Being come 2 miles from Taunton on the way to Bridgewater the Officer falling to the ground was able to go no further whereupon they returned as they say to the Justice of Taunton to know what they would enjoyn them in and he quietly dismissed them Hereupon they passed to Bristol having staid there and thereabout some time they passed to Plymouth 16. of May 1635. On May 21. the Constable came with a Warrant from Mr. John Page Mayor being brought before him they were committed to prison at the Guildhall The next day they were brought before the Mayor Magistrates Councel and the Ministers of the Town and severally examined about the space of 3. hours and returned to prison the Mayor being asked why they were committed answered for denying the Trinity and that there had been oaths taken to that purpose And being again asked he said for refusing to takâ— the Oath of Abjuration upon suspition that they were Jesuits Having been kept prisoners for the space of a week May 28. they were sent to the Common Gaol in the Castle of Exeter as disturbers of the peace and for divers other misdemeanors against a late Proclamation prohibiting the disturbing of Ministers and against an Ordinance of the Protectors lately made against Duels and Challenges and all provocations thereunto and for refusing to give sufficient sureties for their appearing at next Sessions and in the mean while to be of good behaviour Being brought to Exeter they lay till the general Sessions the 10. of July On the 12. they were brought before the Sessions to whom the Clerk read a Bill of Indictment upon the Ordinance for preventing of Duels That they did the 20. of May 1655. at Plymouth in the hearing of divers use divers disgracefull provoking words and passages to Geo. Brook Clerk in the Nightingale Frigot he being then opening and declaring to â—he same persons a Scripture wherein he spake of the Trinity viz. Thou lyest in saying there were three persons in the Trinity we deny it there is no such thing but thou art a deluding spirit come to draw away the hear s of the people from God And they did speak to the people not to hearken to Geo. Brook for that he was a Thief and was câ—me with a lye in his mouth and said it was a lye that he had brought and other harms to the said George Brooks against the publique peace To the Indictment they pleaded not guilty the Gaoler was commanded to take them away and about an hour after called in and the Oath of Abjuration tendred them which they refusing were returned to prison The next day they were brought to the Bench again and refusing to confess they had wronged Mr. Brooks they were fined 5 l. a piece and sent to the House of Correction till payment and to find sureties for their behaviour and so were they returned to prison 10. In Bristol SOme neer Kendale in Westmerland came to Bristol on July 12. 1654. and went to Plym on the 14. and from thence to London but one of them Iohn Audland returned to Bristol about Septemb. with one Iohn Camm where they prevailed on many the places of meeting were in the fields though winter to two 3. yea sometime near 4000. On the 30 of Octob. the Magistrates being assembled in the Council-Chamber sent an officer to Francis Howgil and Edw. Burrough to come before them which done they were commanded to depart the City Liberties thereof at their peril To which they made answ That they came not in the will of man nor stood in the will of man but when they moved them to depart who moved them thither they should obey but their wills they could not obey for their will was not law Thereupon a while after Representations were made at Whitehall and Westminst that they were disaffected to the Government suspected to be carrying on some designe and that there are thousands at their meetings even in the Fort that the Garrison was in danger thereby and that the Officers of the Garrison were friends to them On Decemb. 10. in the morning Eliz. Marshall went to Nicholas Church where Mr. Ralph Farmer preached sitting over against him after the last prayer she cryed out This is the word of the Lord to thee Farmer wo wo wo from the Lord to them who take the word of the Lord in their mouths and the Lord never sent them was proceeding but hindred by the people tumulting about her to them she said This is the mighty day of the Lord the Lord is coming to pull the people out of the mouths of all dumb Shepheards The Mayor Mr. John Gunning the next day sent for her several days that week but she was not at home In the afternoon the same day Mr Grimes preached at Philips Henry Gunning reproved him he having said that he committed sin in all he did Whereupon John Warring said to him If thou went a Minister of Jesus Christ the law of the spirit of life would make thee free from the law of sin and death That week the Magistrates sent for Joh. Warring and upon the disturbance committed him to Newgate On the 17. of this moneth Eliz Marshall went to the Colledge Church to speak to Mr. Knowls After the blessing she said This is the word of the Lord to thee Knowls I warn thee to repent and to mind the light of Christ in thy conscience and was very full to have spoken more but Alderman William Cann commanded to lay hands on her To them she cryed with a loud voyce often The mighty day of the Lord is at hand wherein he will strike terrour on the wicked By a Constable she was carried before the Mayor who for disturbance was sent by him to Newgate The 18. she was sent for to the Council-house where Mayor Aldermen sitting the Mayor charged her with disturbing the peace and called for the depositions against her as to what said to M. Farmer he not having said the Blessing The depositions were read and she being demanded concerning the words answered I have said whereupon she was returned to prison At length in this moneth it grew so high that the whole City was put into a great tumult and most imminent danger On Janua 1. Henry Warren went to Thomas Church where one Mr. Longman preached and when he had done told him The prayers of the wicked are an abomination to the Lord thereupon he was carried before the Mayor who demanded of him why he kept on his hat in the time of Prayer he replyed the Lord saith my son give me thy heart for the fashions and customs of the world are an abomination to the Lord. After further examinatioÌ„ he was committed to prison Janu. 16. 1654. a general Sessions for County and City was held where was called H. Warren to whom the Town-Clerk said he stood there for disturbing the peace and nothing in charge being returned he told him he might go about his
S. Three that may as it were be pointed at he he he Fox I do not like that argument T. S. Therefore further are you three Persons that dispute against me Fox Yea. T. S. Prove it Fox We are in 3 places and therefore 3 persons T. S. Therefore replied the Father Son and Holy Ghost have been in three places and therefore 3. persons at the Baptism of Christ s Argumentum ad hominem while Jesus came up the Holy-Ghost down and the Father in heaven Fox Persons have flesh and blood t Learnedly T. S. Angels are persons and have not one of them said Angels are not persons u Well versed in Metaphysicks Fox A person is a subsistence T. S. So are Father Son and holy Ghost T. S. Further argued He who denies the Bible to be the word of God saying that to assert Scripture to be the word of God is one of the deceitful immaginations which the Priests of this generation have deceived the people with that man is an Heretick But you deny the Bible to be the word and tell Mr. Townsend that to assert it is one of the deceitful imaginations which the Priests of this generation have deceived the people with See Ishmael and his mother cast out p. 1. lin 1. therefore This was not answered but Fox said they cannot be three persons because they were not visible in several places T. S. If Christ was man and the holy Ghost was in the form of a Dove then they were both seen Fox Prove that they were seen in several places T. S. One was seen in the water the other out Fox Prove they were seen w Fox could not or would not see T.S. Many beheld them both Fox The Holy Ghost could not be seen T. S. He was in the form of a Dove therefore could be seen Fox Not in the form of a Dove but in the likeness x Rare hereat some laughing he answered that he was seen but not visible y Surely his religion reason and wits were lost By this relation it is visible to be seen 1. Their boldness 2. Their crowing without cause 3. Their inability to argue 4. Their little or no learning z At least that any of them will be known of 5. Their strange opinions about the Trinity and Scripture 6. How they run beyond all reason and sense to defend their tenets Lastly Their obstinacy when nâ—ither Scripture reason nor sense can convince them their damnable errours and stupid obstinacy will surely conclude such men Hereticks CHAP. IX A brief relation of three Disputations at Sandwich April 1659. between Fisher Whitehead and Hubberthorn Quakers and Mr. Danson Minister there 1. Disputation April 12. § T. Quakers folly p. 1. Edit 2. Quest WHether every man that cometh into the world be enlightned by Christ Danson We grant every man hath some light by which he discerns though dimly many 1. Sins 2. Duties 3. Divine Attributes but the mysterie of godlinesse 1 Tim. 3. ult God manifest in the flesh justified in the spirit c. we deny that all men have the knowledge of Hubberthorn The light is but one Danson The lights mentioned 1. Naturall and 2. Supernaturall are two though all have the one yet few the other If your meaning be that the knowledge of the Gospel is vouchsafed by Christ to every man I prove the contrary 1. Psal 147.19 20. He sheweth his word unto Jacob his statutes and judgements unto Israel he hath not dealt so with any nation and as for his judgements they have not known them By the Word Statutes and Judgements are meant the knowledge of the Gospel and the Psalmist asserts no nation beside the Jewes had this knowledge at this time 2. Ephes 2.12 Speaking of the Gentiles before Christ the Apostle sayes they were without Christ strangers from the covenant of promise having no hope and without God in the world They who had no hope that is no ground of hope of salvation were ignorant of the promises the ground of hope and so of God in Christ the object of hope and so of the summe of the Gospel Geo. Whitehead Rom. 2.15 sayes The Gentiles have the Law in their hearts Danson It is spoken of the natural light for it s opposed to the knowledge of the Jewes Whitehead It is said to be the knowledge of whatsoever might be known of God Rom. 1.19 Danson The Apostle intends that what might be known of God without the preaching of the Gospel was known to the Gentiles vers 16 17. It is by the Gospel the righteousness of God is revealed John 4.22 Christ tells the Samaritans the Jewes exclusively knew what they worshipped and that salvation was of the Jews and in respect of this Gospel-knowledge the Gentiles are said to have their understandings darkned Ephes 9.18 Whitehead That place sayes that the Gentiles were not so enlightned as afterward for 't is said that Christ was given for a light to lighten the Gentiles Danson It proves not that Christ was a light to the Gentiles in every age and generation but after his coming in the flesh Acts 13.46 47. Loe we turn to the Gentiles for so hath the Lord commanded us saying I have set thee to be a light of the Gentiles That of the Ephesians denies the Gentiles at all to have been enlightned by Christ unlesse as God before Christ they were afar off from God and Christ and the knowledge of them Ephes 4.18 Alienated from the life of God In potentia proxima oâ— sensu composito which imports their understandings no more capable of the knowledge of God then creatures of one kind of life to converse with another So that the Gentiles wanted the light of the Gospel and light in their understandings as the light of the Sun is requisite externally and the light in the eye so the Gospel and an enlightned understanding Geo. Whitehead Thou makest the Gospel an outward light But 2 Cor. 4.6 the Apostle says it shines out of darkness in their hearts Danson The Apostle speaks of material light and argues from the effect of one creating word to another that by the like word of command he had the light or knowledge of Christ in his understanding As for in their hearts it is the same with Ephes 1.18 The eyes of your understanding being enlightned the light by which the Gospel is discerned is inward but the Gospel it self outward Whitehead 2 Cor. 4.6 The Apostle sayes The light of the knowledge of the glory of God in the face of Christ shined in their hearts Danson In whose Not of all mankind but of the Apostles and some others a small number in comparison and therefore vers 3. the Apostle sayes The Gospel was hid to them that were lost And vers 4. There are some to whom the light of the Gospel doth not shine And Mat. 13.11 it was given to the Disciples not to others to know the mysteries of the
Perfection Naylor against Ives p. 13. Farnworth against Hagger p. 7. That those that have received Christ and God are come to perfection that all such as are in Christ are without sin Alas poor men their perfection is verbal their imperfection real they are perfect Talkers very imperfect Walkers he that is not blind may see your nakednesse that they impudently boast of they are far from only they glory in their shame and count their unrighteousness for righteousnesse if to be proud railing cursing and blaspheming z Phil. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seducing of Souls be to be perfect then are they such far better men have been far more humble not that I have already attained saith Paul In many things we offend all a Jam. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naylors Answer to Pendarres p. 7. and he that saith he hath no sin is a Lyar and the truth is not in him 2. Of Discerning That the Saints by the Spirit that is in them can judge of mens hearts and that such judging is Christs judging of men and that Christ shall judge no where else but in the Saints Miserable men that know not themselves nor their own hearts and yet pretend to the knowledge of others contrary to that who knows the things of a man but the spirit of a man that is in him And it were a happinesse to them if they should not all b 2 Cor. 5.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hel broke loose p. 37 appear before the jugement seat of Christ to render an account of the things they have done in the flesh for God hath appointed a day in which he will judge the world by the man Jesus of which he hath given witnesse in raising him from the dead as Peter hath it Other strange Doctrines have been broached by some of them Nicholas Kate of Harwel in Barks 1. That Marriage was made by man e In doctrine false in practice possibly true 2. That Christians were worse then Beasts 3. That any woman was as free to him as his wife 4. That his wife was no wife of his she was a Limbe of the Divel f Holy St. Nicholas 5. That he was holy and all things that he touched were holy 6. That when the fulnesse of time was come he should work miracles g In good time One of Bristol being at Marleborough in the County of Wilts affirmed 1. He knew no such thing as the Resurrection of the body h 1 Cor 15. Act. 1.11 2. That the body of Christ was not in heaven neither should he come thence with a body 3. He defended those that went naked They have need of a covering his to short This is but one part of his perfection h but none beside himself confident 4. That he went to bed with a woman not his Wife without sin k 5. That he was confident of his perfect holinesse One would wonder that a very natural conscience and those things should stand together but being delivered up to strong delusions they beleive a lie and by a new light from Hell even extinguish the very light of nature till God in Hell shall raise it up again that a conceit of perfect holynesse could be embraced with confidence by such an unclean person If the Reader will trouble himself with more he may read these following Tolderryes foot out of the snare 1. That Edens garden is the World the trees all living beings that Paradice is in man that men fell by harkening to the wicked which was the fle hly mind and that not the woman properly but the silliest and weakest part was the woman that tempted him that Adam was the earthly nature in man and indeed there are extreams to which they are delivered up viz. To take some Scriptures in the strictnesse of the Letter against all sense reason and other Texts 2. To Allegorize and make a mystical meaning the main and only sense of words that are hystorical and literal m est modus in rebus Act. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That the Redeemer of man is not that person the Son of God that dyed at Hierusalem but the light which is in every particular man by which he is given to see sin Kate could not or would not when he went to another womans bed and enabled by it if obedient to be redeemed from sin What is this o Pelagianisme Popery worse then both But 1. to evacuate the whole mystery of redemption 2. setting up a righteousnesse of works 3. yea making corrupt conscience in fallen man a Saviour 4. and fallen man sufficient to save himself 3. That searching the Scriptures is not the way to find out the Knowledge of Christ but the turning the mind within Contrary to that of Christ search the Scriptures for they testifie of mee p Jo. 5.39 Q. Fol. 2. v. in fine Questions proposed to and answered By Joseph Frice Quaker Quest WHether the Scriptures be the rule of trying and judging all matters of Faith and obedience to God Answ I prove not Joh. 5.22 The father judgeth no man but hath committed all judgement to the Son a A worthy proof if a man could see where the strength lay Quest Whether the light within be sufficient to guide to Salvation if you never had heard of the Bible Answ If I had never seen nor heard of the Bible yet beleiving the witnesse which God hath given which is Christ the light hope and glory in us I should have attained to the Knowledge of God b Obscure or false Quest Whether the teachings or writings of any of your way be infallible or of equal authority with the Scriptures Answ I say we do not erre in speaking of writing the Truth and that of God in all consciences shall one day witnesse this to be true and infallible and the Scriptures and our writings hath and will most certainly come to passe Quest Whether the Father the Word and the Spirit be three distinct persons in the self same Godhead Answ Three distinct persons I deny it is like the Bishops in Rome may own thee in them for that is some of their unfruitful works of darknesse Quest Whether Christ hath a divine and humane nature in one person Answ Thy words Humane nature I return them with those words three persons into the pit of confusion from whence they came Quest Whether Christ remains for ever a distinct person from all the Saints Answ but as for being a distinct person from all the Saints he is not Quest Whether the true Church hath failed upon earth since the death of the Apostles until now If not in what age or ages or among what people hath it continued Answ He can send all both great and small rich and poor bond and free to receive a mark in their foreheads or in their right hand Rev. 13. thus the true Church ceased since the death of the
of God and for the simple ones sakes as we are moved by the immediate spirit of Christ to write to teach to exhort or to put in Print Truths Defence p. 104. How then comes it that Gother son Ep. 4.5 is fain to write against others of his own and call to them to recall their Tenets and repent 13. All their Railings Cursings and Blasphemies they Father on the Holy Ghost and make them to proceed immediately from the eternall spirit of God in them as may appear 2. Of their railings at Ministers and slandering of them Only whatever they say is little in respect of what before and there can be no wondring at their Blasphemies against Men when they have thus opened their mouths against Heaven and if they have done these things to God himselfe no wonder if such to his Servants but to speak their language with which they often salute the Ministers That they are of the Synagogue of Satan Hel broke loose p. 35. and know nothing of God but are enemies of God being guided by the spirit of error without amongst dogs whose humility is fained a Their hearts they know that their Sermons are fleshly fancies b And they Q. for real flesh and conâ—urations dirty miry doctrine a stinking puddle that their hearts are filthy deceitful c That 's right seeking praise from men d They have little from you that they are scandalous e VVhat all Scandalum acceptum Be sure to say enough Muse as they use following the wayes of Balaam and Cain worse then Simon Magus knowing nothing of the life of the Gospel that they are Heathens wallowing in the mire and filth of the flesh on whom all the plagues of God are to be poured blind guides proud Baals Priests f The best that ever he had I hope Lyars Blasphemers h They Q. not guilty enemies to Christ Jesus Murtherers Sorcerers Whore-mongers children of disobedience greedy dumb Doggs Witches Antiâ—hrists Antichrists Marchants Robbers Deceivers Ministers of the World i VVorse then themselves Conjurers Devils of a Serpentine Nature a brazen faced Bâ—ast Covetous Idolatrous Priests Thieves Divelish Priests Priests of the world Foxes Ministers of Antichist proud Pharisees envious malicious Priests Aegyptians Sodomites Gog and Magog a seed of evil dâ—ers children of the Devil blind Watchmen Backbiters Railers Seducers Taskmasters of Aegypt devouring Lyons Firebrands of Hell Sons of Belial I shall but adde here one passage for all Naylor against Baxter p. 30. Thou askest if it will be for the peoples profit to despise their Teachers and Guides I say you who have despised Christs commands to set up your own Lusts and Pride Covetousnesse and false-Worship must be despised and when such Guides are discovered then shall the people profit when they come to be guided by that Spirit God hath given to every man to profit withall which you will keep them from as long as you can that you may fill up your measure and wrath come upon you to the uttermost being captivated by the Devil Son and Body the God of this world having blinded your eyes so that the Gos el is hid from you and you lost setting up the Letter instead of it having denyed the light and erred from it are got up into hardnesse of heart imprisoning beating making havock like rude Beasts what ever the Devil did where he reigned so do you being the head of the Serpent which Christ is come to bruise as he did in his own person so he is the same brood who now are found in the same bloody plots against the seed of God So Princed worse then ever any seeking the lives of others for practising that in life which your selves will preach in words for Money such a generation of raging Beasts was never yet in the world who seek to devour on every side you and who departs from sin is your prey the greâ—test deceivers that ever yet come now when you come to be revealed who would have believed that you who have had so many millions of pounds for reaching people to forsake sin and now if any declare that he hath forsaken it and is set free you preach it down as the most dangerous eâ—ror that ever was Full of Slander empty of Charity and who can ascribe this but themselves to the good â—piâ—it of God Enough ne quid nimis surely they are angry and I am apt to think the Miniâ—ters have hit the Devil in them a sound rap of the nose that makes him to roar so loud But yet they are not altogether foolish there is some wit in their anger though it be but Serpentine 1. Hereby would they alienate the Peoples affections from them The end of their railing without end present them so ill that the people might get no good by them 2. To get esteem and gain by what others lose they would by this be thought exceeding zealous none like them for God Christ and Souls truly had they kept in their poyson when they vented all this they might have been better thought on but to be so evill themselves while they are making others so is not politick 3. To prepare the Ministers for more to exercise them with their tongues that they may better rye their hands this is but a paper of Devils set on your heads before your bodies be brought to the stake but might I advise men should first stop their Eares secondly bridle their â—ongues thirdly shun their company and fourthly let them be branded for hideous Blasphemers notorious Railers CHAP. 8. A short account of a dispute at Cambridge Aug. 1659. between three eminent Quakers and one Scholar AUG 25. T. S. of Chr. Col. returning home from Saint Johns Library saw George Whitehead preaching in the Quakers The Quaker diâ—armed Pref. common meeting House b Over against Sidney Col. when Whitehead had done he confuted his Doctrine but considering how apt filly women were to be misled he sent the following to the Maior hoping to reclaime in the end his c The Majors Wife who it seems was then a Quaker Whereas George Whitehead delivered first that they are not Hereticks second teach no other but what Abraham and Christ and thirdly said that the Scriptures are not the Word of God I am ready at any hour or place 1. to prove these false 2. to make good my Arguments lâ—sts used against him 3. That it is a sin for him to preach or any such or for any to hear him Chr. Colh T. S. The Major sent for Whithead who before him wrote 1. That we do not open a door to Heresies 2. That we are not Hereticks because 3. We do not teach any Heresie d So it is a signe 4. We walk not in the steps of Hereticks 5. That the Bible is not the Word And this he would maintain e Quantum potuit against T. S. at what time and place the Major should
appoint Then George Whitehead caused these positions to be writ saying he would defend them aâ—so f His strength was great or wit small 6 The Scriptures doth not say if any man say he hath no sin he deceives himselfe 7. I deny that this is a truth if any man say he hath no sin he deceives himselfe as concerning the Saints g But the Saints on Earth will say so 8. It is not a sin for me or any such man to preach or any to hear us Aug. 27. T. S. nor hearing of the time and place of meeâ—ing went to the Major to know what was resolved he answered the Aldermen were not willing it should be in the Town-Hall h Some of them according to this relation too willing their common meeting should be in the own so that if there were any dispute it must be in the Quakers common Meeting-house but several Aldermen were not willing there should be any and that he would not advise T. S. to dispute whereupon T. S. resolved not to dispute against the minde of the Corporation i Modest and sober Aug. 29. came this from W. to T. S. Friend T. S. this is to certifie thee that accorâ—ing to our agreemâ—nt when I was with thee I am willing to give thee a meeting and seeing no other place is appointed I intend to be at our Meeting place this day about one or two where I may exspect thy appearance according to thy promise to me first to produce thy arguments c. subscribed G. Whitehead Immediately he received another from Mr. James Alders Sir I was called this morning to Mr. Majors and there I was told that it is the desire of the Quakers to meet you at their house of meeting they begin to think you are afraid to meet them c. k Crow before victory Notwithstanding â— S. continued in his Chamber till one came from Mâ— Alders to tell him the Quakers were met and reported that T.S. did not dare to come thereupon he went When met G. W. told the people the Questions to be disputed were Quaker disarmed dispute 1. Whether it were a damnable sin for him to preach and secondly a damnable sin for any to hear him But T. S. began as the propositions lay in his paper and so went to prove tha Quakers do open a door to damnable Heresie T. S. he that writ Ishmael and his Mother cast out opens a door to damnable Heresies but you writ â—hat Book therefore Whithead answered he did not write it all for there is somewhat scribled l It was all but scrible in it T.S. asked if he were the Author of all printed in it he answered about three yeers ago I and four more writ it between us m Multis manthus gâ—ande levatur onus and said that he would own it T.S. further urged All Papists open a door to damnable Heresies you who writ this Book are a Papist therefore W. I am no Papist T.S. He who refuses to take the Oath of abjuration is a Papist he who writ this refuses to take the Oath of abjuration therefore a Papist Heâ—e George Fox n a notorious Quaker as before made a long Discourse to prove that it was not lawful for a Christian to swear o To put off the odium of refusing the Oath of Abjuration it is no duty to curse r il and blâ—spheme and would have had T. S. proved it was lawful to swear who answered it was beside the Question Here the Majors Wife entreated T. S. to lay aside Whiteheads Book and dispute from Scripture So T. S. did from 2. Cor. 5.20 He who pretends to be an Ambassador of Christ and hath no commission to show but what all the damnable Hereticks in the World do or may shew that man opens a door to damnable doctrines But you pretend to be an Embassador of Christ p VVhat is that to them but a bâ—ind and have no commission to shew but what all the damnable Hereticks in the World do or may shew therefore W. I have my Commission from Christ and did ever any Heretick pretend a Commission from Christ T. S. Yes David George Socinus Arius and all the Hereticks I ever read of W. They could not prove it by the effects as I i. e. shew the people converted by them T. S. They could Arians converted a nation of Infidels to Christianity and his opinions in a short time spread so far that all the World seemed Arian q Totus mundus est Arianas W. But did the Hereticks live good lives T. S. It is confessed that Arius and his did that Pelagius did and I remember that no Sect-master that did not Here Whitehead would prove himself no Heretick from 2. Pet. 2.1 2. Hereticks are those that deny the Lord that bought them I do not deny the Lord that bought me therefore T. S. I deny the Major all Hereticks do not deny the Lord that bought them the Apostle instances but in one sort even the worst who would even deny the Lord it followes not hence none are false Teachers or false Prophets or Hereticks but such as deny the Lord that bought them r A particulari ad universate non valet consequentia W. I have Christ within me therefore I do not deny the Lord that bought me T. S. You do not prove your Major Here being silent T. S. Out of this place urged against him He that writ Ishmael and his Mother cast out even denyes the Lord that bought him but you writ that Book There the Major he further proved He that denyes Persons in the Trinity and calls him Dreamer and Conjurer who asserts them saying that a man who saith there be 3 persons in the Trinity shall be shut up with them in perpetual darknesse for the Lake and the pit that man is an Heretick even denying the Lord that bought him but you George Whitehead deny the 3. persons in the Trinity c. This Minor was proved out of the Book it self p. 10. the 3. persons thou dreamest of which thou wouldest divide out of one like a Conjurer all are denyed and thou shut up with them in perpetual darknesse for the Lake and the Pit Here Fox made a long Discourse against the Trinity T. S. I came not to hear you repeat a deal out of Paul Beast I came to dispute Fox Prove there be 3 persons T. S. 1. Joh. 5.7 There be 3 that bear Record in heaven the Father the Word and the Spirit and these 3 are one Thus If the Father Son and Holy Ghost be 3 He 's then 3 persons â— VVhile H. D. gibes at 3 He 's and the argument for three persons taken from the places he considers not that T. S. was necessitated to condescend to vulgar capacities who cryed out they would hear no Philosophy or School-terms but they are 3 He 's therefore Fox What mean you by 3. He 's T.