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trary, I fain would understand his intention by an incomplete victory: if he means not such a one as is obtained by the Naughter of every individual, but that which only does subdue the force, and lead captive their enemies, yet will the victory prove complete; for if they be so far overcome 'as to be disarmed of farther power to mischieve, the dispute is properly determined: but whatsoever is incomplete, is but overcoming, or in the way to victory, and victory is the completing of what was before imperfect.

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Such overcome as are "Worldly lusts cannot o-born again, who are in be extirpated out of God's

Christ, that have calt off people in this world.' 'the old man, and know ' a change altogether new. I

If sin must have a place in them, how can they be born of God, and have a place in Christ, or cast off the old man, and know a change altogether new ?

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God's children are the “God's children cannot greatest conquerors; A- é perfectly overcome the lexander and Cæfar were · Justs of this world, they 'conquerors, but these o- sometimes take them capvercome their lufts. I'tive.'

What strange divinity is this! that God's people should be conquerors, and yet captives; overcome the world, and yet be overcome thereby.

"Sin may tyrannize over | "But not have domini. believers.

l'on; it is in captivity; it l' is in chains.'

Who is so absolutely injurious, and incontroulable, as a tyrant? and notwithstanding that he should have no dominion, but be in captivity, and in chains, at best are Bedlam-distinctions, and consequently unworthy of any man's mouth that has a share of commonfenfe. O 3

. You

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- You must kill, or be “Incompletely; he overkilled; either you must comes, when he breaks overcome the world, or their force, leads them the world you.

'captive, and puts them If ye fight, ye shall into chains; but they are overcome,

not at all nain, they some

1 times take him captive. To kill, or be killed, admits no middle way to escape; yet that both sin and God's children should lead one another captive; and that he which fights shall overcome, and yet be in danger of being led captive, because completely a conqueror, to me seems very strange doctrine.

However, he goes on to tell them, "Whosoever is born of God, overcometh the lusts of the world,

and he that oyercometh the lusts of the world, overI comes the devils of hell; God's children have to do

with a conquered enemy. Yet he would all this while be understood in an incomplete sense ; and to excite all to fight for this incomplete victory, he recommended to their consideration, the excellent rewards of conquerors, that is, “ to him that overcom«s eth, will I give to eat of the tree of life, the hid" den manna. I will give him a white stone, a new « name, power over nations, white raiment: yea, I " will make him a pillar in the temple of my God; " he shall go no more out, and I will grant him to « fit with me in my throne.” Admirable privileges, I acknowledge! but are they promised to incomplete conquerors? I judge not. .

Reader, by this thou mayest be able to give a probable conjecture of the rest; and as I have begun with him and his co-disputants, with them I will end; who, notwithstanding all their boasts and calumnies against us, have so evaded those many opportunities

we have offered them by letters, verbal messages, and · personal visits, that had they any zeal for their principles, love for their reputation, or conscience in their


promises, they would have been induced to a more direct and candid treaty.

But as it hath occasioned the publication of this little treatise, so I am credibly informed, through the too busy and malicious inquisition of some concerning it, (which have amounted to no less than positive reports) it is currently discoursed, how that a certain Quaker hath lately espoused the controversy against R. F. and therein has perverted the Christian religion to that degree, as plainly to deny Christ's coming in the fesh; with much more than was fit to be said, or is fit to be answered:

But, reader, I shall ask no other judge to clear me from that most uncharitable accusation; since first, I am altogether unacquainted with R. F. nor ever did design directly such a thing, being unwilling to seek more adversaries than what more nearly seek the overthrow of truth, although I doubt not but this plain and simple treatise may prove some confutation of his sentiments.

And lastly, as concerning Christ; although the slander is not new, yet nevertheless falfe: for I declare on the behalf of that despised people, vulgarly called Quakers, the grace, of which we testify, hath never taught us to acknowledge another God than he that is the “ Father of all things, who fills heaven and earth;” neither to confess another Lord Jesus Christ, than he that appeared so many hundred years ago, “ made of " a virgin, like unto us in all things, sin excepted;" or any another doctrine than was by him declared and practised; therefore let every mouth be stopped from ever opening more, in blasphemy against God's innocent heritage, who in principle, life and death, bear an unanimous testimony for the only true God, true Christ, and heavenly doctrine, which in their vindication is openly attested by

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All serious and enquiring Persons, particularly the

Inhabitants of the City of LONDON.


“ He that uttereth Nander is a fool.” Prov. x. 18. « A false balance is an abomination to the Lord.” Prov. xi. 1.

Published in the Year 1668.

DELIGION, although there be nothing of greater

A concernment, nor which doth more effentially import the immortal happiness of men; yet such is the calamity of the age, that there is not any thing they are less solicitous about, or serious in the prosecution of, vainly imagining it to consist in the implicit subscription to, and verbal confession of, mens invented traditions and precepts, whilst they neglect that more orthodox definition of the apostle James, viz. “ Pure religion and undefiled, before God, is, to « visit the fatherlefs, and to keep himself unspotted « from the world ; a" and instead thereof, believe they are performing the best of services, in facrificing the reputation, liberty, estate, if not life itself, of others, to their own tenacious conceptions; because perhaps, * Jam. i. 17.


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