Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	heart_n	light_n	shine_v	8,936	5	9.6862	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65863	The divinity of Christ and unity of the three that bear record in heaven with the blessed end and effects of Christ's appearance, coming in the flesh, suffering and sacrifice for sinners, confessed and vindicated, by his followers, called Quakers : and the principal matters in controversie, between them, and their present opposers (as Presbyterians, Independants, &c.) considered and resolved, according to the scriptures of truth, and more particularly to remove the aspersions ... cast upon the ... Quakers ... in several books, written by Tho. Vincent, Will. Madox, their railing book, stil'd The foundation, &c, Tho. Danson, his Synopsis, John Owen, his Declaration / which are here examin'd and compared by G.W. ... ; as also, a short review of several passages of Edward Stillingfleet's ... in his discourse of the sufferings of Christ's and sermon preached before the King, wherein he flatly contradicts the said opposers.	Whitehead, George, 1636?-1723.	1669 (1669)	Wing W1925; ESTC R19836	166,703	202

are Justified by his Death and by his offering up once for all answer in plain words And whether or no you will make a Sect that he died for some ungodly and some sinners only for the sons of Adam were the sinners and ungodly But he that believes is born of God and they receive Christ and he gives them Power to become the sons of God and they know he died for them and have the Testimony of it and have the Benefit of his Death and Resurrection And what was the Light that shined in the Darkness and the Darkness comprehended it not What was the Spirit that the Wicked grieved vexed and quenched Where is it and what is the Spirit of Truth that reproves the World of sin Where is it that leads the Saints into all Truth Come we must have plain Scripture for these things What is the Law that God will write in the Heart and put in the Mind that all shall know Him from the greatest to the least that they shall not every one teach his Brother and shall all know the Lord What is that Light that shines in the Heart to give the Knowledge of the Glory of God in the face of Christ Jesus 2 Cor. 4. What is the Word of God in the Heart the Apostle Preached and the People was to obey it and do it And what was that Rule that Adam had and all the Holy Men in the Old World And what was the Rule of Enoch's Faith by which he was translated And Abraham's Faith who obeyed God and forsook his Countrey Answer these things by Scripture because you say The Writings the Scriptures are the Rule of Faith And Presbyterians and Independants have you forgotten all your Petitions and Addresses you Petitioned and made to the other Powers against the Quakers If you have forgotten them read William Caton 's Book of your Petitions and Addresses gathered up and down the Nation What you said of Oliver and Richard and how the People of God in scorn called Quakers the first beginning of calling them so was at Darby by one Bennet an Independant about 19 year since and then when the People called Quakers were gathered together in divers places to Worship God then you said they were Plotting together against Oliver whom some of you called the Light of your Eyes and breath of your Nostrils to bring in King Charles and Oliver said We would not hurt a Mouse at that time though he did cast many of us in Prison through you after that and then you Baptized us in your Prisons by cruel sufferings Of all men you should hold your Tongues in bawling so against us seeing the Light of your Eyes and breath of your Nostrils is gone And what was it not through some of you That the Act against Sturdy Beggars came forth upon which Friends at that time could hardly travel three or four miles from their own Houses but they were Whipped men worth three or four-score pounds or an hundred a year were Whipped for Beggars and Vagrants And then did you not get another Act That we must not speak to you in going or coming from a Steeple-house And how Friends were thronged in Prison up and down in the Nation by you Answer these Queries And thus you may see what a Havock you made in your Day but when Persecution came you durst hardly look out with your heads your selves And was there ever the like known or seen how your Brethren turns from North to South and from South to North and there they can turn and chop and change And yet you could tell us then That the Common-Prayer was Hell and Egyptian Bondage And we could hardly have a Meeting but you were incensing the Rulers against us That we were Plotting to bring in King Charles and how many in those dayes were put in Prison upon that account by you because we went to Meetings We can tell you we have a List of them And yet the Quakers were House Creepers said you when you had gotten the Mass-houses and Tythes and your Easter-Reckonings and Midsummer-Dues and straining our Goods for your Bread and Wine And who are become the House Creepers now Then you had gotten the old Mass-houses Oh! your filthiness comes to be made manifest to all men and you have made your selves ridiculous who are fighting against an innocent People that wishes hurt to no man but the good of all men And do you think that the Lord will nor remember and reckon with you for all these things Dare you look into the Book of your Actions and Consciences and see what is written there and see if they be not Recorded How now Presbyterians High Priests What is this your Doctrine that you now Preach up for your Hearers to go to a Bawdy-house as Thomas Vincent speaks What Liberty here do you give to Youth and your Hearers who sayes It 's worse to go to the Quakers Meetings than to a Bawdy-house You pleaded for a body of sin as long as you live but now it 's com'd out indeed when you plead for a Bawdy-house rather than Quakers Meetings it 's like the Presbyterian Priest knows where they are it appears as if he thought more of a Bawdy-house than of Christ and Vertue So it 's clear here you are Them that turn the People to Vice and from the Lord and his Truth Ellimas like seeking to pervert For the Quakers Meetings are in the Fear and Power and Spirit of God who meet together in the Name of Christ Jesus so it 's like you love Meetings at Bawdy-houses more then the Meetings of the People of God who meet to Worship God And if this be your Doctrine then you must enlarge your Brothel and Bawdy-houses as they do at Rome Legorn and Venice and other parts in Italy and then they will give you Tythes and Easter-Reckonings and Midsummer-Dues For have you not called Bawdy-house People good Church Members And have you not taken Tythes of them And would you not say The Peace of God to them for paying you Tythe Who would have thought that we should have had such Unvertuous Expressions from the Presbyterians that this stinking savour should have lyen covered under their Weeds Well the Quakers must Declare against all your Bawdy-houses which thou Vincent sayes Thou hadst rather thy People should go to than to the Quakers Meetings where the Word of God is Preached And so Presbyterians if this be your Doctrine to your People to send them to Bawdy-houses rather then to send them to a Meeting of the People of God we utterly deny you and your Bawdy-house too And is it not a shame to put in Print to tell the World That thou wouldst rather have thy People go to a Bawdy-house than to a Quakers Meeting For it 's like if thou wilt set up that House thou mayst have a yearly Revenue like thy Father the Pope out of your Bawdy-houses it 's like if you were there you might

Salvation I do not remember these to be our words as T. D. lays them down who also begins with a meer falshood against us saying That the word Christ is a meer blind to delude the ignorant for the Quakers denying Christ to be God they cannot own him for the Author of Illumination Answ. This is an apparent Slander cast upon us as our Books and Writings do shew that we never denied Christ to be God or his Divinity still affirming That in the beginning was the Word and the Word was with God and the Word was God and that in him was Life and the Life was the Light of men and that was the true Light which lighteth every man that cometh into the World as in John 1.1.4 9. Now to detect us as being in an Error herein T. D. urgeth Ephes. 2.12 that at that time ye were without Christ having no hope c. which is no proof that they had none of Christ's Light in them though they then did not experience him their Hope nor were come to the Covenant being without God in the World in which state they were Strangers and Enemies in their minds the mystery was hid from them the Light was obscured from their understandings it shined in darkness and the darkness comprehended it not but it doth not follow that the Light was not in them because they were without God in the World no more then it follows that God is not in the World because the World knows him not whereas its plain that he was in the World and the World was made by him and the World knew him not John 1.10 and seeing Christ as God is acknowledged to be the Author of Illumination his illumination is Divine and Spiritual and therefore saving to them that believe in it and God's Presence filleth Heaven and Earth neither can Darkness it self nor the Deep nor Hell hide or cover man from the Presence of God nor yet obscure him from the reach of his Spirit Whether shall I go from thy Spirit or whether shall I fly from thy Presence if I ascend up into Heaven thou art there if I make my Bed in Hell behold thou art there if I take the wings of the Morning c. Psal. 139. Yet still I grant that there is a state in which all are ignorant of God and in which the Mystery to wit Christ within the hope of Glory hath been hid from Ages and Generations but is shewed revealed and made manifest to the true Believers in his Light who said Believe in the Light that you may be the Children of the Light and Christ said I am come a Light into the World that whosoever believeth in me might not perish but have Eternal Life and this we testifie to against all Opposers of his Light as it is in every man Pag. 59. And where T. D. argues that the Gentiles for a time had no Promises of Christ therefore knew of none and consequently had not a Light or Knowledge sufficient to bring them to Salvation Reply What time was that the Gentiles had no Promise of Christ and how long was it Was not the Promise of God after the Fall that the Seed of the Woman should bruise the Serpents head of a general extent as well towards Gentiles as Jews For was not Adam and Eve the first Parents of both to whom this Promise was made Secondly The Promise that was made to Abraham whilst in the uncircumcision did not this relate to the Gentiles as well as the Jews see Rom. 4. and Galat. throughout And thirdly Was not Christ's Death for all still a confirmation or evident Testimony to the fore-going Promises and Covenant of God towards both Jews and Gentiles but and if there was some time or Ages in which the Gentiles had no Promises of Christ and therefore not a Light sufficient to Salvation according to T. D. then it follows that none of them in that time or those Ages could be saved and why but because God did not afford them a sufficient Light which assertion and consequence lays the blame upon God but the falsehood thereof who is it that know the Scriptures that cannot see Again where he puts Light for Knowledge herein he doth not reach our Principle for many have a true Light in them that are not come to the true Knowledge for it is the Light that shines in the heart that gives the knowledge of the Glory of God 2 Cor. 4. so the Light is there before the Knowledge is given and in that its able to give that Knowledge it is sufficient to save And where he brings 1 Tim. 3. ver last for proof That the Gentiles neither had nor knew any Promises of Christ for a time where he saith God manifested in the Flesh and as such preach'd unto the Gentiles are made two parts of the Mystery of Godliness which in other Ages was not made known unto the Sons of men as it s now revealed to his holy Apostles and Prophets by the Spirit c. Where note first that this manistation of God in the Flesh and preaching unto the Gentiles is no proof that either they had no promises of Christ before or that they had no Light in them sufficient to salvation for if so then all Gentiles in all Ages before that time were condemned for want of saving Light being given to them which were a gross errour to assert 2dly As to the manifestation of the mystery of God and Christ I grant that it was more large and open in the Apostles days then for Ages before as also that was made manifest then which was hid for Ages and Generations yet still it doth not follow that the Gentiles before had not a Light sufficient to save or to manifest the mystery of Godliness in some degree 3dly But yet T. D. his arguing against the Gentiles having a sufficient Light before Christ's coming in the flesh however if we could grant him his plea which we cannot it doth not follow that now the Gentiles or the whole world hath not a Light sufficient given them since Christ is so come manifestly testified as God's Salvation prepared before the face of all People being a Light to the Gentiles and his Testimony so signally confirmed as it hath been also both by his works and sufferings But yet the better to inform our Opposers of the Light let them read John 1. where speaking of the Word that was God that made all things it s said In him was Life and the Life was the Light of men verse 4. and this Light and Life of men which proceeds from the Word though it was before Christ's comming in the Flesh yet it was still the Light and Life of Christ born witness of and more fully manifested through his coming or being sent in the fulness of time Pag. 60. T. D. The Father is said to hide the object because he did not enlighten the subject i. e. to hide the Gospel because he did

But if the separation relate to the Personallity or their distinctions of persons and not to the Essence then doth not this tend to divide God or to separate Father Son and Spirit who are in each other and how then are they three distinct coeternal coessential coequal Persons Or how are they three distinct increated persons of an infinite nature as before but another while not infinite in the Personality what wonderful confusion and gross contradictions are here and what strange boldness is it for men so dark in their understandings discomposed in their minds confused and incongruent in their Principles thus ignorantly to attempt to define or demonstrate the infinite Power or God-head which is out of their sight and beyond their earthly capacities who are so ignorant of God who is Light they count the Light within an Idol of our own brains as W. M. hath blasphemously done whereas it is the Light by which God hath shined in our hearts to give us the knowledge of his Glory in the face of Christ 2 Cor. 4. W.M. Read also Job 35.10 God thy Makers Heb. consult Mr. Carril on the place Eccles. 12.1 Remember thy Creators c. Isa. 54.5 Thy Makers is thy Husband in all which Texts the Trinity of Persons is denoted by words of the plural number Answ. Upon which I query is the distinction of three Persons derived from three Makers or three Creators Or dare they say That the Father Word and Spirit are three distinct severed or separate Creators and doth not this bespeak three Gods And what sense is it to say thy Makers is thy Husband from Isa. 54.5 where it is said Thy Maker is thine Husband the Lord of Hosts is his Name Is not this truly rendered See Pagnine's Versions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osiik i. e. factor tnus It 's neither sunt nor est factores tui And Eccles. 12.1 it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Borecha Creatoris tui in singular it 's not Creatorum tuorum And Job 35.10 it 's Osai factor meus not factores mei But whilst one God and one Lord is confessed how is it consistent that a plurality of severed Persons be in him as Makers Creators c. What ground have we to believe either Carryl or Madox herein more than Pagn and our English Translation with many others And notwithstanding this great stir they have made with their distinctions of separate persons incommunicable properties c. yet W. M. hath confest That the Names Properties or Attributes Works and Worship of God are frequently in Scripture given to each of these Three Persons so that they are one and the same perfect and infinite Essence one God by Nature c. but if he should distinguish personal Attributes from Attributes of God I ask what they are if not of God which if so how is infiniteness not applicable to them nor ascribed to them And how have you gone with your vain unscriptural distinctions to darken Counsel to darken Scripture to darken the minds of People by words without knowledge thereby going to demonstrate that to others which you cannot clear to your selves by demonstration As T. V. in his 26 pag. saith of the Trinity touching which he would have us Assent unto your terms and traditional distinctions upon Divine Authority which he cannot demonstrate by reason But how then shall we receive your bare Assertions upon Divine Authority when we have neither Scripture nor Reason nor yet any immediate Revelation from you for them must we pinn our Faith upon your sleeves or will you supply the places of so many Popes by Imposing an implicit Faith in those matters which you cannot demonstrate nor clear to your selves which then how can you clear them to others Which if this be the course you take to convince gain-sayers of your Doctrine you might have spared a great deal of labour in going about so confusedly to demonstrate your case to us and only have laid down your Doctrine of three distinct separate Persons in the Deity to which infiniteness is not ascribed as you have said in pag. 45. And so you might as well have said That we T.V. W.M. and T.D. do affirm it and therefore you must believe it or otherwise you are blasphemous Hereticks and so damned But we must have better ground for our Faith and a better Authority than Affirmations Revilings and Threatnings of men that are untaught themselves in those things which they presume to teach others W. M. I called them three Hee 's to try if you would own the Deity of Christ and the Holy Ghost under any title As the subject of this Tryal is very mean and weak to wit the calling them three Hee 's to prove the Deity so his trying of us hereby was altogether groundless since that we never disowned the Deity of Christ or Holy Ghost as falsely and injuriously is insinuated against us And since that three Hee 's will now serve instead of Persons he saying they are three Persons or three Hee 's to prove the Deity of Father Son and Holy Ghost Why have they made such a pudder for their distinctions of Persons But would it be a strong Reason to induce Infidels to the belief of the Deity of each because they are three Hee 's as he saith for are all Hee 's either God or yet Persons or Divine But I need say little to the shallowness of this Work Let the ingenious Reader judge of it But when he thinks he mends the matter by calling them three divine Hee 's his intent is that the Father is called Hee the Son is Hee the Spirit Hee which neither proves them three separate nor incommunicable Persons distinct subsistences or bottoms whilst both the Father 's a Spirit the Lord is that Spirit Christ a quickening Spirit all inseparable W. M. You by refusing to call them Three Divine Hee 's have made it manifest that your Quarrel is not with the word Person as some then apprehended but with the Doctrine or Fundamental Truth expressed by the three Persons viz. the Modal Distinction and Essential Vnion or Oneness of the Father Son and Holy Ghost Answ. It 's manifest that some of the Hearers that were present at our Debating this matter had a better apprehension and understanding of us than you prejudiced Teachers and Opposers had for some of them apprehended that we opposed your unscriptural terms and words put upon the Deity and not that we opposed either the Divinity or Union of Father Son or Holy Ghost neither did we in the least go to quarrel with any Fundamental Truth as most grosly and slanderously we are accused and misrepresented by thee W.M. who hast shewed thy self so far from either Truth Moderation or Reasonableness in this matter as one swallowed up with Envie and Prejudice And thy taking for granted that thy Model distinction and terms are Fundamental Truth and joyning them with the Oneness of the Father Son and Holy Ghost is but a begging

not enlighten their minds with the saving knowledge of it Answ. This his Because is grounded upon his former Error for the cause of hiding the mysteries of God's Salvation and Kingdom is mens opposing and resisting his Light and Spirit in them so the cause is not originally in God though he gives men up to their darkness and unbelief when they have rejected his Light but it is the god of the World that hath blinded their minds from ●●eing the Light of the glorious Gospel of Christ 2 Cor. 4. and the natural man 's not receiving the things of the Spirit 1 Cor. 2.14 doth not prove that he hath no Light of the Spirit given to him or in him though he as such cannot know the things of the Spirit his knowledge and discerning being but natural yet that a man in that state may be changed in his mind and understanding by that which is Spiritual is evident for if he were not convertable what would preaching to him signifie and what is it in him that can answer to and receive the Spiritual Testimony of Truth and Salvation Pag. 61. To Jo● 1.9 That was the true Light which lighteth every man c. T. D. answers Christ being spoken of before as the Messias we must therefore understand the place I think not of natural Light but supernatural not of the Light of Reason but of the Light of the Gospel c. Reply This is enough he has confessed sufficient to break the neck of his own Cause and his Brethrens who have affirmed the Light in every man to be insufficient as but the Light of Nature of Reason of Natural Conscience c. but now he thinks it is not Natural but Supernatural the Light of the Gospel c. which must needs be saving It s well that at length after his dark oppositions against the Light both at the Dispute we had with him about ten years ago at Sandwich as also in his silly confused Pamphlet stiled The Quakers Folly but it were well if he would retain those better thoughts of the Light in every man its being Supernatural the Light of the Gospel c. and then he will not oppose the Quakers 〈◊〉 he hath done but that whilst he follows his thoughts and doth not come to be directed by this Light in him he proves wavering and uncertain in his thoughts for in his following distinction between being Lighted and Inlightened he renders Inlightning as to the Eyes of the Vnderstanding from Eph. 1.18 but Lighted as when Candle is carried before us as a Blind man P. 62. which Comparison is impertinently and very improperly brought in this matter for he was not speaking before of an outward Light as that of a Candle before a Blind man for it is absurd amongst men to offer a Blind man a Candle to light him or shew him his way into a Room when he is out of all capacity of seeing or receiving any benefit by it but thus T. D. renders Christ's lightning men when before he granted it to be Supernatural the Light of the Gospel wherewith the Mesias enlightens men which as it is not outward and natural so it is only seen and known inwardly and spiritually But then T. D. to come off saith The meaning can be no more then this that whosoever are enlightened are enlightned by him What a silly shuffle and evasion is this from his former granting that it was every man that cometh into the World that he enlightens when now but in the very next page it is whosoever are enlightned are enlightned and a little before that many that are lighted are not inlightned but are like a Blind man so lighted that sees never the better when a Candle is carried before him so by this he makes God's offering men Light neither to be of any effect to them nor yet like to be if they can have no more benefit by it then a Blind man hath by the Light of a Candle What then can be God's end in lightning them what doth it signifie to them if they be so wholy uncapable of seeing ever the better Doth he then bid them look bid them walk aright in the strait Path and doth he condemn them for not walking therein when they are altogether uncapable of it as from Sight or Light sufficient as his Comparison before implies Alas alas what a cruel unjust and unequal Master would this render God and how unlike to himself doth it represent him whose Wayes are equal Love universal and Grace free who first gives Light within and opens the Eye within before man can walk aright however his Light within be gainsayed by such Blind Guides as T. D. who are but in their thoughts vain imaginations and notions knowing what they know naturally and preach for Doctrine mens Traditions Pag. 62. Rom. 2.15 T. D. saith touching those Gentiles that shewed the Work of the Law writ in their hearts That it cannot be understood of a Saving Knowledge and it is not the Law in their hearts c. but yet a little after confesseth that the Law may be said to be in their hearts in their understandings c. Reply How then were they excused according to the Gospel and how then did the Apostle bring them as a Proof of Justification verse 13 14. Could they be Justified without a Saving Knowledge But of T. D's ignorance in this much have been manifested both by S. Fisher and some others And how saith he in page 63. That the Gentiles in this sence had not the Law in their hearts viz. a sutable disposition to the Law as his words are what nature was it by which they did those things contained in it how was it unsutable to the Law or how could that do those things contained in the Law without a sutable disposition to it Surely a mean understanding may perceive T. D's ignorance and Error in this particular as well as in the rest for the Law of God in their hearts was Spiritual and so was its effects in them and that nature by which they obeyed it was not opposite to it but in unity with it which nature was contrary to that in the Jews which led them to break and violate the Law of God But as for those Gentiles that liked not to retain God in their Knowledge Rom. 1.26 and those that said to God Depart from us we desire not the knowledge of thy Wayes Job 21.14 These Instances do not at all prove that those Gentiles which obeyed the Law of God wanted a surable disposition to it for this was in the rebellious state that they said depart from us and liked not to retain God in their knowledg howbeit this proves against our Opposet first that some knowledge of God was afforded even them that liked not to retain it And secondly that God was nigh them that said to him depart from us and that also he would have afforded them the knowledge of his Wayes and also it is

was made an Offering for sin he having offered himself through the Eternal Spirit yet his Soul or Spirit did not die with the Body though J. O. hath ignorantly made no distinction but joyns both as being but Humane Nature which was Sacrificed to death but yet its evident that though his Soul and Spirit did not die with the Body yet his Soul was offered for sin for the sins of men were laid upon him or did meet on him as is frequently confessed and so he suffered and his Soul travelled under the burthen of them so that his Sufferings were twofold both inward and outward and which were the greater suppose ye Professors and whether there be not a mystery to be known in the Sufferings Death and Blood of Christ beyond what could be seen or perceived with the carnal or outward eye since that he is truly and savingly to be known after the Spirit as the Apostles knew him who experienced the Fellowship of his Sufferings and a conformity unto his Death and bare in their bodies the Dying of the Lord Jesus that his Life might be manifest in them And Christ being touched with the feeling of their Infirmities was able to relieve them that were tempted and as Paul saith Colos. 1. You that were sometimes alienated and enemies in your minds through wicked works yet now hath he reconciled in the Body of his Flesh through death to present you holy and unblameable and unreproveable in his sight if you continue in the Faith grounded and setled and be not moved away from the hope of the Gospel which you have heard which is preached to every Creature which is under Heaven whereof I Paul am made a Minister who now rejoyce in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his Body sake which is the Church verse 21 22 23 24. where mark that the reconciled state was not that of enmity in their minds and the end of this reconciliation through his Death was to present them holy and unblameable and unreproveable in his sight which does not admit of sin and imperfection term of life nor yet of Professors arguing or pleading for sin as they do and was there any of Christ's afflictions or sufferings then to be filled up in the Apostle for the sake of his Church how do Professors resent this Doctrine and what meaning will they give to it can they say that Christ's suffering was all at an end or fulfilled at once whilest yet some was behind to be filled up in his Saints and that for his Churches sake although still he was the one Offering Ransom and Sacrifice for sin and was offered once for all as both being opposed to and ending the many Offerings under the Law and consecrating a new and Living Way and establishing an Everlasting Covenant of Life and Salvation as also that in what he did and suffered be set us an Example bare Testimony unto and confirmed the Truth this J. O. confesseth page 199. And as to his being a perfect High Priest and discharging the Office thereof and all other the Father required of him these we never opposed nor went about to slight or lessen as some injuriously represented us Neither would we have any unreverent and slighty Contests entertained on any hand about the Sufferings Afflictions and Death of Christ in the least to lessen or undervalue them nor yet ought you to meddle and tamper about either God Christ or Holy Spirit or about the Suffering and Sacrifice of Christ with your pitifull sorry confused School-terms and distinctions and beggerly scraps of mens Traditions and Rudiments of the World c. wherein you have laboured more to fill your heads with airy notions invented words and brain knowledge rather then your hearts and souls with a saving Knowledge and experimental sence and feeling of the Life and Power of Godliness or of the Vertue and Efficacy of Christ Jesus and his Reconciliation as the one Offering and Sacrifice which puts away sin and whose Blood both remits and clenseth from all iniquity But to evade these blessed Effects which are only known to them that walk in the Light 1 John 1.7 many of you Professors have found out a very easie way and notion of all being fully satisfied and payed for you both for sins past present and to come and of all being suffered and perfectly obeyed for you by Christ in your stead though you deny his dying and being a Propitiation for all men in the whole World so that you can plead and wrangle for sin imperfection and body of sin all your life and say Christ hath fully payed all and perfectly obeyed for you as also you can easily evade or refuse to suffer either with him or for him if but a little Storm Trial or Persecution doth arise you and your Leaders can secure your selves and creep into corners though now you can make a shew and bluster in this time of calm and some of you make a boasting and insulting against W. P. and a hidious reviling of him now he is in suffering and you at liberty thinking probably that you may get your selves some credit and repute with those in power by your railing Pamphlets which you bring out one after another like cowardly base spirited men so many to go to trample upon a man that is already underfoot as to the outward man in regard of his confinement which some report that some of you Presbyterians were the Instigators and occasion of by such invective Clamours and Complaints as some of you are accustomed to clear your selves as well as you can but yet withal you do but befool your selves in so many of you going to war against and reproaching a poor man in Prison who freely offered up himself to suffer which the most of you would be loath to do for by that your so great stir and noise you make against him you render him how mean soever he be in himself such a potent Antagonist contrary to your many slighty and scornfull Characters of him in your Books that you make many momoderate people the more enquire after him and to have the better conception of him because of your enmity and outrage but such who wait upon the Lord and in his Light stand still can see beyond you all and your spirits and work which the day hath declared More Errors escaped the Press IN the Epistle Page 2. Line 12. for agree in read are p. 23. l. 2. blot out 1. l. 23. for for r. in p. 25. l. 10. r. produced l. 35. for 13 r. 3. In the Answer to T. V. p. 65. l. 1. blot out that In the Answer to T. D. p. 2. l. 24. for gifts r. gusts p. 5. l. 18. for in r. on p. 7. l. 5. for 13 r. 3. l. 11. for by r. high p. 9. l. 10. for and all r. an act p. 12. l. 2. for he r. the. p. 17.