirit
would
do
if
it
lay
in
their
Power
;
they
would
have
an
external
Judge
to
punish
others
for
matters
of
Religion
,
which
doth
discover
what
is
in
their
hearts
had
they
power
to
effect
it
.
The
second
part
of
his
bo
k
consisteth
much
upon
old
Au●hors
books
,
and
of
their
Judgm●nt
upon
Her●sies
,
which
Penn
hath
read
at
th●
Univ●rsity
,
and
how
he
endeavored
to
finde
out
the
soul
of
man
,
if
he
could
but
have
seen
him
Anatomized
alive
,
he
doth
imagine
he
could
have
found
out
the
soul
of
the
man
if
it
had
been
mortal
.
The
third
part
of
Penns
book
doth
consist
of
cavilling
Arguments
against
the
true
sence
of
every
word
,
and
so
he
raiseth
Quibbles
and
Animadversions
,
as
he
cal●s
them
,
against
all
things
of
most
concernment
,
which
are
spoken
as
plain
as
can
be
spoken
in
the
English
tongue
;
but
Penn
hath
Acted
the
part
of
Jack
Pudding
in
a
Play
;
he
answereth
crossely
to
every
word
to
make
the
Peo●le
laugh
,
so
he
is
counted
the
most
witty
that
can
quibble
most
;
Penn
is
counted
a
witty
man
because
he
hath
rais
d
more
Quibbles
against
the
plain
truth
,
then
all
the
Quakers
before
him
,
wh●ch
will
appear
more
at
large
in
this
●r●atise
,
if
minded
by
the
Reader
in
the
Chapters
following
.
CHAP.
I.
HEre
followeth
the
Answer
to
William
Penn
the
Quaker
his
Book
written
against
Reeve
and
Muggleton
,
who
hath
declared
as
a
great
secret
to
the
world
,
that
God
is
not
an
Infinite
Spirit
in
every
place
at
all
times
,
he
calls
old
Heresie
.
In
Pag
.
the
6.
Penn
saith
,
it
is
contrary
to
the
Scriptures
,
which
say
,
He
measures
out
the
Heavens
with
his
span
,
nor
,
can
the
heaven
of
heavens
contain
him
.
Penn
saith
,
that
this
is
against
Scripture
;
we
prove
his
first
proof
of
Scripture
is
Deut
.
33.26
,
27.
the
words
are
these
,
There
is
none
like
to
the
God
of
Jeshurun
,
who
rideth
upon
the
heaven
in
thy
help
,
and
in
his
excellency
on
the
sky
.
The
eternal
God
is
thy
refuge
,
and
underneath
are
the
everlasting
arms
.
Penns
words
:
If
the
God
of
Jeshurun
be
the
true
God
,
and
none
be
like
to
him
;
then
saith
he
,
Cannot
mans
bodily
shape
be
the
likeness
of
the
true
God
:
and
saith
,
consequently
,
If
Muggletons
God
be
in
the
likeness
of
mans
bodily
shape
,
he
is
not
the
true
God
,
because
he
is
not
that
God
of
Jeshurun
which
none
is
like
unto
.
Pag
.
7.
Penn
saith
,
If
the
Almighty
God
were
but
of
the
dimention
of
a
middle
statured
man
,
how
could
he
be
said
to
ride
upon
the
heavens
,
and
the
sky
,
and
to
have
his
everlasting
arms
under
a
people
,
many
of
whom
being
singly
bigger
than
himself
:
For
by
Muggletons
Principles
,
saith
he
,
we
are
still
to
keep
to
the
literal
sence
.
Muggletons
Answer
and
Interpretation
,
to
prove
by
Scripture
,
that
the
God
of
Jesurun
was
at
that
time
when
Moses
spake
those
words
in
the
Image
likeness
,
and
shape
of
mans
body
,
and
that
the
body
of
the
first
man
Adam
was
created
in
the
Image
of
God
,
in
respect
of
his
bodily
shape
,
as
well
as
his
soul
,
for
if
the
man
Adams
soul
was
created
in
the
Image
of
God
,
his
body
was
created
and
made
in
the
Image
of
God
also
:
For
God
gave
every
creature
a
body
suitable
to
that
life
or
soul
he
created
;
and
seeing
he
hath
said
,
that
he
hath
made
man
his
own
Image
,
and
hath
denied
all
things
which
he
hath
made
to
be
his
Image
but
man
only
;
so
that
mans
body
is
the
Image
and
likeness
of
God
as
well
as
his
soul
,
else
God
would
have
made
some
distinction
between
them
.
For
this
,
I
say
,
if
God
should
have
made
mans
soul
like
himself
,
and
his
body
of
another
shape
,
it
would
have
been
ridiculous
for
Moses
to
say
that
God
made
man
in
his
own
Image
and
likeness
,
if
the
body
of
man
had
not
been
the
Image
of
God
as
well
as
his
soul
:
Let
the
Reader
consider
that
it
is
the
life
or
soul
that
gives
shape
and
form
to
all
bodies
whatsoever
,
both
heavenly
bodies
,
and
earthly
bodies
,
and
without
life
and
soul
there
can
be
no
bodies
at
all
,
neither
in
heaven
nor
in
earth
;
so
that
if
God
made
man
in
his
own
Image
and
likeness
,
and
breathed
in
him
the
breath
of
life
,
which
was
his
holy
nature
,
whereby
man
became
a
living
soul
:
So
that
if
the
soul
of
Adam
was
of
Gods
holy
nature
,
so
was
his
body
of
Gods
holy
form
,
shape
,
and
likeness
;
also
else
God
did
not
make
man
in
his
own
Image
,
he
made
but
part
of
man
in
his
own
Image
and
likeness
,
and
not
the
whole
man
,
which
is
horrible
wickedness
for
any
man
to
affirm
as
wicked
Penn
the
Quaker
doth
.
For
by
his
Assertion
,
he
maketh
God
that
great
Negromencer
or
Cunjurer
,
to
make
the
soul
of
man
in
his
own
Image
,
and
his
body
of
another
shape
.
This
Opinion
of
Penns
hath
been
the
cause
that
so
many
learned
men
hath
studied
the
Art
of
Cunjuration
and
Nigromancy
,
and
several
curious
Arts
of
that
nature
by
the
figure
;
and
this
Opinion
hath
been
the
cause
of
so
many
Witches
,
imagining
that
Spirits
may
appear
without
Bodies
,
and
Spirits
raised
without
Bodies
,
as
I
have
shewed
more
large
in
the
Interpretation
of
the
Witch
of
Endor
.
This
opinion
is
it self
more
darker
than
Pitch
.
Again
,
if
Penn
the
Quaker
could
separate
the
Image
of
God
,
the
Soul
of
man
,
from
the
Body
,
and
let
me
see
Gods
shape
,
image
and
likeness
stand
by
it self
,
and
the
body
that
is
not
Gods
image
,
shape
,
nor
likeness
stand
by
it self
,
as
blind
Penn
saith
;
then
all
people
might
see
what
is
Gods
Image
,
and
likeness
,
and
what
is
not
,
and
so
mens
minds
would
be
satisfied
,
and
know
Gods
Image
,
and
likeness
,
when
they
see
his
Holy
Nature
or
Seed
stand
by
it self
,
and
the
body
and
shape
of
Man
by
it self
,
which
Penn
saith
is
another
shape
,
and
not
the
Image
and
likeness
of
God
.
Again
,
I
shall
prove
by
Scripture
,
that
God
himself
was
in
the
form
and
sh●pe
of
mans
body
from
Eternity
,
or
before
t●●
World
was
made
,
or
before
he
created
this
visible
World
,
and
all
other
Creatures
here
below
;
and
because
the
beginning
of
man
is
but
as
yesterday
five
thousand
odd
hundred
years
standing
,
and
cannot
comprehend
by
its
reason
what
Eternity
is
,
nor
how
to
conceive
that
the
Eternal
Being
,
which
we
call
God
,
should
admit
of
any
form
,
shape
,
or
likeness
at
all
in
its
own
Being
;
yet
the
reason
in
man
will
call
God
the
being
of
Beings
,
and
that
this
Eternal
Being
hath
given
forms
and
shapes
to
all
other
Beings
,
but
hath
no
form
nor
shape
of
its
own
.
This
is
the
Imagination
of
reason
in
man
;
this
is
the
Angels
nature
that
was
cast
down
from
Heaven
upon
this
Earth
,
and
this
Imagination
of
reason
is
that
which
is
reserved
in
chains
of
darkness
until
the
judgment
of
the
Great
Day
,
and
Willam
Penn
the
Quaker
is
one
of
those
Angels
that
was
cast
down
in
the
seed
of
that
reprobate
Angel
,
who
deceived
Eve
,
and
is
reserved
in
chains
of
darkness
until
the
Judgment
of
the
great
Day
:
This
I
know
to
be
true
.
But
to
the
matter
in
hand
,
to
prove
by
Scripture
,
that
God
was
in
the
form
and
shape
of
mans
body
as
well
as
his
soul
,
before
the
world
was
;
I
desire
the
Reader
that
things
of
this
nature
cannot
be
understood
but
by
Faith
:
For
as
the
reason
in
man
is
the
evidence
of
things
that
are
seen
by
the
natural
sight
or
light
of
the
eye
here
in
this
world
,
as
the
natural
light
,
sight
,
and
understanding
in
man
it
doth
distinguish
things
by
their
forms
,
and
shapes
:
A
Horse
of
one
shape
,
a
Cow
of
another
;
and
so
of
Sheep
and
Dogs
,
and
all
other
Creatures
else
here
in
this
world
that
hath
the
breath
of
life
in
them
,
they
are
distinguished
by
their
forms
and
shapes
:
Now
if
any
of
these
creatures
that
have
the
breath
of
life
in
them
,
if
they
had
no
body
,
form
,
nor
shape
,
how
could
you
give
that
breath
of
life
a
name
?
what
would
you
call
it
?
As
for
example
,
a
Horse
hath
the
breath
of
life
in
him
,
and
is
a
strong
creature
;
Now
if
this
Horse
had
no
form
nor
shape
,
what
would
you
call
him
,
or
what
work
would
he
do
for
you
,
if
he
had
no
body
,
shape
,
nor
form
for
his
breath
of
life
to
dwell
in
:
For
this
I
say
,
there
is
no
breath
of
life
can
proceed
,
or
have
any
being
at
all
,
but
in
a
body
and
shape
▪
for
there
is
no
shape
in
breath
of
life
;
and
where
there
is
no
body
n●r
shape
,
there
is
no
breath
of
life
at
all
,
for
there
can
be
no
br●●th
of
life
at
all
without
body
,
form
and
shape
;
therefore
the
reason
of
man
hath
given
names
to
every
creature
that
hath
the
breath
of
life
in
them
,
according
to
the
form
and
natures
of
their
bodies
,
and
shape
of
them
.
So
likewise
Faith
is
the
evidence
of
things
not
seen
,
and
the
subst●nce
of
things
hoped
for
;
for
as
in
Heb
.
11.3
.
Through
faith
we
understand
that
the
worlds
were
framed
by
the
word
of
God
,
so
that
things
which
are
seen
,
were
n●t
made
of
things
which
do
appear
.
So
that
by
the
spiritual
and
heavenly
light
of
faith
in
man
,
he
that
hath
faith
in
his
heart
,
may
see
by
the
eye
of
faith
,
the
form
,
nature
,
and
sha●e
of
God
who
is
Eternal
,
as
man
by
his
natural
sight
doth
see
the
forms
,
natures
and
shapes
of
Creatures
here
upon
earth
,
and
that
faith
doth
evidence
to
me
,
and
all
that
hath
true
faith
in
them
,
that
God
was
a
glorious
spiritual
person
,
in
form
like
a
man
from
Eternity
,
even
as
sure
as
the
natural
sight
of
man
doth
evidence
to
him
,
that
he
hath
seen
the
faces
,
bodies
and
proportions
of
many
men
here
upon
earth
;
likewise
faith
is
the
evidence
to
me
,
that
God
made
the
glorious
Angels
,
spiritual
Bodies
,
in
forms
and
shapes
like
man
,
and
like
his
own
form
and
shape
,
and
that
they
are
capable
,
being
spiritual
Bodies
,
to
ascend
and
descend
at
the
pleasure
of
God
,
and
at
their
own
pleasure
,
and
that
these
Angels
are
enumerable
,
and
that
God
made
these
Angels
of
that
earth
and
waters
above
the
Firmament
of
Heaven
,
even
of
that
earth
and
Chrystal-waters
,
where
his
residence
or
person
was
eternally
before
this
world
of
man
was
made
.
And
that
the
Angels
were
all
males
in
forms
like
man
,
not
to
increase
in
number
,
nor
decrease
in
number
,
but
to
give
praise
and
glory
unto
God
their
Creator
for
ever
and
ever
.
Furthermore
Faith
is
the
evidence
to
me
,
that
God
created
out
of
that
Earth
and
Chrystal
waters
aforesaid
,
all
manner
of
Celestial
Creatures
in
Heaven
,
as
there
is
here
upon
Earth
;
so
that
God
made
all
these
Creatures
here
upon
Earth
in
the
beginning
from
that
pattern
in
the
Heavens
;
so
that
God
created
the
terrestal
Creatures
here
on
earth
,
as
Horses
Bulls
,
Lyons
,
Dragons
,
Rams
,
Dogs
,
Fish
,
and
Foul
,
and
all
other
Creatures
that
hath
the
Breath
of
Life
,
and
Man
to
rule
over
them
from
that
pattern
of
his
creation
in
the
Heavens
of
all
manner
of
Celestial
Creatures
,
and
as
Angels
were
Spiritual
Bodies
like
unto
God
himself
,
but
not
of
Gods
own
nature
:
therefore
he
made
man
of
this
terrestal
earth
,
being
of
a
more
grosser
matter
,
and
breathed
into
him
the
breath
of
life
,
which
was
his
own
Nature
,
even
the
nature
of
Faith
;
so
that
the
man
Adam
was
created
compleatly
the
Image
and
likeness
of
God
both
in
form
and
nature
,
though
an
earthly
terrestial
man
,
answerable
to
the
Angels
bodies
that
were
created
,
celestial
,
spiritual
,
and
heavenly
,
according
to
the
pattern
God
saw
he
had
created
in
the
Heavens
;
only
this
is
to
be
observed
by
the
Reader
,
that
all
those
Celestial
Creatures
which
God
created
and
made
in
the
Heavens
above
,
as
well
Angels
as
other
Creatures
,
they
were
all
created
male
Creatures
,
not
to
encrease
,
nor
to
decrease
,
as
I
said
before
;
neither
was
there
any
female
created
in
the
Celestial
Heavens
.
CHAP.
II
.
BEcause
what
creature
soever
God
made
in
the
Celestial
Heavens
to
set
forth
his
glory
,
they
were
not
to
encrease
and
multiply
,
nor
to
decrease
,
die
,
and
lessen
,
but
to
set
forth
their
Creators
glory
for
ever
.
For
Female
of
all
Creatures
,
as
well
as
Women
,
God
made
on
purpose
to
increase
and
multiply
here
in
this
World
;
so
that
one
generation
might
pass
away
,
and
another
come
,
even
to
the
end
of
time
:
For
as
to
increase
and
multiply
had
a
beginning
of
time
,
as
the
creation
of
this
world
had
a
beginning
of
time
;
so
there
will
be
an
end
of
time
to
this
world
,
and
an
end
of
increasing
and
multiplying
both
of
man
,
and
of
all
other
creatures
whatsoever
.
Furthermore
all
those
living
Creatures
in
Heaven
above
,
did
God
create
out
of
that
earth
and
matters
above
the
Stars
,
all
manner
of
Celestial
Creatures
,
with
Spiritual
Bodies
,
every
thing
in
its
kind
for
his
own
glory
,
before
it
came
into
Gods
heart
to
make
this
world
,
or
to
make
man
in
his
own
Image
.
And
further
God
made
all
Celestial
Creatures
in
Heaven
with
Spiritual
Bodies
;
and
without
a
body
did
God
make
no
living
Creatu●e
at
all
:
neither
did
God
make
those
Spiritual
Creatures
in
Heaven
of
nothing
,
but
he
had
matter
to
make
them
of
:
viz.
Earth
and
Water
,
as
aforesaid
.
So
that
by
Faith
a
man
may
perfectly
know
what
God
was
,
and
is
in
his
form
,
shape
,
and
nature
from
Eternity
,
and
what
form
and
nature
Angels
are
of
,
and
of
what
matter
and
substance
God
made
Angels
,
and
all
other
Celestial
Creatures
their
spiritual
bodies
of
in
Heaven
above
the
Stars
,
viz.
of
that
gloriou●
Earth
,
and
Chrystal
Seas
,
or
waters
above
the
Firmament
of
Heaven
,
the
Scriptures
are
full
to
prove
,
the
persons
and
nature
of
Angels
,
and
the
form
,
person
,
and
nature
of
God
;
yet
for
want
of
faith
,
men
understand
them
not
,
therefore
I
cannot
expect
that
unbelieving
men
should
understand
what
matter
and
substance
God
made
all
creatures
in
Heaven
of
,
seeing
the
Scriptures
hath
not
declared
it
as
it
hath
the
other
;
but
the
Faith
that
is
of
Gods
own
Nature
,
is
not
tied
so
as
to
know
no
more
than
what
is
written
in
publick
:
For
true
Faith
is
the
substance
of
these
things
hoped
for
:
by
him
that
hath
Faith
in
his
heart
,
and
the
evidence
of
things
,
he
never
saw
by
the
eye
of
reason
,
nor
by
the
sight
of
the
natural
eye
:
I
know
these
things
will
be
looked
upon
by
unbelieving
men
as
idle
tales
,
yet
these
things
may
be
understood
by
faith
,
as
well
as
Paul
did
understand
by
faith
that
the
Worlds
were
framed
by
the
Word
of
God
.
So
that
the
Reader
may
see
,
that
God
hath
framed
two
Worlds
by
his
Word
;
that
is
,
the
Celestial
World
,
where
none
but
Spiritual
Bodies
are
,
and
this
Terrestial
World
,
we
now
see
,
where
none
but
Terrestial
and
Natural
Bodies
are
,
where
is
Mortality
increasing
and
decreasing
continually
,
as
long
as
this
World
doth
last
;
so
that
by
Faith
a
man
may
as
well
understand
,
and
know
what
substance
and
matter
God
made
Angels
,
and
all
other
Creatures
of
in
that
world
above
,
which
is
called
the
world
to
come
,
because
it
is
yet
to
come
to
us
,
as
to
know
by
faith
,
that
this
world
was
framed
by
the
Word
of
God
,
or
had
a
beginning
,
or
ever
shall
have
an
ending
.
Th●●
by
Faith
a
man
may
see
as
perfectly
what
God
is
in
Heaven
above
the
Stars
,
and
what
Crea
ures
God
hath
created
there
in
a
Celestial
State
,
and
what
their
forms
,
shapes
and
natures
are
,
as
really
as
a
man
may
see
the
glory
,
persons
,
forms
and
shapes
of
Kings
and
Princes
,
and
the
forms
,
natures
and
shapes
of
all
living
Creatures
under
the
Firmament
of
Heaven
,
by
the
eye
of
sence
and
reason
.
Thus
the
Reader
may
see
that
Faith
is
the
substance
of
things
hoped
for
,
and
the
evidence
of
things
not
seen
,
by
the
eye
of
sence
and
reason
.
In
the
next
place
I
shall
interpret
those
Scriptures
Penn
brings
to
prove
that
God
is
not
in
the
shape
of
a
man
in
respect
of
his
Body
;
and
that
man
in
respect
of
his
body
is
not
the
Image
of
God
.
These
are
Penn's
words
,
and
the
Scripture
he
brings
to
prove
it
,
is
Deut
.
33.26
,
27.
where
it
is
said
,
There
is
none
like
to
the
God
of
Jeshurun
,
who
rideth
upon
the
Heaven
for
thy
help
,
and
in
his
Excell●ncie
on
the
skie
,
the
Eternal
God
is
thy
refuge
▪
and
underneath
are
the
everlasting
Arms
,
and
he
shall
thrust
out
the
enemy
from
before
thee
,
and
say
,
destroy
them
.
Muggletons
Answer
and
Interpretation
let
the
Reader
mind
,
that
this
place
of
Scripture
doth
no
ways
prove
that
God
is
not
in
the
shape
of
a
man
,
and
that
man
in
respect
of
his
body
is
not
the
Image
of
God
,
but
doth
prove
altogether
that
man
is
the
Image
of
God
in
respect
of
his
body
as
well
as
his
Soul
:
Mind
,
that
the
God
of
Jeshurun
spoken
of
here
by
Moses
is
that
very
same
God
Moses
speaks
of
Gen.
1.26
.
And
God
said
,
Let
us
make
man
in
our
Image
,
after
our
likeness
.
In
verse
27.
So
God
created
man
in
his
own
Image
,
in
the
Image
of
God
created
he
him
,
male
and
female
created
he
them
.
These
words
the
Reader
may
see
are
plain
:
Now
the
Question
is
,
Whether
Moses
did
really
believe
when
he
wrote
those
words
,
that
God
made
man
in
his
own
Image
and
likeness
:
I
do
really
believe
that
Moses
his
faith
did
cause
him
to
speak
as
he
did
believe
,
as
David
said
in
another
case
,
I
believed
,
therefore
I
spake
.
And
that
Moses
faith
did
see
by
Revelation
that
God
was
a
glorious
spiritual
body
,
in
form
and
shape
like
a
man
,
when
God
created
man
,
and
from
Eternity
,
else
Moses
would
never
have
writen
those
words
without
any
destinction
;
&
this
was
the
Prophets
Faith
,
and
the
Apostles
Faith
,
and
I
am
of
that
Faith
,
being
made
Partakers
of
the
like
pretious
Faith
and
Revelation
of
Moses
,
likewise
I
know
that
Moses
Faith
was
,
that
man
in
respect
of
his
bodily
shape
,
is
made
in
the
Image
of
God
,
and
that
Gods
person
,
body
and
shape
,
though
Heavenly
,
Spiritual
and
Glorious
,
was
in
Form
and
Shape
like
a
man
from
Eternity
,
and
is
so
still
,
and
will
be
of
the
same
Form
and
Shape
to
Eternity
:
I
wonder
how
the
Imagination
of
Reason
in
man
,
came
to
derogate
from
the
sence
of
such
plain
positive
words
,
to
imagine
the
Soul
of
man
to
be
the
Image
of
God
,
and
not
of
his
Body
;
so
that
one
half
of
man
is
the
Image
of
God
,
and
the
other
half
not
:
I
know
the
cause
is
,
that
the
Imagination
of
all
men
in
the
world
,
are
by
nature
in
Chains
of
darkness
,
and
●h●ll
be
reserved
in
Chains
of
darkness
,
until
the
Judgement
of
the
great
day
;
then
shall
all
men
know
that
God
was
in
the
Form
and
Shape
of
mans
body
,
as
well
as
his
Soul
,
and
that
mans
body
was
the
Image
of
God
as
well
as
his
Soul
;
but
all
men
shall
not
see
God
Face
to
Face
,
only
such
as
did
believe
he
had
a
Face
and
Body
in
this
Life
.
Secondly
,
This
God
of
Jeshurun
is
the
God
of
Abraham
,
the
God
of
Isaac
,
the
God
of
Jacob
;
the
God
of
Jeshurun
was
the
God
of
Jacob
or
of
Israel
,
and
God
made
Moses
King
in
Jeshurun
,
that
is
Moses
was
made
King
to
lead
and
guide
the
Inheritance
of
Jacob
,
in
that
he
gave
forth
a
Law
to
the
Children
of
Israel
,
as
you
may
see
in
the
4.
and
5.
verses
of
this
Chapter
.
Moses
commanded
us
a
Law
,
even
the
Inheritance
of
Jacob
:
And
he
was
King
in
Jeshurun
,
when
the
Heads
of
the
People
,
and
the
Tribes
of
Israel
were
gathered
together
.
So
that
the
God
of
Jeshurun
was
the
God
of
Israel
,
or
the
God
of
Jacob
:
The
same
God
that
made
man
in
his
own
Image
,
and
that
spake
to
Abraham
,
Isaac
and
Jacob
,
and
appear
did
unto
them
in
the
form
of
man
,
and
made
Covenants
and
Promises
unto
them
,
that
their
Seed
should
be
his
Inheritance
;
And
Moses
was
made
King
here
on
Earth
,
of
the
God
of
Jeshuruns
Inheritance
;
so
that
this
Scripture
makes
not
to
Penns
purpose
to
prove
,
that
man
is
not
the
Image
of
God
in
respect
of
his
bodily
shape
,
but
altogther
the
contrary
.
In
this
Chapter
,
Moses
blesseth
the
twelve
Tribes
of
Israel
,
and
blessing
them
,
he
instructed
them
and
encouraged
them
to
trust
in
that
God
,
that
had
done
so
many
wonderful
things
by
his
hand
in
in
the
midest
of
them
:
Saying
,
there
was
none
,
meaning
no
God
like
unto
the
God
of
Jeshurun
,
that
is
there
was
no
God
like
unto
the
God
of
Jacob
,
God
of
Israel
,
who
rideth
upon
the
Heaven
for
thy
help
,
and
his
Excellency
on
the
Skie
.
27.
verse
,
The
eternal
God
is
thy
refuge
,
and
underneath
are
the
everlasting
Arms
;
and
he
shall
thrust
out
the
Enemy
before
thee
,
and
shall
say
destroy
them
.
What
doth
this
signifie
as
to
Gods
Form
,
being
like
unto
mans
body
,
because
there
is
no
God
like
unto
the
God
of
Jeshurun
;
therefore
shall
we
conclude
,
that
mans
body
and
shape
was
not
made
in
the
Image
of
God
,
as
well
as
his
Soul
,
because
there
is
no
other
God
,
nor
man
can
do
those
wonderful
things
,
as
the
God
of
Jeshurun
did
;
these
words
of
Moses
were
only
to
encourage
the
People
to
trust
in
that
God
,
that
had
brought
them
out
of
Egypt
with
a
high
hand
,
and
parted
the
Red
Sea
that
they
might
go
on
dry
Land
,
and
had
thrust
out
their
Enemies
before
them
:
So
that
these
things
they
had
experience
of
,
might
cause
them
to
trust
in
the
God
of
Israel
,
or
in
the
mighty
God
of
Jacob
,
and
not
rebel
against
him
.
CHAP.
III
.
BEcause
there
was
no
God
could
do
such
mighty
works
,
not
like
unto
the
God
of
Jeshurun
,
even
the
God
of
Israel
,
who
rideth
upon
the
Heaven
for
their
help
,
which
no
other
God
can
do
,
and
his
Excellency
on
the
Sky
,
to
help
his
People
Israel
;
for
he
could
descend
in
a
Pillar
of
fire
by
night
to
help
his
People
,
and
descend
in
the
Pillar
of
a
Cloud
by
day
,
to
discomfort
his
Peoples
Enemies
;
so
that
the
God
of
Jeshurun
being
a
spiritual
body
,
can
descend
in
a
Cloud
from
the
Sky
,
and
ascend
in
a
Cloud
to
the
Sky
agan
,
so
that
a
spiritual
body
may
be
said
,
to
ride
upon
the
Skie
in
his
Excellency
,
which
no
other
God
can
do
,
and
in
this
regard
there
is
none
like
unto
the
God
of
Jeshurun
,
the
God
of
Jacob
,
the
eternal
God
who
created
man
in
his
own
Image
,
who
Moses
said
in
the
29.
verse
Happy
art
thou
O
Israel
:
who
is
like
unto
thee
O
People
,
saved
by
the
Lord
,
the
Shield
of
thy
help
,
and
so
forth
.
This
is
the
true
Interpretation
of
these
Scriptures
,
so
that
the
God
of
Jeshurun
is
the
same
God
that
made
mans
body
and
shape
,
in
his
own
glorious
Image
,
and
that
the
God
of
Jeshurun
,
which
none
was
like
unto
;
was
at
that
time
in
form
like
a
mans
bodily
shape
,
only
Gods
body
was
spiritual
,
heavenly
and
glorious
;
therefore
able
to
ride
upon
the
Heaven
,
and
upon
the
Sky
,
which
no
other
God
nor
mortal
man
could
do
:
Therefore
none
like
unto
the
God
of
Jeshurun
,
the
mighty
God
of
Jacob
,
who
made
man
in
his
own
Image
and
likeness
,
in
respect
of
his
bodily
shape
,
as
well
as
his
Soul
.
This
was
the
true
meaning
of
Moses
,
only
this
hint
I
would
give
the
Reader
to
understand
,
that
the
Imagination
upon
the
Heaven
,
and
upon
the
Sky
,
without
a
body
,
when
the
unclean
Spirit
of
Imagination
goeth
out
of
a
man
,
it
rideth
upon
the
Sky
without
a
body
,
seeking
rest
but
can
find
none
,
so
it
returns
into
the
body
again
,
and
there
abides
till
death
;
because
no
rest
can
be
had
to
any
Spirit
whatsoever
without
a
body
;
therefore
it
is
that
none
is
like
unto
the
God
of
Jeshurun
,
who
rideth
upon
the
Heaven
,
and
upon
the
Sky
with
his
Spiritual
body
and
soul
together
,
because
his
Spirit
and
Soul
,
though
it
be
the
eternal
Spirit
,
it
cannot
be
without
a
body
eternal
also
.
Page
7.
Penn
quotes
1
Kings
8.27
.
and
2
Chron
.
26.
chap
6
18.
verse
.
to
prove
that
God
was
not
in
the
form
of
a
ma●
,
when
he
made
man
in
his
own
Image
,
the
words
were
S●lo●ons
w●r
s
,
when
he
built
the
Templ●
;
his
words
are
these
;
but
w●ll
〈…〉
deed
dwell
on
the
Earth
▪
behold
the
He●ven
and
the
H●●v●n
●f
Heavens
cannot
contain
him
.
Penns
wo●ds
to
this
saith
he
,
If
the
Earth
on
which
〈…〉
many
m●llions
of
men
,
be
not
able
to
re●eive
God
as
he
is
〈…〉
Comparison
of
limittng
him
to
any
place
suitable
to
sa●●
a
body
a●
Muggleton
saith
he
hath
the
very
Heaven
and
the
H
〈…〉
,
Heavens
cannot
contain
him
.
Ce●tainly
saith
he
,
this
immence
and
i●f●nite
being
must
be
of
a
larger
extent
,
then
the
proportion
of
a
●●●tal
man
,
his
own
Creature
.
Answer
,
What
an
ignorant
Conclusion
,
doth
this
ignorant
blind
Anti-Christian
Quaker
,
draw
from
these
words
of
Solomon
;
as
to
those
words
of
Solomon
,
I
say
he
was
no
Pen-man
of
holy
Writ
:
Therefore
his
Words
nor
Books
he
writ
,
were
no
true
ground
of
Faith
to
others
,
for
he
had
no
true
Faith
himself
,
if
he
had
it
would
have
kept
him
from
that
sad
fall
,
he
had
when
he
was
old
,
as
may
be
read
at
large
;
neither
was
Solomons
Books
write
by
inspiration
of
the
holy
Spirit
of
Faith
,
as
the
Prophets
and
Apostles
writings
were
;
therefore
it
is
said
that
all
Scripture
is
given
by
inspiration
and
holy
men
spake
as
they
were
inspired
by
the
holy
Spirit
:
But
Solomon
was
never
counted
by
the
Prophets
,
nor
Apostles
a
holy
man
;
he
is
commended
for
natural
Wisdom
above
all
that
were
before
him
,
and
that
shall
come
after
him
,
and
for
legal
Justice
and
Righteousness
between
man
and
man
,
when
he
came
first
to
possess
the
Kingdom
;
but
he
was
nev●●
counted
an
holy
man
,
but
rather
unholy
,
in
that
his
heart
was
not
perfect
before
the
Lord
,
as
his
Father
Davids
was
,
but
did
fa●●
to
horrible
Idolatry
;
so
that
Solomon
was
no
Scripture
Wri●●●
.
This
I
prove
by
Christs
own
word●
,
after
h●
wa●
risen
from
the
dead
,
see
Luke
24.27
.
And
beginning
at
Moses
and
all
the
Prophets
,
he
expounded
unto
them
in
all
the
Scrip●ures
,
the
t●ings
concerning
himself
,
and
in
44
verse
of
that
Charter
,
he
speaketh
more
fully
to
it
.
And
he
said
unto
them
,
these
are
the
words
that
that
I
spake
unto
you
,
while
I
was
yet
with
you
▪
that
all
things
must
be
fulfilled
,
which
were
written
in
the
Law
of
Mos●s
,
and
in
the
Prophets
▪
and
in
the
Psalms
concerning
me
.
So
that
Christ
doth
exclude
Solomon
,
from
being
any
Scripture
Writer
;
because
Solomon
was
no
Prophet
,
neither
had
he
the
Spirit
of
prophecy
,
neither
did
he
ever
write
any
thing
concerning
Christs
coming
in
the
Flesh
,
as
Moses
,
the
Prophets
,
and
David
his
Father
,
who
wrote
the
Psalms
did
;
so
that
the
Reader
may
see
that
these
words
,
that
Penn
brings
to
prove
,
that
God
is
of
such
a
vast
bigness
,
that
the
very
Heaven
,
and
Heaven
of
Heavens
cannot
contain
him
,
is
no
Scripture
nor
ground
of
Faith
for
any
man
;
neither
do
those
words
any
ways
in
the
least
,
disprove
that
the
eternal
God
,
was
not
in
the
form
and
likeness
of
man
,
when
he
made
man
in
his
own
Image
.
I
confess
that
Solomon
was
a
Wise
man
in
things
of
nature
,
beyond
all
that
were
before
him
,
or
shall
come
after
him
,
even
beyond
his
Father
David
;
but
in
spiritual
and
heavenly
things
,
David
was
beyond
him
,
and
David
did
believe
that
God
was
in
the
form
and
shape
of
a
man
from
Eternity
,
how
else
could
David
in
the
Spirit
Prophecy
,
say
the
Lord
said
unto
my
L●rd
,
sit
thou
on
my
right
hand
,
till
I
make
thine
Enemies
my
Footstool
:
So
that
David
did
really
believe
that
God
who
w●●
i●
Heaven
,
his
Lord
and
Creator
of
both
Worlds
,
would
take
upon
him
his
Seed
in
the
Womb
of
a
Virgin
,
and
so
bec●m
Davids
Son
;
so
that
Davids
Lord
,
is
become
Davids
Son
;
if
a
〈…〉
a●
understand
this
Mystery
,
any
better
then
those
Jews
did
th
〈…〉
ked
with
Christ
,
when
he
asked
them
this
Question
,
let
unde●●tand
it
,
and
it
will
be
for
their
good
.
So
that
Davids
Lord
was
in
the
form
of
man
,
before
he
became
Davids
Son
,
a●d
when
he
had
taken
Davids
Seed
upon
●im
and
s●●ecame
Davids
Son
,
he
was
in
the
form
and
shape
〈…〉
so
that
God
never
was
in
any
other
form
or
〈…〉
●hape
and
Image
of
a
man
;
and
who
ever
〈…〉
●f
God
,
as
I
my self
once
did
,
are
in
a
〈…〉
apprehended
God
to
be
so
big
as
Solom●
〈…〉
nn
〈…〉
Q●●●er
doth
,
that
the
Heaven
,
and
Heaven
of
H
〈…〉
●●an
him
,
I
had
no
peace
,
because
I
could
find
Go●
〈…〉
●or
such
a
God
that
cannot
be
contained
,
nor
confined
to
n●
place
at
all
,
neither
to
Heaven
above
,
nor
to
the
Earth
beneath
,
is
no
God
at
all
,
but
the
meer
Imagination
of
Reason
and
the
Devil
:
For
if
God
be
so
big
,
without
any
form
or
shape
,
to
fill
the
Heaven
,
and
Heaven
of
Heavens
,
so
that
three
Heavens
cannot
contain
him
,
his
bulk
is
so
big
,
and
yet
an
infinite
Spirit
,
without
any
form
,
nature
or
substance
;
indeed
such
a
God
as
this
cannot
be
in
the
likeness
of
mans
bodily
shape
;
neither
could
Moses
properly
say
,
that
God
made
man
in
his
own
Image
,
neither
in
respect
of
his
bodily
shape
,
nor
of
his
Soul
;
except
Penn
will
infer
that
the
Soul
of
man
is
an
infinite
Spirit
,
and
may
live
without
a
body
,
and
being
the
Image
of
God
,
the
Heaven
and
Heaven
of
Heavens
cannot
contain
the
Soul
,
after
it
is
gone
out
of
the
body
:
this
ridiculous
inference
will
follow
this
vain
conceit
of
God
being
a
great
and
infinite
Spirit
,
without
any
body
,
form
or
substance
;
and
by
Penns
Assertion
all
other
Creatures
that
have
life
in
the
Seed
,
may
be
the
Image
of
God
as
well
as
man
;
for
if
God
be
so
big
,
that
the
Heaven
of
Heavens
cannot
contain
him
:
Then
this
Earth
and
the
creatures
therein
must
contain
him
,
and
so
a
man
may
find
God
as
well
here
upon
earth
in
other
creatures
as
well
as
man
,
even
as
in
Heaven
.
So
that
the
Reader
may
see
,
that
if
they
have
any
faith
in
the
Scriptures
,
that
this
Immense
,
as
Penn
calls
it
,
even
God
,
the
Infinite
Being
,
is
of
no
larger
extent
than
the
proportion
of
a
mortal
man
,
his
own
creature
.
So
much
in
answer
to
Penns
second
Scripture
proof
.
CHAP.
IV
.
3.
PEnns
third
Proof
of
Scripture
,
Psal
.
40.12
.
Who
hath
measured
the
waters
in
the
hollow
of
his
hand
,
and
meted
out
the
heaven
with
his
span
▪
and
comprehended
the
dust
of
the
earth
in
a
measu●e
,
and
weighed
the
mountains
in
scales
,
and
the
hills
in
a
b●lance
.
Penns
words
to
this
;
He
that
cannot
measure
the
waters
in
the
hollow
of
his
hand
,
and
mete
out
the
heaven
with
his
span
,
and
comprehend
the
dust
of
the
earth
in
a
measure
,
and
weigh
the
mountains
in
scales
,
and
the
hills
in
a
balance
,
is
not
the
true
God
:
But
a
God
of
mans
stature
can
never
do
that
,
therefore
the
true
God
is
not
such
a
one
,
neither
can
such
a
one
be
the
true
God
.
Answer
.
Penn
thinks
he
hath
drawn
a
strong
Argument
from
this
Scripture
,
to
prove
,
that
God
is
not
in
the
form
of
a
man
,
nor
of
the
stature
of
a
man
.
This
is
right
Antichristian-Quaker-like
,
which
will
give
no
m●anings
nor
interpretation
of
Sc●ipture
:
for
an
Interpreter
must
give
meanings
of
words
,
else
how
shall
men
understand
one
anothers
meanings
.
We
see
here
in
this
world
how
necessary
an
Interpreter
is
where
a
man
comes
in
a
strange
land
,
that
the
people
of
that
land
may
know
his
meaning
,
and
what
he
would
have
them
to
do
for
him
.
So
likewise
a
l
those
people
that
are
travelling
to
Heaven
,
seeking
eternal
life
by
searching
the
Scriptures
,
for
in
them
people
think
to
find
eternal
life
;
there
is
great
need
of
an
Interpreter
to
give
them
the
meanings
of
the
Scriptures
,
else
they
will
be
in
the
same
condition
as
the
Eunuch
was
in
his
Charet
:
The
place
of
Scripture
he
read
was
this
;
He
was
lead
as
a
sheep
to
the
slaughter
,
and
like
a
lamb
dumb
before
the
shearer
,
so
opened
he
not
his
mouth
,
Acts
8.32
.
So
Philip
ran
to
the
Charet
,
and
said
unto
the
Eunuch
,
Understandest
thou
what
thou
readest
?
and
he
said
,
How
can
I
except
some
man
should
guide
me
.
That
is
,
except
some
man
interpret
the
Prophets
words
,
and
give
me
the
meaning
whether
the
Prophet
meant
himself
,
or
some
other
;
how
should
he
understand
Scriptures
except
some
man
do
interpret
them
,
and
give
meanings
to
them
.
But
Penn
hath
given
no
interp●etation
nor
meanings
of
any
of
those
Scriptures
he
hath
alledg●d
against
God
being
in
the
form
of
man
;
and
if
I
should
do
as
he
doth
,
give
no
meanings
nor
interpretation
of
Scriptures
,
what
would
my
writings
signifie
;
the
Professors
of
the
Scriptures
would
not
be
so
offended
at
me
as
they
are
,
for
I
could
alledg
seven
places
of
Scripture
to
one
of
them
Penn
doth
quote
,
that
doth
contradict
those
places
he
doth
alledg
,
to
prove
his
assertions
he
draweth
from
those
Texts
;
but
he
gives
no
meaning
nor
interpretation
,
which
is
the
cause
they
are
so
unprofitable
to
all
people
,
which
doth
neither
offend
the
minds
of
people
that
are
not
of
their
belief
,
nor
comfort
those
that
do
believe
them
,
as
experience
hath
shewed
abundantly
,
as
many
can
witness
.
But
I
know
the
gift
of
Interpretation
and
meanings
of
Scripture
words
are
profitable
to
all
other
men
but
to
blind
Anti-Christian
Quakers
,
I
know
it
is
of
no
profit
to
them
;
therefore
I
do
not
interpret
Scriptures
,
and
give
meanings
for
their
sakes
,
but
for
those
who
shall
come
to
understand
interpretation
and
meanings
of
Scripture
words
,
therefore
I
shall
interpret
the
meaning
of
those
words
of
the
Prophet
Isaiah
as
followeth
.
Let
the
Reader
mind
,
that
the
Prophet
in
the
Chapter
before
did
prophesie
to
Hezekiah
King
of
Judah
,
That
Jerusalem
should
be
destroyed
,
and
carried
captive
unto
Babylon
.
And
in
this
40th
Chapter
he
prophesieth
of
their
deliverance
out
of
captivity
again
.
Also
he
prophesieth
in
this
Chapter
of
John
Baptist
,
and
of
the
preaching
of
Christ
by
the
Apostle●
.
But
the
Jews
not
understanding
the
Scriptures
,
thought
these
Prophesies
i●●redible
,
because
they
thought
the
time
long
before
t●ese
things
would
●ome
to
pass
.
So
that
the
Prophet
doth
persw●●e
them
to
be
comforted
,
and
to
trust
in
Gods
omnipotent
Po●er
,
even
Judah's
God
.
Therefore
say
unto
the
cities
of
Judah
,
behold
your
God
▪
he
sh●ll
feed
his
flock
like
a
shepheard
,
he
shall
gather
the
lambs
wit●●is
ar●s
,
●●d
carry
them
in
his
bosom
,
and
shall
gently
lead
those
that
are
with
young
.
This
Prophecy
was
fulfilled
when
Christ
began
to
Preach
,
and
John
Baptist
began
to
baptise
the
Children
of
Judah
and
Israel
,
at
Jordan
near
Jerusalem
,
where
the
Sadduces
and
Pharisees
,
that
generation
of
Vipers
,
came
to
John's
Baptism
.
Likewise
the
Prophet
Isaiah
in
his
Prophecy
incourageth
every
man
that
believeth
in
the
God
of
Israel
,
the
mighty
God
of
Jacob
,
to
put
their
trust
in
him
,
and
in
no
other
God
whatsoever
,
because
no
other
God
is
so
Omnipotent
and
Powerful
as
the
God
of
Israel
;
who
by
his
Wisdom
,
Power
,
and
Knowledg
,
measureth
the
waters
in
the
hollow
of
his
hand
,
and
meted
out
heaven
with
the
span
,
and
comprehended
the
dust
of
the
earth
in
a
measure
,
and
weighed
the
mountains
in
scales
,
and
the
hills
in
a
balance
.
Now
if
this
Scripture
must
have
no
interpretation
nor
meaning
given
of
it
,
What
gross
absurdities
will
follow
,
viz.
that
the
very
palm
or
hollow
of
Gods
hand
is
so
big
that
it
doth
hold
the
great
Seas
,
and
great
Rivers
of
waters
in
the
hollow
of
his
hand
.
By
this
Rule
a
man
may
inferr
,
that
Gods
hand
is
the
Vessel
or
foundation
to
bear
up
the
waters
of
the
Sea
;
which
indeed
is
nothing
but
the
very
Earth
under
the
Waters
,
which
Penn
calls
the
hollow
of
Gods
hand
.
Likewise
Penn
doth
imagine
,
that
Gods
hand
is
so
big
that
he
can
span
from
one
end
of
Heaven
to
the
other
,
and
that
Gods
Comprehension
and
Understanding
is
so
big
and
large
a
measure
to
hold
all
the
dust
of
the
earth
in
it
,
and
that
God
is
so
big
,
even
as
a
pair
of
Scales
or
Balance
in
which
he
hath
weighed
the
great
Mountains
and
the
Hills
in
.
CHAP.
V.
REader
,
Suffer
me
a
little
to
describe
the
Quakers
Imaginary
God
without
a
body
.
Penn
saith
,
God
is
an
infinite
,
great
,
vast
Spirit
,
without
any
form
or
shape
at
all
,
and
holdeth
the
Waters
in
the
hollow
of
his
Hand
.
Now
the
hollow
of
this
imaginary
infinite
Spirits
hand
,
is
that
hollow
earth
that
holdeth
the
great
Seas
,
and
waters
of
the
Earth
,
this
is
the
hand
of
an
infinite
Spirit
that
hath
no
body
.
2.
The
Firmament
of
Heaven
,
the
substance
of
it
is
the
Span
of
an
infinite
Spirit
without
a
body
.
3.
That
this
infinite
Spirit
without
a
body
can
comprehend
and
understand
,
and
hold
all
the
dust
of
the
Earth
in
its
head
,
yet
a
Spirit
without
a
body
.
4.
That
this
infinite
vast
Spirit
without
a
body
,
can
weigh
the
Mountains
in
Scales
,
and
the
Hills
in
ballance
,
without
a
head
of
understanding
;
here
the
Quakers
God
is
described
,
he
holdeth
the
Waters
in
the
hollow
of
his
hand
,
yet
hath
no
hand
.
2.
He
spanneth
out
the
Heaven
with
his
span
,
yet
hath
no
Fingers
nor
Thumb
.
3.
He
comprehends
the
dust
of
the
Earth
in
a
measure
,
yet
hath
no
head
.
4.
He
weigheth
the
Hills
and
Mountains
in
a
ballance
,
yet
hath
no
Arms
,
nor
body
:
This
is
the
Quakers
God
which
they
do
worship
,
and
this
is
the
Quakers
Faith
,
else
Penn
would
never
have
brought
this
Scripture
,
to
prove
that
God
is
not
in
the
form
of
a
man
,
nor
no
form
at
all
.
Yet
the
Scriptures
speaks
of
God
having
all
parts
as
a
man
hath
,
as
here
in
this
place
the
Prophet
speaks
of
Gods
hand
,
and
of
his
comprehension
,
which
must
be
in
the
head
;
Moses
tells
us
of
Gods
face
,
thou
canst
not
see
my
face
and
live
,
and
Heaven
is
Gods
Throne
,
and
Earth
is
his
Foot-stool
,
and
that
God
hath
a
Nose
and
Breast
,
and
Thighs
and
Arms
and
Fingers
and
right
hand
and
left
hand
,
the
Sheep
shall
stand
on
his
right
hand
,
and
the
Goats
on
his
left
hand
;
these
expressions
the
Scriptures
are
full
off
:
Therefore
it
is
for
certain
that
Moses
and
the
Prophets
did
belive
and
know
,
that
God
was
in
the
form
of
man
,
when
he
said
let
us
make
man
in
our
own
Image
;
else
the
Prophets
would
never
have
talked
so
oft
of
Gods
Face
,
Arms
,
Hands
,
Brest
,
Nose
that
smelled
a
sweet
savour
,
Legs
and
Feet
,
if
God
had
been
no
form
at
all
,
as
Penn
doth
vainly
imagine
,
and
if
it
be
granted
that
God
was
in
any
form
at
all
,
when
he
created
this
World
;
Is
it
not
the
safest
and
the
best
Faith
,
to
believe
he
was
in
the
form
of
a
man
,
seeing
he
saith
,
he
made
man
in
his
own
Image
and
likeness
,
else
those
words
of
Moses
cannot
be
true
;
for
an
infinite
Spirit
without
body
and
shape
,
could
never
have
made
man
in
his
own
Image
and
likeness
;
except
he
had
made
man
an
infinite
formless
Spirit
,
without
a
body
as
himself
is
;
as
Penn
doth
affirm
that
God
hath
no
form
nor
body
,
nor
likeness
at
all
but
an
infinite
vast
Spirit
,
that
fills
all
places
at
one
time
,
which
in
effect
is
an
infinite
nothing
:
For
if
God
had
no
body
nor
form
of
his
own
at
all
,
then
it
will
follow
,
that
he
must
be
an
infinite
nothing
at
all
;
or
else
he
must
be
the
Earth
,
the
Waters
,
the
Air
,
the
Firmament
,
the
Sun
,
the
Moon
,
the
Stars
,
the
life
of
every
Creature
,
both
Rational
and
Sensitive
and
Vegitive
Creatures
,
even
the
all
in
all
;
to
conclude
,
there
is
nothing
in
Heaven
above
,
nor
in
the
Earth
beneath
,
nor
in
the
Waters
,
but
God
himsel●
;
for
if
God
cannot
be
confined
to
no
particular
place
,
as
Penn
saith
,
he
must
partake
of
the
miseries
here
on
earth
,
as
well
as
the
joys
of
Heaven
:
why
,
because
he
cannot
be
confin'd
to
Heaven
which
is
the
Throne
of
Glory
,
but
must
be
here
on
Earth
his
Foot-stool
at
the
same
time
;
so
that
no
place
is
empty
of
Gods
presence
,
no
not
so
much
as
Hell
,
but
God
is
present
there
at
one
and
the
same
time
.
This
is
Penn
the
Quakers
God
,
as
doth
appear
by
the
inference
he
draweth
from
these
Scriptures
afore-mentioned
.
For
the
Readers
sake
,
I
shall
interpret
those
words
of
Scripture
,
how
God
may
be
said
to
have
measured
the
waters
in
the
hollow
of
his
hand
:
The
meaning
is
,
That
in
the
beginning
when
God
created
the
heaven
and
the
earth
,
the
Spirit
of
God
moved
upon
the
face
of
the
waters
,
Gen.
1.2
.
For
the
waters
were
over
the
face
of
the
earth
,
and
did
cover
the
earth
;
therefore
it
is
said
,
That
darkness
was
upon
the
face
of
the
deep
waters
;
and
Gods
Spirit
,
that
is
the
Word
of
his
Power
,
moved
upon
the
face
of
the
waters
;
and
by
the
voyce
of
God
entring
and
moving
upon
the
face
of
the
waters
,
he
created
Light
out
of
the
substance
of
Water
.
For
the
Reader
must
mind
,
that
by
the
Word
of
God
the
Worlds
were
framed
.
The
Word
of
God
may
be
called
the
Spirit
of
God
,
in
that
no
word
can
be
spoken
but
it
must
proceed
from
a
spirit
,
and
a
spirit
cannot
utter
words
but
from
a
body
;
so
that
there
must
be
body
,
spirit
and
word
,
and
all
but
one
Being
;
neither
can
any
one
of
these
three
be
destroyed
,
but
all
three
are
destroyed
;
and
if
one
of
these
three
do
live
for
ever
,
all
three
do
live
for
ever
,
because
they
all
three
are
but
one
entire
distinct
being
of
it self
.
But
let
that
pass
.
So
that
God
,
by
his
Word
,
moving
upon
the
face
of
the
Waters
,
he
created
by
his
Word
out
of
that
substance
of
water
,
the
Sun
,
Moon
,
and
Stars
;
by
his
Word
he
made
them
bodies
of
light
:
But
before
he
made
the
Sun
,
Moon
,
and
Stars
;
he
created
by
his
Word
,
out
of
those
Waters
,
that
was
over
the
face
of
the
deep
,
the
Firmament
of
Heaven
,
it
was
made
by
the
Word
of
God
,
out
of
that
substance
of
water
that
was
upon
the
face
of
the
deep
in
the
beginning
;
and
this
Firmament
is
called
Heaven
,
which
God
made
of
that
water
that
was
over
the
face
of
the
deep
;
and
this
Firmament
which
God
created
out
of
the
substance
of
water
,
it
doth
compose
the
Globe
of
the
earth
round
,
so
that
the
earth
stands
in
the
midst
of
the
Firmament
;
so
that
the
Firmament
is
underneath
the
earth
,
as
it
is
above
the
earth
,
and
by
the
Word
of
the
Lord
the
earth
stand●th
in
the
midst
of
the
Firmament
upon
nothing
but
by
the
W●●d
of
Gods
Power
●hen
he
created
it
;
only
this
observe
,
though
God
maketh
the
earth
to
stand
upon
nothing
,
yet
he
did
not
make
the
earth
it self
,
the
substance
of
earth
of
nothing
,
but
the
substance
of
earth
was
an
Eternal
Chaos
;
for
God
never
made
any
thing
of
nothing
,
though
he
maketh
a
substance
to
stand
or
hang
upon
nothing
:
And
those
bodies
of
light
,
the
Sun
,
Moon
,
and
Stars
,
God
set
them
in
the
Firmament
of
Heaven
,
to
give
light
upon
the
earth
;
And
after
God
had
made
the
Firmament
of
Heaven
,
and
those
lights
aforesaid
out
of
the
substance
of
that
waters
that
was
over
the
face
of
the
earth
,
then
God
said
to
the
residue
of
the
waters
,
Let
the
waters
under
the
heaven
be
gathered
together
unto
one
place
,
and
let
the
dry
land
appear
:
and
it
was
so
.
(
As
in
verse
9.
)
This
one
place
where
the
waters
were
gathered
together
was
the
hollow
of
Gods
hand
,
because
God
by
his
Word
caused
the
waters
to
gather
together
into
that
place
he
appointed
them
,
even
to
that
one
place
they
now
remain
:
And
this
was
Gods
handy
work
,
and
in
this
sence
God
may
be
said
to
have
measured
the
waters
in
the
hollow
of
his
hand
,
because
he
prepared
a
place
in
the
earth
by
his
Word
speaking
,
to
hold
the
waters
in
a
hollow
place
in
the
earth
,
both
deep
and
large
,
to
hold
these
deep
waters
in
this
deep
place
in
the
earth
,
and
these
waters
are
called
Sea
;
so
that
the
deep
,
that
holdeth
the
waters
of
the
Sea
,
may
be
called
the
hollow
of
Gods
hand
;
and
that
he
doth
hold
the
waters
of
the
Sea
in
the
hollow
of
his
hand
,
because
he
keepeth
the
waters
of
the
Sea
in
i●s
bounds
,
in
that
he
hath
set
a
Governour
the
Moon
,
over
the
Waters
,
to
ebb
and
flow
,
and
keep
them
within
bounds
.
CHAP.
VI
.
ANd
as
for
Gods
meting
out
the
Heaven
with
a
span
,
that
was
when
God
created
the
Heaven
in
the
beginning
,
Gen.
1.1
.
The
Heaven
is
the
Firmament
,
as
I
said
before
,
and
God
hath
by
his
Wisdom
and
Power
of
his
word
,
meted
out
the
Firmament
of
Heaven
,
to
compass
the
Earth
,
as
I
said
before
;
and
being
Gods
handy
work
in
the
Creation
,
at
the
beginning
it
may
properly
be
said
,
that
he
hath
spanned
out
the
Firmament
with
his
span
;
and
whereas
he
comprehended
the
dust
of
the
Earth
in
a
measure
:
That
was
when
God
had
by
his
word
speaking
,
caused
the
Waters
to
be
gathered
into
one
place
,
then
the
dry
Land
did
appear
,
as
in
verse
9.
and
it
was
so
,
then
God
could
comprehend
the
dust
of
the
Earth
in
a
measure
,
why
because
he
could
then
see
the
length
and
breadth
of
it
,
and
did
see
that
the
dust
of
the
Earth
,
would
be
a
place
fit
for
all
mortal
Creatures
,
which
he
intended
to
make
to
live
in
,
and
God
did
measure
in
his
wisdom
and
understanding
and
Counsel
,
the
length
and
breadth
of
this
dry
Land
that
did
appear
,
and
God
knew
it
would
serve
for
a
good
use
,
for
mortal
Creatures
to
live
and
inhabite
in
,
to
set
forth
his
glory
in
the
Creation
;
and
in
this
sence
God
may
be
said
to
comprehend
the
dust
of
the
Earth
in
a
measure
.
3.
God
may
be
said
to
have
weighed
the
Mountains
in
Scales
,
and
the
Hills
in
a
balance
,
that
is
,
when
the
waters
were
gathered
tnto
one
place
,
by
the
word
of
the
Lord
in
the
beginning
,
then
did
the
Mountains
and
Hills
appear
in
sight
,
and
when
God
saw
them
he
weighed
the
great
Mountains
and
the
lesser
,
in
the
balance
of
his
mind
,
and
he
saw
that
the
Mountains
and
Hills
of
the
Earth
,
would
be
very
good
,
and
useful
for
those
Creatures
he
did
intend
to
create
;
for
the
Hills
and
Mountains
of
the
Earth
were
covered
with
water
,
before
the
Spirit
of
God
moved
upon
the
waters
,
in
the
beginning
when
God
created
this
visible
world
,
as
it
was
in
the
days
of
Noah
when
the
world
was
drowned
,
as
may
be
seen
,
Gen.
7.19
,
20.
And
the
waters
prevailed
exceedingly
upon
the
Earth
,
and
the
Ark
went
upon
the
face
of
the
Waters
:
Atd
the
Water
prevailed
exceedingly
upon
the
Earth
,
and
all
the
high
Hills
that
were
under
the
whole
Heavens
were
covered
,
fifteen
Cubits
upwards
did
the
Waters
prevail
,
and
the
Mountains
were
covered
:
Thus
the
Hills
and
Mountains
were
covered
with
Water
,
before
God
created
this
world
,
in
the
beginning
as
Moses
doth
declare
;
and
in
this
sence
God
may
be
said
to
have
weighed
the
Mountains
in
Scales
,
and
the
Hills
in
a
balance
of
his
own
Wisdom
,
Counsel
and
Understanding
;
and
yet
the
person
of
God
,
no
biger
then
a
middle
statured
man
;
this
is
the
true
interpretation
and
meaning
of
the
Prophet
Isaiahs
words
:
Much
more
might
be
said
in
this
point
but
it
would
be
too
large
,
hoping
that
the
Readear
will
understand
what
is
written
as
to
this
point
.
4.
Penn
quotes
Isa
.
40.18
,
19
,
21
,
22.
To
prove
that
God
is
not
in
the
form
of
a
man
,
his
words
are
these
,
to
whom
then
will
you
liken
God
,
what
likeness
will
you
compare
unto
him
.
The
Workman
melteth
a
graven
Image
,
and
the
Goldsmith
spreadeth
it
over
with
Gold
:
Have
you
not
known
,
have
you
not
heard
,
hath
it
not
been
told
you
from
the
beginning
,
have
you
not
understood
from
the
Foundations
of
the
Earth
;
it
is
he
that
sits
upon
the
Circle
of
the
Earth
,
and
the
Inhabitants
thereof
are
as
Grashopers
,
that
stretches
out
the
Heavens
as
a
Curtain
,
and
spreads
them
out
as
a
Tent
to
dwell
in
.
Answ
.
What
doth
this
signifie
to
Penns
purpose
,
or
any
wise
doth
prove
that
God
is
not
in
the
form
of
a
man
;
he
gives
no
interpretation
,
nor
meaning
at
all
of
those
words
of
the
Prophet
Isaiah
;
for
the
Prophet
doth
in
this
place
upbraid
the
House
of
Israel
,
for
making
of
graven
Images
,
and
worshiping
them
for
Gods
:
Now
these
People
that
did
make
these
graven
Images
,
and
did
worship
them
for
Gods
,
were
the
Children
of
Jacob
,
whom
God
had
chosen
above
all
People
in
the
world
else
;
and
that
they
ou●h●
to
worship
the
God
of
their
Fathers
,
Abraham
,
Isaac
and
Jac●b
;
whose
God
was
he
that
made
man
in
his
own
Image
and
likeness
,
who
spake
to
Abraham
,
Isaac
and
Jacob
and
Moses
,
and
to
their
Fathers
the
twelve
Patriarchs
,
they
that
knew
God
to
be
in
the
form
of
man
in
Heaven
,
they
never
made
any
graven
Images
as
Gods
to
worship
;
but
those
Children
of
Jacob
,
that
were
ignorant
of
Gods
form
and
nature
;
the●
made
Images
as
the
Heathen
did
,
to
worship
them
as
Gods
,
and
●●ey
made
their
Gods
of
several
forms
;
sometimes
like
a
Castle
,
or
like
a
young
Bull
,
and
sometimes
like
a
Giant
and
other
Images
,
after
the
Heathen
manner
;
&
this
making
of
graven
Images
of
Wood
and
Stone
,
guilded
over
with
Gold
,
and
consecrateth
it
for
a
God
,
and
fall
down
and
worship
the
work
of
their
own
hands
;
as
if
this
Image
had
created
the
World
,
and
all
Creatures
therein
,
and
brought
them
out
of
the
Land
of
Egypt
:
What
is
this
to
Penns
purpose
,
this
doth
no
ways
prove
that
God
is
not
in
the
form
of
a
man
,
nor
that
man
is
not
the
Image
of
God
,
in
respect
of
his
bodily
shape
;
but
Penn
gives
no
Interpretation
nor
meaning
of
these
words
,
of
the
Prophets
Isaiah
,
he
only
names
the
words
of
the
Scriptures
,
&
so
leaves
it
.
Now
it
will
be
necessary
,
to
give
them
the
meaning
of
these
words
of
the
Prophet
Isaiah
;
to
whom
will
you
liken
God
,
what
likenss
will
you
compare
unto
him
;
the
meaning
is
this
,
you
Idolatrous
minded
People
,
to
whom
then
will
you
liken
God
,
what
likeness
will
you
compare
unto
him
:
the
Reason
of
man
saith
,
we
will
get
cunning
Workmen
,
that
can
Carve
Wood
and
Stone
,
and
that
is
Skilful
in
melting
all
sorts
of
Metalls
,
and
of
Silver
and
Gold
;
the
Workman
that
can
Carve
Wood
&
Stone
shall
frame
us
out
a
God
,
that
shall
perhaps
be
like
a
Giant
,
like
a
man
,
or
like
a
Calf
,
or
some
other
Creature
,
as
the
Power
in
being
would
have
it
;
and
when
the
Workman
at
Carving
hath
done
his
part
,
then
the
other
Skilf●l
Wo●kman
at
melting
of
Metalls
of
Silver
and
Gold
,
with
the
advice
of
the
Goldsmith
,
spreadeth
it
over
with
Gold
,
and
when
it
is
finished
and
made
glorious
to
the
natural
Eye
sight
,
it
is
dedicated
and
consecrated
by
the
Priests
and
Powers
to
be
a
God
,
and
that
all
that
are
under
that
Power
,
must
fall
down
and
worship
that
golden
Image
,
as
in
Daniel
3.1
.
Nabuchadnezzar
the
King
,
made
an
Image
of
Gold
,
whose
height
was
threescore
Cubits
,
and
breadth
thereof
six
Cubits
;
he
set
it
up
in
the
Plain
of
Dura
,
in
the
Province
of
Babylon
;
and
in
the
2
verse
.
The
King
did
dedicate
this
Image
to
be
worshiped
,
by
all
his
noble
Lords
and
People
of
his
Realm
:
Now
what
form
or
shape
this
great
Image
was
off
,
is
not
made
manifest
;
whether
it
was
in
the
form
,
shape
or
likeness
of
a
man
,
or
like
a
Calf
,
or
any
other
Creature
is
not
specified
;
but
of
what
form
soever
the
Image
was
like
,
it
was
dedicated
to
be
a
God
to
be
worshiped
,
and
it
is
very
like
this
Image
had
Eyes
but
could
not
see
,
and
Ears
but
could
not
hear
,
and
a
Nose
but
could
smell
,
a●●
Feet
but
could
not
walk
,
and
a
Head
but
could
not
unde
〈…〉
Mouth
but
could
not
speak
through
the
Throat
:
〈…〉
;
yet
this
Image
must
be
a
God
the
Kings
own
making
,
and
all
People
must
fall
down
and
worship
this
golden
Image
as
God
,
that
could
neither
see
,
hear
nor
speak
.
And
such
kind
of
Gods
as
these
,
did
the
Children
of
Israel
worship
,
and
forsook
the
living
God
,
that
spake
to
their
Fathers
,
Abraham
,
Isaac
and
Jacob
;
therefore
did
the
Prophet
Isaiah
reprove
them
for
making
of
graven
Images
,
and
dedicating
them
for
Gods
,
to
worship
them
;
so
that
they
did
liken
the
living
God
that
crea●ed
the
Heavens
,
and
the
Earth
in
the
beginning
,
and
that
sits
upon
the
Circle
of
the
Earth
;
he
who
hath
laid
the
Foundations
of
the
Earth
,
likewise
he
hath
stretched
out
the
Firmament
of
Heaven
as
a
Curtain
,
and
spread
them
out
as
a
Tent
,
to
dwell
in
the
living
God
;
may
be
said
to
sit
upon
the
Circle
of
the
Earth
,
because
he
hath
laid
the
Foundation
of
the
Earth
by
his
word
,
and
he
knoweth
by
his
wisdom
and
understanding
,
how
the
Earth
hangs
and
stands
upon
nothing
,
as
the
Reason
of
man
can
see
,
yet
it
standeth
firm
;
and
no
God
else
can
remove
it
out
of
its
place
,
nor
cause
it
to
fall
;
so
that
the
living
God
by
his
Wisdom
and
Power
,
knoweth
how
the
Foundation
of
the
Earth
was
laid
in
the
in
the
beginning
,
when
he
created
all
Creatures
here
in
this
world
,
and
the
Earth
for
his
Footstool
;
it
being
the
most
inferiourest
work
of
all
Gods
Creation
,
so
that
by
his
Wisdom
and
Power
may
be
said
,
to
lay
the
Foundations
of
the
Earth
:
Now
let
the
Reader
consider
,
that
he
saith
the
Foundation
of
a
Tower
,
hath
matter
and
substance
to
lay
the
Foundation
with
,
for
without
matter
and
substance
no
Foundation
can
be
laid
;
so
when
God
laid
the
Foundation
of
the
Earth
,
there
was
the
matter
and
substance
of
Earth
,
before
he
laid
the
Foundation
of
the
Earrh
;
else
it
could
not
properly
be
said
that
God
laid
the
Foundations
of
the
Earth
;
if
the
Earth
had
not
been
before
he
created
it
in
the
beginning
,
and
if
it
be
granted
that
the
Earth
and
Waters
were
before
God
created
the
Heavens
and
the
Earth
in
the
beginning
,
as
is
most
true
,
they
were
;
then
I
say
,
the
Earth
and
Waters
must
needs
be
eternal
;
for
the
word
create
the
Heavens
and
the
E●rth
,
doth
not
signifie
that
God
made
them
of
nothing
,
neither
did
God
lay
the
Fondation
of
the
Earth
with
nothing
,
he
had
m●tter
and
substance
viz.
Earth
and
Waters
,
which
were
et●r●●l
substances
,
for
the
eternal
God
to
work
upon
;
for
God
di●
never
m●ke
any
thing
of
nothing
,
as
man
doth
vainly
img●●●
,
but
more
of
this
in
the
next
point
.
CHAP.
VII
.
SO
that
by
Gods
Wisdom
and
Power
in
creating
the
Heavens
and
the
Earth
,
he
may
be
said
to
sit
upon
the
Circle
of
the
Earth
:
And
as
for
his
stretching
out
the
heavens
as
a
curtain
,
and
spread
them
out
as
a
tent
to
dwell
in
;
The
meaning
is
,
that
when
God
created
the
Firmament
●f
Heaven
in
the
beginning
,
he
spread
forth
the
sky
,
as
we
see
,
round
about
the
earth
,
as
a
curtain
;
so
that
the
sky
is
under
the
earth
,
as
it
is
over
the
earth
;
and
by
his
Wisdom
and
Power
,
by
his
Word
speaking
,
he
hath
drawn
the
Sky
or
Element
,
even
as
a
curtain
,
over
the
face
of
the
whole
earth
,
that
no
living
creature
that
is
mortal
,
may
see
through
the
curtains
of
Heaven
;
and
,
on
the
other
side
of
these
curtains
,
God
hath
made
himself
a
tent
to
dwell
in
,
even
a
kingdom
of
eternal
Glory
,
which
no
mortals
can
see
by
the
eye
of
sence
and
reason
.
This
is
understood
by
Faith
only
,
as
I
said
before
;
this
is
the
true
meaning
of
the
Prophets
words
:
And
this
God
of
Israel
that
did
these
great
things
in
the
beginning
,
was
he
that
made
man
in
his
own
Image
and
likeness
;
and
that
the
living
God
was
before
he
made
man
in
the
form
and
likeness
of
man
,
and
in
no
other
form
and
likeness
,
only
his
body
was
spiritual
,
heavenly
and
glorious
,
as
I
said
before
.
In
Pag
.
8.
saith
Penn
,
In
this
passage
is
a
most
pregnant
overthrow
of
this
vain
Opinion
.
First
,
saith
he
,
That
God
of
whom
man
can
make
a
likeness
,
is
not
the
true
God
:
and
saith
,
But
such
a
one
is
Muggletons
,
therefore
not
the
true
God
.
Secondly
,
saith
Penn
,
If
God
was
of
mans
figure
and
stature
,
then
Goldsmiths
were
able
to
make
his
likenes●
:
But
,
saith
he
,
this
the
Scriptures
utterly
deny
,
and
ask
,
What
likeness
will
you
compare
unto
him
?
Saith
he
,
Therefore
God
is
not
in
the
bodily
shape
of
man
.
Answer
.
Here
the
Reader
may
see
the
black
darkness
of
this
Anti-Christian-Devil
,
Penn
the
Quaker
:
That
because
Goldsmiths
,
or
other
Crafts-men
may
make
the
Image
of
a
man
,
and
so
make
the
Image
and
likeness
of
God
;
therefore
God
must
have
no
body
nor
form
of
his
own
at
all
.
Let
the
Reader
consider
,
that
if
God
hath
no
body
nor
form
of
his
own
,
he
is
in
a
worse
condition
than
the
Creatures
which
he
hath
made
;
for
he
hath
made
all
creatures
that
hath
the
breath
of
life
in
them
with
bodies
,
and
the
body
and
life
of
all
creatures
doth
rejoyce
and
are
glad
;
and
without
a
body
there
can
be
no
life
,
nor
joy
,
neither
in
God
,
Angels
,
nor
Man
,
nor
no
other
creature
that
hath
the
breath
of
life
.
Now
shall
any
man
that
is
not
stone
blind
in
his
understanding
,
believe
that
God
who
created
and
made
all
things
with
bodies
,
and
yet
himself
hath
no
body
at
all
,
but
is
an
infinite
vast
Spirit
without
any
body
or
form
,
or
shape
at
all
of
his
own
?
A
man
may
as
well
say
,
that
a
spirit
without
a
body
may
build
all
the
Churches
in
London
that
were
burned
down
by
the
Fire
:
as
to
say
,
that
God
who
created
the
two
Worlds
Celestial
and
Terrestial
,
and
the
creatures
therein
;
had
no
body
of
his
own
:
Or
a
man
may
as
well
take
a
beautiful
spirited
Woman
without
a
body
to
his
Wife
,
and
see
how
he
can
love
a
spirit
without
a
body
.
This
is
as
possible
for
man
to
do
,
as
it
is
for
Gods
Spirit
to
be
without
a
body
:
nay
,
it
is
as
possible
for
the
spirit
of
a
man
to
build
a
Tower
without
its
body
,
as
it
is
for
God
to
create
the
two
Worlds
,
and
all
Creatures
therein
,
without
a
body
of
his
own
.
Again
,
if
God
hath
never
a
body
of
his
own
,
but
is
an
infinite
vast
Spirit
without
any
body
at
all
,
and
yet
he
fills
Heaven
,
and
Earth
,
and
the
Heaven
of
Heavens
cannot
contain
him
;
Where
then
is
God
contained
?
Sure
he
is
contained
some
where
?
And
if
the
Heaven
of
Heavens
cannot
contain
him
,
he
is
of
such
a
vast
bigness
;
Sure
the
imagination
of
man
doth
imagine
Gods
Spirit
to
be
bigger
than
it
is
:
It
is
a
marvellous
thing
to
me
now
,
that
a
Spirit
without
a
body
should
be
in
all
places
at
one
and
the
same
time
,
and
fill
Heaven
and
Earth
also
.
But
by
Faith
I
know
that
Gods
body
is
no
bigger
than
a
middle
statured
man
,
and
that
his
Godhead
Spirit
is
contained
in
that
body
;
only
but
this
Wisdom
,
Power
and
Glory
,
doth
fill
Heaven
and
Earth
,
neither
doth
the
Heaven
and
Heaven
of
Heavens
contain
his
power
and
glory
;
for
he
is
as
well
by
his
power
on
Earth
,
by
his
Mercies
to
some
,
and
his
Judgements
to
others
;
nay
his
Power
is
in
Hell
also
with
the
damned
,
so
that
Gods
power
is
every
where
at
once
,
in
that
he
hath
written
a
Law
in
the
Seed
of
every
Creature
,
both
in
Heaven
above
,
and
in
the
Earth
beneath
,
and
in
the
Waters
under
the
Earth
;
and
in
this
sense
,
God
may
be
said
to
fill
Heaven
and
Earth
,
and
that
the
Heaven
of
Heavens
cannot
contain
him
;
but
as
to
the
person
and
body
of
God
himself
,
he
is
contained
now
in
the
Heavens
only
,
and
his
person
is
contained
when
he
pleases
,
in
a
lesser
compass
then
a
mans
person
can
be
contained
.
But
Penn
the
Quaker
,
hath
imagined
God
to
be
an
infinite
Spirit
,
without
a
body
,
of
such
a
vast
bigness
,
that
the
Heaven
of
Heavens
,
nor
the
Earth
cannot
contain
him
;
his
Spirit
is
so
big
that
it
cannot
be
confined
to
any
particular
place
;
by
this
Assertion
God
is
contained
in
the
Air
,
and
in
the
Earth
,
and
in
the
Waters
,
and
in
the
Beasts
of
the
Field
,
and
in
the
Fowls
of
the
Air
,
and
in
the
Fish
in
the
Sea
,
and
in
man
,
and
in
the
Shape
of
the
Trees
,
and
Grass
of
the
Field
;
by
Penns
Assertion
God
is
in
all
these
,
by
his
great
vast
Spirit
without
a
body
,
for
he
imagines
that
God
is
the
life
of
every
thing
;
so
that
the
Trees
could
not
grow
,
if
Gods
Spirit
were
not
in
the
Sap
of
them
,
and
so
of
all
things
else
:
Thus
ridiculous
is
learned
Penns
conceit
of
Gods
gseatness
,
so
that
God
must
be
beholding
to
the
bodies
of
the
Creatures
,
which
he
hath
made
to
dwell
in
;
because
he
hath
never
a
body
of
his
own
big
enough
,
for
his
great
vast
Spirit
to
live
in
;
Is
not
this
an
absurd
Faith
,
that
Penn
the
Quaker
holds
forth
,
let
all
sober
men
Judge
.
Mind
Reader
,
that
because
Reeve
and
Muggleton
doth
declare
,
that
God
is
but
in
the
form
&
stature
,
and
bigness
of
a
man
,
as
is
said
by
Moses
,
and
that
a
man
may
Carve
,
and
make
the
Image
of
man
,
and
so
the
Image
of
God
,
of
Wood
or
Stone
,
and
worship
it
for
God
;
so
that
man
may
make
the
Image
and
likeness
of
God
,
as
they
do
the
Image
and
likeness
of
Angels
,
and
other
Creatures
;
must
it
therefore
follow
,
that
because
Gods
Image
and
likeness
,
is
made
in
the
form
of
mans
bodily
shape
,
as
is
most
true
it
is
;
must
men
worship
this
Image
as
God
,
and
believe
the
Image
he
hath
made
to
be
a
God
;
this
is
great
blindness
and
horrid
Idolatry
,
so
that
because
there
may
be
an
Image
of
God
made
by
man
:
Therefore
Penn
will
not
have
God
to
have
any
body
or
form
at
all
,
but
an
infinite
formless
nothing
,
so
that
no
Image
can
be
made
of
an
infinite
nothing
,
this
is
Penns
God
that
he
doth
worship
,
and
wnile
he
seems
to
worship
a
God
that
hath
no
form
at
all
,
he
becomes
the
greatest
Idolator
of
all
,
and
worships
every
form
for
God
,
●s
the
light
in
man
is
his
God
,
the
life
of
the
Beasts
of
the
Field
his
God
,
the
Firmament
of
Heaven
,
the
Earth
,
the
Waters
,
●
Fowl
,
the
Fish
,
the
Trees
,
the
Grass
,
are
his
God
:
for
saith
he
,
God
is
every
where
and
in
all
places
at
one
time
,
and
never
confined
to
any
particular
place
,
no
not
in
Heaven
above
neither
can
the
Heavens
contain
him
,
but
he
is
every
where
,
as
Penn
the
Q●aker
saith
.
CHAP.
VIII
.
SO
that
he
doth
worship
a
God
,
that
hath
neither
body
,
form
,
nor
shape
;
even
an
infinite
nothing
,
or
else
a
God
that
is
all
Forms
and
Shapes
,
and
the
Image
and
likeness
of
all
Creatures
else
,
both
in
Heaven
and
Earth
,
as
well
as
mans
Image
and
likeness
:
Nay
,
by
this
Assertion
of
his
,
God's
Spirit
or
essence
,
is
in
the
Earth
,
and
in
the
Waters
,
and
in
the
Firmament
of
Heaven
,
and
in
the
Clouds
,
and
in
the
Air
,
and
in
the
Sun
,
Moon
and
Stars
;
so
that
in
effect
by
this
Assertion
,
these
things
are
the
body
of
God
.
and
the
Image
and
likeness
of
God
,
as
much
as
man
:
For
if
God's
Spirit
be
of
such
a
vast
bigness
,
that
cannot
be
contained
nor
confined
to
any
one
particular
place
,
but
is
in
all
places
at
one
time
by
the
Essence
of
his
Spirit
,
it
is
so
infinitely
big
,
then
the
great
vast
Earth
and
Waters
,
and
Air
and
Clouds
as
aforesaid
,
are
all
Gods
bodies
;
so
that
God
must
have
so
many
bodies
as
there
is
distinct
substances
,
so
that
instead
of
Gods
being
in
the
form
,
shape
and
likeness
of
man
,
one
particular
form
and
shape
;
by
Penns
Assertion
it
must
needs
follow
that
if
God
be
an
infinite
vast
Spirit
without
a
body
,
and
cannot
be
confined
nor
contained
in
one
particular
place
;
It
must
be
concluded
that
God
hath
so
many
bodies
as
there
is
Creatures
,
and
and
that
every
formless
substance
is
Gods
body
,
and
the
Image
and
likeness
of
God
,
as
well
as
the
bodily
shape
of
man
.
This
is
that
Anti-Christian
Spirit
in
the
Quakers
,
in
these
last
times
,
in
opposition
to
the
Spirit
of
Christ
,
who
inspired
Moses
,
the
Prophets
,
and
Apostles
with
Revelation
to
write
Scripture
;
and
they
do
every
where
declare
that
God
made
man
in
his
own
Image
and
likeness
,
in
respect
of
his
bodily
shape
,
i●●hat
God
did
always
appear
to
the
Fathe●s
of
old
,
in
the
form
and
shape
of
man
,
as
the
Scriptures
are
full
to
prove
,
as
followeth
.
Exod
.
3.2
.
And
the
Angel
of
the
Lord
appeared
unto
him
,
in
a
Flame
of
Fire
,
out
of
the
midest
of
the
Bush
,
4.
verse
and
when
the
Lord
saw
that
he
turned
aside
to
see
,
God
called
to
him
out
of
the
midest
of
the
Bush
,
and
said
Moses
,
Moses
.
1.
Here
the
Reader
may
see
,
that
God
did
appear
to
Moses
,
in
form
like
a
man
in
the
Bush
;
and
God
spake
to
Moses
,
and
God
was
confined
to
that
particular
place
,
at
that
present
;
which
no
Spirit
without
a
body
can
do
:
For
if
God's
Spirit
without
a
body
be
every
where
,
and
cannot
be
confined
to
one
particular
place
,
but
fills
all
places
at
all
times
,
and
no
places
neither
in
Heaven
nor
in
Earth
,
can
be
empty
of
God's
presence
,
as
Penn
doth
assert
;
I
say
such
a
God
as
this
hath
never
a
mouth
nor
Tongue
to
speak
;
for
this
I
say
,
no
Spirit
withour
a
body
can
speak
any
words
at
all
,
but
that
God
that
made
man
in
his
own
Image
and
likeness
,
in
respect
of
his
bodily
shape
,
did
appear
unto
Moses
here
in
the
Bush
,
in
the
form
of
a
man
,
though
in
a
Flame
of
Fire
,
and
did
speak
apparent
words
unto
Moses
,
as
a
man
speaks
to
his
Friend
.
2.
See
Gen.
6.14
.
And
God
said
unto
Noah
,
the
end
of
all
Flesh
is
come
before
me
:
and
in
Gen.
6.1
.
And
God
remembred
Noah
and
every
living
thing
;
and
in
Gen.
9
1.
And
God
blessed
Noah
and
his
Sons
,
and
said
unto
them
be
fruitful
and
multiply
,
and
replenish
the
Earth
,
Chap.
9.
and
6
verse
,
Who
so
sheddeth
mans
Blood
,
by
man
shall
his
Blood
be
shed
;
for
in
the
Image
of
God
made
he
man
,
and
in
the
9
verse
,
And
I
will
establish
my
Covenant
with
you
,
and
your
Seed
after
you
,
and
in
the
15.
verse
,
And
I
will
remember
my
Covenant
,
which
is
between
me
and
you
;
and
16
ver
.
And
I
will
look
upon
it
,
that
I
may
remember
the
everlasting
Covenant
,
between
God
and
every
living
Creature
.
Here
God
did
appear
to
Noah
in
the
form
of
a
man
,
and
spake
unto
him
plain
words
;
and
he
remembred
Noah
,
and
and
God
blessed
Noah
and
his
Sons
,
with
the
blessing
of
fruitfulness
,
and
multiplying
and
replenishing
the
Earth
,
with
the
increase
of
Sons
and
Daughters
;
and
God
gave
them
a
Law
that
they
should
not
shed
mans
Blood
;
why
?
because
man
was
made
in
the
Image
of
God
,
for
in
the
Image
of
God
made
he
man
;
therefore
did
God
establish
his
Covenant
with
Noah
and
his
seed
after
him
;
and
that
God
would
remember
his
Covenant
,
which
he
made
between
man
and
himself
;
and
that
God
would
look
upon
his
Covenant
,
that
he
had
made
with
Noah
and
every
living
Creature
;
and
that
he
might
remember
his
everlasting
Covenant
between
God
and
them
:
Here
the
Reader
may
see
that
God
can
speak
words
,
which
he
could
not
do
without
a
Mouth
and
Tongue
:
Likewise
we
read
that
God
blessed
Noah
and
his
Sons
,
which
he
could
not
do
without
a
Mouth
and
Tongue
;
likewise
God
gave
them
a
Law
,
that
they
should
not
shed
mans
Blood
,
which
he
could
not
do
without
a
Mouth
and
Tongue
;
likewise
God
did
establish
his
Covenant
with
Noah
,
and
his
Seed
after
him
;
which
he
could
not
do
,
had
he
not
a
Head
like
a
mans
Head
that
hath
Wisdom
,
and
Understanding
in
it
,
to
make
Covenants
with
man
.
Also
God
would
remember
his
Covenant
,
which
he
made
between
man
and
himself
;
so
that
God
hath
a
memory
in
him
,
to
remember
what
Covenants
and
Promises
he
makes
to
man
;
likewise
God
would
look
upon
his
Covenant
,
that
he
might
remember
his
everlasting
Covenant
,
between
God
and
them
:
Here
we
see
that
God
hath
Eyes
to
see
,
as
a
man
hath
to
look
what
Promises
and
Covenants
he
maketh
with
man
,
that
he
might
remember
to
perform
them
on
his
part
,
though
man
fail
on
his
part
;
these
things
God
could
not
do
if
he
had
not
Eyes
to
see
;
he
could
not
be
said
to
look
,
and
if
he
had
no
Mouth
nor
Tongue
,
he
could
not
speak
,
nor
utter
words
,
nor
make
no
Covenants
with
man
;
and
if
God
had
no
Head
,
he
could
have
no
Wisdom
,
Understanding
,
nor
Memory
at
all
:
For
this
I
say
,
a
Spirit
without
a
body
,
it
hath
no
being
at
all
;
why
,
because
it
is
nothing
at
all
,
but
a
Fiction
of
mans
Brain
,
that
hath
proeceded
out
of
his
Imaginations
.
Yet
Penns
God
is
a
Spirit
without
a
body
,
that
can
neither
hear
,
nor
see
,
nor
smell
,
nor
speak
,
nor
remember
;
this
is
Penns
God
that
cannot
hear
,
because
a
Spirit
without
a
body
,
hath
no
Ears
,
nor
smell
because
it
hath
no
Nose
,
nor
speak
because
it
hath
no
Mouth
nor
Tongue
,
nor
see
nor
look
because
it
hath
no
Eyes
,
nor
remember
because
it
hath
no
Head
,
nor
Understanding
,
nor
Wisdom
;
to
sum
up
all
,
a
Spirit
without
a
body
is
nothing
at
all
,
but
a
thing
created
out
of
mans
blind
Imagination
,
which
hath
created
to
it self
a
Spirit
without
a
body
,
which
he
calls
God
,
and
the
Imagination
of
man
,
hath
created
to
it self
a
Devil
,
to
be
a
Spirit
without
a
body
;
the
one
Spirit
he
worships
for
God
,
and
the
other
Spirit
he
is
affrighted
at
,
as
his
Devil
:
Thus
he
hath
created
by
his
Imagination
a
God
,
to
worship
a
Spirit
without
a
body
,
and
a
Devil
to
fright
him
,
a
Spirit
without
a
body
also
:
Thus
Penn
the
Quaker
doth
worship
a
God
of
his
own
making
,
and
so
becomes
the
greater
spiritual
Idolater
,
then
those
that
worshiped
the
golden
Calf
;
this
is
Penns
God
that
he
doth
worship
,
a
Spirit
without
a
body
,
this
is
none
of
my
God
,
neither
is
it
that
God
that
made
man
in
his
own
Image
and
likeness
.
CHAP.
IX
.
3.
AGain
it
is
said
Gen.
5.22
.
Enoch
walked
with
God
,
24.
verse
,
And
Enoch
walked
with
God
,
and
he
was
not
,
for
God
took
him
,
so
Gen.
6.6
.
It
repented
the
Lord
that
he
had
made
man
on
the
Earth
,
and
it
greived
him
at
his
heart
.
Here
the
Reader
may
see
,
that
God
is
no
great
vast
Spirit
without
body
,
which
can
walk
and
talk
with
man
:
neither
can
a
Spirit
without
a
body
be
capable
to
repent
,
nor
to
have
any
such
passion
as
to
be
capable
of
grief
of
heart
;
why
,
because
a
Spirit
without
a
body
hath
no
heart
,
to
be
sensible
of
wrath
and
anger
,
with
that
which
it
hath
made
,
because
of
its
disobedience
,
nor
pleased
with
those
Creatures
,
which
do
obey
his
Will
,
why
?
because
a
Spirit
without
a
body
hath
no
heart
,
nor
will
to
be
pleased
or
offended
,
nor
capable
to
walk
or
talk
with
man
;
neither
can
a
Spirit
without
a
Body
be
capable
to
repent
,
these
things
belong
only
to
such
a
God
that
hath
a
Body
of
his
own
,
and
the
true
God
being
a
spiritual
Body
in
Form
like
man
,
he
seeing
the
wickedness
of
man
was
so
great
,
more
great
then
he
thought
it
would
be
,
when
he
suffered
the
Serpent
to
beguile
Eve
,
in
that
the
Seed
of
the
Serpent
,
men
and
women
should
Act
such
things
as
were
unnatural
,
as
●●e
People
in
the
old
World
did
;
and
now
God
by
experience
,
saw
that
the
wickedness
of
man
was
so
so
great
beyond
what
he
expected
,
that
it
repented
him
that
he
had
made
man
upon
the
Earth
,
and
he
was
greived
to
the
heart
;
by
this
the
Reader
may
observe
,
that
God
did
not
know
all
things
past
,
present
,
and
to
come
:
ne●th●r
is
that
infinite
that
doth
,
for
if
God
should
know
all
things
past
,
p●esent
and
to
come
,
then
there
is
nothing
more
for
●●d
to
know
;
therefore
his
knowledge
must
be
finite
,
but
the
nature
of
infiniteness
is
to
increase
in
new
K●●●●edge
,
n●●
Joys
,
and
new
Glo●i●●●ernally
;
so
that
when
God
saw
the
wickedness
of
ma●●
s
so
great
,
beyond
what
he
expected
as
aforesaid
,
it
repented
him
that
he
had
made
man
upon
the
earth
,
a●d
it
gri●●●
him
to
the
heart
:
So
that
now
God
is
resolv●d
in
himse●●
〈…〉
ew
res●lut●●n
,
to
destroy
the
thing
which
he
had
made
,
〈…〉
th●
world
by
water
.
So
that
God
hath
a
progit
〈…〉
nsel●
to
increase
in
knowledg
and
understanding
and
w
〈…〉
w
knowledg
doth
arise
in
God
,
he
knoweth
how
to
●xpo●●
〈◇〉
for
his
own
glory
,
both
in
the
preserva
ion
and
exal
a●
o
of
what
creatures
he
pleases
,
and
in
the
abasement
an●
dest
●●c
ion
of
others
of
his
creatures
.
And
this
is
the
nature
of
I●●●niteness
,
and
of
a
Progitive
Power
,
which
is
above
all
Law
;
and
this
Infiniteness
and
Progitive
Power
is
in
the
body
of
God
,
even
he
that
created
man
in
his
own
Image
and
likeness
.
So
that
Enoch
being
an
holy
man
,
in
that
he
believed
in
God
,
and
in
that
he
was
a
righteous
man
,
and
did
nothing
contrary
to
the
Law
written
in
his
heart
.
God
loved
his
holy
Faith
,
being
his
own
nature
,
and
his
obedience
to
the
legal
Law
written
in
his
heart
;
so
that
God
walked
with
Enoch
,
and
revealed
his
secrets
unto
him
,
and
shewed
unto
him
that
God
was
in
the
form
of
man
from
Eternity
,
and
Enoch
walked
with
God
,
in
that
he
did
believe
God
was
in
a
glorious
form
like
man
from
Eternity
,
and
in
that
he
did
obey
Gods
Law
written
in
his
heart
;
so
that
his
righteousness
did
exceed
all
men
that
were
upon
the
earth
at
that
time
;
so
that
God
revealed
unto
him
glorious
things
,
in
that
he
gave
him
to
know
that
God
was
in
the
form
of
man
,
a
spiritual
body
;
and
gave
him
the
spirit
of
prophecy
,
that
this
spiritual
body
should
be
transmitted
into
a
pure
natural
body
,
so
that
God
should
be
upon
this
earth
,
and
eat
and
drink
with
man
as
a
man
.
This
,
and
many
other
wonderful
things
did
Enoch
prophecy
of
concerning
God
in
the
books
of
Enoch
,
which
Noah
,
Abraham
,
Lot
,
Isaac
,
and
Jacob
,
and
the
twelve
sons
of
Jacob
did
read
,
as
may
be
seen
in
the
testimony
of
the
twelve
sons
of
Jacob
,
and
in
the
Scriptures
,
that
maketh
mention
of
Enoch
,
and
how
he
was
translated
.
Observe
his
Body
was
translated
and
immortallized
as
well
as
his
Soul
,
and
his
Body
went
to
Heaven
as
well
as
his
Soul
;
for
this
I
say
;
there
n
ver
was
any
soul
or
spirit
that
went
to
heaven
without
a
bo●y
since
the
world
began
,
nor
●ever
will
to
the
worlds
end
.
For
if
the
soul
goeth
to
heaven
,
the
body
goeth
to
heaven
also
;
for
God
will
not
endure
to
have
spirits
in
Heaven
without
bodies
,
because
his
spirit
cannot
be
without
a
body
himself
,
nor
no
other
creature
he
hath
made
in
heaven
nor
in
earth
;
so
that
what
spirits
soever
goeth
to
heaven
without
bodies
,
God
will
surely
cast
them
out
of
heaven
for
ever
.
So
that
it
may
be
clear
to
the
Reader
that
hath
Faith
to
understand
the
Scriptures
,
that
Enoch
did
know
and
believe
God
to
be
in
the
form
of
mans
bodily
shape
,
a
spiritual
body
,
and
that
this
spiritual
body
would
transmute
it self
into
a
pure
natural
body
,
which
was
Christ
,
and
that
this
Christ
should
be
the
very
God
that
should
eat
and
drink
with
man
as
man
,
and
that
the
seed
of
the
Serpent
should
put
him
to
death
.
Now
if
the
man
Christ
Jesus
his
body
and
soul
was
the
Lord
of
Life
,
as
the
Scripture
saith
;
then
certainly
he
was
God
when
he
was
upon
earth
,
and
his
soul
suffered
death
,
as
the
Scriptures
are
full
to
prove
:
But
I
shall
speak
more
fully
to
this
hereafter
.
Likewise
it
may
be
clear
to
the
Reader
,
that
no
soul
nor
spirit
can
go
to
heaven
without
its
body
,
and
that
Enoch
his
body
was
translated
with
his
soul
,
and
so
went
both
to
heaven
,
being
but
one
personal
substance
,
neither
can
they
be
seperated
one
from
the
other
.
This
is
a
standing
truth
,
but
few
understand
and
believe
it
.
4.
See
Gen.
6.8
.
But
Noah
found
grace
in
the
eyes
of
the
Lord
,
and
Noah
was
a
just
man
,
and
perfect
in
his
generation
,
and
Noah
walked
with
God
.
So
Gen.
8.20
.
And
Noah
builded
an
altar
unto
the
Lord
,
and
took
of
every
clean
beast
,
and
every
clean
foul
,
and
offered
burnt
offerings
on
the
altar
.
And
vers
.
21.
And
the
Lord
smelled
a
sweet
savour
,
and
the
Lord
said
in
his
heart
,
I
will
not
again
curse
the
ground
any
more
for
mans
sake
.
Here
the
Reader
may
see
,
that
Noah
was
a
just
and
perfect
man
in
his
generation
,
in
so
much
that
he
found
grace
in
the
eyes
of
the
Lord
,
in
that
he
walked
with
God
.
So
that
God
revealed
himself
to
him
,
because
he
had
Faith
to
believe
God
,
and
he
acted
the
righteousness
of
the
Law
written
in
his
heart
towards
man
.
For
this
is
to
be
minded
,
that
God
always
chuse
such
men
,
and
revealed
himself
unto
them
that
were
righteous
in
their
generation
;
and
if
Reeve
and
Muggleton
had
not
been
innocent
and
free
from
the
breach
of
the
Law
written
in
our
hearts
,
and
righteous
in
our
generation
in
these
last
times
,
when
so
much
wickedness
hath
been
acted
by
the
Professors
of
godliness
in
these
times
;
God
would
never
have
chosen
us
,
nor
have
revealed
himself
unto
us
,
as
he
hath
,
though
despised
by
the
seed
of
the
Serpent
,
such
as
Penn
the
Quaker
,
and
others
.
CHAP.
X.
BUt
the
Serpent
said
as
much
by
the
Lord
himself
when
on
Earth
,
as
they
do
by
us
,
but
let
that
pass
.
Here
the
Reader
may
see
that
Noah
did
believe
and
know
that
God
was
in
form
like
a
man
,
because
he
found
grace
in
his
eyes
;
for
Noah
knew
that
a
spirit
without
a
body
had
not
eyes
nor
heart
to
shew
favor
:
but
that
God
that
was
in
the
Image
and
likeness
of
himself
,
who
had
eyes
in
his
head
to
see
that
Noah
was
righteous
before
him
,
Gods
heart
did
love
him
,
and
shewed
favor
unto
him
,
and
gave
him
Revelation
,
knowledg
and
understanding
of
himself
,
and
of
his
form
and
nature
,
and
to
be
a
Preacher
of
Righteousness
.
So
that
by
Faith
towards
God
,
and
righteousness
towards
man
,
he
walked
with
God
as
Enoch
did
,
but
was
not
tranflated
as
Enoch
was
,
but
died
,
and
is
in
the
earth
at
this
day
;
so
that
he
shall
not
go
to
heaven
until
all
the
rest
of
the
saved
of
the
Lord
go
to
heaven
,
but
his
flesh
doth
rest
in
hope
,
as
David
saith
,
until
the
Resurrection
.
Likewise
we
see
,
that
Noah
was
in
such
a
high
esteem
with
God
,
that
when
he
offered
up
Sacrifices
to
him
,
he
was
so
well
pleased
with
it
,
that
the
Lord
said
he
smelled
a
sweet
savour
;
insomuch
the
Lord
said
in
his
heart
,
I
will
not
again
curse
the
ground
any
more
for
mans
sake
;
here
we
see
God
hath
a
Nose
to
smell
,
and
a
heart
to
promise
;
so
that
except
a
man
were
stone
blind
,
he
could
not
deny
God
to
be
in
the
form
and
likeness
of
man
;
for
a
Spirit
without
a
Body
hath
no
Nose
to
smell
,
nor
Heart
to
promise
,
but
is
without
form
and
void
of
all
sence
,
it
can
neither
hear
,
see
,
nor
smell
,
nor
taste
,
nor
handle
,
nor
speak
,
nor
walk
,
but
is
an
eternal
stilness
,
as
I
have
heard
several
of
the
Ranters
say
;
and
Penns
God
and
his
Faith
is
the
same
as
the
Ranters
is
,
this
I
know
to
be
true
.
5.
See
Gen.
the
14.18
.
And
Melchizedek
King
of
Salem
,
brought
forth
Bread
and
Wine
,
and
he
was
the
Priest
of
the
most
high
God
;
and
19.
verse
,
And
he
blessed
him
,
and
said
blessed
be
Abraham
of
the
most
high
God
,
Possessour
of
Heaven
and
Earth
.
Mind
Reader
,
this
Melchizedek
King
of
Sal●m
,
that
brought
forth
Bread
and
Wine
to
Abraham
,
it
was
God
himself
,
that
did
appear
unto
Abraham
in
the
form
of
a
man
and
blessed
him
:
Now
to
take
off
the
doubts
that
do
arise
in
all
mens
hearts
,
because
the
words
are
so
dubious-set
down
by
Moses
,
without
any
Interpretation
;
it
seemeth
strange
,
that
God
himself
should
be
a
Priest
,
and
bring
forth
Bread
and
Wine
to
Abraham
;
the
Case
is
thus
;
in
those
times
,
when
Abraham
,
Isaac
and
Jacob
and
their
Sons
were
upon
the
Earth
,
before
Moses
was
born
,
and
called
to
write
the
Scripture
;
there
was
amongst
the
righteous
Fathers
,
the
Books
of
Enoch
and
his
Prophecies
,
and
he
speaking
in
his
Books
of
a
Priesthood
of
the
high
God
,
and
prophecying
of
another
Priesthood
of
Aaron
,
and
the
righteous
Fathers
of
old
,
knowing
that
it
would
be
a
long
time
after
their
deaths
,
before
the
Priesthood
of
Aaron
would
take
place
.
They
according
to
the
writings
of
Enoch
did
seat
up
Priests
unto
God
after
that
time
that
Melchizedek
had
blessed
Abraham
,
with
the
Titles
of
Melchizedek
,
the
Priest
of
the
most
high
God
,
and
they
did
offer
up
Sacrifices
by
this
Priest
,
as
unto
Melchizedek
;
and
they
called
the
Priest
Melchizedek
,
the
Priest
of
the
most
high
God
,
and
they
payed
Tyths
to
this
Priest
,
as
unto
Melchizedek
the
Priest
of
the
most
high
God
,
as
they
did
afterwards
to
the
Priesthood
of
Aaron
;
a
hint
of
this
may
be
read
in
the
Testimony
of
the
twelve
Patriarchs
at
their
deaths
:
For
Abraham
was
going
after
the
slaughter
of
Kings
,
to
give
the
tenth
of
the
spoil
,
unto
that
Melchizedek
the
Priest
;
as
no
doubt
but
he
had
done
several
times
before
,
as
in
the
20.
verse
,
and
gave
him
Tythes
of
all
;
but
this
Melchizedek
King
of
Salem
who
brought
Bread
and
Wine
,
as
the
Priest
of
the
most
high
God
,
who
blessed
Abraham
was
God
himself
,
onely
to
signifie
unto
Abraham
,
and
those
of
the
Faith
of
Abraham
,
that
in
the
fulness
of
time
he
would
take
upon
him
the
Seed
of
Abraham
in
the
Womb
of
a
Virgin
,
and
so
become
very
man
to
offer
up
himself
unto
sin
and
death
,
and
to
rise
again
the
third
day
,
and
so
become
an
high
Priest
after
the
order
of
Melchizedek
;
he
that
can
understand
this
Mystery
,
let
him
understand
.
For
it
may
be
clear
to
the
Seed
of
Faith
,
that
this
Melchizedek
King
of
Salem
,
which
blessed
Abraham
,
was
God
the
Father
and
Creator
of
all
things
,
as
we
may
be
seen
Heb
.
7.1
.
For
this
Melchizedek
King
of
Salem
,
Priest
of
the
most
high
God
,
who
met
Abraham
returning
from
the
slaughter
of
the
Kings
,
and
blessed
him
,
vers
.
2.
to
whom
also
Abraham
gave
a
tenth
part
of
all
,
first
being
by
interpretation
King
of
Righteousness
,
and
after
that
also
King
of
Salem
,
which
is
King
of
Peace
,
vers
.
3.
without
Father
,
without
Mother
,
without
descent
,
having
no
beginning
of
days
,
nor
end
of
life
,
but
made
like
unto
the
Son
of
God
,
abideth
a
Priest
continually
.
Here
it
is
clear
,
that
this
Melchizedek
that
met
Abraham
and
blessed
him
,
was
God
the
Father
,
and
Creator
of
all
things
;
and
it
may
be
as
clear
to
those
that
have
the
true
light
of
Faith
in
them
,
that
this
Melchizedek
,
the
Eternal
God
,
was
in
the
form
of
a
man
;
and
further
,
it
is
plain
,
that
God
himself
did
officiate
the
office
of
a
Priest
himself
,
and
took
upon
himself
the
title
of
the
Priest
of
the
most
High
God
,
notwithstanding
he
was
the
most
high
God
himself
;
and
he
acted
as
God
to
Abraham
,
even
as
a
friend
of
God
,
and
gave
him
Bread
and
Wine
to
comfort
him
,
and
blessed
him
.
Thus
the
Reader
may
see
,
that
God
was
in
the
form
and
likeness
of
man
from
Etern●ty
,
and
this
Melchizedek
King
of
Salem
,
the
Priest
of
the
most
●igh
God
,
was
the
Eternal
God
himself
,
who
was
without
Fathe●
,
without
Mother
,
and
without
descent
,
having
neither
beginning
of
days
,
nor
end
of
life
:
This
must
needs
be
the
Eternal
●od
himself
,
who
made
man
in
his
own
Image
and
likeness
.
CHAP.
XI
.
ANd
as
for
his
being
made
like
unto
the
Son
of
God
,
abideth
a
Priest
continually
;
that
was
to
signifie
to
Abraham
that
this
Melchizedek
the
Eternal
God
would
take
upon
him
the
seed
of
Abraham
,
and
would
become
a
Son
of
Abraham
;
and
as
he
had
been
Abrahams
Father
,
so
he
would
in
the
fulness
of
time
become
Abrahams
Son
;
and
this
Jesus
Christ
was
that
Melchizedek
that
took
upon
him
Abrahams
seed
,
and
became
Abrahams
Son
,
and
Abraham
became
Gods
Father
.
This
is
the
mystery
of
God
indeed
,
yet
the
Scripture
is
full
to
prove
it
;
for
this
Christ
is
called
the
Son
of
David
,
the
Son
of
Abraham
,
the
Son
of
Seth
,
the
Son
of
Adam
,
the
Son
of
God
.
Now
mind
that
all
these
men
were
called
the
Sons
of
God
before
God
took
upon
him
the
seed
of
Abraham
in
the
Virgins
womb
;
but
when
that
child
Jesus
was
born
of
a
Virgin
,
then
those
men
aforesaid
were
called
his
Fathers
;
so
that
David
in
spirit
called
his
Son
Christ
Lord
,
and
yet
he
knew
at
that
time
by
the
spirit
of
Prophecy
that
God
would
take
his
seed
upon
him
,
and
become
his
Son
,
and
call
himself
Christ
;
for
God
took
not
upon
him
the
nature
of
Angels
,
but
the
seed
of
Abraham
,
that
is
,
he
took
upon
him
the
seed
of
Faith
that
was
in
Abraham
,
and
not
the
nature
of
Angels
,
which
is
the
seed
of
pure
reason
in
the
Angels
;
so
that
God
took
upon
him
his
own
nature
that
he
breathed
into
Adam
,
even
the
breath
of
life
that
became
seed
in
him
,
that
is
,
the
seed
of
Faith
:
Therefore
Adam
is
called
the
Son
of
God
,
and
God
is
called
Adams
Son
,
and
Adam
is
called
Gods
Father
,
in
that
Christ
is
called
th●
Son
of
Adam
,
the
Son
of
God
;
that
is
,
God
became
a
Son
as
aforesaid
,
and
suffered
death
,
and
rose
again
,
and
ascended
up
to
heaven
again
,
from
whence
he
came
,
and
is
now
an
high
Priest
for
ever
,
after
the
order
of
Melchizedeck
,
being
now
entred
into
the
some
glory
which
he
had
before
the
world
was
,
and
is
sat
down
on
the
right
hand
of
the
Majesty
on
high
,
in
the
same
glory
which
he
had
before
he
descended
from
heaven
into
the
Virgins
womb
.
Thus
the
Reader
may
see
that
Eternity
became
time
,
and
time
is
become
Eternity
again
.
6.
See
Gen.
28.12
.
concerning
Gods
appearing
to
Jacob
,
And
he
dreamed
,
and
behold
a
ladder
set
upon
the
earth
,
and
the
top
of
it
reached
to
heaven
;
and
behold
the
Angels
of
God
ascending
and
descending
on
it
.
Verse
13.
And
behold
,
the
Lord
stood
above
it
,
and
said
,
I
am
the
Lord
God
of
Abraham
thy
Father
,
and
the
God
of
Isaac
:
the
land
whereon
thou
liest
,
to
thee
will
I
give
it
,
and
to
thy
seed
.
Verse
16.
And
Jacob
awaked
out
of
his
sleep
and
said
,
Surely
the
Lord
is
in
this
place
:
this
is
none
other
but
the
house
of
God
and
this
is
the
gate
of
heaven
.
So
in
Verse
22.
And
this
stone
which
I
have
set
fo●
a
pillar
,
shall
be
Gods
house
.
And
Gen.
32.1
,
2.
And
Jacob
went
on
his
way
,
and
the
Angels
of
God
met
him
:
and
when
Jacob
saw
them
,
he
said
,
This
is
Gods
host
.
So
see
Gen.
32.24
.
And
Jacob
was
left
alone
,
and
there
wrestled
a
man
with
him
until
the
breaking
of
the
day
.
Verse
27.
And
he
said
unto
him
,
What
is
thy
name
?
and
he
said
,
Jacob
.
For
as
a
Prince
hast
thou
power
with
God
and
man
.
Verse
29.
And
Jacob
asked
him
,
and
said
,
Tell
me
,
I
pray
thee
,
thy
name
:
and
he
said
,
Wherefore
is
it
that
th●●
:
askest
after
my
name
?
and
he
blessed
him
there
.
Verse
30.
And
Jacob
called
the
name
of
the
place
Veniel
:
for
I
have
seen
God
face
to
face
,
and
my
life
is
preserved
.
These
are
plain
proofs
of
Scripture
,
to
prove
that
God
was
in
the
form
of
man
from
Eternity
,
and
that
he
made
man
in
his
own
Image
and
likeness
in
respect
of
his
bodily
shape
;
because
God
always
appeared
to
the
Fathers
of
old
,
though
a
spiritual
body
,
in
the
form
and
shape
of
mans
body
;
neither
did
God
ever
appear
in
any
other
shape
,
but
the
shape
of
man
,
because
it
was
his
own
shape
:
for
it
would
have
been
a
ridiculous
thing
for
God
to
make
man
in
his
own
image
and
likeness
,
and
he
himself
to
have
no
body
,
form
nor
likeness
at
all
:
Which
way
then
could
he
have
had
any
converse
with
man
,
neither
could
man
have
had
converse
with
God
;
for
an
Infinite
Spirit
without
any
body
,
could
never
appear
to
man
,
nor
converse
with
man
,
nor
bless
man
:
What
blessing
can
a
spirit
without
a
body
give
to
any
man
that
hath
a
body
.
This
is
the
most
absurdest
opinion
that
ever
was
,
that
God
should
be
a
spirit
without
a
body
▪
This
opinion
did
arise
first
from
the
children
of
Cain
,
and
so
it
run
through
the
Heathen
;
and
the
Q●●kers
Antichristian
spirit
is
no
other
but
the
spirit
of
Cain
,
and
of
the
Heathen
.
But
the
Children
of
Adam
,
and
of
Seth
,
and
of
Enoch
,
Noah
,
Abraham
,
Isaac
and
Jacob
,
and
those
of
their
seed
,
did
know
that
God
was
in
the
form
of
man
in
respect
of
his
bodily
shape
,
and
God
did
always
appear
unto
th●m
i●
the
form
and
likeness
of
man
in
respect
of
his
bodily
shape
,
as
he
did
here
unto
Jacob
in
his
dream
,
he
saw
a
ladder
reach
from
earth
to
heaven
,
and
the
Angels
of
God
ascending
and
descending
upon
it
;
and
that
the
Angels
that
ascended
and
descended
up
and
down
this
ladder
were
spiritual
bodies
in
forms
like
men
;
and
the
Lord
of
Heaven
and
Earth
,
he
being
a
spiritual
body
in
form
like
man
,
stood
above
it
,
or
at
the
top
of
the
Ladder
,
ready
to
come
down
,
and
said
,
I
am
the
Lord
God
of
Abraham
thy
Father
,
and
the
God
of
Isaac
.
So
that
Ja●ob
knew
the
place
where
he
saw
this
Vision
was
no
other
but
the
House
of
God
,
and
the
gate
of
Heaven
:
And
as
he
went
on
his
way
,
the
Angels
of
God
met
him
in
the
forms
of
men
;
and
when
he
saw
them
,
he
said
,
This
is
Gods
host
;
and
Jacob
knew
that
God
followed
hard
after
his
host
of
Angels
;
so
that
when
they
were
passed
by
,
Jacob
was
left
alone
,
then
cometh
God
in
the
form
of
a
man
,
wrestleth
with
Jacob
until
the
breaking
of
the
day
.
CHAP.
XII
.
ANd
God
said
unto
Jacob
what
is
thy
name
,
and
he
said
Jacob
,
and
God
said
,
as
a
Prince
hast
thou
power
with
God
and
men
;
so
that
Jacob
wrestled
and
prevailed
with
no
less
person
then
with
the
Eternal
God
himself
:
and
seeing
that
he
had
prevailed
as
a
strong
Prinee
with
God
,
he
was
emboldned
to
ask
his
name
;
but
the
Lord
God
would
not
tell
him
any
other
name
,
but
what
he
had
told
him
before
,
I
am
the
Lord
God
of
thy
Father
Ahraham
,
and
the
God
of
Isaac
;
but
however
God
blessed
him
,
and
Jacob
knew
it
was
the
God
of
Heaven
,
that
wrestled
with
him
:
For
saith
he
I
have
seen
God
Face
to
Face
,
and
my
life
is
preserved
.
Now
Penn
the
Q●aker
,
do
you
believe
that
it
was
a
Spirit
without
a
body
,
that
discoursed
and
wrestled
thus
with
Jacob
;
did
Jacob
prevail
with
such
a
God
,
that
is
a
formless
Spirit
without
a
body
:
I
wonder
how
you
dare
to
justifie
such
a
God
in
publick
,
seeing
the
Scriptures
are
so
full
against
your
Anti-christian
Spirit
,
that
denieth
the
body
of
God
,
that
made
man
in
his
own
Image
and
likeness
,
in
respect
of
his
bodily
shape
,
as
well
as
his
Soul
;
and
what
clearer
proof
of
Scripture
can
be
given
to
prove
the
eternal
to
be
in
the
form
nnd
likeness
of
a
man
,
and
that
mans
bodily
shape
and
likeness
is
the
Image
of
God
,
then
this
Scripture
;
concerning
Jacob
and
God
wrestling
with
him
.
7.
Again
to
prove
God
to
have
body
and
form
like
man
,
see
Exod
.
42.12
.
And
the
Lord
said
unto
Moses
,
come
up
to
me
into
the
Mount
,
and
be
there
and
I
will
give
the
Tables
of
Stone
;
and
Moses
went
up
into
the
Mount
of
God
.
15.
ver
.
And
the
glory
of
the
Lord
abode
upon
Mount-S●na
,
and
the
Cloud
covered
it
six
dayes
,
and
the
seventh
day
he
called
unto
Moses
out
of
the
midst
of
the
Cloud
.
17.
ver
.
And
the
s●ght
of
the
glory
of
the
Lord
,
was
like
devouring
Fire
in
the
top
of
the
Mount
,
in
the
Eyes
of
the
Children
of
Israel
,
18.
ver
.
And
Moses
went
into
the
midst
of
the
Cloud
,
and
gat
him
up
into
the
Mount
,
and
Moses
was
in
the
Mount
forty
days
and
forty
nights
;
Exod
.
33
9.
And
it
came
to
pass
as
Moses
entred
into
the
Tabernacle
,
the
Clouded
Pillar
descended
and
stood
at
the
Door
of
the
Tabernacle
,
and
the
Lord
talked
with
Moses
.
ver
.
10.
And
all
the
People
saw
the
Clo●dy
Pillar
stand
at
the
Tabernacle
Door
,
and
all
the
People
rose
up
and
wo●shiped
▪
11.
ver
.
And
the
Lord
spake
unto
Moses
Face
to
Face
,
as
a
man
speaketh
to
his
Friend
.
Here
the
Reader
may
see
,
that
God
did
appear
unto
Moses
in
the
form
of
a
man
,
and
spake
plain
words
unto
him
,
and
said
unto
him
,
come
unto
me
into
the
Mount
;
so
that
God
did
confine
himself
into
that
place
of
the
Mount
,
only
to
talk
with
Moses
:
Also
God
gave
Moses
Tables
of
Stone
;
observe
those
T●bles
of
Stones
that
God
gave
Moses
to
write
on
,
were
no
Stones
of
this
Earth
,
but
Stones
that
were
of
a
purer
nature
;
even
Stones
of
that
Earth
above
the
Stars
,
only
to
signifie
that
God
had
written
the
Law
in
the
Stony
heart
of
man
who
received
this
Law
written
in
his
heart
,
from
the
Seed
of
the
Serpent
that
was
thrown
down
from
Heaven
,
even
that
Serpent
that
beguiled
Eve
;
likewise
God
being
a
spiritual
body
,
but
of
the
stature
a
of
mi●dle
statured
man
,
he
could
come
down
from
Heaven
in
a
Cloud
upon
the
Mount
,
and
when
Moses
went
up
unto
the
Mount
of
God
,
then
did
God
descend
from
Heaven
in
a
Cloud
up●n
the
Mount
,
and
covered
the
Mount
with
the
Cloud
,
and
the
glory
of
the
Lord
abode
upon
Mount
Sina
,
and
the
Cloud
covered
it
six
days
.
That
is
,
the
brightness
of
Gods
person
did
shine
upon
the
Mount
,
which
no
natural
Eyc
could
look
upon
him
,
only
the
Cloud
covered
his
bright
glory
;
so
that
Moses
might
speak
with
him
Face
to
Face
,
though
he
could
not
see
his
Face
;
yet
God
called
unto
Moses
out
of
the
midst
of
the
Cloud
,
and
at
the
sight
of
the
glory
of
the
Lord
it
was
like
devouring
Fire
in
the
top
of
the
Mount
,
in
the
Eyes
of
the
Children
of
Israel
;
yet
notwithstanding
Moses
went
into
the
midst
of
the
Cloud
,
and
was
in
the
Mount
forty
days
and
forty
nights
;
likewise
when
Moses
entred
into
the
Tabernacle
,
the
Cloudy
Pillar
descended
and
stood
at
the
Door
of
the
Tabernacle
,
and
the
L●rd
t●
l●ed
with
Moses
;
observe
the
Tabernacle
was
always
below
the
Mount
,
and
when
God
had
any
thing
to
reveal
to
Moses
when
he
was
in
the
Tabernacle
:
God
always
descended
in
this
Cloudy
Pillar
,
and
it
always
stood
at
the
Door
of
the
Tabernacle
and
out
of
this
Cloudy
Pillar
which
stood
at
the
Door
of
the
Tabernacle
;
did
God
speak
to
Moses
Face
to
Face
,
as
a
man
speak●th
to
his
Friend
.
By
these
Scripture
words
,
a
man
may
clearly
see
that
God
is
a
spirit●al
body
,
in
form
like
a
man
,
and
did
always
appear
so
to
the
righteous
;
and
we
see
that
God
being
of
no
biger
stature
then
a
man
,
being
spiritual
,
he
can
subscribe
his
person
into
what
particular
place
he
please
,
and
speak
with
what
particular
pers●n
h●
please
to
speak
unto
,
and
he
being
of
a
like
spiritua
l
fiery
body
,
that
the
very
Clouds
shall
bear
him
up
,
and
the
Clouds
shall
descend
from
Heaven
with
him
in
it
,
at
his
command
;
and
at
his
command
the
Clouds
shall
ascend
,
and
carry
him
up
to
Heaven
again
;
even
as
a
Kings
Chariot
doth
carry
him
here
on
Earth
,
up
Hill
and
down
Hill
:
Such
a
God
as
this
do
I
own
and
believe
in
,
and
do
deny
such
a
God
as
Penn
the
Quaker
worshipeth
,
who
is
a
Spirit
without
any
body
or
form
at
all
;
that
can
neither
hear
,
nor
see
,
nor
speak
,
nor
be
subscribed
to
no
particular
place
,
but
is
at
all
places
at
one
and
the
same
time
,
and
nevertheless
from
being
in
all
places
at
one
and
the
same
time
;
such
a
kind
of
God
as
this
,
will
do
a
particular
man
but
little
good
in
time
of
trouble
;
neither
wi●l
this
God
deliver
Penn
himself
,
nor
save
him
from
that
Sentence
and
Judgement
,
that
a
mortal
man
hath
given
him
in
the
●ay
of
account
.
8.
See
Exod
.
34.34
.
But
when
Moses
went
in
before
the
Lord
to
speak
with
him
,
he
took
the
●aile
off
,
until
he
came
out
.
35.
ver
.
And
the
Children
of
Israel
saw
the
Face
of
Moses
,
that
the
Skin
of
Moses
Face
shone
;
and
Moses
put
the
Vaile
upon
his
Face
again
,
until
he
went
in
to
speak
with
him
;
so
Numb
.
12.4
.
And
the
Lord
spake
suddenly
unto
Moses
,
and
unto
Aaron
,
and
unto
Miriam
,
and
they
three
came
out
.
5.
ver
.
And
the
Lord
came
down
,
in
the
Pillar
of
the
Cloud
,
in
the
Door
of
the
Tabernacle
and
called
Aaron
and
Miriam
,
and
they
both
came
forth
.
6.
ver
.
And
he
said
hear
now
my
words
,
if
there
be
any
Prophet
among
you
,
I
the
Lord
will
make
my self
known
unto
him
in
a
Vision
,
and
will
speak
unto
him
in
a
D●eam
.
7.
ver
.
My
Servant
Moses
is
not
so
,
who
is
faithful
in
all
mine
house
.
8.
ver
.
with
him
will
I
speak
mouth
to
mouth
,
even
apparently
,
and
not
in
dark
Speeches
,
and
the
similitude
of
the
Lord
shall
he
behold
.
Here
the
Reader
may
see
clearly
that
God
is
in
the
form
of
man
;
for
Moses
was
a
man
,
and
that
Moses
when
he
went
to
speak
with
Go●
,
he
took
the
Vaile
off
his
Face
,
until
he
had
done
speaking
with
God
,
and
when
Moses
came
from
talking
with
God
,
he
put
the
Vaile
over
●
.
●ace
a●ain
,
because
the
Children
of
Israel
should
not
look
upon
th●
Face
of
Moses
,
because
●e
Skin
of
his
Face
did
shine
,
nor
speak
unto
●●m
,
except
th●
Vaile
was
upon
hi●
Face
;
likewise
we
see
that
the
Lord
sp●●
suddenly
unto
Moses
,
and
unto
Aaron
,
and
unto
Miriam
,
and
that
God
said
unto
them
hear
now
my
words
;
if
there
be
a
●●●phet
among
you
,
I
the
Lord
will
make
my self
known
unto
him
in
a
Vision
,
and
will
speak
unto
him
in
a
Dream
;
my
Servant
Moses
is
not
so
,
who
is
faithful
in
all
mine
house
;
with
him
will
I
speak
mouth
to
mouth
,
even
apparently
,
and
not
in
dark
Speeches
,
and
the
similitude
of
the
Lord
shall
he
behold
.
Observe
Moses
was
a
man
,
and
he
spake
to
God
mouth
to
mouth
;
so
that
God
had
a
mouth
as
well
as
Moses
.
Secondly
,
that
Gods
talking
with
Moses
mouth
to
mouth
,
made
his
face
to
shine
so
bright
that
the
people
could
not
look
upon
Moses
face
.
Thirdly
,
that
the
Lord
descended
and
came
down
from
Heaven
in
the
Pillar
of
the
cloud
,
and
stood
in
the
door
of
the
Tabernacle
,
and
that
God
called
out
of
the
Pillar
of
the
eloud
unto
Aaron
and
Miriam
.
Fourthly
,
that
God
doth
make
himself
known
to
some
by
Vision
and
Dream
.
Fifthly
,
That
God
spake
familiar
words
unto
Moses
as
a
man
speaks
to
his
friend
.
Sixthly
,
That
Moses
did
see
and
behold
the
similitude
of
the
Lord
;
that
is
,
Moses
did
see
and
behold
that
God
was
in
the
form
of
Man
,
according
to
his
own
revelation
in
Genesis
;
God
made
man
in
his
own
Image
,
and
likeness
.
These
Scriptures
are
full
to
prove
,
that
God
is
a
spiritual
person
in
form
like
a
man
,
and
that
he
is
subscribed
to
one
particular
place
at
a
time
,
where
he
please
;
and
that
his
person
was
contained
only
in
the
Pillar
of
the
cloud
when
he
descended
from
Heaven
upon
the
Mount
,
to
talk
with
Moses
,
and
there
was
no
God
in
Heaven
for
that
season
,
but
his
Power
only
,
until
he
did
ascend
to
Heaven
in
the
Pillar
of
the
cloud
again
.
Thus
God
was
and
is
when
he
please
,
contained
and
subscribed
to
a
particular
place
,
even
in
the
Pillar
of
a
cloud
upon
the
Mount
of
Sina
,
and
God
was
no
where
else
in
his
person
at
that
time
but
there
.
This
God
was
Moses
and
the
true
Prophets
God
,
and
this
is
Reeve
and
Muggletons
God
.
CHAP.
XIII
.
9.
THat
made
man
in
his
own
Image
and
likeness
in
respect
of
his
body
as
well
as
his
soul
,
this
was
the
God
that
the
righteous
Fathers
of
old
did
serve
and
believe
in
,
as
I
have
shewed
before
;
neither
is
there
titles
of
honour
attributed
but
to
a
person
;
and
though
we
do
know
,
and
believe
the
everlasting
God
,
who
made
man
in
his
own
Image
and
likeness
to
be
a
spiritual
body
or
person
;
yet
this
spiritual
body
its
clearer
than
Christal
,
brighter
than
the
Sun
,
sw●fter
than
thought
when
he
please
,
yet
a
body
.
This
Penns
imagination
cannot
comprehend
;
this
is
that
God
of
Jeshu●un
that
rideth
upon
the
heavens
,
and
in
his
excellency
on
the
sky
,
and
sitteth
upon
the
circle
of
the
Earth
;
he
being
a
spiritual
body
,
he
rideth
upon
the
wings
of
the
wind
,
in
that
he
hath
made
the
clouds
for
the
pavement
of
his
feet
;
and
he
hath
commanded
the
winds
to
drive
the
clouds
which
way
he
please
,
even
as
a
King
doth
his
Charet
upon
earth
.
He
maketh
the
Clouds
to
descend
from
H●aven
to
Earth
with
his
person
in
it
,
when
he
please
;
and
he
commandeth
the
cloud
to
ascend
from
earth
to
heaven
again
when
he
please
.
And
when
he
please
he
rideth
in
a
Cloud
about
the
Circle
of
the
Firmament
of
Heaven
,
and
overlooketh
the
Circle
of
the
Earth
,
yet
his
bulk
and
bigness
but
the
dimention
of
a
middle
statured
man
,
yet
his
body
being
of
that
clearness
,
and
brightness
,
and
swiftness
,
the
Clouds
can
carry
a
spiritual
body
with
ease
,
and
can
ascend
and
descend
,
as
we
read
that
God
did
ascend
and
descend
in
the
Pillar
of
the
Cloud
when
he
spake
to
Moses
and
Aaron
in
Mount
Sina
;
likewise
we
read
that
God
set
a
Ladder
on
the
Earth
,
which
the
top
reached
up
to
Heaven
:
This
Ladder
was
for
the
Angels
,
being
spiritual
bodies
,
to
descend
and
ascend
,
and
this
Ladder
was
made
of
the
Clouds
;
and
the
steps
of
the
Ladder
that
reached
from
Earth
to
Heaven
,
were
but
three
steps
,
to
signifie
the
three
Commissions
,
or
three
Records
,
〈…〉
CHAP.
I.
Or
three
Records
upon
Earth
,
to
wit
,
the
Water
,
Blood
and
Spirit
,
Answerable
to
those
three
Records
in
Heaven
of
Father
,
Word
and
Spirit
:
And
as
this
Ladder
bad
but
three
steps
from
Heaven
to
Earth
,
to
signifie
,
that
God
would
descend
from
Heaven
but
three
times
to
speak
unto
men
to
the
hearing
of
the
eare
,
to
give
them
Commission
here
on
Earth
,
that
they
might
all
three
Agree
in
one
to
bear
Record
to
those
three
in
Heaven
,
of
Father
,
Word
and
Spirit
,
to
be
but
one
Personal
God
,
in
the
Forme
and
Likeness
of
Mans
bodily
shape
.
SO
that
God
hath
made
the
Clouds
as
a
Ladder
with
three
steps
for
the
Angels
and
himself
,
to
descend
and
ascend
when
he
pleased
:
—
and
whereas
it
is
said
,
that
Jacob
saw
in
his
Vision
the
Angels
come
down
the
Ladder
first
,
it
was
to
signifie
that
the
dispensation
of
Angels
should
be
Acted
first
upon
this
earth
by
Moses
and
the
Prophets
:
and
whereas
it
is
said
,
That
God
was
upon
the
top
of
the
Ladder
that
reached
to
Heaven
:
—
and
after
the
Angels
were
passed
by
,
then
God
that
sate
at
the
top
of
the
Ladder
,
he
came
down
and
wrestled
with
Jacob
,
to
signifie
,
that
he
would
descend
from
Heaven
into
the
Womb
of
a
Virgin
,
and
become
very
man
,
and
would
suffer
death
,
and
shed
his
most
precious
blood
for
the
redemption
of
the
seed
of
Abraham
and
Isaac
his
Fathers
:
-
and
that
his
Apostles
should
bear
witness
that
he
shed
his
most
precious
blood
:
—
And
for
this
Record
of
theirs
,
their
bloods
should
be
shed
also
,
which
came
to
pass
:
and
this
was
the
Record
of
blood
here
upon
earth
,
Answerable
to
the
Record
of
the
Word
in
Heaven
;
and
this
was
the
second
step
and
dispensation
from
Heaven
Acted
upon
this
earth
by
Christ
and
his
Apostles
:
—
and
the
third
and
lowest
step
of
this
Ladder
is
the
dispensation
or
commission
of
the
Spirit
now
in
this
last
Age
,
when
God
spake
unto
John
Reeve
,
and
gave
Lodowick
Muggleton
to
be
his
mouth
:
This
Commission
of
the
Spirie
hath
bore
witness
here
on
Earth
to
that
one
God
in
heaven
,
called
Father
,
Word
and
Spirit
,
to
be
in
the
form●
of
mans
bodily
shape
and
likeness
;
and
that
he
made
Man
in
hi●
own
Imag●
and
likeness
,
wi●hout
any
mental
Reservation
;
an●●●is
Record
of
the
Spirit
,
it
hat●
been
in
being
upon
this
earth
above
20
years
;
and
as
those
that
were
spi●ituallized
in
the
other
tw●
Commissions
,
as
Moses
,
Elijah
and
Christ
,
that
ascended
up
to
Heaven
in
a
cloud
,
to
signifie
,
that
all
the
true
seed
in
their
Commissions
in
the
Resurrection
shall
ascend
up
to
Heaven
in
clouds
also
:
—
and
so
shall
we
the
Witnesses
of
the
Spirit
,
and
all
true
believers
of
this
third
and
last
R●cord
of
the
Spirit
in
the
Resurrection
rise
spiritual
bodies
,
and
shall
be
caught
up
with
clouds
to
meet
the
Lord
in
the
Air
;
this
is
the
true
Interpretation
of
Jacobs
Vision
.
Further
,
I
s●y
,
it
is
clear
by
Scriprure
,
that
spiritual
bodies
doth
descend
from
Heaven
in
Clouds
,
and
asc●nd
to
Heaven
in
Clouds
,
as
may
be
seen
Mat
.
17.3
.
And
behold
,
●here
appeared
unto
them
Moses
and
Elias
talking
with
him
:
This
M●ses
and
Elias
came
down
from
heaven
in
a
cloud
upon
that
high
mount●in
,
as
may
be
seen
from
ver
.
5.
While
he
yet
spake
,
behold
a
bright
Cloud
over-shadowed
them
,
and
behold
a
voice
out
of
the
Cl●ud
which
said
,
This
is
my
beloved
Son
in
whom
I
am
well
pleased
,
hear
ye
him
.
It
is
clear
,
that
this
bright
cloud
brought
Moses
and
Elias
from
heaven
upon
that
Mountain
;
—
and
they
ascend●d
up
to
heaven
again
in
that
bright
cloud
:
so
in
Acts
1.9
.
While
they
beheld
,
he
was
taken
up
,
and
a
cloud
received
him
out
of
their
sight
,
and
carried
him
up
to
Heaven
,
as
may
be
seen
,
ver
.
10.
so
that
spiritual
bodies
may
ascend
up
to
heaven
in
clouds
as
charets
,
even
as
natural
bodies
are
carried
up
and
down
in
charets
here
upon
this
earth
.
And
this
is
to
be
minded
by
the
Reader
,
that
there
never
went
any
souls
or
spirits
to
heaven
in
a
cloud
without
bodies
:
—
for
if
the
spirit
ascended
in
a
cloud
,
the
body
ascended
in
a
cloud
also
:
-
they
came
both
together
,
and
go
both
together
,
and
are
never
separated
the
one
from
the
other
;
—
Furthermore
,
God
hath
made
several
sorts
of
clouds
;
—
some
bright
and
white
clouds
,
and
some
black
clouds
and
clouds
of
fire
:
—
and
all
these
several
sorts
of
clouds
are
Gods
char●ts
for
spiritual
bodies
to
ride
in
,
or
to
descend
or
ascend
,
as
may
be
seen
,
2
Kings
1.11
concerning
Elijah
and
Elisha
,
And
it
came
to
pass
,
as
they
still
went
on
and
talked
,
that
behold
there
appeared
a
Charet
of
Fire
,
and
Horses
of
Fire
,
and
parted
them
both
asunder
.
—
Here
the
Rea●er
may
see
,
that
God
hath
in
heaven
Charets
of
Fire
,
and
Horses
of
Fire
:
—
and
he
hath
commanded
the
strong
whirlwind
to
do
his
work
,
to
b●ar
up
the
fi●ry
horses
and
fiery
charets
,
with
the
body
and
soul
of
Elijah
in
i●
to
heaven
:
—
These
things
will
seem
to
Antichr●st●an-spirited
Qu●kers
,
who
hath
no
saith
in
the
Scriptures
but
as
idle
tales
:
—
yet
it
i●
the
real
truth
and
Power
of
God
to
those
that
have
saith
to
believ
the
Scriptures
,
and
doth
understand
the
Power
of
God
to
them
,
it
will
be
peace
and
satisfaction
of
mind
:
—
for
these
things
are
possible
with
God
;
and
it
i●
possible
for
the
seed
of
Faith
t●
believe
,
but
it
is
impossible
for
the
Seed
of
the
Serpent
,
such
as
Penn
the
Quaker
is
,
to
comprehend
or
understand
by
his
Reaso●
,
Gods
Forme
,
Nature
,
nor
handy
Works
not
here
on
earrh
,
much
less
his
handy
Works
in
Heaven
.
In
the
next
place
I
shall
give
the
R●ader
to
understand
in
a
measure
,
how
far
a
man
may
make
graven
Images
,
and
how
far
not
;
—
and
why
●od
was
so
ang●y
with
the
people
of
Israel
for
making
graven
Images
,
and
punishing
them
for
it
:
—
We
read
in
the
second
Commandment
Moses
gave
to
Israel
,
the
words
are
these
,
Thou
shalt
have
no
other
Gods
but
m●
,
or
before
me
:
Thou
shalt
not
make
unto
thee
any
graven
Image
,
or
any
likeness
of
any
thing
tkat
is
in
Heaven
above
,
or
that
is
in
the
earth
beneath
,
or
that
is
in
the
water
under
the
eart●
:
thou
shalt
not
bow
down
to
them
,
nor
serve
them
,
for
I
the
Lord
thy
God
am
a
jealous
God
,
&c.
Observe
Reader
and
minde
:
First
,
that
there
is
things
in
h●aven
above
,
as
God
himself
,
and
Angels
,
and
all
other
creatures
in
a
glorious
celestial
state
;
likewise
,
there
is
things
here
on
earth
,
as
man
,
beasts
and
other
creatures
;
and
there
is
things
in
the
aters
under
the
Earth
,
as
Fish
and
Fowl
;
Now
observe
,
we
finde
in
Scripture
,
that
it
was
lawful
to
make
graven
Images
of
things
in
heaven
above
,
as
Angels
and
Cherubims
,
as
Solomon
did
,
yet
God
did
not
blame
him
for
it
,
but
rather
commended
him
:
likewise
we
see
that
cunning
Workmen
doth
paint
and
carve
out
Images
here
upon
earth
;
the
Images
and
Pictures
of
Kings
and
other
great
men
,
and
all
sorts
of
beasts
upon
the
earth
,
they
are
carved
and
painted
out
by
skilful
Workmen
;
also
the
skilful
Workman
with
his
Tools
and
Implements
doth
carve
and
paint
out
all
kinde
of
Fish
and
Fowl
that
are
in
the
Waters
under
the
Earth
,
yet
God
doth
not
blame
men
for
it
,
nor
charge
them
wi●h
doing
that
which
is
unlawful
.
CHAP.
II
.
So
that
a
man
may
make
the
Image
of
God
in
heaven
above
,
in
wood
or
stone
,
as
well
as
they
do
make
the
Image
of
Angels
,
and
the
Image
and
Picture
of
Christ
,
and
yet
be
blam●less
;
but
here
lieth
the
unlawfulness
of
making
graven
Images
,
in
setting
this
graven
Image
apart
for
his
God
,
to
worship
it
;
so
that
a
man
worships
a
God
of
his
own
making
,
which
can
neither
speak
,
hear
,
see
,
walk
nor
stir
from
the
place
he
is
set
,
except
he
that
made
this
God
take
it
and
remove
it
to
yonder
place
;
for
here
lieth
the
wicked
blindness
of
mans
undetstanding
,
he
being
made
a
living
man
himself
,
by
a
living
God
in
heaven
,
—
he
ought
to
worship
this
living
God
that
made
man
in
his
own
Image
and
likeness
,
a
living
man
to
worship
a
living
God
:
but
be
cause
Men
cannot
see
that
living
God
that
made
him
,
therefore
he
will
go
make
himself
a
dead
God
of
wood
and
stone
,
and
guild
it
over
with
Gold
,
and
set
it
in
such
a
place
that
he
m●●y
see
his
God
he
hath
made
,
and
worship
it
.
—
Now
this
worshipping
of
graven
Images
that
hath
not
life
in
them
,
is
that
which
God
condemns
and
will
punish
:
As
for
example
,
when
Christ
was
upon
earth
a
living
man
,
It
was
lawful
to
fall
down
and
worship
him
,
as
several
did
that
saw
him
:
but
if
you
shall
draw
out
his
Image
and
likeness
in
wood
,
stone
,
Gold
or
Silver
,
and
bow
down
and
worship
this
Image
,
though
it
may
be
very
like
him
:
yet
you
worship
an
Idol
;
as
for
example
,
we
see
the
Picture
and
Image
of
the
King
in
many
signes
;
and
the
Picture
and
Image
is
very
like
him
;
but
if
any
man
shall
bow
down
and
worship
this
Image
or
Picture
of
the
King
as
he
doth
to
the
Kings
Person
that
is
alive
,
it
is
great
Idolatry
.
But
for
a
man
to
make
this
Supplication
and
Petition
to
a
live
King
,
is
no
idolatry
,
but
allowable
of
God
,
ther●fore
the
Jews
were
condemned
by
the
Prophet
Isaiah
,
and
by
the
Prophet
Elijah
,
for
bowing
their
kne●s
to
Baal
,
why
,
because
the
Image
of
Baal
had
no
life
in
him
:
neither
could
he
see
,
hear
,
smell
,
taste
,
speak
nor
stir
from
the
place
where
they
see
him
:
—
This
was
horrible
idolatry
,
for
which
Gods
Anger
was
kindled
against
them
:
but
to
bow
the
knee
to
a
King
that
is
a●ive
,
or
any
other
man
in
Authority
,
and
to
do
obeisance
to
them
is
no
idolatry
,
but
commended
and
commanded
of
God
,
for
the
inferiour
person
to
do
reverenc●
to
the
Superiour
p●rson
:
and
it
was
a
practice
of
the
Fathers
of
old
to
bow
themselves
to
them
that
were
above
them
,
as
Abraham
the
father
of
the
Faithful
,
when
he
s●w
thr●e
Angels
in
the
Fo●ms
of
men
,
he
bowed
himself
eoward
the
ground
:
and
the
two
Angels
that
came
to
Lot
,
when
he
saw
th●m
he
rose
up
to
meet
them
,
and
he
bowed
himself
with
his
face
toward
the
ground
:
likewise
Jacob
when
he
met
his
brother
Esau
bowed
himself
before
him
with
his
face
toward
the
ground
:
likewise
Josephs
brethren
,
when
they
came
to
Egypt
to
buy
corn
,
they
bow●d
down
themselves
unto
Joseph
with
their
faces
to
the
earth
s●veral
times
in
obeisance
to
Jo●eph
.
Besides
,
it
was
always
the
custom
of
the
righteous
as
well
as
the
wicked
,
to
bow
thems●lves
,
and
to
shew
ob●isance
and
reverence
to
gre●t
men
in
power
that
is
alive
,
and
it
is
j●stifiable
in
the
sight
of
God
and
man
:
but
if
any
man
shall
off
r
up
sacrifice
,
or
make
any
Prayer
or
Petition
,
or
bow
them●elves
,
and
yield
obedience
and
reverence
to
the
golden
Image
,
or
any
other
Picture
or
Image
that
hath
no
life
in
i●
,
that
can
neither
hear
,
see
nor
speak
as
the
Priests
of
Baal
did
to
the
Image
Baal
,
and
as
the
Israelites
did
ro
worship
the
golden
calf
:
and
as
the
Heathen
all
the
world
over
did
wo●s●ip
Imag●s
,
as
David
saith
,
the
Heathen
worship
I●●g●s
that
see
not
,
th●y
hear
n●t
,
neither
can
they
speak
t●rough
the
throat
;
so
that
it
is
not
unlawful
for
Workmen
to
make
the
Image
and
liken●ss
of
ma●
,
which
is
the
Image
of
God
,
nor
to
mak●
the
Image
and
l●keness
of
Christ
,
●or
the
Image
of
the
King
or
any
other
man
;
or
t●e
Image
and
lik●n●ss
of
all
kind
of
beasts
,
fowls
and
fishes
,
a●
is
c●mm●n
y
in
sig●●s
to
d●stinguish
one
from
the
other
,
as
some
ha
h
the
Image
of
a
King
,
some
the
Image
of
a
Lion
,
and
others
th●
Image
of
a
Lamb
,
therefore
called
,
The
Sign
of
the
Holy
Lamb
.
These
Images
are
all
lawful
for
Workmen
to
make
;
but
for
a
man
to
worship
this
Image
he
hath
made
,
though
it
be
the
Image
of
the
King
himself
,
nay
,
though
it
be
th●
Image
of
God
the
King
of
Heaven
,
whose
Image
may
b●
ma●e
as
the
Image
of
Christ
is
made
,
the
only
wise
Go●
in
the
state
of
m●rtality
,
as
he
was
upon
the
earth
,
and
now
he
is
in
glory
,
he
retaineth
the
same
Image
,
forme
and
likeness
as
he
did
when
h●
was
upon
earth
;
so
that
the
skilful
Workman
may
make
the
Image
and
likeness
of
God
as
he
doth
another
man
,
yet
no
man
ought
to
worship
this
image
and
likeness
of
God
,
though
set
up
by
Authority
;
and
whoever
doth
worship
this
Image
made
by
man
,
they
do
worship
an
idol
,
and
are
liable
to
those
plagues
God
hath
threatned
to
those
that
worship
idols
;
and
this
was
the
great
fin
the
children
of
Israel
committed
,
which
was
the
cause
of
Gods
Anger
,
which
caused
him
to
remove
them
out
of
that
Land
which
he
gave
them
;
so
that
a
man
may
worship
the
living
God
,
who
is
in
the
forme
and
likeness
of
man
,
but
not
his
Image
,
that
hath
no
life
,
which
is
made
by
man
.
Secondly
,
a
man
may
bow
himself
with
his
face
to
the
ground
to
an
Ang●l
,
as
Abraham
and
Lot
did
,
but
not
to
the
Image
of
an
Angel
.
Thirdly
,
a
man
may
bow
his
face
to
the
ground
to
a
King
,
as
Josephs
brethren
did
to
him
,
but
not
to
the
Image
of
the
King
:
This
is
the
true
meaning
and
minde
of
God
in
that
second
Commnn●ment
.
Thou
shalt
not
make
to
thy self
any
graven
Image
,
nor
the
likeness
of
a●y
thing
in
Heaven
above
,
nor
in
the
Earth
beneath
,
nor
i●
the
waters
u●der
the
Earth
;
Thou
shalt
not
bow
d●wn
thy
s●lf
to
them
,
nor
serve
them
.
And
to
conclude
this
point
,
we
see
that
God
d●th
not
f●rbid
the
making
of
graven
Images
,
and
lik●n●ss●s
of
t●ings
in
heaven
above
,
nor
in
tne
Earth
beneath
,
nor
in
the
waters
under
the
e●rt●
;
but
he
doth
forbid
all
men
not
to
worship
nor
bow
down
th●mselves
,
nor
serve
those
images
and
like●●sses
of
things
in
heaven
above
,
nay
,
thoug●
it
be
the
image
and
●ikeness
of
God
himself
,
so
that
no
image
whatsoever
is
made
by
man
,
man
ought
not
to
w●rship
it
;
and
whoever
doth
bow
●imself
to
any
image
whats●ever
,
though
dedicated
to
an
holy
use
,
he
is
an
idolater
,
and
guilty
of
the
breach
of
the
second
Commandment
,
and
so
liable
to
that
punishment
the
living
God
who
i●
in
the
forme
of
Man
in
Heaven
hath
threatned
to
those
that
worship
idols
.
In
page
8.
Penn
brings
that
place
in
John
to
prove
God
to
be
a
spirit
without
a
body
,
where
Christ
said
to
the
woman
of
Samaria
,
God
is
a
Spirit
,
and
they
that
wo
ship
bim
,
must
worship
him
in
spirit
and
in
truth
;
saith
Penn
to
this
,
but
the
only
wise
and
in
visi●le
God
is
that
infinite
Spirit
,
therefore
not
confined
to
any
bodily
shape
.
Answer
1.
That
a
spirit
hath
no
being
at
all
without
a
bodily
shape
,
let
it
b●
infinite
or
finite
;
and
except
a
spirit
be
confined
to
a
bodily
shap●
,
it
is
nothing
at
all
;
for
a
spirit
can
have
no
existence
,
nor
being
no
where
,
nor
in
no
where
without
a
body
;
-
neither
can
there
be
any
body
that
hath
life
in
it
without
a
spirit
,
for
spirit
and
life
cannot
be
separated
from
its
body
,
for
if
the
body
be
alive
the
spirit
is
alive
:
and
if
the
spirit
and
life
be
dead
the
body
is
dead
also
,
so
that
there
no
spirit
neither
finite
nor
infinite
can
be
without
a
body
,
n●ither
in
God
,
Angels
nor
men
,
nor
no
other
living
creature
,
neither
in
heaven
above
,
nor
in
the
earth
beneath
.
Secondly
,
a
man
may
as
well
worship
God
in
spirit
and
truth
without
a
body
,
as
for
God
to
be
a
spirit
without
a
body
;
for
God
doth
expect
worship
and
obedience
from
bodies
,
and
not
from
spirits
without
bodies
;
but
if
God
himself
hath
no
body
of
h●s
own
,
as
Penn
saith
,
how
shall
his
creature
which
he
hath
made
worship
such
a
Go●
,
a
spirit
that
cannot
be
confined
to
no
bodily
shape
,
neither
in
Heav●n
nor
in
earth
.
Thirdly
,
if
Penn
could
but
let
me
see
some
os
the
Q●akers
spitits
when
they
go
out
of
their
bo●ies
,
as
they
say
;
how
t●ey
do
worship
God
in
spirit
and
truth
without
bodies
,
then
I
might
see
Gods
Spirit
without
a
body
also
:
but
it
is
t●
be
doubted
,
that
they
do
not
know
one
anothers
spirits
thems●lves
,
having
no
bodies
,
as
they
did
when
their
spirits
were
confined
to
these
bodies
of
flesh
,
blood
and
bone
;
in
my
thoughts
,
their
bodies
did
become
their
spirits
when
they
had
b●di●s
ve●y
well
,
for
I
have
seen
several
of
their
spirits
whe●
they
had
bodies
,
b●t
a
〈…〉
a●e
gone
out
of
the
body
the●●
is
none
knows
one
Q●●kers
●pirit
from
another
,
nor
which
was
which
,
for
w●●●
〈…〉
any
〈◇〉
spirits
cannot
be
found
by
God
hims●lf
,
fo●
〈…〉
any
●●●●it
whatsoever
without
a
body
;
an●
〈…〉
wi●hou●
b●●y
shall
ever
stand
b●fo●●●●e
〈…〉
P
〈…〉
ther
did
Christ
in●●●d
to
make
●he
woman
believe
,
that
G
〈…〉
a
spitit
without
a
body
;
neither
did
he
expe●t
her
to
worship
God
in
spirit
and
truth
without
a
body
,
for
the
one
is
as
possible
as
the
other
.
CHAP.
III
.
FOR
though
Christ
said
,
That
God
is
a
Spirit
,
and
those
that
worship
him
,
must
worship
him
in
spirit
and
in
truth
:
he
knowing
that
God
is
a
spiritual
body
,
therefore
said
to
be
a
Spirit
;
and
that
man
is
a
natural
body
,
therefore
he
must
worship
this
God
that
hath
a
spiritual
body
,
in
spirit
and
in
truth
of
heart
that
is
in
mans
natural
body
;
for
he
that
worships
God
that
hath
a
spiritual
body
of
his
own
,
doth
worship
God
in
spirit
and
in
truth
;
and
no
man
can
worship
God
in
spirit
and
in
truth
of
heart
without
a
body
;
so
that
if
God
were
a
spirit
without
a
body
;
a
man
may
as
well
be
a
spirit
without
a
body
,
and
may
worship
such
a
God
in
spirit
and
truth
without
a
body
,
which
is
ridiculous
and
inconsistent
with
Reason
;
but
she
understood
that
God
was
a
spiritual
body
in
heaven
,
and
that
his
body
and
spirit
was
one
personal
God
,
and
that
her
●wn
body
and
spirit
was
natural
;
yet
she
kn●w
,
that
this
natural
spirit
a●d
life
in
her
natural
body
,
ought
to
worship
God
,
her
Creator
and
Rede●mer
in
spirit
and
in
truth
of
heart
,
with
all
her
soul
,
and
with
all
her
strength
.
And
those
that
do
so
doth
worship
God
in
spirit
and
in
truth
,
so
that
if
natural
bodies
and
natural
spirits
can
worship
God
in
spirit
and
in
truth
,
it
will
follow
that
God
is
a
spiritual
person
also
.
More
might
be
said
in
this
,
but
I
shall
pass
it
by
.
Likewise
Penn
quotes
,
Rom.
8.3
.
For
what
the
Law
could
not
do
in
that
it
was
weak
through
tho
flesh
,
God
sending
his
own
Son
in
the
likeness
of
sinful
flesh
,
for
sin
condemned
sin
in
the
flesh
,
but
made
himself
of
no
reputation
,
and
took
upon
him
the
forme
of
a
servant
,
and
was
made
in
the
likeness
of
man
.
Penns
Reply
to
this
:
He
grants
that
Christ
took
upon
him
,
not
only
the
shape
of
a
man
,
but
the
flesh
and
blood
of
a
Virgin
,
and
saith
the
Question
will
then
be
this
,
Whether
Christ
had
this
shape
before
he
took
it
:
And
in
page
9.
Penn
saith
,
God
is
not
in
the
likeness
of
sinful
flesh
,
nor
made
in
the
likeness
of
man
:
And
in
page
10.
Penn
saith
,
To
conclude
,
if
he
,
will
interpret
Gods
Hands
,
Armes
and
Span
,
to
signifie
his
Power
,
as
is
most
true
,
saith
he
:
Then
,
saith
Penn
,
I
will
also
explain
Gods
Image
to
be
Holiness
,
which
,
saith
he
,
is
also
true
.
Answer
.
Here
Penn
grants
,
that
God
sent
his
own
Son
in
the
likeness
of
sinful
flesh
;
—
Observe
,
if
Christ
were
Gods
own
Son
then
he
was
the
express
Image
of
his
Fathers
Person
,
he
being
the
only
begotten
Son
of
God
;
and
if
the
Son
were
in
the
forme
of
man
,
then
he
that
begot
him
must
n●eds
be
in
the
forme
and
shape
of
man
also
:
—
for
a
spirit
without
a
body
could
never
beget
a
son
with
a
body
like
man
,
for
every
thing
begets
its
like
;
so
that
if
God
begot
a
Son
in
his
own
likeness
,
and
that
in
the
shape
of
Man
,
as
the
Scripture
saith
;
then
it
will
follow
,
that
God
the
Father
of
Christ
was
in
the
forme
and
shape
of
Man
before
he
begot
him
:
neither
can
Pauls
words
be
true
,
except
God
hath
a
body
,
forme
and
shape
of
his
own
,
because
he
hath
begot
a
Son
in
the
Womb
of
a
Virgin
,
in
the
forme
of
man
,
nay
,
very
man
.
And
this
Man
Christ
Jesus
is
said
to
be
the
express
Image
and
brightness
of
Gods
Person
:
so
tha●
Paul
did
conclude
,
that
Gods
Person
was
in
the
forme
of
mans
bodily
shape
,
as
is
most
true
.
Is
it
not
gross
ignorance
for
a
man
to
say
,
That
God
was
in
no
form
nor
shape
when
he
made
Man
in
his
own
Image
and
likeness
,
seeing
he
hath
begot
a
Son
since
,
that
which
is
the
express
Image
and
brightness
of
Gods
Person
;
and
what
testimony
can
be
more
sure
,
to
prove
that
God
was
in
the
forme
of
Man
,
in
respect
of
bodily
shape
,
from
Eternity
:
but
be●ause
Jesus
Christ
his
only
begotten
Son
,
was
in
the
forme
and
shape
of
man
when
he
was
upon
earth
,
and
when
he
was
in
the
liken●ss
of
sinful
flesh
,
he
was
at
that
same
time
the
express
Image
,
and
brightness
of
Gods
Person
;
and
he
doth
retain
that
body
,
forme
and
shape
still
in
heaven
:
so
that
the
visible
Body
of
Christ
is
sufficient
to
p
ove
,
that
God
had
a
Body
like
man
when
he
made
Man
in
his
own
Image
and
likeness
in
respect
of
his
bodily
shape
:
Let
the
Reader
consider
,
did
ever
Moses
,
the
Prophets
,
Apostles
or
Christ
himself
,
pray
to
a
spirit
without
a
body
:
Did
Christ
say
,
Father
,
if
it
be
possible
let
this
Cup
pass
from
me
,
Not
my
Will
but
thy
Will
he
done
.
Did
he
pray
these
words
to
an
infinite
spirit
without
any
body
,
that
can
neither
hear
,
see
nor
be
confined
to
no
particular
place
,
what
need
soever
his
Son
had
of
his
help
.
All
this
will
not
convince
the
spirits
of
these
blinde
Quakers
that
carrieth
their
God
within
them
,
who
are
hardned
in
their
hearts
,
as
Pharaoh
was
,
for
eternal
damnation
.
Secondly
,
Penn
doth
confess
,
that
this
Son
of
God
took
upon
him
the
forme
of
a
servant
and
was
made
in
the
likeness
of
man
Thirdly
,
Penn
doth
confess
that
Christ
took
upon
him
not
only
the
shape
of
a
man
,
but
the
flesh
and
blood
of
a
Virgin
,
and
sai●h
the
Question
will
then
be
this
;
—
Whether
Christ
had
that
shupe
before
he
took
it
.
Answer
:
That
the
Spirit
of
Christ
,
and
the
Spirit
of
God
is
all
one
and
the
same
spirit
,
this
the
Quakers
doth
acknowledge
,
and
think
none
that
doth
own
the
Scriptures
doth
deny
:
—
And
if
it
be
granted
,
that
the
Spirit
of
Christ
and
the
Spirit
of
God
are
but
one
spirit
,
as
is
most
true
:
then
this
will
be
the
result
,
that
when
Christ
took
upon
him
the
forme
of
a
servant
and
was
made
in
the
likeness
of
man
:
God
also
took
upon
him
the
forme
of
a
servant
,
and
was
made
in
the
likeness
of
man
also
.
Secondly
,
Christs
spirit
and
Gods
spirit
being
but
one
spirit
,
then
when
Christ
took
not
only
the
shape
of
a
man
,
but
the
flesh
and
blood
of
a
Virgin
also
;
for
God
and
Christ
were
always
together
,
and
never
were
divided
nor
separated
one
from
the
other
in
thems●lves
,
though
it
seemeth
otherwise
to
us
.
And
to
Answer
your
Question
,
whether
Christ
had
the
shape
of
a
man
before
he
took
it
of
the
Virgin
;
To
this
I
say
,
he
had
the
shape
of
a
man
from
Eternity
:
and
this
Christ
was
he
that
said
,
Let
us
make
man
in
our
own
Image
and
likeness
.
This
he
spake
in
relation
to
a
twofold
condition
,
that
is
,
he
was
now
when
he
made
man
in
the
Creation
in
a
ipiritual
,
heavenly
and
glorious
estate
and
condition
in
the
Throne
of
the
Father
and
Creator
,
the
Almighty
God
,
the
great
Jehovah
:
—
but
I
will
become
a
childe
in
the
womb
of
a
Virgin
,
and
will
take
upon
me
the
same
seed
of
Adam
,
when
I
created
him
,
even
the
seed
of
faith
,
which
I
sowed
in
his
heart
in
the
day
when
I
created
him
,
even
my
own
seed
of
faith
,
and
I
will
become
in
the
condition
of
a
servant
,
and
will
be
found
in
the
shape
of
man
,
and
be
as
a
servant
to
my
own
creatures
,
though
I
made
them
all
,
and
am
Lord
of
them
all
,
yet
I
will
be
as
a
servant
to
all
;
so
that
Christ
had
the
shape
of
man
before
he
took
upon
him
the
forme
of
a
servant
,
and
the
flesh
and
blood
of
a
Virgin
:
—
but
flesh
,
blood
and
bone
he
had
not
,
before
he
took
upon
him
the
s●ed
of
Abraham
,
for
flesh
,
blood
and
bone
is
proper
only
to
natural
bodies
,
and
not
to
spiritual
bodies
.
So
that
God
hath
been
in
two
states
and
conditions
,
but
his
fo●me
and
shape
hath
be●n
all
one
,
even
the
forme
,
Image
and
likeness
of
man
:
so
that
it
may
be
clear
to
those
that
hath
the
true
light
of
faith
in
them
that
Christ
was
in
the
forme
and
shape
of
mans
Body
,
before
he
took
the
flesh
and
blood
of
a
Virgin
Thirdly
,
page
9.
Penn
saith
,
God
is
not
in
the
likeness
of
sinful
flesh
,
nor
made
in
the
likeness
of
men
:
Observe
,
a
little
before
he
did
own
,
that
Christ
the
only
begotten
Son
of
God
was
found
in
the
shape
of
man
,
and
that
he
took
upon
him
the
flesh
and
blood
of
a
Virgin
,
and
took
upon
him
the
forme
of
a
servant
,
and
that
God
sent
his
Son
in
the
likeness
of
sinful
flesh
,
and
that
Gods
Son
was
made
of
no
reputation
.
Fourthly
,
page
10.
Penn
saith
,
To
conclude
,
if
he
will
interpret
Gods
Hands
,
Armes
and
Span
,
to
signifie
his
Power
,
as
is
most
true
:
then
saith
Penn
,
will
I
also
explain
Gods
Image
to
be
holiness
,
which
,
saith
he
,
is
also
true
.
Answer
.
I
do
acknowledge
that
Gods
Hands
,
Armes
and
Span
doth
signifie
his
Power
,
as
is
most
true
:
but
this
I
say
,
there
can
be
no
Power
without
a
spirit
of
Wisdom
and
Understanding
,
and
there
can
be
no
spirit
of
Wisdom
and
Understanding
without
a
body
,
that
hath
Hands
and
Armes
,
that
can
span
out
the
heavens
by
his
Wisdom
,
and
lay
the
foundation
of
the
earth
with
his
understanding
,
this
wisdom
and
und●rstanding
it
comes
from
a
body
that
h●th
Hands
and
Armes
;
As
for
example
,
a
wise
Builder
,
he
layeth
the
Foundation
of
a
Tower
very
strong
,
he
spanneth
and
squa●eth
out
the
length
and
the
bredth
of
it
by
his
wisdom
and
und●●standing
,
and
this
he
do●h
from
a
body
:
for
it
is
impossible
f●●
any
Power
whatsoever
to
have
any
being
at
all
without
a
body
:
nor
for
any
wisdom
,
understanding
or
sense
,
of
seeing
,
hearing
,
tasting
,
smelling
or
spanning
,
to
have
any
b●ing
at
all
without
a
body
,
as
it
is
for
a
spirit
to
build
a
Tower
,
City
or
House
without
a
body
;
Fifthly
,
you
say
you
will
explain
Gods
Image
to
be
holiness
without
a
bo●y
:
but
you
are
not
so
good
as
y●ur
word
,
you
do
not
explain
it
at
all
;
but
you
say
.
if
Muggleton
wil●
have
it
,
that
because
God
made
man
after
his
own
Image
,
and
that
a
man
hath
head
,
eyes
,
nose
,
ears
,
hands
therefore
God
hath
such
t
o
,
therefote
Penn
will
explain
Gods
Image
to
be
holiness
without
a
body
,
and
this
is
all
the
proof
he
gives
.
CHAP.
III
.
Answer
.
You
know
that
Muggleton
doth
affirm
,
that
God
hath
a
head
,
ears
and
hands
as
a
man
hath
;
but
it
seems
Penns
God
hoth
no
head
,
no
eyes
to
see
,
nor
ears
to
hear
,
nor
hands
to
handle
;
This
as
true
a
word
as
ever
Penn
spake
in
his
life
;
his
God
is
a
headless
God
,
without
ey●s
,
ears
,
nose
or
hands
;
he
is
stark
blind
,
having
no
eyes
to
see
,
and
so
thick
of
hearing
having
no
ears
o
hear
;
nor
smell
,
because
he
hath
no
Nose
:
therefore
let
Penn
cry
ever
so
loud
,
he
cannot
hear
him
,
for
his
God
is
holiness
without
a
body
,
which
is
nothing
at
all
,
—
but
the
true
God
that
made
man
in
his
own
Image
and
likeness
hath
a
body
of
his
own
,
and
hath
a
h●ad
as
a
man
hath
to
un●erstand
,
eyes
to
see
,
ears
to
hear
,
a
nose
to
smell
,
and
hands
to
handle
,
therefore
he
is
called
a
holy
G●d
,
a
righteous
and
just
God
,
a
merciful
God
,
for
if
he
had
no
body
he
could
have
no
holiness
,
nor
give
any
righteous
Iudgement
,
nor
shew
no
mercy
at
all
to
sinners
;
if
God
had
no
body
,
he
could
not
have
written
that
righteous
Law
in
every
mans
heart
,
to
accuse
him
wh●n
he
doth
evil
,
and
to
excuse
him
when
he
doth
well
:
b●sides
,
it
is
a
common
custom
with
p●ople
to
say
,
such
a
man
is
a
good
man
,
a
holy
,
just
and
righteous
man
;
Now
is
it
not
the
body
of
man
that
doth
act
holy
;
just
and
righteous
actions
between
man
and
man
,
and
such
are
called
good-spirited
men
,
and
righteous
before
the
Lord
,
as
Noah
was
found
righteous
before
the
Lord
,
and
Lot
is
called
rig●teous
Lot
,
because
he
entertained
the
two
Angels
,
so
that
there
can
be
no
holiness
towar●s
G●d
,
but
in
the
body
of
man
,
which
is
our
most
holy
faith
;
so
that
there
can
be
no
holy
faith
to
believe
in
Go●
but
in
the
body
of
man
;
neither
can
God
be
a
holy
God
except
he
hath
a
body
,
so
that
holinesse
without
a
body
is
not
the
true
God
:
but
a
God
of
mans
imagination
,
a
meer
nothing
at
all
.
This
is
Penn
the
Quakers
God
.
In
the
next
place
,
I
shall
prove
by
Scripture
,
that
Iesus
Christ
was
that
God
that
created
the
World
in
the
beginning
,
and
that
made
man
in
his
own
Image
and
likeness
.
—
the
first
Sc●ipture
to
prove
Christ
to
be
God
and
man
,
is
Isa
.
9.6
.
For
unto
us
a
Child
is
b●●n
,
unto
us
a
Son
is
given
,
and
the
Government
shall
be
pon
his
shoulder
,
and
his
Name
shall
be
called
Wonde●ful
Councellor
,
the
mighty
God
,
the
everlasting
Father
,
the
Prince
of
Peace
.
This
was
a
P●ophecy
,
that
God
would
become
flesh
,
an●
become
a
little
Childe
,
even
the
Child
Jesus
,
the
mighty
God
,
the
everlasting
Father
,
the
Prince
of
Peace
;
so
likewise
in
Isa
.
7.14
.
Behold
,
a
Virgin
shall
conceive
and
bear
a
Son
,
and
shall
call
his
Name
Emanuel
,
which
is
by
interpretation
,
God
with
us
.
Here
it
is
clear
,
that
the
Prophet
Isaiah
did
prophecy
,
that
God
would
descend
from
Heaven
into
the
Womb
of
a
Virgin
,
and
take
upon
him
the
seed
of
Abraham
,
and
not
the
nature
of
Ang●ls
;
for
seed
and
Nature
is
a●l
one
thing
,
but
he
took
upon
him
the
seed
of
David
,
in
as
much
as
the
Virgin
was
of
Davids
lineage
,
and
God
that
was
Davids
Lord
did
becom
Davids
son
,
in
that
he
become
a
little
Child
in
the
Womb
of
a
Virgin
of
Davids
seed
;
this
was
that
Childe
Iesus
,
the
mighty
God
,
the
everlasting
Father
:
This
is
the
Mystery
of
all
Mysteries
God
menifest
in
the
flesh
of
that
Childe
Iesus
.
Thirdly
,
in
Mat
.
1.23
.
Behold
,
a
Virgin
shall
be
with
Child
,
and
shall
bring
forth
a
Son
,
and
they
shall
call
his
Name
Emanuel
,
which
b●ing
interpreted
,
is
God
with
us
;
so
Luke
.
1
35.
And
the
Angel
Answered
and
said
u●to
her
,
the
Holy
Ghost
shall
come
upon
thee
,
and
the
Power
of
the
Highest
shall
overshadow
thee
,
therefore
also
that
holy
thing
which
shall
be
born
of
thee
shall
be
called
she
Son
of
God
.
Reader
,
observe
here
the
Prophecy
of
Isaiah
was
fulfilled
,
that
God
should
descend
from
Heaven
int●
the
W●mb
of
a
Virgin
,
and
become
a
Son
of
David
,
and
Son
of
God
,
and
very
God
,
even
the
Child
Iesus
,
the
mig●ty
God
and
everlasting
Father
,
Prince
of
Peace
;
he
is
called
a
Son
,
because
he
was
born
of
a
Virgin
;
Now
minde
,
who
it
was
that
begot
this
Chil●e
J●sus
in
the
Womb
of
a
Virgin
;
it
was
the
Holy
Ghost
and
the
Power
of
the
most
H●gh
,
was
the
holy
God
himself
,
and
he
descen●ed
from
Heaven
into
the
Womb
of
the
Virgin
,
and
transmuted
his
spiritual
body
into
a
pure
natural
body
,
and
so
became
a
Man
childe
,
a
Son
,
a
Saviour
;
the
plain
meaning
is
this
,
that
God
the
Fat●er
and
Creator
of
all
things
begot
hims●lf
in●o
a
Son
in
the
Womb
of
a
Virgin
,
and
so
changed
all
his
Titles
as
he
was
God
the
Creator
,
to
the
Titles
of
Sonship
as
he
was
God
the
Redeemer
:
so
that
when
Iesus
Christ
was
upon
earth
,
then
was
Ema●uel
,
which
being
interpreted
,
is
God
with
us
,
so
that
whoever
doth
truly
believe
and
understand
that
Iesus
Christ
was
both
Father
,
Son
and
holy
Spirit
,
may
say
,
that
God
is
wit●
us
;
and
to
satisfie
the
Reader
,
why
Christ
is
called
the
Son
of
David
,
it
is
this
,
he
is
the
Son
of
David
by
the
Mothers-side
,
and
by
the
Fathers
side
the
Son
of
God
,
because
the
Virgin
,
in
whose
Womb
he
c●nceived
himself
,
●aking
her
seed
upon
him
,
she
being
of
Davids
seed
and
tribe
;
and
Davtd
being
of
Abrahams
seed
;
and
he
taking
this
seed
upon
him
in
the
Womb
of
a
Virgin
,
he
became
very
man
:
so
that
by
the
Mothers
side
he
was
Davids
Son
and
very
man
,
but
by
the
Fathers
side
he
was
very
God
,
and
in
this
fence
Christ
was
very
God
and
very
man
,
and
he
that
was
Davids
Lord
and
Creator
of
Heaven
and
Earth
,
is
now
become
Davids
son
,
and
in
this
sense
Christ
is
called
the
Son
of
David
If
any
man
hath
ears
to
hear
,
let
h
m
hear
and
understand
this
great
Mystery
of
God
manifest
in
the
flesh
,
and
it
will
be
for
his
good
.
Fourthly
,
this
will
appear
to
be
truth
,
Iohn
1.2
.
In
the
Begining
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
.
ver
.
2.
The
same
was
in
the
Beginning
with
God
,
ver
.
3.
All
things
were
made
by
him
,
and
without
him
was
not
any
thing
made
that
was
made
,
ver
.
4.
In
him
was
life
,
and
the
life
was
the
light
of
men
,
ver
.
6.
There
was
a
man
sent
of
God
whose
name
was
John
,
ver
.
7.
The
same
came
for
a
witnesse
,
to
bear
witnesse
of
the
light
,
that
all
men
through
him
might
be
saved
,
ver
.
8.
He
was
not
that
light
,
but
was
sent
to
bear
witnesse
of
that
light
,
ver
.
9.
That
was
the
true
light
which
enlightneth
every
man
coming
into
the
world
,
and
the
world
was
made
by
him
,
and
the
world
knew
him
not
,
ver
.
14.
And
the
Word
was
made
flesh
,
and
dwelt
amongst
men
.
These
Scriptures
are
remarkabl●
,
to
prove
that
Christ
was
the
eter●al
God
▪
and
that
it
was
he
that
created
the
World
in
the
beg●nning
,
and
that
ma●e
Man
in
his
own
Image
and
likeness
;
for
he
was
in
the
beginning
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
,
and
all
things
were
made
by
him
that
is
,
by
Christ
,
and
without
him
was
nothing
made
that
was
made
,
so
that
Christ
by
the
Power
of
his
Word
in
the
beginning
made
all
things
that
are
made
,
so
that
Christ
was
in
the
forme
,
shape
and
likeness
of
mans
b●dily
shape
before
he
made
all
things
,
else
he
would
never
have
taken
that
forme
and
shape
of
man
,
had
he
not
had
that
before
be
took
it
,
likewise
we
see
by
this
Scripture
that
in
the
beginning
that
this
Christ
was
God
the
Father
,
and
Creator
of
all
things
;
and
that
it
was
this
I●sus
Christ
that
created
man
in
his
own
Im●ge
,
for
this
Christ
was
in
the
Beginning
the
Word
,
and
the
W●rd
was
with
God
,
and
the
Word
was
God
,
and
there
was
nothing
made
that
was
made
but
what
this
Word
did
make
,
and
this
W●r●
made
man
in
his
own
image
and
likeness
,
so
that
it
may
be
clear
by
these
Scriptures
,
that
Christ
was
and
is
that
God
that
created
man
in
his
own
image
and
likeness
,
and
that
Christ
the
only
God
had
that
image
and
likeness
,
befo●e
it
came
into
his
heart
to
create
this
world
,
or
man
in
his
own
Image
;
but
this
twofold
condition
in
God
,
transmuting
his
spiritual
body
into
a
pure
natural
body
,
it
hath
confounded
the
wisdom
of
Reason
,
the
fallen
Angels
nature
in
all
men
in
the
world
.
Likewise
in
Christ
was
life
eternal
,
and
his
life
was
the
light
of
men
,
and
Iohn
Baptist
was
sent
to
bear
witness
of
the
light
,
that
all
men
through
him
might
believe
.
—
Now
Iohn
pressed
no
man
to
believe
in
any
other
God
,
but
this
Iesus
Christ
that
was
the
true
light
that
enlightneth
every
man
that
cometh
into
the
world
.
Now
who
can
enlighten
all
m●n
that
cometh
into
the
world
,
but
he
that
is
the
only
God
;
and
this
God
was
in
the
world
,
and
the
world
knew
him
not
,
and
the
world
was
made
by
him
.
Now
who
could
make
the
world
but
God
,
therefore
Christ
must
needs
be
God
as
well
as
man
;
he
that
made
the
world
,
and
was
in
the
world
,
and
the
world
knew
him
not
;
so
that
the
world
could
not
know
Christ
to
be
God
and
man
,
but
some
few
he
chose
out
of
the
world
did
know
that
Christ
was
God
and
man
,
and
that
he
only
had
the
words
of
eternal
life
:
and
further
,
they
did
know
that
this
Christ
was
that
Word
that
was
made
flesh
,
and
dwelt
among
them
,
and
they
saw
his
glory
but
as
the
glory
of
the
only
begotten
of
the
Father
,
full
of
grace
and
truth
.
Thus
the
Reader
may
see
,
that
doth
understand
Prophecy
,
Revelation
and
Interpretation
of
Scripture
,
that
Christ
is
both
God
and
man
in
one
single
person
,
forme
and
likeness
of
man
.
CHAP.
IV
.
I
shall
give
the
Reader
some
further
proof
,
that
Christ
is
God
as
well
as
man
:
so
Col.
2.9
.
the
Apostle
speaking
of
Christ
saith
,
For
in
him
dwelleth
all
the
fulness
of
the
Godhead
bodily
;
what
fuller
expression
can
be
uttered
to
prove
Christ
●o
be
God
;
for
if
all
the
fulness
of
the
Godhead
dwelleth
bodily
in
that
Person
of
Christ
,
how
then
can
there
be
any
other
God
,
either
in
person
or
spirit
,
but
what
is
in
Christs
body
,
for
all
the
fulness
of
the
Godhead
is
confined
within
that
body
of
Christ
;
so
that
God
is
not
such
a
great
bulk
to
fill
heaven
and
earth
,
as
Penn
the
Quakers
imaginary
God
is
,
that
the
Heaven
of
Heavens
cannot
contain
him
;
yet
we
see
,
that
the
Apostle
Paul
did
believe
,
that
Christ
a
middle-statured
man
d●d
contain
all
the
fulness
of
the
Godhead
bodily
in
him
;
and
this
is
Reeve
and
Muggletons
faith
also
:
but
Penn
doth
abhor
such
a
God
as
is
no
bigger
then
a
middle
statured
man
should
create
the
heavens
and
the
earth
,
and
make
man
in
his
own
image
,
he
doth
abhor
and
defie
such
a
God
that
is
no
bigger
then
a
man
,
as
I
can
prove
from
his
own
hand-writing
;
but
let
that
pass
.
These
Scriptures
a
forementioned
I
have
interpreted
,
to
shew
that
Christ
was
God
when
he
was
upon
earth
,
when
he
was
in
the
condition
os
a
son
or
a
servant
more
like
then
a
God
,
for
Eternity
was
then
become
time
,
and
so
was
exposed
to
sufferings
,
even
to
death
it self
;
but
now
he
is
risen
again
from
the
dead
,
and
ascended
up
on
high
,
and
hath
given
gifts
unto
men
,
and
is
entred
into
the
same
glory
which
he
had
before
the
world
was
,
and
is
sate
down
on
the
right
hand
of
the
Majesty
on
high
,
so
that
time
is
become
Eternity
again
,
so
that
Christ
is
now
b●come
the
eternal
God
in
glory
again
,
as
may
be
seen
Rev.
1.18
.
I
am
Alpha
and
Omega
,
the
beginning
and
the
ending
,
saith
the
Lord
,
which
is
,
and
which
was
,
and
which
is
to
●ome
the
Almighty
.
This
Alpha
and
Omega
is
Christ
the
Almighty
God
that
is
now
in
the
Throne
of
his
glory
,
as
may
be
seen
ver.
11.
I
am
Alpha
and
Omega
the
first
and
the
last
,
ver
.
13.
And
in
the
midst
of
the
seven
golden
Candlesticks
,
one
like
unto
the
Son
of
man
,
clothed
with
a
garment
down
to
his
foot
,
ver
.
14.
His
Head
and
his
Hairs
were
white
like
wooll
,
as
white
as
snow
,
and
his
eyes
were
as
a
flame
of
fire
,
ver
.
15.
and
his
feet
like
unto
fine
brass
,
as
if
they
burned
in
a
furnace
,
and
his
voice
as
the
sound
of
many
waters
,
ver
.
16.
And
out
of
his
mouth
went
a
sharp
two-edged
sword
,
and
his
Countenance
was
as
the
Sun
shineth
in
its
strength
,
ver
.
17.
Saying
unto
me
,
fear
not
,
I
am
the
first
and
the
last
,
ver
.
18.
I
am
he
that
liveth
and
was
dead
,
and
behold
,
I
am
alive
for
evermore
▪
Amen
;
and
have
the
Keyes
of
Hell
and
o●
death
.
These
Sayings
of
Iohn
doth
clearly
prove
,
that
Christ
is
God
Almighty
,
now
upon
the
Throne
of
glory
,
where
he
was
before
,
and
that
Christ
is
that
Alpha
and
Omega
,
the
beginning
and
the
ending
,
which
is
,
and
which
was
,
and
which
is
to
come
the
Almighty
:
the
meaning
is
,
that
Christ
is
now
upon
the
Throne
of
glory
,
therefore
said
,
which
is
and
which
was
,
that
is
,
Christ
was
Almighty
God
,
the
Alpha
and
Omega
in
the
beginning
of
this
world
and
from
eternity
:
And
which
is
to
come
,
that
is
,
Christ
the
eternal
G●d
,
the
Alpha
and
Omega
,
sh●ll
co●e
again
in
the
clouds
of
Heaven
with
his
Army
of
mighty
Ange●s
to
put
an
end
to
this
wicked
world
,
and
to
raise
the
dead
,
and
to
give
Iudgment
upon
the
wicked
and
unbelieving
,
that
despise●
a
Personal
God
,
that
would
not
have
him
to
rule
over
them
,
because
he
had
a
body
and
shape
like
man
,
as
wicked
Penn
the
Quaker
hath
,
and
he
is
to
come
to
reward
the
righteous
who
did
believe
him
to
be
their
God
,
their
King
,
their
Rede●mer
;
and
that
he
is
able
to
raise
the
dead
,
and
give
them
everlasti●g
life
,
according
to
his
Promi●e
,
when
he
was
upon
earth
,
which
no
Antichristian-spirited
Quaker
doth
believe
.
And
this
Christ
is
he
which
Iohn
saw
like
unto
the
Son
of
man
,
in
the
midst
of
the
seven
golden
Candlesticks
,
with
a
garment
down
to
the
foot
:
the
seven
golden
Candlesticks
were
the
seven
Churches
of
Asia
,
and
the
Son
of
man
in
the
midst
was
Christ
,
and
being
clothed
with
a
garment
down
to
the
foo●
,
was
his
fl●sh
he
suffered
death
in
,
was
now
glorified
with
the
same
glory
which
he
had
before
the
world
was
.
This
was
that
garment
down
to
the
foot
:
and
Christs
Head
and
his
Haits
which
had
not
a
place
to
lay
it
on
when
he
was
upon
earth
is
now
in
glory
,
white
like
wooll
.
as
white
as
snow
;
and
those
eyes
of
his
that
w●pt
over
Ierusalem
,
are
now
as
a
flame
of
fire
:
and
his
feet
that
were
wiped
with
the
hair
of
the
Womans
head
when
he
was
upon
earth
,
are
now
in
glory
,
like
unto
fine
brass
,
as
if
they
burned
in
a
Furnace
;
And
h●s
voic●
that
was
not
heard
in
the
streets
when
he
was
upon
earth
,
but
was
as
dumb
before
the
shearers
,
but
now
in
glory
his
voice
is
as
the
sound
of
many
watets
;
And
when
he
was
upon
the
earth
,
there
proceeded
out
of
his
mouth
soft
,
meek
and
milde
words
,
even
to
his
enemies
,
even
as
butter
and
oyl
,
as
was
prophecied
of
him
;
but
now
he
is
in
glory
there
cometh
out
of
his
mouth
a
sharp
two-edged
sword
:
it
will
prove
a
sharp
two-edged
sword
indeed
to
you
Antichristian-spirited
Quakers
,
that
denieth
his
Person
that
suff●red
death
to
have
any
being
,
and
the
countenance
of
Christ
when
he
was
upon
earth
▪
which
was
sad
,
because
of
the
sufferings
he
went
through
,
with
the
temptations
and
persecutions
from
devils
continually
;
but
now
he
is
in
glory
,
his
countenance
is
as
the
Sun
shineth
in
his
strength
:
and
this
Christ
that
was
upon
earth
is
the
first
and
the
last
,
and
it
is
he
that
liveth
and
was
dead
,
and
behold
he
is
alive
for
evermore
.
Amen
.
And
he
by
the
suffering
of
death
upon
the
Cross
here
on
earth
,
in
that
he
quickned
again
out
of
death
unto
life
by
his
own
Power
,
the●efore
called
a
Quickning
Spirit
;
he
hath
got
power
●over
death
and
the
grave
,
in
that
death
could
not
keep
him
in
the
grave
,
as
it
doth
us
,
because
he
was
that
Quickning
Spirit
,
that
quickned
in
his
own
body
of
flesh
and
bone
,
and
raised
it
again
,
he
hath
gotten
the
K●ys
of
Hell
and
of
death
:
he
hath
gained
to
himself
by
his
death
and
rising
again
a
greater
power
then
he
had
before
the
world
was
,
in
that
he
●●th
Power
now
to
keep
the
seed
of
the
Serpent
,
such
as
Penn
the
Quaker
is
,
in
Hell
▪
and
under
eternal
death
▪
as
I
am
sure
he
wil
,
for
his
defying
the
living
God
in
the
forme
of
mans
bodily
shape
and
l●keness
.
Thus
I
have
proved
by
Scripture
,
that
God
was
in
the
forme
of
man
from
E●ernity
,
in
opp●sition
to
Penn
the
Quaker
,
that
saith
in
●is
Pamphl
t
,
that
God
is
not
in
the
sh●pe
of
man
,
neither
is
m●n
bodily
shape
the
image
of
God
,
and
saith
,
God
is
an
infinite
spirit
without
any
body
at
all
.
Also
I
have
proved
that
Christ
Iesus
was
both
God
and
man
when
he
was
upon
the
earth
:
and
that
he
is
God
Almighty
,
the
everlasting
God
now
in
glory
;
I
have
been
larger
upon
this
point
then
I
thought
,
but
this
being
the
most
needful
point
of
all
for
man
to
know
,
it
being
life
eternal
to
know
the
true
God
,
and
not
to
know
the
true
God
is
death
eternal
;
and
as
I
have
prove●
by
Scripture
,
that
God
was
in
the
image
and
lik●ness
of
man
bef●re
the
world
was
,
therefore
God
said
,
Let
us
make
man
in
●ur
own
image
and
likeness
;
the
Scriptures
are
more
full
to
prove
this
point
then
any
one
thing
,
therefore
I
shall
only
name
some
places
of
Scripture
,
that
doth
say
,
Man
is
the
Image
of
God
,
and
so
conclu
e
this
p●int
.
Gen.
1.26
.
And
God
said
,
Let
us
make
man
in
our
image
and
likeness
;
and
ver.
27.
so
God
created
man
in
his
own
image
,
in
the
image
of
God
created
he
him
,
male
and
female
created
he
them
;
so
Gen.
9.6
Who
so
sheddeth
mans
blood
,
by
man
shall
his
blood
be
shed
,
for
in
the
image
of
God
mode
he
man
;
so
1
Cor
.
11.7
.
For
a
man
ought
not
to
cover
his
head
,
forasmuch
as
he
is
the
image
and
glory
of
God
;
so
1
Cor
.
15.49
.
And
as
we
have
born
the
image
of
the
earthy
,
we
shall
also
bear
the
image
of
the
heavenly
;
and
ver.
47
the
first
man
is
of
the
earth
earthy
,
the
second
man
is
the
Lord
from
Heaven
,
so
2
Cor
.
4.4
.
lest
the
light
of
the
glorious
Gospel
of
Christ
who
is
the
image
of
God
should
sh●ne
unto
them
:
so
Col.
3.10
.
And
have
put
on
the
new
man
which
is
renewed
in
knowledge
,
after
the
image
of
him
that
created
him
;
so
Heb
.
1.3
.
Who
being
the
brightness
of
his
glory
,
and
the
express
image
of
his
Person
.
Thes●
pl●ces
all
prove
that
man
is
the
image
of
God
,
in
respect
of
his
bodily
shape
,
w●thout
any
Allegorical
or
mystical
meaning
;
and
so
much
in
Answer
to
this
point
which
Penn
calls
Old
Her●sie
;
but
I
say
it
is
an
old
standing
truth
ever
since
God
made
Adam
in
his
own
image
and
likeness
in
the
beginning
,
as
will
appear
in
the
foregoing
discourse
to
those
that
have
any
true
light
in
them
.
CHAP.
V.
The
second
Point
is
,
That
God
did
not
create
the
Heavens
and
the
Earth
out
of
nothing
,
but
the
substance
of
Earth
and
Matter
was
from
Eternity
.
This
Penn
saith
is
inconsistent
with
Scripture
,
he
will
prove
;
I
desire
the
Reader
to
mind●
how
weakly
and
poorly
he
doth
pr●ve
what
he
saith
,
and
what
silly
ignorant
Arguments
be
a
l●●g●th
against
Earth
and
Matter
b●ing
eternal
;
his
proof
he
gives
against
it
is
not
worth
the
trouble
to
Answer
;
I
am
ashamed
,
that
you
being
a
learned
man
,
should
se●
Pen
to
paper
and
write
no
better
;
Reply
.
To
satisfie
the
people
I
do
abhor
to
answer
it
,
but
that
the
Quakers
will
boast
and
say
,
that
Muggleton
was
not
able
to
Answer
Penns
book
,
it
was
so
deep
a
learned
Piece
,
written
by
learned
Penn
the
Quaker
;
upon
this
Account
I
must
say
something
to
it
.
I
shall
set
down
all
his
p●oofs
of
Scripture
,
and
the
chief
Arguments
he
brings
that
is
of
any
concernme●t
,
to
prove
that
this
opinion
of
Earth
and
Matter
,
how
it
should
be
inconsistent
with
Scripture
to
be
eterna●
.
Penns
first
proof
of
Scriptu●e
is
Gen
1●1
.
2
,
In
the
beginning
God
created
the
Heavens
and
the
Earth
,
and
the
Earth
was
without
forme
and
void
.
Penns
Argument
to
this
,
page
12.
saith
he
,
If
they
were
created
bef●re
they
were
formed
,
as
saith
the
place
,
then
Creation
and
formation
are
not
one
and
the
same
thing
,
and
saith
he
,
either
the
Authority
of
Scriptures
must
be
denied
,
or
else
Creation
is
first
a
bringing
forth
of
the
Chaos
or
rude
substance
.
Secondly
,
Penn
page
13.
quotes
Isaiah
48.22
,
23.
Hearken
unto
me
,
O
Jacob
and
Israel
,
I
am
he
,
I
am
the
first
,
and
also
am
the
last
,
my
Hand
also
bas
laid
the
Foundation
of
the
Earth
:
Penns
Argument
upon
these
words
,
saith
he
,
Wherefore
thus
I
argue
,
If
God
was
before
so
much
as
the
foundation
of
the
Earth
was
laid
,
then
was
neither
the
Earth
nor
Foundation
of
it
from
Eternity
with
God
,
—
but
the
text
affirms
,
that
God
was
first
or
before
the
very
foundation
was
ever
laid
.
Thirdly
,
Penn
quot●s
John
1.
●
,
13.
And
the
Word
was
God
,
all
things
were
made
by
him
s
Penns
Argument
to
th
s
,
sa●th
he
,
If
all
things
were
made
by
him
then
,
b●th
Heaven
and
Earth
.
because
they
are
part
of
all
things
were
made
by
him
,
-
but
the
place
saith
,
all
things
or
whatever
has
being
were
made
by
him
,
therefore
all
co-eternal
of
Earth
or
Heaven
with
the
Everlasting
God
is
excluded
and
refu●ed
.
Fourthly
,
Penns
Argument
to
conclude
this
Head
;
For
by
him
are
all
things
created
,
and
he
is
before
all
things
,
and
by
him
all
things
consist
,
Col.
1.16
,
17.
And
thou
,
Lord
,
in
the
beginning
hast
laid
the
foundation
of
the
earth
,
and
the
He●vens
are
the
works
of
thy
hands
,
Heb
.
1.10
.
And
in
page
14.
Penn
saith
,
Nor
can
their
idle
shift
any
way
secure
t●em
from
t●e
dint
of
those
Scriptures
,
nor
the
Arguments
built
upon
them
,
viz
maki●g
is
fashioning
;
so
God
made
the
Heavens
and
the
●●rt●
,
as
a
Carpenter
makes
a
Door
or
a
Chest
;
he
fashi●ns
it
●f
w●od
,
but
he
does
not
make
the
wood
:
Penn
saith
,
●
distinctio●
fi●ter
for
Be●lam
then
men
pre●ending
to
b●
in
their
wits
:
and
saith
he
,
can
they
think
,
that
it
was
harder
to
Almighty
God
to
create
out
of
nothing
the
more
inanimate
or
lifeless
part
of
Heaven
and
Earth
,
then
to
compose
that
variety
of
excellent
creatures
,
and
to
infuse
that
great
spirit
and
soul
,
by
which
they
are
refectively
instincted
or
acted
.
These
are
his
own
and
the
most
considerable
Arguments
that
Penn
brings
against
this
point
,
to
shew
how
inconsistent
it
is
with
Scripture
,
for
he
never
gives
any
interpretation
nor
meaning
of
any
Scripture
he
quotes
;
The
Reader
may
consider
the
strength
of
Penns
Arguments
,
and
see
whether
they
be
satisfactory
to
the
mind
of
man
,
that
God
created
this
vast
Earth
and
great
waters
of
nothing
,
if
not
,
then
earth
and
wat●rs
must
needs
be
eternal
;
but
those
that
are
satisfied
with
his
Arguments
let
them
keep
to
it
,
I
shall
not
disswade
them
from
it
,
only
I
shall
give
Answer
and
prove
to
the
contrary
by
Scripture
,
that
earth
and
waters
was
eternal
,
as
followeth
.
Answer
,
Gen.
1.1
,
2.
In
the
beginning
God
created
the
Heaven
and
the
Earth
,
ver
.
2.
And
the
earth
was
without
forme
and
void
,
and
darkness
was
upon
the
face
of
the
deep
,
and
the
Spirit
of
God
moved
upon
the
face
of
the
Waters
.
Minde
Reader
,
here
it
was
that
I
said
unto
Penn
that
Moses
set
the
cart
before
the
horse
,
that
is
,
he
set
that
first
which
should
have
been
last
,
and
the
last
first
,
as
it
was
a
common
thing
for
Prophets
and
Christ
himself
,
to
things
that
were
Acted
last
to
speak
of
them
first
;
it
is
an
expression
Christ
useth
often
,
that
the
first
shall
be
last
and
the
last
first
,
as
may
be
exp
rienced
in
that
Parable
,
Mat
.
20.8
.
so
when
even
was
come
,
the
●●rd
of
the
Vineyard
saith
unto
the
Steward
,
call
the
Labour●rs
,
and
give
them
their
hire
,
beginning
from
the
last
unto
the
first
;
here
we
see
,
he
that
had
wrought
but
one
hour
in
the
day
was
paid
his
wages
first
of
all
,
and
he
that
had
wrought
twelve
houres
that
was
first
hired
,
was
paid
his
wages
last
of
all
,
and
had
no
more
but
his
penny
neither
;
as
in
ver
.
16.
this
Parable
did
relare
to
the
Jews
that
were
first
hired
o●
chosen
of
God
to
work
in
the
Vineyard
of
Gods
Worship
,
set
up
by
his
Steward
Moses
,
which
people
had
wrought
in
the
Vineyard
of
Gods
Worship
many
hundred
years
,
which
was
twelve
hours
in
the
day
,
and
he
that
wrought
but
one
hour
in
the
day
was
the
Gentiles
,
and
by
believing
in
Christ
in
the
last
houre
of
the
day
,
when
Christ
was
upon
earth
,
they
received
their
peny
of
Peace
,
and
assurance
of
everlasting
life
in
themselves
,
by
working
one
houre
in
the
Vineyard
of
faith
,
so
that
the
Iews
that
had
wrought
twelve
hours
in
the
day
und●r
Moses
Law
did
murmure
,
that
the
Gentiles
that
wrought
but
one
houre
in
the
day
in
believing
in
Christ
that
was
now
come
,
that
they
should
receive
the
penny
of
everlasting
life
first
,
and
so
easi●y
,
that
had
done
so
little
wo●k
for
it
,
nothing
but
to
believe
;
I
sp
ak
t●is
on●y
by
the
way
,
to
shew
that
the
S●●iptures
are
full
of
such
expressions
,
that
the
first
shall
be
last
and
the
last
fi●st
.
So
it
was
by
Moses
,
he
spake
that
first
that
should
have
bin
spoken
last
;
where
he
saith
,
in
the
beginning
God
created
the
Heaven
and
the
Earth
;
Now
,
if
Moses
had
said
,
In
the
beginn●ng
the
Earth
was
without
forme
and
void
,
and
darkness
was
over
the
face
of
the
deep
,
and
that
the
Spirit
of
God
moved
upon
the
face
of
the
waters
;
and
that
God
created
out
of
this
dead
sensless
earth
and
waters
the
heaven
and
the
earth
,
into
this
excellent
order
as
we
see
,
as
was
the
true
meaning
of
Moses
,
then
Penn
would
never
have
made
this
Objection
;
but
because
Moses
spake
that
first
which
should
have
bin
spoken
last
,
according
to
the
rule
of
Reason
,
but
not
by
the
rule
of
faith
,
which
by
the
rule
of
Reason
is
like
setting
the
cart
befo●e
the
horse
,
as
Moses
doth
in
several
other
places
as
well
as
this
,
as
I
could
name
,
but
it
would
be
too
tedious
;
and
this
manner
of
sayings
,
it
hath
blinded
the
eyes
of
the
seed
of
the
Serpent
,
such
as
Penn
the
Quaker
is
that
they
might
not
understand
the
Scrip●ures
,
so
that
this
place
of
Scripture
doth
no
ways
prove
that
G●d
gave
a
b●ing
to
those
great
substances
of
earth
and
water
.
For
the
words
following
doth
make
it
appear
,
that
Earth
and
Water
was
eternal
in
their
substance
and
b●ing
,
in
these
words
,
And
the
earth
was
without
forme
and
void
,
and
darkness
was
over
the
face
of
the
deep
:
The
meaning
is
,
that
the
earth
was
covered
with
water
,
so
that
it
could
not
be
se●n
by
God
him●elf
,
therefore
said
to
be
void
,
so
that
the
earth
was
under
the
waters
eternally
,
but
void
of
any
sight
,
either
to
God
himself
▪
or
Angels
,
or
any
other
celestial
creature
in
heaven
above
b●fore
this
World
was
made
;
likewise
the
substance
of
earth
that
lay
eternally
hid
under
the
waters
,
was
void
of
any
forme
or
vertue
;
but
when
Gods
Spirit
had
moved
upon
the
deep
waters
,
and
caused
them
to
be
gathered
together
in
one
place
,
and
let
the
dry
land
appear
,
and
it
was
so
,
as
may
be
seen
,
ver
.
9.
Then
did
God
create
the
Earth
.
Minde
,
God
created
out
of
the
substance
of
matter
that
was
a
et●rnal
;
He
created
light
,
ver
.
3.
And
God
said
,
Let
there
be
light
,
and
there
was
light
.
Now
this
light
was
made
of
something
,
God
did
not
make
light
of
nothing
;
he
made
light
of
those
deep
waters
that
had
darkne●s
upon
the
face
of
it
eternally
,
until
Gods
Spirit
moved
upon
the
face
of
the
waters
,
and
made
light
out
of
that
substance
of
water
,
that
was
eternally
dark
b●fore
.
Ver
.
4.
God
saw
the
light
that
it
was
good
,
and
God
divided
the
light
from
the
darkness
;
that
is
,
that
part
of
the
dark
wate●s
,
which
he
by
the
word
of
his
Power
had
made
l●ght
;
he
divid●d
or
set
it
apart
from
the
dark
waters
as
a
thing
fin●shed
,
ver
.
5.
And
God
called
that
●e●e
of
work
which
he
had
finished
light
day
,
and
that
part
of
the
waters
that
was
not
yet
finish●d
he
called
night
,
And
the
Evening
and
the
Morning
were
the
fi●st
day
;
This
w●s
Gods
first
days
work
,
ver
.
6.
And
God
said
,
let
there
be
a
Firmament
in
the
midst
of
the
waters
,
and
let
it
divide
the
waters
from
the
waters
,
ver
.
7.
And
God
made
the
Firmament
,
and
divided
the
waters
which
were
under
the
Firmament
from
the
Waters
above
the
Firmament
,
and
it
was
so
.
Here
Go●
created
by
th●
Word
of
his
Power
the
Firmament
out
of
another
part
of
t●ose
deep
dark
w●ters
,
whose
substance
was
eternal
,
ver
.
8.
And
G●d
cal●ed
the
Firmament
Heaven
,
and
the
Ev●ning
and
the
Morning
were
the
second
day
:
Minde
Reader
,
God
hath
bin
two
days
making
the
light
and
the
Firmament
of
Heaven
out
●f
the
water
,
●r
substance
of
water
,
before
the
earth
or
d●y
land
did
app●ar
:
so
that
God
did
n●t
create
the
Earth
bef●r●
the
Earth
di●appear
,
though
Moses
is
pleased
to
set
it
in
the
first
pl●c
,
yet
the
Cr●ation
of
the
Earth
was
Gods
third
days
work
,
as
may
be
seen
ver
9.
And
G●d
said
,
Let
the
Waters
under
the
Heaven
be
gathered
unto
one
place
,
and
let
the
dry
Land
appear
,
and
it
was
so
,
ver
.
10.
And
God
called
t●e
●ry
land
Earth
,
and
the
gathering
together
of
the
Wat●rs
cal●ed
he
Seas
,
And
God
saw
that
it
was
good
,
ver
.
11.
And
God
said
,
Let
the
Earth
bring
forth
Grass
,
the
Herb
yielding
seed
,
and
the
fruit●
tree
yi●l●ing
fruit
after
his
kinde
,
whose
seed
is
in
it
s●lf
upon
the
Earth
,
and
it
was
so
.
CHAP.
V.
Minde
here
was
no
mention
of
any
Earth
untill
the
third
day
,
n●ither
did
God
see
the
Earth
that
lay
eternally
hid
under
the
waters
until
the
third
day
he
had
commanded
the
waters
to
be
gathered
unto
one
place
,
so
that
the
earth
must
ne●ds
be
eternally
hid
under
the
watets
:
likewise
,
the
Gras●
,
Herbs
and
Fruit
trees
,
that
did
grow
out
of
the
earth
,
they
had
the
seed
in
themselv●s
eternally
,
God
gave
no
seed
to
them
,
as
is
exprest
,
ver
▪
12.
And
the
earth
brought
fort
gr●ss
and
herbs
,
yielding
seed
after
its
kind●
and
the
tree
yielding
fruit
,
whose
seed
was
in
it self
after
his
kind
,
and
God
saw
that
it
was
good
,
and
the
Evening
and
the
Morning
were
the
third
day
.
The
fourth
day
out
of
the
s●bstance
of
Water
that
was
gathered
together
unto
one
place
,
ver
.
14.
And
God
said
,
Let
there
be
lights
in
the
Firmament
of
Heaven
to
divide
the
day
from
the
night
,
and
let
them
be
so
tim●s
and
for
seasons
,
and
for
days
an●
years
,
ver
.
16.
And
God
made
two
great
lights
,
the
greater
light
to
rule
the
day
,
and
the
lesser
light
to
rule
the
night
:
he
made
the
stars
also
,
and
God
saw
that
it
was
good
;
and
the
Evening
and
the
Morning
were
the
fourth
:
so
by
faith
we
understand
that
God
made
the
Body
of
the
Sun
,
and
the
body
of
the
Moon
,
and
the
bodies
of
the
stars
,
of
that
substance
and
matter
of
water
that
was
upon
the
face
of
the
deep
,
and
by
the
Power
of
his
Word
,
speaking
into
those
bodies
of
water
congealed
by
his
word
,
gave
light
into
them
to
shine
upon
the
earth
,
and
to
run
their
course
to
the
work
God
appointed
them
to
do
as
long
as
this
world
doth
last
:
F●fth
day
,
God
made
out
of
the
iubstance
of
water
all
manner
of
Fish
,
and
gr●at
Whales
,
and
all
manner
of
Fowl
God
made
of
the
substance
of
water
:
so
that
whatever
God
made
,
he
had
ma●●●r
and
substance
to
make
it
of
,
and
that
God
did
never
make
any
thing
whatsoeve●
of
nothing
,
For
of
n●thing
comes
nothi●g
.
And
the
Evening
and
the
Morning
was
the
fifth
day
.
Ver
24
And
God
said
,
Let
the
earth
bring
forth
the
living
creatures
after
his
kind
,
cattel
,
creeping
things
,
and
beasts
of
the
earth
after
his
kind
,
and
it
was
so
;
so
ver.
25.
And
God
made
the
beast
of
the
earth
after
his
kind
,
and
cattel
after
their
kind
,
and
every
thing
that
creepeth
upon
the
earth
after
his
kind
,
and
God
saw
that
it
was
good
;
And
in
ver
.
26.
And
God
said
,
Let
us
make
man
in
our
own
image
and
likeness
.
Here
is
Gods
six
days
work
.
Now
,
let
the
Reader
minde
,
that
God
made
all
these
things
spoken
of
before
,
out
of
these
two
eternal
substances
of
Earth
and
Water
,
Likewise
,
God
made
out
of
the
substance
of
Water
the
Firmament
of
Heaven
,
rhe
Sun
,
Moon
and
Stars
,
Fishes
,
Whales
and
Fowl
tha●
flie
in
the
midst
of
Heaven
were
made
out
of
the
substance
of
water
.
the
beasts
of
the
field
,
cattel
of
all
kinde
,
and
all
manner
of
creeping
things
upon
the
earth
,
and
Man
himself
God
made
of
the
dust
of
this
earth
,
that
was
an
eternal
Chaos
until
God
in
the
beginning
created
or
formed
it
,
as
we
see
:
A●d
this
take
notice
,
that
God
made
all
things
of
the
substance
of
water
first
,
and
God
made
the
beast
of
the
earth
,
and
man
of
the
su●stance
of
earth
last
Thus
I
have
given
the
interpretation
of
Gods
six
days
work
,
and
how
that
the
substance
of
Earth
and
Water
was
eternal
,
in
their
being
an
essence
;
and
how
that
God
out
of
these
two
substances
of
earth
and
water
,
did
create
or
made
all
things
whatsoever
;
all
the
light
of
Sun
,
Moon
,
Stars
,
and
Firmament
of
heaven
,
with
all
their
bodies
,
and
all
other
creatures
whatsoever
.
that
hath
the
breath
of
life
in
them
,
and
that
God
did
not
make
any
thing
whatsoever
of
nothing
,
as
Penn
doth
blasphemously
affirm
,
so
that
the
R●ader
may
see
the
gross
ignorance
of
that
opinion
,
that
God
made
this
vast
earth
and
waters
of
nothing
,
and
the
better
understand
the
Answer
to
Penns
Arguments
,
as
followeth
.
First
,
as
for
that
place
Gen
1.1
,
2.
In
the
beginning
God
created
the
heaven
and
the
earth
,
and
the
earth
was
without
forme
and
void
,
I
have
answered
b●fore
;
s●●wing
that
Mose●
spake
that
last
which
should
have
been
first
,
so
that
Penns
Arguments
built
upon
that
Text
falls
to
the
ground
.
Secondly
,
Penn
quotes
Isa
.
48.
●2
,
1●
.
Hearken
unto
me
,
O
Jacob
,
and
Israel
my
called
I
am
he
,
I
am
the
first
and
also
am
the
last
,
my
Hand
also
hath
laid
the
Foundation
of
the
Earth
;
Penns
Argument
upon
these
words
;
Wher●fore
thus
I
argue
,
if
God
was
before
so
much
as
the
foundation
of
the
Earth
was
laid
,
then
was
neither
the
Earth
nor
foundation
of
it
from
Eternity
without
God
;
but
the
Text
affirms
,
that
God
was
first
or
before
the
foundation
was
ever
●aid
.
Answer
,
To
what
purpose
is
this
Scripture
alledged
,
for
we
do
own
that
God
is
the
first
and
the
last
,
and
that
he
was
in
being
in
Heaven
above
the
Stars
,
and
did
create
all
manner
of
celestial
creatures
,
spiritual
bodies
,
as
Angels
,
before
th●
foundation
of
the
Earth
was
laid
;
Now
minde
,
though
God
was
before
the
foundation
of
the
earth
was
laid
;
he
d●th
not
say
●e
was
before
the
substance
and
matter
of
earth
was
;
to
speak
plain
.
God
doth
not
say
he
was
before
the
dark
sensless
Chaos
os
earth
and
wat●r
;
for
it
is
plain
,
that
the
earth
was
without
form
and
void
from
the
sight
of
God
himself
,
●n
da●kness
wa●
upon
the
face
of
the
deep
,
so
that
there
was
deep
waters
,
and
earth
under
the
waters
in
the
beginning
when
G●d
began
to
create
,
and
when
Gods
Spirit
moved
upon
the
fac●
of
the
deep
waters
,
there
was
matter
a●d
substance
;
th●re
was
water
and
da●kness
for
Gods
Spirit
to
work
upon
before
God
beg●n
to
work
or
create
,
so
that
the
dark
waters
must
needs
be
the●e
before
;
i●
b●fore
God
b●gan
to
cr●at●
,
or
b●so●e
t
e
beginning
,
then
eternal
,
except
God
did
first
span
out
of
his
g●eat
vast
spirit
wi●●●ut
a
body
th●s●
da●k
waters
,
an●
then
●e
sets
himself
to
w●rk
to
make
light
bodi
s
out
of
those
dark
wat●rr
that
came
out
of
his
g●●●t
spir●t
,
so
that
Gods
Spi●it
without
a
body
must
needs
be
exceed●●g
●a●ge
▪
t●a●
could
cause
such
vast
substances
of
●arth
and
wa
●rs
ou●
of
his
gr
at
v●st
Spi●it
without
a
b●dy
;
I
did
not
th●●k
●●at
a
●pi●it
without
a
body
had
bin
so
large
,
as
Penn
doth
blasphem●usly
assert
,
yet
by
Penns
Argument
it
must
be
so
.
Again
,
if
God
ma●e
this
vast
●●rth
a●d
waters
of
not●i●g
,
would
it
not
have
b
n
easier
f●r
God
to
have
ma●e
the
Firm●ment
,
Sun
,
Moon
and
Stars
,
and
all
Fish
,
F●wl
and
beasts
of
t●e
earth
,
and
every
thng
t●at
●a●h
the
b●eath
of
life
,
and
Man
himse●f
,
of
nothing
;
God
might
easi●r
have
made
these
excellent
cr●a●ures
of
nothing
,
then
for
hm
to
mak●
this
great
vast
earth
and
waters
of
nothing
;
I
do
a●mi●e
that
the
imagination
of
man
should
conceiv●
such
a
monstrous
God
that
can
make
such
great
substances
of
earth
and
water
,
and
the
grea●
rock●
and
mighty
stones
in
the
ea●t●
of
no●hing
;
but
Penns
God
is
a
●pir●t
without
a
b●dy
,
that
can
do
all
this
by
●is
own
confession
;
but
my
God
that
hath
a
body
of
his
own
never
did
any
such
thing
he
always
ha●
matter
and
power
to
make
his
cr●atu
es
of
;
methinks
,
it
●s
a
wonderful
great
P●wer
in
God
to
raise
the
dead
●gain
at
the
last
day
,
and
to
reward
every
man
according
to
his
wo●ks
,
as
th●
Scriptures
saith
,
This
is
a
great
work
for
God
to
do
,
yet
this
power
is
nothing
in
comparison
of
such
a
pow●●
t●at
could
make
this
vast
earth
and
waters
of
nothing
,
then
by
t●e
same
power
he
may
bring
them
to
nothing
again●
so
t●at
as
they
were
made
of
nothing
,
so
they
shall
turn
to
nothing
agai●
;
is
this
were
so
,
it
would
be
well
for
Penn
and
all
R●probates
to
be
turned
into
nothing
,
then
rheir
condition
wou●d
be
as
happy
as
we
that
are
somet●ing
,
and
shall
be
somthing
again
in
th●
Resurr●ct●on
.
And
as
fo●
Gods
laying
the
foundation
of
the
earth
,
we
do
acknowledge
that
God
id
lay
the
foundation
of
the
earth
in
the
beginning
,
bu●
the
earth
was
before
he
laid
the
foundation
,
for
he
could
n●t
lay
a
founda●ion
o●
earth
except
he
had
earth
to
lay
,
it
doth
not
say
that
God
said
the
foundation
of
ths
earth
with
not●i●g
:
but
in
the
beginning
,
after
God
had
found
out
this
earth
that
was
eternally
bid
under
the
d●ep
waters
,
then
God
laid
the
foundation
of
the
earth
by
the
Power
of
his
Word
,
so
surely
congeal'd
an●
strongly
cl●●'●
together
that
it
shall
never
fa●l
,
but
it
shall
stand
to
eternity
;
y●t
neverthel●ss
the
substa●ce
of
earth
was
b●fore
G●d
laid
t●e
foundation
of
it
;
for
Man
may
as
well
say
,
that
a
wise
Bu
ld●r
may
●ay
the
foun●●ti●n
of
a
stately
Tower
,
with
●ut
any
matter
or
substa●ce
,
no
,
not
so
much
as
earth
for
his
foundation
;
the●ef●re
Ch●ist
saith
,
a
wis●
Builder
buildeth
his
house
upon
a
Rock
:
now
this
R●ck
w●s
b●fore
,
he
did
not
make
this
Rock
is
foundatio●
of
not●ing
,
●he
Rock
was
before
,
he
made
it
a
foun●ation
to
build
upon
:
Likew●se
,
th●
fo●lish
Buil●er
that
built
upon
the
sand
,
tha●
made
the
sand
his
fou●dation
,
or
laid
a
foundation
of
and
to
build
upon
:
This
foolish
B●il●er
did
not
make
the
sand
,
the
sand
was
b●f●r●
:
so
it
was
with
God
,
●e
laid
the
foun●ation
of
the
earth
in
the
beginning
,
but
the
substance
of
earth
was
before
he
s●id
t●e
foundation
of
it
,
s●
that
th●
substance
and
matter
of
earth
was
bef●re
God
laid
the
found●tion
of
earth
,
if
before
then
eternal
:
for
the
S●riptures
doth
not
say
,
that
God
laid
the
foun●ation
of
th●s
earth
from
eternity
,
but
from
the
beginning
,
when
God
created
the
Heaven
and
the
earth
,
then
God
laid
the
foundati●n
of
the
earth
as
w●
see
:
but
the
s●b●ta●c●
of
the
●arth
was
before
he
laid
the
foundation
of
it
:
so
that
this
Scripture
maketh
noth●ng
to
Penns
purpose
,
but
altogether
●o
the
contrary
.
CHAP
VI
.
Thirdly
,
Penn
quotes
John
1.2.13
.
And
the
Word
was
God
all
things
were
made
by
him
:
Penns
Argument
to
this
,
If
all
things
were
made
by
him
,
then
both
Heaven
and
Earth
,
because
th●y
are
part
of
all
things
:
but
the
Place
says
,
all
things
or
whatever
ha●
being
w
re
made
by
him
:
saith
Pe●n
,
Therefore
all
co-eternally
of
Earth
or
Heaven
,
with
the
everlasting
God
,
is
excluded
and
refuted
.
Answer
.
We
do
acknowledge
the
Word
was
God
,
and
all
things
w●re
made
by
him
;
and
that
he
made
Heaven
and
●a●th
,
and
all
things
else
in
the
beginning
:
but
what
is
this
to
Penns
purpose
?
This
doth
not
prove
that
God
made
the
heaven
and
earth
of
nothing
,
neither
doth
it
pr●ve
,
that
all
things
that
G●d
has
made
to
be
coeternally
with
God
,
neither
doth
it
exclude
nor
refure
at
all
,
that
the
substance
of
Earth
and
Water
was
not
an
eternal
Chaos
of
dead
,
sensless
matter
and
substance
,
but
altogether
to
the
contrary
.
Fourthly
,
Penns
Argument
to
conclude
this
Head
,
For
by
him
were
all
things
created
,
and
he
is
before
all
things
,
and
by
him
all
things
consist
,
Col.
1.16
,
17.
And
thou
,
Lord
,
in
the
beginning
hast
laid
the
foundation
of
the
Earth
,
and
the
Heavens
are
the
Works
of
thy
Hands
.
Answer
,
We
do
own
the
words
of
these
Scriptures
to
be
truth
,
that
the
Lord
in
the
beginning
laid
the
foundation
of
the
Earth
and
the
Heaven●
are
the
works
of
his
hands
,
as
I
said
before
,
so
I
say
still
,
God
did
not
lay
the
foundation
of
the
earth
with
nothing
he
had
the
substance
of
earth
to
lay
a
foundation
before
he
laid
it
:
neither
was
the
Heavens
the
works
of
●is
hands
made
of
nothing
:
God
had
matrer
and
substance
to
work
upon
,
void
Earth
and
Waters
,
even
as
a
man
hath
to
lay
the
foundation
of
an
house
,
for
God
cannot
work
upon
nothing
no
more
then
man
can
:
and
the
Scripture
doth
say
,
that
God
laid
the
foundation
of
the
Earth
in
the
beginning
,
whic●
is
clear
,
that
the
substance
of
Earth
and
Water
was
before
the
beginning
of
this
world
,
even
eternal
:
but
it
was
in
the
beginning
when
God
b●gan
to
create
this
world
,
then
did
he
work
upon
these
two
dead
sensl
sse
substances
of
earth
and
water
,
that
were
eternal
in
their
essence
and
being
,
and
by
his
handy
work
he
created
the
Firmament
of
Heaven
out
of
that
substance
of
w●ter
,
as
I
said
before
;
and
wh●n
God
had
disc
vered
to
himself
the
earth
or
dry
land
that
lay
hid
under
the
waters
,
then
he
created
the
earth
as
we
●ee
,
and
laid
the
foundation
of
it
in
this
order
as
we
see
this
G●d
did
in
the
beginning
,
but
the
substance
of
e●rth
and
water
was
eternal
,
a●
I
said
before
.
Page
14.
Penn
saith
,
Nor
can
their
idle
shift
any
ways
secure
them
from
the
dint
of
those
Scriptur●s
,
nor
the
Arguments
bui●t
upon
them
,
viz.
making
is
fashioning
,
so
God
made
the
Heavens
and
the
Earth
,
as
a
Carpenter
makes
a
Door
or
a
Chest
,
he
fashions
it
of
wood
,
but
he
doth
not
make
the
wood
;
Penn
s●ith
,
A
distinction
fitter
for
Bedlam
then
men
that
are
in
thet●
wits
;
and
●aith
he
,
how
can
they
think
that
it
was
harder
to
Almighty
God
,
to
create
out
of
nothing
the
more
inanimate
and
lifeless
part
of
Heaven
and
Earth
,
then
to
compose
that
variety
of
excellent
creatures
;
and
to
infuse
that
great
spirit
and
soul
by
which
they
are
refectively
instincted
or
acted
.
Answer
,
That
the
dint
of
those
Scri●tures
,
nor
Penns
Arguments
built
upon
them
,
doth
no
ways
touch
the
foundation
,
that
earth
and
water
was
not
eternal
,
but
proveth
altogether
that
they
were
eternal
;
and
all
Penns
Arguments
built
upon
those
Scriptures
will
prove
but
an
idle
shift
indeed
,
to
himself
a●d
all
that
believe
him
;
And
what
doth
the
word
create
,
making
or
fashioning
signifie
,
but
the
making
of
the
fashion
of
something
that
had
no
frame
or
fashion
before
;
therefore
it
is
said
,
that
the
earth
was
without
forme
and
void
,
that
is
,
it
was
void
of
all
form
in
the
beginning
,
when
God
began
to
create
,
but
not
void
of
substance
,
so
God
made
that
which
was
substance
without
forme
into
forme
;
so
God
created
the
earth
,
that
is
,
he
made
that
formless
earth
into
forme
to
set
forth
the
glory
of
his
Workmanship
,
therefore
it
is
said
,
Heb
.
11.3
.
Through
faith
we
understand
the
Worlds
were
framed
by
the
Word
of
God
;
here
we
see
,
that
framing
is
creating
or
setting
the
world
into
such
a
frame
and
order
,
as
we
see
;
but
this
doth
not
prove
,
that
God
had
no
matter
nor
substance
to
make
this
excellent
frame
of
earth
and
heaven
,
and
all
creatur●s
therein
,
but
proveth
to
the
contrary
.
And
you
have
made
a
fit
comparison
your self
,
that
though
a
Carpenter
doth
make
a
Door
or
Chest
,
he
fashions
it
of
wood
,
but
he
does
not
make
the
wood
;
so
it
is
with
God
,
he
hath
framed
the
Heavens
and
the
Earth
,
and
hath
fashioned
them
,
and
all
creatures
else
,
as
we
see
;
but
the
substance
of
earth
and
water
he
made
them
not
,
no
more
then
the
Carpenter
made
the
wood
,
so
that
this
distinction
that
is
counted
by
learned
Penn
more
fitter
for
Bedlam
then
men
in
their
wits
,
is
become
the
chief
distinction
to
bring
down
the
wisdom
of
the
Serpent
which
is
so
high
exalted
:
and
that
which
Penn
quotes
,
the
wisest
speech
of
all
,
he
hath
discovered
his
great
ignorance
,
and
the
deepest
darkness
in
his
minde
of
all
,
in
these
words
,
And
,
saith
he
,
can
they
think
it
was
harder
to
Almighty
God
to
create
out
of
nothing
the
inanimate
and
lifeless
part
of
Heaven
and
Earth
,
then
to
compose
that
variety
of
excellent
creatures
,
and
to
infuse
that
great
spirit
and
soul
,
by
which
they
are
refectively
instincted
or
acted
.
This
is
more
like
Bedlam
indeed
then
a
man
of
Learning
;
I
shall
deal
truly
with
you
,
and
with
the
Reader
,
that
we
do
n
t
only
think
,
but
do
perfectly
know
,
that
it
was
harder
for
God
to
make
this
vast
earth
and
waters
of
nothing
,
then
it
was
to
make
the
Firmament
of
Heaven
and
all
those
excellent
creatures
which
he
hath
made
;
nay
,
with
reverence
to
God
the
Creator
,
we
know
he
never
did
nor
never
could
make
any
thing
whatsoever
of
nothing
,
For
of
nothing
comes
no●hing
:
Methinks
it
is
sufficient
to
satisfie
the
minde
of
man
,
to
b●li●ve
and
honour
the
eternal
God
,
the
infinite
Creator
,
in
that
he
hath
made
such
variety
of
excellent
creatutes
,
and
Man
in
his
own
image
and
l●keness
of
something
;
and
God
hath
glory
enough
,
in
that
he
hath
framed
the
Heavens
and
the
Earth
out
of
those
two
dark
substan●es
of
earth
and
water
;
but
the
seed
of
the
Serp
nt
,
such
as
Penns
is
,
will
not
honour
such
a
God
that
cannot
make
this
vast
earth
and
waters
of
nothing
.
Neither
did
G●d
ever
infuse
that
gr●at
spirit
and
soul
into
any
creature
whatsoev●r
;
but
when
God
created
every
living
creature
by
the
Power
of
●is
Word
speaking
,
it
revived
breath
of
life
according
to
its
kind
,
for
if
he
mad●
their
bodies
by
his
Word
,
his
Word
gave
them
life
also
:
so
that
his
great
spirit
and
soul
as
you
call
it
,
was
n●t
infused
into
no
creature
at
all
,
but
within
his
own
body
,
which
is
no
b
gger
then
a
midd
e
statured
man
,
even
the
same
bigness
and
height
as
Christ
was
of
when
upon
earth
:
I
suppose
you
may
reade
in
the
History
what
stature
Christ
was
of
when
he
was
crucified
:
and
whoever
believes
in
a
God
of
a
bigger
bulk
,
then
he
believes
in
a
false
God
,
as
most
of
ynu
Quakers
do
.
Thus
I
have
given
an
Answer
unto
those
Scriptures
and
Arguments
Penn
the
Quaker
hath
alledged
against
earth
and
water
,
being
an
eternal
Chaos
of
da●k
sensless
substance
:
and
for
the
Readers
better
information
,
I
shall
propound
these
Particulars
following
.
1.
That
the
substance
of
earth
a●d
watet
were
from
all
Eternity
uncreated
,
sensless
,
dark
and
dead
matter
,
like
unto
water
and
dust
,
that
have
no
kind
of
life
,
light
or
vertue
in
them
at
all
.
Sec
ndly
,
it
is
an
opinion
of
the
Learned
,
that
those
substances
Earth
and
Water
were
not
eternal
,
but
they
have
imagined
that
the
Creator
spake
the
Word
and
so
they
came
to
be
:
and
after
he
had
given
them
their
being
,
he
formed
all
things
that
were
made
out
of
them
.
Thirdly
,
there
is
no
Scripture
that
maketh
mention
of
any
such
thing
,
as
Gods
giving
being
to
earth
and
watet
.
Fourthly
,
neither
can
it
be
proved
by
Scripture
,
that
God
gave
being
to
the
vast
dead
earth
,
and
dark
deep
water
:
neither
did
those
two
substances
of
earth
and
water
proceed
out
of
Gods
Mouth
,
but
their
being
in
the
Original
was
eternal
,
and
will
be
eternal
.
Fifthly
,
there
is
not
a
word
throughout
the
scriptures
,
that
God
gave
any
being
or
beginning
unto
dead
,
dark
,
senseless
earth
and
water
.
Sixthly
,
can
Penn
tell
where
God
was
resident
when
he
gave
a
being
to
earth
and
water
,
for
earth
and
water
were
uncreated
substances
eternally
distinct
from
God
.
Seventhly
,
that
earth
and
water
were
an
eternal
Chaos
of
confused
matter
,
essentially
distinct
from
God
the
Creator
.
Throughout
the
Scriptures
,
no
man
can
finde
one
word
or
tittle
in
reference
to
the
deep
waters
its
beginning
,
therefore
of
necessity
it
must
be
eternal
.
Eighthly
,
tha●
the
waters
covered
the
Earth
before
God
began
to
create
,
wherefore
the
earth
being
as
it
is
in
the
deep
waters
,
must
ne●ds
be
one
essence
eternally
with
those
deep
waters
,
and
in
the
earth
,
before
Gods
Spitit
moved
upon
the
waters
,
and
the
Earth
was
inclosed
as
a
Prisoner
in
the
womb
of
darkness
under
the
waters
,
so
that
the
waters
were
under
the
earth
,
and
above
the
earth
,
and
the
waters
under
the
earth
did
bear
up
the
earth
,
and
the
earth
in
the
middle
did
bear
up
the
waters
that
covered
the
face
of
the
ea●th
,
this
was
an
eternal
Chaos
:
Earth
and
Water
was
eternal
in
their
substance
and
being
.
Thus
much
in
Answer
to
the
second
point
,
that
Earth
and
Water
was
eternal
,
and
that
it
is
a
standing
truth
,
and
that
Penn
,
Augustine
,
and
Aristotle
the
great
Philosopher
were
in
a
great
errour
,
and
were
grossely
ignorant
,
to
affirm
,
that
God
made
the
substance
of
earth
and
water
of
nothing
,
and
no
such
great
heresies
as
they
themselves
did
own
,
in
that
they
judged
the
truth
to
be
heresies
:
Who
made
Augustine
a
Judge
of
heresies
?
not
God
I
am
sure
,
but
he
spake
as
those
blinde
men
did
at
that
time
,
when
darkness
overspread
the
earth
.
CHAP.
VII
.
The
third
Point
Penn
calls
old
Heresie
is
,
That
the
soul
is
generated
or
begotten
by
the
Man
and
Woman
with
the
body
,
and
that
the
body
and
soul
are
inseparable
.
In
Page
16.
Penn
saith
,
'
That
this
is
contrary
to
Scripture-Testimony
he
will
prove
:
His
first
pr●of
is
,
Eccl.
12.7
the
words
are
these
,
the
spirit
to
God
that
gave
it
:
Penns
Argument
upon
these
words
,
saith
he
,
'
No
carnal
generation
can
bring
forth
a
pure
spirit
,
external
matter
producing
only
external
matter
of
its
own
kind
,
but
,
saith
he
,
the
soul
of
man
is
a
spirit
,
as
the
words
express'd
by
Reeve
and
Muggleton
,
saith
he
,
therefore
no
man
gets
the
soul
or
spirit
of
a
man
when
he
generates
the
body
.
Secondly
,
Penn
saith
,
'
That
which
returns
to
God
came
from
God
,
but
the
soul
of
every
man
turns
to
God
for
sentence
,
and
consequently
came
from
him
.
This
is
all
the
Scripture
Penn
brings
to
prove
the
soul
is
not
generated
with
the
body
.
Answer
,
First
,
that
place
,
Eccl.
12.7
.
is
no
Scripture
,
as
I
have
shewed
before
,
they
are
the
words
of
Solomon
;
he
was
no
Penman
of
holy
Writ
,
neither
did
he
know
himself
from
whence
the
soul
of
man
came
,
nor
whither
the
soul
goeth
,
no
more
then
Penn
doth
,
for
the
soul
of
a
man
and
the
soul
of
a
beast
was
all
one
to
Solomon
,
and
their
breath
was
all
one
,
and
they
went
both
to
one
place
;
the
one
went
to
God
as
well
as
the
other
:
neither
had
man
any
preeminence
above
a
beast
in
Solomons
judgement
,
and
Penn
is
of
the
same
mind
of
Solomon
,
so
that
Penns
Argument
from
that
place
signifies
nothing
to
this
purpose
,
That
the
soul
is
not
generated
with
the
body
.
But
I
shall
prove
by
Scripture
,
that
the
soul
is
generated
and
begotten
by
man
and
woman
with
the
b●dy
,
as
in
Gen.
1.28
.
And
God
blessed
them
,
and
God
said
unto
them
,
Be
fruitful
,
and
multiply
,
and
replenish
the
earth
.
Now
I
shall
n●t
dispute
whether
a
carnal
generati●n
can
bring
forth
a
pure
spirit
;
but
the
thing
which
we
say
and
do
affirm
,
is
,
that
the
soul
of
man
is
begotten
in
generation
with
the
body
,
neither
can
a●y
man
g●t
a
body
in
generation
without
a
soul
;
for
if
a
man
doth
not
b●get
a
soul
,
then
he
begers
no
body
at
all
,
so
that
a
b●dy
cannot
be
begotten
by
man
nor
beast
without
life
and
soul
;
so
that
no
souls
can
com●
forth
of
the
womb
without
bodies
,
nor
bodies
without
souls
;
for
if
the
soul
or
life
be
dead
when
it
cometh
out
of
the
womb
,
the
body
is
dead
also
;
if
the
soul
be
alive
,
the
body
is
alive
also
,
there
is
no
separating
one
from
the
other
.
Page
13.
Penns
first
A●gument
,
saith
he
,
Such
as
is
the
sort
,
such
must
be
that
which
produceth
it
;
but
,
saith
he
,
it
is
spiritual
;
and
saith
,
Now
that
which
generates
the
bod●
of
man
,
〈…〉
m●e●ly
visible
matter
,
it
cannot
produce
an
i●●●lect
〈…〉
Answer
,
That
God
breathed
into
man
the
breath
of
life
,
and
he
●ecame
a
living
soul
.
Now
this
breath
of
life
became
life
and
soul
in
Adam
,
and
this
life
and
soul
became
seed
in
man
,
for
a
body
without
life
cannot
have
any
seed
in
it
,
for
life
lies
in
the
seed
,
and
seed
lies
in
the
body
,
e●se
God
would
not
have
bl●ssed
them
with
the
blessing
of
increasing
and
multiplying
;
to
multiply
must
be
by
gen●ration
in
the
seed
,
so
that
though
God
breathed
into
Adam
the
b
eath
of
lif●
,
and
he
be●ame
a
living
soul
,
Minde
,
God
did
so
to
none
else
,
for
Adam
was
made
and
not
bego●ten
,
but
all
men
else
are
begotten
and
not
made
;
as
Adam
was
in
full
proportio●
of
a
man
,
he
did
not
grow
bigg
r
nor
higher
,
then
what
God
made
him
at
the
first
;
but
all
m
n
since
are
begotten
,
therefore
borne
a
childe
,
and
groweth
to
a
man
,
so
that
the
soul
of
man
is
generated
and
begotten
with
the
body
,
except
you
would
have
God
to
make
ev●ry
man
in
the
world
at
mans
stature
;
and
God
breathed
the
breath
of
life
into
him
that
he
may
become
a
living
soul
as
at
the
first
,
which
is
ab●urd
.
Then
it
must
needs
be
,
that
when
Adam
begot
Seth
in
his
own
likeness
,
that
he
begat
Seths
soul
as
well
as
his
body
by
generation
,
when
he
knew
his
wife
Eve
,
and
she
conceived
and
did
bear
Seth
,
a
righteous
seed
,
in
stead
of
righteous
Abel
,
so
that
the
breath
of
life
God
breathed
into
Adam
is
now
in
Adams
seed
,
and
by
generation
man
begets
th
li●e
and
soul
of
man
as
well
as
the
body
,
else
God
hath
n●t
finished
his
work
of
Creation
,
but
must
be
put
to
the
trouble
continually
to
give
souls
to
every
lustful
person
that
gets
bodies
,
so
God
must
be
accessary
to
their
lusts
,
and
approve
of
them
,
in
that
he
gives
souls
to
them
,
bastards
that
hath
their
bodies
gotten
unlawfully
;
And
God
hath
given
a
strict
Law
that
man
should
not
commit
fornication
nor
adultery
;
yet
when
men
hath
done
this
contrary
to
his
Law
,
he
comes
and
gives
this
childe
a
soul
to
that
body
the
man
got
unlawfully
;
this
and
many
other
absurdities
will
follow
from
that
opinion
,
that
man
begets
the
body
only
,
and
God
infuseth
the
soul
of
man
;
besides
,
how
comes
it
to
pass
that
a
Childe
doth
grow
in
the
womb
without
lif●
;
and
which
way
doth
Go●
c●nvey
life
and
soul
into
the
body
of
the
childe
in
the
Womb
,
seeing
man
doth
not
beget
the
soul
,
but
the
body
only
;
Again
,
if
the●e
were
any
dead
bodies
brought
forth
of
the
womb
,
of
mans
b
g
tting
,
and
af●er
it
is
brought
forth
dea●
,
that
God
would
give
th●s
dead
child
life
and
soul
,
then
it
would
appear
,
that
man
got
the
body
,
and
God
gave
the
soul
:
but
I
know
this
cannot
be
experienced
by
no●e
upon
earth
,
so
that
it
may
be
clear
to
the
eye
of
r●ason
it self
,
which
is
the
devil
,
that
the
soul
of
man
is
generated
and
begotten
with
the
body
,
for
the
spirit
or
soul
of
man
li●th
in
the
see●
,
and
p●oduceth
life
and
soul
that
is
spiritual
,
in
that
the
soul
worketh
righteousness
unto
man
,
and
worshipp
th
that
divine
spiritual
God
that
made
man
in
his
own
image
in
spirit
and
in
truth
,
as
righteous
Seth
did
in
his
time
,
so
that
visible
matter
the
seed
of
man
doth
produce
an
intellectual
soul
or
spirit
.
2.
Argument
of
Penn
;
saith
he
,
If
man
got
the
soul
,
then
would
that
soul
be
as
well
the
Image
of
the
Father
as
the
body
,
and
partake
as
entirely
of
the
Fathers
nature
and
disposition
in
all
respects
:
but
,
saith
he
,
Experience
shews
us
,
that
sober
Parents
have
wilde
children
,
and
righteous
children
debauch●d
Parents
,
therefore
Parents
do
not
generate
the
soul
.
Answer
,
that
man
doth
get
the
soul
as
afor●said
in
the
seed
,
for
the
soul
lieth
secretly
hid
in
the
seed
,
and
no
man
can
see
the
soul
in
the
seed
,
until
it
gets
a
body
to
cl●ath
it self
with
:
for
no
invisible
life
whatsoever
can
be
seen
but
by
its
body
,
for
every
seed
has
its
own
body
,
so
that
when
man
begets
a
body
,
he
begets
a
soul
also
:
and
this
soul
man
begets
is
as
well
the
Image
of
the
Father
as
the
body
,
for
the
Fathers
spirit
can
be
no
more
known
nor
seen
without
its
body
,
then
the
soul
of
man
can
be
seen
without
its
body
:
and
the
soul
of
man
doth
partake
of
the
Fathers
nature
,
even
the
seed
and
nature
of
faith
:
and
the
cause
why
sober
Parents
have
wilde
children
,
and
righteous
children
have
debautched
Parents
,
is
,
because
that
man
hath
two
seeds
in
his
nature
,
ever
since
the
fall
,
viz.
the
seed
of
God
,
the
seed
of
faith
,
and
the
seed
of
the
Serpent
the
seed
of
reason
:
now
when
man
gets
a
childe
by
generation
:
if
the
spirit
of
faith
which
is
Gods
own
nature
be
most
predominate
in
the
seed
in
the
conception
,
then
that
childe
comes
to
be
a
good
so●er
man
,
and
cometh
to
believe
in
the
true
God
,
and
is
an
elect
vessel
,
but
if
the
seed
of
the
Serpent
the
se●d
of
reason
be
uppermost
in
the
conception
,
then
when
that
childe
comes
to
be
a
man
,
if
not
given
to
be
a
debaucht
man
,
he
will
be
given
to
blaspheme
and
despise
the
true
God
,
with
other
wickednesses
in
nature
,
whereby
he
comes
to
shew
himself
to
be
of
the
seed
of
the
Serpent
a
reprobate
:
and
take
notice
,
which
of
t●ese
tw●
seeds
be
uppermost
in
the
conception
,
will
be
lord
of
that
mans
hody
as
long
as
he
liveth
,
and
when
he
dieth
,
that
which
was
servant
in
this
life
shall
never
be
raised
neither
to
happiness
nor
misery
;
as
thus
,
if
the
seed
of
faith
was
uppermost
in
a
mans
concept●on
,
then
it
guides
a
man
and
is
lord
over
the
seed
of
reason
in
man
,
so
that
this
seed
of
faith
in
man
shall
be
raised
to
eternal
ha●pinesse
,
and
th
seed
of
reason
that
was
servant
in
this
life
shall
never
rise
again
:
so
on
the
contrary
,
if
the
seed
of
reason
be
uppermost
in
a
mans
conception
,
it
will
appear
and
be
his
guide
,
and
lord
over
the
seed
of
faith
in
him
,
so
that
the
seed
of
faith
is
servant
to
this
mans
reason
,
so
that
when
this
man
is
raised
again
his
reason
that
was
lord
in
this
life
shall
be
raised
again
to
eternal
misery
:
and
that
seed
of
faith
in
him
that
was
servant
in
this
life
shall
never
rise
again
:
for
there
shall
not
be
two
voices
in
man
,
nor
two
seeds
in
the
Resu●rection
,
but
every
seed
its
own
body
,
the
seed
of
faith
its
b●dy
,
and
the
seed
of
reason
its
body
;
and
this
I
know
,
that
the
seed
of
reason
the
seed
of
the
Serpent
was
uppermost
in
Penns
conception
,
and
is
his
lord
,
and
this
seed
of
reason
in
him
shall
be
raised
again
,
and
he
shall
have
but
one
voice
in
him
in
the
R●surrection
,
even
the
voice
of
reason
the
devil
in
hell
,
that
lake
which
cannot
be
quenched
.
And
furthermore
,
the
cause
why
a
righteous
man
may
beget
a
rep●obate
,
a
serpent
,
a
devil
,
●s
because
the
seed
of
reason
was
uppermost
and
most
predominate
in
the
conception
,
and
a
wicked
man
,
a
serpent
,
a
devil
,
may
beget
in
generation
,
a
Saint
,
an
elect
vessel
,
because
the
seed
of
faith
in
his
nature
was
uppermost
in
the
conception
of
the
childe
when
he
begat
him
;
this
may
be
experienced
by
Iacob
and
Esau
,
the
fa
her
and
mother
were
both
righteous
.
ye●
one
was
loved
of
God
and
the
other
hated
;
to
speak
plain
,
the
one
was
elect
,
and
the
other
a
Reprobate
;
and
so
we
read
of
wicked
King
Saul
,
branded
for
a
reprobate
,
yet
he
begot
a
right●●us
son
,
an
elect
v●ssel
,
Ionathan
;
and
the
cause
why
,
we
cannot
discern
which
is
of
Gods
Nature
,
and
which
is
of
the
Serpents
nature
.
CHAP
VIII
.
It
is
b
cause
the
Angels
bo●i●s
are
in
formes
like
God
and
like
m
n
in
respect
of
their
bodies
,
though
their
natures
are
not
the
same
as
Gods
nature
;
and
that
Angel
that
was
thrown
down
from
Heaven
that
deceived
Eve
,
his
forme
of
body
was
like
the
forme
an●
body
o●
God
,
but
his
nature
was
pure
reason
fallen
,
and
by
his
deceiving
of
Eve
,
all
men
in
the
world
are
made
partakers
by
generation
of
the
seed
of
reason
,
that
is
,
of
the
seed
of
the
Serpent
Angel
,
which
is
the
cause
that
so
many
devils
are
generated
and
begotten
in
this
world
.
Thirdly
,
Penns
third
Argument
,
saith
h●
,
If
soul
and
body
be
inseparably
generated
,
then
the
Sexes
as
well
belong
to
souls
as
bodies
,
the
which
as
it
is
absurd
,
so
would
be
men
and
women
in
that
very
distinction
●o
all
eternity
,
and
whoever
read
of
she-souls
or
female
souls
These
are
Penns
own
words
without
any
alteration
in
the
least
,
therefore
I
shall
desire
the
R
ad●r
to
consider
of
them
,
and
make
sense
of
them
to
their
own
satisfaction
,
for
I
can
make
no
sense
of
them
,
neither
can
I
tell
what
he
meaneth
by
them
,
so
I
shall
give
no
Answer
to
it
,
but
leave
it
to
the
Reader
to
satisfie
themselves
in
it
.
Fourthly
,
Penns
four●h
and
●ast
Argument
to
this
p●int
,
and
〈…〉
his
great●st
●●r●ng●h
;
sait●
he
,
If
s●ul
and
body
were
〈…〉
a●d
i●separably
g●ner●t●d
●y
man
;
sait●
he
,
●hen
in
all
〈…〉
no
more
d●fficu●●
to
fi●d●
o●t
t
e
soul
then
any
other
〈…〉
cast
of
●pe●
〈…〉
of
him
given
a●l
have
at
the
〈…〉
hea●s
〈…〉
i●●●ssible
〈…〉
●ut
●n●●hould
〈◇〉
the
●nd
●nten●
of
●uch
●●re
hearts
●nd
〈…〉
were
〈◇〉
vain
,
we
shall
conc●ude
the
s
ul
is
〈…〉
●●er
ins●parab●e
from
t●e
body
bu●
of
an
〈…〉
.
Answer
,
〈…〉
shall
p●ov●
by
Scri●tur●
,
〈…〉
and
〈…〉
inseparably
generated
by
man
,
as
〈…〉
●●●sed
th●m
,
and
God
said
unto
them
,
Be
fruit●ul
and
multip●●
,
and
●eplenish
the
earth
;
here
God
bl●ssed
Adam
and
●●e
wit
〈…〉
Law
of
generation
;
Now
how
could
they
increas●
and
mul●i●●●●●d
replen●s●
the
earth
,
but
by
generating
and
b
gett●●g
of
so
〈…〉
daught●rs
.
Now
did
God
give
them
leave
to
generate
and
b●●●●●o●ies
only
without
life
and
soul
,
and
when
●●●y
had
m
ltiplied
in
genera●ing
of
b●dies
.
then
Go●
would
com●
a●●
infu●e
som●
of
his
great
sp●rit
into
those
bo●ies
w●ich
w●re
g●nerate●●y
them
:
was
this
Gods
blessing
he
gave
unt●
them
,
that
they
s●
u●●
gen●rate
and
beget
bodi●s
,
and
he
would
pu●
souls
into
them
as
fast
as
th●y
beget
bodies
;
by
this
rule
t●●re
was
no
life
in
th●
seed
of
Adam
and
Eve
;
and
this
I
say
▪
if
there
had
not
been
life
in
the
seed
,
there
could
have
bin
no
b
●i●s
generated
neith●r
;
and
if
it
b●
g●ant
d
,
that
there
is
an
invisi●l●
life
in
the
seed
,
else
no
body
cou●d
be
generated
at
all
:
so
that
if
the
invisible
life
in
the
seed
doth
generate
and
●rodu●e
a
bo
y
,
else
no
body
at
al●
coul●
be
g
n●rated
nor
begotten
●●th
same
invisible
life
in
th●
se●d
,
that
●●th
in
generation
produce
a
visible
body
,
it
produceth
a
visible
soul
also
,
so
that
body
and
soul
is
generated
by
man
and
wom●n
,
and
was
the
true
meaning
of
God
,
when
he
said
,
Increase
and
multiply
and
replenish
the
earth
with
Sons
and
Daughters
.
But
by
Penns
Ass●rtion
he
makes
God
to
b●
a
Negromancer
or
Conjurer
,
to
cause
spirits
to
enter
into
dead
bo●ies
and
carry
them
about
,
and
make
them
to
w●●k
,
wa
k
and
talk
f●r
a
time
,
an●
when
sickness
or
death
c
mes
to
the
body
,
then
that
spirit
God
puts
into
their
bod
es
slips
out
of
their
bo●ies
when
they
stand
in
most
need
of
the
Spirits
assista●ce
it
is
〈◇〉
away
from
the
body
,
n●●e
k●oweth
〈…〉
th●●
,
except
into
t●e
●●ir
:
T●is
●s
Penns
opini●n
,
and
he
is
not
shamed
to
publish
such
a
gross
●●no●ant
principle
in
the
●●●●gs
o●
natures
bo●i●s
,
the
bea●t●
of
the
●art●
,
and
t
e
Fowls
:
●●d
in
the
mi●st
of
●●aven
,
and
the
Fish
in
the
wa●●r
,
〈◇〉
b●●sed
them
,
and
placed
a
Law
〈…〉
eneration
in
t●e
〈…〉
●●crease
and
multiply
and
replenish
the
earth
an●
〈◇〉
and
t●ey
cannot
inctease
and
multiply
no
other
way
but
by
●●●●ration●
a●●
do
y●u
Penn
believe
indeed
,
that
the
b●ast
〈…〉
beget
●●e
●ife
and
soul
of
the
beast
in
generation
as
well
as
the
bo●ies
,
won
cannot
deliver
●ours●lf
f
om
the
d●rt
of
this
Scr●pture
.
A
g●●●
〈◇〉
upon
〈◇〉
do
you
be●●●ve
that
the
beasts
of
the
ea●●●
〈◇〉
gener●●e
〈…〉
and
that
Gods
vast
spirit
doth
〈◇〉
life
and
〈…〉
,
for
the
beasts
have
●ife
and
s●ul
in
them
as
man
〈◇〉
●nd
God
ble●●ed
the
beasts
with
the
same
law
of
generation
to
increase
and
multiply
and
replenish
the
earth
,
as
he
did
●o
man●
and
we
see
by
experience
,
that
man
and
beast
doth
i●c●e●se
and
multiply
in
the
earth
no
other
way
but
by
generating●
now
t●e
c●se
is
,
whether
you
Penn
do
believe
,
that
the
life
or
soul
of
the
b
asts
be
generated
with
their
bodies
,
I
or
no
:
if
you
g
a●t
th●
b
asts
generate
and
beget
the
life
and
soul
with
th
body
,
and
that
there
can
be
no
separating
the
life
and
soul
of
a
beast
from
the
body
,
but
if
one
be
destroyed
the
other
is
destroyed
also
:
the
cas
is
the
same
with
man
:
if
a
beast
beget
body
and
s●ul
in
generating
,
by
vertue
of
that
invisible
lffe
in
the
s●ed
,
through
the
warmness
of
the
Womb
,
it
congealeth
body
and
substance
together
,
and
in
its
season
,
as
God
hath
appointed
to
nature
,
this
invisible
life
in
the
seed
,
it
quickens
int●
a
sensible
and
visibl●
life
,
and
this
visible
life
cannot
be
seen
but
by
a
visible
body
,
so
that
without
controversie
,
if
the
beast
beget
soul
and
body
by
generating
,
as
is
most
certainly
true
,
so
without
controversie
the
soul
of
man
is
generated
with
the
body
,
and
he
that
begetteth
the
body
of
his
son
begets
the
soul
also
,
neither
can
the●e
be
any
separation
of
soul
and
body
one
from
the
other
,
for
they
were
both
generated
and
b●got
together
,
th●y
came
both
nto
the
world
together
,
they
b●th
l●ved
together
,
and
both
die
together
,
and
shall
both
rise
togeth●r
in
the
Resurrection
,
the
Scriptures
are
full
to
prove
this
point
.
See
Gen.
49.1
.
And
God
blessed
Noah
and
his
sons
,
and
said
unto
them
,
Be
fruitful
and
multip●y
and
rcplenish
the
earth
;
and
in
Gen.
8.17
.
Bring
f●rth
with
thee
,
every
living
thing
that
is
with
thee
of
all
flesh
,
both
of
fowl
,
and
of
cattel
,
and
of
every
creepi
g
thi●g
that
creepeth
upon
the
earth
,
that
they
may
breed
abundantly
in
th●
earth
,
and
be
fruitful
and
multiply
upon
the
earth
:
so
in
Gen.
46.22
.
these
are
the
sons
of
Rachel
which
were
born
to
Iacob
,
all
the
souls
were
fourteen
;
and
ver.
25.
these
were
the
sons
of
Bilbah
●h●
ba●e
unto
Iacob
,
all
the
souls
w●re
s●ven
,
ver
.
26.
All
the
souls
that
came
with
Iacob
into
Egypt
,
that
came
out
of
his
loines
,
all
●h●
souls
were
threescore
and
six
,
ver
27.
And
the
sons
of
Ioseph
that
w●re
born
in
Egypt
were
two
souls
,
and
the
s●uls
of
the
house
of
Iacob
which
came
into
Egypt
were
threescore
and
ten
.
Can
there
be
any
plainer
and
clearer
Scripture
,
that
the
soul
and
body
of
man
is
gen
ra●ed
and
begotten
by
man
;
If
so
many
souls
came
out
of
the
loyns
of
Jacob
,
they
must
needs
come
out
of
his
loins
in
his
seed
by
generation
,
so
that
he
begot
the
souls
by
generating
with
those
w●men
as
well
as
their
bodies
;
but
what
shall
a
man
say
to
blinde
serp●nts
;
a
man
had
as
good
throw
stones
against
the
winde
,
as
speak
to
them
of
Scripture
,
or
meanings
and
interpretations
of
Sc●ipture
;
but
for
Penn
the
Quaker
,
he
cannot
understand
that
the
soul
can
be
generated
with
the
body
,
though
the
Scripture
be
〈◇〉
so
clear
,
and
Nature
doth
prove
it
every
day
,
one
soul
or
other
is
generated
,
but
all
will
not
stop
his
mouth
,
nor
open
the
eyes
of
his
understanding
,
for
he
is
as
ignorant
of
this
as
he
was
of
earth
and
water
being
made
of
nothing
,
in
that
he
w●uld
have
G●d
to
infuse
some
of
that
great
spirit
and
soul
into
those
bodi
s
that
are
generate●
,
and
not
for
man
to
beget
soul
and
body
:
this
is
that
Antichristian
spirit
rules
in
the
Quakers
people
in
t●ese
last
tim●s
.
Who
would
●ave
thought
that
learned
Penn
had
be
n
so
blinde
and
igno●ant
of
th●
law
o●
generation
:
but
I
see
God
hath
don●
by
him
as
he
did
by
those
Serpents
in
Christs
time
,
he
hath
eyes
but
sets
not
,
ears
but
h●ars
not
,
and
a
heart
but
he
understands
not
:
but
he
being
given
ov●r
to
blindness
of
minde
,
as
well
in
the
natural
as
in
the
spiritual
:
yet
he
hath
searched
about
the
Colledge
at
the
University
to
finde
out
the
soul
of
man
,
when
the
bo●y
was
cut
op●n
,
so
that
if
the
soul
be
generated
by
man
,
Penn
counts
it
no
difficult
thing
to
finde
out
the
soul
when
a
man
is
Anatomized
then
any
other
part
:
and
if
Penn
could
but
see
a
living
man
opened
or
dissected
,
as
he
hath
seen
at
the
University
living
beasts
Anatomized
,
it
would
not
be
impossible
but
rational
:
but
that
●enn
m●ght
behold
the
very
thoughts
,
purposes
and
intents
of
such
mens
hearts
and
souls
.
CHAP.
X.
Answer
,
y●u
say
you
have
seen
living
beasts
Anatomiz'd
:
did
you
ever
see
the
soul
of
a
bea●t
after
it
wa●
cut
u●
?
if
you
have
,
whether
the
soul
of
the
beast
w●re
s●nsible
or
no
:
you
mig
t
see
the
heart
of
the
beast
,
but
no
life
nor
sense
in
it
,
b●cause
the
soul
of
the
b
ast
was
dead
,
by
Anatomizing
it
alive
they
kill●d
the
soul
,
and
when
you
saw
the
beasts
hea●t
you
saw
th●
beasts
d●ad
s●ul
:
y●u
mig●●
bett●r
h●ve
seen
the
life
and
soul
●f
the
beast
w●e●
it
was
al
ve
:
fo●
wh●n
th●
b
a●t
was
alive
,
it
shew●d
what
the
heart
,
life
●nd
soul
was
,
i●
yiel●i●g
obedience
to
its
Driv●r
,
even
to
be
killed
:
so
that
a
man
may
bette●
b
hold
the
thought
,
purposes
and
intents
of
mans
heart
and
soul
,
while
he
is
alive
,
and
not
anatomized
;
and
it
is
no
difficulty
to
behold
the
thoughts
,
purposes
and
intents
of
mans
heart
and
soul
that
is
alive
;
but
when
a
man
is
anatomized
,
there
will
be
no
thought
,
purpose
nor
intent
to
be
found
at
all
,
for
out
of
the
heart
or
soul
that
is
al●ve
,
cometh
evil
thoughts
,
murder
,
adultery
,
theft
and
such
like
.
Here
Penn
hath
shewed
his
ignorance
of
t●e
soul
of
man
,
and
knows
not
what
it
is
n●
more
then
the
beast
you
have
seen
anatomized
alive
did
know
its
own
soul
;
but
I
do
kn●w
what
your
soul
is
,
and
the
thoughts
,
purposes
and
intents
of
your
heart
and
soul
by
what
you
have
written
,
for
out
of
th●
abundance
of
your
heart
your
m●uth
hath
spoken
,
such
gross
ignorance
,
that
i●
is
a
shame
that
a
man
of
Learning
,
a
University-man
should
utter
such
gross
sottish
ignorance
in
rhe
course
of
nature
,
that
canno●
understand
that
the
soul
of
man
,
and
the
souls
of
all
other
creatures
are
generated
with
the
body
,
and
are
ins●parable
from
the
body
,
and
we
see
the
same
inerease
of
men
and
women
by
generation
every
day
,
as
is
with
the
beast
and
all
other
creatures
,
according
to
Gods
holy
Ordinance
in
the
beginning
,
so
I
shall
conclude
the
Answer
to
that
point
.
Penn
quotes
Socrates
,
Augustine
and
Theodorus
,
that
judged
this
principle
to
be
heresie
;
these
men
that
l●ved
in
that
da●k
time
of
the
world
,
that
were
as
ignorant
of
the
truth
as
Penn
himself
,
who
gave
them
Authority
to
be
Judges
of
her●sies
that
knew
not
the
truth
,
nor
were
not
in
the
truth
th●mselves
;
they
would
have
judged
the
Apostles
doctrine
heresies
if
rhey
had
lived
in
their
time
,
therefore
what
heed
is
there
to
be
taken
what
those
men
in
those
times
judged
that
had
no
Commission
from
God
,
but
let
that
pass
.
Fourthly
,
that
the
foul
of
man
is
mortal
,
and
that
the
soul
and
body
go
to
dust
,
and
resteth
there
until
the
general
day
of
Resurrection
.
Penn
saith
,
it
is
inconsistent
with
Scripture
;
I
prove
,
the
fi●st
Scripture
Penn
brings
,
to
prove
that
the
soul
of
man
is
not
mortal
is
Gen.
2
7.
And
the
Lord
God
formed
Man
of
the
dust
of
the
ground
,
and
breathed
into
his
Nostrils
the
breath
of
life
,
and
Man
became
a
living
soul
;
Penns
words
to
this
,
saith
he
,
If
the
breath
of
life
made
a
dead
body
live
,
then
the
priva●ion
of
the
br●ath
makes
a
live
body
dead
.
Secondly
,
Penn
saith
,
this
is
further
proved
thus
.
If
it
was
living
breath
before
it
entred
into
the
body
,
it
must
be
living
breath
after
it
is
withd●awn
from
the
body
.
Thirdly
,
Penn
saith
,
though
some
of
those
things
wh●ch
are
living
may
die
,
because
they
live
by
the
borrowed
or
lent
life
of
another
,
yet
very
life
as
life
cannot
die
;
and
sai●h
,
it
is
impossible
that
the
breath
of
life
,
or
soul
of
man
ean
suffer
death
,
at
here
understood
:
Fourthly
,
he
quotes
1
Kings
17
.
2●
,
21.
and
Elijah
stretched
himself
over
the
childe
three
times
,
nnd
cried
and
said
,
O
Lord
my
God
I
pray
thee
let
this
childs
soul
come
into
him
again
;
and
the
Lord
heard
the
voice
of
Elijah
,
and
the
soul
of
the
child
came
into
him
again
,
and
he
revived
.
Penns
words
to
this
;
saith
he
,
if
the
life
was
withdrawn
when
the
body
lay
dead
,
saith
he
,
but
the
soul
was
separated
;
and
when
it
did
return
,
and
had
resumed
its
forsaken
dead
body
,
it
revived
the
dead
body
again
,
and
saith
,
therefore
the
soul
died
not
with
the
body
at
all
.
Fifthly
,
Penn
quotes
Luke
12.4
.
B●
not
afraid
of
them
that
kill
the
body
,
and
after
have
no
more
that
they
can
do
:
saith
Penn
to
this
,
if
Reeve
and
Muggleton
speak
true
,
then
he
that
kills
the
body
kills
the
soul
too
,
for
he
cannot
kill
the
one
without
the
other
.
Sixrhly
,
Penn
quotes
Rev.
6
9.
I
saw
under
the
Altar
the
souls
of
them
that
were
slain
for
the
Word
of
God
,
and
they
cried
with
a
loud
voice
,
How
long
dost
thou
not
judge
and
avenge
our
blood
on
them
that
dwell
upon
the
earth
.
Penns
words
to
this
;
saith
he
,
If
their
souls
lived
after
their
bodies
were
slain
,
then
they
did
not
die
together
;
for
they
cried
for
vengeance
on
the
blood-thirsty
inhabitants
of
the
world
;
saith
he
,
therefore
souls
are
not
mortal
as
bodies
are
;
and
saith
,
in
short
their
bodies
were
slain
,
their
souls
were
alive
;
their
bodies
were
in
the
Grave
,
their
souls
under
the
Altar
worshipping
God
day
and
night
for
ever
and
ever
:
These
are
the
most
considerable
Scriptures
and
Arguments
Penn
doth
alledge
against
the
mortality
of
the
soul
.
Answer
,
that
this
point
of
the
souls
mo●tality
,
and
that
the
life
or
soul
of
man
doth
die
,
and
that
man
is
wh●lly
mortal
,
it
hath
been
sufficiently
proved
by
writing
already
,
both
by
Scripture
and
Experience
daily
amongst
us
,
that
might
co●vince
the
heart
of
any
man
,
except
his
heart
b●
harder
then
any
flint-stone
;
and
the
Quakers
hearts
are
more
hard
then
any
mans
heart
upon
earth
to
be
convinced
,
because
of
that
seeming
righteousness
in
outward
appearance
,
hath
blinded
their
eyes
,
and
hardned
their
hearts
,
so
that
no
light
of
life
eternal
can
enter
i●to
them
,
not
so
much
as
to
acknowl●dge
themselves
convinced
,
much
less
converted
;
but
I
knowing
t●ey
are
led
and
guided
by
the
spirit
of
Antichrist
in
these
last
times
;
I
am
the
better
satisfied
in
their
opposition
to
truth
;
I
am
hated
of
all
other
religious
people
as
well
as
of
them
,
and
have
bin
p
rsecuted
by
them
,
yet
they
are
sooner
convinced
of
what
they
heard
me
spe●k
,
then
ever
any
Quaker
was
that
did
not
believe
me
,
the●efo
e
I
sh●ll
only
give
the
interpretation
of
those
Scr
ptures
Penn
brings
to
prov●
,
that
the
soul
is
not
mortal
,
nor
will
not
die
,
and
that
will
Answer
all
that
he
hath
built
upon
them
.
The
first
Scripture
is
Gen.
2
7.
And
the
Lord
God
formed
Man
of
the
dust
of
the
ground
,
and
breathed
into
his
Nostrils
the
breath
of
life
,
and
Man
became
a
living
soul
.
Answer
,
First
,
that
breath
of
life
God
breathed
into
Adam
,
which
made
him
become
a
living
soul
;
it
was
immortal
breath
when
it
came
from
God
,
and
so
was
the
breath
of
life
in
all
other
creatures
;
it
was
given
by
the
immortal
Word
of
God
;
but
this
breath
of
life
God
breathed
into
Adam
was
more
particular
and
peculiar
then
in
any
other
creature
;
but
God
breathed
this
breath
of
life
into
an
earthen
v●ssel
,
whereby
this
breath
of
life
that
was
immortal
as
it
was
in
G●d
,
but
being
breathed
into
an
earthen
ma●
,
that
was
made
of
the
earth
this
immortal
breath
was
mortallized
,
yet
in
a
perfect
innocent
state
,
and
so
was
all
other
creatures
in
a
p●rf●ct
innocent
state
,
not
capable
of
any
sorrow
or
death
,
but
all
lived
in
a
Paradisical
state
,
and
Peace
here
on
earth
,
only
the
man
Adam
was
capable
of
temptation
of
the
Serpent-Angel
without
him
,
b●t
not
of
any
temptation
within
him
as
we
are
ever
since
,
being
generated
and
b●gotten
we
are
pa●takers
of
the
Serpent-Angels
seed
and
nature
in
us
,
so
that
the
temptation
of
the
devil
is
now
generally
within
every
man
,
so
that
this
invisible
devil
which
is
so
f●ared
by
all
people
is
no
where
else
,
but
within
man
;
so
that
man
is
become
an
absolute
d●vil
,
as
the
Scriptures
are
full
to
prove
but
that
is
not
my
busine●s
n●w
,
but
the
matter
in
hand
;
Minde
,
that
though
Adam
was
of
the
earth
earthy
,
and
was
created
in
a
perfect
innocent
stat●
,
and
the
breath
of
life
that
was
breathed
into
him
was
immortal
,
as
it
was
in
God
;
but
b●ing
breathed
into
an
earthen
vessel
,
as
I
said
before
,
the
immortal
breath
of
life
was
mortallized
,
yet
this
perfect
innocent
state
Adam
was
created
in
,
was
as
an
eternal
state
to
earthly
bodies
,
had
he
kept
in
it
,
beca●se
no
si
kness
nor
death
could
have
touched
him
;
this
state
I
had
once
a
great
desire
to
attain
unto
,
but
it
being
revealed
to
me
,
that
no
man
that
is
generated
and
begotten
,
that
is
Partakers
of
the
Serpents
seed
in
his
conception
,
can
attain
u●to
that
state
and
condition
Adam
was
created
in
▪
but
must
unavoidably
●artak●
of
the
fallen
state
of
Adam
,
and
must
die
,
and
in
time
it
w●s
revealed
unto
m●
which
way
I
should
attain
that
eternal
estate
of
Adam
in
the
Kingdom
of
eternal
glo●y
●bove
the
stars
How●ver
,
that
breath
of
life
God
breathed
into
Adam
,
it
was
the
breath
of
the
immortal
God
,
and
the
breath
of
life
in
all
other
creatures
immoreal
,
so
long
as
Adam
stood
in
obedience
to
God
his
Make●
,
and
no
death
could
have
touched
him
,
nor
no
creature
else
that
God
had
made
,
so
that
Adam
and
all
creatures
else
sh●uld
have
liv●d
upon
this
earth
for
ever
,
and
n●
kind
of
death
should
have
l●id
hold
upon
any
creature
,
which
had
the
breath
of
life
in
it
as
well
as
Adam
,
but
by
the
disobedience
of
Adam
sin
entred
into
the
world
,
and
death
by
sin
,
so
that
the
immortal
and
Para●isical
state
of
Adam
,
and
all
other
creatures
that
had
the
breath
of
life
in
them
,
is
now
become
mortal
and
must
die
;
even
the
soul
of
Adam
as
well
as
the
souls
of
the
beasts
must
die
.
For
now
Sin
was
entred
into
the
world
,
and
death
by
Sin
,
t●erefore
God
said
,
In
the
day
thou
eatest
there●f
thou
shalt
surely
die
;
Mind
,
that
as
soon
as
sin
entred
death
entred
,
so
that
Adams
immo●tality
was
quite
lost
;
as
soon
as
death
entre●
,
life
and
immor●ality
in
Adam
and
all
creatures
else
must
die
;
in
that
very
day
sin
entred
into
Adam
,
life
and
immortality
was
l●st
,
and
became
mortality
,
God
d
d
not
say
to
Adam
,
Thy
b●dy
shall
surely
die
,
for
that
was
l
feless
before
the
breath
of
life
was
breathed
into
it
;
therefore
without
dispute
that
breath
of
life
that
ma●e
him
a
living
soul
must
die
;
And
when
the
sentence
of
d●ath
entred
upon
Adams
life
and
soul
:
Death
entred
upon
the
life
and
soul
of
all
creatur●s
God
had
made
who
had
the
breath
of
life
in
them
.
CHAP.
X.
For
all
creatures
were
cursed
for
his
sake
,
and
his
curse
was
to
die
the
death
,
even
his
soul
as
well
as
his
body
;
he
that
was
the
Image
of
God
must
die
the
death
,
and
turn
to
dust
:
besides
,
it
was
Adams
soul
which
was
commanded
not
to
eat
of
the
forbidden
fruit
,
therefore
that
life
and
soul
of
them
both
must
die
:
neither
is
any
thing
capable
to
die
but
life
and
soul
:
is
it
not
the
life
and
soul
that
gro●ns
under
sickness
?
is
it
not
the
life
and
soul
of
man
that
fears
the
pains
of
death
?
the
body
is
not
sensible
of
pain
at
all
:
for
we
see
that
when
a
mans
Arm
or
leg
is
cut
off
that
limb
feels
no
pain
at
all
:
but
the
rest
of
the
body
that
hath
life
in
it
,
is
sensible
of
pain
and
fear
of
death
,
because
his
life
and
soul
is
in
him
stlil
,
so
that
nothing
dies
but
life
and
soul
,
for
it
is
the
life
and
soul
that
eats
,
drinks
,
walks
and
talks
,
that
doth
rejoyce
and
is
glad
,
and
that
is
sorrowful
and
doth
grieve
,
that
doth
g
od
and
doth
evil
:
it
is
the
soul
that
lives
,
and
the
soul
that
dies
,
therefore
it
is
said
,
The
soul
that
sins
shall
die
:
is
it
not
the
soul
that
doth
murder
,
commit
adultery
and
steal
:
and
w●en
God
said
,
Thou
shalt
not
do
no
murder
.
thou
shalt
not
commit
adultery
,
thou
shalt
not
steal
,
did
he
not
give
this
law
to
t●e
soul
of
man
as
well
as
his
body
:
and
could
the
body
act
any
of
these
things
without
the
life
and
soul
,
therefore
without
controversie
the
soul
that
sins
must
and
doth
die
.
And
when
man
sheddeth
mans
bloo●
,
doth
he
kill
the
soul
or
life
of
the
man
,
I
or
no
:
if
the
soul
slips
out
of
the
bo●y
of
man
when
mans
blood
is
shed
,
and
his
soul
receive
no
harm
:
why
then
doth
Iudg●s
put
men
to
death
that
did
shed
the
other
mans
blood
:
he
did
but
separate
his
soul
from
his
body
,
he
did
not
kill
the
soul
of
the
man
,
and
will
you
put
him
to
d●ath
for
parting
two
friends
one
from
th●
other
,
viz
his
soul
from
his
body
,
and
pe●haps
his
soul
is
g
ne
to
God
,
a
better
place
th●n
it
was
in
his
b●dy
,
yet
we
see
the
man
must
be
hanged
for
separating
the
soul
from
the
body
;
but
if
Penn
shall
object
and
say
,
that
when
the
Iudge
giveth
sentence
upon
a
man
for
murder
,
that
he
shall
be
hanged
till
he
is
dead
,
that
this
mans
soul
did
not
die
notwithstanding
his
body
was
hanged
according
to
the
Iudges
sentence
,
by
Penns
Assertion
it
must
be
so
:
for
,
saith
he
,
the
soul
and
life
cannot
die
as
it
is
life
,
but
if
Penn
and
those
of
that
opinion
were
but
hanged
but
one
half-hour
,
they
would
find
by
experience
that
their
souls
were
killed
and
were
dead
in
their
bodies
,
as
all
others
are
that
are
hanged
.
But
the
Scripture
saith
,
and
so
do
we
,
that
nothing
doth
or
can
die
,
but
life
only
;
so
that
it
may
be
clear
to
those
that
are
not
stone-blind
,
that
the
soul
of
man
is
mortal
and
doth
die
,
neither
can
it
be
separated
from
the
body
,
but
as
both
are
begot
together
and
both
born
together
,
so
both
live
together
and
both
die
together
,
and
both
are
laid
in
the
Grave
together
until
the
Resurrection
;
God
shall
raise
that
dead
soul
into
a
new
life
,
and
that
new
life
shall
have
a
new
body
,
even
as
the
grain
of
wheat
leaveth
the
old
bo●y
b●hinde
in
the
earth
,
and
bringeth
forth
a
new
body
with
increase
;
so
shall
the
soul
of
man
,
when
it
is
quickned
again
by
the
Powerful
Word
of
God
,
it
shall
bring
forth
a
new
body
,
every
seed
it●
own
body
with
increase
,
to
the
righteous
increase
of
jo●s
eternal
,
and
to
the
wicked
increase
of
eternal
miseries
.
This
is
the
true
interpretation
and
meaning
of
this
place
of
Scripture
.
Secondly
,
Penn
b●i●gs
1
Kings
17.211
to
prove
,
the
soul
goeth
out
of
the
bo●y
and
doth
not
die
,
where
Eliah
prayed
ihat
the
Childes
soul
might
come
into
him
again
.
Answer
,
The
meaning
is
,
that
Elijah
did
pray
in
faith
unto
God
to
strengthen
his
faith
,
that
he
might
have
power
to
raise
this
childs
li●e
out
of
death
again
,
therefore
he
stretched
himself
upon
the
child
,
and
●rayed
,
that
the
Childs
soul
might
come
into
him
again
;
th●t
is
,
that
the
Childs
life
and
soul
might
quicken
in
the
body
of
t●e
Chi●●
again
,
for
Elijah
knew
the
soul
of
the
Chil●e
was
dead
.
y●t
by
the
war
n
fl●sh
,
and
the
faith
and
prayer
of
th●
Prop●et
,
〈…〉
b
g●t
life
in
the
Child
again
,
so
that
the
s●ul
that
was
●ead
i●
the
bo●y
of
the
Childe
,
is
become
life
in
the
Chi●●
again
;
and
that
life
that
di●
quicken
out
of
death
,
by
the
power
o●
faith
,
and
Prayer
of
t
e
Prophet
it
runs
through
the
veins
of
the
Childes
body
,
and
so
t●e
Childs
soul
may
be
said
to
come
into
him
again
,
so
that
the
soul
n●ver
w●nt
out
of
the
Childs
body
,
but
was
absolutely
dead
in
the
body
,
for
this
I
say
,
if
the
soul
of
the
Childe
had
bin
gone
out
of
th●
body
,
then
Elijah
did
not
raise
the
dead
childe
to
life
again
,
for
it
cannot
properly
be
said
he
raised
the
dead
child
to
life
,
if
the
soul
of
the
child
was
not
dead
,
but
slipt
out
of
the
body
,
and
lived
in
some
o●her
place
without
any
body
at
all
,
if
the
soul
went
to
God
while
it
was
absent
from
the
body
,
sure
God
would
never
have
parted
with
the
innocent
soul
of
the
childe
agai●
.
And
I
know
,
that
Elijah
would
not
have
done
the
child
so
much
wrong
,
as
to
pray
to
God
to
send
the
childs
soul
from
heaven
again
to
this
earth
,
for
the
chil●e
to
suffer
another
sickness
,
and
another
turning
out
of
t●e
body
afterwards
,
as
Penn
doth
vainly
imagine
;
but
the
thing
is
clear
,
where
true
light
is
in
the
understanding
,
that
Elijah
did
raise
the
Child
,
whose
soul
was
absolutely
dead
in
the
body
of
the
child
to
life
again
,
and
Elijah
by
the
power
of
faith
and
prayer
,
for
he
prayed
in
faith
,
and
whatsoever
he
asked
in
faith
he
received
;
and
he
asked
this
of
God
,
that
he
might
have
power
to
raise
the
soul
of
this
child
that
was
dead
to
life
again
,
and
it
was
granted
him
;
the
Prophet
Elisha
did
the
same
thing
to
another
childe
afterward
,
so
that
nothing
is
more
sure
then
that
the
life
and
soul
of
man
is
mortal
,
and
doth
die
with
the
body
,
and
cannot
be
separated
one
from
the
other
;
this
is
the
ttue
interpretation
and
meaning
of
this
place
of
Scripture
.
Thirdly
,
Penn
quotes
Luke
12
4.
The
words
are
these
,
And
I
say
unto
you
,
my
Friends
,
Be
not
afraid
of
them
that
can
kill
the
body
,
and
after
that
havt
no
more
that
they
can
do
.
Answer
,
The
meaning
is
,
that
Christ
did
forewarn
his
disciples
not
to
be
afraid
of
persecu●ion
for
his
s●ke
,
nor
of
death
it self
,
for
he
knew
that
some
of
them
should
suff●r
death
for
their
faith
in
him
;
for
they
can
put
you
to
deat●
but
once
,
that
is
the
first
death
,
or
natural
death
,
and
when
they
have
done
so
,
there
is
no
more
that
they
can
do
,
so
that
the
fi●st
death
they
can
put
you
to
is
counted
but
as
killing
the
body
,
b●cause
they
cannot
kill
your
natural
life
and
soul
,
except
they
kill
your
natural
body
;
and
because
they
cannot
come
at
your
soul
except
they
kill
your
body
first
,
therefore
ir
may
be
called
but
killing
the
body
,
and
after
that
men
have
no
more
that
they
can
do
,
though
the
malice
of
the
devil
would
do
more
if
they
could
,
but
he
can
but
kill
this
natu●al
lfie
,
because
the
devil
is
but
natural
himself
,
therefore
he
can
kill
no
further
●hen
his
power
can
reach
,
which
is
to
kill
this
natural
life
,
and
that
which
is
counted
but
k●lling
the
body
.
But
,
saith
Christ
,
I
will
forewarn
you
whom
you
shall
fear
;
Fear
him
that
is
able
to
destroy
b●th
soul
and
body
in
hell
,
that
is
,
fear
him
that
is
able
to
cast
soul
and
body
into
Hell
in
the
Resurrection
,
when
he
shall
raise
them
again
,
then
will
God
cast
them
bodies
and
souls
into
hell
,
that
put
you
to
this
natural
death
,
or
first
death
,
which
was
but
for
a
moment
,
and
then
they
had
no
more
that
they
could
do
;
but
their
death
shall
be
the
second
death
,
where
body
and
soul
shall
be
cast
into
hell-fire
,
where
the
worm
of
consci●nce
never
dies
,
nor
the
fire
of
hell
will
never
be
quenched
to
eternity
;
this
will
God
do
in
the
Resurrection
,
where
death
shall
always
live
and
never
die
to
eternity
,
theref●re
fear
him
that
hath
such
a
power
to
punish
with
eternal
death
,
to
cast
those
Persecutors
and
Murderers
that
killed
your
b●dies
into
a
lake
of
hell
for
ever
and
ever
:
so
that
no
souls
can
be
cast
into
hell-fire
without
bodies
;
for
as
no
soul
can
act
any
good
without
its
body
,
n●ither
can
any
soul
act
any
evil
without
its
body
,
so
that
body
and
soul
together
shall
receive
the
reward
of
the
good
actions
of
faith
and
patience
,
and
other
vertues
of
everlasting
life
in
the
Kingdom
of
eternal
glory
,
both
body
and
soul
,
and
that
body
and
soul
that
hath
done
evil
,
by
persecution
and
shedding
of
blood
,
and
other
unrighteous
actions
shall
receive
the
reward
of
their
deeds
in
the
Resurrection
,
shall
be
cast
both
body
and
soul
into
hell-fire
,
where
their
torment
shall
have
no
end
,
because
it
is
eternal
,
so
that
the
soul
cannot
be
punished
in
hell-fire
without
its
body
,
nor
no
soul
can
be
made
happy
in
heaven
without
its
body
;
but
take
notice
,
that
every
soul
and
body
both
righteous
and
un●ighteous
doth
taste
of
the
first
death
,
and
when
God
shall
raise
the
dead
soul
again
,
the
soul
or
life
will
be
a
new
life
,
and
it
will
bri●g
forth
a
new
body
with
it
,
every
seed
of
life
its
own
body
,
so
that
the
body
cannot
be
killed
only
,
but
the
soul
is
killed
also
,
which
could
not
be
if
the
soul
were
not
mor●al
,
as
well
as
the
body
;
for
those
souls
and
bodies
which
God
doth
cast
into
Hell
are
not
mortal
,
but
immortal
and
eternal
,
both
soul
and
body
,
and
can
never
cease
to
be
therefore
called
Hell
,
which
is
the
second
death
,
where
the
Wo●m
never
dies
,
nor
the
Fire
never
goeth
out
to
Eternity
;
so
that
no
soul
is
capable
of
torment
in
hell
fire
without
a
body
,
nor
no
soul
capable
to
enjoy
eternal
salvation
without
a
body
;
and
this
cannot
be
till
the
Resurrection
,
which
Penn
the
Quaker
and
the
whole
body
of
them
doth
deny
the
Resurrection
of
the
dead
with
bodies
,
ot
that
there
will
be
any
such
general
day
of
Resurrection
,
ot
at
least
they
hope
there
will
be
no
such
thing
,
which
if
there
be
not
then
it
will
be
well
for
Penn
,
and
the
rest
-
but
if
there
be
such
a
thing
,
as
I
do
know
by
faith
there
will
,
then
will
Penn
and
others
of
them
suffer
those
torments
aforementioned
;
and
this
is
the
true
interpretation
and
meaning
of
Christ
in
this
place
of
Scripture
.
CHAP.
XI
.
Fourthly
,
Penn
quotes
Rev.
6.9
.
And
when
he
had
opened
the
fifth
Seal
,
I
saw
under
the
Altar
the
souls
of
them
that
were
slain
for
the
Word
of
God
,
and
for
the
Testimony
which
they
held
,
ver
.
10.
And
they
cried
with
a
loud
voice
,
saying
,
How
long
Lord
holy
and
true
,
dost
thou
not
avenge
our
blood
on
them
that
dwell
on
the
earth
.
Answer
,
Minde
,
the
words
are
plain
,
that
it
was
the
souls
of
the
Saints
that
were
slain
under
the
Altar
;
it
doth
not
say
,
the
bodies
of
the
Saints
were
slain
under
the
Altar
,
but
their
souls
that
were
slain
under
the
Altar
;
They
cried
day
and
night
unto
God
for
vengeance
on
them
that
killed
their
souls
;
their
bodies
never
cried
for
vengeance
;
neither
doth
Iohn
say
,
their
bodies
were
slain
under
the
Altar
,
but
their
souls
that
were
slain
under
the
Altar
for
the
Word
of
God
,
and
for
the
Testimony
they
held
,
an●
not
thei●
bodies
,
as
Penn
deth
vainly
imagine
;
so
that
this
pluce
of
Scripture
i●
clear
,
that
the
soul
of
man
is
mortal
,
and
doth
die
,
because
it
was
their
souls
that
were
slain
under
the
Altar
;
and
Iohn
could
not
properly
nor
truly
have
said
,
that
their
souls
were
slain
under
the
Altar
,
if
their
souls
had
been
immortal
,
and
had
slipt
out
of
their
bodies
,
and
were
not
slain
at
all
.
So
that
their
souls
had
no
cause
at
all
to
cry
unto
God
for
vengeance
,
seeing
their
souls
were
not
slain
,
their
souls
were
only
turned
out
of
their
bodies
,
and
sent
to
a
better
place
,
even
to
God
himself
;
for
if
it
were
as
Penn
saith
,
that
their
bodies
were
slain
,
and
their
souls
were
alive
,
their
bodies
were
in
the
grave
and
their
souls
under
the
Alrar
worshipping
God
day
and
night
for
ever
and
ever
:
how
contrary
is
this
to
reason
it self
,
if
it
were
as
Penn
saith
,
then
those
that
were
slain
under
the
Altar
had
more
cause
to
cry
unto
God
for
a
blessing
upon
those
Persecutors
that
shed
their
blood
,
why
,
because
they
did
but
let
their
souls
out
of
the
blood
of
their
bodies
,
th●y
did
not
kiil
nor
slay
their
souls
,
but
let
them
slip
●ut
of
their
bodies
,
and
sent
them
to
a
better
place
,
where
they
do
worship
God
day
and
night
,
so
that
their
souls
that
were
slain
under
the
Altar
had
no
cause
to
cry
aloud
for
vengeance
,
seei●g
their
souls
could
not
be
slain
,
as
Penn
saith
,
but
only
turned
out
of
their
bodies
and
sent
to
a
better
place
to
worship
God
day
and
night
without
bodies
:
and
their
bodies
were
quiet
in
the
g●ave
,
what
harm
then
did
those
murderers
do
to
those
men
that
sent
their
souls
to
G
d
to
worship
him
,
and
their
bodies
to
the
grave
,
where
they
were
quiet
and
still
,
so
that
neither
bodies
nor
souls
were
not
slain
,
nor
s●●fered
no
harm
,
what
cause
then
had
th●y
to
cry
for
veng●ance
〈◇〉
them
that
shed
their
blood
,
seeing
th●ir
souls
were
〈◇〉
slain
,
as
Penn
saith
,
but
sent
to
God
to
worship
him
,
which
was
a
bette●
place
then
in
those
days
they
lived
in
before
.
This
is
the
Q●akers
main
point
of
doctrine
which
they
believe
and
teach
,
and
th●y
are
not
ashamed
to
publish
it
;
it
would
make
a
man
that
hath
any
true
light
of
faith
in
him
,
to
loath
such
a
principle
as
this
,
and
spew
it
out
of
his
mouth
,
for
it
is
the
very
foundation
of
darkness
,
for
all
those
foolish
,
sottish
and
ign●rant
imaginations
of
spirits
appearing
and
walking
without
bodies
,
and
of
spirits
assuming
bodies
that
are
not
their
own
,
which
is
nothing
else
but
the
power
of
darkness
ruling
in
the
im●ginations
of
mens
hearts
,
where
the
lig●t
of
faith
doth
not
shine
in
mens
hearts
;
and
this
opinion
,
that
the
soul
slips
out
of
the
body
when
men
die
;
it
hindreth
the
light
and
understanding
of
all
other
heavenly
truths
whatsoever
.
Therefore
let
the
Reader
consider
,
that
the
life
is
in
the
blood
,
and
the
life
doth
subsist
in
the
blood
,
and
the
life
is
the
fire
,
heat
and
warmness
of
the
blood
;
now
if
the
blood
be
shed
,
the
fire
,
heat
and
warmness
of
the
blood
goeth
out
,
so
that
the
blood
groweth
cold
,
and
the
cause
why
the
blood
is
c●ld
,
is
because
the
fire
of
life
,
heat
and
warmness
that
was
in
the
blood
is
grown
cold
,
and
ceaseth
to
be
,
that
is
,
the
life
or
soul
dieth
in
the
blood
,
and
goeth
out
as
the
snuff
of
a
candle
when
the
blaze
is
blown
out
,
so
that
the
light
never
goes
out
of
the
blood
,
but
di●th
in
the
blood
,
so
that
t●e
soul
or
life
of
man
hath
no
existence
nor
being
at
all
after
the
blood
in
the
body
is
shed
,
and
hath
lost
its
heat
and
warmness
;
and
where
the
dead
body
is
laid
,
the
dead
soul
is
laid
there
also
until
the
Resurrection
,
which
people
think
may
be
a
great
while
;
bur
it
will
not
be
one
quarter
of
an
hour
to
the
dead
soul
before
it
shall
be
raised
again
,
for
there
is
no
time
to
the
dead
,
six
thousand
years
is
not
a
quarter
of
an
heure
to
the
dead
,
but
time
,
years
and
days
belongeth
to
life
that
can
number
his
days
,
years
and
times
.
Now
I
shall
write
a
few
words
to
satisfie
the
Reader
,
how
these
that
were
slain
uder
the
Altar
could
cry
for
vengeance
,
seeing
they
were
dead
under
the
Altar
,
the
meaning
is
,
that
the
blood
of
those
that
were
sl●in
for
the
Testimony
of
I●sus
,
it
did
c
y
virtual
y
and
effi●●ci●usly
u●to
God
,
that
he
would
avenge
their
b
ood
a●cording
t●
his
Wil●
and
romise
:
and
so
God
doth
hea●
t●e
cry
●f
their
bloo●
that
was
slain
under
the
Altar
:
I
say
,
Go●
d●th
hear
th●
cry
of
th●m
,
as
he
did
hear
the
cry
of
the
blood
of
Abel
i●
came
up
unto
God
;
as
in
Gen.
3
10
,
And
God
said
unto
Ca●n
,
What
hast
thou
done
?
the
voice
of
th●
brother●
blood
crieth
unto
me
from
the
gr●und
.
Now
minde
,
Abels
soul
was
killed
,
and
wh
●e
his
blo
d
was
spilt
upon
the
ground
,
his
soul
was
spilt
upon
the
ground
,
for
his
blood
cried
from
the
ground
unto
God
for
vengeance
upon
Cain
.
So
in
l●ke
manner
the
souls
of
them
that
were
slain
for
the
Word
of
God
,
and
the
Testimony
they
held
,
did
cry
unto
God
for
venge●nce
on
those
that
shed
their
blood
,
Now
will
you
Penn
say
,
that
Abels
s●ul
was
worshipping
of
God
in
a
better
place
,
then
when
his
soul
was
in
his
body
,
and
yet
his
blood
cried
from
the
ground
where
he
was
killed
unto
God
for
vengeance
upon
Cain
;
and
we
read
,
that
God
did
avenge
the
blood
of
Abel
upon
Cain
,
for
this
very
Act
only
in
ki●ling
his
brother
Abel
;
yet
Penns
saith
,
Abels
soul
was
not
killed
,
nor
did
not
di●
,
it
was
his
body
only
that
was
slain
,
though
his
blood
was
spilt
upon
the
ground
,
yet
his
life
and
soul
escaped
and
went
to
God
a
better
place
to
worship
God
in
spirit
and
in
truth
without
any
body
at
all
.
This
is
the
Q●akers
faith
,
and
the
main
point
of
faith
they
have
amongst
them
.
Let
the
Reader
consider
these
two
things
,
and
they
may
see
how
contrary
this
is
to
Reason
it self
,
and
to
Scripture
:
First
,
the
iife
and
soul
of
every
living
creature
lieth
in
the
blood
,
and
if
the
blood
be
spilt
upon
the
ground
,
then
the
life
in
the
blood
must
of
necessity
die
together
;
for
they
lived
together
,
and
never
we●e
parted
asunder
,
therefore
both
died
together
.
Secondiy
,
observe
that
what
life
soever
doth
live
in
flesh
and
blood
,
and
no
flesh
can
l●ve
without
blood
,
and
no
blood
can
be
without
life
in
it
;
so
that
who●ver
killeth
the
body
,
he
killeth
the
blood
,
and
whoever
killeth
th●
blood
ki●l●t●
the
●o●l
and
life
in
it
,
so
t●at
i●
may
be
clear
to
these
t●at
are
n●t
stone
blind
in
thi●gs
of
nature
,
that
the
soul
of
man
i●
mo●ta●
as
his
b●●y
is
,
and
doth
die
and
turn
to
dust
until
the
R●●●●●ction
,
when
G●
sh●ll
raise
that
dead
soul
and
bo●y
out
o●
t●e
d●●t
ag●in
,
then
sh
l
●at
dead
soul
bring
forth
a
new
life
,
or
new
s●ul
wit●
a
new
b●●y
,
that
shal
be
capable
of
eternal
happiness
,
or
et●
nal
m
●ery
,
because
their
bodies
shall
be
spiritual
and
n●t
natural
bodies
,
no●
natural
souls
,
as
now
neither
sh●ll
that
new
l●f●
lie
i●
t●e
bl●od
as
it
doth
now
in
our
natural
bodies
:
neither
shall
that
new
●oul
and
body
that
is
raised
in
the
Resurrection
be
capable
of
ever
b●ing
annihilated
by
death
,
as
this
natural
soul
and
body
is
,
but
shall
endure
to
eternity
.
Also
this
is
to
be
observed
by
the
Reader
,
that
Penn
doth
not
understand
that
a
man
may
worship
God
in
spirit
and
in
truth
in
these
natural
souls
and
bodies
that
may
and
doth
turn
to
dust
,
but
when
the
spirit
is
sl
p●
out
of
this
natural
b●●y
,
and
gone
to
God
,
that
is
,
a
spirit
without
a
body
,
as
he
dot●
vainly
imagine
,
then
their
spirits
without
any
body
shall
worsh●p
him
in
spirit
and
truth
without
bodies
;
This
is
the
Qu●kers
vain
imaginations
:
Again
,
if
Abels
blood
did
cry
from
the
ground
for
vengeance
upon
Cain
,
as
is
plain
by
the
words
he
did
,
yet
Penn
saith
,
Cain
did
not
kill
Abels
soul
,
but
his
body
only
,
then
that
s●ntence
God
gave
upon
Cain
seemeth
something
cruel
,
because
from
Penns
Assertion
Cain
did
not
kill
his
brother
Abels
soul
,
he
did
but
pa●t
his
s●ul
from
his
body
,
he
did
but
send
his
soul
to
G●d
but
a
litt
e
before
its
time
:
he
did
not
kill
his
soul
,
for
Penn
saith
,
life
as
it
is
life
cannot
die
:
so
Cain
did
but
separate
his
soul
from
his
body
,
and
was
that
such
a
hainous
crime
that
Cain
should
be
so
punished
,
as
to
be
a
Fugitive
,
Vagabond
and
Renegade
upon
the
face
of
the
earth
all
his
days
,
and
be
damned
to
eternity
aft
●wards
,
surely
no
;
I
speak
this
that
men
might
be
ashamed
of
the
Quakers
faith
,
but
to
conclude
,
it
is
clear
,
that
Cain
did
kill
the
l●fe
and
soul
of
Abel
,
and
it
is
as
clear
,
that
the
lif●s
and
souls
of
those
Saints
that
were
slain
under
the
A●tar
for
w
●sh
pping
the
true
God
cry
unto
him
to
avenge
their
bloo●
up●n
these
persecuting
d●vils
t●at
dwel
upon
the
earth
,
so
that
it
may
be
clear
to
those
th●t
are
not
st●ne-blind
,
that
the
soul
of
man
is
mortal
and
doth
die
;
and
this
is
the
true
interpretation
and
meaning
of
Iohn
in
this
place
.
CHAP
,
XII
.
Pe●n
●ath
read
at
the
University
some
old
blind
Authors
that
〈…〉
●●int
of
t●e
so●●s
Mortality
to
be
Heresie
and
〈…〉
●pinion
.
●ift●ly
.
Penn
saith
,
but
their
most
admirable
secret
of
all
is
,
that
God
des●ended
with
his
body
in
the
shape
of
man
,
dissolved
himself
into
the
Vi
gins
womb
,
and
so
brought
forth
himself
a
M●n
childe
,
who
af●●r
he
ha●
liv●d
to
su
h
an
Age
,
was
crucified
a●d
really
died
,
or
c●ase●
t●
be
either
God
or
Man
for
three
days
an●
nights
.
Penn
saith
,
that
this
is
●n
tht●e
pa●ticulars
highly
inconsistent
with
Scripture
:
I
prove
first
,
sairh
Penn
,
God
did
not
so
transmute
his
divine
nature
i●to
fleshly
mortal
nature
:
and
the
Scripture
he
brings
to
p●ove
this
,
is
Iohn
8.56
,
57
,
58
the
words
are
t●ese
,
Your
Father
Abraham
rejoyced
to
see
my
day
,
then
said
the
Iews
unto
him
thou
art
not
yet
fifty
years
old
,
and
hast
thou
seen
Abraham
?
I●sus
said
unto
th●m
,
Verily
,
verily
,
I
say
unto
you
,
before
Abraham
was
,
I
am
.
Page
24
Penns
Argument
to
this
Scripture
,
saith
he
,
If
that
which
was
b●fore
Abraham
,
and
yet
then
in
b●ing
,
the
same
was
G●d
,
as
none
that
own
the
Scriptures
do
deny
,
then
,
saith
he
,
becaus●
that
outward
visible
body
was
not
befo●e
Abraham
,
that
was
not
G●d
;
and
saith
,
I
hope
none
will
believe
the
eternal
Deity
was
transmuted
or
transubstantiated
into
that
visible
body
.
And
in
Penns
s●cond
Argumen
he
saith
,
Then
that
fleshly
body
,
meaning
,
Chrisls
Body
was
not
God
,
or
the
eternal
God
was
not
substantially
transmuted
into
that
fleshly
body
of
Christ
.
In
page
28.
Penn
saith
,
it
was
impossible
for
God
to
transubstantiate
h
mself
from
an
immortal
Deity
to
a
mortal
man
.
In
Page
30.
Penn
saith
,
that
the
immo
tal
God
could
never
die
or
cease
t●●e
,
is
manifest
,
and
the
contraty
,
saith
he
,
blasphem●usly
false
;
These
are
Penns
own
words
and
chief
Arguments
and
Scriptur●
he
doth
alledge
,
against
that
admirable
Secret
or
Myst●ry
of
God
manifest
in
flesh
,
as
was
spoken
of
by
his
servants
t
e
Prop●ets
,
and
now
declar'd
m●re
plainly
by
Reeve
and
Mugglet●n
.
Answer
,
That
this
heavenly
secret
it
doth
consist
with
Scripture
I
prove
,
and
that
God
did
transmute
his
divine
nature
into
fleshly
mortal
nature
.
Secondly
,
I
shall
prove
by
Scripture
that
Iesus
Christ
was
that
very
God
that
bless●d
Abraham
,
and
Abraham
saw
by
faith
,
that
this
eternal
God
that
blessed
him
,
would
in
the
fulness
of
time
transmute
that
spiritual
eternal
body
,
into
a
pure
natural
body
of
fl●sh
,
blood
and
bone
in
the
Womb
of
a
Virgin
,
so
that
Immor●ality
and
Life
became
pure
Mortality
and
D●ath
,
that
is
Go●
became
flesh
that
he
might
b●come
capable
to
die
;
and
Abraham
by
faith
did
see
Christs
day
,
that
he
was
very
God
manifest
in
a
body
of
flesh
,
and
that
God
should
eat
and
drink
with
man
as
man
,
and
in
this
sense
Abraham
did
see
his
day
,
and
rej●yced
that
God
would
become
a
body
of
flesh
,
so
that
Christ
mig●t
well
say
,
Before
Abraham
was
I
am
,
for
I
am
the
very
same
God
that
blessed
Abraham
when
I
was
a
spiritual
body
in
eternal
gl●ry
in
Heaven
ab●ve
the
stars
,
but
I
have
transmuted
that
heavenly
body
which
was
eternal
,
into
a
pure
natural
body
of
flesh
in
the
Womb
of
a
Vir●in
,
and
am
become
mortal
,
and
hath
made
my self
capable
to
suff●r
the
pains
of
death
,
to
lay
down
my
G●dhead-life
for
the
redemption
of
the
seed
of
Adam
,
so
that
Christ
when
he
was
upon
earth
was
the
same
God
that
was
before
Abraham
was
,
only
he
was
not
in
the
same
condition
as
he
was
in
before
Abraham
was
;
this
is
hard
to
be
understood
by
the
seed
of
the
Serpent
,
yet
Serpents
will
confess
with
the
mouth
that
nothing
is
too
hard
for
God
:
if
so
,
why
should
it
be
too
hard
for
God
to
transmute
his
spiritual
body
into
a
pure
natural
body
,
in
all
things
like
man
,
sin
only
excepted
,
and
so
make
himself
in
〈◇〉
●apacity
to
die
,
to
be
put
to
death
by
his
own
c●eatu●es
,
w●●
sh
ul●
this
be
thought
too
hard
for
God
t●
do
,
but
Penn
th
Serp●nt
devil
saith
,
It
was
impossible
for
G
d
to
t●●nsubstantiate
himself
from
an
immortal
Deity
to
a
mortal
man
,
yet
the
Scriptures
are
full
to
prove
the
same
.
Mind●
Reader
,
That
God
d●d
descend
from
Heaven
in
that
spiritual
body
he
had
when
he
created
man
in
his
own
Image
into
the
Womb
of
the
Virgin
,
and
transmuted
that
spiritual
body
he
had
from
eternity
into
a
pure
natural
body
in
all
things
like
unto
man
,
sin
excepted
,
which
was
Iesus
Christ
:
This
was
God
became
flesh
,
and
dwelt
among
men
:
This
was
that
childe
Isaiah
by
the
Spirit
of
Prophecy
called
,
The
Mighty
God
,
the
everlasting
Father
,
the
Prince
of
Peace
;
This
is
he
in
whom
all
the
f●l●ess
of
the
Godhead
dwelt
bodily
.
This
Christ
was
he
Paul
speaketh
of
,
God
manifest
in
the
flesh
,
justified
in
the
Spirit
,
seen
of
Angels
,
preached
unto
the
Gentiles
,
helieved
on
in
the
World
,
received
up
into
glory
.
This
is
that
Alpha
and
Omega
,
the
first
and
the
last
,
the
beginning
and
the
end
:
This
ts
he
that
was
dead
and
is
alive
,
and
behold
he
lives
for
evermore
.
This
is
he
that
said
when
he
was
upon
earth
,
I
have
Power
to
lay
down
my
life
,
and
I
have
Power
to
tak●
it
again
,
I
lay
it
down
of
my self
,
no
man
taketh
it
from
me
.
This
is
he
that
made
his
soul
an
offering
for
sin
.
This
is
he
that
poured
his
soul
unt
death
,
by
which
he
became
a
Conquerour
over
sin
,
de●th
and
Hell
.
This
is
he
that
hath
washed
my
soul
,
and
the
souls
of
all
others
,
that
hav●
faith
in
his
bloud
:
This
is
he
that
did
rise
again
from
death
to
life
:
This
is
the
Lord
f●om
Heaven
who
is
that
quickning
Spirit
:
This
is
he
that
shall
judge
the
quick
and
the
dead
;
This
is
he
that
shall
raise
the
dead
at
the
last
day
.
And
the
dead
souls
in
the
Graves
shall
hear
his
voice
,
and
shall
come
forth
of
the
Graves
,
some
to
the
Resurrection
of
eternal
glory
,
and
some
to
the
Resurrection
of
eternal
damnation
,
as
I
am
sure
Penn
is
one
of
those
that
shall
receive
the
sentence
of
eternal
damnation
in
the
Resurrection
,
as
hath
bin
given
him
here
by
me
,
because
he
hath
trampled
the
blood
of
Christ
under
foot
,
as
an
unholy
,
unprofitable
and
useless
thing
;
in
that
he
saith
the
soul
of
Christ
did
not
die
,
with
other
base
undervaluing
expressions
against
Gods
P●rson
and
bodily
forme
,
but
hath
adored
in
his
imagination
a
formless
confus●d
spirit
,
that
hath
neither
form
nor
shape
,
to
be
above
the
Lord
of
Life
,
that
never
was
without
a
form
.
This
Iesus
Christ
is
he
that
is
King
of
Kings
,
and
Lord
of
Lords
,
even
the
mighty
God
of
Iacob
:
This
is
he
that
was
before
Abraham
in
a
spiritual
body
in
form
like
man
:
This
is
he
that
transmuted
his
spiritual
body
into
a
pure
natural
body
,
even
the
body
of
Christ
in
the
Womb
of
the
Virgin
,
as
aforesaid
.
This
is
he
that
said
to
the
Iews
,
Before
Abraham
was
I
am
.
These
places
of
Scripture
doth
clearly
prove
,
that
God
did
transmute
his
spiritual
body
into
a
pure
natural
body
,
even
the
body
of
Christ
,
and
that
Christ
must
needs
be
God
and
man
,
therefore
called
God
our
Saviour
,
much
more
might
be
said
in
this
●oint
,
but
there
hath
bin
sufficient
proof
of
this
before
in
this
Treatise
and
elsewhere
,
that
may
satisfie
the
soul
of
any
that
hath
the
true
light
of
faith
in
them
.
But
I
know
many
Scriptures
may
be
alledged
against
these
Scriptures
I
have
named
,
which
would
be
too
tedious
to
answer
or
to
interpret
,
for
the
Scriptures
without
an
interpretation
and
m●aning
d●th
contra●ict
one
the
other
more
then
any
Writings
whatsoever
,
theref●●e
there
is
a
n●cessity
that
p●ople
should
believe
the
Interpreter
,
else
the
Scriptures
will
be
of
little
benefit
to
any
man
.
There
is
several
Arguments
mo●e
t●at
Penn
hath
raised
out
of
the
imagination
of
reason
,
the
d●vil
in
him
,
against
this
point
:
but
they
are
so
confused
and
unprofi●able
,
that
it
would
not
be
worth
the
while
t●
disprove
,
for
he
ra●seth
several
Arguments
against
Elias
r●presenting
the
place
of
God
the
Father
,
while
God
went
that
jou●ney
in
the
flesh
,
33
years
,
was
Elias
in
the
Throne
of
the
Fat●er
:
b●t
this
hath
bin
so
publickly
proved
by
Scripture
already
,
many
y●ars
〈◇〉
,
so
that
I
shall
not
give
any
Answer
to
tho●e
A●guments
he●e
:
but
this
is
to
be
consi●ered
by
the
Reader
,
that
one
while
Penn
will
have
the
eternal
God
to
be
so
big
,
that
he
cannot
be
su●sc
i●ed
to
any
particular
place
,
and
another
while
●e
●oth
ride
upon
the
sky
,
and
upon
the
Circle
of
the
earth
,
which
if
God
filled
all
places
at
one
time
,
and
could
not
be
subscri●ed
●r
contained
in
no
particular
place
,
then
h●
could
n●t
stir
no
w●ere
,
for
all
Places
in
Heaven
and
Eart●
are
full
with
his
Omnip●es●nce
,
so
that
it
would
be
impossible
for
God
to
ride
upon
th●
sky
,
or
upon
the
Circle
of
the
Earth
:
for
such
a
God
that
can
ride
or
move
from
one
place
to
another
,
doth
not
fill
Heaven
a●●
Earth
with
his
Presence
,
as
Penn
doth
assert
;
An●ther
while
Penn
will
have
nothing
too
hard
nor
impossible
for
G●d
to
do
,
no
,
not
to
make
the
vast
earth
and
d●●p
waters
of
nothing
;
yet
another
while
he
saith
,
it
was
impo●sible
for
God
to
transmute
himself
from
an
immortal
D●ity
to
a
mortal
man
,
and
that
it
is
as
impossible
for
God
to
become
a
creature
,
or
to
dissolve
his
own
infinite
,
eternal
and
immortal
nature
,
into
a
mortal
nature
,
so
that
sometimes
there
is
nothing
too
hard
nor
impossible
for
God
to
do
,
and
at
another
time
there
is
several
things
too
hard
and
impossible
for
God
to
do
,
as
aforesaid
;
but
I
shall
desire
the
Reader
to
minde
the
first
point
treated
upon
,
that
God
was
in
the
form
and
likeness
of
mans
bodily
shape
from
eternity
,
and
that
will
prove
this
point
more
clear
,
so
I
shall
leave
it
to
the
Readers
to
consider
and
conclude
this
point
,
that
the
immortal
God
being
in
the
forme
of
man
did
descend
from
Heaven
into
the
Womb
of
the
Virgin
,
and
dissolved
or
transmuted
himself
into
a
pure
natural
body
in
the
Womb
of
the
Virgin
,
which
was
Christ
Iesus
,
as
the
Scriptures
doth
testifie
,
and
as
I
have
proved
at
large
in
the
foregoing
discourse
.
I
perceive
Penn
hath
read
,
some
old
Authors
Books
that
hath
judged
this
heresie
also
;
but
he
that
leaneth
upon
their
judgements
that
condemned
the
truth
of
God
for
heresie
,
will
surely
perish
to
eternity
,
for
they
would
have
said
as
much
by
Christ
himself
had
they
lived
in
his
time
.
CHAP.
XIII
.
Sixthly
and
lastly
,
that
God
hath
elected
some
men
to
eternal
salvation
,
and
hath
predestinated
other
some
to
eternal
damnation
,
without
any
other
inducement
then
his
own
Will
and
Pleasure
.
Penn
saith
,
this
principle
is
accurss'd
by
Scripture
,
I
prove
;
his
first
proof
is
Ezek
.
18.21
.
the
words
are
these
,
The
soul
that
sinneth
,
tt
shall
die
,
the
son
shall
not
bear
the
iniquity
of
the
father
,
neither
shall
the
father
bear
the
iniquity
of
the
son
,
the
righteousness
of
the
righteous
shall
be
upon
him
,
ver
.
22.
but
if
the
wicked
will
turn
from
all
his
sins
which
he
hath
committed
,
and
keep
all
my
Statutes
,
and
do
that
which
is
lawful
and
right
,
he
shall
surely
live
,
he
shall
not
die
.
Penns
Argument
drawn
from
this
Scripture
,
saith
he
,
If
righteousne●s
or
wickedness
be
the
ground
of
Gods
rewarding
or
punishing
the
souls
of
men
,
then
,
saith
he
,
there
is
no
Predestination
without
consideration
had
to
their
works
,
and
saith
,
therefore
such
Decrees
are
denied
and
dis●wned
.
Secondly
,
Penn
saith
,
If
man
may
turn
from
his
righteousness
and
wick●dn●ss
:
and
saith
,
But
men
may
turn
from
either
,
and
accordingly
they
will
be
rewarded
;
And
also
saith
,
Therefore
no
such
predestinated
damnation
or
salvation
.
Answer
,
That
this
place
of
Scripture
doth
no
ways
relate
to
Election
and
Reprobation
concerning
eternal
life
and
ete●nal
death
in
the
least
,
but
altogether
to
the
contrary
,
as
will
appear
thus
;
Minde
the
scope
of
the
words
,
The
soul
that
sinneth
it
shall
die
:
the
son
shall
not
bear
the
iniquity
of
the
father
,
neither
shall
the
father
bear
the
iniquity
of
the
son
:
but
if
either
the
father
or
son
do
commit
wick●dness
,
it
shall
be
punished
with
natural
death
bef●re
Natures
course
is
run
;
and
if
either
the
father
or
the
son
doth
work
right●ousness
,
he
shall
have
the
reward
of
his
righteousness
he
hath
wrought
,
that
is
,
he
shall
have
the
benefit
of
the
legal
Law
,
and
shall
not
be
cut
off
from
the
Land
of
the
living
,
as
long
as
his
natural
life
doth
last
;
likewise
,
if
t●e
father
or
the
son
hath
committ●d
wickedness
in
his
life-time
,
yet
if
he
shall
turn
from
t●is
wickedness
,
and
k●ep
Gods
legal
statutes
,
that
is
,
follow
the
Law
written
in
his
heart
,
that
is
,
Thou
shalt
not
do
no
Murder
,
thou
shalt
not
steal
,
thou
shalt
not
commit
adultery
,
nor
bear
false
witness
and
the
like
,
and
do
that
which
is
right
between
man
and
man
,
which
righteousness
is
but
the
righteousness
of
the
legal
L●w
written
in
mans
heart
;
as
if
a
man
doth
this
he
shall
surely
live
in
it
all
his
days
,
and
shall
not
die
before
Natures
course
be
run
;
likewise
the
son
shall
not
suffer
death
for
his
fathers
sin
,
nor
the
father
shall
not
die
for
the
sons
sin
,
but
he
that
sinneth
shall
die
for
his
own
sin
;
and
if
the
father
be
righteous
,
it
shall
not
save
the
son
from
death
:
and
if
the
son
be
righteous
,
and
the
father
wick●d
,
the
sons
righteousness
shall
not
deliver
the
father
from
death
before
the
course
of
nature
is
run
,
but
he
shall
be
punished
with
death
for
his
own
iniquity
.
For
this
is
to
be
minded
by
the
Reader
,
that
God
said
in
the
Commandment
,
He
would
visit
the
sins
of
the
fathers
upon
the
children
unto
the
third
and
fourth
generation
of
them
that
hated
him
;
Therefore
it
was
a
Proverb
among
the
people
of
the
Jews
,
that
if
children
that
had
fathers
that
were
wicked
,
the
children
of
those
fathers
were
heartless
to
work
righteousness
themselvs
,
seeing
the
sins
of
their
fathers
must
be
visited
upon
them
to
the
third
a●d
fourth
generatton
:
they
thought
it
was
a
vain
thing
to
serve
God
themselves
,
seeing
their
fathers
sins
must
be
charged
upon
them
,
therefore
it
was
God
took
off
the
murmuring
of
the
people
,
and
doth
promise
that
every
one
that
sinneth
,
let
it
be
the
father
or
the
son
,
he
shall
die
for
his
own
iniquity
;
or
if
either
fath●r
or
son
doth
work
righteousne●s
,
it
shall
be
rewarded
upon
his
own
head
according
to
his
righteousnes●
;
and
if
either
father
or
son
that
hath
commitied
wickednes
,
do
h
return
and
repent
of
i●
,
and
do
that
which
is
right
between
man
and
man
.
he
shall
be
forgiven
that
wickedness
he
committed
before
,
and
shall
not
die
for
his
former
iniquity
.
So
that
this
Scripture
doth
relate
only
to
a
legal
righteousness
,
and
to
a
legal
punishment
,
and
being
put
to
death
by
legal
●lagues
and
punishments
for
sin
,
and
hath
no
relation
not
in
the
least
to
Election
or
Reprobation
,
or
to
●ternal
salvation
or
damnation
,
for
the
keeping
of
that
Law
or
Commandment
could
not
give
life
,
neither
did
God
intend
to
visit
the
sins
of
the
fathers
upon
the
children
unto
the
third
and
fourth
generation
to
eternity
.
Penn
might
say
that
were
unutterable
cruelty
in
God
indeed
,
to
punish
a
child
eternally
for
his
fathers
sin
,
but
that
punishment
God
threatned
to
visit
upon
the
children
to
the
third
and
fourth
generation
,
it
was
temporal
and
not
erernal
,
as
famine
,
sword
,
pestilence
and
natural
death
,
as
is
exprest
abundantly
in
the
Old
Testament
,
so
that
Gods
rewarding
of
Mans
legal
righteousness
,
it
was
a●d
is
with
temporal
blessings
of
this
life
,
and
his
punishing
men
for
committing
wickedness
,
and
breaking
that
legal
Law
written
in
mans
heart
as
aforesaid
,
he
punisheth
them
with
temporal
punishments
,
even
in
this
life
,
with
death
it self
;
as
for
example
,
is
not
there
many
a
man
for
stealing
,
put
to
death
for
that
very
Act
,
before
he
hath
lived
out
half
his
days
:
and
is
not
many
Murderers
cut
off
by
the
legal
Law
before
his
days
be
half
ex●ired
;
and
is
not
the
Adulterer
and
Adulteress
many
tim●s
destroyed
by
that
foul
disease
the
Pox
,
in
the
midst
of
their
days
,
and
these
sins
of
the
fathers
are
many
times
visited
upon
the
children
,
to
the
third
and
fourth
generation
,
by
shame
and
disgrace
to
the
children
among
men
,
besides
diseased
bodies
,
poverty
and
beggery
sticketh
close
to
the
children
of
wicked
fathers
,
but
the
punishment
of
eternal
damnation
God
doth
not
inflict
upon
any
man
for
the
sin
of
his
father
;
but
for
his
own
sin
only
.
This
is
the
true
interpretation
and
meaning
of
this
Scripture
,
and
that
this
place
doth
no
ways
relate
to
Election
and
Reprobation
to
Eternity
in
the
least
.
Secondly
,
Penn
quotes
1
Tim
.
2.3
,
4.
the
words
are
these
,
For
this
is
good
and
acceptable
in
the
sight
of
God
our
Saviour
,
ver
.
4.
Who
will
have
a●l
men
to
be
saved
,
and
to
come
unto
the
knowledge
of
the
truth
.
Penns
Argument
d●awn
from
these
words
,
saith
he
,
If
the
Apostle
writ
by
the
Spirit
of
God
that
gives
to
know
the
Minde
of
God
;
then
it
was
the
good-will
of
God
,
that
all
men
not
excluding
any
upon
a
Predestination
,
should
come
to
the
knowledge
of
the
truth
and
be
saved
:
and
consequently
,
saith
he
,
there
is
no
pred●stinated
restraint
upon
mens
understanding
from
knowing
the
truth
,
nor
fore-appointed
from
their
enj●ying
the
end
of
such
true
knowledge
,
even
the
salvation
of
their
souls
.
Answer
,
That
this
place
of
Scripture
hath
no
relation
at
all
to
El●ction
and
Reprobation
;
for
Paul
doth
plead
more
for
Gods
P●erogative
Power
,
in
electing
and
reprobating
men
by
his
own
Prerogative
Will
and
Pleasure
,
without
any
relation
to
good
or
evil
Actions
,
then
any
man
whatsoever
,
as
I
shall
prove
hereafter
;
and
if
Paul
sh●uld
deny
el●ction
and
reprobation
in
this
place
,
as
Penn
doth
infer
,
then
he
would
grossely
contradict
his
own
writing
,
Rom
9
11.
which
he
so
strongly
disputeth
and
argueth
for
;
but
I
p●rceive
Penn
is
blind
and
ignorant
,
and
hath
not
been
well-read
in
the
Sc●iptures
,
his
Minde
hath
been
exercised
at
the
University
,
more
upon
old
Histories
,
and
studying
to
find
out
the
thoughts
of
mens
souls
when
their
bodies
were
opened
and
dead
,
but
w●en
their
bodies
were
alive
,
he
never
knew
what
thoughts
,
pu●poses
no●
intents
they
had
in
their
hearts
,
not
by
their
words
and
actions
;
but
when
they
were
cut
up
,
he
thought
to
find
their
thoughts
to
find
the
inside
of
man
,
but
that
their
souls
were
slipt
out
before
they
were
opened
.
This
is
only
a
word
by
the
way
,
to
shew
that
Penn
is
grosly
ignorant
of
the
Scripture
,
that
did
not
reade
Pauls
mighty
strong
Arguments
for
Election
and
Reprobation
;
and
quote
these
words
of
Paul
to
overthrow
all
that
Paul
had
written
before
;
because
Paul
saith
,
this
is
good
and
acceptable
in
the
sight
of
God
our
Saviour
,
who
will
have
all
men
to
be
saved
,
and
come
unto
the
knowledge
of
the
truth
.
This
doth
not
disprove
Gods
Election
;
but
Paul
speaketh
these
words
only
to
encourage
men
to
believe
in
Iesus
Christ
,
in
as
much
as
we
Apostles
are
Ministers
of
Christ
to
preach
life
and
salvation
by
believing
in
him
,
we
are
willing
that
all
men
that
hear
us
should
come
to
the
knowledge
of
the
truth
and
be
saved
,
for
we
not
knowing
who
is
Gods
Elect
,
and
who
is
not
,
but
by
their
belief
or
unbelief
of
our
doctrine
:
and
it
is
our
desire
,
that
all
that
hear
us
might
believe
us
,
as
well
as
some
,
and
be
saved
,
and
in
this
sense
the
Apostle
might
say
it
would
be
acceptable
in
the
sight
of
God
our
Saviour
,
who
will
have
all
men
to
be
saved
,
and
come
unto
the
knowledge
of
the
truth
;
but
when
Paul
saw
that
some
men
did
bel●eve
his
doctrine
,
and
some
men
did
not
believe
but
persecuted
his
doctrine
,
he
knew
then
them
to
be
elected
to
salvation
that
received
his
doctrine
,
and
those
to
be
teprobated
to
damnation
,
that
did
reject
,
despise
and
persecute
his
doctrine
,
which
made
him
wish
himself
accursed
ftom
Christ
for
his
Friends
and
Kindred
in
the
flesh
;
he
was
so
sensible
,
that
his
Kindred
in
the
flesh
were
of
the
reprobate-seed
,
and
pre-ordained
of
God
to
be
blinded
and
hardned
,
to
oppose
the
truth
,
that
they
might
be
damned
to
eternity
:
if
Paul
had
not
known
this
,
he
would
never
have
wished
himself
accursed
from
Christ
for
their
sakes
,
but
that
he
knew
himselfe
el●cted
and
chosen
of
God
,
and
that
God
could
not
alter
his
Decree
,
and
curse
him
now
,
he
had
chosen
him
and
blest
him
:
also
he
knew
God
had
teprobated
his
Brethren
and
Kinsfolk
in
the
fl●sh
,
that
they
should
not
believe
the
truth
declared
by
him
,
but
should
perish
in
unbelief
to
eternity
.
Therefore
it
is
said
in
Scripture
,
that
as
many
as
were
ordained
to
eternal
life
believed
;
this
Paul
was
sensible
of
,
and
could
not
alter
his
Decree
in
Reprobation
,
no
more
then
he
could
in
Election
.
This
is
the
true
interpretation
and
meaning
of
Pauls
words
in
this
place
.
CHAP.
XIV
.
Thirdly
,
Penn
quotes
2
Pet
.
3
9.
The
Lord
is
not
slack
concerning
his
Promise
,
as
some
men
count
slackness
,
but
is
lo
g
suffering
to
usward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
Penns
Argument
drawn
from
these
words
,
saith
he
,
The
long-suffering
of
God
,
either
related
to
the
Elect
or
Reprobate
,
or
neither
,
and
saith
,
not
to
the
Elect
,
because
there
is
no
need
of
fearing
their
perishing
;
and
saith
,
not
to
the
Reprobate
,
for
there
is
n●
possibility
of
their
repentance
,
and
saith
,
therefore
to
neither
:
and
saith
consequently
,
either
the
place
is
spurious
or
deceitful
,
or
else
those
kind
of
Elections
and
Reprobations
are
meer
Phantasms
;
and
saith
,
Let
these
few
instances
serve
,
of
those
hundred
that
might
be
mentioned
most
expressely
to
confirm
the
same
.
This
is
the
whole
strength
Penn
hath
,
and
Scripture
he
hath
brought
,
to
prove
that
this
Principle
of
Election
and
Reprobation
is
accursed
by
Scripture
,
Also
Penn
hath
given
eight
Reasons
against
Gods
Prerogative
Power
in
Election
and
Reprabation
,
but
they
are
the
very
absolute
Reasonings
of
a
Reprobate
,
and
he
hath
discovered
himself
plainly
to
be
one
of
the
seed
of
the
Serpent
,
a
Reprobate
that
will
be
damned
to
eternity
,
in
that
he
harh
opposed
,
denied
and
blasphemed
in
a
high
nature
the
Prerogative
Power
and
Will
of
God
,
in
charging
the
Creator
with
being
unrighteous
,
unjust
,
and
more
truel
then
men
or
devils
,
for
electing
some
men
to
salvation
,
and
reprobating
some
men
to
damnation
for
his
own
glory
.
First
,
saith
he
,
it
renders
God
most
unwise
.
Secondly
,
he
saith
,
it
greatly
disparageth
his
Justice
.
Thirdly
,
he
saith
,
it
quite
destroys
his
mercy
,
and
renders
him
the
most
cruel
of
all
Beings
.
He
saith
,
but
above
all
things
it
strikes
at
the
very
Root
of
Gods
Rectitude
and
faithfulness
,
and
makes
him
worse
then
the
worst
of
men
or
devils
.
Fifthly
,
he
saith
,
this
principle
would
defile
his
ete●nal
inherent
holiness
,
by
making
him
as
well
the
fa●h
r
of
sin
as
of
destruction
.
Sixthly
,
he
saith
,
but
this
would
st●in
the
gl●ry
of
the
Almighty
,
unless
it
be
compleated
in
the
eternal
destruction
of
far
the
greatest
part
of
mankind
,
Seventhly
,
he
saith
,
this
dest●oys
all
Gods
Works
in
reference
to
Gods
unalterable
Decree
,
because
Man
cannot
by
his
good
works
nor
his
evil
wo●ks
alter
Gods
D●cree
,
saith
he
,
and
therefore
will
I
give
my self
unto
the
liberty
of
the
flesh
,
and
enjoy
the
pleasures
of
this
life
whilst
I
can
have
them
.
Eighthly
,
he
saith
,
it
destroys
all
Government
,
since
who
cares
how
desperate
he
is
,
or
what
injury
he
does
,
who
conceiting
to
himself
his
Post
is
pitcht
,
his
estate
set
,
and
that
unchangeably
,
but
breaking
all
Laws
,
takes
his
revenge
on
what
will
bring
him
to
condign
punishment
for
his
exorbitancies
.
Answer
,
That
these
reasonings
●roceeded
out
of
the
imaginations
of
your
own
heart
,
which
is
the
devil
,
that
replies
against
Gods
Prerogative
Power
,
do
you
know
that
a
Prerogative
Power
is
above
all
Law
,
and
there
is
no
disputing
against
that
Power
except
you
be
able
to
wage
war
with
him
;
there
is
no
way
to
deal
with
a
Prerogative
Power
which
is
above
all
Law
,
but
by
submitting
unto
it
,
for
what
a
Prerogative
Power
doth
,
it
is
for
his
own
will
and
pleasure
to
set
forth
his
glory
,
and
there
can
be
no
glory
to
that
power
if
all
were
happy
and
none
miserable
;
therefore
if
God
should
not
pre-ordain
some
men
to
be
saved
to
set
forth
the
glory
of
his
mercy
,
and
pre-ordain
some
men
to
be
damned
,
to
set
forth
the
glory
of
his
Justice
.
What
ground
should
any
man
have
,
to
praise
God
for
his
mercy
towards
him
,
seeing
all
men
may
obtain
the
same
if
he
will
,
then
if
I
have
obtained
it
by
my
righteousness
,
I
received
no
mercy
from
God
,
it
was
a
reward
du●
for
my
righteousness
;
but
seeing
the
case
is
so
,
that
all
men
by
nature
are
children
of
wrath
,
that
is
,
all
men
are
concluded
under
sin
and
death
,
as
well
the
seed
of
Adam
,
the
elect
seed
,
as
the
seed
of
the
Serpent
,
the
reprobate
seed
;
so
that
these
two
seeds
have
replenished
the
earth
with
millions
of
men
and
women
,
more
then
can
be
numbred
;
now
these
two
seeds
being
sown
in
the
field
of
this
world
,
and
they
are
both
fallen
from
that
excellent
estate
that
God
created
them
in
,
viz.
the
Serpents
seed
is
f●llen
from
that
Angelical
estate
wherein
he
was
created
;
and
t●e
seed
of
Adam
is
fallen
from
that
Paradisical
and
innocent
state
he
was
created
in
,
so
that
God
hath
sowed
the
field
of
Adam
fallen
,
as
Wheat
in
the
field
of
this
World
;
and
he
hath
sowed
the
seed
of
the
Serpent
fallen
from
his
state
,
as
tares
in
the
field
of
this
world
,
aod
they
both
grow
together
.
Now
,
it
would
make
a
man
admire
,
and
think
it
impossible
for
God
to
separate
these
two
seeds
again
,
evcn
the
tares
from
the
wheat
,
that
is
,
the
seed
of
Adam
from
the
seed
of
the
Serpent
again
,
and
that
the
seed
of
Adam
,
the
Wheat
.
the
Elect
of
God
,
shall
be
gathered
into
Gods
Barn
in
the
Kingdom
of
glory
;
and
the
tares
,
the
seed
of
the
Serpent
,
the
Reprobates
,
shall
be
burnt
with
unquenchable
fire
here
upon
this
earth
in
the
Resurrection
,
when
time
shall
be
no
more
;
but
saith
doth
comprehend
how
God
can
do
this
,
therefore
it
is
said
by
Paul
,
That
all
that
died
in
Adam
shall
be
made
alive
in
Christ
;
but
those
that
died
in
the
Serpent-Angel
shall
never
be
made
alive
in
Christ
,
why
,
because
all
that
died
in
Adam
are
the
Elect
of
God
,
and
shall
be
saved
in
the
Resurrect●on
,
and
all
that
died
in
the
Serpent
are
reprobated
,
and
shall
be
damned
in
the
Resurrection
,
and
this
God
will
do
for
his
own
glory
,
neither
could
his
glory
be
so
exceeding
splendent
if
he
did
not
do
thus
.
Again
,
how
is
it
possible
that
any
man
should
know
himself
a
R●probate
,
and
that
God
hath
pre-ordained
him
unto
eternal
damnation
for
to
set
forth
his
glory
?
or
how
shall
any
reprobate
know
his
post
is
pitcht
,
his
state
set
in
Gods
Decree
,
whereby
to
encourage
him
to
be
avenged
of
that
Decree
,
and
act
wickedness
the
more
.
This
is
impossible
,
for
any
reprobate
to
know
himself
to
be
a
reprobate
,
and
that
God
hath
appointed
him
to
be
damned
,
except
he
do
such
things
as
Cain
and
Iudas
did
,
and
then
he
would
avenge
himself
,
nor
do
no
wicked
Action
to
any
but
to
himself
,
as
Iudas
did
;
for
it
is
the
nature
of
reason
in
man
,
that
if
he
did
certainly
know
that
he
should
be
damned
,
let
him
do
well
or
ill
,
then
would
he
be
more
righteous
then
before
;
for
the
cause
why
men
do
such
wickednesses
and
exorbitancies
,
it
is
because
they
do
not
know
that
they
are
reprobated
,
and
shall
be
damned
to
eternity
;
if
they
did
,
they
would
avoid
the
doing
those
things
seven
times
more
then
they
do
.
For
the
n●t
knowing
a
man
is
pre-ordained
to
be
damned
,
is
one
main
cause
that
makes
him
Act
such
wickedness
as
he
doth
,
because
he
not
knowing
he
shall
be
damned
,
he
hopes
for
mercy
,
notwithstanding
his
wicked
Actions
,
which
if
he
knew
he
were
a
reprobate
,
he
would
Act
better
things
then
he
doth
now
he
doth
not
know
it
;
as
for
example
,
if
you
Penn
the
Quaker
had
known
your self
to
be
a
reprobate
,
as
well
as
I
do
,
you
would
never
have
blasphemed
against
the
living
God
in
the
forme
of
a
man
,
as
you
have
done
:
now
you
do
not
know
your self
to
be
a
reprobate
,
and
pre-ordained
to
be
damned
.
For
this
I
say
,
a
man
may
by
faith
know
his
own
salvation
and
election
,
and
the
salvation
of
others
,
therefore
it
is
that
Peter
saith
,
Make
your
Calling
and
El●ction
sure
,
for
if
you
do
these
things
you
shall
never
fall
;
so
that
a
man
may
be
sure
he
is
elected
and
shall
be
saved
:
but
man
by
s●b●r
reason
,
can
never
know
that
he
is
reprobated
,
and
sha●l
certainly
be
damned
,
though
he
may
fear
he
shall
,
yet
he
hopes
he
shall
not
.
Again
,
a
man
being
sure
of
his
own
salvation
and
election
,
he
knoweth
perfectly
that
another
man
is
a
reprobate
:
as
for
example
,
I
do
perfectly
know
that
you
William
Penn
,
George
Whitehead
,
George
Fox
and
several
others
of
you
,
Quakers
,
that
they
are
reprob●tes
,
a●d
pre-ordained
to
be
damned
to
eternity
,
to
set
forth
Gods
glory
as
vessels
of
wrath
:
this
I
do
perfectly
know
,
but
you
know
it
not
,
and
which
way
will
you
deliver
your selves
from
Gods
decreeing
you
in
the
seed
to
be
damned
to
eternity
,
for
Gods
glory
;
and
my
knowing
it
will
be
so
unto
you
in
the
Resurrection
;
for
as
I
know
my self
to
be
of
the
seed
of
Adam
,
the
seed
of
faith
,
and
shall
be
saved
;
so
I
do
perfectly
know
that
you
are
the
seed
of
the
Serpent
,
the
seed
of
reason
,
and
must
be
damned
,
and
you
no
ways
can
avoid
what
I
have
said
.
In
the
next
place
,
that
the
Reader
may
be
throughly
convinced
of
Gods
Prerogative
Power
,
and
submit
unto
it
,
as
I
have
done
,
in
his
electing
and
reprobating
men
and
women
,
some
to
be
saved
,
and
some
to
be
damned
:
the
Scripture
is
as
full
for
this
very
thing
,
as
for
any
one
point
whatsoever
as
may
be
seen
by
these
Scriptures
following
.
CHAP.
XV
.
Isa
.
42.1
.
Behold
my
servant
whom
I
uphold
,
mine
Elect
in
whom
my
soul
delighteth
,
so
Mat
.
24.21
,
But
for
the
Elects
sake
those
days
shall
be
shortned
,
ver
.
24.
insomuch
that
if
it
were
possible
they
shall
deceive
the
very
Elect
:
so
Mark
13.20
.
And
except
that
the
Lord
had
shortned
those
days
no
flesh
should
b●
saved
,
but
for
the
Elects
sake
whom
he
hath
chosen
he
hath
shortned
the
days
;
so
Luke
18.7
.
And
shall
not
God
avenge
his
own
Elect
which
cry
day
and
night
unto
him
,
though
he
bear
long
with
them
:
so
Rom
9.11
.
For
the
children
being
not
yet
born
,
neither
having
done
any
good
or
evil
,
that
the
purpose
of
God
according
to
Election
might
stand
,
not
of
works
but
of
him
that
calleth
,
ver
.
12.
It
was
said
unto
her
the
elder
shall
serve
the
younger
,
ver.
13.
As
it
is
written
,
Jacob
have
I
loved
,
and
Esau
have
I
hated
,
ver
.
14.
What
shall
we
say
then
,
is
there
unrighteousness
with
God
,
God
forbid
,
ver
.
15.
for
he
saith
to
Moses
,
I
will
have
mercy
on
whom
I
will
have
mercy
,
and
I
will
have
compassion
on
whom
I
will
have
compassion
,
ver
.
16.
so
it
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
,
ver
.
17.
For
the
Scripture
saith
unto
Pharaoh
,
Even
for
this
same
purpose
have
I
raised
thee
up
,
that
I
might
shew
my
Power
in
thee
,
that
my
Name
might
be
declared
throughout
all
the
earth
,
ver
.
18.
Therefore
hath
he
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardneth
,
ver
.
19.
Thou
wilt
say
their
unto
me
,
why
doth
he
yet
finde
fault
,
for
who
hath
resisted
his
Will
,
ver
.
20.
Nay
,
but
O
man
,
who
art
thou
that
repliest
against
God
shall
the
thing
formed
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
?
ver
.
21.
Hath
not
the
Potter
power
over
the
clay
,
of
the
same
lump
to
make
one
vessel
u●to
honour
,
and
another
unto
dishonour
,
ver
.
22.
What
if
God
willing
to
shew
his
wrath
,
and
to
make
his
Power
known
,
endured
with
much
long-suffertng
the
vessels
of
wrath
,
fitted
to
destruction
,
ver
.
23.
And
that
he
might
make
known
the
riches
of
his
glory
on
the
vessels
of
mercy
,
which
he
had
afore
prepared
unto
glory
;
so
Rom
11
5.
Even
so
th●n
;
at
this
present
time
also
there
is
a
remnant
,
according
to
the
Election
of
grace
;
and
ver.
7.
but
the
Eiection
hath
obtained
it
,
and
the
rest
were
blinded
;
so
Col.
3.13
.
Put
on
the●●fore
as
the
El●ct
of
God
holy
and
beloved
,
bowels
of
mercy
:
so
Tit
1.1
.
Paul
a
servant
of
God
,
and
an
Apostle
of
Iesus
Christ
,
according
to
the
faith
of
Gods
Elect
.
Here
the
Reader
may
see
that
God
hath
elected
some
men
to
be
saved
,
and
rejected
some
men
to
be
damned
;
here
it
is
plain
and
clear
,
that
the
Prophets
,
Apostles
,
and
Christ
himself
,
did
know
that
some
men
were
elected
to
salvation
,
and
some
men
are
predestinated
for
damnation
,
on
purpose
to
set
forth
the
glory
of
God
,
without
any
relation
to
righteousness
or
unrighteousness
;
but
meerly
to
shew
forth
the
Prerogative
Power
of
the
Creator
:
for
what
glory
could
be
given
to
God
for
his
mercy
and
salvation
;
if
the
Creature
that
is
saved
did
not
know
that
his
fellow-creature
had
no
mercy
shewed
to
him
,
neither
doth
God
shew
mercy
to
his
elect
,
because
his
sins
are
less
then
the
sins
of
the
reprobate
,
for
many
of
the
Elect
hath
committed
greater
sins
then
the
reprobate
hath
,
yet
because
they
are
the
seed
of
Adam
,
and
so
elected
,
God
doth
shew
mercy
unto
them
;
and
though
many
of
the
Serpents
seed
that
hath
been
righteous
all
their
days
between
man
and
man
,
and
hath
committed
far
smaller
sins
in
mans
arcount
;
as
for
example
,
the
sin
against
the
Holy
Ghost
is
counted
by
righteous
men
but
a
small
sin
,
only
for
speaking
a
word
against
the
holy
Spirit
,
calling
it
the
spirit
of
the
devil
;
God
doth
judge
this
sin
unpardonable
,
which
legal
righteous
men
count
but
a
small
sin
,
which
God
counteth
the
greatest
sin
of
all
;
and
God
hath
pardoned
great
scarlet
sins
that
hath
bin
as
red
as
scarlet
upon
the
soul
of
man
,
and
this
sin
that
is
looked
upon
by
legal
righteous
men
as
no
sin
,
but
thinks
they
do
God
good
service
in
blaspheming
against
the
Holy
Ghost
,
in
calling
the
Spirit
of
truth
a
devil
;
which
you
Penn
and
many
of
you
Quakers
have
done
.
This
God
doth
count
the
greatest
sin
of
all
,
and
hath
said
that
it
shall
never
be
forgiven
,
neither
in
this
life
,
nor
in
the
l●fe
to
come
,
but
all
manner
of
sins
else
shall
be
forgiven
unto
men
.
So
that
God
will
retain
his
Prerogative
Power
in
election
and
reprobation
for
his
own
glory
.
for
he
hath
made
all
things
for
his
own
glory
,
and
the
wicked
for
the
day
of
wrath
:
now
if
God
hath
made
you
Penn
and
others
for
the
day
of
wrath
,
as
I
know
he
hath
,
how
will
you
help
your self
;
and
though
you
reply
and
say
,
Why
doth
he
yet
finde
fault
,
who
hath
resisted
his
Will
?
God
doth
own
that
you
have
not
resisted
his
will
,
for
he
made
you
on
purpose
a
vessel
of
wrath
,
to
set
forth
his
Prer●gative
Power
in
your
condemnation
,
and
he
hath
made
me
a
vessel
of
mercy
to
set
forth
his
Pre●ogative
Power
in
my
eternal
salvation
:
This
I
perfectly
know
;
and
though
you
reason
against
your
Creator
,
and
do
count
him
more
cruel
then
the
worst
of
men
or
devils
,
God
doth
own
this
also
,
and
doth
exercise
his
Prerogative
Power
upon
his
creature
,
as
the
Po●ter
doth
upon
the
clay
,
he
maketh
one
vessel
to
hon●ur
and
another
to
dishonour
,
and
how
shall
the
clay
prevent
the
Potter
f●om
doing
what
he
will
,
neither
can
any
man
prevent
himself
from
being
a
vess●l
of
wrath
,
nor
from
being
a
vessel
of
mercy
no
m●re
then
the
clay
could
;
but
he
that
made
both
these
vessels
knoweth
h
w
to
dispose
of
them
for
his
own
glory
,
and
the
vess●l
of
w●ath
is
as
necessary
for
Gods
use
as
the
v●ssel
of
mercy
;
for
in
that
he
hath
made
a
vessel
of
wrath
fitted
for
dest●uction
,
it
is
that
●e
might
make
known
the
riches
of
his
glory
on
the
vessels
of
mercy
,
w●ich
he
had
prepared
unto
glory
;
Also
t●is
is
to
be
o●served
,
that
the
clay
doth
not
know
whether
the
Potter
will
ma●e
it
a
vessel
to
honour
or
to
dish●nour
,
neither
doth
men
that
are
born
into
this
world
,
that
God
the
Potter
of
Heaven
hath
made
th●m
vessels
of
wrath
,
or
vessels
of
mercy
,
until
it
is
revealed
u●t●
t●em
by
that
seed
of
faith
that
is
risen
in
them
;
and
wh●n
a
man
knoweth
his
own
salvation
,
and
that
he
is
an
elect
v●ssel
,
he
may
easily
discern
anoth●r
to
be
a
reprobate
,
a
vessel
of
wwrath
appointed
to
be
damned
,
though
he
doth
not
know
it
hims
lf
.
Again
,
it
may
he
objected
that
the
tlay
that
the
Pott●r
maketh
vessels
of
one
to
hon●ur
and
another
to
dishonour
;
it
is
a
senseless
lump
,
and
feeleth
no
more
pain
on
the
fire
,
th●n
the
honourable
vessel
at
the
Kings
Table
is
sensible
of
honour
.
Answer
,
That
God
the
Potter
of
Heaven
hath
a
Prerogative
Power
over
a
living
vess●l
,
as
a
living
man
hath
over
dead
clay
;
because
he
is
rhe
Fat●er
and
Giver
of
all
life
to
man
and
beasts
,
and
all
other
creatures
th●t
h●th
life
:
for
as
dead
clay
do●h
set
forth
t●●
wis●om
and
workmanship
of
livi●g
man
in
making
vessels
of
d●ad
clay
for
his
own
●se
,
●onour
and
gl●ry
;
s●
is
it
with
God
,
he
mak●th
v●ss●ls
of
wrath
to
live
in
t
r●●nt
to
et
rnity
:
and
he
maketh
vessels
of
mercy
to
live
in
Joy
and
●●ea●u●●
f●r
evermore
,
to
s●t
f
rth
the
gl●ry
of
his
mercy
s●●●at
●●●h
th●s●
v●s
e●●
must
liv●
eternally
,
else
Gods
●●●●y
would
b
eclipsed
and
y●iled
,
and
n●t
se●n
in
the
s●●●●our
o●
it
:
a●●●●e
cau●●
w●y
this
●ust
be
i●
,
i●
b
cause
G●d
harh
a
Prero●ative
Powe●●ver
all
life
,
as
the
Potter
hath
ev●r
dea●
cl●y
:
This
p●in●
Pa●l
doth
prove
with
undeni●●●●
Arg●ings
,
so
that
this
point
of
el●ction
an●
r●ptobation
is
prove●
by
Scriptures
and
it
was
the
faith
of
the
Prophets
,
and
the
faith
of
the
Apostles
,
and
it
is
Reeve
and
Muggletons
faith
,
yet
Penn
saith
,
it
is
highly
inconsistent
with
rea●●n
;
but
I
am
sure
it
●oth
consist
with
faith
,
and
with
the
Scriptur●s
,
as
hath
bin
abundantly
proved
before
.
Yet
Penn
saith
,
this
Principle
is
accurst
●y
Scripture
he
will
prove
,
and
saith
,
that
Antiquiry
both
knew
and
abhorred
this
opinion
,
and
quo●es
J●se●h●s
and
several
other
old
Authors
,
which
kn●w
not
the
r
own
●lection
no
more
then
Penn
doth
,
t●at
caus●●
them
a●d
him
to
abhor
the
truth
of
God
,
and
the
Apostles
faith
,
an●
the
Prerogative
Power
of
God
,
to
limit
his
Will
and
Power
t●
th●ir
da●k
imag●na●i●ns
:
I
know
the
cause
why
they
abhorred
●his
pri●ciple
●f
el●cti●n
and
reprobation
,
because
the
did
not
know
t●emselves
elected
nor
t●eir
own
salvation
neither
;
neither
did
they
make
their
own
calling
and
election
sure
,
if
they
had
,
they
would
never
have
abhorred
their
own
election
,
that
God
had
made
them
v●ssels
of
mercy
;
f●r
reason
in
man
●s
subject
to
abhor
that
another
should
be
made
in
a
better
condition
then
himfelf
,
or
that
God
should
shew
more
mercy
to
another
then
to
him
:
this
is
abhorred
by
men
that
knows
not
rheir
own
election
and
salvation
;
but
I
know
they
lived
in
a
dark
time
of
the
world
,
and
in
ignorance
of
the
true
God
and
of
his
Power
:
so
I
shall
leave
them
to
him
to
judge
them
,
as
they
judg●d
his
truths
to
be
heresies
:
Thus
I
have
given
Answer
to
t
ose
six
Points
,
or
Secrets
of
God
which
Penn
calls
Heresies
,
which
may
satisfie
the
Reader
that
can
understand
the
Answer
afor●said
:
and
they
may
see
t●at
I
have
proved
by
Scripture
t●ose
six
P●ints
and
Secrets
of
God
to
be
of
absolute
necessity
for
ever●
man
and
woman
to
understand
and
believe
,
against
Penn
the
Quakers
Assertions
and
Arguments
.
In
Page
36.
Penn
saith
,
that
there
was
one
Buddas
that
writ
several
books
,
and
his
end
was
to
break
his
neck
:
and
Penn
saith
,
It
is
to
be
feared
that
a
worse
will
befal
miserable
Muggleton
,
even
torment
of
spirit
,
as
Reeve
is
sai●
to
●ave
left
the
world
in
:
and
in
page
37.
Penn
desireth
the
Reader
to
de●ay
not
to
pass
the
just
senten●e
of
Impostor
and
C●unterfeit
up
n
them
and
their
Commission
.
CHAP.
XVI
.
Answer
,
That
Iohn
Reeve
did
not
leave
the
world
in
torment
of
spirit
,
as
hath
bin
said
unto
you
and
unto
●thers
;
but
he
left
the
world
in
as
much
Peace
of
minde
,
and
confidence
in
the
Com●ission
of
God
that
spake
unto
him
,
as
could
be
exprest
by
man
,
as
some
can
witness
at
this
day
that
are
alive
:
but
some
that
saw
his
departure
,
that
closed
up
●is
●yes
,
and
heard
his
l●st
words
,
are
dead
since
:
but
I
l
ok
upon
it
but
a
vain
thing
for
us
to
v
ndicate
our selves
from
slanders
,
lies
and
evil
repor●s
,
for
there
is
no
stopping
the
mouths
of
Serpents
:
lik●wise
,
you
say
ir
is
to
be
feared
,
that
miserable
Muggleton
will
have
a
w
rse
death
then
breaking
his
neck
.
I
kno●
it
would
be
the
joy
of
the
Quakers
hearts
if
such
a
thing
sh●u●d
befal
me
:
but
God
hath
preserved
me
from
all
casualt
es
f●om
my
birth
to
t●is
day
:
I
never
had
no
broken
bone
,
sprain
,
bursenness
,
diseases
of
b
dy
,
nor
no
defect
in
nature
to
this
day
:
and
I
do
not
question
but
the
good
Providenc●
of
God
will
preserve
me
from
all
Accidents
of
Nature
to
my
lives
end
:
but
from
pers●cu●ion
and
abuses
from
wicked
men
I
ca●not
promise
my
s●lf
t●
be
s●cure
,
for
mine
enemies
are
more
th●●
I
can
number
f●●
multitu●e
,
but
the
Law
d●th
preserve
me
from
them
,
therefore
I
do
ye●
live
in
●he
●a●d
of
the
living
,
and
am
made
able
to
withstand
the
malice
and
hatr●
of
all
mine
enemies
:
Besides
,
what
would
it
advantage
you
Quak●rs
and
others
that
are
under
my
sentence
,
if
such
misfortune
should
happen
unto
me
,
it
might
be
some
comfort
to
o●●
r●
that
cometh
after
you
,
but
it
will
advantage
you
nothing
at
a
l
:
for
what
I
have
said
concerning
you
,
and
several
others
of
your
mighry
men
,
i●
shall
stand
like
a
rock
that
cannot
be
moved
,
and
like
the
Law●
of
the
Medes
and
Persians
that
cannot
be
alte●ed
,
de●iver
your
s●lves
if
you
can
,
And
as
for
your
desiring
to
pass
the
just
sentence
of
Impostor
and
Counterfeit
upon
us
and
our
Commission
:
To
this
I
say
,
it
is
not
proper
to
call
a
man
Impostor
,
except
a
man
had
made
a
professi●n
of
truth
before
,
which
Reeve
nor
Muggleton
never
did
,
because
we
never
did
know
the
truth
until
about
twenty
yea●s
ago
,
except
you
do
count
the
Puritane
Religion
was
the
truth
indeed
:
I
was
a
zealous
●uritane
before
,
and
I
did
fall
f●om
that
Profession
to
an
honest
just
life
between
man
and
man
,
and
if
that
was
an
Impost●r
,
then
thousands
and
many
of
you
Q●akers
you●selves
are
Imposto●s
:
for
I
have
known
many
●f
you
did
fall
from
be
ng
purita●●
to
be
R●nters
,
and
from
Rante●s
to
Quak
rs
,
so
th●t
you
Q●●kers
are
double
Impostors
●y
t●is
●u●e
:
But
this
I
say
,
you
Quakers
cannot
properly
be
Impostors
,
because
y●u
never
were
i●
truth
,
nor
are
not
in
truth
now
.
But
●f
I
should
fall
f●om
this
faith
I
have
declared
ab
v●
20
years
,
then
sh●u●d
I
be
an
Impostor
indeed
:
likewise
,
whoever
ha●h
believed
our
d●c●●in●
of
truth
which
we
have
declared
,
and
hath
made
a
profession
〈…〉
wn
it
,
and
to
love
and
justifie
it
,
and
shall
aft
rwa●ds
fall
〈◇〉
,
and
question
the
truth
of
it
,
and
rebel
against
it
,
s●ch
a●
Impos●ors
indeed
,
for
no
man
can
properly
be
said
to
b●
an
I●po●tor
,
but
he
that
falleth
from
a
true
Prophet
,
true
A●ostle
,
or
true
Minister
of
Christ
;
but
there
is
never
a
man
in
●he
w●rl●
at
t●is
day
that
can
become
Impostors
,
but
such
as
h●ve
mad●
a
profession
of
Reeve
and
Muggletons
Commission
,
and
f●●l
●●om
it
,
as
af●●esaid
,
such
indeed
are
Impostors
,
and
none
else
,
s●
that
the
R●ader
may
s●e
the
gro●s
ignorance
of
learned
Penn
t●●
Q●
ke●●
that
doth
not
know
wh●
is
an
Impostor
and
who
is
n●●
.
Aga●n
,
I
understand
t●
t
Penn
●ath
b●en
brought
up
to
L●arning
at
the
Unive●s●ty
o●
ear●h
,
to
reade
old
Hi●●●●i●●
and
old
Aut●o●s
Iudg●ments
c●●c●r●i●g
●er●sies
,
an●
to
fin●e
out
t●●
thoughts
,
purp●s●●
an●
int●nts
of
mans
hea
ts
,
w●en
they
are
●p●n●d
●y
t●e
●●to
s
:
b●●
tha●
th
s●ul
w●●
th●●●●●
before
,
●s
P●nn
〈◇〉
I
n●g●●●●
,
so
that
no
th
ughts
,
p●●p●s●s
●or
intents
of
the
mans
heart
could
be
found
when
the
body
was
Anatomized
,
so
that
Penn
concludes
that
the
soul
cannot
die
but
is
immortal
,
else
the
thoughts
,
purposes
and
intents
of
a
mans
heart
might
be
found
when
his
body
i●
cut
up
;
this
is
Penn
the
Quakers
faith
,
and
he
is
not
ashamed
of
it
:
but
who
would
have
th●ught
that
learned
Penn
should
have
discovered
such
ignorance
and
blindness
of
minde
,
for
he
hath
exprest
great
ignorance
in
quoting
so
many
Popish
Authors
opinions
and
judgements
upon
heresie
,
which
knew
not
the
truth
themselves
;
but
do
you
Quakers
indeed
believe
that
Augustine
,
Eusebius
,
Socrates
the
Philosopher
,
and
many
others
you
have
named
.
were
endued
with
an
infallible
Spirit
,
or
had
any
Commission
from
God
to
be
Iudge
what
was
heresie
and
what
was
truth
in
their
time
:
if
so
,
why
then
do
you
Q●akers
revolt
from
those
old
Authors
practice
and
opinion
as
to
your
doctrine
.
For
they
never
did
own
the
light
in
man
to
be
the
very
God
,
as
you
Quakers
do
;
and
do
you
think
that
Augustine
and
the
rest
would
not
have
condemned
the
Quakers
principle
for
heresie
if
it
had
been
in
their
time
?
they
would
have
judged
it
to
be
the
greatest
heresie
of
all
others
:
for
a
man
to
believe
there
is
no
other
Go●
but
the
light
within
man
,
and
that
neither
the
Father
nor
the
Son
hath
never
a
body
of
their
own
,
Augustine
and
all
those
old
Authors
would
have
judged
this
to
be
Antichristian
heresie
indeed
.
I
thought
you
would
have
bin
ashamed
to
bring
old
Authors
that
lived
in
the
dark
time
of
the
world
to
prove
your
doctrine
.
Did
I
ever
bring
any
Author
to
prove
what
I
say
against
you
,
but
the
Scriptures
and
my
own
revelation
for
what
I
have
d
clared
:
but
Penn
ha●h
shewed
his
gross
ignorance
,
to
bring
old
Authors
to
prove
what
he
saith
;
for
Fox
the
Quaker
hath
said
,
that
they
could
have
known
the
minde
of
Christ
,
and
that
they
were
in
Ch●ist
before
the
world
was
,
if
no
Letter
of
Scripture
had
been
written
;
so
that
Penns
knowledge
is
far
below
Fox
his
father
,
notwithstanding
his
gteat
Learning
,
therefore
I
perceive
Penn
is
very
ignorant
,
and
hath
had
no
experience
n●r
r●velation
of
the
light
of
Christ
within
him
,
but
what
he
hath
read
out
of
th●s●
old
Authors
books
,
which
doth
cause
him
to
talk
●nd
write
af●er
this
rate
;
and
for
my
part
I
never
s●w
any
of
thos
books
〈◇〉
sp●aks
of
,
neither
did
I
ever
reade
any
of
those
points
●hey
cond●mn
f●r
heresie
We
never
read
no
books
but
the
Bible
and
the
revelation
of
the
seed
of
faith
arising
in
m
,
h●th
led
me
by
the
hand
to
know
the
meaning
of
the
Scriptur●s
,
and
hath
given
me
such
appearance
,
that
no
question
could
be
asked
in
spiritual
things
,
but
they
have
bin
easie
to
me
;
therefore
I
sha●l
say
this
unto
you
Penn
,
who
hath
bin
brought
up
at
the
Vniversity
on
earth
several
years
,
and
there
you
have
read
several
b●oks
,
as
you
have
exprest
,
wherby
you
do
judge
these
th●ngs
to
be
heresie
,
because
those
books
did
judge
them
heresie
;
and
are
you
sure
these
men
you
approve
of
would
not
have
judged
Christ
himself
when
on
earth
,
to
have
bin
a
Blasphemer
and
Deceiver
,
as
t●ose
did
that
heard
him
speak
;
and
would
not
those
old
Authors
have
persecuted
the
Apostles
,
as
those
did
in
their
time
for
Liars
and
Deceivers
,
had
they
lived
in
the
Apostles
time
;
yea
,
I
am
sure
they
would
:
for
this
is
a
certain
rule
,
that
he
that
will
persecute
a
man
for
error
in
Religion
,
will
as
soo●
persecute
the
truth
as
errour
,
and
call
the
truth
heresie
,
for
truth
doth
cause
men
to
be
more
mad
to
persecute
it
as
heresie
,
why
,
because
the
reason
of
man
cannot
grapple
with
it
,
nor
comprehend
it
,
which
causeth
him
to
be
angry
and
persecute
it
as
heresie
:
neither
did
G●d
ever
give
noncommissionated
men
power
to
judg●
of
her●sie
in
spiritual
things
,
yet
Penn
hath
no
other
proof
for
those
six
Heads
to
be
old
heresies
,
but
the
Antiquity
of
old
Authors
books
,
which
Penn
hath
read
at
the
Vniversity
,
as
may
be
read
in
his
book
.
CHAP.
XVII
,
But
whatsoever
I
have
learned
in
spiritual
things
,
and
as
to
these
six
Heads
,
it
is
from
the
Vniversity
of
Heaven
,
for
I
have
bin
at
school
in
the
Vniversity
of
Heaven
almost
22
years
:
And
I
saw
three
Books
in
Heaven
,
and
they
were
given
me
all
three
to
read
in
;
and
the
first
book
I
read
in
it
was
the
book
of
the
Law
of
sin
and
death
,
which
is
the
Le●te●
of
the
Law
of
Moses
,
which
is
a
killing
Letter
,
which
saith
,
Thou
shalt
not
do
no
murder
.
Thou
shalt
not
commit
adultery
thou
shalt
not
steal
,
and
the
rest
;
so
that
this
Book
of
the
Law
was
a
Book
of
death
to
those
that
committed
these
things
;
and
as
I
read
a
little
further
I
found
this
Law
of
sin
and
death
written
in
my
own
heart
and
in
the
heart
of
every
man
;
and
I
saw
that
all
men
in
the
world
were
under
this
law
of
sin
and
death
,
and
that
God
had
concluded
all
men
by
nature
under
this
law
:
and
in
as
much
as
no
man
could
keep
this
law
written
in
his
heart
perfectly
,
but
break
it
either
in
thought
,
word
or
deed
,
therefore
it
is
that
every
man
lieth
under
the
Iudgment
of
this
law
written
in
his
heart
,
therefore
this
book
of
the
Law
that
was
given
for
life
,
that
whoever
did
do
it
should
live
in
t
,
yet
b●
r●ason
no
man
could
keep
it
perfectly
,
it
became
the
book
of
death
in
all
men
,
which
when
I
had
read
I
was
exceedingly
troubled
and
perplexed
in
my
mind
what
I
should
do
to
be
saved
:
then
I
turned
my self
to
reade
in
another
book
that
was
opened
to
me
,
even
the
book
of
Conscience
,
and
I
read
in
this
book
to
see
if
I
had
bin
guilty
of
any
of
those
things
in
the
book
of
the
Law
in
act
:
and
I
read
in
the
book
of
my
Conscience
,
that
I
was
not
guilty
of
any
actual
breach
of
this
law
written
in
my
heart
,
which
was
some
ease
to
my
minde
,
that
if
I
were
to
suffer
eternal
death
by
this
law
,
yet
my
torments
would
be
the
less
,
because
I
had
committed
no
actual
sin
;
yet
seeing
that
both
righteous
and
unrighteous
were
concluded
under
sin
,
and
are
by
nature
children
of
wrath
by
thi●
law
of
sin
and
death
;
And
that
when
G●d
did
raise
the
dead
at
the
last
day
,
both
small
sinners
and
gteat
sinners
,
and
that
they
should
be
judged
by
these
two
books
,
viz.
The
Book
of
the
Law
written
in
mans
heart
,
and
the
bo●k
of
Conscience
,
when
they
are
opened
at
the
last
day
,
as
in
Rev.
20.12
.
And
I
saw
the
dead
small
and
great
stand
before
God
,
and
the
books
were
opened
,
and
another
bo●k
was
opened
which
is
the
book
of
life
,
and
the
dead
were
judged
out
of
those
things
which
were
written
tn
the
book
,
according
to
their
works
;
then
was
I
exceedingly
troubled
what
to
do
;
and
I
read
in
the
book
of
Conscience
again
,
saying
,
Hold
fast
thy
integrity
and
do
not
let
it
g●
,
but
as
thou
hast
bin
righteous
,
keep
thy self
righteous
still
;
and
a
little
while
after
this
,
there
was
given
unto
me
the
b
ok
of
life
to
reade
in
,
and
it
was
opened
unto
me
by
the
revelation
of
the
seed
of
God
,
the
seed
of
faith
in
me
,
and
I
saw
my
name
written
in
the
book
of
life
,
and
that
the
second
death
should
not
have
power
over
me
,
an●
that
I
should
be
judged
out
of
the
book
of
life
in
the
Resurrection
,
to
wear
a
Crown
of
life
and
glory
to
eternity
;
and
I
have
read
in
the
book
of
life
above
twenty
years
,
and
in
the
book
of
life
I
saw
all
those
wonderful
mysteries
and
revelations
the
Prophets
and
Apostles
had
concerning
God
being
manifest
in
the
flesh
,
and
the
devil
being
manif●st
in
the
flesh
,
of
Hell
,
of
Heaven
,
of
Angels
,
and
their
natures
,
and
of
the
rise
of
the
two
seeds
,
and
of
the
fall
.
These
things
and
many
more
have
I
read
out
of
these
three
books
in
heav●n
,
viz.
The
book
of
the
Law
,
the
book
of
Conscience
,
and
the
book
of
Life
;
in
these
three
books
in
heaven
is
contained
the
Original
and
Councel
of
God
in
all
things
which
he
hath
created
,
both
in
heaven
above
,
and
in
the
eatth
beneath
,
and
of
his
secret
Decrees
,
which
in
a
m●asure
he
did
reveal
unto
the
Prophets
and
Apostles
of
old
,
and
in
a
measure
Reeve
and
Muggleton
hath
learned
out
of
those
three
bo●ks
aforesaid
the
same
knowledg
,
as
those
that
went
before
us
,
and
when
the
book
of
th●
Law
was
opened
,
I
saw
several
of
the
Quakers
people
,
and
more
especially
their
Ministers
were
judged
out
of
those
things
which
w●re
w●itten
in
the
book
of
the
Law
,
and
the
book
of
Cons●ience
,
and
they
were
judged
out
of
these
two
books
to
suffer
eternal
death
,
why
,
because
they
made
the
light
of
the
Law
written
in
their
hearts
to
be
very
God
,
and
in
as
much
as
their
Conseiences
condemns
them
for
rebellion
against
this
God
,
the
Law
written
in
their
hearts
,
they
are
judged
out
of
those
two
books
,
that
i●
,
they
are
j●dged
and
condemned
by
their
God
the
llght
of
the
law
within
t●em
,
and
the
Conscience
condemns
them
for
rebellion
against
the
light
of
the
law
within
them
which
is
their
God
.
Again
,
the
Ministry
of
the
Quakers
are
led
and
guided
by
the
Spirit
of
Antichrist
,
that
is
,
the
spi●it
of
reason
the
devil
transformed
like
unto
an
Angel
of
light
in
these
last
times
,
that
hath
clothed
themselves
with
an
out
side
righteousness
,
seemingly
more
pure
then
any
Saint
,
both
in
their
words
and
apparel
,
no
word
must
be
placed
out
of
j●ynt
,
and
as
for
Apparel
it
must
be
plain
,
no
ribbon
,
lace
,
nor
gold
button
must
be
wore
by
them
,
and
above
all
,
be
sure
y●u
keep
your
Hat
on
before
a
Magistrate
,
nay
,
put
not
your
Hat
off
before
the
King
himself
,
and
let
not
the
wom●n
mak●
any
ob●isance
to
the
King
hims●lf
,
lest
it
be
counted
worshipping
the
K
ng
;
th●s
is
some
of
the
Quakers
out-side
righteousne●s
,
which
se●meth
to
out-strip
the
righteousness
of
the
Prop●
ts
,
Apostles
and
Saints
in
their
time
:
but
as
to
the
righteousness
of
saith
,
which
is
the
righteousn●ss
of
God
,
the
Quakers
pe●ple
are
the
wo●st
of
all
,
for
they
deny
that
God
was
ma●ifest
in
the
fl
sh
of
Christ
,
they
deny
that
Christ
is
God
and
Man
,
they
deny
the
blood
of
Christ
to
be
of
any
value
to
redeem
them
that
b●li
ve
in
it
f●om
etetnal
death
,
they
deny
and
say
the
soul
of
Christ
did
not
die
,
they
deny
tha●
the
same
body
of
Christ
,
of
flesh
and
bone
,
that
was
laid
in
the
grave
,
that
did
rise
again
,
they
deny
that
the
same
body
of
flesh
and
bone
,
that
suff
●ed
death
,
that
rise
again
and
ascended
up
to
Heaven
,
to
be
n●w
a
glo●ified
body
in
H●aven
in
the
form
of
man
,
as
when
he
was
upon
earth
;
t●ey
deny
the
Resurrection
of
a
body
when
Christ
shall
raise
the
dead
at
the
last
day
:
and
if
this
be
not
the
Antichristian
spirit
in
this
last
Age
,
then
there
never
was
no
spirit
of
Ant●christ
in
the
world
at
all
,
as
s
spoken
of
in
Scrip●ure
;
but
I
have
had
perfect
knowle●ge
that
the
Quak
rs
Ministry
is
the
abs
lute
M●nist●y
of
Anti●●●ist
in
these
last
times
,
and
that
t●ey
shal
be
judged
out
●f
th●se
things
w●ich
were
written
in
the
b●●k
of
the
law
which
they
call
G●●
,
and
the
bo●k
of
Conscience
which
hath
reb●●l
d
●gai●st
●is
l●w
,
for
I
have
known
several
Q●●kers
that
hath
committed
Actions
of
lust
when
they
w●re
upon
the
rant
,
ev●n
against
consci●nce●
f●r
which
several
of
th●m
hath
●ec●ived
judgement
in
this
life
,
even
the
soul
disease
,
poverty
and
beggery
,
besides
their
damnation
hereafter
.
CHAP.
XVIII
.
And
when
the
book
of
life
was
opened
,
I
saw
many
old
Authors
that
did
pro●hecy
that
the
t●ue
God
was
in
the
forme
and
likeness
of
man
,
when
he
c
eated
man
in
his
own
image
,
and
that
he
would
descend
from
heaven
to
earth
in
the
Womb
of
a
Virgin
,
and
became
v●ry
m●n
and
very
God
,
and
be
found
in
the
shape
of
man
,
and
b●
like
unto
man
in
all
things
,
sin
excepted
:
and
that
he
should
suffer
death
,
and
rise
again
by
his
own
power
,
and
ascend
up
to
the
same
glory
which
he
had
before
the
world
was
:
these
and
many
more
glorious
things
did
I
see
when
the
book
of
life
was
opened
;
and
I
saw
in
the
book
of
life
the
Authors
of
this
faith
,
that
God
was
a
spiritual
body
in
forme
like
man
from
eternity
;
and
I
saw
in
the
book
of
life
Enoch
that
walked
with
God
,
and
Noah
who
was
righteous
in
his
generation
,
and
righteous
Lot
who
received
the
two
Angels
,
and
Abraham
the
father
of
the
faithful
,
Isaac
,
Iacob
,
Moses
,
the
Prophets
and
Apostles
:
These
were
the
Fathers
of
old
that
prophecied
and
declared
the
same
things
that
Reeve
and
Mugg●eton
hath
,
so
that
these
truths
and
secrets
of
God
that
Penn
and
his
old
Authors
calls
heresies
,
were
declared
and
prophecied
of
by
those
holy
men
of
God
aforesaid
,
whose
Names
I
saw
w●itten
in
the
book
of
life
;
and
I
saw
when
the
book
of
life
was
op●ned
unto
me
,
that
Reeve
and
Muggleton
were
the
two
last
Prophets
and
Witness●s
of
the
Spirit
,
to
finish
the
Declaration
of
that
great
Mystery
of
God
,
as
was
prophecied
of
by
his
servants
the
Prophets
,
God
manifest
in
the
flesh
,
justified
in
the
spirit
,
seen
●f
Angels
,
preac●ed
unto
the
Gentiles
,
be●ieved
on
in
the
wo●ld
,
r●ceived
up
in●o
glory
:
Thus
I
have
given
the
Reader
some
Account
of
the
old
Authors
of
those
six
principles
●f
truth
as
are
substanti●lly
proved
by
Scripture
befo●●
,
as
Reeve
and
Muggle●on
hath
declared
,
in
opposition
to
those
old
Authors
Penn
hath
brought
out
of
those
books
he
hath
read
at
the
Vniversity
to
prove
them
old
heresies
.
Thus
I
have
given
Answer
t●
those
six
points
that
are
of
greatest
concernment
for
men
to
k●ow
,
without
which
there
can
be
no
perfect
peace
to
the
m●nde
of
man
in
this
life
,
nor
assurance
of
peace
in
the
life
to
come
The
last
thing
for
me
to
speak
something
to
tha●
is
of
concernment
in
Penns
book
by
way
of
Reply
is
the
dispute
between
us
in
page
38.
I
confess
I
did
sp
ak
two
unsavoury
words
in
the
discourse
being
provoked
,
which
I
will
not
●eny
,
as
may
be
seen
in
the
following
d
scourse
;
and
if
those
two
words
had
not
bin
uttered
by
me
Penns
book
had
not
bin
worth
two
farthings
but
for
waste
paper
;
but
them
two
unsavoury
expressions
put
a
great
lustre
to
his
book
,
and
doth
yield
comfort
to
many
serpent-devils
:
but
to
the
matter
in
hand
,
I
do
acknowiedge
that
many
of
those
passages
between
him
and
me
in
the
dispute
,
were
as
true
as
they
are
related
by
him
;
but
some
of
them
are
false
as
they
are
set
down
,
indeed
as
Penn
saith
,
he
did
stay
too
l●ng
b●fore
he
writ
them
down
,
so
that
his
memory
failed
him
,
that
he
hath
writ
some
of
those
passages
that
passed
between
him
and
me
false
,
and
some
true
,
but
it
would
be
too
tedious
for
me
t●
rep●at
what
s
false
and
what
true
,
either
w●ll
signifie
but
little
to
the
Reader
;
to
let
them
pass
as
they
are
,
I
am
willing
that
mine
enemies
sh●ul●
suck
what
sweetness
they
can
out
of
them
,
or
what
poison
,
for
I
am
very
well
satisfied
in
what
I
said
to
h
m
:
and
as
for
those
two
passages
that
seems
to
be
unsavoury
,
I
shall
g
v●
th●
re●son
by
and
by
.
Page
41.
Penn
calls
me
a
liar
,
for
saying
William
Smith
the
Quaker
was
dead
,
it
seems
he
was
not
dead
is
was
repo●ted
:
but
if
Penn
had
stayd
his
book
a
month
longer
he
had
b●en
f●●nd
a
liar
for
saying
h●
is
y●t
alive
,
for
now
he
is
really
dead
,
and
passed
through
the
fi
●●eath
into
the
second
death
:
but
let
Penn
call
to
minde
what
f●ls
,
lying
and
wicked
●eports
hath
bin
raised
of
me
b●
Quakers
a●d
others
,
how
many
times
I
have
been
dead
,
and
in
●rison
to
the
j●y
of
their
hearts
,
an●
that
Reeve
left
the
world
in
torment
of
spirit
.
These
wicked
lies
and
slanders
have
bin
reported
of
us
,
but
more
especially
of
me
,
yet
knowing
my
own
innocency
I
never
charged
any
for
reporting
these
lies
of
me
.
The
second
thing
in
this
discourse
was
this
,
that
I
said
William
Penn
the
Quaker
,
thou
art
a
Cheat
and
a
Deceiver
:
neither
did
I
speak
this
without
some
ground
,
for
it
was
told
to
me
in
what
par●iculars
both
at
Cambridge
and
in
Ireland
by
persons
that
knew
Penns
beginning
▪
and
what
his
life
was
b●tter
then
he
did
himself
:
The
R●ade●
may
perceiv●
that
this
was
befo●e
he
had
a
rule
of
any
estate
,
but
what
his
father
allowed
him
,
but
those
persons
are
since
dead
,
theref●re
they
shall
be
nameless
,
and
the
things
they
re●orted
of
him
shall
be
nameless
also
before
he
p●eped
after
t●e
Qu●kers
:
but
if
they
did
slander
him
and
report
lies
of
him
,
th●y
we●e
too
blame
,
and
if
his
conscience
be
clear
,
and
not
guilty
of
those
things
,
th●n
let
the
blame
rest
up●n
the
head
of
those
that
reported
li●s
,
and
his
innocency
will
b●ing
peace
in
himself
,
so
far
as
it
ex●●n●●
;
but
upon
these
words
Penn
and
his
friend
George
Whitehead
said
,
though
it
was
not
their
principle
to
use
the
law
,
yet
perhaps
,
said
they
,
his
f●iends
may
make
use
of
the
law
to
make
me
prove
what
I
said
:
and
upon
their
threatning
what
his
friends
might
do
,
I
did
so
scorn
what
his
friends
could
do
in
that
matter
,
that
I
said
I
cared
not
a
fart
for
them
,
nor
what
they
could
do
:
and
threatning
what
they
could
do
by
the
law
if
they
would
use
it
;
whereupon
I
did
say
I
did
not
value
not
care
a
turd
for
him
nor
his
friends
,
nor
what
they
could
do
by
the
law
in
that
matter
,
neither
did
I
care
what
they
could
do
in
the
law
no
more
th●n
the
abovesaid
:
but
let
the
Reader
minde
the
pride
of
th●se
Quakers
hearts
,
that
because
Penns
father
was
a
man
of
estate
,
and
in
some
power
in
the
N●tion
Affairs
,
therfore
he
b●asted
of
his
friends
,
what
they
might
do
by
law
I
never
heard
any
poor
Quaksr-beast
●f
their
friend
,
and
if
Penns
father
had
not
been
born
before
his
son
,
he
would
never
have
boasted
of
his
friends
,
but
if
he
had
been
born
before
his
father
,
as
I
was
born
before
my
father
,
he
would
never
have
boasted
of
his
friend●
,
but
might
have
bin
cloathed
in
an
old
thread-bare
black-suit
,
like
a
sequestred
b●gging
Priest
,
as
I
did
look
like
;
My
meaning
is
,
I
do
count
all
those
fathers
that
gets
estates
,
and
leaves
it
to
the
son
that
never
knew
the
getting
of
it
,
but
the
spending
of
it
,
such
mens
fathers
were
born
before
them
,
as
Penns
fa●h●r
was
;
but
such
fathers
that
are
poor
and
can
give
the
son
nothing
,
and
yet
the
son
by
his
labour
and
industry
getteth
a
livelihood
for
himself
,
and
doth
rather
help
his
father
then
hinder
him
,
such
a
son
may
be
said
to
be
born
before
his
fa●her
,
as
I
was
that
never
received
six
pence
portion
●f
my
father
;
and
if
Penn
had
been
born
before
his
father
as
I
was
,
I
believe
his
suit
had
been
more
thread
bare
then
mine
,
for
it
is
known
by
many
that
Penns
father
his
beginning
was
low
and
mean
,
his
d●scent
far
lower
then
mine
,
that
hath
left
me
nothing
,
yet
by
the
fortune
of
War
,
and
his
facing
about
to
the
right
and
left
,
and
somthing
else
besides
,
he
hath
left
his
son
a
considerable
estate
;
and
I
do
wish
his
son
to
make
much
of
that
unrighteous
Mamon
his
father
hath
left
him
,
and
say
,
Soul
,
take
thine
ease
for
thou
hast
Goods
laid
up
for
many
years
,
for
I
am
sure
it
is
all
he
shall
have
both
in
this
life
and
in
the
life
to
come
;
and
fur
her
.
Pe●n
shall
know
to
his
eternal
pain
and
shame
,
that
my
God
whose
dimension
is
no
b●gger
nor
higher
then
a
middle-statured
man
,
as
I
said
to
him
;
and
that
I
do
justifie
that
saying
of
mine
still
,
that
I
would
not
give
a
pin
f
r
that
God
which
would
sav●
us
both
,
now
I
have
given
sentence
of
damnation
upon
you
,
neither
would
I
give
a
rush
for
that
God
that
cannot
d●e
;
for
our
faith
is
in
that
God
that
made
man
in
his
own
image
,
whose
dimension
is
no
bigger
then
a
middle-statured
man
,
even
the
bignes
of
Christ
Jesus
,
who
became
a
little
Child
,
and
when
he
was
a
man
he
poured
out
his
soul
unto
death
,
and
was
absolutely
dead
for
such
a
space
of
time
,
as
the
Scriptures
doth
testifie
.
Thus
I
have
said
something
in
Answer
to
every
particular
Passage
in
Penns
Book
that
is
of
Concernment
,
and
to
the
Disputes
between
them
and
me
;
and
as
for
the
latter
Part
of
his
Book
,
it
contains
nothing
but
a
R
petition
of
our
words
,
and
the
drawing
Objections
out
of
his
o●●
da●●
imagination
against
them
:
If
he
would
〈…〉
himself
to
read
the
Scriptures
and
observe
Contradictions
〈◇〉
them
as
he
hath
in
our
Books
,
he
might
bring
ten
contradictions
in
Scriptures
,
for
one
he
hath
picks
out
of
〈◇〉
Writings
,
but
I
shall
leave
it
to
the
Reader
that
hath
read
those
Books
,
and
doth
understand
,
whether
they
be
not
as
good
sence
,
and
builded
upon
as
sure
a
foundation
as
any
Writings
whatsoever
,
as
the
Scriptures
themselves
.
To
consider
and
conclude
.
LODOWICK
MUGGLETON
.
AN
END
.
Here
followeth
A
Declaration
what
the
whole
Armour
of
God
is
,
and
what
is
meant
by
the
Wilderness
;
And
a
Description
of
the
wilde
Beasts
I
fought
with
after
the
manner
of
Men
in
the
Wilderness
,
as
I
was
journeying
and
travelling
towards
the
heavenly
Canaan
,
in
those
six
years
time
,
from
the
year
1662.
to
the
year
1668.
concerning
my
Travels
through
the
spiritual
Wilderness
of
Mens
hearts
in
Mortality
,
towards
the
spiritual
and
heavenly
Land
of
Canaan
.
As
followeth
,
IT
was
the
good
Pleasure
of
God
to
chuse
me
one
of
his
two
Last
Prophets
and
Witnesses
of
the
Spirit
,
to
declare
that
great
Mystery
of
God
being
become
flesh
,
or
God
being
made
flesh
,
as
the
Scripture
saith
;
and
for
that
purpose
the
Lord
God
did
give
me
understanding
of
his
minde
in
the
Scriptures
,
above
all
men
in
the
world
at
this
day
;
—
which
thing
hath
bin
made
manifest
,
and
is
clear
to
many
by
those
Writings
set
forth
by
John
Reeve
and
my self
:
—
This
Commission
given
of
God
unto
me
;
it
was
the
third
day
of
February
1651.
—
And
then
was
I
chosen
of
God
t●
be
John
Reeves
mouth
,
as
Aaron
was
to
be
Moses's
mouth
:
—
And
as
Aa●ons
Rod
in
his
hand
did
smite
the
Ea●th
and
Waters
of
Egypt
;
in
the
natural
it
brought
many
natural
plagues
upon
the
Egyptians
;
and
Aa●ons
Rod
swallowed
up
the
Egyptians
Rods
;
so
hath
this
C●mmission
of
the
Spirit
caused
spiritual
plagu●s
to
f●ll
upon
many
despising
spirits
,
upon
their
s●ul●
and
●odies
to
Eternity
;
and
when
they
have
cast
down
many
Curses
upon
me
,
I
have
cast
down
but
one
Curse
upon
them
,
and
it
hath
swallowed
up
all
their
Curses
,
so
t●at
none
are
to
be
seen
:
—
And
the
curse
I
have
cast
●●wn
is
but
one
curse
to
th●m
,
and
it
hath
swallowed
up
all
th●ir
curses
,
so
that
none
a●e
to
be
seen
,
and
●he
curse
that
I
cast
down
,
it
●oth
remain
alone
upon
a
l
serpentine
spirits
of
men
and
women
.
Al●o
it
is
recorded
in
Scripture
that
Moses
and
Aaron
we●t
thr●ugh
the
natural
wilderness
,
toward
the
pro●●●ed
Land
of
Canaan
a
temporal
Land
,
yet
a
type
of
t●e
spiritual
and
heavenly
Canaan
,
and
much
trouble
and
opposition
did
they
undergo
in
the
wilderness
,
with
the
seed
of
the
Serpent
;
yet
they
being
armed
with
the
Armour
of
God
,
even
the
Commission
of
God
that
was
put
upon
them
:
—
as
upon
Aaron
the
Mitre
of
salvation
was
sat
upon
his
head
,
the
breast-plate
of
h
liness
and
righteousness
was
tied
fast
to
his
breast
:
—
the
Ephod
of
Prophecie
was
as
a
white
garment
down
to
his
feet
:
—
and
the
holy
Oyl
of
wisdom
and
understanding
was
poured
upon
his
head
;
it
wet
not
his
beard
alone
,
but
it
drenched
his
beard
throughout
;
—
And
finally
,
it
did
run
down
his
skirts
and
rich
Attire
throughout
,
—
signifying
the
soun●ness
of
doctrine
and
integrity
of
life
being
the
Urim
and
Thummim
.
This
was
the
Armour
of
God
put
upon
Moses
and
Aaron
in
that
Commission
of
the
Law
:
and
this
preserved
them
from
all
their
enemies
that
fourty
years
in
the
wilderness
,
as
they
journeyed
toward
that
temporal
Land
of
Canaan
.
So
likewise
hath
God
in
these
last
times
chosen
John
Reeve
and
my self
his
two
last
Pro●hets
and
Witnesses
of
the
Spirit
,
to
lead
the
Israelites
inde●d
into
the
spiritual
and
heavenly
Land
of
Canaan
,
which
the
other
was
a
type
of
,
—
that
is
,
all
true
believers
,
of
this
Commission
of
the
Spirit
might
enter
into
eternal
rest
:
—
that
is
,
to
have
the
Assurance
of
everlasting
life
in
thems●lves
:
—
this
is
true
rest
in
the
soul
of
man
which
many
can
witness
at
this
day
:
—
and
let
it
not
,
seem
strange
,
or
hard
,
or
a
thing
impossible
in
these
our
days
,
for
men
and
women
in
the
Assurance
of
everlasting
life
abiding
in
them
here
in
this
life
;
for
many
can
witness
the
truth
of
it
:
for
true
faith
is
the
evidence
of
things
not
se●n
by
the
eye
of
reason
,
but
by
the
eye
of
faith
only
,
Also
I
reade
in
the
Scripture
,
that
the
Apostles
were
clothed
with
the
whole
Armour
of
God
in
their
Commission
of
the
Gospel
,
as
Moses
a●d
Aaron
was
in
their
Commission
of
the
Law
,
—
and
that
many
be
ieving
Israelites
did
enter
into
their
rest
;
that
is
,
had
the
Assurance
of
everlasting
life
in
themselves
,
and
so
did
enter
into
the
Paradice
of
God
,
and
into
the
spiritual
rest
and
heavenly
Canaan
,
that
all
true
believers
doth
enter
into
in
this
life
:
this
is
that
Paradice
the
Thief
on
the
Cross
did
enter
into
that
very
day
he
beli●v●d
on
Christ
.
And
that
the
Reader
may
understand
that
all
Commissionated
men
that
are
chosen
of
God
,
hath
the
whole
Armour
of
God
put
upon
them
,
that
they
may
be
made
able
to
encounter
with
all
wilde
Beasts
,
like
men
without
them
,
who
are
yet
in
the
wilderness
,
and
not
entred
into
their
rest
,
as
it
was
with
Moses
and
Aaron
,
as
afotesaid
:
—
so
it
was
with
the
Prophets
afterwards
,
how
did
they
fight
in
the
Name
of
the
Lord
with
Lion-like
men
,
Dragons
,
Tigres
,
Serpents
,
Scorpions
,
in
the
time
of
their
Commission
.
And
the
Apostles
having
the
whole
Armour
put
upon
them
,
as
you
may
see
Rom.
13.12
.
Paul
exhorteth
the
Romans
that
believed
his
Doctrine
of
Christ
,
to
put
off
the
works
of
darkness
,
and
to
put
on
the
Armor
of
light
;
—
Now
what
the
worhs
of
darkness
were
,
are
expressed
in
the
words
before
:
—
and
what
the
Armour
of
light
is
,
it
s
exprest
in
the
words
following
;
—
so
in
2
Cor
.
ver
.
7.
Paul
sheweth
how
the
Apostles
of
Christ
and
true
believers
were
endued
with
the
Word
of
truth
,
and
by
the
Power
of
God
,
and
by
the
Armour
of
righteousness
on
the
right
hand
and
on
the
left
,
made
able
to
encounter
with
all
enemies
within
themselves
and
without
,
as
may
be
seen
in
the
words
before
and
after
in
thar
chapter
.
Also
you
may
see
Ephes
6.
from
the
10.
to
the
17.
ver
.
Paul
exhorting
all
true
beli●vers
of
his
Gospel
,
to
put
on
th
whole
Armour
of
God
:
—
The
words
are
these
as
f●lloweth
,
beginning
at
the
10
verse
—
Finally
,
my
Brethren
be
strong
in
the
Lord
,
and
in
the
Power
of
his
might
:
ver
.
11.
Put
on
the
whole
Armour
of
God
,
that
you
may
be
able
to
s●and
against
the
wiles
of
the
devil
,
ver
.
12.
●or
we
wr●stle
not
against
fl●sh
and
blood
,
but
against
Princ●pa●●●●●
against
●●●wers
against
the
Rulers
of
the
darkness
of
●●e
world
,
ag●●nst
●piritual
wickednesses
in
high
places
,
v●r
1●
Whe●efore
●a●●
unto
you
the
whole
Armour
of
God
,
That
you
may
be
●●●e
to
withstand
in
the
evil
day
,
and
ha●ing
●●em
all
to
sta●●
,
ver
.
14.
Stand
therefore
,
ha●●●s
your
loyns
girt
about
with
truth
,
and
having
on
the
breast-Plate
of
rig●t●ousn●ss
,
v●r
.
15.
And
your
feel
●h●●
with
the
Preparation
of
the
G●s●el
of
P●ace
,
ver
.
16.
Ahove
all
taking
the
shield
of
faith
,
wherewith
you
shall
be
able
to
quench
all
the
fiery
darts
of
t●e
wicked
,
ver
.
17.
and
tak●
the
Helmet
of
Salvation
,
and
the
Sw●rd
of
the
Spirit
,
whi●●
is
the
Word
of
God
.
Here
the
Read●r
may
se●
,
that
the
true
Apostles
,
and
the
true
believers
of
them
were
armed
with
the
who●●
Armour
of
God
,
which
made
them
able
to
stand
,
a●d
to
encounter
with
all
wicked
Principalities
of
R●ligion
,
which
were
becom●
spiritual
wickednesses
in
hig●
places
:
and
as
Princi●●●●ties
and
Powers
which
became
as
Rulers
in
the
darknes
of
mens
minds
,
to
worship
stocks
and
ston●s
,
as
the
Ephesians
did
the
Goddess
Diana
;
and
as
your
Hea●hen
Philosophers
and
Poets
,
who
did
imagine
God
to
b●
t●e
spirit
and
life
of
every
creature
;
and
so
by
cons
quence
they
conclude
,
that
God
is
nothing
el●●ut
Nature
,
and
so
doth
adore
an
infinite
unknown
●●ing
of
Beings
,
as
the
Quakers
doth
,
and
so
they
worship
the
Creature
more
then
the
Creator
,
as
the
Quakers
doth
for
the
Heathen
;
God
is
in
them
as
they
imagine
,
their
own
life
b●ing
the
life
of
God
,
thinking
God
to
be
the
Earth
,
the
Waters
,
the
Elem●nt
,
the
Air
,
so
they
live
,
and
more
and
more
have
their
being
in
God
.
So
the
Quakers
Christ
within
them
is
so
big
too
fill
Heaven
,
Earth
,
the
Air
,
and
all
the
Quakers
bodies
besides
;
for
the
Philosophers
,
Heathen
Poets
,
and
the
Quakers
,
God
is
all
one
God
,
for
neither
of
them
will
own
that
God
hath
a
Person
or
Body
of
his
own
,
not
now
,
hereafter
,
nor
never
had
:
—
Also
the
Apostles
●●d
encounter
by
this
Armour
of
God
,
with
the
Sex
of
●●e
Sadduces
,
who
denieth
any
Resurrection
of
a
body
●●ter
death
;
and
with
the
Pharisee
,
who
was
tied
to
the
Observation
of
the
Cer●monial
Law
of
Moses
,
these
were
Principalities
and
P●w●rs
,
and
spiritual
wickednesses
that
did
●ule
in
the
dark
minde
of
man
in
the
Apostles
time
,
as
well
as
persecution
in
t●e
Rulers
of
the
Jews
,
therefore
called
spititual
wickednesses
in
high
places
,
because
the
imagination
was
high
in
rhose
men
aforesaid
,
to
oppose
the
doctrine
of
Christs
Death
,
Resurrection
and
Ascension
,
which
the
Apostles
preach
d
.
But
the
Apostles
having
put
on
the
whole
A●mour
of
God
,
and
more
especially
th●
shield
of
faith
,
th●y
w●re
able
to
encounter
and
dispute
against
all
Traditional
Ceremonies
used
in
the
●aw
of
Moses
,
and
against
all
Heathen
Philosophy
and
H
athen
Poe●●y
,
and
to
prove
that
Iesus
was
the
Ch●●st
and
that
C●●●ist
was
now
alive
in
that
body
he
suffe●ed
de●th
in
,
And
this
I
say
,
none
but
such
as
hath
put
on
the
whole
Armour
of
God
could
have
fought
against
such
wicked
Principaliries
and
Powers
in
high
places
,
as
afore●aid
,
but
commissionated
men
,
and
those
whose
faith
was
strong
.
Thus
God
hath
put
on
his
whole
Armour
upon
his
chosen
Prophets
and
Apostles
,
and
with
these
weapons
have
they
fought
with
many
strange
beasts
after
the
manner
of
men
;
as
Herod
that
great
red
Dragon
,
Rev.
12
and
Herod
that
Fox
who
beheaded
John
Baptist
,
and
that
generation
of
Vipers
that
came
to
Johns
baptism
,
and
Serpents
that
talked
with
Christ
,
and
fat
bulls
of
Bashan
in
Davids
time
,
and
that
devil
that
tempted
Christ
,
these
were
all
m●n
,
yea
,
wise
,
prudent
and
honourable
men
;
yet
called
in
Scrip●ure
Dragons
,
Serpents
,
Vipers
,
Bulls
,
Dogs
,
D●vils
,
Foxes
,
with
many
other
Names
that
belongeth
to
veno●ous
hurtful
beasts
,
yet
all
but
men
;
thes●
w●re
those
b●asts
the
Pr●phets
and
the
Apostles
fought
with
in
th●ir
time
;
and
with
such
b●asts
have
we
the
Witnesses
of
the
Spirit
fought
with
,
which
would
be
too
large
to
t●ll
of
all
the
acts
and
battels
that
hath
bin
fought
by
us
the
Witness
s
of
the
Spirit
,
since
the
y●ar
1651.
but
〈◇〉
shall
wave
a●l
things
in
this
place
from
the
year
1651.
to
the
year
1662.
●nd
shall
only
speak
of
s
me
of
the
most
remarkable
passages
and
b●●tel●
that
I
have
foug●t
with
several
wilde
beasts
this
six
years
:
I
thought
it
convenient
to
let
the
Reader
〈◇〉
th●
t●uth
of
what
hath
ha●ned
in
some
part
within
this
six
years
;
but
what
hath
bin
acted
by
us
the
Witn
ss
s
of
the
Spirit
the
11
yea●s
b●fore
,
that
may
happen
be
recorded
before
I
die
for
the
age
to
come
,
therefore
I
sh●ll
only
speak
of
some
particular
passages
t●at
ha●h
bin
acted
by
me
in
this
six
years
time
,
as
follow●th
.
It
was
made
known
unto
me
by
the
Revelation
of
faith
,
before
I
had
a
Commission
from
God
,
that
I
should
enter
into
that
heavenly
and
spiritual
Land
of
Canaan
;
and
it
was
sh●wed
me
by
Revelation
,
that
I
must
pass
through
the
Wilderness
unto
it
,
where
many
wilde
beasts
and
venomous
creatures
should
seek
to
devour
me
,
or
destroy
me
,
which
thing
I
did
not
well
undtrstand
at
that
time
:
—
but
afterwards
,
Appearance
shewed
me
what
the
Wilderness
was
,
and
what
wilde
beasts
and
venomous
creatures
should
seek
to
devour
or
destroy
or
devour
me
;
b●t
t●e
voice
of
faith
said
unto
me
,
Be
not
afraid
,
be
strong
in
the
Lord
,
and
in
the
Power
of
his
might
,
that
hash
cho
en
thee
one
of
his
last
Prophets
,
and
Witnesses
of
the
Spirit
,
to
encounter
with
all
wil●e
beasts
thou
shalt
me●t
with
:
—
And
as
the
first
Aaron
God
chose
to
pass
through
the
Wilderness
toward
the
t●mporal
Land
●f
Canaan
;
he
was
clothed
with
the
Armour
of
God
,
as
aforesaid
:
—
The
Mitre
of
salvation
was
set
upon
his
head
,
the
breast-plate
of
holiness
and
righteousness
was
tied
fast
to
his
breast
,
the
Ephod
of
Prophecie
was
as
a
pure
white
garment
down
to
his
feet
,
and
gi●t
about
his
loins
with
a
pure
Girdle
of
Gold
,
blew
●urple
and
Scarl●t
;
and
the
holy
Oyl
,
consecrated
Oyl
of
the
Lord
was
poured
upon
his
head
,
and
it
ran
down
to
his
feet
.
So
likewise
when
God
chose
me
to
be
John
Reeves
mouth
,
it
was
brought
to
my
minde
,
that
Aaron
was
given
to
be
Moses's
mouth
,
and
there
was
put
upon
me
at
that
time
the
whole
A●mour
of
God
,
which
I
did
not
well
un●erstand
at
present
;
but
the
Revelation
of
faith
hath
shine●
to
me
since
in
a
large
measure
:
—
there
was
put
upon
my
head
at
that
time
the
Helmet
of
salvation
,
and
upon
my
breast
was
put
the
breast-plate
of
righteousness
;
the
breast-plate
was
double
righteousness
,
the
righteousness
of
the
Law
,
and
the
righteousness
of
faith
:
and
ab●ut
my
waste
I
was
girt
with
the
Girdle
of
Truth
,
and
my
feet
were
shod
with
the
doctrine
of
heavenly
peace
,
and
in
my
left
hand
there
was
put
the
shield
of
faith
,
and
in
my
right
hand
the
two-edged
sword
of
the
Spirit
:
thus
being
Armed
with
the
whole
Armour
of
God
,
I
was
to
travel
through
the
Wilderness
to
the
heavenly
Land
:
I
have
met
with
great
opposition
in
the
wilderness
,
as
I
have
journeyed
this
17.
year
;
but
I
shall
speak
but
of
some
few
things
that
●ath
fallen
out
this
six
years
,
as
I
said
before
.
N●w
let
the
Reader
observe
and
minde
what
Wilderne●s
that
was
John
the
Baptist
did
come
preaching
,
Mat
.
3.1
It
is
said
,
He
came
preaching
in
the
Wilderness
of
Iudea
;
sure
it
cannot
be
supposed
by
wise
sober
men
,
that
it
was
any
natural
Wilderness
,
where
natural
wilde
beasts
do
live
,
but
altogether
to
the
contrary
,
as
you
may
see
ver.
5.
where
it
is
said
,
Then
went
out
to
him
Hierusalem
and
all
Iudea
,
and
all
the
Region
round
about
Jo●dan
:
sure
this
multitude
of
people
would
never
have
gone
into
the
wilderness
to
have
been
baptized
of
Iohn
,
had
the
wilderness
been
far
from
the
Cities
of
Hierusalem
and
Iudea
;
and
can
any
sober
rational
man
imagine
,
that
the
Pharisees
and
the
Sadduces
,
who
wer●
wise
,
prudent
and
honourable
men
,
would
have
gone
into
the
wilderness
to
have
been
baptized
of
Iohn
,
had
the
wilderness
been
far
from
Ierusalem
;
surely
no
,
therefore
that
wilderness
Iohn
came
preaching
in
,
was
no
natural
wilderness
,
for
it
would
have
bin
a
vain
thing
for
him
to
preach
to
trees
and
bushes
,
or
wilde
beasts
;
besides
,
that
cannot
properly
be
called
a
natural
wilderness
that
hath
such
a
multitude
of
inhabitants
near
it
.
But
some
may
say
,
What
wilderness
then
was
it
he
preached
in
?
To
this
I
say
,
the
barren
hearts
of
the
people
that
dwelt
in
Ierusalem
and
Iudea
,
and
the
Region
thereabout
was
that
wilde●ness
he
preached
in
;
and
they
werc
called
a
wilderness
because
of
the
barrenness
of
faith
in
their
hearts
to
believe
his
report
,
that
Christ
the
Saviour
was
now
at
hand
.
as
doth
plainly
appear
in
Mat
.
4
—
And
if
it
be
obj
cted
,
Where
then
did
John
baptize
?
To
that
I
say
,
it
was
a
little
distance
,
a
mile
or
something
more
,
or
such
a
matter
from
the
City
and
Towns
where
water
was
,
as
it
is
in
several
places
near
London
,
as
Hackney
,
Bowe
,
and
such
like
;
so
the
people
came
to
him
out
of
the
Cities
and
Villages
where
the
water
was
,
to
b●
baptized
of
him
in
Iordan
,
so
that
the
wilderness
Iohn
preached
in
,
and
the
wilderness
Christ
was
said
to
b●
in
,
when
he
was
tempted
of
the
devil
,
as
in
Mat
.
4.
was
no
other
wilderness
but
the
barren
unbelieving
hearts
of
the
people
of
the
Iews
that
dwelt
in
Ierusalem
Iudea
,
and
the
Region
round
about
,
and
n
t
any
natural
wilderness
,
as
ignorant
people
do
vainly
imagine
,
but
a
spiritual
wilderness
in
the
hearts
of
men
being
barren
of
all
true
faith
according
to
the
Prophecie
of
Isaiah
,
Mat
.
3.3
.
speaking
of
Iohn
the
Baptist
,
saying
,
The
voice
of
one
crying
in
the
Wilderness
,
Prepare
ye
the
Way
of
the
Lord
,
make
his
paths
streight
;
this
w●s
that
spiritual
wildernessed
hearts
that
Ioh●
preached
in
.
and
that
Christ
fasted
in
when
he
was
tempted
of
the
devil
,
and
no
natural
Wilderness
,
whatever
m
n
do
imagine
to
the
contrary
;
for
this
spiritual
wilderness
in
mens
hearts
,
is
in
opposition
to
that
natural
wilderness
Moses
and
Aaron
led
the
children
of
Israel
through
,
toward
the
temporal
Land
of
Canaan
.
And
such
a
like
Wilderness
as
this
have
I
journeyed
towards
the
heavenly
Canaan
this
many
years
,
and
have
preached
or
declared
the
doctrine
of
the
true
and
the
right
devil
—
in
the
wilderness
of
England
,
that
is
,
in
the
barren
unbelieving
hearts
of
the
seven
Churches
of
Europe
;
and
some
of
all
the
seven
Churches
hath
either
heard
me
speak
,
or
seen
my
Writings
,
and
a
few
of
all
the
seven
hath
believe●
:
—
yet
the
wil●erness
is
very
large
still
,
and
I
have
travelled
already
through
the
sixth
part
of
the
wilderness
,
with
great
hat●ed
,
malice
and
persecu●ion
from
several
wilde
beasts
in
t●e
wil●erness
of
England
,
that
is
,
the
six
Chur●●●s
and
n●w
there
is
only
one
part
mor●
of
this
wil●e
●●●s
for
me
to
journey
through
,
before
I
can
c●me
at
th●
promis●d
Land
:
—
and
the
wilde
b
asts
doth
l●ve
in
this
latter
part
of
the
wilderness
,
being
nearer
t●
t●e
Land
of
Canaan
then
the
other
—
for
this
part
seems
to
b●rder
upon
the
edge
of
the
heavenly
Canaan
,
wh
ch
makes
the
wilde
beasts
that
in●abi●
t●ere
,
to
rage
and
roar
at
m
:
—
for
they
are
exceed●●gly
moved
at
the
sight
of
me
—
fearing
that
I
should
slay
them
with
the
two-edged
sword
of
the
Spirit
that
is
put
int●
my
mouth
,
and
pass
into
the
promised
Land
,
which
God
hath
promised
me
and
a●l
true
bel●evers
of
this
Commission
of
the
Spirit
.
Therefore
I
shall
l●t
the
Reader
understand
some
part
of
the
o●position
and
batt
ls
that
I
have
fought
,
with
the
wilde
beasts
in
this
part
of
the
wilderne●s
,
which
seemingly
lieth
upon
the
edge
of
the
heavenly
Canaan
,
is
as
followeth
in
the
year
1662.
As
I
was
journeying
in
the
Wilderness
of
Derbyshire
,
there
came
many
Serpents
,
and
put
forth
their
stings
,
thinking
to
have
stinged
m●
by
the
feet
;
but
my
feet
being
shod
with
true
heavenly
peace
,
their
stings
could
not
enter
,
so
I
smote
them
with
the
two-●dg●d
sword
that
was
in
my
right-hand
,
and
wounded
the
heads
of
most
of
them
and
th
ir
v●nomous
stings
was
cut
off
so
,
that
they
could
not
hurt
,
●o
they
c●ept
away
;
the
Serpents
were
five
or
six
Q●akers
at
Nottingham
and
Mansfi●ld
.
After
this
I
journeyed
a
little
further
,
and
there
came
forth
another
Serpent
;
he
was
not
speckled
,
but
more
like
the
colour
of
an
old
Adder
,
and
something
brown
;
when
he
saw
me
he
lift
up
his
head
,
and
put
forth
his
sting
a
great
way
out
of
his
m●uth
,
thinking
to
have
stinged
me
in
my
loins
,
betwe●n
the
breast-plate
and
the
feet
:
but
I
having
the
Girdle
of
Truth
about
my
loins
,
his
sting
could
not
enter
,
so
I
sm
te
him
upon
the
head
with
my
sword
of
the
spirit
,
and
cut
off
his
sting
,
so
that
he
cannot
hurt
no●e
with
his
sting
no
more
:
—
this
Serpent
Adder
was
Edward
Bourne
,
the
Quaker
spoken
of
in
my
book
,
called
,
The
Neck
of
the
Quakers
broken
.
After
this
,
as
I
was
journeying
a
little
further
in
the
Wilderness
,
towards
the
Promised
Land
,
there
came
forth
out
of
the
Fearn
and
Molsie
ground
,
two
fiery
Serpents
,
whose
stings
were
present
death
,
where
the
brazen
Serp●nt
could
not
be
looked
upon
immediately
:
but
I
being
Armed
with
the
whole
Armour
of
God
,
I
knew
my self
able
to
encounter
with
them
both
:
—
but
when
they
had
both
sight
of
me
,
they
crept
apace
till
they
came
near
me
;
they
looked
very
fierce
and
fiery
,
and
their
stings
were
very
long
and
poisonous
;
and
they
lift
thems●lves
up
both
together
,
and
thrust
their
stings
at
my
breast
,
supposing
it
should
have
touched
my
heart
:
—
but
I
having
a
double
breast-plate
of
righteousness
upon
my
breast
which
covered
my
heart
,
that
is
,
the
righteousness
of
the
Law
,
and
the
righteousness
of
Faith
was
on
my
heart
,
and
upon
my
breast
,
so
that
their
stings
could
not
enter
there
:
—
they
seeing
this
,
their
stings
could
not
enter
my
breast
,
they
both
lifted
themselves
up
a
little
higher
,
standing
as
it
were
upon
their
tails
with
long
fiery
stings
:
—
they
made
at
my
head
.
But
I
having
the
Helmet
of
salvation
upon
my
head
,
so
that
they
could
not
enter
there
neither
:
—
so
they
both
lift
themselves
up
again
,
and
made
at
my
face
,
but
the
shield
of
faith
in
my
left
hand
kept
them
off
;
so
with
the
sword
in
my
right
hand
I
smote
them
both
at
one
blow
upon
their
heads
,
and
cut
out
both
their
stings
that
came
out
of
th
ir
mouths
,
and
they
could
do
no
hurt
any
more
,
but
any
childe
might
handle
them
,
and
not
be
hurt
by
them
,
b
cause
their
fiery
poisonous
stings
was
taken
out
of
them
,
by
one
blow
of
the
two-edged
sword
I
smote
them
with
,
so
they
crept
away
from
me
,
and
I
pursued
them
no
further
;
—
they
hid
themselves
in
the
mosse
ground
in
the
wilderness
,
their
stings
being
both
cut
out
and
wounded
in
the
r
heads
;
it
is
thought
one
of
them
died
a
w●ile
after
of
the
wound
in
his
head
,
and
the
loss
of
his
sting
.
These
two
fiery
Serpents
,
they
w
re
William
Smith
and
Samuel
Hooton
,
two
Quakers
spoken
of
in
my
Book
,
called
,
The
Neck
of
the
Quakers
broken
;
there
was
many
venomous
beasts
as
Vipers
,
Asps
,
&c.
that
leaped
on
me
,
but
I
cast
them
off
me
to
the
ground
,
but
several
of
the
Vip●rs
l●aped
upon
me
again
,
thinking
to
have
poisoned
me
with
their
stings
;
but
I
did
as
Paul
did
,
cast
th●m
into
the
fire
;
—
so
I
did
cast
them
into
the
fire
of
Hell
,
there
to
burn
eternally
:
also
there
was
many
Wasps
whose
stings
was
in
their
tai●s
flying
about
me
to
sting
me
,
but
their
stings
could
not
hurt
me
:
—
this
battel
was
fought
with
those
two
fiery
Serpents
,
and
other
venomous
beasts
in
the
year
1661.
as
may
be
read
in
that
book
aforesaid
.
After
this
,
as
I
was
travelling
a
little
further
in
the
Wilderness
,
there
came
forth
a
great
red
Dragon
,
very
fierce
and
fell
;
he
was
exceeding
fat
and
full
of
fury
;
he
had
two
great
wings
on
the
sides
of
his
breasts
,
and
his
tongue
was
as
it
were
all
in
a
fire
,
with
the
poison
that
was
in
it
,
as
if
it
had
been
long
soak'd
in
poison
many
days
:
and
when
he
opened
his
mouth
he
cast
forth
poison
,
and
whoevet
this
poison
did
bite
upon
,
it
did
venom
and
much
hurt
;
but
as
soon
as
ever
this
Dragon
perceived
me
come
towards
him
with
the
two-edged
sword
in
my
right
hand
,
and
the
shield
of
faith
in
my
left
hand
,
he
lift
up
his
two
great
wings
,
and
stood
as
it
were
upright
upon
his
feet
,
and
thrust
his
tongue
a
great
way
out
of
his
mouth
:
—
so
I
drew
near
unto
him
,
and
he
cast
forth
poison
upon
my
breast
,
but
my
breast
plate
being
double
as
aforesaid
,
the
poison
could
not
enter
:
—
so
I
smote
him
on
the
breast
between
hes
wings
with
the
two-edged
sword
,
and
loosened
his
two
wings
,
so
that
no
strength
was
in
them
to
bear
him
up
any
longer
,
and
he
seeing
himself
wounded
in
the
breast
,
he
roared
and
cast
forth
poison
out
of
his
mouth
upon
my
head
:
—
but
I
having
the
Helmet
of
salvation
upon
my
head
,
the
poison
could
not
touch
not
so
much
as
an
hair
of
my
head
,
so
as
he
put
forth
his
tongue
again
,
thinking
to
pour
out
his
poison
upon
my
face
,
I
smote
him
with
the
sword
in
my
hand
another
blow
,
and
cut
off
great
part
of
his
venomous
tongue
,
so
that
he
departed
from
me
,
being
wounde●
,
into
the
thick
bushes
,
among
the
Serpents
and
Adders
in
the
Wilderness
,
as
we
go
to
the
heavenly
Canaan
,
and
there
this
Dragon
died
about
a
year
and
little
more
after
he
was
wounded
:
—
This
great
red
Dragon
it
was
Richard
Farnsworth
Quaker
,
as
may
be
read
in
the
Neck
of
the
Quakers
broken
,
and
of
the
battels
fought
between
him
and
me
,
this
was
in
the
year
1663
After
this
it
c●me
to
pass
,
as
I
journeyed
a
little
further
in
the
Wilderness
,
in
the
year
166●
there
came
forth
out
of
the
mossie
ground
a
speckled
Serpent
,
and
when
he
heard
the
sound
of
my
feet
,
he
came
out
of
his
hole
,
and
would
have
stung
me
by
the
feet
,
for
he
clinged
or
winded
round
my
feet
,
but
could
not
get
his
sting
to
enter
,
so
I
smote
him
upon
the
head
with
my
two-edged
sword
,
and
as
I
lift
up
my
sword
from
off
his
head
,
the
edge
that
was
uppermost
cut
off
his
sting
,
so
he
crept
away
with
the
wound
in
his
head
,
and
his
sting
,
out
into
his
hole
or
dunghil
again
:
—
so
I
heard
no
more
of
him
to
this
day
;
-
This
speckled
Serpent
was
Thomas
Taylor
Quaker
,
who
was
then
in
prison
in
Yorkshire
,
it
may
be
seen
,
his
serpentine
nature
,
and
wicked
poisonous
sting
he
put
forth
against
me
,
and
the
truth
declared
by
me
,
in
the
Letter
I
writ
to
him
,
which
is
joyned
to
the
Neck
of
the
Quakers
b
oken
.
Afier
this
,
as
I
was
journeying
a
great
way
further
in
the
Wilderness
of
England
,
something
near
the
Land
of
Promise
,
in
the
year
1667.
there
came
out
of
the
thick
wood
a
great
old
fat
Fox
;
this
Fox
had
no
hornes
,
but
however
he
had
ears
,
and
they
stood
both
upright
.
as
stiffe
as
if
his
ears
had
been
hornes
.
—
Also
this
Fox
had
two
teeth
before
as
sharp
as
Needles
,
that
what
Duck
or
Goose-Neck
he
set
these
two
fore-teeth
in
,
were
sure
to
be
carried
away
,
in
that
he
threw
their
bodiks
upon
his
back
,
and
kept
their
Necks
between
his
two
sharp
teeth
like
Needles
,
and
his
ears
being
strong
and
stiffe
,
they
could
not
roul
off
his
neck
:
This
Fox
seeing
me
travelling
in
the
Wilderness
,
marvelled
that
I
sh●uld
pass
through
so
many
dangerous
places
,
where
Dragons
,
Serp●nts
,
and
several
other
venomous
beasts
did
inhabit
,
and
yet
not
slain
nor
wounded
no
where
:
—
so
this
fat
Fox
he
leaped
at
my
Neck
,
thinking
his
two
sharp
teeth
should
have
met
together
,
as
formerly
they
had
in
several
others
:
—
but
I
bare
him
off
my
Neck
with
the
shield
in
my
left
hand
,
and
with
the
swo
d
in
my
right
hand
,
I
smote
him
upon
one
ear
,
which
mak
s
it
hang
down
,
and
cannot
stand
up
stiffe
like
the
other
.
—
Again
,
this
Fox
leaped
at
my
breast
,
and
as
he
was
leaping
up
,
I
smote
him
upon
the
two
sharp
teeth
with
the
e●ge
of
the
sword
,
and
brake
them
in
pi●ces
,
which
made
him
raging
mad
,
because
he
cannot
now
bite
me
nor
no
body
else
more
,
for
his
two
sharp
teeth
like
Needl●s
are
broke
to
pieces
,
and
his
ears
that
stood
so
stiffe
like
a
horne
,
it
now
hangs
down
,
it
only
hangs
by
the
skin
.
—
This
fat
Fox
I
fought
with
in
the
Wilderness
,
it
was
old
George
Fox
the
Quaker
,
as
may
be
seen
in
that
Book
of
mine
,
called
,
A
Looking-Glass
for
Quakers
,
how
they
may
see
themselves
to
be
right
devils
.
Afterwards
in
the
year
1668.
I
journeyed
further
in
the
Wilderness
,
where
the
wilde
beasts
of
divers
kinds
were
very
thick
,
g●ac●ng
in
the
barren
Wilderness
,
some
feed
upon
moss
and
short
grass
,
others
upon
the
dust
in
the
Wilderness
;
some
upon
Acornes
,
Haws
and
Sloes
,
and
such
things
as
the
Wilderness
would
afford
;
this
part
of
the
Wilderness
,
it
was
something
near
Iordan
,
as
London
something
near
the
Land
that
flows
with
milk
and
honey
:
—
and
before
I
did
encounter
with
any
wilde
beasts
any
more
,
I
thought
to
be
still
and
rest
a
while
;
but
as
soon
as
I
had
laid
down
my
sword
and
shield
,
thinking
to
have
a
little
rest
after
the
battel
I
had
fought
with
the
great
Fox
aforementioned
:
—
and
knowing
that
I
must
fight
with
several
wilde
beasts
in
this
place
:
—
but
as
soon
as
ever
I
thought
to
take
a
little
rest
,
there
came
suddenly
upon
me
a
wilde
Bull
;
I
never
saw
him
nor
thought
of
him
,
till
he
roared
at
me
,
his
Noise
gave
a
great
sound
in
the
Air
as
if
it
had
thundred
,
and
he
was
almost
upon
me
before
I
could
take
up
my
sword
and
shield
:
his
hornes
were
short
but
very
sharp
and
strong
,
and
his
sharp
hornes
were
running
,
full
butt
at
my
breast
,
thinking
to
run
them
through
my
heart
before
I
could
take
up
my
sword
and
shield
to
defend
my self
;
but
I
laid
my
two
hands
upon
his
two
horns
,
and
by
that
strength
w●ich
was
given
m●
I
slang
him
about
,
and
he
burst
asunder
an●
died
in
●
ss
then
three
w●eks
after
,
so
was
I
delivered
f●om
t●is
fierce
wilde
Bull
,
who
would
have
d●●troy●●
me
wi●
his
sharp
hornes
at
one
push
,
had
he
entred
my
bre●st
;
●ut
by
the
strength
of
my
God
whom
I
s●rved
,
he
bu●st
in
sund●r
,
and
so
died
,
and
I
received
no
harm
;
T●is
w●lde
Bull
who
roared
●t
me
,
and
ran
his
h●rnes
at
my
breast
,
it
was
Thomas
Lee
Sp●ak●r
of
t●●
Q●ak●rs
.
Afterwards
,
in
the
year
1668
I
journey●d
a
little
further
in
the
Wilderness
near
Jourdan-London
;
there
came
forth
out
of
the
dirty
mire
a
wilde
Bore
;
his
b●isles
were
all
off
his
back
,
and
he
was
so
besmeared
and
dawb'd
with
his
own
dung
that
his
flesh
could
hardly
be
seen
,
also
he
stank
,
that
a
man
might
have
smelt
him
at
a
great
distance
before
he
came
n●ar
;
he
was
very
giddy
in
the
head
,
as
if
h●
were
phrensie
in
t●e
brain
,
f●r
he
could
live
with
l●ss
food
then
any
of
the
wilde
b●asts
in
the
wildern
ss
,
b●ing
much
given
to
fasting
,
which
made
h
s
head
to
totter
or
jogg●e
,
and
his
ey
s
dazzle
,
and
his
brains
to
hang
l●●se
;
sure
he
batt'ned
in
his
own
dung
,
which
made
him
so
to
gl●ry
in
●is
shame
;
for
he
would
run
among
many
clean
beasts
,
as
if
he
were
as
clean
as
any
,
w
en
as
the
clean
b●asts
could
not
endure
the
sm
ll
of
this
wilde
bore
:
—
This
wilde
b
re
h●d
two
long
tusks
stuck
●ut
of
t●e
two
sides
of
his
mouth
,
and
with
th●se
he
did
hurt
many
,
for
where
he
smote
with
his
tusk
he
made
a
wound
:
—
so
he
hearing
the
sound
of
my
fe
t
as
I
was
travelling
in
the
wild
rn
ss
,
this
wilde
bore
c●me
gruntling
with
a
few
brissl●s
about
his
neck
,
stood
upright
w●th
his
two
great
tusks
a
great
way
out
of
his
mouth
;
he
seeing
me
,
he
made
at
me
with
all
his
might
,
thinking
to
have
●mote
his
tusk
into
my
l●g
but
I
smote
him
with
the
two-edged
sword
b●tw●en
his
two
ears
which
made
him
sh
ke
his
head
,
for
his
ears
are
l●os●
;
and
he
finding
his
head
very
dizzy
,
but
h●s
tusks
yet
sound
,
he
made
at
me
again
,
thinking
to
have
wounded
me
in
the
leg
;
—
so
as
he
was
throwing
his
head
aside
,
as
bores
use
to
do
,
I
smot●
him
upon
that
tusk
next
to
me
,
and
the
sw●rd
went
through
his
mouth
,
and
brake
the
other
tusk
also
,
so
that
he
is
now
disabled
for
ever
for
doing
any
more
hurt
,
either
with
his
h●ad
or
with
his
teeth
;
this
wilde
bore
is
one
Solomon
Ecle
Quaker
,
spoken
of
in
that
book
,
called
,
A
Looking-Glass
for
Geo
.
Fox
the
Quaker
.
After
this
,
in
the
year
1668.
it
came
to
pass
,
that
many
Vipers
who
leap●d
upon
me
with
p●is●n●us
stings
,
but
I
cast
them
off
me
into
the
fi
e
of
hell
,
but
there
came
two
Vip●rs
abo●e
all
the
rest
,
which
leaped
upon
my
breast
,
thinki●g
to
v
nom
my
heart
,
so
as
to
make
my
breast
swell
:
—
b
t
I
having
a
breast-plate
of
double
righteous●ess
,
as
af●resaid
,
th●ir
venomous
tongues
could
not
enter
,
so
I
wiped
them
●ff
my
breast
,
and
they
fell
on
the
ground
,
so
they
recovere●
themselves
again
,
and
they
both
together
leap●d
upon
my
head
;
but
the
Helmet
of
salvation
being
up●n
my
head
,
for
that
was
never
●ff
me
night
nor
day
t●is
17
years
,
so
their
venomous
tongu●s
could
not
●●ter
t●e
e
neither
;
so
I
cast
them
down
upon
the
gr●und
again
:
—
then
immediately
one
of
these
Vipers
leaped
at
my
face
,
with
great
venom
in
his
tongue
against
me
and
my
Go●
;
I
se●ing
th●s
,
I
smote
him
w●th
the
edg●●f
the
sword
,
even
thr●ugh
and
through
his
ven●m●us
tongue
,
and
cast
the
body
of
him
into
that
eternal
fire
of
hell
,
wh
re
he
can
in
no
wise
get
out
;
the
other
Viper
s●eing
his
fellow
●ip
r
thus
smitten
,
and
thus
sentenced
by
me
,
he
also
leaped
at
me
,
so
I
smote
him
with
the
edg●
of
the
sword
also
,
even
the
sentence
of
et
rnal
death
;
then
th●y
were
both
enraged
,
and
in
a
flame
with
the
fire
of
hell
,
and
so
departed
from
me
,
ca●●ing
ou●
abun
ance
of
poison
,
and
foam
of
venom
out
of
t
eir
mouths
at
m●
at
their
departure
:
and
a
matter
of
five
days
after
this
battel
was
fought
with
these
two
strange
Vipers
:
I
hea●d
that
one
of
thes●
two
Vipers
was
going
out
of
the
body
,
but
it
was
a
matter
of
twelve
weeks
after
he
received
his
deadly
wound
,
before
he
did
quite
depart
or
go
out
of
his
body
:
—
These
two
Vipers
I
f●ught
with
,
it
was
upon
the
7th
.
day
of
October
,
in
the
year
1668.
and
these
two
vip●rs
George
Whitehead
an●
Josiah
Cole
two
Quakers
,
and
Speakers
of
the
Quakers
;
and
since
Iosiah
Cole
is
gone
out
of
the
body
,
as
they
do
vainly
imagine
,
but
I
say
he
is
gone
through
the
first
death
into
the
second
death
,
where
George
Whitehead
shall
go
in
his
time
,
where
they
shall
never
see
light
more
to
eternity
:
These
were
two
●uch
vipers
as
came
to
Johns
baptism
,
Matth
.
3.7
.
After
this
it
came
to
pass
,
as
I
was
journeying
in
the
wilderness
near
Jordan
,
there
came
forth
of
the
Wilderness
a
young
spruce
Serpent
,
he
was
very
quick
and
nimble
:
he
was
hardly
a
year
and
an
half
old
,
his
sting
was
hardly
grown
to
perfection
,
for
he
knew
not
well
wh●ther
hi●
sting
was
in
his
head
or
in
his
tayl
:
if
he
had
he
would
have
had
a
care
of
leaping
upon
the
swords
Point
as
he
did
;
he
had
bin
in
the
Wilderness
but
a
year
and
an
half
,
or
thereabouts
,
amongst
some
old
S●rp
nts
▪
Fox●s
,
Dragons
,
Vipers
,
Bores
,
Bulls
,
a●d
oth●r
wilde
beasts
:
—
an
he
hearing
so
many
of
these
Serpents
and
wilde
beasts
to
be
overcome
and
beaten
before
m
,
and
yet
I
received
no
wound
:
—
he
was
conceit●d
,
being
young
and
nimble
,
to
leap
at
the
first
leap
upon
my
h●a●
,
thinking
if
he
could
sting
me
th●re
,
h●
mig●t
trample
me
under
his
belly
,
or
that
I
might
fall
under
his
belly
,
and
as
he
drew
near
me
,
or
cr●pt
near
me
,
he
put
forth
his
sting
out
of
his
m●uth
,
it
was
sharp
and
long
,
but
very
small
and
sl●nder
,
bur
it
was
poisonous
enough
for
the
time
of
its
growth
;
and
as
he
beg●n
to
r●is●
himself
up
to
leap
at
me
,
I
smote
h●m
〈…〉
h●a●
with
the
●ge
of
the
sword
,
and
the
p●int
f
the
s●ord
went
through
his
sting
,
so
that
hi●●ting
〈◇〉
n●t
hu●t
now
at
all
,
though
he
hath
end
avo●●●
sin●●
;
so
he
went
among
the
wilde
be●sts
in
the
wil
〈…〉
a●d
●i
th
in
some
hole
in
the
earth
—
Th●
yo●
〈…〉
nt
i
w●s
Wil●iam
Penn
the
Younger
Q●ake●●h●n
w●●●●●ed
i
to
the
Quakers
Antichristi●●
p●inciple
,
be●●g
a
scholar
,
grew
so
proud
,
and
full
●f
c●●c●it●d
wisdom
,
that
he
would
trample
me
a●d
〈◇〉
u●der
his
feet
as
dirt
,
for
which
things
s●k●●at
c●●w●
th
a●●
v●ngeance
of
t●at
God-Man
,
the
L●rd
J●s●s
●hri●●
,
who●
I
own
,
pursued
and
overtaken
several
〈◇〉
t●at
〈◇〉
Cr●w
of
A●tichristian
Quakers
,
who
despiseth
such
a
G●d
that
is
in
the
fo●me
of
a
man
.
I
have
his
own
Writing
to
shew
the
truth
of
this
.
After
this
battel
with
the
young
Serpent
,
being
in
the
Wilderness
near
to
the
waters
of
Jordan
,
the
Serpents
,
Vip●rs
,
and
all
manner
of
wilde
beasts
were
very
brief
,
that
I
could
have
very
little
respite
for
fighting
with
one
or
other
of
them
:
—
for
they
were
more
numerous
in
t●is
part
of
the
Wilderness
then
in
all
the
rest
which
I
travelled
through
;
so
I
being
weary
,
was
willing
to
rest
my self
a
while
,
before
I
journ●yed
any
further
;
but
as
s●on
a●
I
was
laid
down
to
rest
,
there
came
forth
of
the
thick
bushes
in
the
wilderness
an
old
she-speckled
Serpent
,
and
I
heard
her
hiss
very
loud
as
she
crept
out
of
the
bushes
before
I
saw
her
;
—
so
I
armed
my self
ready
,
but
when
I
saw
her
I
marvelled
,
for
I
did
not
think
that
she-Serpents
had
such
long
fiery
poisonous
stings
;
it
was
more
long
and
poisonous
then
any
he-Serpent
I
met
with
before
;
but
that
I
knew
she
was
the
Mother
of
another
he-Serpent
sp●ken
of
before
,
I
should
have
rather
taken
her
for
an
old
she-B●ar
●obbed
of
her
Whelps
,
for
after
she
had
first
hiss
d
aloud
,
afterwards
she
roar'd
and
spit
poison
out
of
her
mouth
;
the
poison
lay
upon
the
top
of
her
tongue
like
soap-suds
,
and
a
sharp
sting
like
a
Needle
stuck
out
a
pr●tty
way
beyond
the
p●ison
:
—
so
I
viewed
he
as
she
crept
n●ar
me
,
and
as
she
lift
up
her self
,
stand●●g
as
it
were
upon
her
tail
;
she
put
forth
her
tongue
w●th
the
sha●p
sting
like
a
Needle
,
and
the
poison
like
soap-suds
upon
it
;
so
I
viewed
it
well
,
I
smote
her
upon
her
poisonous
tongue
with
the
edge
of
the
sword
,
an●
cut
the
sting
and
venom
quite
out
,
so
that
she
is
disabl●d
for
ev●r
doing
any
more
hurt
with
her
sting
:
This
she-Serp●nt
was
Elizabeth
Hooton
the
Mother
of
Samuel
Hooton
a
she-Quaker
;
her
Letter
is
to
be
seen
and
my
Answer
to
it
.
And
immediatly
after
the
battel
was
ended
with
this
she-●erpent
,
—
there
c●me
forth
out
of
the
Wilderness
,
being
a●gry
t●at
this
she-Serpent
was
so
disabled
by
my
sword
,
—
three
ma●
bulls
,
they
roared
upon
me
,
I
heard
●●eir
noise
for
th●y
roared
altogether
,
but
I
saw
none
o●
th●m
●or
th●y
would
not
appea●
because
I
should
not
s●e
what
colour
they
were
of
●o●
smite
them
with
the
edg
of
t●●
sword
in
my
right
han●
:
but
I
supp●se
th●y
we●e
〈…〉
Quaker●
:
they
se●t
a
large
Letter
to
me
with
nev●r
a
●ame
b●spal●etters
●n
〈…〉
;
s
v
ral
other
serp●nts
and
wi●●●
beasts
〈◇〉
t●e
Wi●●erness
have
I
fought
with
this
year
1668.
●●t
thes
mentioned
are
the
most
emi●●nt
to
〈◇〉
upon
Re●●rd
.
—
Thus
after
the
manner
of
men
I
hav●
sought
wi
●
several
sorts
of
beasts
in
the
Wilderne●s
,
as
Paul
d●
in
his
time
,
in
hope
of
the
Resurre●t●●●
of
the
dead
,
some
to
ever●a●ting
glory
,
and
some
to
endless
misery
,
Cor
.
15.32
.
By
LODOWICK
MUGGLETON
.
FINIS
.