since the gospel dispensation, declare one to be God, and God to be one, on which I shall raise this argument. If God, as the Scriptures testify, hath never been declared or believed, but as the Holy One, then will it follow, that God is not a holy three, nor doth subsist in three distinct and separate holy ones; but the before-cited Scriptures undeniably prove that one is God, and God only is that Holy One; therefore he cannot be divided into, or subsist in a holy three, or three distinct and separate holy ones. Neither can

this receive the least prejudice from that frequent but impertinent distinction, that he is one in substance, but three in persons or subsistences; since God was not declared or believed incompletely, or without his subsistence: nor did he require homage from his creatures, as an incomplete or abstracted being, but as God the Holy One: for so he should be manifested and worshiped without that which was absolutely necessary to himself. So that either the testimonies of the aforementioned Scriptures are to be believed concerning God, that he is entirely and completely, not abstractly and distinctly, the Holy One, or else their authority to be denied by these trinitarians: and on the contrary, if they pretend to credit those holy testimonies, they must necessarily conclude their kind of trinity a fiction.". "-Ibid. p. 253.

"Whereas H. G. saith, Are there not three that bear record in heaven?' I say yes, and these three are one. And is not Christ the Saviour that Word which is one of the three? which are but one Divine Being, thing, or substance, though revealed under several considerations, and diversities of manifestations, and degrees of discoveries, yet all one divine life and being, as God is the Word, the Life, the Light, and so is Christ. And the holy Spirit is life to the righteous, and so is Christ the way, the truth, and the life. 'In him was life, and the life was the light of men;' the life affordeth light to all, and the light life to all that obey it, and in it follow Christ.

Such receive the light of life, and come to walk in the light of the living. As the light of life is received unto justification and peace, the holy Spirit is received, in that glorious ministration, as comforter, after a state of desolation and sorrow, of whom Christ said, 'He shall receive of mine and shall show it unto you.' John xvi. 13."-G. Whitehead, Christian Quaker, p. 352.

"They who preach and pray in the spirit, and power, and light, and wisdom of God, do pray in the name of Jesus; for Jesus is but a name which was given unto that which was before that name was, which the angel called a holy thing, and also said, That holy thing which shall be born of thee, shall be called the Son of God.' Luke i. 31." "So that this One Holy Thing in process of time, according to the knowledge of his works and operations, in and by many, hath several, many, and various names given unto it."

"Therefore, stumble not nor dispute not about names, or words, or letters, which were given, through the various operations, to the one, holy, undefiled, unchangeable thing, as it was witnessed, understood, and enjoyed, by those men which were made holy through the divine workings, teachings, instructions, counsels, and guidances of it."—Bayly's Works, p. 114, 117..

"R. G. "I say, that the works wrought for us by Christ in his crucified body, is the first mystery, the foundation of all our mercies, the ground of the possibility of having any works wrought in us by the spirit of God, tending to our being made like unto

him.'

Answer. The ground and cause of all our mercies is the infinite love of God, in which he sent his Son, whose works for us and example to us were effects and tokens of the love of God to man, and not the ground and purchasing cause thereof, (nor as by way of payment and rigid satisfaction to vindictive justice,

as Presbyters call it,), as if Christ were more kind to man, and his love more infinite than his Father's, which is blasphemous; like some of the popish friars that said, 'the Son was better than the Father.' And what better doth thy doctrine imply, than that the Son's works, wrought without us, are the previous procuring, purchasing cause of the love of God to us while sinners, p. 22. On this erroneous stuff depends much of thy book. Thou mightest as well say that God and his love had a beginning, or were inferior to the man Christ, as that Christ's works without were the previous (or foregoing) cause of God's love to us! How, then, is his love infinite in itself, and free to us, and the cause of sending his Son? John iii. 16. And darest thou say that God had not love to mankind before he sent his Son in the flesh? or, that the love of God was not the previous cause of his so sending his Son, and of Christ's testimony and works in the days of his flesh?”—G. Whitehead's Nature of Christianity, p. 18, 19.

"As at any time disobedient men have hearkened to the still voice of the Word, that messenger of God in their hearts, to be affected and convinced by it, as it brings reproof for sin, which is but a fatherly chastisement; so upon true brokenness of soul and contrition of spirit, that very same principle and Word of life in man has mediated and atoned, and God has been propitious, lifting up the light of his countenance, and replenishing such humble penitents with divine consolations. So that still the same Christ, Word-God, who has lighted all men, is by sin grieved and burdened, and bears the iniquities of such as so sin and reject his benefits: but as any hear his knocks and let him into their hearts, he first wounds, and then heals; afterwards he atones, mediates, and reinstates man in the holy image he is fallen from by sin. Behold, this is the state of restitution! And this in some measure was witnessed by the holy

patriarchs, prophets, and servants of God in old time, to whom Christ was substantially the same Saviour, and seed bruising the serpent's head, that he is now to us, what difference soever there may be in point of manifestation."-William Penn's Works, vol. 1, p. 574.

"Question. What is the work of redemption?

Answer. To purge the old leaven out of the vessel, to purify the vessel from all the false appearances of light, to batter down all the strong holds of the enemy in the mind, all the reasonings, thoughts, imaginations, and consultations, which are not of the pure, or in the pure; and so to new create and new form the vessel in the image of the wisdom and purity wherein it was at first formed.

Question. Who doth this work, or who is man's Redeemer out of the fall?

Answer. The Eternal Word, or Son of the Father, even the wisdom and power which went forth from the fountain in the creation, the same goeth forth from the bosom of the Father to purify the creature, and so bringeth the creature back (being purified and cleansed) into his bosom again.

Ques. With what doth this Word, or Redeemer, redeem?

Ans. With his own life, with his own blood, with his own eternal virtue and purity. He descendeth into the lower parts of the earth, becomes flesh there, sows his own seed in his prepared earth, begets of his flesh and of his bone, in his own likeness, and nourisheth up his birth with his flesh and blood unto life everlasting.

Ques. What is this life? Or how doth it first manifest itself in the darkness?

Ans. It is the light of men. It is that which gave light to Adam at first, again to him after the fall, and to all men since the fall. It enlightens in nature; it enlightened under the law; it did enlighten under the

gospel before the apostacy, and again since the apostacy.

Quest. How doth the light enlighten?

Ans. By its shining. The eternal Word moves, the life opens, the light shines: this in the least degree, is a beginning of redemption; in its fulness it is redemption perfected."--Isaac Penington, vol. 1, p. 513.

"He saith, 'Obedience to the light within is another atonement, and a denying the atonement of Christ,' and calls it 'a mystery of iniquity.'

Ans. None know the atonement of Christ but by the light within, and all are in the mystery of iniquity that are out of the light which cometh from Christ, the covenant of God to Jews and Gentiles; and that 'gives them the light of the knowledge of the glory of God, in the face of Christ Jesus.' Mark! he saith, the light is that which gives the knowledge; and the light within doth not set up another atonement; but they that deny the light within, set up another atonement than Christ.

"None see Christ the one offering, but with the light that cometh from him: nor do any know the Saviour, Christ Jesus, but with the light that cometh from him: and that lets them see the body prepared, Christ who was the seed of Abraham, according to the flesh, the one offering, that ends all offerings; and his blood that is the atonement is the saints' drink, which who drinks shall live, with which their consciences are purged from dead works, to serve the living God. And no one knows the foundation of God that standeth sure, nor feels it, nor sees it, but with the light which cometh from Christ the foundation, which breaks down all other foundations; which light that every man is enlightened withal, gives him the knowledge of the foundation of God."-George Fox's Great Mystery, p. 121, 212.

THE END.