A New-England-fire-brand quenched being something in answer unto a lying, slanderous book, entituled, George Fox digged out of his burrows, &c. printed at Boston in the year 1676, of one Roger Williams of Providence in New-England ... : of a dispute upon XIV, of his proposals held and debated betwixt him, the said Roger Williams, on the one part, and John Stubs, William Edmundson, and John Burnyeat on the other at Providence and Newport in Rode-Island, in the year 1672 where his proposals are turn'd upon his own head, and there and here he was and is sufficiently confuted : in two parts : as also, something in answer to R.W.'s Appendix, &c. with a post-script confuting his blasphemous assertions ... : also, the letters of W. Coddington of Rode-Island, and R. Scot of Providence in New-England concerning R.W. and lastly, some testimonies of ancient & modern authors concerning the light, Scriptures, rule & the soul of men / by George Fox and John Burnyeat.

A New-England Fire-brand Quenched: OR, An Answer to a Lying, Slanderous Book Printed at Boston in the Year 1676. by one Roger Williams of Providence in New-England; which he Dedi∣cateth to the KING, with Desires, That (if the most-High please) Old and New-England may flourish, when the Pope and Mahomet, Rome and Constantinople are in their Ashes, &c. (Book 1)

R. W. ANd in his Title-Page he begins thus: George Fox digged out of his Burrowes; Or an Offer of a Skirmish upon (R. W's) 14 Proposals made this last Summer 1672. unto G. F. present on Rode-Island;* 1.1 and that (G. F. slily departing) the Disputation went on as aforesaid. And in his Narration of the Conference or Dispute he again asserts, that he challenged G. F. by writing, and all his Friends then met at Rode-Island; and that then G. F. withdrew. And farther in his second Page says, he sent his Paper of Proposals unto G. F. at Newport.* 1.2 And in the 4 and 5 pages he says, he sent his Paper to Capt. Cranston, Deputy Governour of Rode Island. And further scornfully says; The old Fox thought it best to run for it, and leave the work to his Journey-men and Chaplains, &c. And in the 22 and 23 Pages he further says, Within some few days, after the De∣puty Governour had delivered his Paper to them, the strange Quakers, (as was agreed with G. Fox) &c.

Answ. How dare R. W. to Dedicate such palpable Lies to the King? For this R. W. never spoke to G. F. nor did G. F. receive any Letter from this R. W. and yet he impudently says (p. 23) As was agreed with G. F. Nor did G. F. receive any of these 14 Proposals from him, though he says, These 14 Proposals were made last Summer unto G. F. and that he digged him out of his Burroughs: Which Proposals G. F. not only never received, but never saw, nor so much as knew of them;

though R. W. scornfully and falsly says, G. F. slily departed; and that G. F. hath pluckt in his Horns, as J. T. did, &c. But in this doth R. W.'s. wickedness farther appear, in that J. T. might have received Letters from him; but G. F. never received any from him, nor knew.

R. W. farther says, He sent his Proposals to G. F. to Newport; and yet pag. 4 says, He sent them to the Deputy Governour Cranston. [But G. F. never so much as received, or saw any such Proposals from the Deputy Governour, or knew of any such thing, when he went off the Island.] And yet R. W. says (page 5) That G. F. knew, he was furnisht with Artillery out of G. F.'s own writings, and that he knew the Con∣sequence that would follow; and therefore the old Fox thought, it was best to run for it, and leave his Journey-Men, &c.

An. This also is untrue, for G. F. knew nothing of his Accusations, or pretended proof, which R. W. vainly calls his Artillery; nor that he ever read, much less objected any thing against G. F.'s Book. Oh! how darest thou Roger Williams, publish such false lyes to the World, when thou knowest in thy Conscience, that G. F. had never any Writing, or Letter, or Proposals from thee: neither did he ever ex∣change a word with thee. The Lord God of Heaven knowes it, and the Deputy Governour knowes, that I received none of thy Writings or Papers of Proposals by him. Behold all sober people the foundation of this mans Attempt, the beginning of his work; and since the foundation of thy Book is a notorious lye, the building upon such a foundation of lyes is not like to be otherwise: which lyes thou hast made thy refuge; as throughout thy Book may be evidently seen. For except a man had sold himself to work falshood, and make lyes; he could not have done more wickedly, and have uttered falser charges then thou hast done. But the Lord God which knows them, and sees thy evil design in them, will sweep them away with the besom of Destruction, and clear his people from thy manifest false tongue. And I doubt not but the Deputy Governour will testifie for me, that I am clear of this charge; and that I never saw, nor knew that which R. W. writ, and sent to him.

But which is strange, though G. F. was several weeks at Rode-Island, and at Providence (where it seems, this old Priest R. W. dwells) and in all that time he never spoke to G. F. nor writ to him of any such thing: but sends its like, these his Papers to the Deputy Governour; what was in them (as I said) I knew not, they being delivered to him, after I was gone of the Island, as he writes himself.

For his dating of his Letter, what was that to G. F? for J.T. tells R. W. of his misdating of his Letter, as R. W. confesses himself in his 11 p. wherein he writes to J. T. Your second Letter I received misdated as well as mine. But by this all may see the wickedness, that is in the Bottle of this R. W. by what does flow out of it in his Book, to wit, A malitious spirit against G. F. who was never concern∣ed with him by word or writing, much less did G. F. ever do him wrong. And yet he says, G. F. well knew, what Artillery he was furnisht with out of his own bald writings, (as he scoffingly calls them) &c. when never a word of this is true: though he presumes to pre∣sent it to the King for Truth concerning G. F.

R. W. Again he says (p. 4, 5) that it was concluded and agreed in a Juncto at Newport, that his Letter should not be delivered to the Deputy Governour, until G. F. was gone.

Ans. This also is an abominable falshood, the Lord knows it, a groundless untrue imagination of his own; for there was no such Agreement or Consultation. Is this man fit to write of Religion, that lyes? a vain man! What is he, and his designs, that they should re∣quire Consultations and Junctos? So let the honest Reader Judge, from whence R. W. had all these lyes, if not from his Father the Devil, who is out of Truth: but with the Truth is both his Father and he Judged. And this is R. W.'s Landskip (as he calls it) of the Battle fought betwixt him and the Quakers. But G. F. never spoke with him, nor received any Challenge from him: and yet this man can boast, & saith G. F. slily withdrew and fled (Which untruth is more then slily suggested; for it is impudently asserted by R. W.) But it's well known by many in that Countrey, that G. F. was long enough upon Rode-Island; that if R. W. had any mind to have written to him, or spoken to him, he might have easily had an opportunity. But it was R. W. that was slily in his burroughs then, and kept in his Horns, who had nothing to say to G. F. to his face, whilst he was upon the Colony and Province of Rode-Island.

And it seems but reasonable, that he should have written to G. F. as well as to the Deputy Governour, if he had a mind, that G. F. should have seen it: but the Lord, who is over all knows and sees his creeping and lying Spirit, and from whence it doth proceed. And though he may deceive some with these his lyes, and very vain boasts, as that G. F. knew what he had against him, what Artillery he had got∣ten, and what Consequences would rowl down the Mountains upon him: (these are R. W. his own expressions) yet G. F. stands in his inno∣cency

in the power of God over it all; nor can such Trash deceive any, that are of a sober and temperate Spirit, and make Conscience of what they believe. But this lying Spirit would be seen to defend the Protestant Religion; but it is his own Religion (if he has any) that is out of Truth, that he would defend: And this is like the persecuting Spirit of the professors of New-England, as will be further manifested in time.

R. W. And all that read his Epistle, may see, how he goes about to flatter the King,* 1.3 [but the Lord knoweth his heart, and the hearts of you New-England Professors were and are manifest] And all that read his Epistle to the King, may see, what meer flattery it is, who says; That because he heard it affirmed, that the King had one of most of the Quakers Books, therefore says R. W. he will present the King the Protestant Truth more justly, then his Popish & Ar∣minian Opposites did offend his Royal Eyes with smoak out of the deep Pit.

Ans. Doth not R. W. here abuse the King? and yet hopes for Pa∣tronage under him. But does R. W. think, that the King will not see through his flatteries and vain applauses?

R W. And after this, Roger, thou tells the King, The Pope and the Quakers pretend to Enthusiasme and Infallibilities; and then thou boasts, that thou hast detected much of their Impostures: and then thou desirest, His Royal Spirit may he preserved from both their cheats, which is the Oracle of Hell in their mouths.

Ans. Ah! R. W. dost thou think, the King will not see through thy words here again? But for the Oracle of Hell, thou shouldst have lookt at home for it, as thy following words will manifest it. But is New-England such a Glory to the Protestant Name, as thou boasts of, and wouldst have the King believe? the King knows you bet∣ter, who have Hanged, Cut off Ears, Burnt with hot Iron, Banisht, Whipt so many of the true Protestants, and King's Subjects too: did ever the Papists do worse?

R. W. And yet thou sayst to the King, If the Most-High please, Old and New-England may flourish, when the Pope and Mahomet, Rome, and Constantinople are in Ashes.

Ans. How now Roger, what a selfish Prayer is this? Dost thou think, that God, or Christ or the King, or any at White-Hall will hear this Prayer? is this a Loyal Subject, or an Affectionate Orator at the Throne of Grace? But why wouldst thou have Rome and Constantinople in the Ashes? why wouldst have these two Cities in the Ashes? What hurt do these Cities to thee and the New-England Priests & Professors?

And why wouldst thou have the Pope and Mahomet burnt? and not only so, but the Cities of Rome and Constantinople also? what smoak is this, that is come out of thy Pit? Wast thou not speaking but now of the Popish and Arminian Opposites, that did offend the Kings Royal Eyes? and why wouldst have Rome and Constantinople, and Mahomet, and the Pope in Ashes to smoak and offend the King's Eyes? But dost thou think that either God, or Christ, or the King, or any true Protestant will receive thy unmerciful, unnatural and wicked Prayer? Here the King and his Councel may see, what Spirit the New-England Priests are of, by Roger Williams their great Oratour.

For if the Pope and Mahomet be Enemies, were not thou to love them according to Christ's Doctrine? where is thy Christianity now Roger? And if the Pope or Mahomet have destroyed any for Religion, art not thou as bad as they? nay worse, because thou professest thy∣self a better Christian: And yet thou wouldst not only have Pope and Mahomet burnt to Ashes, but their Cities also; which include hun∣dreds of thousands of People, and some Protestants too, that may be there. But here it is plain, (as in Luke 9.) that thou dost not know, what Spirit thou art of; as Christ told James and John, better men then thee, when they said, Wilt thou, that we command Fire to come down from Heaven, even as Elias did? but Christ turned him about, and rebuked them, and said, You know not, what Spirit you are of; for the Son of man is not come to destroy mens lives, but to save them. And so R. W. thou dost not know thy own Spirit; and therefore art very unfit to direct other Men's. But if R. W. had been such an Oratour, and able Minister of Christ, he had better have gone and Preach'd Re∣pentance to the Pope and Mahomet, and not to rail against them behind their backs; as he doth here against G. F. and others, who never had to do with him. And would not many people suffer besides Papists and Mahometans, if Rome and Constantinople should be burnt? would this cause Old and New-England to flourish? this is rising by the Ruins of others. Is this his Christian Practice and Doctrine, and way of Converting the Nations to God? but how short is R. W. of the Royal Law of God, To do unto all men, as he would have them do unto him. But the People of God (called Quakers) are not of R. W.'s mind; for they have the mind of Christ, and would have the Pope and Papists, and Mahometans to r••pent: and do no•• ••••sire to see Rome nor Constantinople in their Ashes; but in the Truth, as it is in ••ESVS. But all may see, what is in this New England P••iest's heart (his mouth has published it, and spoken it to the King•• who hath not the Spirit,

nor words of a true Christian, which is, To love Enemies, and pray for them; not Persecute, and burn to Ashes them that evilly entreat them. O this wicked, envious, destroying Spirit, that would de∣populate the Earth to satisfie it's evil mind, the Lord rebuke it! But now, would New England Professors and R. W. their Oratour like it well, if the Pope and Turk should pray, that New-England, and he and them should be burnt to Ashes?

And R. W. saith in his Epistle to the people called Quakers,* 1.4 From his Childhood (now above Threescore years) the ••ather of Light and Mercy hath touched his soul with a love to himself; to his only begotten the true Lord Jesus, to his Holy Scriptures, &c. His infinite wisdom hath given him to s••e the City, Court and Country, the Schooles and Vniver∣sities of his Native Country, to converse with some Jews, Turks and Papists, and all sorts of Protestants, and by Books to know the affairs and Religions of all Countries.

Ans. Roger, if thy Judgement and knowledge be no better of Jews, Turks, Papists and Protestants, and Religions, then it is of the People of God called Quakers, thy Knowledge and Judgement is little worth for all thy great boast. Thou tells us of thy Knowledge: and if th••s be the end of thy Threescore-years work, it's sad, to publish so many falshoods to the world against the People of God (which thou hadst not from the Father of Lights) and at this Age to desire Pope, Turk, Rome and Constantinople were in Ashes; which thou received not from the God of Mercies, nor his only begotten the true Lord Jesus, nor from the Holy Scriptures, but from the Father of lyes, the destroyer, who appeared against the Prophets, Christ and the Apostles, and against Adam and Eve in Paradice. And Roger, we desire, that thou may'st see a day of Repentance, if it be not hid from thy eyes.

R. W. Thy Conclusion is: Be of good chear, thy sins are forgiven thee, Mat. 9. and it is one of the joyful••t sounds that ever came to poor sinful ears. How to obtain this s••und from the mouth of the Mediator that spoke it, is the greatest Dispute betwixt the Protestants, and the bloody Wh••re of Rome: this is also the great point betwixt the Protestants and your selves (to wit, the Quakers.)

Ans. As for the Papists we leave them to answer R, W. themselves, but we never had this Dispute before, how to obtain this sound from the mouth of the Mediator (to wit, Christ Jesus) that is to say, be of good chear, thy sins be forgiven thee. Now, if R. W. or any of his dark

Company doth not know, how to obtain this sound from the mouth of Christ the Mediator, (which he says, is the Dispute betwixt the Papists and them, and them and the Quakers, though they both hear the sound or report of it) if this be the Question, we tell him and them, by faith▪ as they did in Matth. 9. and by believing in the Light, which comes from Jesus, which Jesus hath enlightened them withall, with which they may see their sin; and by believing in it see Christ their Saviour and Mediator, and hear his Heavenly voice, saying, be of good chear, thy sins be forgiven thee. Which the Quakers have heard, and so are his Sheep, and know his voice, and follow him; who gives them Life Eternal, and would have none to perish, Joh. 10. So we are to hear him, (and not to turn away from him) that speaketh from Heaven, &c. Heb. 12, 25, 26.

R. W. And further he saith: As also in Order to this to know, what man is (to the utmost) now by Nature? and what the true Lord Jesus is? and other Controversies discussed in this Book, not unworthy this your serious Weighing (as Mary did) in the Hearts and Spirits &c.

Ans. He may see by the Scripture, how the Apostle hath made known, what man is now by Nature in his fallen State, to wit, d••ad in Sins and Trespasses, Ephe. 2. and what a Wicked mans State is? and how man is Saved? And Moses declares, how Man and Woman were before they fell; as may be seen Gen. 1. And Christ himself declares, how he and the Father is known by Revelation, wherein Christ said, I thank thee O Father, Lord of Heaven and Earth, for thou hast hid these things from the Wise and Prudent, and hast revealed them unto Babes: even so Father, for so it seemed good in thy sight. And no man knowes, who the Son is, but the Father, and who the Father is, but the Son, and to whom the Son will reveal him, Luk. 10, 21, 22. And (mark) it seems, we must weigh R. W's words, as Mary did Christs, and in our Hearts and Spirits: Nay Roger, we shall not make thy words equal with Christ's; for they are easily savour'd to come from another Spirit then Christs, as thou hast manifested in thy Book.

R. W. And when thou hast told us, what the Jesuites, and the Pope do, then thou say'st, Satan pretends to exalt and deifie you, under the Name of God, and Christ, and the Spirit, &c. but his end is, as Peter tells us, to exalt himself, and fill his Hellish Paunch with Souls.

Ans. This R. W. had better have kept to himself, who pretends so much of God, and Christ, and the Spirit, &c. for it suits his own Condition the best, and not the Quakers. But Roger, where doth Peter use any such Expressions in the Scripture, as, Satan to fill his

Hellish Paunch with Souls? this is the first time it was Scripture. Where doth Peter use any such Language? is not this to abuse Peter's Scripture, and that blessed Spirit, from whence the Scripture came? thou shouldst not charge such Vnsavory words upon Peter, and tell us, that Peter tells you so? Therefore do not belye Peter, a Holy A∣postle, as thou hast done us. And we charge thee to mention the Chap. and Verse, where Peter has told thee, and you New-England Priests such words, as Satan to exalt himself, to fill his Hellish Paunch with Souls? for we do not read, that ever Peter spoke these words; but they are of thy own forging.

R. W. Thou say'st, I have used some sharp Scripture-Language, but not as commonly you do, passionately and unjustly. I sometimes call you Foxians, (as Nicolaitans from Nicholas, &••.) because G. F. appear∣ed the greatest Writer and Speaker, &c. among you.

Ans. Here, hast thou not given thyself the lye? is this Scripture-Language, to call the People of God Foxians? And how darest thou parallel the People of God in scorn called Quakers, with the Nicolai∣tans, whose Principles and Practices we do abhor? but this is thy Passion and Vnjust Dealing. But if we should tell thee, thou art a Scoffer, and a Mocker, and a Nick-namer, this is not Passionate nor Vn∣just, when we find thee so doing. And when we have told you Per∣secuting Priests of New-England, who Hanged, and Banished, and Cut off Ears, that you were in Cains Nature and Jezabels, and the Beast, and the Whore, that drunk the blood of the Saints, and killed the Lords People, this was just, and true enough to tell you, what you were, and whose work you are doing, to wit, the Murderers and not Christ's; for your works show it.

R. W. And thou say'st, Sure it is, that he subtily run for it (to wit, G. F.) he ordered, that my Letters to our Deputy Governour (in which my Proposals to G. F. were) should not be delivered to the Deputy, until G. F. was some hours under Sail, that he might say, he never saw my Paper: though it is as clear as Noon-day, that he knew all matters by Copies, Letters and Relations perfectly, many days before his de∣parture.

Ans. Here is the manifestation of a wicked lying Spirit. First, that he is sure, G. F. run for it: And next, that G. F. ordered, that his Letters should not be given to the Deputy Governour, till G. F. was some hours under Sail: and thirdly, that G. F. might say, he never saw his Paper: and lastly, that it is as clear as Noon-day, that G. F. knew all matters by Copies of Letters and Relations perfectly, many dayes be∣fore

his departure. These are four great Lies: for G. F. knew not, what was in thy Papers Roger, neither had G. F. seen the Copies of those Proposals; neither did G. F. hinder their being delivered to the Governour. Nor did G. F. ever receive any Letters from R. W. or go away for fear of him or them; nor was it a likely thing, that he should, when he knew nothing of them: for as I said before, when I was at Providence, where this Roger lives, he came not at me. And if he had any thing to have spoken to me, he might easily have done it, or have written to me, and have sent the same Copies to me, he sent to Captain Cranston; and not have made a clamour against me, belying of me to the world behind my back, when I was gone. But this is like the Fruits of his Spirit, but not the Spirit of Christ, and his Disciples.

R. W. And whereas thou say'st; G. F. knew, that I was furnished out of his own Writings with Artillery.

Ans. This is notoriously false; for G. F. never knew, that thou hadst any of his Books, as before.

R. W. And thou seemest to flatter John Stubs, and John Burneyat, and rail'st against W. Edmondson, and say'st, W. E. was nothing but a bundle of Ignorance and Boysterousness; but J. S. and J. B. were In∣genuous.

Ans. Yet all these three were Constantly on thee at once, as thou say'st; where was their Ingenuity then? here is thy Contradiction and Confusion.

R. W. And thou say'st often over, that John Stubs said in Publick, That thou did'st not interrupt us. And thou say'st: You shall never per∣swade Souls (not bewitched) that the Holy Spirit of God should per∣swade your Women and Maidens to appear in Publick (Streets and Assem∣blies) stark Naked.

Ans. We do believe thee, in that dark, persecuting, bloody Spirit, that thou and the New-England Priests are bewit••hed in, you cannot believe, that you are Naked from God and his Cloathing, and Blind. And therefore hath the Lord in his power moved some of his Sons and Daughters to go Naked; yea, and they did tell them in OLIVERS days, and the Long Parliament's, That God would strip them of their Church-profession, and of their Power as Naked as they were. And so they were True Prophets and Prophetesses to the Nation, as many Sober Men have confessed since; though thou and the Old Persecuting Priests in New-England remain in your Blindness and Nakedness. But it is, as it was of old, The Prophet is a Fool, and the Spiritual Man is Mad.

R. W. And whereas thou say'st, It is hard to perswade a Fox, or a Woolf, that he is so.

Ans. Now this is thine and the New-England Priests and Pro∣fessors condition. For we grant you, that you have the Sheeps-Cloath∣ing; but you have shewed the W••lfs Nature in Worrying the Lambs, and sucking their blood▪ and tearing their Fleece. And are in your filthy Dreams, that thou tellest us of: and that thou art more ac∣quainted with such Dreams, that thou tells us of, then thou art with Christ Jesus; for thy words savour not of his Spirit.

R. W. And then thou say'st, All that I can hope for (without Gods wonderful mercy) is, to give my Testimony in my Generation: for (as Solon on speaks of the Whore) Few or None of you will return.

Ans. Nay Roger, We see, where thou and the New-England Priests and Professors are, the Lord has called us from among you, your Wolfish Nature, who feed upon the husk, like the Prodigal: and it is the Wonder∣ful Mercy of God, who hath called us by his Grace, to hear and fol∣low his Son. And so, it is not like for us To turn to you: but as the Lord saith to his Prophet, Turn not thou to them, but let them turn to thee: and therefore we cannot forsake the Living Mercies, and turn to your broken Cisterns, that cannot bold water. And as for Solomon's speaking of the Whore, apply that at home Roger. For dost not thou after all thy Lies wipe thy mouth? and did not all your Per∣secuting Priests and Professors, after they had Hanged and Cut off Ears, and Banisht the Lords Servants, wipe their mouths too? and is not this the Mark and Die of the Red Whore? But God seeth your hearts and mouths, and so doth his Holy People, which are built upon the foundation of the Prophets and Apostles, to wit, Christ Jesus: and we know what your foundation is, and your building too, they are Lyes and Bloody.

R. W. And thou say'st, I have proved, and will prove (if God please) that Spiritual Pride about Spiritual matters is the Root and Branch of your whole Religion; and that the King Eternal, who did cast out proud Angels out of his Palace, will hardly open his Gates to Proud and Scornful Dust and Ashes.

Ans. Roger, This is, as I said before, thy own Condition, and the New-England Priests and Professors: Oh! that your eyes were o∣pen that you might see it! And so, what thou measurest to others, it will be measured to thee again, pressed down and running over: and the God of the World will fail thee in thy proof, and hath failed thee, and deceived thee; as he did thy Mother Eve, and thy Father Adam.

For this is the Mouth of the Pit, that thou speakest of, and Lucifers boast in thee against the Children of the Lord, that are daily in Jeopardy of their Lives: and some of them have lost their Lives amongst you in New-England in Obedience to the Command of Christ, their Saviour. But now, since the Indians have risen upon them, they have con∣fessed, how greatly they have fallen; as you may see in the Declaration 1675. but it is well, if it prove better, then Pharaoh's Confession. But the Lord God hath ope••ed his Gates of Life and Mercy to us, that obey his voice; and Christ has opened the Book to us, which you can∣not shut; Glory to his Name forever. And though we have the same Portion from thee, and such as thou art, as the Prophets, Christ and the Apostles had, the will of the Lord be done; and as Christ said, If they did so unto the green Tree, what would they do unto the dry? and we know, they hated Christ our Lord and Master with∣out a Cause: and so you do us.— But R. W. may say, He doth not Persecute with his hands. But let him read p. 200. of his Book, wherein he declares himself, That a due and moderate Restraint and Punishment he would have inflicted upon us, yea, though pretending Con∣science: and he would not have this called Persecution. But would R. W. be so served himself? No: but now he lives in a Peaceable Government, where he cannot Exercise his Cruelty, and he hath not the Sword in his hand, but is in a Restless spirit, who grudgeth at the Liberty of others, and cannot be content with his own; short of the Royal Law of God, That would do unto all, as they would have o∣thers do unto them.

R. W. And then thou begins with a Flattering Epistle to R. Baxter and J. Owen,* 1.5 our Old Persecutors, and tells them of G. F.'s silly and scornful Answers.

Ans. Scornfulness we deny; and thou may'st look at home for that, in whose Chair thou sittest. And as for Silliness, Truth was always so called by that Spirit thou art of.

R. W. And thou say'st, Through your sides (to wit R. B. and J. O.) the Devil by his Claws of this Wily Fox hath tore at the heart of the Son of God; it is no wonder then, if he tear at the heart of his Love-Letters, and the true Professors of his Name, who are Innumerable in Abraham's bosom, and the rest travailing uprightly thither. — As to the matters in difference betwixt your selves and me, I willingly omitted them, &c.

Ans. Here you may see, though there is, and hath been great Dif∣ference betwixt R. W. R. B. and J. O. yet all these have written a∣gainst

Gods People, that are in the Truth. And as for the Devils Claws, and Tearing at the heart of the Son of God, and Tearing at the heart of his Love-Letters, and the true Professors of his Name, that are in Abrahams bosom, and them that are travailing up thither∣wards, I say, all these are Lyes, and come from an E••vious Spirit. For the Son of God is our Life: and all that profess him in Truth, and are his followers, and all his Love-Letters, that he, and his holy Prophets and Apostles have given forth, we esteem them more then such as thee, that make a Trade of them. For is it not well known, what sufferings the People of God had in Oxford in the days of J. O. are they not upon Record? and was not Thomas Goodayr cast into Prison through R. B's means, when he was railing against the People of God, and T G. said but hum? But it's well, if they come to Re∣pentance for what they have done, for Imprisoning and Persecuting us, and the rest of their Tribe in the day of their Power, when they had both the Sword and the Bag. And so R.W. and the rest of the New-England Priests have been One with them in the Spirit of Envy and Malice against the People of God, like the Wily Foxes, whose Blood lyeth at all your dores.

R. W. And after thou hast flattered R. B. and J. O. thou bids them Remember, he that loveth his life, shall loose it. — And of the 5 Bishops and 22 Ministers, and many other precious believers in the Lord Jesus, that were sacrificed in the flames for his ever-blessed sake against that Mon∣strous Man of Sin, and bloody Whore of Rome. These Foxians fancy is but a feather to those high Pico's &c. the Pope and Mahomet, whom some of you may live to see flung into the Lake, that burns with fire and brimstone.

Ans. Here you may see, what a desire and a Spirit is in this R. W? hath not be manifested the same mind, that is in Mahomet? and is in the Bloody Wh••re, and the Man of sin, &c. that is the Destroyer? And why wouldst thou have them To live to see any flung into the Lake of Fire? for this is not like the mind of the Lord, that would have All men to be saved, and come to the knowledge of Truth: neither was it the mind of the Martyrs, that prayed for their Enemies; nor the mind of Christ, that Commands to pray for Enemies, and Persecutors, and love Enemies. But all may see, what a Devilish and Unchristian mind is in this R. W. whose desires are to R. B. and J. O. That they may see Mahomet and the Turk, and the Whore of R••me, and us (that he joyns with them, &c.) flung into the Lake of Fire, that burns with Brimstone. Now, would R. W. and the New-England

Priests be served so themselves, who are found in this Nature? How doth R. W. say the Lord's Prayer, The Lord forgive us &c? and so, is not his Eye double, and full of Darkness? Roger, give over Railing against the Quakers (and the Pope and the Turk) in the Woods, and in a Peaceable Government; but rather go and preach Repentance to them, and see, if thou darest say those Words to their faces (in the Streets at Rome, or in the Streets at Constan∣tinople) that thou hast written here behind their backs. For Christ tasted Death for Every Man, for Turk and Pope; and what canst thou tell, but they may Repent? therefore why should'st thou desire them To be in Ashes, or To be flung into the Lake, that burneth with Fire and Brimstone? For it is Christ, that will Re∣ward every man according to his Works, that hath dyed for all men, and tasted death for all men; out of whose Command and Doctrine thou manifestest thy Spirit to be. And take heed, that which thou speakest of others to see, that it doth not come up∣on thy self, that the same place is not thy portion: for it will be sure enough, except thou repent. And thou hast had enough of out∣ward Burning and Consuming to Ashes in the Province, where thou livest, since thy Book was written. And as for the Five Bishops and Two and Twenty Ministers, thou and you New-England priests are in the same Nature, that persecuted them.

R. W. saith, That you (viz. R. B. and J. O.) more and more should study the Prophecies and the Signs of the Times, &c. and that you ought to be Instant and Constant at the Throne of Grace, &c.

Answ. R. Williams, &c. you are to Study to be Quiet, and keep the Royal Law, To love your Neighbours as your selves; and Give over Slandering, and Lying and Persecuting God's people with the Tongue and Hand, and Desiring to have them punished for their pure Conscience to God: for Christ saith, Let the Tares and the Wheat grow together, till the Harvest (which is the End of the World,) &c. much more let the Wheat grow. For you are not like to Study the Prophets, nor the Signs of the Times, when you do not know, what Spirit you are of your selves; as Christ saith (in Luke) to such, as would have had fire to come down from Heaven upon them, that would not receive Christ: Nay, you are worse, for you would kindle fire on Earth to burn them, that would not receive you.

R. W. And in thy Narration of the Conference thou say'st; I

have read over G. F's Book in Folio against (as I think) above Six Score Books and Papers written by Pious and Able Pens against them (the Quakers.* 1.6) And this Summer hearing of his Coming into New-England, the poor Cheated Souls, the Quakers, expecting his Coming as the Com∣ing of an Angel of Light from Heaven, I read over his Book a∣fresh (as in the presence of the Eye of God) with a single Eye, &c. and more clearly finding his Answers so weak, silly, Antichristian and blasphemous, yet so imperious and scornful, so cursing and damning &c. all, that bow not down to their New-upstart Image, &c.

Answ. Roger W. All that read thy words may see, it hath been an Evil Eye, that thou hast read G F's Book withal; and Herod and Pilate, Pharisees and Sadducees are agreed against the Lord's Christ and his people. For these are Pious to thee and Able Pen-men Now, that Once thou wast in Difference, but now dost joyn withal, meerly because they have Written and Printed against, and persecuted God's living Witnesse: as in the Days of Oliver there were several persecuted and Imprisoned to death, be∣sides what were PVT TO DEATH in New-England by that Generation, which practice was Antichristian. And thou being joyned with that Spirit, and envious against the people of God, that receiv••d G. F. Willingly in New-England, therefore with thy Evil Eye thou readst his Book, and brought'st forth thy Mon∣strous Birth of Lyes: and that which G. F. did write, which thou callest Silly or Weak, is come upon them. And as for Blasphemy, Imperious, Scornful, Damning, &c. thou may'st keep these words at home, which are the fruits of thy own spirit, as thy Book sheweth. — But what this New-Vpstart Image is, that we would have All bow down to, thou hast not manifested to us: for He, that we would have All people to come to, is CHRIST IESVS, and to receive him; whom all that are called Christians, profess in words. For as John saith, He that hath the Son, hath Life, and he that hath not the Son, hath not Life: he that believ∣eth in the Son of God, hath the Witness in himself, &c. AND THIS IS THE RECORD, that God hath given to us Eternal Life; and this Life is in his Son (1 Joh. 5.) who is the Bright∣ness of God's Glory, and the Express Image of his Person or Sub∣stance, and upholding all things by the Word of his Power: when

he had purged by himself our Sins, sate down on the Right Hand of the Majesty on High (Hebr. 1): and dost thou call this the New-Vpstart Image, and blasphem'st against it? And how darest thou open thy Mouth, and talk of the Holy Spirit of God and the Lord Jesus, and call him an Vpstart Image? who is manifest in the people of God called Quakers, and dwelleth in their hearts by Faith, which he is and hath been the Author of.

R. W. And thou would'st make people believe, what thou hast done, hath been for the Honour of Christ, for thou say'st; My Spirit rose up within me, and I believe, the Holy Spirit of God, &c. quickned my Spirit to the present Vndertake, &c.

Answ. If thou did'st believe in the Holy Spirit of God, thou would'st not be Against it in God's people, nor Blaspheme it, nor Tell Lyes, nor Call for Fire from heaven.

R. W. And thou say'st, Therefore for his Holy Name's sake, af∣ter my Spirit was quickned, &c. I undertook this Service; and for the Name of the most-Holy, Only Begotten, the True Lord Jesus, the God-man and Mediator, &c. and for the Honour of the Most-holy Spirit of God so horribly torn in pieces by this foul Spirit of the Quakers.

Answ. How darest thou take the Holy Name of the Lord Jesus or God into thy Mouth, and the Mediatour, &c? and his Holy Spirit into this foul Mouth, and speak so despitefully against him in his people? this is not an Honour to Christ Jesus. And is not this Blasphemy in thee to say, That the most Holy-Spirit of God can be torn in pieces by a foul Spirit? for where did ever the Prophets or Apostles use any such Expressions? It's said, They Resisted the Holy Ghost; but where is it said, They Horribly tore the most-Holy Spirit of God, or Jesus Christ the Mediatour in pie∣ces? We do charge R. W. to make it good (and all the Perse∣cuting Priests in New-England) by Scripture, where-ever Christ and the Prophets or Apostles said, That the most-Holy Spirit of God &c. could be so horribly torn in pieces by a foul Spirit? For R. W, aggravateth the words to the hight, and as high as he can: for his Words are these; The Most-holy Spirit of God &c. so horribly torn in pieces by this foul Spirit of the Quakers. First, we say, he is a BLASPHEMER, till he bring a proof out of the Scripture for it; which we know, he cannot do. Secondly, we deny his false Charge. For we own the Lord God, and the Lord Jesus Christ and his Holy Spirit to be our Helper, and

there is none but he, that hath been our Preserver to this day; that hath upheld us in all our Persecutions both with Tongue and Hand: and this (we can say) is good and acceptable in the Sight of God our Saviour, who would have All men to be saved, and come to the Knowledge of the Truth. R. W. is far from the A∣postle's mind, who desireth (in his Epistle) That Rome and the Pope, and Mahomet and Constantinople may be turned into Ashes; and that R. B. and J O. may live to see them cast into the Lake, that burneth with Fire and Brimstone: but we are of the same Mind with the Apostle, who saith; There is one God and one Mediatour betwixt God and Man, the Man Christ Jesus, who gave him∣self a Ransom for all, to be testified in due Time: Which is testified to us, the people of God called Quakers, Glory to God forever! who can love our Enemies, and pray for our Persecutors. R. W. it is thy Foul Spirit, that is torn in pieces; and therefore thou hast brought forth this Shattered Birth, which thou blasphemously Fatherest upon God's Spirit: and let the people Judge, whether it was the Spirit of God in R. W. that saith, That the Spirit of God can be Torn in pieces by a foul Spirit? this is to set the foul Spirit above the Spirit of God; and how can the Spirit of God mortify it?

R. W. And further thou say'st; For the Vindicating of many of the precious Truths of the Old Christian Purity, and for the sake of so many precious Souls lying slain and bleeding before me, I made this Offer to G. F. and his Followers, &c.

Answ. Thou hast not Manifested that Spirit to Vindicate the precious Truths of the Old Christians Purity; but thou hast Mani∣fested the Spirit of the Chief Priests and Pharisees against Christ and his Spirit, which is manifest in his people. And thy Spirit hath not so much care of Slain, Bleeding Souls, but is the Spirit, that doth SLAY, and maketh to BLEED. And for thy Making an Offer to G. F. when thou never spoke to him, nor writ to him, is not this a shame for such an Old Man, (that is above Three-score Years Old) to publish such Lyes to the World! I tell thee Roger, This Lying Spirit will never Vindicate the precious Truths of the Old Christians Purity, but is against that Spirit, that Vindicateth them, for it is Impare. — And thou dost Confess, that G. F. was at Providence, and spoke publickly; and thou say'st It was free for thee to have heard him, and opposed him: But why did'st thou not, seeing thou livest at Providence, where G. F. was? but there thou kept in thy Horns.

R. W. And to Excuse the Matter, thou say'st; But going the last year to one of their General Assemblies at New-port, and having begun to present some Considerations about the True Christ and the False, and the True Spirit and the False; and being cut off in the midst by the sudden Prayer of one, and the Singing of another, &c.

Answ. So here thou may'st see, it was Thy Spirit, that was Cut by the Spirit of God, that led them to Pray and to Sing in Order: and this thou callest the Spirit of Confusion; and thus thou judgest of things thou knowest not, with thy Doting Spirit. For the True Christ we know, who is our Shepherd: and the False Spirit or Christ is easily savoured in thee, which was Cut off by the Spirit of Prayer and the Spirit of Singing from the True Spi∣rit of Christ.

R. W. And then thou say'st: I resolved to try another way, and to offer a fair and full Dispute, &c. To this Purpose I drew up my Thoughts in 14. Propositions: and knowing, that Newport was the Chief Town on Rode-Island, and Providence on the Main, and that G. F. had spoke on both places, and bewitched many with his Sorceries, I sent this Paper following to G. F. at New∣port.

Answ. R. W. here are more of thy Lyes, which proceed from thy Father of Lyes, which was a Lyar from the beginning, and abode not in the Truth. For thou say'st (pag. 4.) This Paper a∣bove said (to wit, of thy Lying and Scandalous Proposals) I sent in∣closed in a Letter to my Kind Friend Capt. Cranston, Deputy-Go∣vernour: and yet thou say'st (pag. 2) Thou-sent this Paper following to G. F. at Newport (Thy Offer of a Dispute on 14 Propositions:* 1.7) now, Let all the Honest-hearted see, if thy own Pen and Spirit doth not give thy self the Lye? And as for thy slandering Tongue in saying, That G. F. bewitched many at Providence with his Sorceries: —Ro∣ger, as for Witchery and Sorcery thou may'st keep it at home, it's thy own spirit. For G. F. did turn many to the Lord Jesus Christ (both at Providence and Newport) and to Hear him, with whom God is well-pleased: and they might know Christ to be their Shep∣herd to Feed them, and their Bishop to Over-see them, and their Prophet (that God hath raised up like unto Moses, whom they were to hear) who would open to them the things of his King∣dom: and to know Christ Jesus their Councellour, and Leader and

Priest made higher than the Heavens; who had offered up himself for them, and would present them to God without Spot or Wrinkle (Hebr. 7.) And these 14 Propositions are from thy Vain Thoughts.

R. W. Again thou say'st; I drew up my Thoughts into fourteen Propositions.

Answ. And indeed, thy Fourteen Propositions are but so many Fictions from thy Evil Thoughts, and not from the Spirit of God, nor Christ; but by the Spirit of Christ they are favoured and judged by all the True Christians, that fear God and honour the Lord Jesus Christ in his own Light and Spirit.

R. W. Thou complainest, That One called thee Blind Sot; and that thou durst not send thy 14. Proposals to G. F.

* 1.8Answ. So he might well enough, for R. W. never Sen•• them to G. F: and what is this to G. F? And thou say'st, J. T. took a Copy of them (to wit, thy Papers) and read them in their Meeting: Still what is that to G F, who saw them not, nor heard of them?

R. W. And thou say'st; In the Juncto of the Foxians [a Scof∣fer and a Mocker] at Newport it was concluded for Infallible Rea∣sons, that his Holiness G. F. should withdraw, seeing there was such a Knot of Apostles of Christ Jesus now at Newport together, &c. and it was agreed, that my Letters should not be delivered to the Deputy-Governour, till G. Fox was gone.

Answ. These be all horrid Lyes, the Lord God knows, as W. Edmundson and John Burnyeat, and the Rest that where there, know, that there was no such Agreement. Therefore thou stuffest thy Book full of Lyes to feed others withal, and abusest both the Press and the Minds of people with Lyes. —And as for thy scoffing Words of His Holiness, I shall leave them to the Sober Christian to judge of this scoffing Spirit.

R. W. And thou say'st, That one said, that G. F. was the Eter∣nal Son of God.

Answ. But who that One is, thou dost not name. As for the peo∣ple of God, they are the Sons of God (as Job. 1, 6): and Job. 38, 7, All the Sons of God shouted for Joy. And, As many as re∣ceive Christ, he giveth them power to become the Sons of God, even to them, that believe in his Name (Rom. 8▪ 14:) They that are led by the Spirit, are the Sons of God (vers. 19.) And (Phil. 2, 15) That ye may be blameless and harmless, the Sons of God,

without Rebuke, &c. and, Behold, what manner of Love hath the Father bestowed upon us, that we should be called the Sons of God (1 Joh. 3, 1, 2.)

R. W. Next thou tellest the Reader, What a Great Conflict thou wast in, before thou camest to the publick, &c.

Answ. I do believe thee, that the Judgements of God were up∣on thee, which thou wrestlest against: and thy Greatest Conflict is yet to come for thy false Birth of Lyes and Slanders, thou hast brought forth in this Travail.

R. W. Thou further say'st: My Antient Neigbour J. T. being bit by such In••ectious Teeth, fell upon me, as a Man would fall upon a Toad or a Serpent,* 1.9 &c. he was but newly bitten by them (to wit, the Quakers) and for fourty years pretended no small Love to God and me. He first gave fire upon me in this following Letter, &c.

Answ. Let all the Sober Christians read and see, what an Vn∣savoury Spirit and Language this Old Man R. W. hath! Thou con∣fessest, He gave fire; which fired thy Combustible Stuff. And now this Old Man J. T. being lately turn'd to the Lord Jesus Christ, his Teacher and Saviour, his Way, Truth and Life, thou Roger, Scoffingly say'st, He is bitten with Infectious Teeth, and fell upon thee, as a man would fall upon a Toad or a Serpent. What a foul spirit is there in thee, and what Vngracious Words flow from it! but we cannot expect any other from such a Corrupt Tree.

R. W. (In his Answer to J. T's Letter) saith, My Antient Lov∣ing Friend (J. T.) pag. 6, and pag. 9, Your Old Vnworthy Friend R. W. And then J. T.'s Letter to R. W. again;* 1.10 and then R. W's to J. T. again: & (pag. 15) R. W. calleth J. T. (his Antient loving Friend) White Devil, and saith in these Words: But it is not the Light of Truth or Reason, or Scripture, or Experience, or the Testimony of the Prudent, that will satisfie this White Devil of this pretended Light and Spirit within, &c.

Answ, Now Roger (who pretendeth much of God, Christ and Scripture-Language) calleth his Neighbour J. T. (his Loving Anti∣ent Friend) a White Devil: but where did ever any of the Pro∣phets or Apostles call any of their Antient Friends a White De∣vil? but all may see, such kind of Rusty, Cankered Language▪ (as this his Book is stufft up withal) which is uttered, proc••edeth from his Ill Fountain, (as Jam. 3.) I do not believe, that J. T. only pretendeth to a Light and Spirit within, or any of the people

of God called Quakers; but really have received the Light and Spirit of Christ: but thou and they, that have not the Spirit of Christ, are none of his (as the Apostle saith, Rom. 8.) And what are all thy Notions of Experience good for, when thou scoffest at the Light of Christ and the Spirit within, and callest Light Dark∣ness, and Darkness Light, as thy Forefathers, the Antient Apostate-Jews did, that had lost their sense, and became blind and hard∣ned.

R. W. Again thou say'st: Can Reason imagine, that after much strugling within my self, and the Birth of my Propositions and Resolutions I can so suddenly strike sail and bear up,* 1.11 and Immediately stifle and smother, and burn my Conceptions? &c.

Answ. Thou had'st better to have Burnt it, and stif••'d it and smother'd it, then to have brought forth such a false Birth or Brat of thy own Conceptions: for it will be no honour to them, that be of thy Spirit, being Lyes and Ignorance are the Ground there∣of.

R. W. And thou say'st; Knowing, The Quakers Spirit is a ready Ditch and Gulf, that readily sucketh and draweth into it Souls, &c. (pag. 6).

Answ. Roger, This is thy own Condition, as thou writest to J. T. and thou knowest it not; but art wilful desperate and blind.

R. W. Thou say'st, Thou hoped'st, that thou had'st Con∣jured down (at least for the present) that waspish Spirit [of J. T. thy Antient,* 1.12 Loving Neighbour, whom thou cal∣lest a White Devil.]

Answ. But it seemeth, that thy spirit deceived thee. Thou must not think with thy foul spirit (from whence cometh thy E∣vil Language) to Conjure God's Spirit, or to Limit it; but be sure, that God will Limit thee, when he pleadeth with thee for all thy Lyes and Slanders: therefore Repent.—And well might J. T. say to R. W. How Childish, yea how Foolish dost thou shew thy self in thy First Proposition [and he might have said, In the Rest] what G. F. and all his Friends disown; Yea, and abhor all R. W's Lyes and Slanders, though he may boast of his Experiences and Education: but he hath manifested, what spirit it is. — And as for all R. W's Railing words to J. T. and his Comparing W. Harris with the Quakers, J. T. and the rest of the Sober

Christians in the Colony of Rod••-Island know R. Williams and him, and can best answer him: for it's like, in his last Letter he doth belie J. T. and W. H. as he hath done us.

R. W. But in his `22. page there is something to be noted:* 1.13 R. W. saith, I have been acquainted with Death, and have familiarly discours'd with the Grave and Pit of Rottenness, &c.

Answ. I do believe thee, that thou art more Acquainted with this Pit of Rottenness and Death, and the Power of Death, and hast Discourst more with them, than with God and Christ, and more acquainted with them, than with the Quakers Princi∣ples.

R. W. And whereas thou conceivest and flatterest thy self, Wai∣ting for a Wind to transport thee into Abraham's Bosom.

Answ. Oh Roger! this Prince of thy Airy, Windy Doctrine of Lies (except thou repent) will transport thee into Misery, as he hath now into Folly.

R. W. And whereas thou say'st: I pray you to know, that I be∣lieve, there is a Black Familiar, that haunts the Quakers; it may be, he whispers to you, that within fourty days ye shall be rid of me, except I repent: he may see into the Crazy temper of my house, &c. Or God may suffer him by some Immediate Revelation to em∣ploy some malicious Soul to Murder me, that this foul Liar and Murderer may extol and predicate himself in print, &c. that he was a True Prophet, applauding and triumphing against a Blasphemer of your Goddess, &c.

Answ. What hard, wicked and malicious thoughts (which all come from this foul spirit) hath R. W. of J. T. which he calleth his Antient, Loving Friend and Neighbour! And now by this all the Sincere and Vpright-hearted, that fear God, may see, whether this be a fit spirit in R. W. to take the Holy God, and his Holy Son, and the Holy Law into his Mouth? though I believe, J. T. or any of the people of God would lay their Necks under his feet for his Eternal good. And as for his Black-Familiar spirit, that he believeth, haunts the Quakers, the Quakers are delivered from it by Jesus Christ their Saviour, who through Death destroyed Death, yea the Devil, the Power of death, &c. Glory to his Name for∣ever. But R. W. hath manifested this Black-Familiar Spirit, that he is possest withal, as his Father Cain was, or else he would not have such wicked Thoughts in him [That God should suffer

J. T. to set some to Murder him under a pretence of Immediate Re∣velation;] and then go and print such things, and Father them upon God: we do abhor his foul, blasphemous, lying Spirit and his Practice, the pure God of Heaven knows, and his Son, who hath taught us, He came to save mens lives, and not to destroy them; and we are known in the Hearts and Consciences of people, that we are not of that spirit and mind, which R. W. maliciously rendereth us of.— And as for his scoffing words, God's and Goddesses (as he calleth God, Christ and his Light) he may keep those words to himself: for our Trust is in the Lord God, the Creatour of all, and our Faith is in his Son Jesus Christ, by whom all things were Created; who was prophesied of by the Prophets, who came according to the Prophecies, and Suffered, and Rose again, and is at the Right Hand of God. And our Glorying is in the Lord alone (1 Cor. 1, 31.) and we have Confidence in the Lord, and the Lord is our Helper, (Heb. 13, 6;) and we have tasted, that the Lord is Gracious. And we know, that the Lord is the Avenger of all such as do Evil: and God hath not called us unto Uncleanness, but unto Holiness, praised be the Lord for ever! And we are taught of God and Christ, To love enemies, and to love one another, as may be seen by the Apostle's words (1 Thes. 4.) Oh! that ever such a foul spirit should take the Holy God and his Holy Son, and his Holy Prophets and his Holy Apostles words into it's mouth! And thou might'st better have applied this following Scripture: But to the Wicked God saith, What hast thou to do to declare my Sta∣tutes, or that thou should'st take my Covenant into thy mouth, see∣ing thou hatest Instruction, &c? Thou givest thy mouth to Evil, and thy tongue frameth Deceit; and thou sittest and speakest against thy (Neigh∣bour, or against thy) Brother, &c. These things hast thou done, and I kept silent; thou thoughtest, I was altogether such an one, as thy self: but I will reprove thee, and set in order before thine Eyes. Now Consider this, ye that forget God, lest I tear you to pieces, and there be none to deliver, (Psal. 50.) Thou art one of them, that Whettest thy Tongue, and Bendest thy Bow to shoot thy Arrows of bitter words; but God will shoot at thee (as thou may'st see Psal. 64) if thou repentest not.

R. W. And thou often scoffingly and boastingly say'st, That G. F. shunn'd the Dispute, and pluck'd-in his Horns (as pag. 22. and in other places:) and (pag. 7) thou say'st, Thou wilt not Answer, as G. F. answered H. Wright's Paper, with a scornful and shameful Silence.

Answ. Better be Silent, than tell Lies, Roger; (but thou art found to be a Liar in the thing, as may be seen in the End of the book:) but these are all but Boasts from thy Conceited Mind; why did'st thou not print the paper, that it might have been seen? And as for all thy Childish Boast of G. F.'s Going away from the Dispute, and leaving his Chaplains, (as thou scoffingly callest them) thou shouldst have sent thy papers to G. F. or have written to him, when he was at Providence, or at New-port, or have spo∣ken with him, that thou had'st such a thing in hand; and then if he had departed before the Dispute, thou would'st have had some Ground to have boasted against him, and not to forge Lies, and print them to the world to defile their minds. And to send thy papers to the Deputy-Governour, and never send them to G. F. this was done rather, that thou might'st boast, when G. F. was gone: but this is thy Mystery of Iniquity, and that false Birth, thou wast striving to bring forth; which now thou hast published to the world to defile their minds.

R. W. And thou say'st (after thou hast rambl'd in the 23. and 24. pages) Thou had'st a Strange Assurance given in∣to thy spirit from God in Answer to thy poor Requests,* 1.14 &c. that by Moderation and Patience thou should'st conquer the Immoderate and Impatient, &c. [Here Roger, thou praisest thy self:] but (pag. 25) thou fall'st a Rai∣ling against W. Edmundso••, and say'st, That he was very Ignorant of Scriptures or other Learning, &c. and fit to make a Braggadocia, &c. and he would often vapour, and preach long. And when thou had'st patiently waited, till the Gust was over, and beganst to speak, he would stop thy Mouth, &c.

Answ. Here again thou praisest thy self, and scoffingly condemnest W. Edm. And is this the Scripture-Language, to call him a Brag∣gadocia? who is a Known Man of Integrity to the Lord? and an Able Man in the Scripture? and a Minister of Christ? whom thou falsly chargest to be Very Ignorant of the Scripture, and fit to make a Braggadocia? who could not endure to hear thee cast thy Lies and Slanders upon the people of God without Rebuking thee? And often thou mentionest the Most-High, and takest the Name of God in thy Mouth, and would'st make people believe, that thou had'st an Answer from God in this Work: but we know, what God it was, that put thee on, and brought forth this Birth in thee; for it was the way of all the Enemies of God to use the Name of

God against the Prophets, and against Christ and his Apostles, as thou dost against us. And so the Lord and his people knoweth thy false Conception, that thou hast brought forth; and it will be for the Establishing of the Elect, and for the Confirming of them that serve and fear the living God, and to the Confounding thy self.

R. W. And thou say'st: My End was the Vindicating of his Most-holy Name, which my Soul saw, was trodden in the Dirt by Satan clothed with Samuel's Mantle, &c. And, I had in mine Eye the Vindicating this Co••••••y for receiving such persons, whom others would not;* 1.15 we suffer for their sakes, and are ac∣counted their Abettors, &c. and that thou might'st give a publick Testimony against their Opinions, &c.

Answ. Here all may see, what is in this Man's spirit, that he must give a publick Testimony against such, as the Colony received (to wit, the people of God called Quakers) and how that you suffered for their sakes, and were accounted the people of God called Quakers, their Abettors. And is it not here clear, that thou would'st have them off the Island, & out of the Colony, and not let them have their Liberty in it? and to set the Magistrates against them, and not to be Received, as they do not Receive them in Other places? and yet the King lets them have their Liberty as well as thee? And thus thou hast brought forth the Birth of the Flesh, that persecuteth them that are born of the Spirit; and art short of the Royal Law, To DO VNTO ANOTHER, AS THOV WOVLD'ST HAVE THEM DO VNTO THEE.

R. W. And thou, who would'st bear a Publick Testimony against our Opinions, &c. (as thou call'st it) in such a Way and Exercise, as thou Judged'st it incumbent upon thy Spirit and Conscience to do it (in some regards) more than most in the Colony. I may also truly say, that, &c.

Answ. Here R. W. Boasteth and Setteth up himself, I do be∣lieve, More than any of the Colony with his false Conception: for why should not the people of God called Quakers have as much Liberty in the Colony, as Roger Williams, seeing both God, and the King and the people own them in the Government, and al∣low of them? And why cannot this Man be quiet with his own Liberty in his own Opinions and Imaginations, but he must grudge at others? but the Governors have not grudged at him for his; but he may preach as long as he will, if people will go to hear him: but I think, he is an Old Doting Man, and few mind him;

for I did not hear, that he preached to any, when I was at Pro∣vidence. And he may think, by publishing this Book of Lies to get some Followers: It's like, he may get such, as are given up to believe Lies, but none, that fear God and follow Christ Jesus. And for thy saying; Thou vindicatest his Most-holy Name, which thou saw, was trodden under foot in the dirt by Satan, &c. And if it be the Name of the Most-High God thou meanest, or the Name of Christ Jesus (in whose Name his people hath Salvation, and not by any other Name under Heaven. as Act: 4, 12.6.17, 18,) this Name neither thou, nor Satan can never Tread into the Dirt; though thou art forbidden To take the Lord's Name in vain, (as Pro. 30, 9: Exo: 20, 7.) And how dost thou prove by Scripture, That the Name of the Most-high can be trodden in the Dirt? thou say'st, thy Soul Saw it; give not thy Soul the Lie.

And thou say'st, It was thy End, to Vindicate his Most-holy Name: Nay, Roger, never with Belying and Slandering of his peo∣ple; but in this thou takest the Name of the Lord in vain. For Isaiah saith; Behold, the Name of the Lord cometh from far burn∣ing with his Anger, and the burden thereof is heavy: his Lips are full of Indignation, and his Tongue as a Devouring Fire, (Isa: 30, 27:) and therefore do not thou Blaspheme the Name of the Lord (Levit 24, 11.) And (Prov: 18, 10.) The Name of the Lord is a Strong Tower, the Righteous runneth into it, and is safe: and thou say'st? The Name of the Most-high thou sawest trodden in the Dirt by Satan; Now, Can Satan tread this Strong Tower into the Dirt? and we know, the False Prophets (like thee) often mentioned the Name of the Lord (in the days of Jeremiah and other Prophets) with a Lying spirit, (as thou may'st read Jerem. 23, and see thy Condition, and how they used their Tongues.) And Micha saith (Chap. 5, 4) He shall stand and feed in the strength of the Lord, in the Majesty of the Name of his God, &c. so here is a Majesty in the Name of the Lord, which is far above Thee and thy Dirt and Satan, and Blind Eyes. And David saith, They that know thy Name, will put their Trust in thee; for thou art Lord (Psal. 9, 10:) and, O Lord, how Excellent is thy Name in all the Earth! (Psal. 8.) And David saith, Thy Name▪ O Lord, endureth for ever, and thy Memorial, O Lord, throughout all Generations▪ (Psal. 135, 13:) can this be Trodden under foot according to R. W's false Doctrine? I am a Great King, saith the Lord of Hosts, and my Name is Dreadful among the Heathen, Mal: 1, 14: and

Isa: 63, 16, Thy Name is from Everlasting: and, Thy Name i•• as Ointment poured forth, Cant. 6, 26. And in the Name of Christ the Apostles Cast out Devils, and healed the Sick, &c. and if R. W. meaneth Christ's Name Trodden in the Dirt by Satan, His Name is called the Word of God; and the Word of God, (that liveth and endureth for ever) cannot be Trod∣den under foot neither by him, nor his God-Satan (Revel: 17, 13).

R. W. Thou say'st; I had many Thoughts of beginning such an Exercise with prayer unto God for his Presence, &c. and thou say'st a little before in the same page, (when thou hast made a speech of Nicholas Davis being drowned, &c.) Some of these Blessed Ends it hath pleased God to propagate by this Occasion all this Colony over; and all of us round about have put forth our selves in Disquisitions and Searchings after the true Grounds of Christian Religion and Worship.

Answ. If this was the Cause of your Searching after the true Grounds of Christian Religion and Worship, what hast thou been doing all this while Roger? how could'st thou go to Dispute of such things, and hadst them to Search for? which we do believe thee, thou hadst them Then, and hast them Yet to seek▪ and canst not find them with this Dark, Envious Spirit, and thy Thoughts, which thou Thought to Begin with Exercise of Prayer; &c. but thou knew'st, very well, that the people of God called Quakers, could not receive thy Prayers from thy Many Thoughts; they were not like from a Lying, Slandering Spirit.

R. W. Thou say'st, Thou hast Cause▪ to Judge, that the Word QVAKER was given to us from that strange Possessing of our Bodies of Quaking and Shaking.* 1.16

Answ. Gervase Bennet, Justice of Darby gave us that Name, because I and we bid him and his Company, Tremble at the Word of God, (in 1650, when he cast G. F. and others in prison.)

R. W. Further he saith, It is true, that they are (to wit the Quakers,) the Off-spring of the Grindletonians in Lancashire.

Answ. This is also false; the Grindletonians and the people in Lancashire know it.

* 1.17R. W. And R. W. saith, The Ranters are but the Quakers Daughter. And pag. 29. thou say'st, That some Parliament-Men

told thee, that they themselves went to one of the Quakers Meetings about Charing Cross; but they were so frighted with the Shaking of their Bodies, of the Chairs and Stools, &c. and callest it, Satan's Counterfeit Motions.

Answ. These are Two Horrid Lies: for all the Ranters and peo∣ple up and down England know, this Charge of thine is false; and is like the rest of the Lies of thy Book. For many of the Ran∣ters are come to be Sober in the Fear of God, and are turn'd to the people called Quakers; but not the Ranters come from the Quakers, neither Are they their Daughter: this hath been the spirit of the Devil, that moved thee, and not the Most-High. And thy Book, that is so s••uft up with Lies, it will do little hurt, where we are known here in England. — (The 2d. Lie:) And the Quakers never had any Meeting about Charing-Cross: this is another Forgery, that thou hast published; the people, that liveth about Charing-Cross, will testifie against thee.

R. W. And thou bringest John Toldervy and Theora John, and thou say'st, The horrible Shaking of the Quakers,—We are tos∣sed and tumbled up and down, &c. (pag. 29.)

Answ. As for Th. John, all people that knew him, know, he was no Quaker: and John Toldervy the priest did give forth a Book in his Name, wherein they much abused him, as thou dost now; but J. Told. hath cleared himself in his own Book, which is an Answer to the Priest, that abused him, called, The Foot out of the Snare. And doth R. W. think, to feed the Sober Christians in Eng∣land with such Lying Stories, as these? Nay, they may serve his New-England persecuting Priests. —And R. W. Thou often men∣tionest the Father of Spirits, and the Most-high, who stir'd thee up to this Work: but thy foul Mouth is not worthy to menti∣on the Name of the Lord.

R. W. The People called Quakers are not True Quakers according to Scripture.

Answ. The Lord God of Heaven and Earth knoweth, that thou speakest falsly of us here. And thou hast made a great Noise, but provest nothing; but hast brought several Lies to prove thy own (as thou may'st see pag. 27.29).—For the same Word of God and Power, by which all things were made, have we known the O∣peration in our hearts of it, and Tremble at it; which thou hast not konwn: for if thou hadst, thou would'st not have brought this false Charge out against us.

R. W. Thou say'st, The Tumultuous Spirit of the Quakers 〈◊〉〈◊〉 Disputing; — and the Reason is, That Three of the Speakers consul∣ted openly, and whispered and uttered themselves, one immediately speaking after the other, and sometimes all together, as one man against me, (pag. 26.).

Answ. The Auditory knoweth, whether thou speakest Truth in this: and what! must not Whisper one to another before R. W?

R. W. Thou say'st, Thou wast first commanded this Work from Heaven, (pag. 25.)

Answ. We desire all, that read thy Book, to mind thy Ma∣ny False Charges, and thy Vnsavoury Expressions; and then they may Judge, whether Thy Command came from Heaven or from Hell: for No Lie is of the Truth, nor cometh not from the God of Truth; but from the Father of Lies. —The First Part of thy Work thou undertook was, To prove us No True Quakers according to the holy Scriptures: Which thou did'st not then in the Dispute, (as I am satisfied, the Generality of the Hearers can bear Witness,) neither hast thou yet done it in all thy Writing by the Scripture, nor yet by any Sound Argument; but goest on to Charge and Accuse us, as if One of thy Accusation must prove Another, (unless this way can prove it:) so No Proof.

R. W. And with this thou beginnest in pag. 28. and say'st, Thou wast the more confirmed, when thou sawest our foul spirit to transport us not only in Lying Doctrines, but also in Lying Quakings and Trem∣blings, and Lying Preachings through the Streets, Repent, Repent, &c.

Answ. Now let all Observe, what he calleth Our Lying Preach∣ings? as if to preach Repentance by the Command and Power of God now were a Lying Preaching; which is one of the things, that Christ sent His forth to preach: and let the Wise consider, whether our Days and Generations do not need this Preaching, Yea of Nay?—And this is still a false Charge, to say, He saw our soul spirit to transport us into Lying Doctrines; But hath not yet made out these Doctrines: and again, With Lying Quakings and Tremblings; but hath not proved it: so, it's but still his False Charge.—And further, as thou did'st then in the Dis∣pute, so now, thou makest a great a do with our Men and Women going Naked: We told thee then, we own'd no such Practice in any, unless they were called unto it by the Lord, as a Sign of the Nakedness of the Professors of Our Age, who want the Co∣vering of the Spirit. And though thou would'st exclude Signs,

Christ being come; was not Agabus a Sign to Paul, when he took his Girdle, and bound himself with it?

R. W. And thou further Chargest us, That Rantism is our Ug∣ly Child and Daughter, and rose from our Bowels: and with the Practice of the Ranters in the Streets, and in their Religious Meet∣ings.

Answ. Now let all consider, whether this be a proper Way, to prove us No true Quakers, to charge that upon us to be Our Child, and to proceed from us, which was, before any bore the Name of Quakers in England? as many people know: and there∣fore not like to proceed from us.

R. W. Thou grantest, That David, Moses, Daniel, Habakkuk and Paul Trembled; and the Corinthians received Titus with Trem∣bling; and, Working out Salvation with Fear and Trembling: and so grantest Trembling upon the Bodies of God's people (as thou say'st) in some Extra-ordinary Occasion (especially, in bringing Great or Old Sinners unto God, pag. 30.) but R. W. thou say'st, The Quak∣ing and Shaking Motions of the Quakers thou wilt prove, proceeded not from these holy Affections proper to God's Children.

Answ. In the First place we would have all observe this, whe∣ther the People of God called Quakers, had not this Occasion (which he speaketh of) when God did visit them, being found Sinners, and some Great and Old Sinners? therefore the Occasion he granteth Trembling and Quaking proper upon, the people cal∣led Quakers might well meet with in their Conversion and Turn∣ing to God: as also afterwards in their Going forth to preach the Gospel; as it was with Paul, when he came among the Corinthians, who was among them in Weakness and Fear, and much Trembling, (1 Cor. 2, 3.)

(R. W.) In the Next place, let all, who read his Book, ob∣serve, how he proveth his Charge: He saith; They proceeded not from those holy Affections proper to God's Children (but why?* 1.18) They were Horrid and Monstrous Motions and Gestures.

Answ. What would he have said of David's Roaring, and Crying and Trembling? and Habakkuk's Shaking? and of the Holy Men, who rent their Cloths? and many such things. Here we have his own Judgement; but how doth he prove it? he saith, By Abun∣dance of Notorious Instances: and so bringeth the Motions, Shak∣ings, Extasies, the Workings of Satan upon his Servants as Baal's

Priests and the people Possessed mentioned in Scripture and other Histories, and the Barbarians) to prove it. Now let all consider, what Proof this is, to prove us to be No True Quakers? what have we to do, with what the Devil doth upon his Servants, unless he can prove us to be of them? What is that to us, what Baal's priests did? or what the Barbarians do? must we answer for their Wickedness? or doth this make us Guilty? the same he may al∣ledge against the Holy Men of God.

(R. W.) He further telleth us, The Devil will be God's Ape,* 1.19 and suborneth and instituteth a Bastard-Quaking and Trembling in the Body in Imitation of David and Moses, &c.

Answ. Here he still granteth, There is a True Trembling: but this doth not prove ours False; though the Devil may beget a false Imitation, and be an Ape, as he saith.

(R. W.) Another Argument he bringeth, to prove us No True Christian-Quakers,* 1.20 Because we did not Tremble at the Word of God in the Holy Writings or Scripture: and blameth G. F. for Not Calling them the Word of God, but for Accounting Christ the Word, according to Revel. 20. But he con∣fesseth, that G. F. granteth, the Scripture is True, and Inspired from the holy Spirit of God, and to be God's Words.

(Answ.) Observe, He speaketh of Trembling at the Word in the Writings or Scriptures: what Scripture hath he for this? We know, that the Scripture saith, The Word is nigh, in the Heart and Mouth, that Word, which the Apostle preach'd (Rom. 10, 8;) but we do not read of the Word of God in the Writings.

(R. W.) Pag. 32.33. he goeth on still Accusing us and the Papists,* 1.21 and putteth us together for Slight∣ing the Scriptures. And telleth us of a Papist in Ire∣land in the time of the Massacree, who found a Bible; and with In∣dignation (the same, he saith, he believeth, is in most Papists and Quakers) ••ung it into the Kennel, stamp'd upon 〈◊〉〈◊〉 and said; A plague of God take this Book! this hath caused all the Quarrels a∣mongst us.

(Answ.) Now Observe, how he goeth on to prove his Charge against us, by Charging us (from his own Groundless Belief) with This Indignation, that he saith, was in this Irish Papist against the Bible: and so goeth about the condemn us for the Actions of o∣thers, that we never knew. And yet (in the same page and in

many other places) he confesseth, That we owned the Scripture, and saith: The Sum of all was (in the Dispute,) that we Owned the Scripture; but yet the Spirit, that gave it forth, was above it. Let wise men, that know us, Judge, whether this way of His Dealing with us to prove his Charge, be Christian-like or no, for him To Charge upon us the Actions of others, not of us? —And whereas he Endeavoureth, to prove the Scriptures to be the Word of God (though he granteth, they are not in so many Terms and Words mentioned:) That we forbear to speak to now; being fully Answered in the Answer to his Appendix, where the Single-hearted Reader may be satisfied.

(R. W). He giveth an Account, how he came to give his Book such a Title;* 1.22 which came from a Guess of his own, and a Conceit and Thought, that Sprung from this Guess, as he saith. And then, when he hath done, taketh Bold∣ness, to Father it upon the Finger of God, and his Over-ruling Hand: and then in that Conceit to Judge G. F. and Ed. Burrough to Conspire against Christ with dark, subtle, Hellish Conjurings and Imaginations.

(Answ.) Still let all observe, upon what Ground we are Char∣ged and Judged? and so he goeth on in his Boasting.

(R. W.) He quoteth G. F. Answering J. Stallum, (G. F.'s fol. 155.) who said [To say,* 1.23 The Light in every Man gave forth Scripture, and will open Scripture to us, is pal∣pable Darkness, and contradicteth Scripture.] G. F. Ans.

[All be in Vtter Darkness, and know not the Scripture, until they come to the Light, that Every man was in, that gave forth the Scrip∣tures: for the Light letteth them see, to what it was spoken; and Christ the End of them.]

R. W. Answereth and saith: The English of the Answer is, that Every man, that is, All Mankind, Men and Women if they will, can give forth Scripture, or write Holy Scripture.

(Answ.) Now let all that are Wise, judge, whether this be not a Gross Perversion of G. F's words, to say, That all Men and Women can give forth or write holy Scriptures, if they will: but G. F. doth not say, The Scripture was given forth by the Will of Man. And so all may see, how he still goeth on Perverting and Accusing falsly, as if G. F. had said, Holy Scripture had or might be given forth by the Will of Man; which he saith, is not known, till Man come to the Light.—And as to his Vnlearned Questi∣on, whether the Light cometh into Man-kind at the Conception, or

at the Birth, or when else? we leave him to what is written, Joh. 1, 9. Christ is the True Light, that lighteth every Man, that cometh into the World. So, it's Evident, ALL ARE LIGH∣TED, that come into the World: and the Believers witnessed it to Shine in their Hearts. And Abraham saw his Light or Day; and in it David saw more Light, which was before Christ came in the Flesh. John saith, In the Word, which was in the Beginning, was Life, and the Life was the Light of Men. This in Answer, to what followeth in the same page.

(R. W.) He again Compareth us with the Papists, Common Protestants,* 1.24 Jews, Mahometans and Pagans; and beginneth again to upbraid us with our Men and Women's going Naked, as if it were a thing Ordinarily or Commonly allowed amongst us in their Wills, without the Motion of God: and would bring this as his Main Proof, to prove us No True Quakers.

(Answ.) I have already answered to this: and in his own Book it may be seen, how that we own no such Practice, un∣less the Lord upon an Occasion should call for it as a Sign, (as before said) as may be read in our Answers to him, quoted by himself (pag. 39.) But this Way is, to Charge and Accuse us with all his Might; as if that were the Way to prove his Charge a∣gainst us.—And he telleth of Our being on High in our Desk (pag. 37) when (as the people there at Rode-Island, that was at the Dispute, know, that) it was but upon a Common Seat, as was at the other End, where he sat, and on both Sides.

(R. W.) He also chargeth us with Exalting Cursed Nature.

(Answ.) Now, I desire the Serious Reader to weigh well, when thou readest his Book, whether by all, that he hath said, he hath Proved his Charge? or whether in stead of Proving this One, he hath not Charged many more, and left both it and them Vnproved? and so gone off, as a false Accuser. And as for Exalting Cursed Nature, R. W. with the New-England Priests had better to have kept it at home.

Now further observe: that in the Conclusion of the First Day we having a Discourse upon the Commands of God upon the afore∣said. Occasion, as, Of Abraham's Offering his Son, R. W. said; They could Discern and See in those Days, That Abraham's Command To kill his Child,* 1.25 was the Command of God: which we cannot now in these Days do. We asked, what

they Discerned by? was it not the Spirit of Revelation, that they Tried and Discerned by? He confest, It was: but said, We have it not so Now, nor is it to be Expected. Then we desired, seeing the same Spirit was not to be Expected, with what did he Try our Spirits? and how did he know, Ours not to be the same, as theirs was, seeing, he had so Charged and Condemned us? he said again; They had that Way of Discerning of Spirits, which none hath now. But as he saith in his Book, We must attend to the Scripture Only; and to use the Weapon, It's Written, It's Written, against Satans Immediate Inspirations and Temptations;* 1.26 and this he calleth Christ's Weapons, by which he resisted the Devil: and so biddeth us, Follow his Example, and to use the Weapon of It's Written, It's Written. If this be All, or the Only Weapon, It's Written, the Devil, when he cometh to tempt, may Vse the same: for he did use it to Christ, as Matth. 4, 6. he said, It's Written, he hath given his Angels Charge over thee, &c. So all may see, R. W. is not for the Apostle's Weapons, his Hel∣met, his Shield, his Breast-plate, his Sword of the Spirit, which is the Word of God, which he said, was N••gh in the Heart &c.

A Question was put to him; Whether the Anointing, which the Apostle John directed the Saints unto, to Try the Spirits by, was not the same, that Abraham understood and knew the Mind of God by? But this Question he never would answer, although he promised, that he would Answer it the Next Day; yet though it was often urged, he still evaded, and would not answer: for if he had, and confessed) then he knew it must follow, That the Saint's being directed to the same, that was Abraham's Guide, Discoverer, and that by which he tried the True from the False, it could not be the Scripture, but that which was, before the Scripture was written, And yet, though he could not deny it, not would not grant it, the thing is True, Abraham saw his Day, whom the A∣postle saith, the Saints were in; and they that had him (to wit, the Son of God) had Life. And thou and the New-England Priests, that have not the same Discerning as Abraham had, are out of the Faith of Abraham, and so no Children of Abra∣ham, but of that Father, that Christ told the Jews they were of.

The Second Day of the Dispute the Question afore-said was put again to him, and he was desired to answer, according as he promised

the Evening before, but would not, and so evaded: and made a great Narration, and began to tell us of Certain Bow-men, that bent their Tongues,* 1.27 like Bows. So the Discourse upon this afore-said Matter he hath let fall in his Rela∣tion, as he hath done a great part of the Dispute; and instead thereof hath put in his own Guessings, Conceits, Imaginations and Inventions divised in Secret, when there was none to oppose him: and brought forth at last as a Monster to reproach, belie and slan∣der the Innocent. As all may see, that read his Book, how In∣vective and Bitter he is: and whether he is not one of that Ge∣neration, which Jeremiah speaketh of, That bend their Tongues, like Bows for Lies, I leave the Sober Reader to Judge, that doth read his Book. And so, take some few Observations of his Man∣ner and Way of Proving his Second Position, viz. That the CHRIST we profess,* 1.28 is not the TRUE LORD Jesus CHRIST.

R. W. He telleth us, We were not Christians, nor Pro∣fessors of the Christian Religion:* 1.29 We might with Jews, Turks and Papists profess One God; yet Christians we could not be. And to prove it he saith, That the Description and Cha∣racter, which the Holy Scriptures give to the True Lord Jesus, no way agreeth with the Image, which we have set up.

Answ. Which Image and Idol (as he calleth it) is Christ the Light, his Spiritual Appearance in Man: so that we find, he la∣boureth to set up Christ in his Appearing in that Body, which was prepared for him, (wherein he suffered without the Gates at Je∣rusalem) in Opposition to Christ Spiritually dwelling in his people. As if it could not be Consistant with his then Appearing in that Body, and taking that Flesh upon him, and becoming a Sacri∣fice therein for Sin, that he should afterwards Appear in his peo∣ple, and be in them the Hope of Glory: and be their Life; and they to become his House or Temple, and he to dwell in them: and to be their Head, and they to be his Body, and Members in particular, and of his Flesh, and of his Bone: and they to Eat his Flesh, and Drink his Blood, which he said, All must do, or they had No Life in them: and he to be formed in them, and he to Sup with them, and they with him: which is all according to the Scripture, (as you may read Rev. 3, 20. Gal. 4, 19. Ephes. 5, 30. Read John 6. Rom. 12, 5. Col. 1, 18.24, 27. Ephes. 1, 22, 23. 1 Joh. 5, 12. 1 Cor. 12, 27. Col. 3, 3, 4. 1 Cor. 6, 19. Hebr.

3, 6.)—Now who readeth these Scriptures, may see, that the Apostles and Primitive Christians did witness Christ within, and the Light within, even that Light, which gave the Knowledge of the Glory of God (as may be read 2 Cor. 4, 6.) And now this Appea∣rance of Christ R. W. fighteth against (Reprobate-like) as if those, that own him Now in this his Spiritual Appearing, and are Wit∣nesses thereof, must needs own him in Opposition to his Ap∣pearing in that Body, wherein he suffered. And so doth Labour, to make us Deniers of Christ, that suffer'd at Jerusalem, and was born at Bethlehem; though he often confesseth, We own him in our words: and our True Christianity hath manifested it self against that Antichristian Spirit, that you are in in New-England.—But he (R. W.) though he saith, He hath not the same Spirit, that Abraham had, and the Holy men of God, by which things were re∣vealed to them, yet he hath taken upon him to Judge our Hearts and Intents contrary to our Words; and there-upon doth condemn us through his Book: and this way he goeth To prove his Charges, and hath Confidence to say, He hath produced such Grounds, as shall never be shaken, (as pag 41.)

(R. W.) Now, let all observe, how R. W. appeareth against Christ's Appearance according to the Experience of the people of God in the Scripture, viz. Christ within [which he calleth, Our Christ] he saith, is but half a Christ, a Light, an Image, a Picture or a Fancy of a Christ,* 1.30 made up to the God-head and their Flesh: Christ within, an Imagination, an Image, a Christ in the Mystical Notion, but in reality Nothing.

(Answ.) He may as well say, The Christ the Apostle witnessed, was Made up of the God-head and their Flesh, for they are the Apostle's Words, he thus quarreleth against (Ephes. 5, 30:) for we are Members of his Body, of his Flesh and of his Bones.

(R. W.) In the same page he Confesseth, That we say, Christ was Born at Bethlehem, and died at Jerusalem: but he saith; We intend in Truth and Reality no other Birth, nor Life, nor Death, &c. but what may be extant and wrought in the Heart of man.

(Answ.) Behold, how this man Judgeth of our Intents contra∣ry to our Words, and we say, contrary to our Intents! for we ne∣ver intended so. But we always believed, that he was SO born, and did SO suffer, as the Scripture doth declare; and by his Life or Spirit within us we are confirmed in this Belief: and so it is

not in Opposition to his Appearance at that Day in that Body. So we are not in a Bog and Swamp (as he saith) between Christ with∣in and Christ without; our Understanding is clear, it's his own State.

(R. W.) He also chargeth us To preach the Lord Jesus to be Our selves,* 1.31 and saith, Though we speak of Christ without, that died at Jerusalem, agreeing with Christ within. Our Meaning is Mystical: and he saith also, Ask them, What's become of the Person, that Suffered at Jerusalem? and we are forc'd to say, He is within: and saith, We answered so at Newport in Rode-Island.

(Answ.) That we deny, that we ever said, That Person, that Suffered at Jerusalem, was within us: and appeal to the So∣ber people, that was there, whether he hath not wronged us in this Charge.—And That we preach the Lord Jesus to be Our selves, We deny; and lay it upon him, as a false Charge: let him prove it, if he can.

(R. W.) He querieth, Do we not hold the Light within Eve∣ry man to Be all, to Suffer all within, that Christ without is, or did or suffer'd without.

Answ. I say, No: it cometh FROM HIM, and witnesseth TO HIM.

R. W. And (pag 43) thy Second Position is, That their Christ was not the True Lord Jesus Christ. To which we

Answer: This thou hast not proved, though thou hast Uttered ma∣ny False Words against us: but this Position will be Thy own Condi∣tion, and the N. Engl. Priests. For doth the True Lord Jesus Christ give thee Command to Desire Magistrates to Punish the people of God? and doth the True Lord Jesus Christ lead you New-Eng∣land-Priests to CVT OFF their EARS, WHIP, HANG, SPOIL Goods and BANISH of his people? O No: for Thou and You, that do Evil, hate his Light, and will not come unto it, because it Reprov∣eth you. And so you love the Darkness, and do the Works of Darkness, and the Works of the Prince of the Air, that ruleth in you; and not the Works of Christ.—And again, how can you own the True Lord Jesus, and own not him the Light of the World, which Lighteth every man, that cometh into the World? and canst thou and you believe in the True Lord Jesus, who saith, Be∣lieve in the Light, that you may become Children of the Light, and

thou callest that Light 〈◊〉〈◊〉 Frantick Light, and an Idol? And there∣fore thy Position is come upon thy self, Not to own the True Lord Jesus (in his Light, which giveth the knowledge of him) who died without the Gates of Jerusalem: and like the Jews in Words pro∣fessed God, so dost thou Christ, and deniest the Light, that giveth the knowledge of him. (2 Cor. 4.)

R. W. Thou say'st (pag. 35.) I had observed and prepared many Quo∣tations out of G. F.'s Book, but they desired not to bear them read, as in the following Day's Conference they were read by my Con∣tinual Importunate Urgings.—And (pag. 47.) thou say'st, That they were willing, I should Produce out of G. F.'s Book, &c. And (pag. 48.) Thou say'st, The Truth is, they were Gravelled with those Considerations; and they were Willing, that G. F.'s Book and his Answers should answer for them. And when I began to open and compare the Assertions of the Opposite, and G. F.'s his An∣swer, they would cry out, like a Gall'd Horse winching; Why dost thou make Observations upon G. F.'s Words? G. F.'s Words need not thy Expositions: Let G. F.'s Words alone, they are able to speak for themselves.

Answ. R. W. How darest thou affirm, That we desired not the Quotations read of G. F.'s Book, when all the people knoweth, that we Called for them so often? And (pag. 35.) thou makest it Thy Importunate Vrgings the Occasion of the Reading of them; but (pag. 48) thou makest Our Being Gravelled the Occasion of our Desiring to have them read of our selves: which is altoge∣ther false (and to say, That we were Gravell'd or Unwilling to have them read.) But our Calling for them was to Clear that, which thou said'st, was in them, which was not: and therein thou hast Gravell'd thy self, which spake that, which G.F. had not spok∣en; with Charging G. F. to say that in his Book, which was Evident to all the people there, was not in it, when we came to read it. And how darest thou say, Thou compared'st the Assertions of G. F.'s Opposites, and G. F.'s Answer, when thou wast making Observations and Expositions upon G. F.'s words, and giving Meanings of them, because they did not serve thy De∣sign? but what Observations and Expositions did he ever make of G. F.'s Opposites Words? And when thou wast reproved and told, That G. F.'s Words were Able to speak for themselves; thou scof∣fingly said'st, That we were like a Gall'd Horse winching, &c. but this is thy own Condition R. W. So the Reader may see thy

Folly and Contradiction; in one page laying it upon Thy Continual Importunate Vrging, and in another page upon Our being Gravel∣led, and Willing to have it answer for us.

R. W. Thou say'st, G. F. picketh out some particular Lines, Say∣ings and Sentences, and out of the Book of his Opposites to his utmost Advantage,* 1.32 &c. and for Instance bringest Samuel Eaton (from G. F.'s fol. pag. 3.) saying [The Saints have not Christ in the Flesh.] And G. F.'s his Answer,

[Con∣trary to Christ's and the Apostle's Doctrine, who said, They were of his Flesh, and of his Bone; and they should eat his Flesh: and they that eat his Flesh, have it in them.]

From whence R. W. Affirmeth, That Christ Jesus had such a Body, as might be Really and Materially in the Saints: and that it is Clear, that We are one with the Papists, &c.

Answ. R. W. Is not this thy own Condition, of which thou accusest G. F. in Picking out here and there out of his Book, what thou thought'st, would make for thy Purpose and Advan∣tage? but did it not Make against thee in the Dispute to the Sight of the people, that was not prejudic'd? and cannot the Saints feed of Christs Flesh and Blood, and be of his Flesh and Bone, except they have the Whole Body of Christ Really and Ma∣terially in them? and for thy Affirming, That Christ had such a Body, as might Really and Materially be in the Saints, we deny: G. F. speaketh no such words; it is thy own. And the Quakers Feed upon Christ Jesus Spiritually; for Christ saith, His Words, that he spake, were Spirit and Life: but we know, the Papists feed upon Bread and Wine, which is not the Flesh and Blood of Christ; and so that's thy Envy, that leadeth thee to Join us with the Papists.

R. W. And To feed upon Christ Spiritually, or Eat Christ Spi∣ritually, (thou say'st) wholly destroyeth his Material and Fleshly Being.

Answ. R. W. This is thy Ignorance of Christ, who is at the Right Hand of God, and cannot be Destroyed, and dieth no more. And if To feed upon Christ Spiritually, is Wholly to destroy his Ma∣terial and Fleshly Being; then Thy Feeding upon Christ Fleshly, doth it not Destroy his Material and Fleshly Being? What must we Observe from this? Thy Feeding upon Christ Fleshly, and not Spiritually, doth not destroy his Material and Fleshly Being: and is that a Feeding upon Christ by Faith?

R. W. And R. W. Thou bringest (from G. F.'s fol. p. 4.) Sam. Eaton his Sayings; [The Saints do not see Christ, the Heavens contain him.] And G. F. Answ.

[The Apostle saith, They Sate with Christ in Heavenly Places: So he is Contrary to the A∣postle. And Christ was in them, and walked in them, and God dwelt in them: and Christ in you, except you be Reprobates.]

R. W. Replieth: I said, That as the Papists were up Ridiculously and Odiously with Hoc est Corpus Meum, This is my Body; so they with the Light within you, that Lighteth every man, Christ within you, except you be Reprobates. And therefore to Alledge Christ within, and their Sitting in Christ in heavenly pla∣ces, is but Irrational Nonsence and Jesuitical Equivoca∣tions.* 1.33 And, The truth is, they were Gravell'd with these Considerations.—

Answ. Let the Reader Judge, whether R. W. doth not call Christ's and the Apostle's Doctrine Irrational Nonsence and Jesuiti∣cal Equivocations, and the Papists Hoc est Corpus Meum, up Ridi∣culously, and termeth it Ridiculous and Odious with the Papists. For is not this the Apostle's Doctrine, Christ within you? did not the Apostles preach Christ within people, or the Light within peo∣ple, to give them the Knowledge? as may be seen Col. 2. and 2 Cor. 4. and Ephes. 2. how the Saints Sate in Heavenly Places in Christ Jesus? And we do grant, That the Heavens do contain the Man Christ: and thou dost confess, That we do believe, that he Died, Rose and Ascended; and then (thou say'st) in that Sense and Respect the Saints cannot now Sit Bodily with Christ in Heavenly Places. O Deceit! Is there any such word in G. F.'s Answer? If they F••ed Spiritually, must they not Sit Spiritually? it's thou, that art Gravell'd, and in the Swamps and Bogs thou tell'st us of.

R. W. Thou bringst John Bunion (from G. F.'s fol. p. 8.) saying,* 1.34

[The Lord Jesus Christ is a far in his Bodily Presence.]

G. F. Answ.

[And yet he saith, The Lord is at hand. And the Apostle said, He was in them; and Christ said, He would dwell in them.]

R. W. Thou say'st; G. F.'s Book was brought forth, the same with mine: and J. B. took it, and went along with me in the Quotations: and •• read, and al∣wayes Endeavoured to make my Proof out of the Allegations. But W. Emmondson kept strict watch, and stood Centinel, that no Obser∣vations of Senses or Meanings should pass: and he was resolved, to keep out the Fire and Light of Christ Jesus. And so thou fall'st a railing and flattering thy self.

Answ. R. W. Why dost thou find fault with W. Edm. who Kept a strict Watch over thee, that thou should'st not Pervert, and Wrest and give Meanings to G. F.'s Words, which they did not intend, and otherwise, then they spake themselves? as thou confessest, he said, Let G. F.'s words alone, they are sufficient to speak for themselves.

R. W. For thou bringst (Fol. p. 9.) John Bunyon Affirming, [That the Son of Mary, God man, is absent from his Church.] G. F. Answ.

[Contrary to Christ's Words, I in them, and they in me, and I will be with you to the End: so that thou are one of the Blind Prophets: and contrary to John, who saith, We are in him (to wit, in the Son of God) that is True. And thou say'st, He (to wit, Christ) is Absent from his Church: the Apostle said, He was the Head of his Church, and dwelt in the Saints by Faith; but of Your Church we believe, He is not the Head, but will Grind you to Powder.

[And Mark, what is become of you now, when you were up in Oliver's Days? are not G. F.'s words fulfilled? &c.]

And thy words and thy Do∣ctrine are corrected by Christ and the Scriptures. And Christ saith, Where Two or Three are gathered in my Name, I will be in the midst of them: and the Saints are Flesh of his Flesh, and Bone of his Bone (to wit, as the Apostle saith.]

R. W. Replieth:* 1.35 Here half an Eye may see, how he giveth no other Presence or Absence of Christ, but Invisible and Spi∣ritual: and subtily affirmeth, that Christ Jesus hath no Bodily Pre∣sence at all, &c.

Answ. Let the Sober Reader Judge and see in G. F.'s Answer, how R. W. abuseth G. F.'s Words in his saying, G. F. Subtily affirmeth, That Christ hath no Bodily Presence at all; because he witnesseth his Spiritual Presence.

R. W. He Bringeth J. Bunyon (from G. F.'s Fol. p. 10.) say∣ing: That [Christ was not in his Disciples, when he said, I am the Light of the World.] G. F. Answereth,

[And so corrected by Christ, I in you, and you in me.]

— And further he bringeth (from G. F.'s Fol. p. 12.) J. B's words [The Body of Christ is out of the Sight of all his Saints.] G. F. Answ.

[And the Apostle saith, They sate in Christ in Heavenly Places: and the Saints are Flesh of his Flesh, and Bone of his Bone, that were his Church, which he is the Head of his Body.]

So far R. W. bringeth his Words; but these following he hath left out, and then calleth them Short Answers, to wit

[Every one that Eateth his Flesh, know∣eth

his Body given for the Life of the World; and the Body of Christ is not out of the Sight of his Saints, that are the Church. Therefore you Ministers and Teachers, that say, Christ's Body is out of the Sight, are not Saints; neither are you His Church which is his Body: neither Eat you his Flesh; how can you Eat, it being out of your Sight? nor know that which is Given for the Life of the World. But you are Out of the Sight of his Church, which is his Body.]

And was Christ and his Body out of the Sight of Stephen, when he was stoned to Death, when he saw Christ standing at the Right Hand of God? (Act. 7, 26, 27.) And was Christ and his Body out of the Sight of the Seven Churches, who walked in the midst of the Seven Golden Candlesticks▪ which were the Seven Churches? (Rev. 1.2.) Or was he out of the Sight of John, that writ the Revelations? and is he out of the Sight of them, that are the Holy City? (Revel. 2, 22.) — R. W. Replieth: In which, and all his Book over, though he own a Christ without, that died at Jerusalem in Word, yet he allows in Effect no other Body, but what is Mystical, &c. so that with Notorious Jugling and Jesuitical Impudence &c. they leave him in his Body no more Blood to shed, then is in a Spirit, &c.

Answ. Here R. W. doth Confess, That G. F. owneth that Christ, that died at Jerusalem. And yet he Contradicteth himself, and saith, He alloweth to Christ no other Body, but what is Mystical and Spiritual: and yet himself saith, That Christ is the Head of his Church, as a Man's head is to his Body; and then, how can it be Out of his Sight? — But what must we understand by R. W.'s words? That Christ is in Heaven with a Carnal Body▪ doth not the Scripture speak of Spiritual Bodies? and must not the Saints be made like unto his Glorious Body? and is that Carnal? is it not Mystical to all the World? And the Apostle saith (speaking of the Resurrection) It is Sown a Natural Body, and riseth a Spiritual Body: and if the Saints must be raised a Spiritual Body; and Christ in Heaven with a Carnal Body, how doth this consist toge∣gether, R. W? There is a Natural Body, and there is a Spiritual Body: and who is it, that hath a Spiritual Body? is it the First Adam, or the Last? for The First Adam is of the Earth, Earthly, and the Second Man is the LORD FROM HEAVEN; and so hath not he a Heavenly Body? seeing, as the Saints have born the Image of the Earthly, so they must the Heavenly? And there∣fore, how is now Christ in Heaven with an Earthly, Carnal Body?

(as some priests have affirmed against us, which hath been the Reason of these Discourses) 1. Corinth. 15. But John in his Revel. telleth thee, That Christ walketh in the midst of his Churches: and John telleth thee, what Christ's Eyes and his Feet are like, (Revel, 2.) if thou hast an Ear to hear; and (Revel. 1, 12, 13, 14.) of his Head, and his Hair and his Countenance, which John fell down at: and do not thou say, That we deny the Body of Christ; who own it, as the Scripture declare it. And what must we Infer from R. W's words, that saith, We leave no more Blood in Christ's Body to be shed at all, then in a Spirit? what! must Christ come down from Heaven at the Right Hand of God, and shed his Blood a∣gain? how proveth R. W. this? prove this, we Charge R. W. and all New-England-priests, by Scripture. Now, the Saints Eating his Flesh and Drinking his Blood, and his Blood Sprinkling the Con∣sciences, that is Scripture: but to say, that Christ hath yet to Shed his Blood, that is Ignorance. Now, if this be R. W.'s and the New-England-priests Doctrine, That Christ hath his Blood to Shed, we tell him and them, that He hath Shed his Blood without the Gates of Jerusalem for our Sins, and risen for our Justification; and was Dead, and is Alive, and Dieth no more, but Liveth for Ever: and we Eat his Flesh, and drink his Blood, through whom we have Life.

R. W. He bringeth (G. F. Fol: 17) En••ch Howet saying: That [It is Blasphemy to say, that Christ is in Man, as God-Man. [And R. W. saith, G. F. Answers, like a Cuckow in one silly Note.] G. F. Answ.

[How are they of his Flesh and of his Bone? and doth not the Scripture say, Christ in you, and, God will dwell in you and walk in you? and are not his Saints of his Flesh and of his Bone? and are they not Partakers of the Divine Nature?]

And R. W. Replieth, and Conf••sseth, that the Saints by Receiving of Christ Jesus, and by Believing in him, did partake of the Divine Nature.—And further R. W. saith: Some have been so Bold Bay∣ards, as to say, they are Christ and God, as much as he; that Died at Jerusalem; Christed with Christ, and Godded with God.

A••sw. These are R. W.'s own words, he hath not brought forth his Author; if he had had them from a Quaker, we should have heard his Name in print: but let the Reader see, whether there be any such words in G. F.'s Answer to E.H? And then he telleth a Great Story of the Nicolatians and Rant••rs, which he might have kept at home.

R. W. And R. W. telleth, That the Humane Nature, and Soul and Body of Christ Jesus is so cross,* 1.36 and opposite and contrary to their New Whimsical Christ, the Light with∣in, &c. and how that G. F. cannot endure the word Humane: and how the word Humane is a Bugbear to G. F. in all his Book. For thou say'st, The word Humane signifies pertaining or belonging to man: so Humane Soul or Body is no more, but such a Soul and Body, as all Mankind have, &c (1 Corin. 10.)

Answ. We charge R. W. and all his New-England-Priests, where ever the Prophets and Apostles give that name HVMANE to Christ's Body and Soul? And the word HVMANE is not a Bugbear, nor Odious to G. F: but for thee and the priests to give such Names to Christ, our Lord and Saviour, which the Scriptures do not give, and yet say, the Scriptures are the Rule, that is Abo∣minable. And there is no such word in 1. Corin. 10. that calleth Christ's Body and Soul HVMANE: and whether is Christ's Body Celestial, or Terrestrial, or which Glory doth he bear? seeing there is a Glory of the Celestial, and a Glory of the Terrestrial Body? (1 Corin. 15, 14.) And G. F. doth grant, and all the Quakers, that Christ was made like unto us, Sin excepted, and had a Body and Soul, or else how could he suffer? and is risen; the same that did Descend, is Ascended, as the Apostle saith. And Christ said, he was from above, and ye are from beneath: and ye are of this world, and I am not of this world, (Joh. 8:) and his Light within, thou cal∣lest here Dagon, their Monstrous, Horrible Idol of a Christ called Light within. O! this Light and Christ within R. W. cannot en∣dure to hear of; that Evil Spirit, that dwelleth in him, ma∣keth him thus to blaspheme it! But we must tell thee, None know∣eth Christ, but as he Revea••eth himself by his Light within: for Christ saith, No man knoweth the Father, but the Son, and he, to whom the Son will Reveal him.

R. W. bringeth Daniel Gawdry (in G. F.'s folio 282.) saying we shall not see Christ, as he is, until he come to Judgement▪ and then, and not before we shall see him.] G. F. Answ.

[You, where you are, see him not, nor know him as he is, we do believe you; but the Saints, the true Church, whom he is Head of, whom he is in the midst, and in whom he is. And Christ told his Dis∣ciples, They had known him, and they knew the Son of God, and had the Son, and they had the Father also: and he that hath not the Son, hath not Life; and they had handled and seen him.

And the Hope in it self is Pure; and that is it, which purifieth man, and maketh him pure, as He is Pure, &c.

Answ. And are not these Christ's and the Apostle's words? but R. W. putteth in an IN more than G. F. and then he crieth Non-sence, and Silly Lines: and he Leaves out (as you may see pag. 282. in G. F.'s Book, where he leaves out▪ Daniel Gawdry's words, how he contradicteth himself. For after D. G. hath said, We shall not see Christ, as he is, till he come to Judgement; then, and not before, we shall see him: and then D. G, saith; Every man, that hath this Hope, purifieth himself: And what Hope is this? is not this Christ in him, the Hope of Glory? and dost not thou see him? And when R. W. saith, He was not desirous to trouble the Auditors with more Quotations: but still they urged, Hast thou any more? so it's like, thou wast Gravelled? but dost not thou Contradict thy self? before thou saidst, how thou Vrged'st them to bring out the Book?

R. W. And thou say'st; That G. F. affirms, &c. That Christ Jesus is as much now seen visibly,* 1.37 as ever he shall be seen, &c. and then he falleth a Railing, and crieth out, Deluded Soul. [But let the Reader read G. F.'s Answer to G. D. and see, if there be any such words there, as R. W. hath forged, who saith, G. F. affirmeth, &c] And thou Observest in G. F.'s An∣swer; That he cannot keep out of his Burrow of confounding a Vi∣sible Eye and a Spiritual, a Visible and an Invisible Seeing: and then fallest a Railing.

Answ. But let the Reader see, if there be any such Confounding in G. F.'s Answer, that R. W. speaketh of? But Christ saith, No Man knoweth the Son, but the Father; nor the Father, but the Son, and he to whom he Revealeth him: Is this Revelation or Sight a Visible Eye? seeing Christ saith, Flesh and Blood hath not Revealed the Son of God to Peter, but the Father, that is in Heaven?

R. W. Thou say'st, Though we use to please Children and Fools with the Words of Christ dying at Jerusalem, we see him in the midst of us, he is the Invisible Head of the Church in God, &c.

Answ. Roger, these are Words of thy own, That we use to speak so, as to please Children and Fools: for we do Really own Christ's dying at Jerusalem. And why dost-thou scoff at Christ, he being in the Midst ••f his People by his Spirit? and is that Vi∣sible? or is Christ in the Midst of People upon the Earth, as a

Man Visible? or is he in his Church by his Spirit Ruling and Or∣dering it, who is the Head of it? And doth not Paul tell thee, That the Church is in God? and why dost thou scoff at this, and say, We please Children and Fools with such Speeches? for God's Saints being walking upon the Earth, how doth Christ ex∣ercise his Prophetical Office, his Kingly Office, his Priestly Office, &c? doth he it Visibly, or by his Power and Spirit? and so we do own Christ, as the Scripture setteth him forth.

R. W. Bringeth Richard Mayo (G. F.'s Folio p. 276.) saying [That he did believe in a Christ, that died at Jerusalem; but not in a Christ within.] G. F. Answ.

[He that doth not believe in a Christ within, doth not believe in a Christ, that died at Jerusa∣lem: and he that doth not believe in a Christ within, and preach Christ within, is a Reprobate, according to the Apostle's Doctrine, (Col. 2. 2 Cor. 13.) And he is not in a True Belief of Christ without, who believeth not in Christ within; but is in the De∣vil's Belief, and believeth as the Devil's do.]

R. W. Replieth: A humble Soul may see, how this Subtle Traitor under the golden Name of Christ, and Christ within in the Heart he Stabs at the Heart of the True Lord Jesus, who suffered for poor Man-kind in Man's own Nature at Jerusalem. Secondly, I observe his Virulent, Venemous Mind and Pen stabbing, damning and reprobating all, that truly believe in the true Lord Jesus, whom he confesseth to have been a Real Man dying at Jerusalem, &c. except they can believe, that he is now no where to be found, but in Every Man's Heart, that cometh into the world, that is, No where.

Answ. Let the Reader see, if there be any such words in G. F.'s Answer to R. M? And what must we Observe from R. W.'s words here? If Christ, which is in Heaven, that doth enlighten every Man, that cometh into the World, and dwelleth in the Hearts of his Saints (of them that Receive him, yet He) is No where (as R. W. saith); and Preaching Christ in people, except they be Reprobates (as the Apostle did preach the True Lord Jesus Christ, him that died at Jerusalem) if this be Virulent, Venemous and Stabbing, Traiterous, Reprobating and Damning all, that truly believe in Christ, let the Wise in Heart Judge! and read Col. 2. and 2 Cor. 13. But R. W. we Charge thee and the New-England-Priests, to make good by Scripture, That the True Lord Jesus Christ (who suffered at Jerusalem, and is at the Right Hand of God, that) his Heart can be stabb'd, and that he must die again,

who dieth No More: No, R. W. he is out of your Reach; though ye may Stab at him in his Members. O! that ever thou should'st take the Name of Jesus in thy mouth, and call G. F. Subtle Trai∣tor, that Laboureth in the Lord, and Preacheth the Name of Je∣sus Christ, his Death and Sufferings, who is manifest in his peo∣ple. But Roger, why did'st thou not bring in R. M.'s Doctrine, who saith, The Gospel was not the Power of God, no more then a Rose-cake, which he laid his hands upon in the Window? (Fol. 278.) but this thou hast left out, thou thought'st, it would make against thee. And then thou say'st [p. 52•• That they were Wor∣thy of Christian Esteem and Honour] which were our Opposers and Persecutors, like thee and the New-England-Priests.

R. W. He bringeth (from page 246. Fol.) Christopher Wade say∣ing, &c. and bringeth him again in the same page;* 1.38 and bringeth the same Author (from G. F.'s Fol. 248.) and again (from Fol. 249;) and again in the same page the same Author; and once more in the same page, where he bringeth but bits and pieces of G. F.'s words, and leaveth some out. And R. W. thou scoffingly say'st (as the Reader may see, that readeth G. F.'s Book) Thou art Occasioned to follow this Fox in his Holes and Burrows,* 1.39 to hale him out before God, Angels and Men, as a most-Greedy and Audacious Fox and Wolf, not spa∣ring the Son and Lamb of God, nor his precious Lambs and Sheep.

Answ. These are Vngracious Expressions R. W; and thou must know God, and Christ, and his Angels, before thou canst bring any before them: and art blasphemously calling the Christ of the Qua∣kers, a Whimsical Christ. And did R. W. bring these Quotations in the days of his Dispute? for these are but empty, scoffing words, as Fox in his Burrows and Holes, most-Greedy, Audacious Wolf; thou may'st apply them at home, and to the New-England priests. Thus far we can say, The Son of God is come (as John saith) and we are in him; who hath given us Eternal Life, and an Vnderstanding to know him, and loveth all his Lambs. And it is the New-England-priests, that have Not spared the Flock, the Pre∣cious Lambs and Sheep of Christ, and SHED THEIR BLOOD: and thou wouldst Devour them (if it were in thy Power) who persecutest them with thy Tongue. But God and Christ is above thee: and thou shalt know, Christ (whom thou callest the Qua∣kers Whimsical Christ) will Judge and Reward thee in the End for thy Evil Speaking against him.

R. W. Saith: That the Notion of Christ within, Opposite to Christ without, is a most Frantick, Whimsical, Gross and Blockish Fancy. For though he grant, Christ &c. yet making him only Spiritual, and such a Christ, as is Whole Christ, God and Man in every man in the World, he maketh Christ to be but a Whimsical Christ; and that Man, that died at Jerusalem, but a Babilonian Fancy.

Answ. Let the Reader see, if there be any such Sayings in G. F.'s Answer, as R. W.'s here, That the Whole Christ, that died at Jerusalem, God and Man in every man in the World, &c? this is thy own Babilonish Fancy. We say, Christ, that died at Jerusalem, Lighteth every man, that cometh into the World: and they that be∣lieve in the Light, receive Christ in them; and he that hath the Son, hath the Father, as the Scripture saith. But he that hateth the Light of Christ (as thou dost,) hateth both the Son, and the Father, and receiveth him not; and that will be both thine and their Condemnation: and so God Revealing his Son in the Apostle, and in his Saints, and their preaching him in the people, is not in Op∣position to Christ without, that died at Jerusalem. Frantick, Whim∣sical, Gross, Blockish Fancy, R. W. might have kept these Vngra∣cious, Vnsavoury words (which savour not of the Spirit of God) at home for his own food, and his New-England priests.

R. W. He bringeth (G. F.'s Fol. 222.) the Author of Hosanna the Son of David, &c. saying: [Christ is without his Saints in Re∣spect of his Bodily Presence.] G. F. Answ.

[They are Flesh of his Flesh, and Bone of his Bone, and they Eat his Flesh and drink his Blood. And how have the Saints his Mind and Spirit, and he in them, and they in him, and sit with him in heavenly places? And he is the Head of the Church; how then is he Absent, ye Poor Apostates from him, who feel not Christ within you? And he is in the Saints, and they feel him.]

R. W. Replieth: I Observe this Viperous Tongue saying to the Unknown Heavenly Author, &c. [Old Persecutor, he should have said, of the people of God:] and then R. W. falleth a-Railing instead of Answering, and saith; What is this, but a Hight of Devilish Pride going before Destruc∣tion and Condemnation? this proud Swelling Bladder pufft up with a Tympany of Wind—what a huge Swelling Shew he maketh, &c. what Brutish Impudency! a gross Frantick Papist, &c. [And these Vnsavou∣ry, Vngracious words Roger might have kept at home, for they be his own.] And R. W. thou say'st, G. F. will not distinguish between Christ's Spiritual Presence▪ and his Bodily; he will not consider the Difference

between Christ's Spirit and Body, &c. between their Sinful Flesh and Bones, and the Sinless Flesh and Bones of the Man Christ Jesus, &c. between God manifested in the Flesh and Bones of that Man Christ Jesus, and manifested in the Flesh and Bones of Believers in him: and then fallest a-railing, &c. and say'st, — the Self-conceited into the Dungeon of such Black and He••lish Ignorance.

Answ. This is thy own Wilfulness, that canst not receive a Distinction in thy Self-conceit and Dungeon, and Black, Hellish Ig∣norance. For have not we said over and over and was it not de∣clared to thee in the Dispute, That we own God Manifested in the Flesh and Bones of the Man Christ Jesus, and Suffered and Died at Jerusalem, that is Risen, and is at the Right Hand of God? and that also he is Manifest by his Spirit in his Saints? And as Christ saith, They must eat his Flesh, and drink his Blood, if they would have Life in him, who is that Bread, that cometh down from Heaven, whose words were Spirit and Life? and doth not the Apostle say, The Saints were Flesh of his Flesh, and Bone of his Bone? and what! must we deny the Apostle's words, and Christ's Doctrine here, because thou gain-say'st it? But why didst not thou bring Hosanna's words (which thou call'st, Heavenly Author) who saith G. F.'s fol. 221.) The Evil done can never appear to be Evil by the Light? now is not this Contradictory to the Apostle, who saith, Whatsoever is made manifest, is by the Light, &c.? And fur∣ther thy Heavenly Author saith, [It is not in the Power of the Light, to call any thing, that is done, Good or Evil:] Is not this to Con∣tradict the Apostle, who saith, Whatsoever Reproveth, and maketh Manifest, is Light? R. W. leaves out his Heavenly Author's say∣ing in this, for this was not for his Purpose, nor none of the rest: if he had Considered it in the Fear of God, he would not have left it out, but have judged it.

R. W. He bringeth (from pag 217. Fol.) the Saying of an Adversary of the People of God,* 1.40 viz: [To say, Christ with∣in, is never to mention Christ without.] G. F. Answ.

[There is none knoweth Christ within, but he knoweth him without, the same yesterday, and to day and for ever. And there is none, that knoweth him, but they know him within, revealed of the Fa∣ther: which is beyond Flesh and Blood.]

And R. W. Replieth, and falleth a railing, and saith: This foolish Fox (for all his hi∣ding Craft) is here found out: he professes against his will a Christ, that died at Jerusalem, and therefore is he forced to name a Christ

without, &c. and then falleth a-railing.

Answ. As for his Vngracious, Vnsavoury words, they are not worth mentioning: let the Reader see, if G. F. ever denied Christ (that died at Jerusalem) in any of these pages, that he hath brought, or in any of the Quakers Writings? And thou hast confest, that we own Christ, that died at Jerusalem; and now thou say'st, He is forced to name a Christ without: He suffered without; but doth G. F. say, as thou say'st, That he was born yesterday and to day? and, He died yesterday, and he dies to day, and he dies for ever? are any of these words in G. F.'s Answer? but did the Apostle say, Christ died to day, and yesterday, &c. when he said, Christ, the same to day, yesterday and for ever?

R. W. But R. W. thou say'st: Such a Christ, as Really and Bo∣dily died at Jerusalem, they scorn, and hate, and fly from, as the Devils did, crying out, &c.

Answ. Roger, thou addst Lie unto Lie. For that Christ, that died at Jerusalem Bodily, we own; and it is thou, that scornest it, hatest that Light and fliest from it, as the Devils did, who hatest the Light of Christ, which his Children believe in, and become Children of Light. And we do tell thee, that Our Christ Suffered upon a Material Cross in the Flesh (according to the Scripture) without the Gates at Jerusalem Really, and is risen and manifest in us by his Spirit. And a great deal of scornful Expressions thou hast in this page, which are not worth mentioning.

R. W. And thou bringst (Fol. p. 211.) John Burton's saying, [That that Man, that was Crucified, his Body is now in the Presence of the Father, and Absent from his people, as touching his Bodily Presence.] G. F. Answ.

[Doth not the Apostle say, He is the Head of the Church? and doth not the Apostle say, They are of his Flesh and Bone, and sit in heavenly places in Christ? and Christ saith, they must Eat his Flesh, and HE IS IN THEM.]

R.W. Thou Repliest and say'st: G F. doth plainly deny Jesus Christ to have such a Body, as could be born of a Woman, wrapped in swad∣ling-cloths, &c. as could be hungry, weary, sleep, &c. buffe∣ted▪ whipped, nail'd to the Gallows, die, be buried, arise and ascend up visibly into these Visible Heavens,* 1.41 now in the Presence of his Father, and Absent from his people on Earth touching his Bodily Presence.

Answ. Let the Reader see, if G. F. speaketh any such words; who owneth Christ Jesus: and he and the people called Quakers

deny his false Charge. And how canst thou own that Christ, thou speakest of, that was wrapped, and in the Manger, and buffeted and nailed to the Cross, and is risen, and at the Right Hand of God, and not own his Light, by which he enlightneth all men, &c? for we do abhor thy words in the Light, and Power and Spirit of Christ Jesus, who was wrapt in swadling-Cloths, and in the Manger, and was an hungry, &c. buffeted, whipt and nailed to the Cross, died, risen, and is Ascended far above all the Heavens, and now in the Presence of his Father; yet manifest in his Saints, by his Spirit, who Eat of his Flesh, and drink of his Blood, by which they have Life in him, and sit together in heavenly pla∣ces in Christ Jesus. But did ever the Quakers say, That Christ's Bodily, or Humane Presence (as thou call'st it) is here now upon the Earth, as an Outward Man?

R. W. (From p. 210. fol.) He bringeth J. Borton's (our Old Ad∣versary's saying, [Christ went away into Heaven from his Disciples; and so not within them.] G. F. Answ.

[Did not he say, that he would Come again to them? and did he not say, that he was in them (to wit, I in you, and you in me? read John, for Christ said it in his Prayer.) And did not the Apostle say, Christ is in you, except ye be Reprobates? and, The Hope of Glory? And was not he revealed in the Apostle, and so in him? and did not the Apo∣stle preach Christ within, as well as without? and you will have us preach him without, and not within: so, is not this to keep people Reprobates?]

And again R. W. bringeth (from Fol. the same page) [Those Believers, that are in the Body at this day, are Absent from the Lord.] G. F. Answ.

[Doth not the Apostle say, Christ is in them, except they be Reprobates? and, he is in them the Hope of Glory? And the Saints had fellowship with God the Father (John 1:) and God will dwell in them, and walk in them? And, he that believeth, believeth in him (to wit, God and Christ?) and so not Absent:]

who are grafted into him, and abide in the Vine. So all the Priests Work hath been to preach Christ Absent, and out of his people, that the Devil may rule in the Hearts▪ not Christ.— And he bringeth the same page (fol. 210.) [They say, He is absent from them, as touching his Flesh.] G. F. Answ.

[Doth not the Apostle say, They are of his Flesh and of his Bone? and they that Eat not his Flesh, have not Life in them? and they Sit in Heavenly Places in him? and he that Eateth his Flesh, hath it in him?]

Again (in the same page Fol.) R. W.

bringeth the Priest's saying [There is not any Heaven within▪ into which the Man Christ is Ascended: or, can any man contain a Man four foot long?* 1.42] G. F. Answ.

[Christ is a My∣stery; and is not he to be Revealed within, who is a Mystery? He, who did Ascend to be Reveal'd, and made Ma∣nifest in his Saints in Flesh and Spirit, that did Descend; which is now Manifested, that the World wondereth at: that is As∣cended far above the Heavens, who is the Saints Life, Living Bread and Drink (to wit, from Heaven.) And where did ever the Ministers of Christ use such Expressions, as thou dost? which sheweth, that Christ to thee is a Mystery.]

R. W. Replieth: In all these four Passages G. F. expresly denieth, that Christ is Ascended into Heaven from his Disciples; that Believers now in the Body are Absent from the Lord, &c.

Answ. These things are Answered before: but R. W. addeth Lie to Lie. How often hath G. F. confest, That Christ is Ascen∣ded into Heaven, and yet made manifest in his Disciples? and how can he be Absent, that dwelleth in them, and walketh in them, and ruleth in their hearts by Faith, and sit in him, &c? And the King∣dom of Heaven is within; and doth not Christ Rule there by Faith? but did ever G. F. or the Quakers say, That Christ a Man of Four Foot Long ruleth in Peoples Hearts; which R. W. bringeth here? And as for an Image, and Picture, and Imaginary Christ, (which he calleth the Light within) R. W. that is thy own Condi∣tion, Picture and Image, who blasphemest against Christ and his Light, and at the Quakers, who own the True Lord Jesus Christ, that hath enlightned them, as the Scriptures own him.

R. W. Bringeth John Burton (G. F. Fol. pag. 206.) saying [A false Christ hath a new false Faith, to apprehend this Crucified Christ within.] G. F. Answ.

[Which is contrary to the Faith of the Apostles, which preached CHRIST (that is Crucified (to wit, without the Gates at Jerusalem) WITHIN, and not another; and him that is raised up from the Dead, and is risen, the Lord Je∣sus Christ within, the same yesterday, to day and for ever, by whom the World was made: it was he, that is manifest in the Saints, and not another; for the other is Antichrist.]

And R. W. hath Crucified the Son of God to himself a fresh: and is not this Within, R. W. that maketh thee to rail so against his Light?— And R. W. bingeth the same page and Priest saying: [It is a Scripture of the De∣vil's making, to apprehend this Crucified Christ within] G. F. answe∣reth

[Now I say, if there be any other Christ (but he that was crucified) within (to wit, Revealed within in the hearts of his people) he is a false Christ: and the Scriptures hold forth this, and the Devil never made it; but he and his Messengers are against it. And he that hath not this Christ (that was crucified and risen (to wit, Revealed) Within, is a Reprobate, though Devils and Reprobates may talk of him Without.]

And R. W. replieth with Railing, and saith: For these subtle Foxes and their words discover (as the Sun at Noon-day) that as plainly as ever Absolom and Achito∣phel &c. rose up &c. against David,* 1.43 &c. as Judas &c. Alexan∣der &c. and Himeneus, and Julian the Apostate denied Da∣vid's Antitype, the true Lord Jesus, so under a Cloak and Colour of Christ Crucified within do their Rebellious Traitors bear Arms against the Mediatour betwixt God and Man, the man Christ Jesus, &c.

Answ. R. W. thou might'st have applied all this at home; for thou spoke forth thy own Condition, and not the Quakers: for there are no such words in G. F.'s Answers to his Opposers, as thy Evil Spirit hath Invented. And thou Contradictest thy self: For though (say'st thou) it be Scripture-phrase, that we are Crucified, Dead, and Buried and Risen with Christ; yet (thou say'st) what a poor Proof is this, that Christ was Born and Crucified, &c. yesterday and to day within us? These words are thy own Lies; there are no such words in G. F.'s Answer, neither did he ever say so, nor Quakers.

R. W. And thou say'st, There is no other Birth, nor Life, nor Death, nor Grave, but what is within us: and all are Reprobates and Devils, that bow not down to this painted, devouring Mon∣ster.

Answ. R. W. These are thy own Painted, Monstrous words, not ours, which we never heard of before; neither be there any such words (the Reader may see) in G. F.'s Answer to the Priest. And then thou boastest, what thou hast done; but little cause hast thou to boast, who makest Lies thy Refuge: for Christ's Birth, Death, Grave, and Crucifying, and Jerusalem without us, and the Man Christ Jesus, the Mediatour between God and Man we own; and do abhor thy words. Cloak and Colour thou may'st keep to thy self, and thy Dunghil-Righteousness, thou speakest of; and these are Evil Fruits, that come from thy Evil Tree: and if thou hadst had the least Fear of God before thy Eyes, thou wouldst have never pub∣lisht

such Slanders and Lies of God's people, which are clear of them. But we cannot deny God, who hath Revealed his Son in us, that was Crucified without the Gates of Jerusalem, who was Dead, and is Alive, and liveth for Evermore: and not (as thou lyingly say'st) Crucified yesterday, and to day within us. But such as thou art, Crucifie him to your selves a fresh (as the Apostle tel∣leth thee) and put him to open Shame, and rail against such as will not Crucifie him to themselves a fresh, as thou dost: no, we love the Lord Jesus Christ, our Saviour and Mediatour bet∣ter.

R. W. Thou bringest Thomas Moor (G. F. Fol. pag. 35.) say∣ing [Christ is Absent from us, while we are in this Mortal Body.] G. F.'s Answer.

[Contrary to the Apostle, who saith, The Life of Christ is manifest in their Mortal Flesh.]

And (Fol. p. 36.) the same Author saying [Christ is distinct from every one of us, and without us in our particular persons.] And G. F. Answereth,

[The Apostle saith, Christ was in them, except they were Reprobates; and they were of his Flesh and of his Bone. And they Ate his Flesh and drank his Blood; then it was in them: and he is Distinct from none, but Reprobates, who hate the Light.]

R. W. In thy Reply thou say'st, Thou wondrest not so much at this Thunder,* 1.44 &c. and that all are Reprobates with him, that bow not down to his Carved Image, as thou did'st wonder at thy Opposites, who had said, they would not follow G. F. but in the Truth, &c.

Answ. Well, if we said so, thou hast not made out to the Contrary yet, that we follow him out of the Truth? what! because thou say'st, It's Thunder, and Fire and stinking Brimstone to say, They are Reprobates, (as the Apostle did) that have not Christ in them? and because he will not say, as T. M. (one of thy Wor∣thy Christians) Christ is Absent and Distinct from us, while we are in this Mortal Body? I tell thee, we have more Esteem for, and are better Witnesses of the Antient Primitive Doctrine, then thus at once to deny that Christ, and his Appearance and Dwelling in his people, which the Apostle preached (Col. 1.) then with thee & thy Worthy Christians (as thou call'st them) to thrust him out of our Bodies, which are his Temple, & have him alwayes Absent. Then how should he Dwell in us? & how should he be Our Life? & how should we F••ed up∣on him? and how should our Hearts be Sanctified by him? and how should we be His, seeing the Apostle saith, He that hath not the

Spirit of Christ is none of his? And, If Christ be in you, the Body is dead, because of Sin: and, If the Spirit of him, that raised up Jesus from the Dead, dwell in you, he shall also quicken your mor∣tal Bodies by his Spirit, that dwelleth in you (Rom. 8, 10, 11.) and as G. F. Answereth, That the Life of Christ is manifest in our mortal Flesh, and manifest in our Body (according to the Apostle's words 2 Corinth. 4, 10, 11.) Now R. W. wouldst thou have us Deny G. F. in this, and not to Plead for him? why dost thou not speak out, and say, Thou wonderest, that we will not deny the A∣postles, but plead for them? for did not they preach this Doctrine? and did not they preach Christ within after his Resurrection, and said, he was their Life; and they that had him not, had not Life? And did not the Apostles say, they were Of his Flesh and Bone, &c? why should'st thou wonder, that we own G. F. in holding according to the Scriptures? And dost not thou often in thy Book say, G. F. owneth that Christ, that died at Jerusalem? (as pag. 50. thou say'st, he Owneth Christ without, and that died at Jerusa∣lem? and page 52. thou say'st, He confesseth him to have been a Real Man dying at Jerusalem:) now, whether we may with more safety take his own words to be his mind▪ or take thy say∣ings, He Intends so, contrary to his words? for this is thy way of proving him and us all to deny Christ by thy Meanings, that thou bring'st Contrary to our Words, all may see, that read thy Book. See pag. 45. where thou say'st, That Quakers say, Christ was born at Bethlehem, and died at Jerusalem; but intend in truth and reali∣ty no other Birth, Life nor Death, but what may be Extant and wrought in the Heart of Man: Here (as in many other places of thy Book) all may see, how Contrary to our Words thou Judg∣est our Intents;) and from this Ground (which we say in the presence of God, is false, and nothing, but thy own Inventions) thou thus Judgest and Condemnest us as Deniers of Christ's Coming and Suffering in the Flesh for Sin: but here we find thee in the Bog and Swamp lost between Christ within and Christ with∣out, which the Apostles preached, their Gospel being hid from thee, thy Eye being darkned.— And R. W. thou say'st, Thou wondrest, we should be so blinded and hardned, as to plead for G. F. in all particulars: And in the same page thou say'st, Thou dost not Re∣member, that any of thy Three Opposites answered to any of thy Observations on Fox's Principles, Answers and Evasions.—Is not h••re a Palpable Contradiction? first, to say, We did so much plead

for, and excuse G. F; and then to say, Thou dost not remember, We gave any Positive Answer? if so, what did we plead? Thou say'st, All our work was, to keep our selves within our burrows.

R. W. He bringeth Francis Higginson's Saying [Christ's Hu∣mane Nature &c:] G. F.'s Fol. 71.) G. F. Answ.

[Where doth the Scripture speak of Humane? the word HVMANE where is it written, that we may search for it? Though we do not de∣ny, that Christ according to the Flesh, was of Abraham; but not the word HVMANE: and Christs Nature is not Humane, which is Earthly; for that is the First Adam.]

R. W. replieth and saith, This Ignorant, simple Cavil (as I have before proved it to be from 1 Corinth. 10.) is often brought by G. F. in his Book in a horrible Equivocation,* 1.45 to overthrow and destroy that Humane Nature, that Flesh and Body, of the Lord Jesus, who yet had such a Body (they say) that died at Jerusalem.

Answ. Dost not thou here Contradict thy self, in saying, We say, That he had such a Body, that died at Jerusalem? they are not G. F.'s words, the Humane Body of Christ, it's the Priests; for we own the Flesh and Body of Jesus Christ: and as for Equivo∣cation, thou may'st keep it at home. And Christ saith, his Flesh and Blood is Meat indeed: and he is the Bread of Life, that came from Heaven; and is it Humane Flesh R. W. that the Saints eat? and is it Humane Blood, the Saints drink? but thou should'st have proved this by Scripture in plain words. And doth not Christ say, That he is from above, and ye from beneath: I am from Heaven, and ye are from the Earth? and, as is the Earthly, such are the Earthly; and as is the Heavenly, such are they also, that are Hea∣venly? The First Man is of the Earth, Earthly; the Second Man (Mark, Man) is the LORD FROM HEAVEN (1 Cor. 15, 47, 48.) and Christ is of the Seed of Abraham according to the Flesh: This is according to Scripture. But

R. W. saith, This is a Mental Reservation, according to their Flesh, God in their Flesh, and Christ in their Flesh s••ffering at Mystical Jerusalem within them.

Answ. R. W. read in any of the Quakers Books, or let the Reader see, whether there be any such word in G. F.'s Answer, as, Christs suffering in Our Flesh at Mystical Jerusalem?) these

are R. W.'s words, which he hath forged (as the Reader may see, he often forgeth many words, which were never spoken by us) and then he crieth out, Traiterous (and Blasphemy,) Men∣tal Reservation: which indeed is his own Condition. For we de∣clare, that God was manifest in the Flesh of Christ, and Christ Suffe∣red in the Flesh without the Gates of Outward Jerusalem, and is Risen, and is at the Right Hand of God: and nevertheless Christ is manifest in our mortal Bodies, and God dwelleth in us, and walketh in us, and we are his Temple. And now, we cannot deny this, which is the Apostle's Doctrine; though R. W. opposeth the A∣postle's words, and saith, That we deny Christ without, and God manifest in the Flesh, his Sufferings at Outward Jerusalem, Death and Resurrection, which we own. But this is his Wickedness and Wilfulness; and he putteth us in his Bear's Skin to set his Dogs at Us, to make people believe, That We do not believe, Christ di∣ed at Jerusalem, because we say, that he is manifest within Us, 2 Cor. 4, 10, 11. And we are of the Seed of Abraham and Isaac, and are in Christ Jesus▪ the Light, in whom all Nations are Blest: and thou that art not in him, and He in thee, art in the Ser∣pent's Nature, and Reprobate, as thou speakest of.

R. W. And thou bring'st Act. 13. At Antioch Barnabas and Paul in a Synagogue of the Jews made the Humane Na∣ture of the Lord Jesus,* 1.46 (as also in other places) the great Subject of their Discourse and Preaching, &c.

Answ. And had Christ no Body, till Paul and Barnabas made it their Discourse in the Synagogue at Antioch? Nay, it was God, that prepared him a Body, before Paul was converted, or Barna∣bas either: and Act. 13, 38. speaketh no such thing of Christ's Humane Nature, there is no such word there; let the Reader see, how thou hast added to the Scripture. For is not Christ the Spi∣ritual and Heavenly Man, (1 Cor. 15?) Therefore do not rail and say, we deny the Body of Christ, because we deny thy Term or Title Humane, of thy Imagination.

R. W. Thou tellest of a Diabolical Christ and Fancy within us, begotten by the Devil on a proud, lazy Ignorance.

Answ. This is thy own Condition, and thy own Christ R. W: for the True Christ, that lighteth every Man, that cometh into the World, with the True Light, which giveth us the knowledge of him, we own and honour. For how can'st thou and the New-England-Priests own the True Christ, and do not own his Light, which

lighteth every Man, that cometh into the World? you are not like to Own the true Christ. And Roger, sometimes thou call'st the Scriptures the Word, sometime the History, sometimes the Word of God; and art Angry with the Quakers, because they will not call them the Word? and yet thou say'st, I could not prove, where∣in the Scripture was called the Word of God: So it is clear, R. W. will call them that, which he cannot prove; and yet the Scrip∣tures are his Rule, and not the Spirit.

R. W. He bringeth Thomas Collier's Sayings (G. F.'s fol. pag. 37) [If the very Christ of God [R. W. saith, Christ, God-Man] be within those, that are called Quakers, he cannot come down from Heaven.] G. F. Answ.

[Here he standeth against the Promise of Christ, That he shall come and dwell in you, and walk in you; and I will come again unto you. And, He hath revealed his Son in me, saith the Apostle: and thus thou T. C. and J. B. are ignorant of plain Scripture; the Scripture declareth it. And the Apostle said, Know ye not, that Christ is in you, except ye be Reprobates? and, The Spirit of the Father speaketh in you. And how Contrary art thou to the Prophets, Christ and the Apostles!].

And then R W. Replieth, and telleth a Great Sto∣ry, and saith: That G. F. plainly denieth the expected Personal Coming of the Lord Jesus.

Answ There is no such thing in G. F.'s Answer, the Reader may see; but how God and Christ will dwell in his Saints. But G. F. doth not say, That Christ, a Man of Four foot long is dwel∣ling in the Saints •• pag. 57.) for God and Christ dwelleth in his Saints by his Spirit. — And where did ever G. F. say, That Christ, God-Man, dwelt in him? where is any such Expression in his Book, Christ God-Man? where doth he find these words in Scrip∣ture? though God, and the Man Christ Jesus is owned, as the Scripture speaketh.

R. W. And when John Stubs was speaking to thee, what the Hebrew Word of Everlasting Father Signified, thou said'st,* 1.47 Some had rendred it, the Father of Ages, or an Age; but then thou told'st John, It was not a Seasona∣ble Time to spend time about Translations. And thou say'st, J. Stubs understood Hebrew, Greek and other Languages as well as thy self, and better too; [and did J. Stubs tell thee, he understood Hebrew, Greek and other Languages as well a thou, and better too?] and then say'st, Thou wast about to say, how wonderfully they were chan∣ged

from their former Principles and Practices, &c.

Answ. No such thing, Roger: but it seemeth, here It was not a Seasonable Time, when J. S. had Gravell'd thee, though thou be∣gunst thy self with Hebrew; and yet, when thou wert stopped with it, it was not a Seasonable Time.

R. W. And thou say'st: They have profess'd to thee, that they have no need of Books, no, not of the Scripture it self, [but who those are, thou hast not named;] for they had the Teacher with∣in them, that gave forth the Scripture, &c. now they are perswa∣ded to study the Scripture and the Translation of it, &c.

Answ. Thou, that Studiest the Scripture and outward Transla∣tions without the Spirit, that gave them forth, thou wilt not un∣derstand them, no more then Antichrist and the Wolves in Sheeps-Cloathing. And it was always our Practice to Study the Scrip∣tures with the Spirit, that gave them forth (as thou may'st see in the End of G. F.'s Fol:) so we are not Erred from our First Princi∣ples, as thou Scoffingly speakest, nor did we ever Neglect and Slight them as Vseless and Needless, as thou maliciously say'st.—

R. W. And thou scoffingly say'st, What Simplicity is it in us, to stoop down to Pen an Ink, when the Light is sufficient to bring us to Heaven, to guide us Immediately and Infallibly, &c.

Answ. We tell R. W. that Pen and Ink, and Fallible Transla∣tions will not guide him nor his New England-priests to Heaven: and therefore do not scoff at the Sufficiency of the Light, for in the Light we see more Light. Nor do not mock at the Imme∣diate and Infallible Teaching of the Spirit of God; for They that are lead with the Spirit of God, are the Sons of God: for the Spi∣rit of God leadeth into all Truth; and that is Sufficient.

R. W. And thou say'st again: The truth is, they look at the Scriptures still, but as the Ceremonies, which the Apostles dispensed with for a Season: they care no more for the Scriptures, than the Papists do.

Answ These words R. W. hath forged himself, and they are none of ours; he might have applied them at home. And we have Esteem of the Scriptures, and know them by the Spirit, that gave them forth; and to what End.

R. W. And then thou railest at W. Edmundson, who said unto thee,* 1.48 Thou kept them long, but proved nothing: [and that he truly said; but thou manifestest thy own Folly.]

And thou say'st, W. E. fell into a down right Speech or Sermon: [but why did'st thou not print the Sermon?] And thou say'st, He de∣clared, how notoriously thou had'st wronged them, in laying and pub∣lishing so many false, and some of them dangerous Charges against them; and how they had been so patient towards thee, and suffered thee to produce so many Allegations out of G. F.'s Book, and yet they spake nothing for thee R. W. but G. F.'s his words cleared him from all thy Vnjust Challenges and Charges. And That W. E. Appealed to the people, how willingly they had shewed themselves to own the Scriptures, and to have all their Teachings and Differences tried by the Scriptures. And so W. E.'s words will stand upon R. W. and all his Teachers, (as ye may see pag. 62▪ 63.) — And when W. E. mentioneth the Preaching of the Light (of Christ,) Roger putteth in his Margent, And his Vain Extelling of their Idol Light.

Answ. Now, is it not Clear, that R. W. (who calleth himself Oratour) denieth the true Christ, the Light of the World, which Lighteth every man with the true Light, that cometh into the World, who blasphemously calleth this Light, an Idol?—

R. W. And then thou Scoffingly say'st, How J. Stubs began a large Speech or Sermon: [but both J. S.'s. and W. E.'s Sermon (if they were Large) thou hast printed them very Short.] And then thou say'st, W. E. that Pragmatical, Insulting Soul Stop∣ped thee,* 1.49 so that thou openly complained'st of Incivili∣ty.

Answ. But why should not we have Liberty to Speak, as well as thou? And the people knoweth, how many Long Speeches thou mad'st, but nothing to the purpose, what thou promised'st to prove out of G. F.'s Book; which was quite the contrary: and thou could'st make nothing Good out of it for thy Purpose R. W. as was Evident, when G. F.'s Book was brought forth. And when W. E. did Appeal to the People, thou hast not shewed, that the people was dissatisfied with W. E.'s Appeal: and were not W. E.'s and J. S.'s their Speeches (which thou scoffingly call'st Sermons) to the Matter of the false Charges, which thou could'st not make Good?

R. W. And thou Say'st: Is it comely, when persons are Dispu∣ting, to fall upon our knees, and Answer an Argument with a Prayer.* 1.50

Answ. But did there any of the Quakers do so at this Three-Days Work at Newport? let the people there Judge, whether

R. W. speaketh the Truth in this? for we Remember no such thing done there by any. But set the Case, they had; what! doth R. W.'s Spirit so Envy Prayer? and W. E. might very well say, Why should we sit here? when thou had'st kept them there to hear thy Lies Two Days together, and had'st proved nothing to the Purpose: therefore we had a great deal of Patience to bear thee so long, to multiply thy false Charges and Blasphemies against Christ, and his Light and Holy Spirit, as thou did'st; as may be seen at large in thy own Book. And thou say'st, That We Spoke so much: but let the Reader see, whether thou hast not here Spo∣ken a great deal more, than we all, as thy own Book testi∣fieth.

R. W. And again thou say'st, That We be not Able to Answer, nor to Bear thy words.

Answ. This the people knoweth, that heard our Answers and thy Words, whether we did not Answer to thy false Charges, and disproved them out of G. F.'s Book (which thou brought'st) and by Scripture.

R. W. Thou say'st, Thou took'st a little Boldness, and told'st us, that if Paul himself was present, and Jesus Christ himself in their Bodi∣ly Presence (which we confessed, he died in at Jerusalem) yet we would say unto Christ and Paul, Thou hast falsly Charged us; and, Paul and Christ had proved nothing: and Paul and Christ should be a Blasphemer and Beelzebub, because he brought glad News of the Truth from Heaven to them.

Answ. R. W. These are False Charges of thine, and Great Bold∣ness and Wickedness: and did'st thou Say all these words in the Dispute? let the people Judge; for we do not remember, thou did'st. And dost thou compare thy self with Paul and Christ Jesus here? and must we look upon thy foul Slanders and Lies as News from Heaven? Nay; for thou deniest him and his Light, who is the Good News from Heaven, that's God's Salva∣tion, that Old Simeon rejoiced at. But R. W. what must we In∣fer from thy words? That Jesus Christ himself in our Bodily Pre∣sence, &c. as thou say'st? Is not this so much as to say, That Jesus Christ was not in R. W.'s Bodily Presence at New-port in the Dispute? which we do believe him, it was not the Motion of the Spirit, nor the Spirit of God and Christ, that moved him to that Work; but the Father of Lies. For we can say, that we felt the Presence of the Lord Jesus Christ manifest in our Mor∣tal

Bodies, carrying us on in his Work at that Time (Glory to his Name for Ever!) by his Light, Power and Spirit: but it's like, R. W. did not feel him, who scoffeth at his Spiritual Ap∣pearance in his people. So as for Blasphemer and Beelzebub he might have kept at home.

R. W. Thou makest a great Noise (in page 64, and 65,) and say'st: As we have denied the Person of the Lord Jesus, so we deny his Offices: when it was demanded, Wherein? thou said'st, Thou had'st many things to declare; and then tell'st, What the Pa∣pists hold: and say'st; The Quakers set up a Voice or Motion within them, overtopping the Voice of Christ Jesus in the Scriptures:* 1.51 and some of us maintaining, that the Light within is that Great Prophet, that was to come, which Moses Prophesied of. And that we are notoriously guilty of High Treason against the King of Kings, the Lord Jesus, &c. and rob him of his Crown, &c.

Answ. The Person of the Lord Jesus Christ we own, and all his Offices in his Church, which he exerciseth by his Light and Spirit, which Light R. W. Blasphemously calleth an Idol; and therefore he is not like to own and see Christ in his Offices in his Church, how he exerciseth them there. And our Motions of God's Spirit and of Christ are owned with the Spirit of Christ, and the same, that gave forth Scripture: and so it will not Over-top or O∣ver-pour it self. And thou, that hast not the Spirit of Christ, art none of his: and the Spirit of Christ in Our Age owneth the Voices and Motions given forth from it self in Ages past, and doth not Over-top and Over-pour them, as thou vainly and foolishly say'st. And the Great Prophet, which Moses spoke of (to wit, Christ,) IS COME, and hath enlightned us with his True Light, which is in our Hearts, that giveth us the Knowledge of him: and thou, that call'st this Light within (that giveth the Knowledge of Christ, which cometh from him) an Idol wickedly, thou deniest this True Pro∣phet in blaspheming his Light within, whom we maintain. For this Great Prophet saith, I am the Light of the World; and so is the True Light, that Lighteth every Man, that cometh into the World: and so, thy Thoughts, that thou hast contracted, of No∣toriously guilty of High Treason against the Lord of Lords, and KING of KINGS, Christ Jesus, is thy own.

R. W. Thou say'st: They Rob him [Christ, the KING of KINGS] of his Crown, and Life and all.

Answ. R. W. and the Priests of New-England, Can the Lord Jesus Christ, the King of Kings and Lord of Lords (who is As∣cended far above all Heavens, and at the Right Hand of God, who is now manifest by his Spirit in his people) be robb'd of his Crown, and Life and All? can R. W. and you New-England Priests take away his Crown of his Head, and Life and All? is this the True Christ, that can be thus Robbed, that R. W. pleadeth for? We must tell him, that the True Christ, the King of Kings, the Lord of Glory, he cannot Rob him of his Crown and Life; for no Robbers can Ascend, where Christ is: and here he speaketh, like a Man that doteth; and is this the New-England-High-priests Orator? For doth not Christ Encourage his Saints to lay up Treasure in Heaven, where the Thieves come not? but by R. W.'s Argument, as far as in them lay, they can Rob him of it. Thou say'st, As far as in them lay: but we must tell thee, this cannot he said, and thou speakest vainly; though thou may'st Crucifie him to thy self a fresh. And R. W. hath not proved this Assertion, That we go about to do any such thing; but it is his own Assertion, that calleth his Light an Idol: and we might very well Deny all thy Proofs, seeing that thou could'st make none of them Good out of G. F.'s Book,

R. W. Thou say'st, We deny that Visible Kingdom and Church and Institutions, which he (Christ) as King over all his Subjects, hath Soveraign Right unto, and most faithfully and wisely Ordained to continue, till his Coming again. And thou say'st, Thou Told us, that G. F.'s his Book and all our Books and Professions denied any Visible Church of Christ at all, and Visible Officers, and that we maintain, the Church was in God.

Answ. Christ saith, His Kingdom is not of this World, but an Everlasting Kingdom. And how wilt thou prove, that Christ's Kingdom is Visible? is it not Spiritual, and ruleth in the Hearts of his people? and is not that a Spiritual Rule? He Ruleth the Na∣tions with a Rod of Iron; is that Outward? His Kingdom we do own▪ though all his Subjects, his people (as to the Bodies) be Visible, and his Church; yet he Ruleth them by his Invisible Power and Spirit. And doth G. F.'s Book, that thou brought'st, and other Books or any of the Quakers Profession prove, that the Church of Christ (or Outward Congregations, to wit, the Bodies of his people) [were Invisible? though we do maintain, That the Church is in God (as the Apostle saith 2 Thes. 1.) And we Worship God in Spirit

and in Truth; and is not the Spirit Invisible? and though the Outward Bodies of the Saints and Officers of the Church are Visi∣ble, but the Holy Ghost, that maketh them Officers and Over-seers, is Invisible: and is not Christ's Baptism with the Holy Ghost and Fire Invisible? and is not this within? And Christ saith, If any one hear my Voice, and open unto me, I will come in to him, and Sup with him, and he with me: Is this Supper Visible? (Revel. 3, 20.) And as for Outward Bread, Water and Wine, art thou in that Practice thy self?

R. W. And thou say'st, J. Stubs demanded of thee, why thou Charged'st us of being Guilty, and not Living in Church-Ordinance thy self?

Answ. J. Stubs had Good Reason to ask thee this Question, see∣ing thou livest not in the Practice, nor under the Exercise of none thy self, as we understand. And whom hath R. W. Fellowship withal? or of what Church is he a Member of? but is not R. W.'s (like wild Ismael) his Hand against every man? the Bond-Wo∣man's Son cast out of Abraham's Family, the Father of the Faith∣ful? and well might J. Stubs reprove thee, who livest in none, and opposest us, that do. And thou goest over and over with thy Tautologies of Christ, the King of Kings his Visible Kingdom, and how that we turned all to Notions and Fancies of an Invisi∣ble Kingdom: Roger, are not the True Christians Christ's Army and Officers, though they outwardly be Visible? are the Weapons of Christ's Ministers and Officers Visible? yet do not they say, Their Weapons are Spiritual, and not Carnal? and is Spiritual Vi∣sible? And doth not the Apostle say, The Kingdom of God stan∣deth not in Words, but in Power and Joy in the Holy Ghost? and is the Power of God, and the Holy Ghost Visible, in which the Kingdom standeth? prove thou and the New-England priests this by Scripture; though the Saints Bodies, that possess this, are Vi∣sible: and thou may'st take thy Notions and Fancies to thy self of God and Christ's Kingdom.

R. W. After thy Search thou say'st, Thou dost believe, that some come nearer to the First Primitive Churches, and Institutions and Appointments of Christ Jesus, then others, as in many Re∣spects, so in that Gallant,* 1.52 and Heavenly and Fundamen∣tal Principle of the true Matter of a Christian Congrega∣tion, Flock or Society (viz) Actual Believers, True Disciples and Converts, Living Stones, &c: This was, and I hope is the Principle of the New-English Church.

Answ. How now Roger, art thou Flattering the NEW-ENG∣LAND-CHVRCH, and Daubing of them here with thy Un∣tempered Morter to get Favour, who hast so long lived in the Woods and Wildernesses, like Ismael? but let us Examine this NEW-ENGLAND-CHVRCH with their Heavenly, Fundamen∣tal Principles, and try th••se Actual Believers, True Disciples and Converts, Living Stones &c. which thou say'st, Come nearer to the First Primitive Churches, and Institutions and Appointments of Christ. And yet R. W. professeth, That if his Soul could find Rest in Joining with any of the Churches professing Christ Jesus, now Extant, he would readily and gladly do it. How now Roger, canst thou not Join with those Actual Believers, True Disciples and Converts, Living Stones, to wit. The CHVRCH in NEW-ENGLAND, which was, and hopest she is, and comes nearer to the Primitive Churches, and Institutions and Appointments of Christ's Gallant and Heavenly, Fundamental Principle? Why! canst not thou Join with this R. W. that thou hast extoll'd so high? But Roger, as we said before, we must Try this CHVRCH of NEW-ENGLAND by the Fruits, as Christ Commandeth us, whether she be not the Whore, and False Prophet and Strumpet, and Anti-Christ, and the Beast, that hath her Power from the Dragon, that made war with the Saints, and the Whore, that drunk the B••ood of the Saints, and the inward••y Ravening Wolves, that devour the Sheep in the Sheeps-Cloathing, and inwardly Ravened from the Spirit of God, and the Light, which cometh from Christ Je∣sus; which thou call'st an Idol: and so have denied the True Lord Jesus Christ.

And Christ saith, We shall know them by the Fruits; and so we must try them by the Fruits as Christ saith. For Do men gather Grapes of Thorns▪ or Figs of Thistles? And now, let AMERICA and EVROPE whom the Sound of the Fruits of this CHVRCH of NEW-ENGLAND is come into, see, if they be such, as R. W. hath Characteriz'd them to be? Have they not manifest themselves to be the Thorny Trees (not the Vines) and the Thistles (not the Fig-trees) by their Pricking and Tearing of God's Chosen? Have they not manifested themselves to be the Wolves Wor∣rying and Devouring of God's Lambs and Sheep? and have they not HVNTED them with their Outward Dogs up and down the Woods? Have they not WHIPT and TORN the very Bodies of Men and Women on Whip-stocks, till they Tore the very Pa••

of the tender Breast? Have they not WHIPT WITH PITCH∣ED ROPES the very Body to a Yelly. Have they not HAN∣G'D FOVR OF THE SERVANTS OF GOD upon the Gal∣lows, and BANISH'D MANY upon PAIN of DEATH? Have they not made FINES, that none should receive God's people, nor a Book; and ••aid GREAT FINES, upon Masters of Ships, that they should bring none into the Country? and IMPRISONED Multitudes, and CVT OFF the EARS of such, as came to visit the Prisoners, to see, what God's people lacked in their▪ Doleful Prisons? Have they not BVRNT and BRANDED with a Hot Iron? Have they not SPOILED MVLTITVDES of the Lord's peo∣ples Goods, and been Worse, then ever the Bishops were in Old-Eng∣land? FINED them five Shillings a day, that do not come to Hear them; whereas they know, in England the Law was but Twelve Pence? And all this for their OBEDIENCE to CHRIST IESVS.

Whose BLOODY, CRVEL, MVRTHEROVS ACTIONS will be — CHRONICLED TO POSTERITY!

And these are R. W.'s Living Stones, Actual Believers, True Dis∣ciples, Converts, Heavenly, Fundamental Principles of the true mat∣ter of a true Christian Congregation, Fle••k and Society; and these come nearer to the First Instititutions and Appointments of Christ Jesus, as R. W. saith — Now, we charge Roger Williams and his New-England-Teachers and Church, to shew us, where-ever the Living Stones, the Converted, that were in the Fundamental Principles of a Christian, and the Disciples of Christ Jesus used all or any of these Carnal Weapons to Hang, Burn, Whip, Spoil Goods, Cut off Ears, as R. W.'s Converts have done in New-England? and also we Charge him and the New-Eng∣land-Priests, to shew us a Scripture, where-ever Christ and his Apostles did command to WHIP, HANG, BVRN with a Hot Iron, CVT OFF EARS, BANISH on PAIN OF DEATH, SPOIL GOODS of the people of God, Lay GREAT FINES upon Masters of Ships, and such, that received the people of God, as the NEW-ENGLAND Priests and Professors have done, which are R. W.'s Converts, Living Stones, Actual Believers, True Disciples? And now, is not here the Mark of the BEAST, and the WHORE, because God's people would not drink their Cup, and because they would not receive the Beast's Mark, they in that RED DRAGON'S power have made this War against them.

And these are NEW ENGLAND's CONVERTS and BE∣LIEVERS! And these are them R. W. saith, That can give an

Account of the Grace of God, that hath appeared unto them, and wrought that Heavenly Change in them: And if this be R. W.'s HEAVENLY CHANGE of the New-England-Church, as he calleth it, and in his Account, with all these Devilish, Wicked Fruits of the Old Man, and Carnal Weapons in Cain's Spirit, and Judas with his Sword and Staves against Christ's Followers, which hath been a Shame to Christianity, and a Dishonour to the Name of Christ, and a Scandal to Religion, yea, the very Profes∣sion of the Name of Christ; and have Caused his Name to be Blasphemed among the Heathen: Yea, the Turks, Jews, and Pa∣pists and Indians may HISS AT THEM, as many have done already. And we do say, That they know not themselves, what Spirit they are of; for Christ came not to destroy Mens Lives, but to save them: and he Rebuked such, that would have had Mens Lives destroyed. So it's Clear, you that have Destroyed Mens Lives, are not of God, but of the Devil: for doth not he De∣stroy Mens Lives? and doth not the Devil signify a Destroyer? And so it's Clear, that you have not the Mind of Christ, nor his Spirit; and so None of his: for his Spirit and Mind leadeth in∣to no such Actions or Practices; but to Love one another, and to Love Enemies, as he commandeth. And if this be a HEAVEN∣LY CHANGE in R. W.'s Account, then we must needs judge him Blind, and knoweth not, what the True Heavenly Change is, nor True Converts, nor Fundamental Principles, nor True Dis∣ciples and Believers: and therefore no wonder, though he hath Judged us, as he hath done in his Book; who calleth Darkness and its Works Light, and Light Darkness.

R. W. And thou say'st; There is a Time of Purity and Primi∣tive Sincerity, a Time of Transgression and Apostacy, a Time of Com∣ing out of Babilon's Apostacy, &c; a Time of many Flocks pre∣tending to be Christ's, and saying, Lo here, and Lo there, &c. a Time when Christ Jesus his Doves cry, &c. and when thou hast gone on by way of Preaching, thou say'st, Thou dost not know, that there was made any Reply to this by thy Opposites —.

Answ. Roger, this was beside the Matter: Thou should'st prove the Charges. We did not come there to hear thee Preaching; but to Prove thy False Charges: but when thou could'st not, thou fell a-Preaching to us. And well might W. Edmundson and J. Stubs tell thee, Thou had'st spent so much time, and say, They had other

Business in hand, than to Attend upon thy False Charges, when thou should'st have made them good, and fell a-Preaching to them (as in page 66.)

R. W. And thou say'st; Thou used'st all possible Brevity, [but the Reader may see, how thou wentst beside the Matter in thy Preaching:] and thou say'st; I rather chose thus to Apologize for my self,* 1.53 than down-right to blame them, on whom (they saw well enough) I laid the Blame of our Long Proceeding.

Answ. Surely Roger, if thy Heart were not hardned, thou durst not thus speak, as to Lay the Blame upon us of our Long Proceeding; when as all the Sober People, that was there at the Dispute, know well, that our Long Proceeding was upon the Oc∣casion of thy Long, Impertinent Speaking, and not bringing that, which was Material for the Proof of thy Positions. And since thou hast taken thy own Time now at Large to write further for the Proving of them, let Sober People Judge, whether in all that thou hast yet done, thou hast Proved any of thy False Charges? And so i••'s-Evident, that our Long Proceeding was upon no other Occasion on our sides, than our Long, Patient Waiting upon thee to prove thy Charges and False Accusations; which thou didst not then, nor hast not yet done it.

R. W. And thou say'st; Thou spake nothing, but the Eternal Truth of God: and thou said'st; The Words I have spoken, shall Judge you at the Last Day; and then thou did'st with-draw.

Answ. R. W. how darest thou take the Words of the Lord in thy Mouth, and speak of the Eternal Truth of God with a Dark Spirit, and say, Thy Words shall Judge us in the Last Day? when thou hast utter'd so many Lies and False Charges, and makest thy Lies and Slanders Equal with Christ's-Holy Words, and call'st his Light a Fancy and an Idol? which will be thy Burden at Last, except thou dost Repent; which we fear, it will be Hid from thy Eyes. And any False Prophets or Persecutors, or the D••vil may use the Words of Christ against his Children, the Lambs of Christ, as thou hast done here, and so Abuse and P••rvert the Scriptures as to a wrong End, to which they were never spoken: but Alas Poor Man! thy Words are nothing to us

R. W. Thou callest W. E. Proud Mouth, because he called upon thee to make good thy False Charges; for we had used Long Pati∣ence to hear thee, and we would not endure any Long and Tedious Discourses.

Answ. And well we might say so, to hear thee tell a Tale of the Turk and the Pope, as many times thou hast done over and over in thy Book here to no purpose, when thou should'st have Pro∣ved thy Charges. — And thou say'st; Our own Souls know, and the Auditory, that thou used'st to be Brief; When Our own Souls know the Contrary: for W. E. might well tell thee of the Quar∣ter of an Hour at Providence, when thou forgottest thy self, and fel'st a Rambling and Doting beside the Matter.

R. W. Thou say'st; Thou wast told at Providence, that thou knewest,* 1.54 that we would not stand a Disputation; for if we did, we would not Continue without great Advantage, &c. and break off Abruptly, as our Spirit hurried us.

Answ. Was not this thy own Condition R. W.? And we had Advantage enough upon thee, for thou could'st make nothing good.

R. W. And thou say'st; Thou wast Queried at Newport by some, Why we did not proceed on the First-Day? and then thou say'st; That we do not Cordially own that Day (for the Quakers work up∣on it) but we wisely resolved to have the whole First-Day to make up the Breaches, stop Leaks, dress Wounds, that might be in the fore-going Agitations against our Consciences and Credits. And, It is doleful, that Men of Excellent Parts, and of Great Know∣ledge in the Scripture, should yet so lie under the Sentence of Gos∣pel-Justice, that they cannot but Deceive, as they are Deceived; that they cannot but Believe Lies, and Tell Lies, Horrible and Blas∣phemous Lies as Confidently, as the Purest Truths; and suck-in, and pour-out the Poison of Dragons, the Great Red Dragon, the Father of Lies, &c.

Answ. R. W. this thou might'st very well have kept at Home with the Red Dragon, which ruleth in thee and the New-England-Priests and Professors, who are under the Sentence of Gospel-Justice and Judgement; though thou may'st talk of the Scripture. And thy Lies, thy Horrid, Blasphemous Lies, they did not (as thou scoffingly say'st) make Leaks, neither make Breaches among us; but we are confirmed in the Lord against them, knowing the Tree by its Fruits. And what Quakers those are, that Work the First-Day, thou hast not named them: so this is like the rest; and we shall not say much to it, till thou dost name them. But we Meet together on the First Day of the Week, as the Primitive Christians did; and so bestow it better, than to Hear thy Lies

and Blasphemies: any other day would serve R. W. But we do not understand, that R. W. maketh any Conscience, or hath such a Zeal either for God or that Day, as to Meet to Worship God upon that Day: and who dost thou Meet with? or hast thou not driven all People from thee with thy Dark Spirit? Thou callest W. E. Braggadocia; thou migh'st have kept that at home.

R. W. Telleth a great story of his Brother sending a Letter to be read in the Assembly — And W. E. told thee,* 1.55 That we did not come to hear Papers read; but how thou could'st make out thy false Charges.

Answ. It seemeth, both thy Brother and Thou were offended, because it was not. And thou confessest thy self, thy Brother judged us as Insultors and Dominerers; therefore we had little Reason to take Notice of his Letter, or give any Credit to it. And we had Just Cause enough either for Hitchcock or him, or any others (that came to ask Questions that Time in the Dispu∣ting with thee, who hadst Challenged us and all the Comers) when we saw, they came to make Inter-ruptions, to desire them to set their Hands to the Charges, and so to have join'd with thee, that we might have kept to the Matter in Hand; or if they would not, it was Vncivil for them to make Inter-ruptions, when we had thee to deal withal, for to hear thee prove thy false Positions and Accusations. And if they had had the Civility and Patience, and stayed, till we had done with thee; and then appeared like Men, they might have been Heard and Answered in Season: but to come and make a Brabble, and ask strange Questions beside the matter in Hand; This we do not count to be Civil, though ye may count it so. But we knew, that thou wouldst willingly ac∣cept of any to make a Noise, for to ease thy self, and take thee off from proving thy false Charges. And as for thy Brother, thy Religion and his is both Alike.

R. W. And thou tellest of a Paper containing the Sight of Sin, and the Sight of the Lord Jesus; these two were the Two Dag∣gers, which stab at the Heart of their feigned Christ and Light within.

Answ. Here Roger hath discovered himself and his Blasphemy in Denying the Lord Jesus Christ and his Light: And often he bringeth the word STABBING, manifesting his Evil Spirit. And the Feigned Christ thou might'st have kept at home; for the Re∣al Christ we own with the Light, that cometh from him, by

which we see Sin and See our Saviour, which saveth from it.

R. W. And thou say'st, Thou art not of thy Brother's Consci∣ence, that thou ought to have Admonisht the Quakers, be∣fore thou had'st so publickly,* 1.56 &c. since they proclaim'd their Sin as Sodom on the House-Top, &c. and so goest on in Railing and Slandering: and say'st further; Nor do I think I charged them too deep or too sharply, &c. for I know, the Foxes and the Wolves (the Able Leaders amongst them) do not run a∣way with Pigs and Swine only; but Lambs and Chickins of Christ are carried away in their Soul-bloody Jaws, &c. and so fallest a-railing, &c. tellest of Blind Leaders and Chapmen, that by feign∣ed words make Merchandize upon mens Souls, 2 Pet. 2.

Answ. R. W. and his New-England-Priests might have kept a great part of this at home. But is R. W. too high for the Com∣mand of Christ, First tell thy Brother, &c? but what are these Sins, we proclaim as Sodom, and the House-top, that the Quakers hold? we do abhor his false Charges here, we own no such things And whereas thou think'st, thou dost not Charge us deep enough; thou hast, nor couldst not make good the things, thou hast Charg∣ed us withal. And as for Wolves, Soul-Bloody Jaws, Fire-brands, blind Leaders, Foxes, Chap-men, that by feigned words make Mer∣chandize of mens Souls, (2 Pet. 2.) If there be any such in the World, they be in New-England, their Fruits have declared it.

And R. W.'s his Brother's Letter beginneth pag. 71. and endeth pag. 75: which R. W. highly extolleth, and saith; This is the poor Letter Condemn'd Unheard, &c. who like the Men of China Judge all the World to have no Eyes,* 1.57 except the Men of Europe, to whom they grant One Eye; and that is more, than our Proud Pharisees will do to any, that bow not down to their Gross Phylacte••ies.

Answ. These are thy scoffing words: but R. W. is Judging the Chinaes as well as us. And it's false to say, we Condemn'd the Letter Unheard: but we count, It was not Time for thee to bring-in the Letter; but to make good thy false Charges. For thy Bro∣ther was a Party: though he would not subscribe to thy false Charges; yet would busy himself, and make himself concerned. But its like, thou may'st Charge the Chinaes falsly, as thou hast done us: for thou art full of such Tales and Stories. And many times, when thou should'st have proved the matter, thou tell'st

us of Papists, Arminians, &c. and truly, thy Brother's Letter is not worth the taking Notice of.

Rob. W. He saith; I write not to Charge nor to Admonish, &c. (p. 71.) and thou say'st, Thou wouldst not have us to take it as a Charge; and then say'st, That we never dealt Faithfully (pag. 72.) [Now let the Reader Judge, whether this is not a High Charge and a Judgement too.] And 2ly say'st, That we assumed and pre∣sumed beyond the bounds of Moderation and Christianity; [yet we must not take these as Charges:] and further say'st; Our Expres∣sions and Behaviours in our Actings were not for Edification of the Auditors, but Advancing of self; and that we limited the Holy One of Israel: we break the Apostolical Command; we dealt not Faithfully and Christian-like: (pag. 73.) [And if these be not Charges, let the Moderate Judge.]

Answ. And should we suffer any to speak, and make a Confu∣sion and Cavil (except they would Join with thy Brother in the Matter) and yet would not own the thing; but only Speak to Interrupt, and to Put by, and to Bring-in New Matter, taking up only Time, and to hinder the Matter in hand? For thou wouldst make us believe, that thou Vnderstood'st the Order in Courts of Ju∣dicature (pag. 73.) in Temporal Matters: but where, and in what Court are such things allow'd, that when a Man hath a Cause or Complaint against another, that many are suffered to Oppose, yet will not to join with the Complainant? will not the Court look upon such, as being Disorderly and Busy-Bodies, and cry, SI∣LENCE IN THE COURT? And though it was profered fair to you, or to any, that if they would have owned and joined with him in all or any of the Positions, we offered them Liberty to speak, what they would. Which is Clear, that you manifest your selves as Disturbers, who would not own or speak to the Matter in Hand: For it's known, that several there did speak to bring in other things beside the Matter; as R. Hitchcock, and many others. And was not R. Hichcock Answered fully in Sea∣son? and so might'st thou have been, if thou had••t had Patience, and appeared in the Meeting to have spoken in Season, when we had done with thy Brother.

Robt. W. And thou tellest us a Story of a Man's Wife being big with Child, which came with him to the Arch-Bishop, and he gave her Liberty to speak to the full: [What is this to the purpose? for did not she speak to her Husband's Concern? So if thou wouldst

have taken thy Brother's Concern, thou might'st have spoken too.] But thou say'st, It appeared to thee, that thy Brother had assu∣med and presumed too much, being so large and high Proposals.

Answ. And if this was the Ground, why thou could'st not join with thy Brother; then thou might'st have had so much Mode∣ration and Patience, and waited, till we had done with him; then thou mightest have been Answered, and Drunk of Our Common Wine-press freely, which is open to all. But thou wast so great with Child, (but not of the Man Christ Jesus) to bring forth these false Charges (which thou wouldst not have us to take as Charges) wherein thou didst abuse both our Liberty and thy own, in not having the Patience, till we had done with thy Brother: and then we might have Answered thee, if thou hadst appeared, and demanded it. For what need we a Letter from a Man, that was there present, that had Opportunity to speak? And as for True Liberty infringed, and Insulting Spirit of the Quakers, Truly, thou and thy Brother might have kept this at home; who went about not only to Insult over us, but with his false Posi∣tions and Charges to put us in his Bear-Skin, that the Dogs of New-England might have worried us.

Rob. W. And because thou say'st, Your Indecorum Behaviours both in words and gestures unto your Elder fellow-Servant and Aged Father, complaining, as not performing your Duty, as Young-men according unto Rule of honouring Gray Hairs, &c. saying often, Thou Old Man, thou Old Man, thereby to provoke to passion, (pag. 74.)

Answ. Is not Wisdom called Gray Hairs? wherein did we break the Rule? And what was our Indecorum-Behaviours, Words and Gestures? and where did we Not perform our Duty? did we not suffer him patiently, and bear him, till he went quite beside the Matter, and spent Two Days with Two Positions, and did not prove them neither? hearing his long Tales and Stories to no purpose? And pray thee, read thy Brother's Book and see, what Names and Evil Language he giveth us? whether he be a Good Example to Young-men and us? where thy Brother writeth to J. T. (pag. 6.) calling him his Antient, Loving Friend (an Old Man at Providence;) and (pag. 15.) he calleth his Antient, Loving Friend (to wit, J. T.) WHITE DEVIL: and thou art offended at us here, because we call him OLD MAN, thereby appearing to provoke to Passion. And so, if these be not Charges (which

thou would'st not have them to be so) let the Sober judge! which thou wast with Child to bring forth. — But as to our say∣ing OLD MAN to thy Brother, it was not in Dis-respect to his Person, nor to set at Nought his Old-Age (for we have learned better;) but it was a True Title to him, and not Dis-honorable, nor by us given in Derision, though thou and thy Brother take it so; who hath it in his Book, and telleth the World of it, and wrongeth us. — And thou dost Extol His exceeding Great Patience; but wrong'st us in Charging us with seeking to take an Advantage against the Aged, and say'st; Contrary to Covenant, by Three or Four baiting him at once, &c. This is another false Charge: but let the Vnprejudic'd then there judge! — And as for Charging thy Brother with Blasphemy, and for him to prove it; Let the Ingenuous Reader but read over his Book and see, whether he hath not manifest a Great Deal more of Blasphemy and not proved that, which we Charged him withal, nor his own Charge.

R. W. Whereas thou say'st; It is acknowledged by Auditors, that as the Complainant brought substantial Proof (so far as he pro∣ceeded) so you the Defendants also brought substantial Defence, &c. but (thou say'st) who shall judge? you will not suffer the Gos∣pel-Rule, that the Standers-by the Spirits of the Prophets shall Judge, &c.

Answ. This is not True, and a False Charge, though thou would'st not have us take it so: for we did refer over and over (the Peo∣ple knoweth) the matter to the Judgement of the People there,* 1.58 that were the Standers-by to Judge, Whether he had proved his false Charges? And many more Charges there are, which thou would'st not have us to take as Charges, in thy Paper, which indeed is not Worthy to be taken Notice of: but let the Vn-prejudic'd people in Rode-Island, that was there, Judge, whether thou hast not wronged us! And did not a stranger speak aloud there, and said; I am no Quaker; yet I see, that Mr. Williams hath rather proved against himself, and not for himself?

R. W. And doth not R. W. say; The Spirits of Just Men made Perfect (the Quakers say,* 1.59 Here; and we say, In the Life to come?)

Answ. And doth not the Apostle say (to the Heb.) YE ARE COME to the Spirits of Just Men? and was it not HERE, while they were upon the Earth? And Isa. 11. 1 Thes. 2. Rom. 8. and Act. 8, 19.10.14.16. what are all these Scriptures? who denieth them? And Gal. 5. Joh. 3. what's all this to the Pur∣pose? for here thou goest on in way of Preaching: And all these Scriptures do not prove thy false Chorge. For thou say'st;

R. W. The Holy Spirit of God was given forth by Means; but the Qua¦kers pretend in G. F.'s Book and other Books, That their Spi∣rit was without Means.* 1.60 And thou bringest, The Lord open'd Lydia's heart, &c. and Christ's Breathing upon his Apostles, &c.

Answ. Did not the Apostles receive the Holy Ghost by his Breath? and what! was that Mediate? and were not the Apostles Able Ministers of the Spirit? and was that Mediate? And that, which Open'd Lydia's Heart, was that Mediate? And did not Peter Preach Christ Jesus and his Light; and the Holy Ghost fell upon them? and was not the Light of Christ within them, that recei∣ved it? And was that Mediate or Immediate, that bid Cornelius send to Joppa? And what was that, when the Apostle (which was a Minister of the Spirit) was Preaching Christ Jesus? was it not something within them, that answered to the Apostle's Preach∣ing, (that pricked the Heart) that made them cry out, What they should do? was not this the Light Within, that lets them see, that they had Done Evil? according to the Apostle's words, What∣soever doth reprove and make manifest, is Light: and if they turn at the Reproof, this is Repentance? And what was that, that Saul Kikt against, when he was a Professor (like R. W. and the New-England-Priests and Professors) and Persecuted God's people? and is not R. W. and all his New-England Persecuting Priests and Professors kicking against it now? and therefore they will not receive Christ Jesus. But we never denied the Means of the Spi∣rit of God to work withal; but your Means, which are without the Immediate Spirit of God, and the Light of Christ Jesus, which thou Blasphemously callest an Idol. And goest about to prove, that the Spirit of Christ is not the Spirit of Christ, which Leadeth us, and Mortisieth us, and Circumciseth; in which we Worship the Living God, as Christ commandeth: and this Spirit thou goest about to prove a False Spirit; which will prove thy own Destruction, if thou repentest not. And so our Assertions

are no Contradictions to the Spirit of God; they are thy own.

R. W. And thou bringst (pag. 6. in G. F.'s folio) Samuel Ea∣ton's Saying [The Prophets and Apostles drew people to an Out∣ward Word.] G. F.'s Answ.

[Now, is that which Li∣veth and Endureth for Ever,* 1.61 Outward? Did they not bring them to Christ and the Power of God, which is the End of Words, which is Immediate?]

— And in the same page Samuel Eaton [Is not the Gospel an External Way?] G. F. Answ.

[No: The Gospel is a Living Way, which is re∣vealed within; and is the Power of God to Salvation.

—And in the same page: S. E. [Are not these seduced, who are drawn off from the External Means, by which the Spirit is given, and Faith wrought to wait for the Receiving of the Spirit without any Word to convey it to them? [he means, External] which Spirit when they have, it is not the Spirit of Truth, but of Delusion.] G. F. Answ.

[The Spirit and Faith is not conveighed to any Man without the Word (to wit, Christ) and they are seduced, which rest in the External, from the Eternal. And the Spirit is not given by External Means; it is God and Christ, that giveth it: Neither is Faith wrought by External Means.]

R. W. Replieth: I Ob∣serve, how the Wisdom of men is Enmity against God, and how witty this Fox is, to catch himself and others in the Traps of Eter∣nal Howling: how doth he here confound the Audible Words or Preachings of God's Mercy in Christ Jesus with the Inaudible, In∣visible, Mystical and Metaphorical Word Christ Jesus himself. 2ly Who sees not his gross and impudent Denying of the Spirit, and Faith to be conveighed by Means from God unto us?

Answ. Let the Reader see R. W.'s Reply here, if there be any thing in it to prove, That we have not the Spirit; and, That the Spirit, by which we are acted, is not the Spirit of God? And what must we infer from R. W.'s words here, and S. Eaton,* 1.62 the Priest? That the Spirit is given by External Means? and, That the Faith is wrought by External Means? and The Gospel, the Power of God, is an External Way? and That the Apostle directed peo∣ple to an Outward Word, and not to God & Christ the Eternal Word, the Word that liveth, and abideth and endureth for ever? but then how is God the Giver of the Spirit? and how is Christ the Au∣thor and Finisher of their Faith? And how is the Gospel (the Pow∣er of God, which was Revealed to the Apostles) an External Way?

and doth any know the Gospel, the Power of God, but by Reve∣lation? And was it not the Wisdom of Man, which was Enmity against God, that with-stood the Preaching of the Revealed Faith and Gospel, and called it foolishness then, and now? And as for Traps and Eternal Howling, Gross Impudency, &c. R. W. might have applied and kept at home.

R. W. Bringeth Enoch Howet, (G. F. Fol. 15) saying: [There is nothing in Man to be Ministred unto, but Man.] G. F. Answ.

[How then Ministred the Apostles to the Spirit, or sowed as to that? and Christ Spake to the Spirits in prison. And Timo∣thy was to stir up the Gift, that was in him: and, the Spi∣rit of the Father speaketh within them; and the Light, that shineth in the heart, and giveth Knowledge, &c. And, The Son of God is Revealed in me, saith the Apostle, Here the Scriptures are for Correction of thee, and Reproof of thee, who say'st, There is nothing to speak to in Man, but Man — When the Apostle saith, That which may be known of God, is manifest in Man, for God hath shewn it to them, (Rom. 1.) And the Apostle was manifest to Every Man's Conscience in the sight of God: and that was of God, which the Children disobeyed.]

And R. W. replieth, saying: I was forc'd to omit the Allegations out of G. F.'s Book then by me and ready: [And why so, R. W? Why could'st not thou have let the people heard them and judged them?] And again he replieth: As in his late Book Exalting his Heathen-Light above the Scriptures (and say'st) he simply and profanely joins the Philistian Priests and Egyptian Conjurers with Holy Job and his Friends,* 1.63 &c. so here he confounds and jumbles together the Natural Powers and Facul∣ties, and Humane Light in all Man-Kind with the Grace of God, &c.

Answ. These Charges are all false; and G. F'.s Book will clear it self: for his Book proveth, That Men have the Light, that have not the Scripture; and that some reject the Spirit of God and his Light, which have the Scripture. And it is plain, that Job had the Light and Spirit of God. that had not the Scripture: and so it was G. F'.s Proof, That Men may have the Spirit of God, which have not the Scripture. And the Priests would make us believe, That the Light, Faith and Spirit of God come from the Scripture and External Means; but Christ the Light (who enlightneth eve∣ry Man, that cometh into the World, which is called the Life in the Word, Joh. 1.) thou and the New-England-Priests and Pro∣fessors

have not proved this a Humane Light: and so, it's thou, that hast Jumbled all together here, Conjurers, Philistians, &c. and not G. F. And as for Simply and Profanely Jumbling, thou may'st keep it to thy self.

R. W. saith; His Scope is (Abominably and Horribly!) to make the Holy Spirit of God capable of being Preach'd unto, to be Con∣verted and Turned unto God, yea, to Refuse and be Damn'd; for it is not Man (he saith) that is Preached unto.

Answ. Let the Reader see, if G. F. saith so, That it is not a Man, that is Preached unto. And as for thy Abominably and Horribly, thou may'st keep to thy self: for G. F. doth not say, The Spi∣rit of God must be Converted and Turned to God, or else Refuse and be Damn'd; These are thy own Abominable Words: but, The Ministers of the Spirit Sow to the Spirit, &c. and, The Spirit was in Man, which Men and Women must take heed unto. And do not the Prophets and Apostles tell People, how they have Erred from the Spirit, and Quench'd and Vex'd it, and Griev'd it and Rebell'd against it, and Resisted the Holy Ghost? (read Nehem. 9. Act. 7.) and they that Rebel against it and Quench it, and Vex and Re∣sist the Spirit of God, they go from God, from that, that would Convert them then, into Damnation, and not the Spirit of God, as thou Blasphemously say'st. And so, it is the Spirit of God, that Con∣verteth Man, them that walk in it: and R. W. this is thy Sottish Paraphrazing of G. F.'s Words.

R. W. saith; How Sottish and Blind doth this Deceiver proclaim himself in the Christian Doctrines of Preaching, Conversion, Faith, and the Grace and Spirit of God, confounding Gold and Dross, Pearls and Pebbles, Harps and Harrows (as all one) together.

Answ. R. W. This is thy own Sottish and Blind Condition, that callest the Light of Christ (which lighteth every Man, that cometh into the World) an Idol: and how canst thou See without it, but art Blinded altogether? And let the Reader read G. F.'s Answer and R. W.'s Reply, and see, if there be any such thing (as he Blindly asserteth here) in his Words, that G. F. proclaim∣eth, as R. W. saith? for none of us can Preach the Doctrine of Christ, Conversion, Faith, Grace and Spirit truly without the Light, that shineth in the Heart, and giveth the Knowledge of them.

R. W. He bringeth (G. F.'s Fol. p. 136, 137.) Thomas Moor saying; [Nor are we to wait for a further Revelation to us to be

given forth, than the Scriptures: for the Word of God came not first Immediately to the Gentiles, but to the Apostles.] G. F. Answ.

The Apostles, that Preached the Word of God, it was Immediate, to whom-so-ever they Preach'd it; for they Received it Imme∣diately:

[and R. W. putteth, READ it Immediately, and cri∣eth, Non-sense:]

for the Word it self is Immediate; for it is the Savour of Death to Death, and of Life to Life. And none know∣eth the Scriptures, but by the Spirit, that doth Reveal them: so all that witness the Spirit of God, witness Revelation, and the Re∣vealing of the Scriptures to them by it, and the things of God laid up for them, that love God; which the Eye hath not seen: but the Eyes may see the Scriptures outwardly. And, None knoweth the Son of God, but the Father, neither knoweth any Man the Father, but the Son, and He, to whom the Son Revealeth him: And so People may have the Scriptures, but not the Reve∣lation of the Son of God by them. For the Pharisees had the Scriptures, but not the Holy Thing they testified of

[to wit, CHRIST) who hated the Light, like R. W.] Most of this R. W. hath left out; and endeavoureth (but to no purpose) to prove, That We have not the Spirit of God: But the Reader may see, how we are maintaining of it against him and the Priests, that de∣ny it in God's People. And it is the Work of R. W. instead of Proving, That we have not the Spirit of God, To oppose it in his People. — But R. W. saith in his Reply; As if all, that Re∣ceive G. F. his Book simply pretended to be from the Spirit of God▪ Received it without G. F. his Brain, and Hand and Pen or Paper▪ &c. Or, because a King delivers his Mind to his Secretary, and commands him to pen it in a Proclamation, &c. therefore the King'•• Word or Will comes to every Man immediately without any such Means, as the Secretary's Composing, his Clark's Transcribing, the Vse of Printing, Letters, &c. to talk after this sort, what is it, but to talk Frantick and Bedlam, and without the Guidance of a Com∣mon, Rational Spirit.

Answ This R. W. bringeth to prove, That We have not 〈◊〉〈◊〉 Spirit of God: which is quite Contrary. For he knoweth him••self (and the New-England Priests, as Dark as they are) That the King's Declaration or Proclamation (which his Secretaries writ•• and send to all his Subjects) Natural Men may understand; b•••• the Proclamation or Declaration of God and Christ Natural Me•• cannot perceive, but by the Spirit of God. For the Apostle telle••••

them, They do not know him: and the Pharisees, and such as Cru∣cified him, it is said, They did not know him, the LORD of LIFE, which hath Sent out his Declarations by his Apostles. Yea, many of the Apostles could not understand some of his Declarations in their Young Dayes, till Christ opened their Vnderstandings: and they, that did Receive, what Christ declared, Received Him. — And as for thy Scoffs, that say'st; G. F.'s Book received without his Brains, &c. this is thy own Frantick Bedlam-Stuff; thou may'st keep it at Home.

R. W. Bringeth Sam. Eaton (from G. F.'s Fol. p. 5.) saying; [Though all the Saints have the Spirit of Christ dwelling in them, which is Eternal and Infallible;* 1.64 yet that this Spirit should do all, which Saints do, and should say all, that Saints say, and should judge for them both Persons and Things after an Infallible Manner; and that they should neither Say nor Do any thing by any Vnderstan∣ding of their own, but the Spirit, All this we deny.] G. F. Answ.

[Which is Contrary to the Apostle, who saith; As many as are the Sons of God, are led by the Spirit of God. And Christ saith; That he Acteth all in them and for them, who saith; Without me ye can DO NOTHING: and, The Fruits of the Spirit, &c. and, The Spiritual Man judgeth all things. And that is it, which leadeth the Saints to divide and discern all things both Tempo∣ral and Spiritual: the Spiritual Wisdom of God, which giveth them Spiritual Vnderstanding, which Men must Rule withal; but not with their own, which cometh to nought. And ye, which have not that, which is Infallible to Judge in you, know not the Spirit of Christ; neither can ye Judge of Persons or Things, that have not the Infallible Judgement, nor have the Spiritual Man (to wit, Infallibly.) Neither have ye the Word of God in your Hearts, nor Christ, which is Eternal and Infallible: All which the Quakers have to Judge Persons and Things.]

But R. W. hath le••t out many of the Priest's Words; as followeth. He saith; [That which is within them, is not Eternal or Infallible.] When the Quakers asked him, Whether it was so or no? he said; [Nay, that which Judgeth in them, is not Eternal and Infallible: (and) They Ass••rt no such thing as that, concerning Themselves.] So let the Reader see, how this Priest Contradicteth himself. And fur∣ther this Priest saith; [There is an Immediate Voice, which we ne∣ver heard; which is Within:] this R. W. leaveth out. And he saith; [The Gospel is the Letter:] this he leaveth out, (Fol.

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

p. 4.) The Priest saith; [Though we believe, that the Spirit of Christ dwells in the Saints; yet we assert, That the Spirit of Christ be distinct from the Saints (Fol. p. 1.) These Contradictions R. W. never medleth withal. And S. E. saith; [Such a Voice, which cometh Immediately from Heaven, we have not Heard: and such an Inspiration, as this from God, we have not Received, nor do we wait for it, Fol. p. 3.] Now, how can these Men have the Spirit of God then, which R. W. striveth to maintain their Do∣ctrine against G. F? and instead of proving, That We have not the Spirit of God, he proveth himself and his Priests without it, that he seeketh to Defend. — But R. W. Replieth, and begin∣neth with Railings: Mahomet, &c. and runs on and saith; These Foolish and Filthy Dreamers, &c. [And are these the Fruits from the Spirit of God?] and tells us a great Story, Preaching upon what Mahomet saith, and of Masters of Ships and Navigation, and Families, and Princes and Governours, &c.

Answ. What is all this to the Spiritual Man, that Judgeth all Things? and to prove, That We have not the Spirit of God? And the Saints are led by the Spirit of God to Divide and Discern all things about both Temporal and Spiritual: and the Spiritual Wisdom of God, which giveth them an Vnderstanding, which Men must Rule withal, that be in it; Doth G. F. therefore say, That Natural Men do nothing with those Spirits? And because Natural Men do something with these Spirits, must therefore the Spiritual Man, that Judgeth all things, be denied the Immediate and Infallible Spirit of God to Judge of Persons and Things? For, was not the World made by the Word and Wisdom of God, yea, all the Natural Things or Temporal? and I ask R. W. and his New-England-priests, Whether they can know them without the Wisdom of God? or Judge truly of their own Persons both Before the Fall, and In the Fall, and in the Restoration After the Fall without the Infallible Spirit of God? And doth not Christ make All things New?

R. W. And whereas thou speakest of the Meanest Youth or Wench of the Quakers, if but a pretended Quaker, what-soever they say or do, is by an Infallible, Eternal Spirit, &c. but how horribly their Spirits,* 1.65 &c. Miscarriages (in many Sin∣ful Practices) and Apostacies, &c. and so going on a∣railing.

Answ. These Fruits shew some of thy bad Spirit. Doth G. F.

speak of Lads and Lasses, that run into Miscarriages, and Sinful Practices and Apostacies, to favour those their Ill Actions with the Infallible, Eternal Spirit of God? Nay, this is thy own Lie R. W. thou may'st take it thy self; for all such Evil, Sinful Acti∣ons both in our selves and others we deny, as being erred from the Spirit of God: the Spiritual Man Judgeth all such things. And did not John Stubs say well; Ye have an Unction, and need not, that any Man teach you; ye KNOW ALL THINGS?

R. W. And then R. W. replieth, and telleth of a Leading of a Beast by a Halter, and the Leading of Man with Reason.

Answ. But what is this to the Leading by the Spirit of God and Vnction? that is beyond thy Dark Reason, and Judgement and Doting Spirit. And with thy dark Reason thou can'st not Judge of false Prophets and Seducers, but receive them: it's the Spirit of God and the Anointing, that must Judge of such things. And what's all thy Preaching good for?

R. W. [Now he can not prove, That we have not the Spirit of God, he falleth of asking Questions, and saith] Whether this Lead∣ing, or Anointing or Teaching of the Spirit be by means of Pray∣ing, Preaching, Reading, &c.

Answ. The Spirit is the Means of the true Prayer and true Preach∣ing, and opens to Man, what he Readeth: as the Spirit of God opened the Scriptures to the Eunuch through Philip. And the Apo∣stle saith, The Spirit helpeth our Infirmities.

R. W. And thou say'st; If Motions without the use of these be pretended, Reason tells us, that a Rational Soul must be able to Try, whether the Spirit pretending be true or a lying Spirit? and that it must have some Rule or Touch-stone, &c. Thou further say'st, That the Rule must be thy own Reason, or some Testimony of Vnquestionable Witnesses satisfying my Reason; or some Hea∣venly-Inspired Scripture or Writing, which my Reason tells me, came from God. Reason also tells each Rational Creature, that it is very Suspicious to be a false, lying and Devilish Motion, which slights the Holy Scripture, &c.

Answ. Here thou hast made thy Reason both Rule and Judge to judge both Rule and Touch-stone, and to Try them: and hast not thou said, The Scripture was the Rule and Touch-stone? — And dost thou not Admire the Devil for his great Wit and Rea∣son? (Append. p. 108.) and was that Reason in the Devil, that tempted Christ to Worship him and to Destroy himself, or Un∣reasonable

(seeing thou Admirest the Devil's great Reason, and say'st, Reason must be Judge; and makest no Distinction betwixt thine and the Devil's?) And had not the Pharisees and Chief-Priests so much Reason as thou, and yet judged Christ to be Beel zebub, and said, By the Prince of Devils he casts out Devils? And the Apostle telleth thee, That the Natural Man doth not perceive the things of God: And had not Pilate so much Reason, as thou (think'st thou) who asked Christ, Wha•• was Truth? And if the Holy Scripture was the Means, the Rule and Judge to try Motions, then Abel, En••ch, Abraham, Isaac, Jacob and Moses had none. Now, an Heavenly-Inspired Scripture (which thou speakest of) that is by the Spirit, by which they are known again; and not by the dark Spirit and Reason (for No Man knoweth the Things of God, but by the Spirit of God,) which Reason thou here settest above both the Spirit that Inspireth, and the Scripture Inspired or given forth by it: and so hast made the Reason the Chief Judge; which the Apostle did not, but the Spirit.

R. W. Thou say'st: It is best to take James's Counsel; If any Man want Wisdom, let him ask of God, &c. If so, then Reason tells us, that except we suffer our selves to be led ••s Beasts by Satan as the poor Quakers are) we must come to the Vse of Means,* 1.66 or a Mediate Leading and Teaching: and then what's become of these Hellish Fancies of only Immediate Teach∣ings and Inspirations.

Answ. This is R. W.'s Proof to prove, That we have not the Spirit of God. And R. W. calleth the Immediate Teachings and Inspirations (of God) Hellish Fancies: Now, would not he have dotingly said this to the Apostles, had he been in their Dayes? — And so, what must we understand from R. W.'s words? He and his New-England-Priests must come to REASON, and a Mediate Leading and Teaching, &c. and to Mediate Means: So, it must not be the Inspiration and the Immediate Spirit of God, the Holy Ghost, to Lead into all Truth. So, his Leading is Me∣diate, his Means are Mediate, and his Teaching is Mediate, and not Immediate; and yet he must Ask Counsel and Wisdom (as James did) from God, and yet it must not be Immediate and In∣spired into him, but Mediate. — And if Evil Spirits have such a Great Reason (as R. W. saith, Append. p. 108.) and he Admireth them so; and Reason telleth R. W. that except we suf∣fer our selves to be led as Beasts by Satan, &c. and yet, Evil Spirits

have great Reason: and let the Reader see, what Distinction thou hast made between Satan's Reason, and thy own and the New-England-Priests, and who is thy Leader? — And as for the Poor Quakers, the Light and Spirit of God, which proceedeth from the Father and Son, is their Comforter, and will lead them into all Truth. And so Hellish Fa••cy thou may'st apply at home, who fightest against God's Immediate Teaching and Inspiration. And what dost thou talk of the Spirit of Wisdom or Knowledge; and talkest of Reason, that must be Judge? (Isa. 11. Luk. 11.) And as for Dreamers, thou may'st keep to thy self. And R. W. I must tell thee, None know the Scriptures and the Mysteries of Christ by their own Spirits, nor their dark Reason, but by the Spirit of God.

R. W. And thou say'st; The Scripture in John [Ye know all things] we expounded Literally, &c. and say'st; Then why are not the Quakers Omnipotent and Almighty, as well as Omniscient or knowing all things?

Answ. Why doth R. W. take James's words Literally, and not John's? As for Omnipotent and Almighty, and Omniscient or know∣ing all things as God, the Quakers hold no such thing, and there is no such saying in G. F's Answer. Yet the Saints know all things concerning their Salvation and Election, and concerning the Devil and his Angels, that will deceive them: and they knew knew all things so, that no man needed to teach them; and they knew God and Christ: and J. Stubs's words will stand. And did we speak no more to thee, but the four Lines thou settest in page 83? Why could'st not thou put down our Words?* 1.67 And why canst thou not take John's words Literally, as thou ta∣kest James's, who saith: The Light, which Lighteth every Man, that cometh into the World; which is Life in the Word, &c. which Light thou Blasphemously callest an Idol?

R. W. And thou say'st; I desire to know, what is meant by the Word WITHIN?

Answ. That which Paul preached (Rom. ••0.) which is as a Fire, and hammereth down Sin and Evil, sharper then a Two-edged Sword; which was the Word of Faith, which he preached▪ and we. And thou comest to learn of us, What is meant by the Word Within? It openeth the Vnderstanding; it openeth the Eye of the Soul, and changeth the Affections, where it is lo••ed and done, as James telleth thee: but if thou be a Sayer of the Word, and Dost

it not, thou deceivest thy own Soul. And how now R. W! is this thy Proving, That we have not the Spirit of God, To come and learn of us, What is the Word of God within? this is quite be∣side the Matter: and well might W. Edmundson call thee back a∣gain, when thou wast Rambling on beside the Matter.

R. W. Now thou say'st, It is said, that God hath shined in our hearts.

Answ. But thou dost not speak, as the Apostle doth, who saith; God, who commanded the Light to shine out of Darkness, hath shined in our hearts to give the Light of the Knowledge of the Glory of God in the Face of Christ Jesus (2 Cor. 4, 6.) Now, what must we understand from R. W.'s meanes or meanings here from the Scripture? That God shineth in the Heart to give the Knowledge of God? if we had said so, would not he have cried out, Blasphe∣my? and God commanded God to shine out of Darkness? O! R. W. take heed of such dark means!

R. W. And then thou contradictest thy self, and say'st, — The Seat of the Light and Knowledge of God, &c. Further thou say'st; Though Fox makes it (the Light) to be Natural, and born with every Man, &c. and goest on a-railing, callest it Their Natural Hellish Darkness: and upon this thou makest false Conclusions up∣on thy own Invented Words (which G. F. hath not spok∣en.)

Answ. Let the Reader see, if G. F. any where hath made the Heavenly Light of Christ Natural? &c. John, the greatest Pro∣phet born of a Woman maketh not the Light Natural, that came for a Witness to be a Witness of the true Life in the Word, which was the Light, that Lighteth every Man, that cometh into the World. For R. W. may read such as he is, of the same Spirit, saying, John hath the Devil: and such were not like to own the Light (no more then R. W.) which he bore Witness of.

R. W. Thou say'st, That to hearken to, to turn to, to lissen to any Voice or Motion within in Heavenly things in matters of Super-natural Light is as proper, as in matters of Law to go for Counsel to a Cheating Thief or Rogue, in matters of Health to a known,* 1.68 Cheating Mountebank, as to turn within to a Man's Heart, which is the Arrantest Jugler and Chea∣ter in the World.

Answ. Why how now Roger! hast thou not fulfilled W.

Edm.'s Words here, who said, Thou wast a Blasphemer? And is this the Proof to prove, That we have not Spirit of God? and is R. W.'s heart such a Juggler and Cheat, as he compareth to the Thieves, Rogues and Mountebanks? But come R. W. Though Men's hearts are wicked (as Gen. 6. &c. and dark & deceitful (as in Jer.) and (thou say'st) as God is Light and no Darkness, so in them is Darkness, & no Light: so that to hearken to any Voice, or to Lissen to any Voice or Motion within in Heavenly things and matters of Super-natural Light is, as thou said'st before, &c. But let us Consider; Is there no Light in R. W? nor in his New-England-Priests? nor no Voice nor Motion in him or them in Heavenly things, in Matters of Super-natural Light? then how can he judge us, That we are not in the Spirit of God, and that our Spirit is not the Spirit of God, whereas he hath no Savour of it? and how can'st thou otherwise, but call the Light of Christ a Fancy and an Idol, when thou hast no Voice or Motion within in the Heavenly things in Matters of Super-natural Light? But we tell R. W. that Christ hath Enlight∣ned him, though his Darkness cannot comprehend it: and Christ hath poured out his Spirit upon all Flesh, though he quencheth it and grieveth it; though he saith, There is no Motion in him, and so of others as he falsly judgeth. And did not the Holy Men speak forth the Scriptures, as they were Moved by the Holy Ghost, and was not that within them? and did not the Light shine in the hearts of the Corinthians, to give them Knowledge, &c. and was not that Within them? And so, thou hast proved thy Spirit to be Satan's, and not the Holy Spirit of God, which we are led by. And as for Jugglers, and Cheaters and Mountebank (thou speak∣est three times over in this page) thou might'st have kept at home, R. W. And dost not thou Contradict thy self, and say'st, That God hath shined in our Hearts; and no Voice nor Motion there (R. W.) to hearken or lissen to? and yet God shineth there to give Knowledge? &c.

R. W. Thou bringest Isa. 59; That we own: but what is this to prove, That we have not the Spirit of God, that proveth, That the Word and Spirit of Christ should be in the Mouth of his Seed,* 1.69 and in the Mouth of his Seeds Seed, which we are? that proveth not, that we have not the Spirit of God; who are true Believers, and call upon the Name of the Lord. — And

R. W. Thou further say'st, That G. F. should not say, that the

Word and the Spirit are all One (as Commonly he saith) and, The Father and Son are One, &c.

Answ. For Christ saith (Joh. 16, 30.) I and my Father are One. Then the Jews took up stones to stone Him for Blasphemy: and is not R. W. and the New-England-Priests ready to stone us for holding forth Christ's Doctrine? manifesting, that he hath not the Spirit of Christ, which is offended at us, that we say, Christ and his Father are One. We do not say, The Word, that liveth, and abideth and endureth for Ever, is the Scriptures; though the Word owneth the Scriptures, which gave them forth in the Holy Men of God. And Christ saith himself, I and my Father are One: He doth not say, I and my Father are Two and Di∣stinct,

R. W. For thou say'st, That we join not the Word and Holy Spirit together; but tread upon the Word under a Cloak of Ad∣vancing the Spirit.

Answ. The Word is called the Sword of the Spirit; and how can they be divided? we do not divide them. And the Word of God cannot be Trodden under Foot under a Cloak of Advancing his Spirit; for the Word of God is as a Hammer, and a Fire and a Sword: and thou and the New-England-Priests may as well Tread upon a Fire and a Sword, as Tread upon the Word of God; though thou and you may Tread upon the Scriptures. And there∣fore thou hast manifest thy Ignorance and Dotishness of the Word of God and his Spirit, and knowest not it, nor ours: neither art thou like to try ours, that hast no Motion in thee of Heavenly Things.

R. W, And thou Instancest, that we have not the Spirit of God, from our Reviling, &c.

Answ. By the same Argument thou hast proved thy self, that thou hast not the Spirit of God. But thou must not call Truth's Speaking Reviling: for when thou speakest Lies, we tell thee, who is the Father of them. We tell thee, when thou callest the Light of Christ Frantick Fancy and an Idol, we tell thee, it is Darkness in thee; that is no Reviling: as Christ to the Pharisees said, They were Blind; and cried Wo against them. Nor the A∣postle did not Rail against Elimas and Simon Magus. And as for Monks and Friars, and Oister Women thou might'st have kept at home. — And as for Priest Wiggan, the Woman's Words were true upon him; whom God suddenly Cut off by an Eminent

Hand. And our Going Naked, and the Lord, who hath moved some to Go Naked (a Figure of your Nakedness) as he did Isaiah, this doth not prove, That we have not the Spirit of God: which hath been fulfilled upon the Priests and Magistrates in England; and hath been fulfilled upon you in a Measure, and will be more.

R. W. And to prove our Spirit not to be the Spirit of God, he Chargeth us with Irrationality and Vnruliness, which is Con∣trary to the Wisdom, Rationality, and Order and Holiness of the Spirit of God: this (saith he) is Apparent from their Bitter and Frantick Reviling.

Answ. Now, Let all that read his Book, Consider, Whether this Argument, that he hath brought, To prove Our Spirit not to be the Spirit of God, he hath not sufficiently manifested His Spi∣rit not to be the Spirit of God, by the Irrationality and Vnruli∣ness of it in his Apparent, Bitter Reviling, the like scarce to be read of, Exceeding in words the Devilish Inquisitors, Monks and Friars, &c. spattering out Diablo, Diablo, &c. (as he speak∣eth of.)

R. W. Thou tellest us of a Dumb Spirit and Dumb Meetings;* 1.70 and then (3 lines after) thou Contradictest thy self, and say'st; Their Monstrous Singing and Tu∣ning. &c.

Answ. What R. Williams! Dumb Spirits and Dumb Meetings, and Sing too? this proveth thee in a Dotish Contradiction; and not, that we have not the Spirit of God. For we are not like thee, that can'st Speak, when thou wilt; for we Speak or Sing, as the Spirit of the Lord giveth us Utterance. And thou hast No Motion of Heavenly Things in thy Heart, who can'st speak and write, when or what thou wilt, (as pag. 83.)

R. W. saith: The Holy Spirit of God is subjecting it self to be tried, commanding all Men to Search the Records, and commending the Bereans for examining Paul's Preaching and Spirit by the Scrip∣tures: &c. and this is the True M••aning of — The Spirits of the Prophets are subject to the Prophets, &c.

Answ. This doth not prove, that we have not the Spirit of God; but that we have it. For did not we shew these Scriptures, and read them to thee and the people? doth not the people, that was there, know this? And R. W. is a-searching the Scripture's mean∣ing of—The Spirits of the Prophets being Subject to the Prophets:

R. W. giveth no Scripture for this to Search for. And what Scrip∣ture had the Prophets, before Scripture was written, for to Search, by which they might know their Subjection? and therefore he is a false Spirit, according to his own Judgement. For, were not the Spirits of the Prophets Subject to the Prophets, before Scrip∣ture was written? though we own all the Scriptures given forth by the Spirit of the Lord. And if Searching the Scriptures be the Meaning, The Spirits of the Prophets are Subject to the Prophets; Then Anti-Christ, Jews and such, as have a Form of Godliness, and deny the Power, may Search the Scriptures without the Spirit of God. And then that is R. W.'s True Meaning, The Spirits of the Prophets are Subject to the Prophets, when they are in the Spirit, like the Whore and Jezabel, like New-England, that DRINK∣ETH THE PROPHETS BLOOD. — And

R. W. saith, Hence it pleaseth God, to give Rules for the Trial and Discerning between the True Spirit and the False,* 1.71 1 Joh. 3. and 4.

Answ. R. W. If thou look into the former Chapter, thou may'st there see, what the Apostle directed the Saints to, upon the Oc∣casion of them, that would seduce them, which he saith, is the ANOINTING, which was within them, by which they were to Know all things: And so, if they were to Know all things by it, they were to Try Spirits by it. Thou Cavil••st at G. F.'s words, and say'st, The Quakers, if they knew all things, were Almighty: Prove by Scri∣ptures, that the Almighty God is THINGS, who is the Creator of ALL THINGS, & therefore Incomprehensible. Yet we know, To know God and Jesus Christ, that he hath sent, is Eternal Life; and there is a Difference betwen Being God, and Knowing all things, that he hath made. And the Apostle saith, We are of God; and he that knoweth God, heareth us: and, Hereby know we the Spirit of God, and the Spirit of Error: and, Hereby know we, that we dwell in him, and he in us, because he hath given us of his Spirit. (1 Joh. 4.)

R. W. Thou say'st, We dare not come to the Light and Search: and comparest us to a Thief, Gall'd Horse, Deb••ers, Jugglers, &c. Spirits escaping in a Mi••t and by the help of dark Lanthorns —. and so goest on a-railing.

Answ. Now, we can leave this to the Judgement of the peo∣ple in Rode-Island, how often we have called for Scripture! and called for Scripture from thee to prove thy false Ass••rtions. So

that we were so far from Shunning to be Tried by the Light and Scriptures, as thou hast con••est several times in thy Book; though now thou givest thy self the Lie. So the Gall'd Horse-back was thy self, that could not endure the Robbing by the Scripture, nor Christs Light neither. And as for Juggling, and Thief and dark Lanthorn thou migh'st have applied at home; for its thou, that wilt not come to the Light of Christ, that callest it an Idol. And

R. W. Thou sayst, Thou hast been often visited by the Qua∣kers, crying, Repent, Repent, Hearken to the Light, &c. and callest it a Cuckow's Note, &c.

Answ. What would R. W. have said to Christ and his Apostles, that preach'd Repentance; and did they harden themselves against it, like R. W? and the Apostles turning people from darkness to Light, were they not to Hearken to it? or else what were they to turn them to? and this thou scoffingly callest Cuckow's Note: and this is no Proof, That we have not the Spirit of God. — And thou bringest Muggleton's and Reeve's Cursings; But let R. W. and the Reader and the New-England-Priests read in R. W.'s Book, and Appendix p. 119. and see, if he be not found in Muggleton's Spirit in his Cursings, and worse Blasphemies and false Judgment.

R. W. And thou bringest W. Edmundson, who said; The Spirit of God was above the Scriptures; and so not the Trier.

Answ. And what must we infer from this? Therefore the Qua∣kers have not the Spirit of God? no Proof. But R. W. What! is the Spirit of God under the Scriptures? is not that above it, that gave them forth, and leadeth into all Truth of them? And

R. W. Thou sayst, That W. Edm. said, Men will not come to the Light, left they should be reproved, because their Deeds are evil: (and thou said'st,) This is the true Cause of your quar∣reling against Scriptures, and of exalting the Spirit above them.

Answ. This is false: For we do not quarrel against the Scrip∣tures, nor W. Edmundson, who useth Christ's words. And there∣fore ye are a Dark People, ye New-England Professors, that can∣not use Christ's Words, but it must be counted the True Cause of quarreling against Scriptures. — And this is a false Ballance in thee, that thou callest True, that say'st, We set up our own Spirit, yea, the Spirit of Satan to be God, and Christ, and Spirit and all — But R. W. this is thy own Spirit, and the New-Eng∣land priests, that will not hear, nor come to the Light of Chr••st, lest it should reprove you: for if thou did'st thou would'st trem∣ble

to speak these words. For we have known the Reproofs of the Light, which giveth the Light of the Knowledge of the Glory of God in the Face of Christ Jesus: And we do not set up our own Spirits above the Scriptures.

R. W. Thy Fourth false Charge is, That the people called Qua∣kers do not own the Holy Scriptures —And then thou tell'st a great Story of a Two-fold Owning the Scriptures,* 1.72 &c. and say'st, The Jews and Papists did not more disown the Scriptures upon the Account of the Pope's Traditions and Interpretations, than the Quakers did upon the Ac∣count of their Light,* 1.73 and Spirit and Interpretations al∣so▪ And thou say'st, 'Tis true, the Quakers in the Dis∣pute professed to be tried by the Scriptures; which the First Quakers among us wholly denied, but only by the Spirit with∣in.

Answ. As for all his Stories of the Jews and Papists they may answer for themselves. But what are the Quakers Interpretations of their Light and of the Scriptures? why hast thou not set them down? dost thou find Fault with us, because we take them Li∣terally? (as in pag. 88.89) hast thou so soon forgot thy self, and tell'st us of Interpretations? And we own the Scriptures Truly and Really in our hearts with the Spirit of God, that gave them forth: but we will prove, that R. W. and the New-England Professors do not Really own the Scriptures, and that they are not in the Spirit of God, that gave them forth; thy Vnsavoury Words, and calling Christ's Light a Fancy and an Idol, and would'st have the Magistrates to punish us; and the Magistrates and Priests in New-England their Persecutions instead of Loving Enemies, & doing unto all Men, as they would have them to do unto them, have declared it. So 'tis plainly pro∣ved, that ye are neither in the Royal Law, nor in the Gospel; nor do not Really own the Scriptures, that do not practise them. Love thy Neighbour, as thy s••lf: Love one another, Love Enemies, Are the Com∣mands of Christ; but thou callest the Lord Christ Jesus his Light a Fancy and an Idol: and therefore thou art not, nor canst not be in his Spirit, that callest his Light an Idol; and so None of his, but a Ravening Woolf.—And we always did own the Scriptures, and have said, We and the Priests would be tried by the Scrip∣tures; and to see, which was in the Practice of Christ and his Apostles by the Fruits. And so we are Faithful Witnesses for Christ and his Light, as John was; for we are Come for Wit∣nesses,

and do bear a True Witness for Christ and his Light, which enlighteth every Man, that cometh in the World; which is the Light of the World.—And the Occasion, that we must speak this over and over, is, because thou bring'st it so often.

R. W. And thou tell'st us of an Irish Papist, that flung the Bible in the Kennel, and kickt it, saying, The Plague take this Book. [And what's this to us? is it not a shame to print such Fruits of a Wicked Spirit over and over? which we abhor.] And thou say'st, That John Burnyeat took a Bible, and r••ad publickly, Luke 1. How the Scripture was a Declaration: and yet thou say'st (and Contradictest thy self,) that we would not endure the searching of the Scripture (as pag. 78. See his Margent.) And thou goest on to no Purpose,* 1.74 and say'st, Still they sied to this Borrow, The Spirit, that gave forth Scripture, is greater than the Scripture.

Answ. Why R. W. and the New-England-Priests! is not the Spirit above the Scripture? Cannot the Devil get Scripture, and the Wolves and Anti-Christ, but can they get the Spirit of God? would ye have the Spirit less than the Scriptures, which was be∣fore they were written, and gave them forth?

R. W. thou say'st, Thou maintainest the Inward Breathing of the Holy Spirit more than we.

Answ. But where is it R. W? dost not thou say (pag. 83.) There is no Voice or Motion within Man, that is to be hearken'd unto, turn'd to or lissen'd to in Heavenly and Supernatural Light? — And

R. W. Thou say'st, We ought in all our Preaching, Hearing and Reading, &c. beg the Help of the Spirit, &c.

Answ. But R. W. Are ye to Preach and Pray of Heavenly Things without the Spirit of God or a Motion in you? and can a Man Hear or Read the Scriptures with understanding without the Spirit of God? which we affirm, They cannot truly. And if the Spirit of God, then must be a Motion within hearken'd to: and so R. W. overthroweth his own Assertion, and proveth him∣self a Doter. — Then

R. W. Telleth a Story of Babilonian, Assyrian and Popish Ty∣rants, Devils, &c.

Answ. What are all these (he might have kept them at home) to prove, The Quakers do not own Scriptures?

R. W. And thou say'st, This Record is the Outward and Exter∣nal Light, Lanthorn, Judge, and Guide and Rule, &c.

Answ. Now, but can an External Rule, and Judge, and Guide guide the Eternal Spirit of God? doth not the Spirit of God Lead into all Truth of it? But R. W. that seemest to own the Scriptures, and ye New England-Priests, where is it written, that the Scriptures are called an External Judge and Guide? let us see Chap∣ter and Verse for it: do not tell us of a Gall'd-back-Horse; but give us Chapter and Verse, and abide the Search. But are not ye New-England-Priests and Professors gone beside this External Judge, Rule and Guide, so that ye neither walk according to the Light of the External Guide (as thou callest it) the Scriptures, nor ac∣cording to the Light of Christ? for the Light of Christ thou call'st a Fancy and an Idol. And thou art made to confess, That God and Christ were before Scripture: and then why wouldst thou set the Scriptures above his Spirit? And then thou tell'st us in a Way of Preaching of John Baptist,* 1.75 what he said of Christ; All this we own, and the Scriptures that speak of him: but how can'st thou own the Scriptures, and not John's T••stimony, who came for a Witness to bear Witness of the true Light? And we also can say, God sent us amongst you.

R. W. And thou tell'st us of Prating of the Light (and say'st) If they slight the Outward, Standing Record and Witnesses of God in them, there is no Light in them.

Answ. That is thy own Condition, thou slightest both Scriptures and Light, which John bore Witness to, as the Scriptures te∣stify.

R. W. saith telling us of subscribing to the Papists, or else (he saith) ye must study the Scriptures and search the Originals, &c.

Answ. R. W. may subscribe to the Papists. How can he search the Scriptures and study the Originals without the Light of Christ? no more than They can see without the Light of Christ; than a Blind-Man can see to read the Writings. And so without the Heavenly Light of Christ thou can'st not Judge of pretending Christs, Prophets, Doctrines, Churches and Spirits, nor see, what is in thy self.

R. W. Thou say'st, That the Quakers do affirm, that the Scrip∣ture is within them: and, What is the English of that? but that the Light, which they and every Man in the World hath within them (the Christ, the Spirit, which every one hath) is the Scripture.

Answ. Who did ever hear any of the Quakers say, or in G. F.'s

Book here, That Christ, the Light and Spirit in Man was Scri∣pture (to wit, Writings, or Paper and Ink?) Though this we must needs tell R. W. That is Scripture within, when God writeth his Law in the Heart, that is Heavenly Scripture: that is the Table in the Heart, that every true Christian readeth; that is Law there. And every one, that hath the King's Declaration, he hath not the King in his House; so every one, that hath the Scripture, hath not Christ: but he that hath the Word, hath Christ the Scripture declareth of; so that he hath both the Decla∣ration and the Word it self (to wit, Christ in his Heart:) then he hath the Comfort of Scriptures. And we own the Scriptures to be Love-Letters, and can bless the Lord God for them; and have the Comfort of them, though thou may'st say, what thou wilt.

R. W. And then thou say'st: The Light, Christ [which enlight∣neth every Man, that cometh into the World] and the Spirit [the Holy Ghost, the Spirit of Truth which leadeth into all Truth,* 1.76 which proceedeth from the Father and from the Son; which we have received from the Lord Jesus Christ] this Light, this Spirit (thou say'st) thou hast proved Hellish Dark∣ness, the Spirit of Satan, a false, lying Christ.

Answ. Thou hast proved thy self a Blasphemer, and thy own false Light, and Spirit and Anti-Christ to be so: and God will Judge thee for these Words! And what dost thou talk of God's Dispensation, when thou blasphemest after this Manner against the Light of Christ, his Spirit and his Son; or talkest of Believing in him (that Individual Person of Christ Jesus) and not in a Fancy within? — Rom. 15. is owned, and John. 20. is own'd: and dost thou ever think to receive Blessedness and Life from Jesus Christ at the Right Hand of God, and can'st not endure to hear talk of him within, and call'st his Light a Fancy and a lying Christ (in the same page) and Hellish Darkness? But we own no other Christ, than him, that was born of the Virgin and conceived by the Holy Ghost; and by the Holy Ghost we call him LORD (which we know, no Man can do, but by the Holy Ghost) And how can'st thou call him LORD, which hast no Voice nor Moti∣on within in Heavenly things in Matters of Super-natural Light? And then thou fallest a-railing; Pharisees, Jesuites, Quakers, A∣theists, &c. but this thou might'st have kept at Home. — And as for the Breath or Wind of the Devil in the Lips of A∣theists, Jews, Ranters, Papists, &c. thou might'st have kept at

Home: for it are not the Quakers, but your selves, that puff and blow with your Evil Breath against Christ Jesus his most Holy Light, which shineth more pretious, than the Sun in the Firma∣ment, and is revealed in our Hearts; that giveth the Knowledge of him, and standeth against all your Black Storms, and Persecu∣tions and Persecutors, and shineth more and more to the Perfect Day: Glory to God for Ever!

R. W. And then thou tell'st us a Famous Story in Turkey of a Woman appearing in the Heavens with a Book in her Hand,* 1.77 &c. and the Two Witnesses: Item, the Book in Revelations, and queriest, Whether it be the Book of the Revelations, or the Whole Bible or Scripture?

Answ. If we must teach R. W. (who saith, We do not own the Scriptures) we Answer; That neither these Two Witnesses, nor John did eat up the Outward Bible, to wit, Paper and Ink. Nei∣ther did he Eat up the Revelations in Paper and Ink, for it was join'd to the Bible (I believe, History may tell thee) a great while afterwards: for the Book of Revelation was Revelations in him, before he spoke them forth; and then after it was printed. — And as thou bringest Tindal, thou may'st stop thy Mouth for him; for he owneth Christ and his Light which enlightneth every Man, that cometh into the World. And thou tellest us the Story of the Jews, of their Curious Writing the Old Testament; And all this is nothing to prove R. W.'s Saying, We disown the Scrip∣tures: and he is confounded in this over and over. For he saith, J. B. shewed him Scriptures, and called unto thee for Scrip∣tures: and pray thee R. W. how many Scriptures did'st thou show to us, when we were in the Dispute, to prove thy false Charges against us? but told'st us Several Stories, as thou dost now.

R. W. Thou tell'st us of the First Protestants Affection to the Scriptures;* 1.78 and then rail'st and say'st, The Pa∣pists and Quakers slighting the Scriptures. — [R. W. might have put in the New-England-Priests with him; and not the Quakers, which have an Esteem of the Scri∣ptures, and practise them more than they.] And then thou tell'st us of Christ's Martyrs or Witnesses Love to the Scriptures in the Days of Q. Mary; of Ridley, Bishop of London, &c. and as the Fire grew Hotter, &c. they spent Hours and Nights in Prayer and Holy Conference upon the Scripture.

Answ. What is this to R. W. and the New-England-Priests? So have the Quakers spent Hours, Nights and Days; yea, in New-England and other Places the Lord's Spirit stir'd us up the more, as the New-England-Fires grew Hotter and Hotter, till they came to HANGING and BLOOD-SHED. And then we saw, They that were born after the Flesh, persecuted him that was born after the Spirit: and the LORD alone knoweth, what Suf∣fering we have had amongst you, who is our Only Protector, Preserver and Vpholder to this Day! We gave our Backs to our WHIPPERS, and our EARS to be CUT OFF! and to BRAN∣DING with an HOT IRON! Did we ever lift up a Hand? did we not suffer, as Lambs and Sheep among you Wolves and Foxes, that profess'd the Scriptures, as the Papists? O! that the Lord would open your Eyes, and thy Eyes R. W. (that is all the Hurt we wish you) that thou might'st see a Day of Repen∣tance of thy Evil Work! who abusest the Press, desilest peoples Minds, blasphemest against Christ and his Light! But when we Consider, it was the Portion of the Righteous in all Ages to suffer Affliction by the Birth of the Flesh, that it was not only given us to Believe, but also to Suffer (that it was the Day of the True Lord Jesus Christ) yea, and by such a people, as New-England's Great and High Professors, that R. W. extolleth so high (that could not stand in Persecution themselves, but fled into the Wil∣derness; as though they had learned of the Wolves and Bears there to Devour the Lambs and Servants of Christ) it was no New Thing to us, to suffer by such proud Pharisees, that profess God and Christ in Words, and Pesecute him, where he is Manifest.

And R. W. most-Impudently and Maliciously saith, That James Parnel Murther'd himself; which here is something following to Clear that Martyr and Witness of Jesus from R. W.'s lying Tongue and his fellow-Persecuting Priests.

A Short RELATION of JAMES PARNEL'S Imprison∣ment, Sufferings and Death, (which R. W. slandereth and Printeth against.)

One Henry Barrington a Justice said, That James Parnel was Guilty of his own Death (which he had (as he saith) from One Smith's Mouth) And after he said; He put those words (concerning James Parnel's being Guilty of his own Death)

in Himself; because there was a Letter (he said) at White, Hall, which was given in by One Davis, which said, That the Goaler through his Cruel Usage was Guilty of James Parnel's Death. — So here ye may see the Wickedness of the Ju∣stice to Cover the Murthering of the Innocent: and see the Goaler's Cruel Usage of this James Parnel, and R. W.'s Ma∣lice. After they had put up James in a Close Hole, and made an Order, and stuck it upon the Door, That every One, that came to see him, should spend Four Pence in Beer: but James's Friends being not Free to serve the Goaler's Lusts, the Goa∣ler's Wife run at them with a Knife, and would have taken their Hats from them. And several of James's Friends and Re∣lations came for to visit him, but were denied, and not suffered to * 2.1 sp••ak to him: and when he had Victuals, the Goaler's Wife set others to steal his Uictuals from him. And the Goaler suffered the Prisoners to break James's Box, and take his things out of it: and when they were reproved, they said; That the Goaler's Wife was the First Inventer of the stealing of his Victuals from him: and so they were Imboldned the more. And the Goaler's Wife Swore several times, THAT SHE WOULD HAVE HIS BLOOD; and told James's Friends so. And as for his Fasting Voluntarily, the Witnesses deny it, that were with him, when e was Weak.

But the Ground of the Taking of James Parnel was: There was a Fast held at the Town of Great Cox-Hall in Essex up∣on the 12 day of the 5th. Month. 1655. where there were a∣bout 9 or 10 Priests and 4 Justices, and many of the Indepen∣dent and Presbyterian Faction. And this James Parnel hearing, that they Railed against the Truth and the People of God cal∣led Quakers, he went to the Steeple-House: and there was one Priest Wells an Independant. And when this Priest had done, James spoke a few words unto him as concerning his Railing against the People of God called Quakers: and all these Priests having the Justices on their sides, they interrupted the Youth James Parnel. And after a Whi••e, when he had spoken, what was upon him from the Lord to them, he went away; and ma∣ny Sober People went after him out of the Steeple-House. And as he was passing away to his Friend's House, a Justice called

Wakering, came behind him, and said, He Arrested him in the Name of the Protector. So after, when their Fast was done, they made a Mittimus, and sent him to Colchester-Goal. Now, here are some of the Names of the Persecuting Priests, that had a Hand in James Parnel's Blood.

First, Priest Wells of an Independant Company at Brantry; and Priest Shams, a Teacher of the Independant Company at Great Cox-Hall: and Priest Sparrow, a Teacher of an Independant Company at Halstead: and Priest Steltam, a Teacher of an In∣dependant Company at Tarling: and yet all Parish-Priests. And the Goaler, when they sent him to Prison, would not let him have so much as a Truckle-bed: and they Chained this youth among the Thieves and Murtherers day and night, and led him Eighteen miles to the Assizes, and had Irons upon one of his hands: as you may see in the Book of his Life in the 243. and 244. pages.

And the Goaler put him into a little Hole, called the Oven, up in the Castle-Wall (after he returned from the Assizes) and would not suffer him a little Char-coal: and so for Want of Air his Naturals grew weak; and they not suffering him to have a Bed, and his Friends being denied to come at him. And the Goaler's Wife did not only Beat him her self several times, and Swore, she would have his BLOOD; but set others to beat him: and so, he was forc'd to Lie on Stones in a Wet Season another time.

And when he was so beaten and abused with the Goaler's Wife and her Company, they would not suffer his Friends to give him a little Meat to pluck up by a Rope in a Basket, he being too weak to come down out of the Oven. And the Ladder was Six Foot too short to reach the Hole: and therefore there was a Rope ti••d above the Ladder, for him to swing up into the Oven. And though so Weak, and so Stupiffed in ••is Joints, yet he must Swing down and up that Rope to the Ladder, and fetch his Food; or else he must Famish t•• the Hole: For ••••ese Hard-Hearted Priests and Justices, and the Goaler agreed toge∣ther (as by these Proceedings appeareth to destroy him. For when Some of James's Friends profered to the Justices and Goa∣ler forty pound Bond, it would not be accepted; though they profered Body for Body, to let him have a little Liberty. And one time, when he got down into the yard to get a little Air,

the Goaler Lockt him in the Yard all night, it being in Cold Winter. — And so after a time climbing up the Ladder, he being grown very weak, he mist the Rope, that he was to swing down by; and so fell down from the top of the Ladder, and hurt himself: And so grew weaker and weaker; they not suf∣fering his Relations and Friends to give him necessary things, nor suffer him to walk to the Castle-door. And therefore said James, If I die▪ they have this Body. And all Means were u∣sed that could be ••ound, that the Justices and Goaler might be clear of his Innocent Blood; but no Mercy could be found a∣mong them. And when he died, he said; I DIE INNOCENT∣LY: and so fell asleep in Christ Jesus. And at his Departure there were some of his Relations, Anne Langley, and Thomas Shortland, who through great Trouble got to him; and heard him speak these words afore-said; I MUST DIE, AND I DIE INNOCENTLY. And after he was dead, the Wicked Priests and their Confederates went, and made a Book, and said; That James Parnel fasted himself to Death. And this is the Food and Lies, which Roger Williams and the Priests of New-England feed upon, that Old Jezabel's Fast; the Fruits of it were for Per∣secution and Blood: And James Parnel's INNOCENT BLOOD LIETH ON THE HEADS OF THEM!

And much more might be written; but the Testimony of ma∣ny sober good Christians in Cox-Hall, and Colchester and Essex, with the several Certificates, that are in print (which is too large to Instance here) of the Innocency of James Parnel, and of the Cruelty of his Persecutors may testifie. And also beside May∣or Beard (which was one of the Jury upon James Parnel) after∣wards much Lamented his Death, and the Barbarous, Cruel Suf∣ferings of James Parnel, and was sorry, That ever he should have a hand in his Persecution; which he saw, was stirred up by the Priests. But this is no strange Work with the Presbyterian and Independant Priests,* 2.2 to say, James Parnel fasted himself to Death; when the Priests, their Fore-Fathers, said; That Christ's Dis∣ciples stole him away by Night, while the Souldiers slept. And this was the Work of their Day, to make Lies their Refuge, and to sow them abroad, like Roger Williams, and the Whore, that Solomon speaketh of; to Wipe their Lips, as though they were Clean. And this may serve Roger Williams and the Persecu∣tors

of New-England, which have BANISHED, and WHIPT, & CUT OFF EARS, and HANGED the Servants of the Lord; and then Wipe their Mouths and say, They are Clean, or Good Christi∣ans, and they have done Christ Good Service in so doing. But Christ rebuketh such, and telleth them, They know not, what Spirit they are of: for he came not to D••stroy Mens Lives, but to Save them.

R. W. Thou say'st, We (after the Devil's Method) make use of the Scripture as a Shield or Buckler, to fence our selves against the Scripture;* 2.3 and as a Sword, to run through the Heart and Bowels of the Scriptures, the Saints, and Christ and God himself, &c. and then fall'st a-railing.

Answ. Jer. 22. 2 Kings 17. 1 Cor. 11. These Scriptures do not prove this; nor that we Disown Scriptures. Now R. W. and ye New-England-Priests, can the Heart and Bowels of Christ be run through with a Sword? who can but tremble to hear those Words! We do charge R. W. and the New-England-Priests (that say, The Scripture is their Rule) to give us Chapter and Verse for these Words, that we may see, where they be written? that we may Search for them. Is the Incomprehensible God and Christ his Son (whom he hath given all Power in Heaven and Earth unto and at the Rig••t Hand of God) so light unto you, and of so low a Value? doth R. W. own any God or Christ, but whose Bowels and Heart may be run through with a Sword? and is not that a false God and Christ? We tell him, the true Christ and the living God is far above his Reach and Sword? and his unholy Hands. And is not this Blasphemy to say, The Living God and his Son Christ Jesus (who is at the Right Hand of God) can be run through with a Sword? we tell him, He dieth no more: but such as thou art, Crucify him to themselves a fresh, Imprison and Perse∣cute him in his people, as Christ saith in Matth. And we own the Scriptures, and the Saints and the true Christianity; and not for this wicked End▪ as thou wickedly speakest. And as for thy Ladders and Scaffolds, and a many such Ill favour'd Comparisons, that thou hast in thy Book, might'••t have kept them for thy self, with all the rest of thy Vngracious Expressions.

R. W. The Merchants desire to see Effects, &c. the Jews, Pha∣risees; the Papists and the Quakers do not own the Perfection.

Answ. But R. W. where are thy Effects of thy Religion and the

rest of the Priests? where are the Effects of true Christianity? where are the Effects of the Fruits of a Good Spirit? for this is not the Language of the Spirit of God, but of the Evil Spi∣rit; is but of the Effects of the Pharisees and Papists thou speakest of, which are Envy, Bloodshed and Murther: And ye persecuting his Servants with Tongue and Hand, and HANGING his peo∣ple, these are not the Effects of the Good Spirit, but of the E∣vil One; as the Apostle hath described it in the Scriptures.

And as for the Effects in the Practice of Religion in any Duty, that may appear (for with whom dost thou Meet, and Pray and Preach? or whether or no thou art not found in the Manner of them, whom the Apostle condemneth, and exhorteth the Saints not to have Fellowship withal, Heb. 10, 25.) we think, thou may'st for∣bear to upbraid any, thy self bringing forth so little Effects, but Effects of an Evil Heart and Vnbelief, according to the Apostle's words. And is not the Authority of the Scripture the Holy Ghost, that moved the Holy Men of God, that spoke them forth, which lead the Disciples in all Truth of them? which we witness. For dost not thou say, They are of no Value, without the Spirit of God set them home to the Heart? (as in Append. p. 94.) And so, if they be of No Value, then that which maketh them Valuable, is the Power and Spirit of God: and then that must be the Authority of them.

R. W. But thou say'st; The Quakers and Papists call the Scrip∣tures a Dead Letter [and say'st, They are of no Value, &c. as be∣fore.]

Answ. And as for the Papists, thou had'st better join'd them to thy self; they are nearer thee, then we are. And where did we ever Throw Dirt at the Holy Scripture, and said; It was a Nose of Wax, and a Leaden Rule? let the Reader see, if there be any such words in G. F'.s Answer, or any other Books. And truly, if any make a Nose of Wax of them, twisting them up and down, it is thy own Condition; thou giving Meanings of them this Way and that Way, and findest fault with us, because we take them Literally. And 2 Cor. 3. that is nothing to the purpose: If the King giveth a Pardon for Death in Writing; this cometh to a Man,* 2.4 and preventeth his Execution. But what must we infer from R. W.'s Words here? That e∣very Man, that hath the Writings of the Scripture, hath the Par∣don of Eternal Death? and why doth he cry against Papists

then and all others? for they have the Scriptures, therefore they have the Pardon. So in this R. W. stoppeth his own Mouth, and shutteth out Revelation of the Son of God, which Scripture speaketh of, and Revelation of Faith, Revelation of Grace, Revelation of the Gospel, Revelation of the Spirit, which is the Seal of all Be∣lievers of the Pardon from Eternal Death by the Blood of Jesus Christ and the Witness with themselves, by which they can set to their Seal, that God is True in all his Promises, and Figures and Shaddows of his Son Christ Jesus, Blessed forever!

R. W. Bringeth (G. F. Fol. p. 47.) Joshuah Miller saying, [It is an Error (if not Damnable) to say, Christ is the Means; and that there is no other Means of Salvation.] G. F. Answ.

[And Christ saith, No man can come to the Father, but by me: and he is Able to save to the uttermost; and, He shall be my Salvation to the Ends of the Earth, saith the Lord. And (saith the A∣postle) God is in Christ reconciling the World to himself: And, He that hath the Son, hath Life: the Father and Son are one; and there is no Salvation in any other.]

And R. W. replieth and saith, His Adversaries would not Suffer him to meddle with the Sense of G. F.'s words: [But G. F.'s words are Plain enough; and what doth he give a Sense of that? where is your Nose of Wax now?] Yet he thinketh not, that a man of Wisdom would call it an Er∣ror, to say, That Christ is the Means to Salvation. Then he fall∣eth a-railing and saith; For this Wretched Juggler (to wit G. F.) subtily confounds the Instrumental Causes of Salvation with the Efficient in God the Father,* 2.5 the Meritorious in God the Son, Christ Jesus.

Answ. How can this be? when G. F. saith, God was in Christ reconciling the World to himself? and God saith, He shall be my Salvation to the Ends of the Earth? And the Apostle saith, (Eph. 1, 17.) In whom we have Redemption through his Blood, Forgiveness of Sin, according to the Riches of his Grace. And —

R. W. saith, I know, this Juggler meaneth not a Christ, nor his Blood, nor his Death, as we mean, but an Imaginary Christ, &c.

Answ. This Knowledge of thine, and this Meanes of thine is false, the Lord knoweth it; and the Imaginary is in thyself.— But —

R. W. saith, Christ's Messengers are said to Save.

Answ. And what then? is not this through Christ?

R. W. Secondly, Thou say'st; The Scriptures are said to make Wise to Salvation.

Answ. But why will not R. W. put in, THROVGH FAITH? as though the Scriptures can Make Wise to Salvation without Faith, Thou say'st —

R. W. A Man may be God's Means to Save his Wife, and she her Husband.

Answ. And is not this Means FAITH, which Christ is the Au∣thor of? And thou say'st —

R. W. That we are Saved by Hope, Faith, &c.

Answ. But doth not Paul tell thee, That this Hope is Christ, and Faith he is the Author of? And thou say'st —

R. W. Saved by Baptism.

Answ. And what! without FAITH? And —

R. W. Women are Saved by Child-bearing.

Answ. But what! without Faith by Christ? And what! are all Women Saved by Child-bearing, all that are in the World, with their Bastards? for thou dost not say, Some Women; and thou dost not put in FAITH. But can they grow up in Christ the Sa∣viour without Faith? And then thou say'st —

R. W. All these Subtilly and Wickedly G. F. setteth at Variance with the Meritorious Salvation by Jesus Christ.

Answ. G. F. Setteth them not at Variance; but he saith again, There is no Salvation in any other Name under Heaven, but in the Name of Jesus Christ: And thou that say'st, There is, givest the Apostle the Lie, and dost not own the True Lord Jesus.

R. W. Thou tellest of a Man saving his Brother by a Rope, and a Mid-wife saving a Woman in Child-bed.

Answ. What is this? this is Outward from a Natural Death: but it is Christ Jesus, that Saveth his People from Eternal Death through Faith in him; which is more, than from Outward Death. And —

R. W. Thou say'st; To talk of this Immediate Christ and Spirit without Scriptures, without Preaching and other Holy Means, is as Silly, as Impious, as Blockish, as Blasphemous, and as Bedlam and Frantick, as Wicked and Anti-christian.

Answ. R. W. hath not described, what his Means are? But Reader, is not the Means the Faith in Christ Jesus? and is not that Revealed? and is not the Means the Holy-Ghost, that Pro∣ceedeth

from the Father and his Son, that leadeth all True Be∣lievers into all Truth? And they are not the True Preachers, that are not in the same Holy Ghost, that gave forth the Scriptures, and all their Means are good for nothing; seeing the Apostle saith, That no Man knoweth the Things of God, but by the Spi∣rit. And so as for thy Ungracious Words, Silly, Impious, Blockish, Blasphemy, Frantick, Wicked, Anti-christian and Bedlam, thou may'st keep to thy self; and so all thy Means, that hast No Mo∣tion of Heavenly Things. And all they, that be in the Faith of Christ, and the Holy Ghost, that leadeth into all Truth, which the Ministers of the Spirit they have their Means from Christ, in whose Name is Salvation; and Preach Christ, and not themselves: and such we are One withal, and such cannot but own the Scrip∣tures. So the Holy Means are in the Holy Spirit: but what is this to the Means of all your Priests and Thee, who ownest not the Light of Christ, but callest it an Idol? — And thou talkest of an Immediate Christ without the Scripture: Will R. W. say, That Christ and the Spirit is in the Scripture? is not Christ in Heaven? and the Spirit of God was in them, that gave forth Scripture. And Christ saith, Search the Scriptures, for in them ye think, ye have Life; but ye will not come to me, that ye might have Life. But we tell R. W. We, and whosoever else owneth the Lord Jesus Christ, own the Scriptures, and cannot deny them, nor none of his True Preachers, which carry their Message from Christ for the Good of People: and such the World receiveth not, that come in the Name of the Lord; but such as come in their own, they will Receive.

R. W. And again thou bringest a Comparison of the King's Par∣don sealed with his Broad Seal to a Condemned Rebel: (which thou often bring'st over and over.)

Answ. What dost thou think to prove by this? That the Scrip∣ture is the Pardon, or is the Evidence? if it were, then the Pa∣pists, (that thou Comparest us so often to) and many Wicked Men might have Pardon and Remission. But is it not the Spirit, that Sealeth? (according to Ephes. 1, 23.4, 30) and is it not Christ, that Bringeth the Glad Tidings of Life unto the Soul, and by his Holy Spirit beareth Witness? (according to Rom. 8.) and is not the Assurance thus known?

R. W. bringeth Hosannah, &c. (G. F.'s Fol. pag. 221.) saying, [The Sure Word of Prophecy the Apostle speaketh of, is the Pro∣phecy

of Scripture.] G. F. Answ.

[Doth the Scripture shine in a Dark Place, until the Day Dawn? and are they them, that must be Taken heed unto, as to a Light? Can any see the Scrip∣ture, or know the Scripture, but by the Light within? cannot a Cain, a Balaam, a Korah bring Scripture, that is gone from the Spirit of Prophecy within; and then put the Letter for it?]

R. W. Replieth, and beginneth with Blasphemy and Railing, and saith; I know, that Fox maketh their Idol Within, called Light, to be the More Sure Word of Prophecy; and his Vsual Proof is,* 2.6 The Testimony of Jesus is the Spirit of Prophe∣cy, &c. And why must all the Prophets or Messengers of God, who from the Beginning of the World were God's Mouth and Pens concerning the Birth, Life and Death of Christ, &c. here be ••ast out from the Word of Prophecy?

Answ. What! cannot R. W. endure to hear talk of the Scrip∣tures? are not John's Words (in Revelation) The Testimony of Jesus is the Spirit of Prophecy? and thou deniest it, both Scrip¦ture and Spirit, who say'st; I Vsually bring this Proof? And Pe∣ter's Saying, We have a more Sure Word of Prophecy, which ye do well to take heed unto, as unto a Light, that shintth in a Dark Place, until the Day dawn, and the Day-star arise in your Hearts: This the Apostle lets them see the Sufficiency of that Light, till they came to the Day-Dawning and the Day-star-Arising. And what is this Day-dawning and Day-star-arising in the Heart? if it be the Outward Scriptures of the Prophets, prove it by Scrip∣tures. And is this Day-Star-Arising in the Heart, and Day-Dawn∣ing and Idol? as thou callest the Light within an Idol, a More Sure Word of Prophecy, than the Voice which was Heard in the Mount? And this is not to Cast away the Prophets: and Peter, who directed the Saints to this Sure Word of Prophecy, (the Light, that shineth in a Dark Place) did not Cast out the Prophets▪ that Prophesied of Christ's Birth, Death, &c. (as thou Dotingly speak∣est;) no more do we, but own them all. And Luk. 1. and Rom. 16. and the Apostles, that had this Light shining, (this More Sure Word of Prophecy) they saw the Fulfilling of the Scriptures in Christ Jesus; which none doth without the Light of Christ, by which he is seen. And—

R. W. Thou say'st; The Written Word or Prophecy of the Prophets is a more Sure Word and Evidence to us, &c. than the Voice from Heaven, of which Peter here speaketh, &c.

Answ. Now what must we Observe from R. W.'s Words here? That the Written Word or Prophecy of the Prophets shineth in a dark place? Now R. W. saith, that the Scripture is the Rule and Touch stone; We do Charge him and the New-England-Priests to make this Good by plain Scripture, and give us Chapter and Verse, and a Rule for it either. And Secondly tell us, Where is this Dark Place? and what it is, that this Written Word or Prophecies of the Prophets shine in? (seeing he saith, That the Scripture availeth nothing without the Spirit; (and yet, they are more) and then how can they Shine, when they avail nothing?) And whether he doth not now oppose Peter's Doctrine, who calleth it a Light, that shin∣eth in a dark place? and the Day-dawning, which shineth in the heart? so, if the Light be the Written Word, that shineth in a dark place; whether or no the Day-dawning and Day-star be the Writ∣ten-Word? And this Light (that shineth in a dark place, which we are to take heed unto, until the Day dawn, and the Day-star a∣rise in our hearts) this Light and Day-star doth own all the Pro∣phets from the Beginning of the World concerning the Lord Christ, who fulfilleth them. And —

R. W. thou say'st, How sure is the Quakers Light, their Word of Prophecy? a Sober Mind cannot but admire that Face and Fore-head of Brass and Adamant, &c. So that they blush not to pre∣fer such a simple Image, a meer Baby and Child's Puppet of their Immediate Word of Prophecy before the Word, the Mind and Will of God by the Mouth of all the Prophets, &c. And dost not thou say —What Cursed Opinions, horrible Vncleannesses, Bloody Mur∣thers and Slaughters have been conceived and brought forth from the Spirit within, and Revelations from Devilish Lights and Spi∣rits, &c.

Answ. Let all the Moderate and Sober Christians Judge here of R. W.'s words, and what work he hath made against Peter's Doctrine, who saith, That they have a More sure Word of Pro∣phecy, which they do well to take heed unto, as unto a Light, till the Day dawn, and the Day-star arise in their hearts: which we do own and stand unto. Now he calleth this a Simple Image, a Meer Baby, a Child's Puppet; and he would make this Light and Spirit the Author of Murther and Blood-shed, and Cursed Opinions, and likewise the Author of Devilish Lights and Spirits: see, how he blasphemeth Peter's Doctrine with Devilish Lights and Spirits, Murthers, Slaughters! he might have applied it at home to his

own Spirit and the New-England-Priests and Professors, (as in pag. 98.) — And thou bringest Rev. 19. The Testimony of Jesus is the Spirit of Prophecy: and then in the Margent thou say'st [The workings of Satan by his Spirit and Inspirations in all Ages] but not by the Testimony of Jesus,* 2.7 the Testi∣mony of Prophecy R. W. but by such a Spirit, as thou art in. And thou say'st —

R. W. Doth not the Angel forbid John Worshipping of him? &c.

Answ. But hath R. W. and his New-England-Priests forbidden this Worship? and art not thou offended in speaking the Word Thee and Thou to every Body, and for want of the Hat and Knee? &c. and thou hast publickly declared thy self, that we might be punished for not doing these things. But would'st not thou and the New-England-priests and Professors be honoured with Hat and Knee? and yet John was not to bow down to the Angel.

R. W. And thou goest on Railing, and say'st; And shall we say, that the Angels too are Quakers? and Christ hath Enlightned them also, as well as every Man? &c.

Answ. where did ever we say, the Angels were Quakers? is there any such thing in G. F.'s Reply to Hosanna, let the Reader see. But were not all things made by Christ Jesus? and did not Christ, who is God, who made them, enlighten them? if not, how should they see their Work they are to do, who are called Mi∣nistring Spirits, Flames of Fire, &c. (Hebr.)

R. W. And then thou tellest, G. F. mentions Cain and Balaam and Ko••e.

Answ. And very well he may Vse it to thee, and to our Old Persecutors, and such as thou and the New-England-Priests, who gain-say the Light of Christ, and the Law of the Spirit (which maketh us free from Sin and Death) as Core did the Law of Moses: And we have not mist you, for you are worse, then Core, who did not call the Law of God an Idol and a Fancy; as thou hast called the Light of Christ over and over in thy Book. And all the Prophets of God from the Beginning of the World, they spoke from an Inward Sight and Light of God in their hearts, which is heard, known and seen by the Light and Spirit of God in the heart, which leadeth into the Truth of them: and thou, that would'st not hear the Light within, and take heed unto in the dark place; thou would'st not hear the Prophets and Christ Jesus,

from whence it cometh: And so Remember Dives. And —

R. W. goeth on Railing and saith, G. F. is so used to Cur∣sing, &c.

Answ. But let the Reader see, Whether there be any such words of Cursing in G. F.'s Answer in page 97? — And so, as for Horrible Wickedness, their Lying Father, Vgly Spiders, Poison and blind Dream∣er, thou might'st have applied to thy self. And—

R. W. thou say'st, What a madness is it for this Blind Dreamer to ask, Whether the Scripture shineth in a dark place, until the Day dawn, and the Day-star arise in the heart? &c. and then thou say'st,* 2.8 All the suttle Foxes in the World must know, that if they attend unto Whisperings and Peepings, and leave the Written Law, &c. and other Prophecies of Scripture, &c. for all their Childish Vapourings and Prating of their Light, the Eter∣nal Father of Lights proclaimeth them to be Children of howling Darkness, and that there is no Light within them. And thou say'st, He that shall find a spark of true Light &c. in this their Fantastick Light, he shall find the Living among the Dead, and prove the Pro∣phets of God, and God, (whose Word was Spoken) to be Liars, for saying, There is no Light within them.

Answ. All this Blasphemy and Railing is not so much against the Quakers, but against Peter's Doctrine, to wit, the Light, which the Saints did and were to Take heed unto, until the Day dawn, and the Day-star arise in their hearts. And R. W. goeth about to give Peter the Lie, and would seem to prove it by the Law of God and his Prophets; but by this he hath prov'd himself a Liar, and one that hateth the Light. And he bringeth Esa 8; but let him see, it is said in the Margent there, And there is no Morning in them, if they speak not according to the Law and Pro∣phets; so we may speak to him. And R. W. this is not in him, who speaketh not according to the Law and Prophets, Christ and his Apostles: for the Light, that Peter speaketh of, that shineth in Darkness (which they are to take heed unto, until the Day dawn, and the Day-star arise) this was afore the Morning; they were come to the Morning. And so he giveth Peter the Lie, and John the Lie, and abuseth Esaiah's Words, what John saith, This was the true Light (which he bore witness to) that Lighteth every Man, which was the Life in the Word: and R. W. with all his Evil Speakings witnesseth against it, and calleth it a Fantastick Light, a Childish Vapour, and Whispering and Peeping; but he might have

kept this at home. And [The Father of Lights (he saith) pro∣claimeth us to he Children of howling Darkness, and that there is no Light in them.] Answ. The Father of Lights proclaimeth no such thing, nor his Son; but saith: Every One, that doth the Truth, cometh to the Light; and every one, that doth Evil, hateth the Light, and will not come to it, because it reproveth him: And this is R. W.'s Condition.

R. W. asketh,, What Light have the Papists, Jews and the De∣vil, when they bring Scripture to Christ? —and so falleth a rail∣ing.

Answ. But if the Jews and Papists do hate the Light, like R. W. yet I never heard the Jews and Papists call it an Idol, and a frantick Light, as R. W. doth: and we say, neither he, nor the Papists or Jews can see neither the Scriptures, nor Christ with∣out the Light. And we never did say, That Christ did enlighten the Devil himself with his true Light; for Christ saith, There is no Truth in him: but R. W. saith, That there is something of God, that is, from the Power and Wisdom of God, in the fallen Spi∣rits and the Devils themselves; which we Charge R. W. and all his New-England-Priests to give us Scripture for those Words (as in his Append. p. 5:) and therefore why doth R. W. ask G. F. What Light hath the Devil himself? And thou say'st, The Devil bringeth a pertinent Scripture and Promise to Christ Jesus, as ever the Papists or Quakers: This R. W. might have kept at home, with the Jesuitical, Diabolical Reservations, and venemous and poisonous, with his Unsavory, Ungratious words.

R. W. bringeth Enoch Howet (G. F. Fol. p. 14.) his sayings [The Scriptures to be the Only Weapon, whereby Christ overthrew the Devil.] G. F. Answ.

[Who bruiseth his Head (to wit Christ) was, before the Scripture was: yet the Scripture is for Correcti∣on and Doctrine, furnishing the Man of God in his place. And Christ the Seed was, before the Scripture was: and all that have Scrip∣ture, and not Christ, cannot Overcome the Devil (ye and the Papists doing his Work.) For they that Overcome him, it is with the Power of Christ [for Christ saith, Without me ye can do no∣thing:] and those have the Scriptures of Truth, which the Devil is out of.]

R. W.'s Reply: How doth Christ's bruising of Satan's Head, and being before Scripture was, dis∣prove, &c. and so falleth a-railing;* 2.9 Who sees not Fox in his Burrough?

Answ. R. W. doth not or will not state G. F.'s words right, as he hath spoken them; as the Reader may see, viz: [As Christ, who bruiseth his Head, being before Scripture was] who bruiseth his Head by his Power, and destroyeth Death, and the Devil, the Power of Death: who is manifest in Time, &c. And —

R. W. saith; As for G. F.'s saying, [They that have the Scrip∣ture, and not Christ, cannot overcome the Devil.] (And R. W. Re∣plieth) What News doth he tell the World, which no body denieth? and yet thou say'st again; How doth this deny, that Christ Jesus overcame the Devil by Scripture? [which is the Sword, the Only Sword, and is called a Sword, Append. p. 88.]

Answ. But R. W. thou must show us a Rule for it in Scripture, Chapter and Verse, That the Scripture is the Sword, the Only Sword: and yet thou say'st (Append. p. 94.) That it (the Scripture) doth not avail without the Spirit of God. And how doth this hang to∣gether R. W? That they that have the Scripture without the Spirit, cannot overcome the Devil: and yet, The Scripture is the Sword, and the Only Sword, by which Christ overcame the Devil? and, The Scripture doth not avail without the Spirit; and yet it is thy Only Sword? [and in thy Book called Experiments (Epist. to La∣dy Vane the Younger, 1652) thou say'st, That the Two-edged Sword is of his (God's) most Holy Spirit, which pierces between the very Soul and Spirit, &c.] But these things are Answered more Largely in the Appendix.

R. W. saith; Is all Scripture or Writing given forth by Inspira∣tion of God, and is profitable (though G. F. alledgeth the Scriptures by Halves) for Correction and Doctrine, &c. and, Then it clearly follows, that as Christ Jesus overcame the Devil by the Scriptures, so &c.

Answ. Christ was the Power of God: and the Devil brought Scripture to him and said, It is written; but Christ overcame him by the Power, who is the Substance of the Scriptures: And Christ through Death destroyed the Devil, the Power of Death; and was that by Scripture? And G. F. doth confess, he doth not write all the Scriptures, which thou Scoffingly callest Halves; neither doth R. W. write all the Scriptures, nor half neither: And Christ did not Overcome the Devil by the Scripture, when he correct∣ed him by Scripture in his Power and Spirit. And the Apostle saith, All Scripture given forth by Inspiration of God, is profitable for Doctrine, Reproof, for Correction, for Instruction in Righteousness, that the Man of God may be perfect, and throughly furnish'd to

all good Works (2 Tim. 3.) and this he doth not say to the Men of the World, that be in the Evil Work, like R. W. and his New-England-Priests and Professors are.

R. W. And thou say'st; So, by the same Weapon this Suttle Fox and all other of Satan's Foxes must be corrected, confuted, catch'd and destroyed (except they repent) for ever.

Answ. What! must the Scripture destroy us? and that which is of no value without the Spirit of God R. W? but this is Answe∣red (as I said afore) Largely in the Appendix.

R. W. And with Scoffing words to no purpose thou say'st; How he runneth in and out of his Holes, &c. As for the Quakers Power here pretended in Opposition to the Scriptures, &c. and, Thus sometimes a Devil of Drunkenness, Swearing, Stealing runs away from the Sermons of the Quakers, as a Naughty Devil, some∣times as the Chiding and Conjuring of a good Witch, that he may get the faster hold by &c. Self-Conceit and Contradicti∣on to the Scriptures,* 2.10 by Will-worship and superstitious In∣ventions against the Holy Institutions and Commands of the true Lord Jesus Christ.

Answ. R. W. and his New-England-Priests and Professors might have all those Vngratious, Vnsavory Words kept at home. But what is this good Witch he speaketh of? for we own the Holy Scriptures, and the Commands &c. of the true Lord Jesus Christ, and his Worship in Spirit and Truth: And if thou had'st Overcome the Devil by the Only Sword of the Scripture, we should never have such Railing Expressions from thee, which proceed from him.— And thou tell'st a Story of the Devil, and how a Child lieth down and crieth; but thou might'st have kept this at home, with all the rest of thy Railing Language: for thou, who hast him so often in thy Mouth, its like, thou art more acquainted with him, than with Christ and his Light. And R. W. must not be called a Rai∣ler; not He, but it's We must be the Railers: but see, if he find∣eth any such words here in G. F.'s Reply to Enoch Howet. And—

R. W. bringeth Francis Duke (Fol. pag. 189.) saying, [Whe•• Christ told the Devil, that Man should not live by Bread alone, bu•• by every Word, that proceedeth out of the Mouth of God; That wa•• Be••ieving the Scripture: and this Word of God in the Scripture was the Ground of Christ's Faith; and so to all, that are his.] G. F. Answ.

[Many may have the Scripture, and never hear the Voice o••

God, as the Jews, Joh. 5. and they said, they believed the Scrip∣tures; though they were out of the true Belief. But receiving the Word from God, is as they, that gave forth the Scriptures, which Man liveth by, and not by Bread alone; and so knoweth him, who was, before Scripture was given forth. And for say∣ing, That the Scripture was the Ground of Christ's Faith; he was, afore the Scripture was writ, and so fulfilleth their Words, and is the Author and Finisher of the Saints Faith, which was, be∣fore the Scripture was given forth: he by whom the World was made, is the Author of the Saints Faith, that bruiseth the Ser∣pent under his Feet, &c.]

And R. W. Replieth, and falleth a∣railing and saith; How Notorious for Tautologies are these Bru∣tish Clamors! shall we believe their Notorious Lies? &c. and so goeth on railing and crieth, Childish, &c. Antient, Doting Women, &c. so full of Idle Repetitions: and crieth, How brutish and impi∣ous, viz: That a Man may have the Scriptures, and yet not be in the Belief; therefore the Word of God was not the Ground of Christ's Belief? and again; The Devil and the Wicked Men may have the Scriptures, and not Believe in them; and therefore Christ Je∣sus and the Saints Believe them not neither.

Answ. This is a False Inference of thine, as to say, Christ and the Saints did not believe the Scriptures; the Reader may see, there is no such thing in G. F.'s Answer: and dost not thou con∣fess, That (many) they may have the Scriptures, and not o∣vercome the Devil? (p. 101.) But did those Jews, that Perse∣cuted Christ, and his Apostles and Prophets, Truly Believe in Christ? — Now, as for Tautologies, and the Doting Woman, with Idle Repetitions thou may'st apply to thy self: for how of∣ten in thy Book dost thou call over and over the Light of Christ an Idol, a Frantick Light? And read pag. 109. in Append▪ and there thou may'st see thy Tautologies; Quakers, Papists, Papists and Quakers, Papists, &c. where he mentioneth the Quakers and Papists a matter of Twelve times over, as though R. W. would fill up his Book with it: and let the Reader see most of the Pages throughout his Book, whether he hath not done the same. And R. W. may note, how often David and the Holy Men of God go over the same thing; and the Apostles mention often the Name of Jesus: and if R. W. and his New-England-Priests do say, That these are Notorious Lies, that which G. F. saith (as the Reader may see in his Answer) viz. ["Many may have the Scrip∣tures

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

and hear not the Voice of God.] This is a Notorious Lie by R. W. (as in Joh. 5.)

[And the Jews would say, They Be∣lieved Scriptures; though they were out of the True Belief and Receiving Christ, the Word of God: and Christ in plain Words told them, They were of their Father, the Devil;]

This is another Lie of R. W. and the New-England-Priests.

[But Receiving the Word from God, is as they, that gave forth the Scriptures, (that received his Word, which Man liveth by, and not by Bread only;]

And these R.W. calleth Notorious Lies:

[and so know∣eth him, that was, before Scripture was given forth (to wit, Christ]

and these R. W. saith, are Notorious Lies.

[And they say, that Christ was, before the Scripture was writ, and fullfilleth the words, to wit, the Scripture:]

This is a Notorious Lie; shall we believe those Notorious Lies? saith R. W.

[and is the Author and Finisher (to wit, Christ) of the Saints Faith.]

Shall we be∣lieve these Notorious Lies? &c. And —

R. W. thou say'st, Shall we believe their Notorious Lies, that the Light within gave forth the Scripture? and that they speak and write, as they are moved by the Spirit, when their Writings are so weak? &c.

Answ. Let the Reader see, if there be any such thing in G. F.'s Answer, That the Light within us gave forth Scripture? but it was the Holy Ghost in the Prophets and Apostles, that gave forth Scriptures; and with the Light of Christ we see them, and are led into all Truth by the Holy Ghost. And again, as for Tauto∣logies, R. W. may read his pag. 84. of his Book, and see, where he 11 or 12 times goeth over Juggler and Cheater, Juggler and Cheater, &c. in one and the same page.

R. W. beginneth with Railing: Let Heaven and Earth hear and abhor the Sophistry of these Deceivers! they would fain have no such Christ as Man,* 2.11 a Christ without, an Out-side Christ, &c. And then thou contradictest thy self and say'st, That We confess, that there was such a Man or Per∣son, who came according to Gal. 4.

Answ. Which we really believe: and we do not Cloak nor Cross our Principle in saying, That Christ was afore the Scrip∣ture; but thou wrongst G. F.'s words again. For his words are not, That Christ bruis'd the Serpent's Head before the Scripture was; but, Christ was, before the Scripture was; who bruiseth the Serpent's head: for all things were made by Christ, (as the Rea∣der

may see pag. 102.) And doth not Christ say, Before Abra∣ham was, I am? And as for Sophistry, and Deceiving, and speak∣ing of an Out-side Christ, those are thy own Railing Words, not ours; and doth not become an Old Man, nor Christian.

R. W. Let any of these Jugglers answer, if they speak honestly; If there was really such a Man called Jesus at Jerusalem? &c.

Answ. R. W. beginneth with Railing here: but seeing, he querieth of us, we shall answer him and all the World. We do believe, there was Such a Man, who was born in Bethlehem, Christ Jesus, suffered without the Gates of Jerusalem, after the Scripture was written: who was tempted of the Devil, and the De∣vil brought Scripture to him; and Christ Reproved him with Scrip∣ture, and Overcame him by his POWER. And Christ died and rose, and fulfill'd the Prophets, and at the Right Hand of God: who is the same that Descended, the same that Ascended. But where doth R. W. prove by the Scriptures, (and the New-England-Priests) That the Scriptures were the Ground of Christ's Faith? this we must have Scripture for, before we can receive it from R. W. and his New-England priests, to wit, That the Scripture is the Ground of Christ's Faith, and the Ground of the Saints Faith: and yet he saith, The Scripture availeth nothing; is of no value without the Spirit, &c: (Append. p. 94.) And further we say: If the Scripture was the Ground of the Saints Faith, and the Scrip∣ture availeth nothing without the Spirit; How was it, that the Pha∣risees and the Papists (whom thou mentionest so often) had not Faith from that Ground? for they all say, they believe Scripture. But what must we Observe from R. VV.'s Words here? That the Scripture is the Ground of Christ's Faith? and yet he will ac∣knowledge, Christ was before Scripture; and Abraham, Isaac and Jacob, Abel, Enoch and Noah had Faith, before Scripture was written. And now, if Christ be the Author and Finisher of the Saints Faith, and they are to look unto him, I query, Whether he be Scripture, if it be the Ground of the Saints Faith? And the Spirit of God, which lead his Saints to give forth Scriptures, lea∣deth into all Truth of them. And the Spirit and the Scriptures are not at Odds one with another, neither did we ever set them so, as thou us in Effect chargest: neither can the Children of God know the Scriptures given forth by the Spirit of God, but by the Spirit of God within (which thou scoffingly callest a Secret Whispe∣ring Voice within, contrary to Scriptures.) And the Voice, that owneth

not the Scripture, is not the Voice of the Spirit of God, that gave them forth both before Christ's Coming in the Flesh and since. And —

R. W. As to the Spirit's Leading into all Truth the Sons of God, thou answerest and say'st; Is not Fox here in his Burrough, not distinguishing betwixt the Extra-ordinary Leading of the Holy Apostles appointed to be the Eye-witnesses of Christ's Death and Resur∣rection? &c.

Answ. What must we Infer from R. W's. Words? That because the Leading of the Apostles and Preaching the Resurrection of Christ Jesus by the Holy Ghost, that others therefore were not reproved by the holy Ghost? and must not every Son of God be led into all Truth to know Christ and his Resurrection? but G. F. doth not say, that all were Messengers and Apostles, &c. (1. Cor. 12.) And thou ••ur∣ther sayst; Yet all God's Children are Regenerated and Sanctified;* 2.12 [and dost thou not say in another place, They must have a Combate all their Life?] and thou sayst, That God's Children are Guided and Built up together an Habitation; &c. And then R. W. must not the Spirit of God be within? and if so, then thou ownest the Quakers Principle, and confessest that, which thou all this while hast been fighting against. And as for what David said, if he had been in thy Day, thou wouldst have cried against him, as thou dost against us, who said; I have hid thy Word in my Heart.

R. W. And this is the Devil's (the Old Fox) his Devilish Subtle∣ty, to make the Cloak of the Spirit's extra-ordinary Assistance, &c. and the Angels Extra-ordinary Protection a Ground of Christ Jesus and his Servants flinging themselves down from the Pinnacle of the Temple: and thou pretendest to tell us from God, that this will be the Break-neck of the People called Quakers (without Repentance) every Soul of them.

Answ. How now R. W! hast thou not here given rash Judgement a∣gainst the Assistance, and Protection and Sufficiency of the Spirit of Christ and his Grace, which God saith, is Sufficient to Paul in his Trouble? And hast not thou broken thy own Neck here, and falln down from the Pinnacle, who dost not look at the Grace of God, and his Light and Spirit to be Sufficient? Is it sufficient to condemn them, that Erre from the Spirit, and turn the Grace of God into Wantonness? And God sent an Angel, and brought the Children of Israel out of Egypt: and (Exod. 23, 20.) Behold! I send an Angel before thee, to keep thee in the Way: (vers. 23.) For my Angel shall go before

thee, and bring thee, &c. and Chap. 22, 24: And behold! my Angel shall go before thee: And was not this Angel sufficient to bring them into the Land of Canaan, if they hearkened unto him? and is not Christ Sufficient by his Light, Power and Spirit to bring us out of Spiritual Egypt? and Christ saith to his Sheep, that hear his Voice; I give unto them Eternal Life, and they sha••l never perish; neither shall any man pluck them out of my Hand (John 10, 28.) But R. W. how canst thou say, Thou passest thy false Judgement upon us from the God of Truth; and yet sayst, There is no Voice nor Motion within to be lissen'd, or hearken'd un∣to in Heavenly Things, in Matters that are Super natural? (pag. 83.)

R W. Thou say'st; Our Principles and Practices are f••ll of Con∣tradiction and Hypocrisy.

Answ. Our Principles and Professi••n are Holy and Pure; and Contradictions and Hyppocrisy thou might'st have kept at Home: for we Profess the Lord Jesus Christ, and all the Prophecies and Things in the Law, that Figured them forth; and the Things in the Law, as truly, as the Prophets and the Apostles did Profess him: and own all that is Written in the Scriptures from Genesis to Re∣velation. And we own the Worship in the Spirit and Truth, and are in it, that Christ set up Sixteen-hundred Years since; and the Re∣ligion, that the Apostle describeth above Sixteen-hundred Years since, which is Pure and Vndefiled before God: And the One Faith, which Chri••t is the Author of; and the One Baptism, and the One Spirit into One Body: and One God and Father of All, who is above All, and through All, and in you All, as the Apostle speak∣eth. And the Lord Jesus Christ, who was Born of the Virgin, Conceived by the Holy Ghost; &c. and Preach'd, and Suffered un∣der Pontius Pilate, before whom he made a Good Confession: and Died, and Rose again, and is at the Right Hand of God; and remaineth in the Heavens, till all things are Restored: &c. who will Judge the World in Righteousness, and Reward every Man according to his Works; and therefore no Salvation in any o∣ther Name, but in the Name of Jesus, &c. And let New-Eng∣land-Professors see, if our Principles and Practice, Life and Do∣ctrine hath not Out-stript theirs; let the Witness of God in them Answer! And —

R. W. saith; He told us of False Gods, and Worships and Prophets, &c. [but this is nothing to the Purpose to prove his

False Charge: for we are Not to Believe thee and the False Pro∣phets; but to Try them:] but thou say'st; We must Try them with Fire it self.

Answ. Yea R. W. Ye and the New-England-Priests did Try us, God's True Prophets, with FIRE; whom ye Tried with your HOT IRON, when ye BRANDED them, and your GALLOWS, when you HANGED them: And so ye are TRIED not to be in the true Principles and Profession of the Apostles and of Christ. And didst not thou say afore, That the Scripture was to Try? and what R. W! is the Scripture now become a FIRE? where is that writ∣ten? But the Counterfeit, and the Dross, and the Devil himself, as black a Fiend, &c. the Spirit of Darkness, Samuel's Mantle, thou speakest of, and Sheeps-Cloathing, and Deceiving and Covering your Black Spirit withal; and then thou say'st: Thou told'st us, 'Twas Common for the Papists and Turks; and Judas betraying his Master with a Kiss, and a many such like Words (but we do remember few:) but this is nothing to prove our Principles and Profession, what others were. And —

R. W. Thou say'st; Thou Remembrest, thou told'st us, That Paul telleth Timothy of some, that speak Lies in Hypocrisy; [What is this to us? this is thy own Condition; this is no Proof:] and of Such,* 2.13 as knowingly (for Devilish and Wicked Ends, & Preferment & Profit) take the Leading-Staff in the Hand, &c. and then thou Tell'st of the Pope's and Cardinals, and of Judas his Gain, that betrayed Christ, &c. of the Sechemites and their Successors; of Nebuchadnezar's Idolatry, &c. And further, thou Tell'st us of such, that the Lord Jesus Christ hath positively fore-told of, that they should think to do God Service, to Kill himself in Killing his Servants.

Answ. But R. W. giveth us no Scripture for this, To Kill him∣self in Killing his Servants; (except he meaneth them in New-England, that Crucified Christ first to Themselves, and then Killed his Servants:) but all this is nothing to us. Here thou dost Confess and Wonder, that We bore all this Load of Stories, which was to no purpose: therefore thou might'st very well Wonder at their Patience: but R W. had not W. E. and the rest (which thou scoffingly say'st, Broke out) Reason to call thee to prove thy Charge, when thou had'st run so far beside the Matter? And we are, as we were, when we First came amongst you. And —

R. W. Thou say'st, Thou told'st us, that we were Charg'd with denying the Man Christ Jesus.* 2.14 But—

(Answ.) We say, thy Charge is False: For we own Christ, that died at Jerusalem, more than thou and the New-Eng∣land-Priests, as we said before; and there is no such thing neither in G. F.'s nor in any of our Books. And let the Reader see, whe∣ther there be any such Words in G.F.'s Book? It is R.W.'s own false Charging to prove his Assertions. And our Books hold forth (without Juggling, as thou Falsly Chargest us) Church-Ministry, Baptism, &c. Resurrection, Eternal Judgment, Eternal Life now, and in the World to come.

R. W. And thou say'st; We deny any Church, but that Invi∣sible.

Answ. The Church is in God; but their Bodies are Visible (1 Thes. 1.) And so thy Principles are False, and thy Profession, that is not according to the Apostle's. And that, which keepeth us together in the Fellowship and Vnity, is the Spirit; which, as it doth Move us, we Pray, we Preach, we Sing, as the Holy Men of God did, who spake, as the Spirit of God gave them Vtterance: And this is according to the Primitive Sense, Principle and Pro∣fession; though thou may'st say Monstrous and Dissimulation. And we do pro••ess we have an Vnction; and Christ enlightneth every one, that cometh into the world (and this as in John 1.2.); and this is according to Sound Principle, and the Profession of the Holy Men of God: and thou deniest this, and art in a false prin∣ciple and profession, contrary to the Apostle's.

R. W. And further thou say'st, That Christ, and the Spirit, and the Kingdom of Heaven is in them (as the Pharisees had, and the very same the Saints have.)

Answ. These are thy false professions and principles, and not ours. But that which we do profess, we shall manifest; Know ye not, that Christ is in you, except ye be Reprobates? And, He that hath not the Spirit of Christ, is none of his: And thou that deniest this to the Saints, art of a false principle and profession, contrary to the Apostle. And Christ said, The Kingdom of Heaven was in the Pharisees (Luke 17.); but neither Christ nor We say, That Christ was in them, as he was in the Saints: and the Pharisees, and their going from, and hating the Light, which Christ hath enlightned them withal, they are condemn'd by the Light, and not Justi∣fied.

R. W. And then thou Scoffest at the Quakers She-Apostles and He-Apostles sent into New-England, Ireland, Scotland, Italy,* 2.15 and Turkey, &c.

Answ. Yea, they are gone thither, where R. W. and the New-England-Priests durst not shew their Heads (though they may Rail against the Turk and Pope behind their Backs,) your Spirits are too Cowardly: And by all this thou hast not disprov'd our principles and profession. And we believe, if R. W. had been in the Dayes of the Apostles, he would have join'd with the Scribes and Pharisees against Christ Jesus; and have Rail'd against Christ and his Disciples, and against Mary Magdalen and other Women, that preach'd the Resurrection of Christ Jesus.

R. W. Thou say'st, We profess the Scriptures to be the Words of God, and not the Word (and therefore We are in a false Prin∣ciple and Profession.)

Answ. Are we? Is this thy Proof? And doth not the Scrip∣tures (which thou say'st, is the Rule and Touch-stone) themselves call a Declaration the Words of God and Christ? Nay, dost not thou call it an History? And so thou, that callest the Scriptures with other Names, than the Holy Men of God have called them, thou art in a false profession, not we; who speakest otherwise than the Scripture speaketh. And where did ever we say, If all the Scripture was burnt, we have the Scriptures within us? We charge thee to make this good by any of our Books or Writings; un∣til then, we look upon thee as one that hath Slander'd us to the World: And we abhor thy words, as Burning the Scriptures; and yet we must not deny Knowing the Scriptures by the Spirit of God within.

R. W. And so thou say'st, By deceitful Owning and not Own∣ing, as G. F. in his late Book Exalting the Heathen —

Answ. This is thy false Charge: for we Really Own the Scrip∣tures. And G. F. Magnifieth the Lord, and Exalteth that of God in the Heathen, which was condemned by such, as thou and the New-England-Priests, that have no Scripture. As, let the Reader read over the Book called Heathens Divinity, and let him see, whether he doth Exalt the Heathen, or the Lord on their be∣half.

R. W. And thou say'st; How full are their Books against Perse∣cutors.

Answ. And well they may be, for we have felt the stroke of it,

even to DEATH in New-England; amongst whom there is manifest, both their Profession and Principle to be False, and not according to the Primitive Church.

R. W. He bringeth (G. F.'s Fol. 170.) John Stallam, saying: [The Magistrate is not to level the Law with the Light in every Man's Conscience. Again, If the Magistrates be in the Light, and discern the Mind of Christ, and discern his Law, is he to Compel all the Nation and Common-Wealth to come to the Practice of his Light?] G. F. Answereth:

[The Magistrate of Christ, the Help-Government for him, he is in the Light and Power of Christ: and he is to subject all under the Power of Christ into his Light, else he is not a Faithful Magistrate, (to wit, the High∣er Power.) And his Laws are Agreeable, and Answerable according to that of God in every Man:* 2.16 When men act con∣trary to it, they do Evil. So he is a Terror to the Evil-doers, and discerneth the Pretious and the Just from the Vile: and this is a Praise to them that do well.]

[I Query of R. W. Whether the Fundamental Laws are not ac∣cording to the Spirit of God and Scripture? whether it is not said, The Laws of England hang upon these two Hinges? and then, Whe∣ther Magistrates must not be according to the Laws? And the Higher Power never did the Prophets cry against, but the Corrup∣tion in Magistrates: neither doth G. F. as here was testified in OLIVER's Dayes, when these Priests-Opposers said, That we denyed Magistrates. But R. W. Must not the Christian Magi∣strates be in the Light of Christ? and must they not punish Evil-doers; to wit, Adultery, Fornication, Theft, Murder? &c. and are not these Actions Contrary to Christ? And then, if they punish these things; do not they subject unto the Light of Christ? For our Prin∣ciple is, To bring all people from those, and other Evils: Or, must not these Evils be punisht, and the Magistrate of the Laws keep down such Evils with his Higher Power? &c. But what is this to matter of Religion, seeing R. W. saith, That they are a Praise of them that Do Well? Such as Do Well, walk in the Light, and walk in the Spirit, that mortifieth Sin; and worship God in Spirit and Truth: Such the Magistrate is a Praise unto, and doth not Punish; except they turn their Sword backward, (as the New-Eng∣land-Priests) and let Evil-doers at Liberty: But more of this here∣after.] But let the Reader see, if there be any such thing in G. F.'s Answer to John Stallam, That G. F. intendeth there,* 2.17

that Magistrates, in Christ must fight for their Christ against all Opposers.

Answ. This is R. W.'s false Surmising Charge: but these are the New-England-Men, that Fight for their Religion and false Christ. But G. F. saith,

The Magistrates in the Light are for the punishing of the Evil doers, as the Apostle saith.

And will not R. W. have the Christian Magistrates enlightned by Christ? and to have the Higher Power, that they may punish Drunkards, Perjurous persons, Whoremongers and Thieves? &c. for such is G. F. speaking of: he doth not speak of Religion, and the worship of God, as the unprejudic'd Reader may see his Words.

R. W. Bringeth (Fol. G. F. p. 221) Hosannah, &c. saying: [They know not Absolute Perfection, that are admitting of Mea∣sures and Degrees; or come to the Day of the Bright Morning-Star: and the Bright Morning-Star is not Risen.] G. F. answer∣eth

[Did not the Apostle speak, that they were Children of the Day, and the Night was over, and knew the whole Body; and yet said, he would not go beyond his Measure? and doth he not speak of the Stature, and Measure and Fulness of Christ? were they not come to Perfection▪ and spoke Wisdom among them that were Perfect?]

And R. W. Replieth, and falleth a-Rail∣ing (his Wonted Course) Monstrous Pride, &c. and then thou askest, whether Paul speaketh of his Measure in Holiness, or no?

Answ. What should it be in else? But R. W. is this thy Way to prove thy false Assertions by asking of Questions? But let R. W. show these Words [Omnipotent, Omnipresent, Omniscient] in G. F.'s Book, or any other of our Books, where we say, That we are in Power Omnipotent, Omnipresent and Omnisci∣ent, as he chargeth us? And G. F. speaketh of the Perfection, that God, and Christ and the Apostles exhort unto. And thou makest a great Story about Perfection; but to no purpose. And Paul (saith he) spoke Wisdom among them that were Perfect; but not that Wisdom of this World, which denieth Perfection. And as for all thy Railing Expression and Vnsavory Language, they are all return'd home again to thee; thou hadst better, to have kept them within. And where doth G. F. say, That a Child though Perfect, is equal to a Man? or a Cup is equal to a Tun or Pipe?* 2.18 all this thou might'st have kept at home: this is no Proof against our Principle and Profession. As for Bl••ckish, Blasphemous Fallacy and Contradictions R. W. thou

might'st have kept at home thy Railing Expressions, it doth not become thy Gray Hairs; but that the whole Body may be known, which serve to Compleat the Saints into an Entire Stature (see Ephes. 3, 18, 19. Col. 2, 10. and 4, 12.) and yet here may be a Growth still (Ephes. 4.13, 14.)

R. W. bringeth Hosannah, &c. (G.F. Fol. p. 222.) saying [Christ is without his Saints in Respect of his Bodily Presence.] G. F. Answ.

[How are they Flesh of his Flesh, and Bone of his Bone? How can they Eat of his Flesh, and Drink his Blood? And how have they his Mind and Spirit, and he in them, and they in him? and sitting in Heavenly Places? And he is the Head of his Church; and how then is he Absent, ye poor Apostates from him, that feel not Christ! But he is with the Saints, and they feel him.]

And R. W. replieth, and asketh; Is this Eating of the Flesh of Christ, and Drinking his Blood Corporal (or Visible) or Spiritual?

Answ. Why! Dost not thou know R. W. Christ saith, His Words are Spirit and Life? And is this thy Proving, when to prove thy Charges, thou art asking Questions? We tell thee, None can eat the Flesh of Christ without Faith. And thou further Beggest Questions concerning a sitting in Heavenly Places in Christ Jesus: We tell thee, the Apostle speaketh, We sit together in Hea∣venly Places in Christ Jesus (Ephes. 2.) and, He that Sanctifieth, and they that are Sanctified, are all of One (the Hebr. telleth thee.) And we hold, that Christ is the Head of the Church, as the Apostle did; and we do not direct you to the Pope: But we bid you, Repent, and turn you from Darkness to Light, and so to Christ; whom ye must come to know, Christ the Head. And did not the Heavens open, so that Steven saw Christ by the Holy Ghost, at the Right Hand of God? And what Body was that, that some did Eat (as the Apostle saith) as ate and drank Vn∣worthily, nor discerning the Lord's Body? and then must not the Lord's Body be discerned by True Believers? and was not this after Christ was Ascended? And the Ground of R. W. and the persecuting Priests is, They would neither have Christ, nor his Light to be within them; nor to feed upon his Heavenly Bread, which cometh from Heaven, which he calleth his Flesh; nor drink his Blood, which is the Saints Food, upon which they Live. And the Jews said of Christ, How can we eat his Flesh? and so per∣secuted the Apostles, which were of his Flesh and Bones.

R. W. falleth a railing, and saith; An Adulterous Wretch accu∣seth

Joseph of Whoredom, &c. who was a Pattern of pure and holy Chastity:* 2.19 For, whom do these Whorish Brood of Foxians brand for Apostates, and fling among them Firebrands, Arrows and Death?

Answ. This is R. W.'s and his New-England-Priests and Pro∣fessors Condition; he might well have kept this at home, who is Adulterated from the Light and Spirit of Christ Jesus, and call∣eth it an Idol. And now flingeth his and their Fire-brands at such, as be in the Purity and holy Chastity of Joseph, against the Chil∣dren of God, whom we are. That Spirit in the Whorish Egypti∣ans, the Whorish Jews, you the Whorish New-England Men and R. W. casteth his Fire-brands after us; but that, which the New-England-Professors BRANDED them withal, their Marks are to be seen this Day! And these Railing Expressions do not prove R. W.'s Assertion; but prove his own Principles false, and his Profession Railing. And the Souls under the Altar, those that kept the Testimony of Jesus, as we have done against Deluders (as thou speakest of) and the First Churches, and the Apostles of Christ, they did not call the Light of Christ an Idol; but they saw Christ, who was Ascended into Heaven, and yet was manifest in them by his Spirit. And the Apostle saith, They came to sit down in Heavenly Places in Christ Jesus (though he was Ascended into Heaven;) and was not this in Spirit? And—

R. W. thou say'st, They mean no such Individual Man or Per∣son, but a Mind a••d Spirit; and such a Christ, as hath no Indivi∣dual, Bodily Presence, as we and all men have.

Answ. Christ hath no such Sinful Body, as all men have; If so, I would have R. W. prove it by Scripture. But doth not the Apostle say, He is made like unto us, Sin excepted? But that by R. W. is left out; he would have his a Corruptible Body, as him∣self (as we shall see hereafter, whether he doth not maintain Christ to have a Corruptible Body.) But we query of R. W. whe∣ther it is not the Work of him (and all those Priests, that Op∣posed us in Oliver's Dayes) to shut Christ and his Spirit, his Light and his Presence out from the Saints? as is clearly seen: as one of these Priests Scoffingly and Carnally said, How can a Man of four foot long be within us? And this is false for thee to say, That we would have all the Saints of God to be Apostates, & fall from God and Christ: Paul saith, Christ is a Mystery; and so he is a My∣stery still to them, to whom he is not Revealed. And —

R. W. Thou say'st, If of G. F. when he is in New-England, one should say, He is in London in his Bodily Presence, and that his Friends feel'd his Bodily Presence there, because they feel his Love and Affections there in their Minds and Spirits, &c.

Answ. Is this a fit Comparison R. W? Doth not the Apostle say of Christ, That He is Ascended above All, that he might fill All? &c. and doth not the Apostle say, That they, that have no•• the Spirit of Christ, are none of his? And is not he cal∣led the Heavenly Man? and is not he, as he is called the Hea∣venly Man, the Head of the Church? is not he called the Second Man, the Lord from Heaven? and the Apostle saith; As we have born the Image of the Earthly, we shall bear al∣so the Image of the Heavenly: and now, The Saints shall bear the Image of the Heavenly; my Query is, Whether Christ must bear the Image of the Earthly in Heaven? (1 Cor. 15.) And —

R. W. Thou say'st, I will turn my Thoughts higher: O thou most Glorious Sun of Righteousness, Truth and Holiness! shine forth, and let it be seen, how the Devil calleth the Lord Jesus Beelzebub.

Answ. But R. W. Dost not thou Call the Lord Jesus Christ an Idol and a Frantick Light? THOV art the Man. And dost not thou say (in this page) his People are Horrible, Egyptian, Canting (Languague,) Juggling, Whorish Brood, Adulterous wretches, Whoredom, Fire-brands? so thy High Thoughts are in the Dirt; not fit, to take the Name of the Lord Jesus in thy Mouth. And —

R. W. Thou say'st, They boast with the Bloody Papists, and o∣ther Traitors and Rebels against thee.

Answ. This thou might'st have applied to thy self and the New-England-Priests, for it is thy own: for we have shed none of your BLOOD, the Lord knoweth it! And when did we break down your Altars? and Burn your Temples and your Altars? &c. R. W. Is not all this a false Profession and a false Principle? and is this to prove our Profession and Principles full of Contradiction and Hypocrisy? This is thy own Profession. And we do Challenge all you New-England-Professors and Priests, what Altars have we broke down? and what Temples have we burnt? &c? this is a Lying Spirit R. W. that leadeth thee, not the Spirit of Christ.

R. W. Thou say'st, They cry up a false and Hellish Christ within them,* 2.20 &c. Christen him with the Name of Light.

Answ. R. W. Thou can'st not tell, how to invent Wicked Words

enough against the Lord Jesus Christ, that Died at Jerusalem, and is Risen, at the Right Hand of God; who enlightneth every Man, that Cometh into the World: surely, thy Spirit would have Roar'd against the Apostle, if thou hadst been in his Day. Now it's clear, thou neither ownest Scriptures, nor Christ there: And instead of proving our Principles and Profession false, thou mani∣festest thy own to be Wicked; and not so Wicked against us, but against the Lord Jesus Christ and his Light, which he Light∣eth every Man, that Cometh into the World, withal. For (I say) if thou had'st been in the Apostle's Dayes, he Preached Christ within the Hope of Glory; and his Work was To present every Man Perfect in Christ Jesus: and the Apostle said and told them, Christ was in them, except they were Reprobates: and Christ said, I in you, and you in Me, &c. and pray'd the Father, That where he was, there they might be to behold his Glory: And what dost thou think, the Saints must behold his Glory now? And this Christ thou callest False and a Hellish Christ: O Wickedness! thou wilt find him a Heavy Stone! Nay, dost not thou call him a Con∣quered Slave? an Angel of Light? art thou not worse than the Jews, that Crucified him, and Pilate? did they ever give him such Names, as thou hast done the Only Begotten Son of God? is this thy N. England-Profession of the Only Begotten Son of God full of Grace and Truth, which is manifest in his People? the LORD DELIVER all good Christians from them! For we can expect no other Work, but what they have done (if R. W. and their Principles be one concerning Christ Jesus, the Holy One of Israel) but to HANG, BANISH, and WHIP, and BRAND with an HOT IRON, and SPOIL the GOODS of the Members and Followers of Christ Jesus! Surely, all their Consciences are not so sear'd with an Hot Iron, as R. W.'s is against the True Lord Jesus Christ; who casteth a Flood of Wickedness against him and his Light: but we expect no other, it is nothing to us.

R. W. Bringeth James Brown, that saith, [The Kingdom of Heaven that is in the Saints, is not in the Pharisees. (Fol. G. F. p. 259.] G. F. Answ.

[That which is in the Saints, is in the Pharisees in a Measure, though it be but as a Grain of Mus∣tard-seed, or as a Little Leaven: (But this is fully Answered in the Append. where he bringeth it there.)

And R. W. Re∣plieth, and bringeth (Luke 11.12.) Christ's Saying, If I by the Finger of God cast out Devils, no doubt, the Kingdom of God is

come upon you: And this R. W. Malitiously bringeth to Oppose Christ's Words cited, when the Pharisees demanded of Christ, When the Kingdom should come? he answered them and said; The Kingdom of Heaven cometh not with Observations, neither shall they say, Lo here, or Lo there: for behold, the Kingdom of God is within you, (Luke 17.) Now, whether must we believe Christ or R. W? And this he bringeth to Disprove our Principles and Profession not to be True; and hath here manifest his own Profession and Principle not to be according to Christ. And —

R. W. Thou say'st, That the Pharisees expected a Temporal Kingdom: and yet thou say'st, Christ's Visible Kingdom is his Church. And the Apostle telleth thee, His Kingdom standeth in Power, &c. and the Holy Ghost; and what is Visible, but Tem∣poral? And we do not say, That the Pharisees had such a King∣dom as the Saints, in Joy and Peace with the Holy Ghost; for their Darkness could not comprehend the Light, therefore they were not like to receive such a Kingdom. And what Kingdom was this in the Pharisees, if it was not a Measure of the Seed, which Christ Soweth in all Grounds, and of the Spirit, and of the Light, which enlightneth every man that cometh into the World?

R. W. And whereas thou Scoffingly say'st, What do We talk of Measures, but that We are all one in Quality and Equality? &c.

Answ. Let the Reader see, if there be any such Words in G. F.'s Answer? R. W. cannot bridle his Tongue, and keep in the Rule. But —

R. W. Thou say'st, What a Stinking Work do these proud Phari∣sees make of Christianity! how justly, &c.

Answ. This R. W. might have applied at home, his Stinking Work and proud Pharisees, &c. What! must not we own Christ's words, nor Scripture? Were not they Fools, blind Guides and Pha∣risees, that would not own Christ's Doctrine? and so it may be said Still of R. W.

R. W. Asketh the Reason, Why this Seed doth not Grow, and this Leaven doth not Spread within the Pharisees? Can a Nation be Subject to the King of England or Spain,* 2.21 &c. and yet not know how? nor have no Knowledge or Feel∣ing of it at all? Can there be such a God, such a Spirit, such a Fire, ••ea, but such a Mustard-seed or Leaven, such a Teacher, and yet not grow, not prevail, nor prosper, nor be perceived? ye Fools and Blind! And so goeth on a-railing to the end of pag. 113.

Answ. Here thou hast manifest thy self to be as Blind as the Pharisees, concerning the Doctrine of the Kingdom of Heaven within, as Christ preached. For is it not the same Seed, that is sown upon all Sorts of Grounds by the Seeds-Man; though Christ tell••th thee, Ye are Thorns and Stony Hearts, and what ye do to the Seed? And is it not the same Light, that enlightneth every man that cometh into the World, which the Saints believed in; which Thou, and the Pharisees and the New-England-Professors hate, and thou callest an 〈◊〉〈◊〉? So thy principle and profession is False, and not agreeable to the Primitive profession and principle.

And is not the same Grace, which bringeth Salvation, appeared to All Men, which the Wicked turn into Wantonness, and walk despitefully against it? And is not the same Spirit, which is poured out upon All Flesh, by which the Sons and Daughters Prophesy? &c. but if thou quenchest the Spirit, and turnest the Grace of God into Wantonness, and the Carnal Mind choke the Seed, and erre from the Spirit, then thou may'st say; Why doth it not Grow? Why doth not Leaven Spread? Why doth it not Spring? Why don't it Grow? and, Why are they not Subjects to the King? and yet thou art building the Tombs of the Righteous. And all such, that erre from the Spirit, turn the Grace of God into Wanton∣ness, and hate his Light, and by their Carnal Mind choke the Seed, and are Rebels to the Kingdom of Heaven: and go, read the Talent of the Slothful Servant. However, thou hast improv'd the Devil's Talent, and hidden the Lord's, thou and the New-England-Priests; and therefore ye persecute him with your Tongue and Hand: and a many Vnsavoury Words, that are in this page, which are not worth mentioning. And so in all this thou hast prov'd thy self not to have the Spirit of Christ Jesus; but an Oppo∣ser of his Doctrine, and prov'd thy own profession and principle False, and contrary to Christ's and the Apostle's words.

R. W. Thou say'st, That the Quakers Religion is He∣resy,* 2.22 and they themselves Hereticks in the Matters of God's Worship.

Answ. The Religion we maintain, which the Apostles above 1600. years since set up, which is Pure, &c. and therefore we forsake yours. And the Worship of God, which Christ set up 1600. years ago, this we in Practice maintain: and we do not differ from the Servants of God, the Prophets and Apostles; but we have Unity with them in the Faith and Spirit of God, Glory

to the Lord God for ever! And we believe, we Shall prove thee in the Heresy thou speakest of; which thou confessest, John Stub stood up and said, That Heresy was defined by some, to be an Opinion obstinately stood in against the First Christian Purity: and this thou confessest too. First thou say'st R. W. That our Religion, Way or Sect was False, &c. and upon this Ground R. W. will prove, Our Religion is not only Heresy in Matters of Worship, but also in Doctrines of Repentance, Faith, &c. Now come on R. Willi∣ams, make good thy Charge, and see, if thou hast not thrown thy self in the same Condition, as thou chargest us.

R. W. Thou say'st, First, as to Worship We deny the Converting or Gathering of Saints into Visible Congregations, affirming the Church to be Invisible, the Ministry Invisible, the Baptism and Sup∣per Invisible.

Answ. Let the People in New-Eng••and Judge, whether we do not Gather people into Visible Assemblies? let their Meetings there speak. And though we do say, as the Apostle saith (1 Thes. 1.2. 2 Thes. ••.) The Church is in God the Father of our Lord Jesus Christ; yet the Saints Bodies were Visible upon the Earth: and thou that deniest this Doctrine, deniest this Primitive Doctrine; and so holdest another Opinion, than the Apostles did: And the Mi∣nisters of Christ are Ministers of the Spirit, though their Bodies be Visible, while they be upon Earth. And we never said, That Outward Assemblies, or Outward Men, which did eat Outward Bread and Wine, (which is Visible) were Invisible; this is a Lying Charge from a Lying Spirit: But the Baptism with the Holy Ghost and with the Spirit, which is the Baptism of Christ, we charge R. W. and his New-England-Priests to prove that Visible, and by Scripture. But whom hath R. W. Converted in New-England? who are his Assembly? if he cannot shew them, his Epistles, as the Apostles could, then he is gone away from the Institutions of the Lord Jesus Christ and his Messengers, &c. and cometh under his own Charge, and not we: And where is the Assembly of R. W.'s, and with whom? And we tell R. W. that he must come to Re∣pentance from his Dead Works, and Faith towards God, before he cometh to know the Christians true Religion. And whereas —

R. W. speaketh of the Two Doctrines of Laying on of Hands, and of Baptismes, concerning the Circumstances of which God is pleased to permit his Children lovingly differing and discussing, &c.

Answ. If these things, Baptism, Laying on of Hands, &c. Anoint∣ing

with Oil and Washing the Saints Feet be laid aside and practi∣sed not by R. W. and his New-England-Priests, and if that were Institutions, and delivered by Christ and his Apostles for practice in worship or doctrine to be held up in the Church; Then if you be gone from the practice of these things, then are you fallen and gone away from the Institutions of the Lord Jesus Christ delivered by him, his Apostles and Messengers, and so fallen into that, which thou chargest the Quakers with: and so proved thy self a HY∣POCRITE, to Charge others with Neglect of that, which thou dost not practise thy self.

R. W. Thou say'st; Repentance, it was an Heavenly and Saving Work of God upon the Soul, &c. and it was preach'd by Moses and the Prophets,* 2.23 by John Baptist, by Christ Je∣sus and his Apostles, Luke 24. And Christ sent his A∣postles to preach the Gospel to all Nations, &c.

Answ. This disproveth R. W.'s Charges against us. For as the Lord hath commanded us to preach Repentance, yea, in New-England (as the people well knoweth) yea, and to himself (as he hath confest) and to other Nations; but he and his New-England Priests, like a Company of Hard-hearted Jews, stopped their Ears to it. But doth R. W. and the New-England-Priests go into all Nations, and preach Repentance and the Gospel accor∣ding to his own Charge? if not, he and the New-England-Priests are gone away from the First Institution of Christ, his Apostles and Messengers; and your Repentance is no more than the Papists thou speakest on, who remain in your Persecuting Spirit Vnrepented of. So it's no true Repentance: and your principle and profession is no sound principle or profession, whilst thou wouldst have God's peo∣ple PVNISHED; and the New-England Priests Persecute them: Those Christians, that are come to true Repentance, they Love one another, and they Love Enemies; and their Repentance is be∣yond yours, and the Scribes and Pharisees, which do Persecute. So it's clear, that thine and the New-England Professor's Repen∣tance is no true Repentance, whose Hands are full of BLOOD and Cruelty, and whose Tongue is full of Persecution. And —

R. W. Thou say'st; The Protestants protested against this Re∣pentance of the Papists and Quakers.

Answ. And why against the Papists? but is it not clear, that R. W.'s and his New-England-Priests and Professors Repentance is but like the Papists, Saul's, Ahab's and Pharaoh's, and the

Philistians and Judas's? For have not ye Protestants in New••Eng∣land manifested your Swords and Staves against the people of God call'd Quakers, that have warn'd you to Repent? and HANG'D, BVRNT with an HOT IRON, CVT OFF EARS and SPOIL'D the GOODS of the people of God? and your Repentance is not come so far as Judas's was, to make Restitution of the GOODS you have SPOIL'D. And because R. W. liveth under a Go∣vernment, where he cannot have the Magistrates to punish us; yet he saith, he desireth, that we might be punisht: So it seem∣eth, he wanteth Magistrates; yet we must be Punisht, though it be in Matter of Conscience. But Christ and the Apostles give him no such Command: and therefore his Repentance is a false Repentance; and he is out of the Spirit, that Christ and the A∣postles were in, which was to Love Enemies, & Overcome Evil with Good, if there were such a thing. And it's plain (and true) that the Church of New-England is the Whore, because the BLOOD of the Saints is found in her: But God will reward her, and them that are in her and cry her up! And —

R. W. Thou say'st; For all their Craking of Fear and Trembling▪ &c. there hath appea••ed no Sense of Godly sorrow, &c. and Brokenness of Heart in them for their Sinful Nature, &c. but immediately upon their Bowing down to Satan,* 2.24 and Owning him as a Light, and Christ and Spirit with∣in, &c.

Answ. R. W. Thou in the Spirit of Horrid Blasphemy against Christ, his Spirit and Light within art not like to be Sensible of our Sorrows and Brokenness of Heart! And here hast not thou manifest thy self an Vn-repented Man, worse than Judas? For did ever Judas or the Papists, nay the Turks call the Lord Je∣sus Christ, the Only-Begotten Son of the Father (who is full of Grace and Truth,* 2.25 who saith himself, he is the Light of the World) did they ever call Christ, and his Light and his Spirit Satan? and they, that Bowed down to Christ, a Bowing down to Satan? O Blasphemer! what an Age of Darkness and Blasphemy are the New-England-Priests come into, that hold ••orth such a Doctrine! And here is it not clear (let all that fear God, see) how R. W. is Degenerated, and his New-England-Priests (if this be their Doctrine) from the Doctrine of the Apostle, as he falsly chargeth the Quakers? For the Apostle turn'd people from Darkness to

Light, &c. (this he confessed in his Examination, as may be seen in the Acts) and open'd the Eyes of the Blind, &c. and after that he had preach'd Christ's Death and Resurrection, and at the Right Hand of God, and many come to believe, he preach'd Christ within them, except they be Reprobates; and told them, that the Light that shined in their Hearts, gave them Knowledge. And so thou goest on with many false Accusations; which are Answered in other places. And —

R. W. Thou say'st, VVhy should they say Thee and Thou to the Aged, Learned, Holy and High?

Ans. This R. W. bringeth, that we are gone from the Institutions of Christ and his Apostles (as in pag. 114); but we Charge R. W. and the New-England-priests, where Christ and the Apostles insti∣tuted, that we should say YOV to a Single person? But who are these Learned, Holy and High? Is it R. W. and his New-England-priests, that set themselves in the place of God, and call themselves Holy and High? but it is himself▪ that is the Aged. And was not our patience manifest, in bearing thy Cankcred Spirit, which utter'd forth all these railing words against us, let the people Judge?

R. W. And thou say'st, Why should they not s••t Silent? even Scores and Hundreds of them (possessed with a dumb Spirit) as in a Form and Order of Christian worship, waiting for the Spirit.

Answ. R. W. Had better been Silent, who hath brought forth such an Evil work; and to have VVaited upon Christ, as we do, who speak, as the Spirit giveth us Vtterance. Which was the practice of the Church of the primitive Times, which thou art erred from; and now scoffingly callest Dumb Spirit, because thy Railing Spirit were not fed with words according to thy Will. And this is a False Charge of thine [VVe wait for the Spirit] But we VVait for the Signifi∣cation and Motion of the Spirit; for the Holy men of God spoke, as they were Moved by the Holy Ghost: But thou say'st, There is no Voice nor Motion within, that is to be turn'd to, lissen'd to, or hearken'd to in Heavenly Things (as page 83.) And now, Is not R. VV. gone into the Darkness, and from the VVay of all the Ho∣ly Prophets, and Holy Apostles, and Holy Men of God, that Spoke, when they were Moved by the Holy Ghost? And is not R W. in the Steps of the Jews, that Christ speaketh to, that had neither heard the Voice of the Father at any time, nor seen his Shape?

R. W. Thou sayst, The Protestants both English, French and Dutch have manifested against the Papists, and therein against the

Quakers, That Repentance is a Turning of the whole Soul from all Sin as Sin to all of God, as God.

Answ. What must we infer from his words in this place? If that R. W. and his New-England-Priests and others be Turn'd so from all Sin by the Repentance to God as God, that they are as Pure as God, as Holy as God, as Righteous as God? and yet he findeth Fault with this in the Quakers? But we must try R. W. by his Fruits, and his Protestants, (especially in New Eng∣land) if their Repentance and his be not like to the Papists? and how dare R. W. speak of this Repentance, when he Blasphemeth so much against the Light of Christ, and calleth it an Idol and a Frantick Light? But that which he casteth upon us, is come upon himself; who like the Pharisees of Old their Conversion and Sin is from one Sin to another: and their Swelling Pride of a Dropsie and Tympany, &c. (as he scoffingly speaketh of) of his Conceited Faith, Repentance, Justification, Sanctification, Mortifi∣cation, &c. all this he might have applied at home, and to his New-England-Priests, who all along proveth himself and his New-England Professors to be the very people in the things, he Chargeth upon us. And it were well, if ye could see nothing, but Hell and Damnation in your selves, as thou speakest of! but this ye cannot See, until ye come to the Spirit and Light of Christ, which thou callest Blasphemously an Idol and a Fancy: and therefore art not like to See the true Saviour, the Lord Jesus Christ and his Light. And thou sayst —

R. W. How do they Superciliou••••y and Pope-like belch out as from Hell, God, I thank thee, that I am not like these Publicans.* 2.26

Answ. R. W. and his New-England-Priests might have kept this at home, with his superciliou••••y, as he calleth it (if he had found such a word in G. F.'s Book, he would have roar'd and made some work at it, and shewn it in print:) but Roger hath not hit our Conditions, but himself. And —

R. W. Thou sayst: How instantly do they rail, revile, condemn and curse, breath out Fire, &c. as Fire & Brimstone from the mountains in Sicily, &c. against all that oppose them; far from the Teaching of Christ and his first Messengers, as Lambs, &c.

Answ. Let the Sober Reader look in R. W.'s Book and see, how he Condemneth himself and his Practice. But how doth R. W. Rail against the Papists and Mahomet, yea, Protestants

too, as Formal! and hath not R. W. and his New-England-Priests done more than Breathing out Fire from the Mountains of Sicily, who have Hang'd, and Burnt with an Hot Iron? O! he and they might shame (if they had any in them) thus to up∣braid the People of God called Quakers, and to tell them, they be in Cain's Nature, and Core's and Balaam's, and the Phari∣sees, and Jezabel's and the Whore's, that drinketh the Blood of the Saint's, when Y•• have done it; and persecute for Religion, like Nebuchadnezar: this is not Railing. And to tell R. W. when he calleth the Light of Christ an Idol and a Fancy, and tellest him, he is a Blasphemer; this is not Railing: And when R. W. saith, A Bowing to Christ his Light and Spirit is a Bowing to Satan, (as in pag. 116.) to tell him, he is a Blasphemer against Christ's Light and Spirit; this is not Railing. But we do not matter, what he and the New-England-Priests say against us: but it woundeth our Souls and Spirits, to hear the Son of God, in whom he is well pleased, to be thus blasphemed by such, that falsly calleth himself a Christian! And Christ did not Rail, when he cried Wo against the Blind Scribes and Pharisees, calling them Whited Walls, and said, They were of their Father the Devil: nor the Apostles, who called such as he, Evil Beast and Slow-Bellies, and cried Wo against such, as went into the Way of Cain. Nei∣ther did they Rail against Elymas and Simon the Sorcerer, which Spoke Truth unto them. But thou, that givest us Names, to the Lambs and Children of God, and hast no Motion within of Hea∣venly things of Supernatural Light, art degenerated from the Spi∣rit and Practice, the Saints were in in the Primitive Times: I and J. B. do maintain and preach true Repentance towards God, and Faith in Christ Jesus, as the Apostles did. And thou sayst, He continued above half an hour, though not so long as W. Edmondson in preaching this Doctrine: But why did'st not set it down? and thou confessest, They delivered many holy Truths of God (p. 119)

R. W. Thou goest about to Prove, Our Faith is False.

Answ. But we shall see, if R. W. hath not prov'd his own and his New-England Priests and professors Faith contrary to Christ's and the Apostles, and the Faith of God's Elect, which Christ Jesus is the Author and Finisher of. And is not R. W. erred from this Doctrine and Faith, who maintaineth with Fr. Duke, The Scripture to be the Ground of Christ's Faith and the Saints? (pag. 102, 103, 104.) and so erred from the Apostles in

the Primitive Times, who said, Look unto Jesus, the Ground, Au∣thor and Finisher of Faith: He did not bid them, Look to the Scrip∣ture, the Ground, Author and Finisher of Faith; but to Christ. And—

R. W. thou sayst, That thou wouldst demonstrate by Instances out of G. F.'s Book all along, that he confounded and made all one both Faith and Justification, &c. and made Believing in Christ but a meer Babel;* 2.27 and fallest a-railing, because that G. F. saith, He that hath Faith, hath Repentance, hath Justi∣fication, Sanctification, &c.

Answ. But dost not thou Confound thy self? for thou sayst, That Repentance is a Turning of the whole Soul from all Sin as Sin to all of God as God (as this is R. W.'s Form of Words:) and yet R. W. have not they then, that have Repentance, Faith, Justification and Sanctification? And G. F.'s words are, He that hath Faith, hath Repentance: Can any have Faith without Repentance? or any Justification without Repentance and Faith? or any have Sanctifi∣cation without Repentance & Faith? & thou wouldst have Justification & Sanctification without Faith and Repentance; Thou mayst keep thy Babel to thy self. And Christ Jesus, that preach'd Repentance, saith, Believe in the Light, that you may become Children of Light: and this Light thou callest an Idol and a Fancy; and so hast plainly ma∣nifest, thou art no true Believer in the Lord Jesus Christ, nor true Christian: and who wouldst have Faith, Justification and Sanctification without Repentance, hast neither true Faith, Justi∣fication, Sanctification. And so as for Babel, Non-sense, Confusion, Monstrous thou mayst keep at home.

R. W. And thou sayst, Thou told'st us, that we and the Pa∣pists talk of Faith, and G. F. talk'd much of Faith.

Answ. As for the Papists Faith, thou and the New-England-Priests might have applied at home. But for the Saints Faith, it is the True, which Jesus Christ is the Author of: and we have received it from him, and not from Men. And thou in dispro∣ving our Faith, thou hast prov'd thy self out of the True Faith in Christ, which thou opposest.

R. W. And so thou sayst, They have put out the True and Liv∣ing Faith; and have put in a painted or Glass-eye in the Room of it.

Answ. This is thy own condition, who deniest the Faith in Christ Jesus, that he is the Author and Finisher of: Which in all

this Work thou goest about to overthrow, but thou canst not.

R. W. And thou sayst, True Faith is Receiving of Christ Jesus as only King, Priest and Prophet: it is believing on and receiving of Christ distinct from God, Joh. 14. And, This true Lord Jesus Christ the Quakers turn into a meer Fiction, Dream or Imagina∣ry Christ in the Mind of Man, &c. And thou fall'st a-railing, and tellest us, We are like the Papists, and sayst; The Quakers Transubstantiation is worse, then the Fantastick Transubstantiation of the Papists.

Answ. How can R. W. receive Christ Jesus as a Priest, King and Prophet, and believe in him, who call'st the True Light of Christ an Idol, which John bore Witness unto? Or be a Believer, as Christ Commanded and said, Be a Believer in the Light; and he calleth this Light a Fancy? So no Believer in the True Christ, nor no Receiver of Christ, King, Priest and Prophet. Neither is R. W. in the True Faith, which Christ Jesus is the Author and Finisher of, who maintaineth, The Scripture is the Ground of Christ's Faith and the Saints; yet he saith, Christ is afore Scrip∣ture: And he confesseth, that Abel, Enoch, Noah, Abraham, &c, had Faith afore Scriptures; and again he saith, That true Faith is Receiving of Christ. But let R. W. and his New-England-Priests prove by Scripture, That God (the Creator of all things) and the true Lord Jesus Christ, his Son (whom we believe in accord∣ing to Scripture, as the Prophets and Apostles did) can be turn'd into a Fiction and Dream: let him make this Blasphemy good by Scripture, if he can. And R. W. who calleth himself Orator, did the Apostles turn Christ into an Imaginary Christ, Dream and Fiction, when they preach'd Christ in you, except ye be Reprobates? and is this Worse, than the Papists Transubstantiation? prove this by Scripture: And thou art degenerated and the New-England-Priests (if this be their Doctrine and Preaching) of Christ and the Apostles in the Primitive Times.

R. W. And then thou sayst, that we say, All Spirit, and no Body; and so not consisting of Flesh and Spirit: and yet thou con∣tradictest thy self and say'st, We are of his flesh, &c, And then thou fall'st a-railing, and thou sayst, That we say, All must die and rot, and never rise again (and sayst) So you have blown up and Juggled away the Flesh of Christ Jesus, both his and your own altogether. And further thou sayst, We can give no Ac∣count

of the Flesh of the Man Christ Jesus: and thou fallest a-railing.

Answ. Dost not thou see, how thou Contradictest thy self? but instead of proving thy false Charge, thou hast utter'd forth many more false Charges. Where did ever we say in any of our Books, That we shall not rise again, or, That Christ is not risen? The same that Descended, is the same that is Ascended, and at the Right Hand of God: did not we confess this before thee at Newport? and yet thou Wickedly sayst, That we can give no Account of; when we gave Account according to Scripture, as the Apostle saith. And did not we say, that we believe the Re∣surrection, as the Apostle did? and as we have born the Image of the Earthly, so we shall bear the Image of the Heavenly? 1 Cor. 15.

R. W. And thou sayst, The Quakers, which grant Christ Jesus to have been born, lived and died, as we, &c. [and here thou overthrowest thy Babel of false Charges:] And then thou Contradictest thy self and sayst,* 2.28 And yet now Transub∣stantiated into a Spirit and the Quakers Flesh; so that in the upshot the Christ, in whom they believe, is vanished (by an Hellish Chymistry) into themselves, &c.

Answ. R. W. How far art thou degenerated from the Apostles Doctrine! did the Apostles say so, when they preach'd Christ within and said, They were Flesh of his Flesh, and Bone of his Bone? And Christ saith, Except ye eat my Flesh, and drink my Blood, ye have no Life in you, &c. and wouldst thou keep us from our Heavenly Food, by which we have Life? And art not thou worse then the Jews, that loaded the Manna from Heaven, who addest Lie unto Lie to prove thy false Charge? but the Father of Lies hath set thee at Work, and the Day will come, when Christ will reward thee, who Blasphemest him!

R. W. And thou sayst, They do believe on themselves, and that lying Spirit within them.

Answ. R. W. Thou canst not speak Truth, thou art not like indeed: this is another false Charge. For we believe in the Lord Jesus Christ, as he hath taught and the Apostles, and deny Our selves and thy Lying Spirit within thee. And we know thy con∣dition, where thou art and the New-England-Priests, better than thy self: and if you had been good, we would not have for∣saken you. And —

R. W. Confessed, That J. B. had delivered many Holy Truths

of God: and yet thou sayst, At this there was a deep Silence, a•• If I had turn'd a Proselite; at least it pleased them to be ap∣plauded.

Answ. Nay, R. W. we saw the Subtilty of the Serpent in thee: And if I B. had spoken many Holy Truths, why didst thou not join with them? it seemeth, thy spirit could not join with Holy Truths. And then thou speakest of Repentance, and Being saved by the Blood of Christ Jesus, and of Living soberly and righteously: Then how cometh all this Vngratious Language from thee, if thou art to live soberly and righteously? these are but Words R. W. And how canst thou be Saved by the Blood of Christ and Repent, and not believe in the Light, as Christ commandeth, by which thou must see thy Sin and Evil Heart? And so thou hast prov'd thy Faith and Repentance to be Antichristian, and not at all dis∣prov'd ours. And so thy Faith and Repentance may go along with the Papists, as thou speakest of, who opposest the Faith of God's Elect, that purifieth their hearts: and that is thy false Faith, that purifieth not the heart.

R. W. And thou scoffingly say'st, That we might have preach'd (to wit, I B. and I S.) this Doctrine of Faith and Repentance be∣fore the Pope at Rome at his Chappel.

Answ. Here R. W. scoffeth at True Faith and Repentance, and maketh himself unsensible of it: but its very well, he hath ma∣nifested himself to be so much One with them, and the New-England Professors. But some of us have preach'd Repentance and the Faith of Christ at Rome (where neither he, nor his New-England Priests dared to shew their Heads) and suffered there Death for it; though thou and the New-England-Priests may rail at them behind their Backs. And so thou might'st have applied at home the Sayings of the Lord Jesus Christ, De∣part from me, ye Workers of Iniquity, I know you not: whose Light thou callest an Idol.

R. W. And thou sayst, Thou hadst intended to Charge us with the Falseness of our Hope, Love, Peace and Joy, which they often Crake (thou say'st,* 2.29 &c.) their Heaven consisteth, and all the Eternal Life to come they look for, they are now in present and full Possession of.

Answ. Why did not R. W. do it there, what he Intended? But where doth R. W. prove these Lies, That our Heaven, &c. and all the Eternal Life, that is to come, that we say, We are now

in present full Possession of it? he hath brought no Proof for these his Lies. From the Seed, which Christ hath sown in their hearts, some bringeth forth Thirty, Sixty, Hundred-fold in this Life, and in the World to come Life Eternal: So these Words of his we turn back as R. W.'s forg'd Lies. And as for true Love, Hope and Faith, he and his New-England-Priests have banished that long ago.

R. W. Thou sayst, What Scripture is more Common in their Mouths and Pens, &c. than Col. ••. Christ in you, the Hope of Glory? Whereby they insinuate Two of their grand Deceits and Lies. 1. That there is no other Christ, but what is in every Man in the World: 2. That there is no other Glory to be hoped for, or by or with the Lord Jesus Christ, but what is in the Saints, &c.

Answ. The Reader may see R. W.'s Contradiction here in this very Scripture: but still he is forging Lies, which we never heard of a fore. Christ in you, the Hope of Glory; Mark, of Glory: And are not the Saints to grow up in the knowledge of the Lord Jesus Christ unto a Perfect Man? and do not our Writings, and hath not our Mouth and Pens declared it? So as for Deceits, thou might'st have kept this at home. But R. W. and the Rest of the Priests, which G. F. hath brought, could not endure to hear of Christ Within us, the Hope of Glory; but ye would only have him Without, and so keep people in the Reprobate State. And how can R. W. have him Within, when he calleth his Light an Idol and a Fancy? And So R. W. thou tell'st of Hopes like unto Spiders; but this thou might'st have applied to thy self with the Hope of the Hypocrite, not to us.

R. W. And R. W. thou sayst, Do they not overthrow the very Nature of Hope, which they prate of, and give the Spirit of God the Lie, which telleth us, That Hope is not of things in Posses∣sion, &c. (Rom. 9.)

Answ. When did we tell to R. W. this Lie? he hath forg'd it himself. And so as for a Dead and Painted Hope thou might'st have kept thy self; for our Hope, which is Christ, maketh not a∣shamed: for we are Saved by Hope. But Hope that is seen, is not Hope, &c. (Rom. 8.) But R. W. bringeth Rom. 9: but let the Reader see, if there be the Word Hope in the Chapter. But the Living Hope (as Peter speaketh of) we witness (1 Pet. 2, 3.) We, whom Christ hath begotten again to a Lively Hope, ou•• Faith and Hope standeth in God; and Christ our Hope of Glo∣ry

ankers our Immortal Souls, (see Col. and Hebr.) And our Hope is Steadfast, that keepeth us above all the Waves, and Storms and Floods, that R. W. and all the New-England-Persecutors can cast upon us; for we have the Hope of Eternal Life and Glory, as Paul writeth to Titus: and we know, we are the Sons of God (1 Joh. 3.) as the Saints did, that were the First Fruits.

But let us return again to Try R. W. and his New-England-Priests their Love, Faith, Hope, and Peace, &c. whether they are not degenerated from the Love of the Primitive Christi∣ans, and the Apostles and Messengers. First, doth not the Apostle say, Faith worketh by Love? and, Christ Jesus is the Author and Finisher of Faith? and is not Faith called a Shield? now, is not R. W. and his New-England Priests dege∣nerated from this Faith and this Shield, that worketh by Love? have not their Fruits Manifested them by their HANGING, BURNING with an Hot Iron, BANISHING and SPOILING the GOODS of God's people? and R. W. would have them PUNISH'D for Matter of Conscience. Nay, have not ye prov'd your selves to be the Tinkling Cymbals, Sounding Brass? (1 Cor. 13.) have not they persecuted such, as would not run after the Sound of their Tinkling Cymbals and Sounding Brass? Charity suffereth long and is Kind: have ye not been Unkind and full of Envy, out of this Charity, Vaunting yourselves, pufft up and rejoicing in Iniquity? And how did the Mayor General Vaunt and boast, when he told the Prisoners, How Mary Dyer hang'd like a Flag, when ye had Hanged her! This was your Charity, and your Joy, and your Love to Enemies and to Christians. So neither your Faith, Love, nor Hope, nor Peace nor Joy is according to the Primitive Christi∣ans, your Practice showeth your Error from them. And like∣wise ye are not in the Wisdom of God, which is pure, gentle and peaceable, &c. which the Apostles were in as in Jam:) and are gone into a Devilish and Destroying Wisdom. And so Christ in the Saints, the Hope of Glory, hath not been yours, his Nature nei∣ther appeareth in R. W. nor in the New-England Priests & Professors.

R. W. And thou sayst, Can the Eternal God in any Literal Sense be called the Hope of Israel? Jer. 4.

* 2.30Answ. Doth not Jeremy call him the Hope of Israel, and the Saviour? and was he not so? and was not God Israels Saviour, and was not his people to Hope and Trust in him for it? and the Hope of Israel (to wit God) is the Hope of

all his peoples Comforts and Mercies, &c. And the Saying of the Apostle, If in this Life only we have Hope, &c. is own'd: and so, we have both the Hope in this Life, and that which is to come.

R. W. And when thou hast utter'd a many false Charges, thou sayst; It's true, they will pretend to own Scriptures, Christ, Resur∣rection, Judgment, Faith, Hope, Repentance, &c. and as true and sound, as any Protestants.

Answ. Pretended, is thy own Thrust-in: for we do really and more truly own Christ's Resurrection, Judgement, Faith, Hope, Repentance and Scriptures, then such Protestants, as thou and the New-England-Priests do. And—

R. W. thou sayst, It was reported, that some of us at our Death have used these words, Lord Jesus, receive my Spirit; and some have Judg'd Charitably of i•• (our going presently to Christ Je∣sus:) but R. W. saith; But as to the Truth and Bottom, however they blind the World and weak Followers, &c. and so thou goest on railing, with more false and lying Charges, which we never thought on.

Answ. Here R. W. hath manifest his false Love and false Cha∣rity: for when a man is Dying in a sense of the Lord, and de∣sireth the Lord Jesus to receive his Spirit, doth he think, that men will dissemble at this Time, and do it in Hypocrisy? what a sense∣less Man is R. W. and what a Malitious Spirit hath he mani∣fested here! And we own the Resurrection, as the Scripture speaketh: And is not the Soul a part of God's Breath, which he hath breathed into man? and hast not thou confest thyself, That it goeth unto God?

R. W. And thou say'st,* 2.31 This Saying, Lord Jesus receive my Spirit, is no more then, Lord Jesus, receive thy self.

Answ. These are R. W.'s Forgeries: for where doth he prove it out of any of our Books? and so goeth on with Railing and scoffing at God's people on their Death-beds, when they say, Lord Jesus, receive my Spirit; and therefore thou sayst, their say∣ing is, Lord Jesus, receive thy self. Well R. W. thou mayst do the Work, that thy Father setteth thee about: but we do abhor thy forged Words!

R. W. bringeth John Bunyon (G. F. Fol. p. 127.) his saying [It is a Counterfietlng (as thou callest it) of a New Birth, to fol∣low the Light, wherewith Men coming into the World, are enlightned.] G. F. answereth

[Which none cometh to (the New-Birth) but

who cometh to the Light, wherewith every Man, that cometh into the World, is enlightned; which believing in is a Child of the Light, by believing and receiving Christ they come to re∣ceive Power to be the Sons of God.]

(And R. W. quoteth his Book for G. F.'s fol. 127. where there is no such thing in that page: but we have so much Charity, to overlook R. W.'s mis∣take, and not rail at him, as he doth at G. F.) But this is ful∣ly Answered in the Appendix, where he bringeth it again in his page 5, 6. (As for the Word Counterfieting, whether it be the Printers or the Orator's Mistake, we shall leave that) But thou confessest here, that Christ is the Author and Finisher of Faith: and in another place thou sayst with F. D. That the Scripture is the Ground of Christ's Faith and the Saints (pag. 102, 103. in thy Book.) And thou askest, If this Light be Christ the Mediator.

Answ. We tell thee, Christ enlightneth every Man, that cometh into the World: and John telleth thee, that This is the True Light, which enlightneth every Man, that cometh into the World, which is the Life in the Word, which became Flesh, &c. And thou art no Believer, according to Christ's words, until thou believest in his Light.

R. W. And thou sayst, Fox saith, this Turning to the Light with∣in is the New-Birth, and callest it Our New Light (as they falsly and foolishly prate.* 2.32) But (Isa. 8.) they have no true Light, but a false and painted Light within them.

Answ. Thou abusest Isa. 8. as well as us: He doth not say of a False, Painted Light within; but read the Margent, and thou wilt see, it saith, There is no Morning in them: and there is Light, before they come to the Morning. But thou callest it a New Light and a false New Birth; Here thy Ma∣lice appeareth against Christ's Doctrine: So thy Doctrine is false, and thy Preaching. For Christ saith, Believe in the Light, that ye may become Children of the Light: so its clear, thou art no Preacher of Christ, nor Messenger, nor knowest not Repentance, that speakest so much evil of them, that turn people from Dark∣ness to Light, as the Apostle did; and believest not in the Light: so thou art no Child of Light, but art in thy own false Birth. And so it's thou, countest it false and foolish Prating, to bid thee Re∣pent and believe in the Light, that thou mayst become a Child of Light: But the Light is true, thou shalt find it, that believest not in the Light, but callest it a Fancy; which will be thy Condemnation.

R. W. And he bringeth G. Willington's saying, [That he is Justified by Faith alone without Good Works.* 2.33] G. F. Answ. (Fol. p. 44.)

[What! without the Faith that Worketh by Love? hast thou concluded those Works the Works of Popery, which are the Works of Faith, that worketh by Love, which Faith giveth the Victory? For Faith and Works by Love is owned; and he that believeth, is ceased from his own Works, as God did from his, and hath entred into his Rest. And Faith giveth Victory over all the Popish Murthering Spirits; and both thine and their Works are out of it.]

R. W. Replieth and falleth a railing, That G. F. maketh true Justifying Faith to be not one hairs breadth more, than the Faith that may be to God in the First Covenant.

Answ. In this thou wrongest G. F.'s words, as the Reader may see; And Rom. 3. Therefore we conclude, that a Man is Justified by Faith, and not by the Works of the Law: but R. W. leaveth out James's, who saith; Shew me thy Faith by thy Works: and these are the Works of the Gospel. But R. W. thou believest, There is a God (and the New-England-Priests) thou dost well, the Devils also believe and tremble: For as the Body is dead with∣out the Spirit, so Faith without Works is dead. (Jam 2.) And so it's clear, R. W. and his New-England-Priests and Professors profess Faith, but it's Dead, without the Works of Faith, which Worketh by Love and purifieth the Heart: but your Dead Faith Worketh by Envy, Malice, Persecution, Bloodshed and Murther. And so Poor Bancrupts ye may apply to yourselves. And if ye were in the Grace, which cometh by Jesus, your Practice and thy Words would have been more Gratious: which testifieth, you are not in the Grace of God, which the Apostle was in; but have turn'd it into Wantonness.

R. W. Bringeth Joseph Miller's Saying [It's an Error to say, we are Justified by that which Christ doth in us.] G. F. (Fol. p. 47.) Answ.

[Contrary to the Apostle, who saith, We are Justified by Faith in his Blood: And the Faith is in the Heart; and the Blood is in the Heart, that purifieth it: And the Mystery of Faith is held in a pure Conscience. And the Word of Faith is within (Rom. 10) and Faith giveth Victory over the World; and that which giveth Victory, Justifieth: and Christ is within, who is Justification, Sanctification, &c. and if either of them is found within, thou art in an Error, and not fit to talk of these things,

thou understandest not.]

R. W. Replieth and saith, Grant that in a true Respect and Sense Faith is within, and the Blood, &c. And then he saith,* 2.34 Will it therefore follow, twice over.

Answ. And doth G. F. say, that they were not Without, be∣fore they were Within? or else, how should they come Within? and doth G. F. say any such word, that they are one, in his Answer? So as for thy Babilonish Mystery, Jumbling and Blen∣ding thou might'st have kept at home; who hast confest to the Truth, and canst not own it.

R. W. And thou sayst; It's true, Christ dwelleth in our hearts by believing (the Apostle saith, by Faith) Ephes. 3. and (thou sayst) Consequently his Cross, his Manger, his Grave, his Literal Bloodshed are Within, &c. and his Spear, Soldiers, High-priests, Scribes, Pharisees, Pilate, Romans, Jerusalem are literally within us.

Answ. This is thy own Brutish Fancy, (as thou callest it) to talk at this Rate, which neither we, nor the Apostle preach'd such a false Doctrine: and therefore thou mayst take it home a∣gain, as a Forging by thy own spirit: And cannot Christ be preach'd by the Apostles and his Servants now in the Hearts of his Saints without all these Outward Things, as thou Maliciously bringest here? And the Reader may see, there is nothing in G. F.'s Answer for him to bring these Words: For we own the Man Christ Jesus really, shedding his Blood without the Gates of outward Jerusalem, &c. And a many Vnsavoury Words thou hast here, which thou mayst take home again. — But can Christ Jesus be blown up, and Vanish together with the Scriptures, (as thou affirmest, and according to thy Consequence here?) O no he is A∣scended far above thy Blowing up. But thy Antichrist may be blown up, who callest the Light of the true Christ an Idol and a Fancy. And—

R. W. bringeth John Bunyan (G. F. Fol. 10.) saying [It is not Faith and Works, that Justifieth a Man before God; but it is Faith and Good Works, which justify in the Sight of Men only: and such Works will not justify in the Sight of God. And he saith, That Works are only to justify their Faith to be true before Men.] G. F. Answereth

[Abraham was not justified only to Men by his Obedience,* 2.35 but to God: and where is Faith, there is Justification, which worketh by Love.

And the Saints Faith and Works were not only to justify them in the Sight of Men: For the Work of God is to do what he saith, and his Will, which who doth not, are not justified in so doing; but are to be beaten with stripes. Who seek to be justi∣fied by their Faith and Works in the Sight of Men, are in a Dead Faith and Works both: for such seek to please Men more than God.]

And R. W. Replieth, and falleth a-railing and saith; G. F. main∣taineth a Covenant of Works.

Answ. But there is no such thing, as the Reader may see; but the Faith, which worketh by Love, as the Apostle speaketh of, the New Covenant: and this R. W. (who is so Envious) cannot see. But he maintaineth the Faith of Christ Jesus, and also the Faith of Abraham: and the Apostle saith, They are of Abraham, who walk in the Steps of the Faith of Abraham, who is the Father of the Faithful.

R. W. And thou sayst, The Work of God according to Christ's Doctrine is, to believe in him, whom God hath sent. It is true, it is the Command of God to keep his Commands; but since the Dead∣ly Fall of Man none, not one being able, &c.

Answ. What! None can keep the Commands of God neither in the Old Testament, nor in the New, that cometh to Christ and doth the Work of God, To believe in his Son, whom God hath sent? then None loveth God, nor believeth. For is not this the Com∣mand and Work of God, to believe in his Son? What! are the Com∣mands of God in the New Testament only to be talked of, because they did not keep them in the Old? Now, doth not the Apostle say, The Law is fulfill'd in one Word; Love God, and thy Neigh∣bour as thy self? We know, R. W. and his New-England-Priests &c. have not kept this Command: for if they had Loved God, they would not have kill'd his people; for Love doth not kill, nor Envy. And also R. W. if he had Loved God, and kept in his Love, we should not have had this Envious, Evil Work brought forth. And —

R. W. saith, They that do not God's Will, are not justified in so doing. And therefore R. W. concludeth, They that do God's will, are justified in so doing, and that their Sins are par∣don'd; as Paul and David by pardon of Sin describe justification.* 2.36 And thou sayst, That there is divers Signi∣fications of this Latin Word Justification.

Answ. What is this to the Purpose, as to Christ's words, They

that do not the Will of God, are un-justified in so doing? And wa not Paul's &c. Sin pardon'd by Christ through Faith, who Justi∣fied him? But dost thou justify the Papists, and the New-Eng∣land Priests and Professors Drinking the Blood of the Saints? and thy self, who would'st have us to be punisht? so, thou wouldst have us Beaten; and the New-England Men did Beat us, because we did not do your Wills. But you cry, Pardon of Sin by Christ Je∣sus, and are doing the Devil's Work, and not Christ's Will and Com∣mand, which is, To love one another, and to love Enemies. Thou sayst—

R. W. Doth it follow therefore, that they that do not Steal, Whore, Murther, &c. by this abstaining from Sin, and by this their Work they obtain their Pardon, and stand by this their Work Legally right and justified in the Court of Heaven.

Answ. R. W. Are they Justified, that Run on in their Sin, Stealing, Whoredom and Murther? which the true Faith, that Christ is the Author of, leadeth from, purifieth from, and giveth Victory over such Evils; and seeth Christ the Author of their Faith, whom he hath bought with his Blood. And so our Doctrine of true Repentance and Faith, Love, Hope, Joy and Peace is according to Scripture and the Primitive Church, and not R. W.'s nor his New-England-Priests. And we have Examin'd Our selves, and prov'd ourselves by the Light of Christ Jesus, & found him within us: and he is come, and we are no Reprobates; and hath given us an Understanding, and we are in him, Glory to God for ever! And as for Counterfeit Christ, painted Faith and Hope, and dolefully Counterfeited perishing Salvation, &c. R. W. might have kept at home; for it will fail him in the End, which he speaketh of: And this is thy own Condition, that thou speakest of the others, such as believe Lies for Heavenly Truths.

R. W. And thou sayst, Thou hadst purpos'd to have shewed, how the Quakers have followed the Cerdonians, the Priscillians and Valentinians, the Old Gnosticks and Manicheans.

Answ. R. W. might have kept these for himself, who calleth the Light of Christ Jesus a Fancy and an Idol: but where did any of those call it so? for we follow Christ Jesus, and neither him nor them. And —

R. W. thou sayst, Thou confinedst thy self to the Terms of thy Position, and declaredst the Quakers to be Down-right Papists in many points.

Answ. Well, we shall see, what Points they are? and see, whether he and his New-England-Priests are not nearer to the Papists, then the Quakers are.

R. W. Bringeth (from G. F.'s Fol. p. 214.) the Elders and Messengers of the Churches,* 2.37 saying [We are conceived in Sin, and brought forth in Iniquity.] And G. F. Answ.

[David doth not say, YE, who are conceived in sin, but [I]: and R. W. saith, John was sanctified from the Womb; and the Scripture speaketh of such, as were Sanctified from the Womb, and Children that were Clean, &c. and this is fully answered in Answ. to App. pag. 134, 135]

And—

R. W. saith, That the Protestants say, that their natural Births and Conceptions are all defiled with Sin.

Answ. And so say the Papists. But what doth R. W. and his New-England-Priests say to Paul? [For the Believing Hus∣band is sanctified by the believing Wife; and the unbelieving Wife is Sanctified by the believing Husband: For else were their Children Vnclean, but now are they Holy.] I ask R. W. and his New-England-Priests, Whether or no there be any such Believers in New-England? or, Whether they believe this Doctrine of the A∣postle, or preach this? if not, then are they degenerated. And this doth not deny the New Creating of the Soul and Spirit in Everlasting, Vnchangeable Holiness and Righteousness after the Image of him, that Createth him after him, &c. But R. W. if the Papists confess, They are born in sin; and Paul saith, The Believers Children are Holy: How do the Quakers, and the Be∣lievers and the Apostle here Jump into one thing with the Papists?

R. W. thou sayst, The Quakers are in one step with the Pa∣pists as to the power of Nature in spirituals; and that every Man &c. in the World hath a Sufficient Light within him to see God and Christ, &c. Contrary to the Protestants, who from the Holy Scripture maintain Natural Blindness and Darkness, and Man's Natural Deadness: and that our Wisdom cannot discern any Spiritual thing, &c. and that our Wisdom is Enmity to God.

Answ. Did ever the Quakers say to the Contrary, but that ye and the New England-Professors were in this Condition? and ye might have taken the Papists with you, and not to have join'd them with the Qua∣kers. And in this Condition and Birth ye are still; though ye may make a Profession of God and Christ, the Fruits of that Birth show

it self forth. And indeed, how can ye be any other ways, who call the Light of Christ Jesus a Fancy and an Idol, which John bear witness to, and Christ said, Believe in the Light, that ye may become Children of the Light. So here it's clear, that your Birth is not Changed: but (as thou sayst) your Wisdom is Enmity, and ye are in Natural Blindness and Deadness, as to Spiritual things. But we never heard, that the Papists did own the Heavenly Light of Christ Jesus, that lighteth every one, that cometh into the World, the Life in the Word; for they persecuted us for preaching of it, as the New-England-Professors have done. And whatever Christ hath profer'd you, still how can ye see it, except ye be∣lieve in the Light?—And thou comparing us with the Papists, thou hast but manifest thy own Folly: for thou say'st;—

R. W. The Papists speak more like Men, and yield, that Men▪ and Women have left them (since Adam fell) power to listen to,* 2.38 &c. and sayst, The Quakers talk (like Brutes) of no Means, but Immediate Revelation of the Spirit; and the Protestants affirm, that we have not a good Thought, but from God, &c.

Answ. Let the Reader Judge, who speaketh like Brutes? for if the Papists listen to that, which is left them in Adam (as thou sayst) and ye say, ye have not a good Thought, but what ye have from God; how have ye any thing that is Good from God, but by that which Revealeth it from God? which thou grantest, is the Quakers Means. For the Apostle saith, No man knoweth the things of God, but by the Spirit of God (2 Cor. 3. Phil. 2. Rom. 10. 1 Cor. 4.) And so now thou, that deniest the Immediate Revelation of the Spirit of God to be the Means (and the New-England Professors) ye are as dark as the Papists: and so thou hast prov'd thy self a Nearer kin to them, then the Quakers. And thou confessest, That God open'd Lydia's Heart (Act. 16.) Was not this by his Immediate Spirit and Revelation, by which she received the Gospel? And this is the Quakers Means; but not R. W.'s it seemeth, who saith: There is no Voice, to Moti∣on within to be lissen'd to, as often hath been quoted. And dost thou and the New-England-Priests believe, There was no Mo∣tion nor Voice in Lydia's Heart, when the Lord open'd it, by which she gave Attention to the Gospel, and received it from Paul?

R. W. Thou sayst, The Papists and Quakers maintain a Fal∣ling away from Grace.

Answ. And yet thou sayst; The Truth is, none of them seemeth to know it experimentally: Then how canst thou maintain, They fall away from that, they do not know Experimentally? But as for the Papists, let them Answer for themselves.

R. W. And thou sayst of the Protestants, Though they grant great Fallings and Desertions of the Children of God, yet they hold the holy Seed of God, the Holy Spirit and Word of God, that In∣corruptible and Eternal Seed, of which they are begotten, never final∣ly and totally to be Eclipsed.

Answ. Where did ever Quakers say, that the Holy Spirit of God or his Eternal Seed ever fell away, of which his people are be∣gotten, or that they fell away, that came to that State? for I tell thee, If the Righteous fall, they shall rise again. But neither the Papists nor thou (as ever we could meet withal) did believe, that the Grace of God, which bringeth Salvation, hath appeared to all men: and is not that Saving, which bringeth Salvation? which the Wicked turn into Wantonness, and walk despitefully against the Spirit of Grace. But what doth R. W. say of them, that had tasted of the good Word of God? (Heb. 6) I do not believe, that ever he or the New-England-Priests came so far. And how can R. W. talk of Falling away from Grace and Light, and is yet in the Fall, and calleth Christ's Light an Idol? and so not come to it.

R. W. And thou sayst, Thou told'st us, that the Papists and we were Confederates in their Endeavours to raze the Heavenly Records,* 2.39 and to rob the Saints of the Holy Scriptures. [This is a false Charge: for we esteem of the Scriptures more then thou and the New-England-Priests and they.] And thou sayst, The Papists own the Snriptures to be the Word or Will of God, &c. but the Quakers will not vouchsafe it the Name of the Word of God.

Answ. Here then the Papists differ, and are one with thee and the New-England-Priests; and are Contrary to the Prophets and the Apostles, who call the Scriptures WORDS, and Christ Jesus, who saith, they are Words: and his Name is called the Word of God, and not scoffingly (as thou call'st it) our Simple Pre∣tence, but really he is so. And thou, that givest the Title to the Scripture, which belongeth to Christ, which the holy Men of God did not, art degenerated from both Spirit and Speech.

R. W. And thou sayst; The Papists horribly abuse the Scrip∣••ures, and call it a Nose of Wax, &c. and so do the Quakers, ••riumphing over it, &c. as over a Dead Letter, a Carkass, &c.

Answ. R. W. These are thy own forg'd Words: Where did ever the Quakers call it a Dead Carcass, and triumph over the Scriptures? for thou sayst thy self, The Letter profiteth nothing without the Spirit. And the Apostle saith, The Letter killeth, but the Spirit giveth Life: and was he therefore a Papist?

R. W. And thou sayst; The Papists prefer the Vulgar Latin Co∣pies before the Hebrew, and sayst, Do not the Quakers simply and brutishly bind themselves to the bare Letter of the Common Eng∣lish?

Answ. Here the Quakers and the Papists Dis-agree. And dost not thou say, That the Scriptures are the Word of God? which we say, are Words? And must not we own Scriptures, as they call themselves? for dost not thou say, They are the Touchstone? and if the English Copies be not true, why dost thou tell us, The Scriptures are the Touchstone, and the Rule, and the Word of God? and why hast not thou and the New-England-Priests men∣ded them all this time? And dost not thou say, That Ra∣vius proclaimes above a Thousand Faults to be in our Last Translation? How now R. W.! and yet are they the Touch-stone? and the Rule? and the Word of God? how darest thou say, they are the Word of God, if there be a Thousand Faults in them? And how darest thou say, They are the Touch-stone, the Ground of Christ's Faith and the Saints? (as in thy Book pag. 102.) and the Priest saith, They are the Means of Faith: yet thou dost extol this Man, calling him a most-Famous Hebraician, ••hat saith, There be above a Thousand Faults in the last Translation of them. And —

R. W. saith, The Papists set up a Judge in Controversy above the Holy Scriptures,* 2.40 &c. and the Quakers say the same of their Spirit, &c.

Answ. But how canst thou call it the Holy Scriptures, if thou sayst, There be a Thousand Faults in them? And is not the Spi∣rit a••ove the Scriptures, that gave them forth? and the Word of God, which was afore they were, as thou hast confest? But the Quakers are not agreed with the Papists here; but the Papists are agreed with you: If the Spirit of God be not the Judge, and not to be set above the Scriptures, ye and the Papists are of one

Spirit; but not in that, that gave forth the Scriptures, and the Word of Wisdom, which was, afore they were Written.

R. W. And thou sayst; The Papists will not deny, to make the Scriptures the Rule to be tried by it; yet their Church and Pope must Interpret it.

Answ. That is like to you, that do Interpret them, and give Meanings, and find Fault with us for taking it Literally: so ye and the Papists are agreed. And then thou fall'st a-railing: But we tell you both, that the Holy Ghost proceedeth from the Father and the Son; the Spirit of Truth is that which leadeth into all Truth.

R. W. And thou sayst: The Papists generally use not the Scrip∣tures in their Devotions in their Mother-Tongue, but in Latin, (which thou callest the Whore's Tongue of Italy:) And then thou tellest a long Story of Luther, and sayst, The Papists and Quakers slight the Holy Scriptures.

Answ. But here thou canst not Join the Quakers with the Pa∣pists, for we do not use in our Devotion to speak the Scriptures out of our own Language: Neither do we justify the Papists in ••o doing.

R. W. And thou sayst, The Quakers at first took off themselves, * 2.41 Families and Assemblies from any use of it, (to wit, the Scriptures.)

Answ. This is altogether false, all people knoweth, it is, that knows both our Families and Assemblies.

R. W. And thou sayst, The Papists and Quakers say, If the Scriptures were consumed, and quite taken out of the World, there would be no Loss, &c.

Answ. This also is false, the Quakers never said so; they never had such a Thought in their Hearts, that we know of. But No man knoweth the things of God in the Scriptures, but by the Spirit of God: and the Spirit of God leadeth us into all Truth of the Scrip∣tures both to the Comforting of our Assemblies and Families.

R. W. And thou sayst, The Quakers and Papists love the Scrip∣tures no better, then Goliah loved David's Stone.

Answ. And we may say to thee, Thou lovest the Scriptures no more, then thou lovest the Light of Christ, who callest it a Fancy and an Idol. But by the Scriptures and the Spirit of God, that gave them forth, we have proved thee, That thou neither lovest the Scriptures, nor the Spirit of God, which gave them forth: which we love and esteem.

R. W. Thou sayst, The Papists and Quakers Shake hands in the most Hellish Doctrine of Justification, by what Christ worketh within us.

Answ. Is the Apostles Doctrine Hellish and Popish, who are Justified by Faith? and doth not Christ work Faith within? how doth it purify the Heart? And this Faith within owneth Christ, it doth not deny, that he died without the Gates of Jerusalem for all men. And where do we put Justification for Sanctification? and is not this Sanctification wrought within Men? And where do either ye or the Papists confess, that Christ is the Author and Finisher of Faith? for thou wrongst the Papists. For if they confess, that that Faith, that purifieth their hearts, giveth them Victory and Ac∣cess to God, they need not plead for a Purgatory, when they are dead; nor thou for a Body of Sin and Death to the Grave.

R. W. Thou sayst, The Quakers are Papists in that Infallible Spirit, &c. [to wit, the Spirit of Truth, which Christ and his Fa∣ther hath sent to lead us in all Truth.]

Answ. This Holy Ghost the Papists have denied to our Faces: and therefore thou Abusest the Papists. And ye have confest, ye have not the same Holy Ghost, that the Apostles had; and there∣fore they and the New-England-priests are of one Nature, for they have said the same: And this Spirit shall reprove the World of Righteousness, &c. as Christ saith. And if all men did believe in the Light, and not turn the Grace of God into Wantonness, nor grieve the Spirit, which God hath poured out upon them, it would Teach them and instruct them: And that we do exhort people to, that they may escape the Dread∣ful Judgements of God, who will Judge the World in Righteous∣ness. And then thou scoffest against our Preachers, &c. But we have preach'd the Everlasting Gospel in New-England and other places; and it had been very well, if thou had'st turn'd to the Spirit of God within thee, that thou makest slight of.

R. W. Thou sayst, The Quakers are Papists in a high, Lofty Conceit of Perfection,* 2.42 when in Calvin's time this Spirit came from Hell, &c.

Answ. Dost not thou Contradict thy self and sayst, The Papists hold a Purgatory? then how are they like the Quakers, that hold Perfection? And so they are near thee, that must have a Com∣bate or a Fighting all thy Life, and no Overcoming. And how darest thou to say, The Spirit and Doctrine of Perfection came from Hell in Calvin's Time? &c. for it is the Doctrine of

Christ and his Apostles to his Saints and Followers.

R. W. And thou sayst, The Quakers in the latter Years in Lancashire came from the Grindletonians.

Answ. This is also false, the Grindletonians know otherwise, and the people in Lancashire.

R. W. And thou sayst, The Quakers and Papists are great Friends in their Notions and Practice of Revelations, &c. and Inspirations.

Answ. How can the Papists own true Revelation, that own not the same Holy Ghost, as they were in, that gave forth Scriptures? So their Dreams and Visions are like thine; and so not like the Quakers, who know the things of God, that are reveal'd by the Spirit of God. And thou that scoffest at Revelation, Inspirati∣on, &c. knowest not the things of God, but art in the Natural, dark State thou speakest of. And—

R. W. Thou sayst, What a Noise we make about Vncovering the Head, Knee, Wearing of Lace, &c. and saying of You and Thou, and Musick, and Painting; and thou callest it Idle, Popish Trash and Trumpery.

Answ. These are thou and thy Protestants, that make such a Noise about them: Nay, would'st thou not have us to be pun∣ish'd for doing those things? (p. 200.) And What must we in∣fer from all this? R. W. would have his Musick, and the Head Vncovered and Knee bowed to him, and Wearing of Laces, and You instead of Thou said to him: and he is offended at us, be∣cause we deny such things; and so are the Papists, his Brethren. And we tell R. W. and his New-England-priests, that they ne∣ver shall know true Religion, till their Flesh be Silent to know, what it is, to Tremble at the Word of God, and to work out their Salvation with Fear and Trembling: for it is God, that worketh in us both to Will and to Do. But this Voice and Motion hath R. W. not known nor heard yet.

R. W. Thou sayst; The Papists and Quakers are Brethren in Iniquity in their Affirming, ••hat the Pope is not the Anti-Christ.

Answ. And how can this be? when G. F. said, Anti-Christ was come in the Apostles Days, and the World went after him? And thou and ye New-England-Priests, and the Papists, that are inwardly Ravening from the Spirit, and Grace, and Truth in the heart, and Anointing, and Word and Faith there, though ye do profess Christ and the Apostles Words in the Sheeps-Cloathing,

and drink the Blood of the Saints (as the Papists and New-Eng∣land have done) must needs be the Whore and Anti-Christ, your Fruits have declared it (and thou art Stirring up the Magistrates to punish us) who were the Livery of the Bloody Whore.

R. W. Thou sayst, The Papists change their Names; and why the Quakers guided by the same Hellish Spirit and Fancy, are so tender about owning their Old Names.

Answ. Let the Reader see how Angry this Old, Doting Man is: where had any Quakers changed their Names, as the Papists have done? this is no Comparison. But I must tell thee, as John said, He that overcometh, hath a New Name. And Our Names are written in the Lamb's Book of Life; and doth R. W. think, this is the Old Name? nay, this is not: And yet we do not say, we are weary of our Old Names, which our Parents have called us by. But will R. W. say, that was a Hellish Spirit, that chan∣ged Paul's Name, and therefore was he like a Papist? And if thou dost call the Holy Ghost, the Spirit of Truth, a Hellish Spirit, and so blasphemest against the Holy Ghost, remember Christ's Sen∣tence.

R. W. Thou sayst again, The Papists and Quakers are led by one Spirit of feigned Holiness, &c. Monkish Solitari∣ness, &c. must be sequestred from Wordly Business;* 2.43 is the Beggars Life: — and, Paul wrought night and day with his hands; which I never read of any of these Lying Apostles, Qua∣kers, in all their Travails to have done.

Answ. All people may Judge thee here Led with a Lying Spi∣rit. For of whom hath our people Begg'd? and where are our Nuns and our Fryaries? thou fillest up thy Book with such Lying Sto∣ries: The Spirit of God Leadeth us to no such things, no more then he did the Apostles. But R. W. to prove us, that we are not According, &c. (as thou sayst) because thou hast not read, that we labor night and day in our Travails, as the Apostles; and there∣fore our Doctrine, our Practice, our Faith and our Religion must not he according to the Apostles: Herein he hath proved all his Priests in New-England not to be in the Doctrine of the Apostles, which have so much a Year, which the Apostles had not; and that you are gone from the Religion, Practice and Profession of the Primitive Messengers and Teachers. And it is known, that we have Labored night and day in our Travails, though he hath not read it: and have not been Chargeable to any, and coveted

no Man's Gold nor Silver. And let him enquire in Rode-Island and Long-Island, whether J. B. did not work there; or no?

R. W. (Thou might'st have kept that at home, to say) The Quakers Tongues and the Papists are both spitting and belching out Fire from one Fire of Hell.

Answ. And this is thy own Condition; let any read thy Vn∣gratious Words and see, if the Papists can be worse?

R. W. Thou sayst, The Protestants hope and speak Charitably of the Salvation of many of the Papists.* 2.44

Answ. But ye shall hear R. W.'s Charity, viz: If it please the most-High, Old and New-England may Flourish, when the Pope and Mahomet, Rome and Constantinople are in Ashes, (in his Epistle to the King) And further (in his Epistle to Baxter and Owen;) The Pope and Mahomet, whom some of you may live to see flung in the lake, which burneth with Fire and Brimstone. Here is R. W.'s his Protestants Charity.

R. W. And thou sayst, G. F. and the rest, they Judge all that differ from Christ, that is, themselves. —

Answ. This is a scoffing Word, to say, That Christ is Our∣selves; for he teacheth us to deny Ourselves, who Lighteth every Man that cometh into the World. And they that hate the Light, hate Christ, from whence it cometh; and are not the true Be∣lievers, and have not Vnity with Christ or with us (who walk in the Light) or amongst themselves either. So with the Light they are condemne••, that hate it▪ (Joh. 3.)

R. W. Thou sayst, The Quakers and Papists are Fire brands both in the matter of Persecution, &c. and thou sayst: The Pro∣testants cried out against all Persecution — and further: I say, the Quakers most vehemently cry out against Violence, against Crea∣tures; but against their Corruptions and Corrupt Principles.

Answ. Is this good Sense R. W.? those are thy own words. And further, this is a false Charge, as to say, The Papists and Qua∣kers are Fire brands both in the matter of Persecution: For this thou shouldst have applied to the New-England priests, whose BLOODY HANDS have been embroiled in the BLOOD of the Lambs of Christ. And therefore thou and the Papists are one, and not the Quakers, as thou hast proved them all along thy self, and the priests and Professors in New-England to be one with the Papists, and not the Quakers. For whom have we IMPRISON'D? whom have we WHIPT? whose EARS have we CVT OF? Whom

have we BANISHT? and whose GOODS have we SPOILED, because they would not hear us? nay R. W. Christ hath given us better Weapons.

And we do believe, that the Word of the Lord, that we preach'd amongst you, is Cutting: but thou art afraid, we shall get an Outward Sword. O! we have better Weapons to maintain our Re∣ligion, the Lord hath abled us withal; the Shield of Faith and the Sword of the Spirit, &c. And what! is Cain, that kill'd Faith∣ful ABEL, now afraid? Well he may: but we leave God to revenge the BLOOD of his Faithful Servants, which hath been drunk in New-England. And there is no such thing neither in G. F. nor E. B: nor J. Stubs maintaineth, that any should be pun∣ish'd for Religion, Conscience, Faith or Worship, as thou falsly char∣gest; but that Magistrates are to punish Evil-doers: and as Christ saith, He that doth Evil (to wit, any Murther, Theft, Adultery, &c.) hateth the Light.

And as for our Agreement with Papists, Arminians, Pelagians, &c. This is like the rest of thy false Charges and Com∣parisons. And what dost thou talk of Election and Pre∣destination,* 2.45 &c. when thou callest the Light of Christ an Idol? For these are Mysteries to thee, who art not come to take heed unto the Light, that shineth in a dark place.

R. W. And thou tellest us of the Protestants Doctrine: of a Certain Number of God's Elect, that are Chosen and drawn by Mercy out of the Lump of lost Mankind.

Answ. Now, if they be drawn by Mercy, must not this be by the Spirit of God within? And is not this contrary to thy own Doctrine, to say, There is no Voice nor Motion within of heavenly things and supernatural Light? And thou speake•••• 〈◊〉〈◊〉 his Call in Time, by his holy Word and Spirit, &c. And is not this Spirit and Call within! then is there not a Voice and a Motion? And how canst thou talk of the New Birth, and believe not in the Light, to become a Child of Light? Those things indeed ye New-England-Protestants hold in Talk, but not in Posses∣sion.

R. W. And thou sayst, The Quakers are Brethren with the So∣cinians, &c. in making Christ a Type and Figure — an Example, how Christians ought to walk; not that the Blood, that was shed upon the Cross at Jerusalem, was a sufficient Price and Satisfacti∣on &c. for the Sins of the whole world.

Answ. It's like, thou wrongest the Socinians, as thou dost us: For we tell thee, thy Charge is false, and a Lie in thy Mouth. For we say, Christ is the Substance of all Figures and Types: but doth not the Apostle say, He left us an Example, how Christians ought to walk, even as he did? But R. W. and his New-England-priests cannot endure to hear talk of this Walking and this Ex∣ample; This is Socinian, this is Quaker's and yet the Apostle's Doctrine: and thou, that deniest this, art degenerated from the Apostle's Doctrine, Practice and Walking. For even hitherto were ye called, because Christ also suffer'd for you, leaving you an Ex∣ample, that ye should follow his steps (1 Pet. 2:) So we can com∣mit our Case to God, who judgeth righteously, and doth not heed thy false Judgement.

And so we own the Lord Jesus Christ both his Birth, Suffe∣ring, Death, Resurrection; though thou falsly drawest this Conse∣quence upon us, That the Body, and Blood and Death of Christ is nothing but a Fancy. We have heard thy Foul Words and Slan∣der, the Lord knows, there is no such thing in our Hearts: and if thou hadst the Fear of God in thy Heart, thou wouldst never have publisht such things, to defile peoples minds with such Lying Imaginations of thy own Brain. And thou shalt know one day, that the Lord will return Judgement upon thee for all thy Hard Speeches against us.

R. W. And as for Devilish, Jesuitical Tricks thou might'st have kept at home,* 2.46 who sayst; G. F. buggles at the Word Humane, as at a Ratle-snake.

Answ. Nay, he doth not: but to give a New Name to Christ, which the Scripture doth not give, which thou sayst, is the Rule— And we do not find the Word in the Scripture: and therefore, why canst not thou keep Scripture-Terms?

R. W. Thou sayst: Yet then examine them, (as I have done) what is become of him? then he is vanisht into a Spirit and Ghost.

Answ. R. W. had not a Word to say to G. F. when he was at Providence: where was the Spirit and Ghost then (as thou callest it?) but railest upon him behind his back. And art thou like to Examine us or our Principles without the Light of Christ, that callest it an Idol? Nay R. W. thou knowest not thy own Condition, and therefore thou art not like to Examin ours.

R. W. saith, The Sabellians and Quakers are one, confounding Father, Son and Spirit in one.

Answ. Then thou mayst say, Christ confounded the Father and the Son, when he said, I and my Father are one: and that John con∣founded the Father, Son and Spirit, when he said; The Father, the Word and the Spirit are one.

R. W. saith: There it much Judaism in the Quakers Religi∣on: And then thou tellest of their Zeal (as the Quakers) in the works of Righteousness; and, to pacify God, they put Dirt, and Dung, and Swines Blood and Dogs Necks upon God's Altar, &c. and Washing of Cups and Platters, &c.

Answ. Where doth R. W. prove this, that the Jew put Dung and Dirt, and Swines-Blood and a Dog's Neck upon God's Al∣tar? let us see Scripture for it, which is his Rule: And where do the Quakers do so? he should have quoted their Books: those are false Charges without any Proofs. And as for outward Washings of Cups and Platters, &c. truly, he is not come so far as the Jews and Pharisees; for his and his New-England-Priests Outside is not Washt, they have not so much as a fair Outside. For where did ever the Jews BANISH any of the Christians upon PAIN of DEATH, and CVT OFF their EARS, and SPOIL'D their GOODS, as the New-England Priests have done? Nay, have not they Outstript the Jews in their WHIPPING and in these things? where did ever the Jews BRAND any with an HOT IRON? we challenge them to prove it by Scripture. And how darest thou speak of the Father and the Son, and Par∣don of Sin, and the Spotless Lamb, when thou B••asphemously cal∣lest his Light an Idol and a Fancy? And both yours, and the Papists and the Jews Ceremonies we are come from, who Wor∣ship God in Spirit and Truth.

And then thou fall'st a scoffing at Women-Ambassadors, &c. Thou might'st as well scoff at those Women, that carried the Message and glad Tidings of the Resurrection of Christ.* 2.47 And then thou speakest of our Brutish Salutations of Strangers, Acquaintance and Friends: and then thou contradictest thy self and sayst; Some of them will say, How do ye do? and, Farewell: and when did any of us say, that we put Holiness in these Tw•• Words? this is thy own Application.

R. W. And thou tellest of a New Way of Feeling and Grabling the Hand instead of Kissing, and callest it an Immodest Way.

Answ. Well! have not the New-England Men made a Law against Kissing? And what! doth our Taking one another by the HAND offend thee, that thou callest this a New Way of Holi∣ness? And did not Christ Take the Damsel by the Hand? Took the Blind by the Hand? (Mark 5.8.9.) Jesus took him by the Hand? (Luke 8.) Took her by the Hand? And (Act. 9.) did not Peter take Dorcas by the Hand? Did not the Captain take the Young-man by the Hand? (Act. 23.) And what! is this a Crime in R. W.'s Eye, that we Take one another by the Hand?

And was not the Word FAREWELL commonly used in the Scriptures? Doth not the Apostle say, Farewell? (Acts 15, 29. and 18, 21:) Bad them Fare-well? and (Act. 23, 30.) Farewell? and (2 Cor. 13, 11.) Finally Brethren Farewell? Thou art Offended, when we say nothing; and Offended, when we say, Farewell: what a Discontented, Doting Man art thou!

R. W. And thou sayst: The Quakers dis-respect the Superiors: and some of you have heard, the Quakers Children said to their Father and Mother, George thou liest, and, Mary thou liest; a Language, which deserveth little less than Death.

Answ. But thou hast not mentioned, whose Children these were? nor where they lived? nor who gave thee this Report? But R. W. saith, It deserveth little less, than Death: But if R. W. and his Wife do tell their Children, That Christ (that died for our Sins, and is our Mediator between us and God, who hath Enlighted us; and Christ saith, Believe in the Light: And so if R. W. tel∣leth his Children, that this Christ) is a Fancy and a Whimsical Christ, and his Light is an Idol: and if his Children should say, He spoke not true, but it was a Lye of his Father the Devil; then these Children for so saying must deserve Death? for tel∣ling, They Lye and speak not the Truth, seeing it was a Lie, and not the Truth, that they held forth? when such as R. W. are drawing them from the true Christ, that died for their Sins? But we do not own nor love any such thing, that Children should give their Parents the Lie, or be Uncivil or Irreverent to them.

And we have all Men in Esteem, as they are God's Crea∣tures: and them that Rule Well, we say, they are worthy of Dou∣ble Honor. But we ask R. W. and his New-England-Priests, Whether all the Honor lieth in Bowing the Knee, and putting of their Hats? and saying You instead of Thou to a single Person? if so, make it good by Scripture: and whether Superiors or Inferiors

cannot be honoured without these? (Secondly) What was the Honor, that the Chief Priests and Pharisees did seek one from a∣nother? and Christ told them, How can ye believe, while ye seek it? And what is the Honor, that cometh from God? And —

R. W. Thou sayst of Their Crying down of Musicians and Mu∣sick, so Excellent a Gift of God, &c.

Answ. We do charge R. W. and his New-England-Priests to show us any Scripture in the New Testament from Christ and his Apostles, where they said, That outward Musick was an Ex∣cellent Gift of God? For did not all the Outward Musick in the Time of the Law and Prophets type forth the Heavenly Musick and the Melody, that the Saints had and have in Christ in his Grace and Spirit? And further we charge R. W. and his New-England-Priests, if that they had Musick and Musicians in the Church in the Primitive Times, Tell us the Names of those Mu∣sicians, and the Outward Instruments, they Play'd upon?

And thou art offended at our Tuning and Singing, and callest it Phantastical; and it's like, 'tis Vnprofitable to thee, who cal∣lest Musick the Gift of God. But hadst thou been in the Days of the Apostles, their Singing with Grace, and making Melody in their Hearts, thou wouldst have called it Phantastical and Absurd, as thou dost now.

R. W. And thou sayst, We condemn Carving, Em∣broidering and Painting,* 2.48 and sayst, It is commended by God himself in Scripture.

Answ. Here R. W. is one with the Papists, and crieth against us as much as they; and if it be not for Images, it is for the Lust of the Eye, and the Pride of Life: And this R. W. crieth up, as Commended of God; and that Quakers condemn it. Though there was Carving, &c. in the Old Covenant of Works: But we charge R. W. and his New-England-Priests, where God and Christ commended to his Apostles and Disciples Embroidering, Carving and Painting in the New Testament? and name the Names of those Carvers and Painters, &c. among the Church of the Primitive Times. Here R. W. is one with the Papists both in his Musick, and Carving and Painting, in saying, They are commended by God, and a Gift of God. And doth not Christ the Substance End all those Outward Things in the time of the Law in the Old Covenant?

R. W. And thou say'st, We cry out against Ornaments of Gar∣ments,

and otherwise against the Order, God hath set in his Works, and the Variety of his Gifts for Necessity, for Conveniency, for Delight, &c.

Answ. How now Roger! art not thou one with the Papists here? Now, we charge R. W. and his New-England-Priests to make it good by the Scripture in the New Testament, where Ornaments of Garments are called the Order of God? and that they should set forth his Works, and that Variety of his Gifts for Necessity, for Conveniency, for Delight? This is a Brave Ran∣ting Doctrine of R. W.'s for the Lust of the Eye, for the Pride of Life; which is not of the Father.

And art not thou degenerated here from the Apostle's Doctrine in the Primitive Times, That the Women should adorn themselves in Modesty of Apparel? &c. not with broidered Hair, or Gold, or Pearls, or Costly Array; but plaiting the Hair? And Gold and Pearls and Costly Array setteth out the Creature, and are for De∣light and Conveniency: But the Apostle doth not say to the Christians, that those are for Conveniency. But R. W. is angry with the Quakers, because they Cry against such things (1 Tim. 2, 9. and 1 Pet. 3.4.) Who is Adorning, let it not be that Outward Adorning of plaiting the Hair, and the wearing of Gold, or of putting on of Apparel; but let it be in the Hidden Man of the Heart. Now here ye may see, these things are forbidden by the Apostle; and R. W. saith, for Conveniency, for Dilight. And here all may see, how he is degenerated from the Apostle's Spirit and Doctrine, like unto the Vain People, Papists and Jews; and how he opposeth us, that stand for the Doctrine of the Apostle: In this he will have Proselites enough, for Delight and Conveni∣ency, his Vain Doctrine, Contrary to the Apostle.

And these are some of the Proofs to prove us to be Like un∣to the Papists, Arminians, and Socinians and Judaism, and that we are not as they were in the Primitive Times: which all these will receive this Doctrine from R. W. very Joyfully; and so he is nearer to them, than the Quakers, which testify against all such things. And so J. B. and W. E. might well tell thee, how thou hast charged them, and Proved nothing: and so, these things are left to every Man's Conscience to Judge, whether R. W. hath proved his Charges, or prov'd himself to be the Man found in those things, which he hath falsly charged upon us; the Lord God and the Witness in People knoweth it! And —

R. W. Thou sayst, Thou asked'st us, where was the Man Christ Jesus now, that we confess'd was Born in Bethlehem, and died at Jerusalem?

Answ. We say, He is, where the Scriptures say He is, to wit, at the Right Hand of God. He that Descended, is the same also that Ascended; and yet Manifest by his Spirit in his People (E∣phes. 4, 10.) To this —

R. W. saith, Then musl his Body be Ubiquitary (as the Tran∣substantiators and Consubstantiators are forc'd to hold) then must his Monstrous Body come from within his Saints, yea, from within all Mankind to Judgment.

Answ. This R. W. might have told to the Apostles, if he had been in their Days, and compared Paul's Doctrine with the Pa∣pists Transubstantiation, who told the Saints, that Christ was in them, except they were Reprobates. And what must we Infer from this Doctrine? That Christ cannot be within his Saints by his Spirit (who is at the Right Hand of God, and filleth all things) but he must be within them, as a Man of four foot Long, as the Priest saith?

And whereas thou sayst, That then his Body must be Ubiqui∣tary (that is Every where;) thou may'st as well tell the Apostle so, who saith, He that Descended, is the same also that Ascended up far above all Heavens, that he might fill all things. And was not this Christ, that must Judge the World according to the Go∣spel?

R. W. And thou tell'st us of a Woman, Elizabeth Williams, that the Lord open'd her Mouth, and saying: This Man hath discharg'd his Conscience,* 2.49 he hath fully pro∣ved, what he undertook against you; and the Words which he hath spoken, shall Judge you at the Last Day. And then thou goest on pleasing thy self.

Answ. But what! hath this Woman set R. W. in the Room of Christ? and must his Words Judge us? and must we believe, that R. W.'s Words, Lies, false Charges and Slanders are equal with Christ's Words? So she hath proved R. W. the Anti-Christ, his Words must Judge us. But R. W. how could the Lord open this Woman's Mouth, when thou say'st, There is no Voice nor Motion within in Heauenly things? &c.

But how can R. W. tell us of the Father of Lights, when he calleth Christ's Light an Idol and a Fancy? And so, as fo••

Deceived and Deceiving Souls R. W. had better to have kept this at home.

R. W. Thou sayst, Thou presented'st a Paper to us at Providence (which thou hadst presented,* 2.50 at New∣port) Anabaptists moving for the Reading of it.

Answ. And Wm. Edmond. might very well call upon thee to make good thy Written Charges; for thou hadst written already more, than thou couldst make good: and thou bringing in of fresh Matter to spend time, and to put by what was already in hand. For the Business we had with thee was, to make good thy false Charges; which thou neither couldst nor hast: and we said well, If the Letter contained Matter tending to prove thy (false) Charge, it should be read. Then (R. W. saith) he put it up at the Motion of Capt: Holden. Now the Reader may see, that we profered fair, viz: If that it concerned the Matter of thy (false) Charge, it should be read. And —

R. W. Thou sayst of John Green asking, Whether R. W. be here as a Delinquent charged at the Bar, or as a Disputant upon Equal Terms? and thou sayst, We waved this as well, as we could.

Answ. He might have seen, that R. W. charged us; and there∣fore it was but Civil in all people, for to have heard him to make good his Charges, who charged so many horrid false Charges against us (or joined with him, which we offered fairly to them) and shewed their Civility to us as strangers in the Country. For it was he, that Summoned and Arraigned us; and not, that we Arraigned him: which the Vnprejudic'd Reader may see in his Book over and over, how he has Arraigned us, and Judged us and Condemned us; but was turn'd back upon his own Head. So it had been but Civil for any of the people, that took his Part, to have Joined with him; or else to have Ceased, differring any New Matter, till he had done. And —

R. W.'s Seventh false Charge and Position is, viz: [The people called Quakers in Effect hold no God,* 2.51 no Christ, no Spirit, no Angel, no Devil, no Resurrection, no Judgement, no Heaven, no Hell, but what is in Man.]

And R. W. brings in Alexander Ross (G. F. fol. 273.) say∣ing: [It is horrible Blasphemy to say, The Scriptures are not t••e Word of GOD; and to say, The Soul is a Part of God.] G. F's

Answ.

[The Scriptures are the Words of God (Exod. 20. and in the Book of the Revelations:) and Christ is the Word, in whom the Scriptures end; and he fulfilleth them. And it is not Horrible Blasphemy to say, The Soul is a Part of God (to wit of his Breath) for it came out from him: and that which came out from him, is of him, and rejoiceth in him.]

And these four Books of the Revelations was a Mistake in the Printer (though that, which was the four Books of Moses, was Revealed to him.) R. W. Replies: G. F. imagins such a God and Godhead, as maybe d••∣vided into parts and pieces, &c. [And this is Answered in the Appen∣dix (p. 108.109.110:) but nevertheless something we shall say to it.]

(Answ.) And doth the Apostle divide God into parts and pie∣ces, when he saith; There is One God and Father of all, who is above all, and through all and in you all? (Ephes. 4.) And dost not thou confess, The Soul is immortal? and sayst; It's true, in a secondary way (â Posteriori) as they say, The Spirits of Men and Angels are as a Lamp lighted up by the Most-High and In∣finite Majesty never to go out (pag. 49.) And John Stubs read the Words of G. F. and said: The Reason was to be weighed, which G. F. used, which was;

[For it came out of him (to wit, out of his Breath) and that which came out of him, is of him, and rejoiceth in him.]

And to this End he desired, the words in Gen. 2. might be viewed; which he turned to and read, viz: God breathed into Man the Breath of Life, and he became a Living Soul. And then Samuel Garton said [If it be affirmed, that God can be divided, and that Man was a part of God; the Godhead was destroied, and the Soul of Man:] But we say no such thing, neither doth G. F. say any such Words But doth R. W. and Garton say, That it cannot be a part of his Breath, by which Man became a Living Soul? and is not the Soul called the Breath of Life? and doth not Robeson say, That the Soul properly is the Breath of Life, which God did breath into him at his First Creation? that is his Immortal Soul, which is his Principle of all Breath, Motion and Life in him. (p. 150.) And there is no such word in G. F.'s Answer of the Divine Essence, as the Reader may see.

And all the Scriptures, that speak of the Soul, we own; and Christ's saying, They may kill the Body, but not the Soul: yet God is able to cast both Soul and Body into Hell; Who is to be feared.

And we own God, who is over all, and in us all, as well with∣out

us, as within us: God, who is a pure, holy Spirit, and Christ at the Right Hand of God (who hath all power in Heaven and Earth given unto him) we own him without and within, and his Kingdom as well without as within; who is God over all, who is blessed for ever!

And we own the Angels, who behold the Face of God: and where and in what Book did ever R. W. read, that we said, The Angels were within us? for if they be Ministring Spirits, they must Minister to our Souls within us. For are they not Mi∣nistring Spirits, sent forth to Minister to them, who shall be Heirs of Salvation? (Heb. 1.)

And Resurrection, and Judgment, and Heaven and Hell we hold without us, as well as within us, according to the Scriptures. And we must tell thee, all these Lies thou hast of the Father of Lies as well without thee, as within thee.

R. W. And thou tell'st us a Story of One desirous to give Thanks at Dinner, asked roundly, To whom should I give Thanks?* 2.52 &c. And thou sayst: Calvin relates, that one Quintinius, a Leader this Way, being demanded, how he did? &c. answered resolutely, How can Christ do but well? and yet at that time he was Sick.

Answ. Now Mark: Instead of proving R. W.'s Charges, he is telling of Stories; which may be as false upon them, as his Charge is upon us. But R. W. saith; In his time a Leader this Way (to wit, the Quakers) &c. But the Lord knows and his own Conscience, whether he doth not wrong us! and Wm. Edmond. might well reprove him. And then thou sayst; Thou wouldst not trouble us with Proofs but out of our own Writings: and yet thou canst not keep out of these Old Stories. Then —

R. W. Bringeth Magnus Bine (G. F. Fol. 88.89.) and this is

Answered in the Answer to the Appendix, where he bringeth it there (in his page 47.) And well might Wm. Edmond. say to R. W. Let G. F.'s Words and thy Meaning alone: and keep to his Words. And —

R. W. saith: The Fulness of God is one thing, and another thing our (and all his Works and Creatures) Partaking of that Fulness,* 2.53 &c.

Answ. Who saith to the Contrary? But must not the Saints grow up to a Perfect Man therefore? and unto the

Measure and Stature, and the Fulness of Christ?

R. W. And thou say'st: To partake some Drops of the Ocean of his Wisdom, Power, Goodness, &c. is not to become the Ocean of the Power, &c. it self.

Answ. But they may come into the Power. But let the Rea∣der see, how he perverts G. F.'s words all along and his Mean∣ings: And we do believe, thou wrongest Sam. Fisher as well as thou hast us.

R. W. And when G. F. speaketh of the Fulness of the God∣head dwelling in Christ, thou say'st: He means the Body of the Quakers, &c.

Answ. Let the Reader see, if there be any such words in G. F.'s Answer. And that 1 Tim. 3. God is manifested in the Flesh, we own, as the Apostle speaketh it: and S. Fisher's Book neither thou nor J. Owen could ever answer it; though some of you pervert some of his words.

R. W. And thou bringest Magnus Bine, &c. which is also Answered in the Answer to the Appendix p. 108. — And thou sayst: In these few Lines let him that hath his Senses, make Common Sense and English of some of them.

* 2.54Answ. But let the Reader see in R. W.'s (if he be finding Fault with others▪ how he spells Bishop, with Bist-(in his page—) but I can look over such words, and never heed it.

R. W. Thou goest on in thy Railing, and sayst; The old Ser∣pent has taught them, in so much that these bewitched Souls say and print, that this World is God and the Godhead, &c.

Answ. The Reader may see, there is no such word in G. F.'s Answer; neither did we say any such word at the Dispute at Pro∣vidence, the people knows it. And then thou call'st us Horrible and Blockish: thou might'st have applied this to thy self, and to that which thou assertest upon us; which are thy own words, not ours.—And G. F. asketh you the question concerning the Soul: but why doth not R. W. Answer it, and tell, what the Soul is? as the Reader may see in pag. 147: in the Book. —

And then thou tell'st a Story of the Manichees; when this is no∣thing to the purpose to prove thy Charge; but to fill up the Book and Time. And the Apostle saith, Beware of Dogs: and (Cant••: 2:) Beware of Foxes (which thou bringest:) Then the

Lambs must beware of such as thou, and of the New-England-Persecutors.

R. W. And thou say'st: You are to fly, &c. from these brutish Fancies, brutish Barkings and Blasphemies against the infinitely Glo∣rious and Inconceivable Excellencies of God, &c.

Answ. Then they must Fly from such as thou, who callest Christ's Light an Idol and a Fancy: and therefore thou art not able to know neither Christ nor his Godhead.

R. W. And thou qoutest (G. F.'s Fol. p. 67) Fran. Higgin∣son saying, [That one should say, He was Equal with God.] G. F. Answ.

[And in the Catechism of the Assembly of the Priests called Divines, which they have put forth to the Nation, in which they have laid down (for young Children, and old Men and all to Learn) That the Holy Ghost and the Son are Equal in Power and Glory with the Father. Yet if any one come to witness the Son of God to by Revealed in him, or any come to witness the Holy Ghost in them, as they did that gave forth the Scriptures, or witness the Mind of Christ, or witness that Equal with the Father, that Equality which you speak of; ye Priests destroy that which ye have put forth to the Nati∣on, and cry out; Horrible Blasphemy, &c.]

R. W. Replieth, and beginneth with Rai••ing and saith: The Quakers say, that they are Equal in Power and Glory with the Father, the Son and Holy Spirit, &c.

Answ. Now let the Reader but read G. F.'s Answer and see, how horribly he abuseth it! doth he mention WE? but only the Holy Ghost, and Christ and the Son of God to be Equal with the Father, according as the Priests said; and yet they are a∣gainst this Son and the Holy Ghost to be in Man and Woman.

And the Reader may see, how he hath changed a many words in G. F.'s Answer, to instead of or, and Equality for E∣qual: and so hath changed the sence, and crieth out, Horrible Blasphemy; as ye may see in G. F.'s Answer: And besides he hath left out many of his words. An•• how can they, who are Witnesses of the Holy Ghost, and Witnesses of the Son; how can it be meant, they be Equal, when they are but the Witnesses of it? The Reader may see, if R. W. hath not do••e this on pur∣pose, to wrong G. F.'s words.

R. W. Bringeth (G. F.'s Fol. p. 282.) Da••. Gawdry saying, [Surely, they cannot be Perfect here or hereafter in Equality, but

only in Quality.] G. F.'s Answ.

[Christ maketh no distinction in his words, but saith; Be ye Perfect, as your Hea∣venly Father is Perfect;* 2.55 and be ye Merciful, as He is Merciful: and as He is, so are we in this World. And that which is Perfect and Merciful, as he is Perfect and Merciful, is one in Quality with the same thing.]

And R. W. Replieth and saith: The Quakers challenge an Equality with God; and crieth, Horrible Blasphemy!

Answ. But let the Reader see, if there be any such thing in G. F.'s words in his Answer? but using Christ's words, Be ye Perfect, as your Heavenly Father is Perfect; and Be ye Merciful, as He is Merciful: and as He is, so are we in this present World. Now if these words be Blasphemy, then R. W. may as well call John's and Christ's words Blasphemy: But none of those Sto∣ries proveth his Assertion. And there is not the word Equa∣lity in G. F.'s Answer, which R. W. hath basely thrust in. And —

R. W. Bringeth (G. F.'s Fol. p. 248.) [To say, that God is substantially, &c.] Thou bringest Names, and there is no such thing in that page; as the Reader may see in G. F.'s Folio afore∣said. — And then thou sayst: That the Quakers make them∣selves Father, Son, and Holy Ghost.

Answ. All people may see, we have need of great patience, to hear all thy Lies and false Charges; for it's thy own Confes∣sion. Thou say'st, that G. F. Answereth, That God will dwell in Man: and the Saints had Vnity with the Father and the Son; and this is Scripture, as in John 1. And how darest thou envi∣ously say upon these words of G. F.'s, They make themselves Fa∣ther, Son, and Holy Ghost? And thou sayst, We make no Distinction between Christ Jesus himself, and his Saints or Believers in him: when often we declared, Christ in us, the hope of Glo∣ry; and, Christ in you, except ye be Reprobates. And how did the Apostles make the Saints the Father, Son, and Holy Ghost, who preached this Doctrine? R. W. might as well charge the Apostles, as the Quakers.

R. W. And thou sayst, We make no other work of Redempti∣on and Justification, but what is wrought in our Spirits, Minds and Fancies, called within them.

Answ. R. W. we say, Christ is made unto us Redemption and Sanctification; we make him not, God has made him so to us:

For we know him so by his Light within; and dost thou pervert our words? And thou might'st as well have Charged the Apostle with such sayings, as us, who saith (1 Cor. 1, 30.) But of him are ye in Christ Jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification and Redemption: This we witness; Glory to God for ever. And—

R. W. Bringeth Christopher Wade (G. F.'s Fol. p. 246,) saying [ God the Father never took upon him Humane Nature.] G. F.'s Answ.

[Contrary to Scripture, who saith, GOD was in CHRIST,* 2.56 reconciling the World to him∣self. And art Ignorant of the great Mystery, GOD manifest in the FLESH: and his Name is called the Ever∣lasting Father. As for the word HVMANE, which is From the Ground, it comes from thy own Knowledge, which is Earthly: and Christ took upon him the Seed of Abraham and David, according to the Flesh, and this is Scripture-Language]

R. W. Replieth and saith:* 2.57 The Bottom of this is, to deny the Lord Jesus to be a Man, &c.

Answ. Let the Reader see and read G. F.'s words, how he wrongeth him; for G. F. speaketh no such thing. And doth not Christ say to his Disciples, when they asked him, Shew us the Father: and he Answered them and said; Believest not thou, that I am in the Father, and the Father in me? the words that I speak unto you, I speak not of my self, but the Father that dwelleth in me, &c. (John 14.) And—

R. W. Bringeth in Priest F••rgison (G. F.'s fol. p. 293.) say∣ing [That Christ, the Father and the Holy Ghost are not one, but they are Three, therefore Distinct.] G. F.'s Answ.

[This is a denying of Christ's Doctrine, who saith, I and my Father are One; and the Holy Ghost proceeds from the Father and the Son, and he was Conceived by the Holy Ghost, and they are all One, and not Distinct, but One in Vnity. And that which cometh out from him (to wit, the Holy Ghost) leadeth the Saints into all Truth (and that was it, that ever was given forth from the Spirit of Truth) and so up to God, the Fa∣ther of Truth: and so goeth back, from whence it came.]

R. W. Replieth and saith, That G. F. calls that Blasphemy, which the most-Holy and Eternal Lord calls Heavenly Truth: he hath like some Witches, &c. so inur'd himself, &c.

Answ. Why R. W? because he speaketh Scriptures? art not

thou like the Pharisees, that could not endure to hear Christ say, That he and his Father was One? And John said, They were One; wilt thou call him a Notorious Wretch? Indeed, thy Spirit will call Christ a Deceiver. But R. W. and his Priests say, They are Distinct: give us a Scripture, that saith so, and that they are not One; and How far are they Distinct one from another; then thou sayst something.

R. W. And thou say'st, That the Scripture tells us concerning these Mysteries, that in this Life we know but in part, as through a Glass, darkly, &c.

Answ. Let the Reader read 1 Cor. 13. and see, whether R. W. hath not addeth [In this Life] to the Apostle's words? and the Apostle doth not mention [in this Life:] So here thou abusest the Apostle's words, as thou dost ours. And we know, Christ saith, My Father is greater than I: And what then? doth this deny Christ's words, who said, The Father is in him, and he and the Father is One? nay, do not your own Books say, They are One and Equal?

But thou wast finding Fault with the Socinians: nay, all the Proofs and Evasions thou bring'st concerning G. F. and M. F. is nothing to disprove Christ's words, who saith, He and the Father are One.* 2.58 And what dost thou talk of the Four Points; of the Pather, Son and Spirit, &c. Fall and Redemption, &c. of the Church-Officers, Baptism, &c. and Resurrection, Eternal Judgment, &c. Art thou like to see them, when thou callest Christ's Light a Fancy and an Idol? For all these we own, as Scripture declares, both within and with∣out, and therefore thy Charge is false.

R. W. And thou bring'st in Tho: Collier (in G. F.'s Fol. p. 38.) saying [The Kingdom is not come, nor the Refreshing from the Spirit of the Lord.] G. F. Answ.

[Which sheweth, they are like unto the Pharisees, Unconverted, gazing here and there: and Christ told them, the Kingdom was in them. And they that are not turned to the Light, which cometh from Christ the Re∣fresher, whereby Refreshing might come, are not come to Repen∣tance yet.]

And R. W. Replieth and saith; Who sees not, that G. F. speakes not here of the Kingdom of Christ in the future and to come, and the times of Refreshing; but that he cuts off all fu∣ture hopes and expectations to come.

Answ. The Reader may see, this is a false Interpretation upon

G. F.'s words: for did Christ Cut off all Future Comfort to come to his Saints, when he said, The Kingdom of Heaven was in them? And they that turn to the Light, receive Refreshing from the Lord. And G. F. saith;

They that turn not to the Light, which cometh from Christ the Refresher, whereby Refreshings might come, Receive not:

And how can R. W. say, G. F. cuts off all future Hopes and Expectations to come? But what should we expect from him, that calleth Christ's Light a Fancy and an Idol?

R. W. saith; That the Scripture tells him and Experience, that the Hypocrites have no solid Peace and Joy here, nor so∣lid Hope or Joy of Glory to come,* 2.59 &c.

Answ. Roger, this is thy own Condition: and if thou did'st not abhor the Thoughts of a Judgment to come, thou would'st never have spoken such words.—And Foolishly, Atheistically, Childish Dreams of no Heaven and Refreshing, which thou speak∣est of, thou might'st have applied to thy self. —

And let the Reader see, if G. F. say, There is no Heaven or Hell, or Torment in us? &c. is there any such saying in G. F.'s Answer here? These are words of thy own Forging: and then thou hast charged them upon us, and criest; Foolish, Childish Dreams, &c. which are thy own Sayings, and not ours.

R. W. Bringeth John Clapham (G. F.'s Fol. p. 101.) saying: [To witness Heaven and Hell, and Resurrection within, is the Mystery of Iniquity.] G. F.'s Answ.

[Which sheweth, thou never knew'st Heaven in thy self nor Hell there, nor Christ's Resurrection and the Life, which they are Blessed, that are made Partakers of the first Resurrection, on them the Second Death shall have no Power. And the Scripture doth witness Heaven within; and if Christ, that was offered up, the Resurrection and the Life, be not within thee, thou art a Reprobate.]

R. W. Replieth and saith: If G. F. would speak of Heaven, and An∣gels, and Hell, and Devils, and Resurrection, and Life to come by way of Allusion and Similitude, or by way of First Fruits or Tast of them, he might profitably do it.

Answ. All ye, that do not know a Resurrection of Life to come by Christ Jesus, and know not the Kingdom of Heaven within you, how can ye know it without you? And know Hell and the Strong Man cast out there, how will ye know the Eternal Judge∣ment, which is upon the Devil and his Angels? upon the Wicked

(cast into Hell, and the Lake which burnes with Fire and Brim∣stone) which go to the Devil, who is out of the Truth; who are gone from the Spirit of God, his Grace, his Truth in the In∣wards parts, and his Light which thou callest a Fancy and an Idol, which will condemn thee: and thou shalt know a H••ll, which thou so much pleadest for without thee. And we are not Revolted from the true Christians Faith and Religion, that was in the Apostles Days, but thou, that deniest this, art. And—

R. W. in the same page bringeth Some Nameless Author (G. F.'s Fol: p. 214.) saying: [To say, the Heaven and Glory is in Man, which was before Man was, they are s••ttish and blind.] G. F. Answ.

[There is none have a Glory and a Heaven, but within them, which was before Man had a being]

And he brings Tho: Pollard's Saying: (G. F. Fol: p. 81;) [For a perfection of Glory to be attained to on this side the Grave, I utterly deny.] G. F. Answ.

[Where Glory is in the least Degree, it is in Perfection; and who have not Glory, and do not Attain to Glory on this side the Grave, they are in a sad Condition. For the Saints rejoiced with Joy unspeakable and full of Glory; and they witnessed the Hope of Glory within them, while they were upon the Earth (Col. 1:) and of that Hope they were to give a Reason, that was within them. And they Saw the Glo∣ry of God, and of the Father; and so came to be Changed from Glory to Glory, till they came into the Image of God. And the A∣postle saw &c.]

And so ye may read at large in G. F.'s Fol: which is to large to be set down here: but R. W. hath taken about three lines of it, and left out the rest. And —

R. W. replieth: As the Swinish Epicures and Dives's of this World, (what-ever they formally and loosly profess) have no solid Hope of Peace and Joy to come after this Life: and therefore (like Brute Beasts) practically confess it, saying in their Hearts and Lives; [Let us eat and drink, for to morrow we must die, &c.]

Answ. What is this to the purpose for G. F.'s Answer? R. W. might have put himself amongst his Company, and Judged him∣self, as well as others, for it's his own Condition.

* 2.60R. W. thou sayst, Thou knowest, that same of the Qua∣kers will not believe, that G. F. and others of them deny the Resurrection, &c.

Answ. And why should they believe a Lie, as thou dost? and why should not we stand by G. F.'s words, when he speaketh Scripture? and thou that dost not, deniest Scripture, and the Light of Christ, and call'st it a Fancy. And the Resurrection we own accor∣ding to Scripture.

R. W. And here thou bringest the Ninth false Charge, viz: All that the Quakers Religion requireth externally and inter∣nally to make Converts or Pr••selytes, amounts to no more, then what a Reprobate easily may attain to and perform.

Answ. This is false: for Reprobates do not believe in the Light, and become not Children of Light, and rec••ive not Christ in them, from whence the Light cometh.

R. W. And thou hopest, many of us will come to Abraham's Bosom. [But then why dost thou rail at us? And how can we come to Abraham's Bosom, and Attain to no further, then to what a Reprobate may?] And then thou sayst: Thousands may have got∣ten, all their Religion requires or performs, yea, all that their Prin∣ciples call for outwardly or Inwardly, and yet not be accepted but re∣jected from the holy presence of God.

Answ. How now Roger! and yet come to Abraham's Bosom? O Roger, thy Darkness cannot comprehend the Light, that seest not our Condition, no more then thou seest the Saints in the Apotles Days; thou would'st have said the same of them, had'st thou been in their Day. We know our Assurance of God, and our Acceptation through Jesus Christ, his Beloved Son, through whom we have peace with God: and we do know the Son by Reve∣lation, and God that sent him, which is Eternal Life, Blessed be his Name for Ever! And are grafted into him, and built upon him, the Rock and Foundation of the Prophets and Apostles: and thy words are but Chaff.

R. W. And then thou tell'st a story of Perkins, and appliest that to us, which he spoke of the Papists: But thou hadst better to have applied this to thy self. And thou fall'st a Judging the Common Protestants and Quakers, and tell'st of their Great Refor∣mations and Joys, &c. their enduring great persecution and burning of their bodies,* 2.61 &c. and yet be far from the true Protestant Religion, either in the true D••ctrine and Prin∣ciples, or in the true Life and Practice of it.

Answ. How can Roger Williams tell? why doth he Judge such,

that they were not in the true Religion? — Who was this Pro∣testant? not in New-England, nor R. W; he never felt the Flame, nor was BRANDED with an HOT IRON: his Religion will not lead him to undergo such suffering, (for why did he not stand, but go in the Woods, when he was tried in Boston-Colony?) But R. W. would make people believe, he was a High Prote∣stant beyond all these; but plainly, he is nothing but a Railer, as his Book doth make manife••t. But let the Reader see, how he hath lost himself, and gone from G. F.'s Answer And—

R. W. Tearmes our Faith to Rotten Nature, &c: and our Pray∣yers, and Fastings and Sufferings to Womens fil••hy Clouts, and dung of Men and Beasts, put into the Ballance of God's Infinite Justice, instead of the Infinite Righteousness and Satisfaction of the Son of God, &c.

Answ. As for the Papists, they may Answer for themselves; but our FAITH Jesus Christ is the Author and Finisher of: we had it not from Men nor Rotten Nature. And we Pray, as we are moved by the Spirit of God; and ••ast, as we are ordered by his Divine Wisdom: And our Sufferings amongst the New-Eng∣land-Professors have been for the Truth and the Name of the Lord Jesus Christ's sake, in whom our Poor Souls have had Satisfaction. And we know Christ's words to be true, Blessed are they, that Suffer for Righteousness sake, for theirs is the Kingdom of Heaven (Matth. 5.) And for all thy Vngratious Words the Lord will re∣buke thee in one Day; and in that Day of thy Torment remem∣ber, thou hast wronged us.

R. W. And thou scoffingly sayst, That if a Notorious Drun∣kard be convinced, and come to hearken to a Spirit within, to say Thee and Thou, and thinks himself Equal and above all his former Superiors, &c. he is Justified, Sanctified, &c. and so holy, that he cannot sin in Thoughts and Words, &c. Thus they pretend Re∣pentance, Faith, and a Change of Heart, because they have changed their Talk and Garments.

Answ. The Spirit of God within leadeth to no such Sudden Thing; neither is the Work so easily done, as R. W. here would foist into the minds of the World, to make them load the Truth: neither shall he find it so easy himself, if ever he should see a Day of Repentance. And the Spirit of the Lord leadeth to Humility, and that is a good Spirit that Leadeth to Modesty in Apparel, and to True Words, and from Evil Thoughts, and from

Drunkenness. For after a Man is restrained from Actual Sins without him, then he cometh to know the putting off the Body of it within, and crieth as Paul did to Christ: for no Man can help him then, but He that did help Paul, who Thanks God in Victo∣ry in the end. But why should R. W. be so against the Spirit within, in saying THEE and THOV, and putting off our need∣less Apparel, seeing it was the Practice of the holy Men of God in the Scripture? hath not he proved himself, that he is degene∣rated from the Spirit, Life and Practice of the Primitive Church?

R. W. And thou say'st, John Bradford said unto God, Lord thou art Heaven, and I am Hell.

Answ. And was not this Hell within him, think'st thou? and if so, why dost thou find Fault with the Quakers?

R. W. Then thou fallest on a preaching; but to no purpose to thy Position, nor G. F.'s answer. — And dost thou not say,* 2.62 The Blood of God doth Cleanse and Re∣deem (thee)?

Answ. And yet dost thou not find Fault with the Quakers, for men∣tioning the Blood of God? And the 2 Cor: 7. doth not evidence thy True Repentance from a Pharisee's. And —

R. W. Thou say'st, That no Papist nor Quaker by their Grounds could get up this Jacob's Ladder, much less upon Higher Grounds or steps of casting off Self.

Answ. As for the Papists, they may Answer for themselves: and the Quakers Cast off Self by the Light and Power of Christ, by which they see it; and by which Light they see Christ, who is their Way to God. R. Williams, thou inventest words, and then thou fightest against them, which are none of ours. And the Quakers never said, That the Activity of Nature could advance and clime up any higher then it self: for Natural Man (we do tell thee) knoweth not the things of God; but they are Revealed by the Spi∣rit. And so it's clear, thou art in the Rotten Nature thy self, thou speakest so much of, that hatest the Light of Christ, which callest the Light of Christ a FANCY, which giveth the Know∣ledge of the Glory of God in the Face of Christ Jesus; who re∣maineth in the Heavens, until all things be restored: and he is lifted up, and is drawing Men after him with his Light, Power and Spirit.

And J. Stubs and we might well say to thee, Thou countest our

Religion an Easie Religion; but thou never trod'st in it. We know, where thou art, in the Broad Way; for the Narrow Way is not so Easy: thou hast not found it yet, though thou may'st talk of it. For thou and the New-England-Priests are but Holders of Opinions and Sayers, Pharisee-like: the Scriptures and your Religion is but in your Lips, but ye never came into the Possession with God's Spirit of that, of which they speak. And your Formalities, that ye have performed, have but been with your own spirits, (that is clearly manifest) and the Evil Spirit, by which ye have been led to Persecute God's People. And so have manifest your selves, that ye are not in the S••irit of Christ, nor have his Mind to love Christians, and to Love Enemies: worse than Ham, who laid open his Father's Nakedness, for thou invent'st words to make us Naked to the World: But the more we are Clothed; the Lord clotheth us: Blessed be his Name for ever!

But R. W. is talking of this body's and the other body's Re∣ligion, and of Arminians, Papists and Socinians Religion; but he hath not told the World, what his own Religion is: and so W. Edmondson might very well tell thee, Thou knewest not, what true Religion was (as in thy page 157.) And —

* 2.63R. W. Thou say'st: Our Religion is like the Pa∣pists which is easy and agreeable with Nature.

Answ. Had our Religion been Easy and Agreeable to Nature than your Corrupt Nature had not Persecuted us, nor HANGED, nor WHIPT, nor BVRNT us with your Hot Iron: but our Religion is that Religion, which James speaketh of, which is Pure and Vndefiled, &c.

R. W. And thou say'st, It is easy to perswade the Quakers, to change one foul Devil for another.

Answ. Nay, ye New-England-Priests and Professors find it not so Easy, when ye cannot do it with your HANGING, and WHIPPING, & BVRNING, & BRANDING with your Hot Iron, and CVTTING OFF EARS: and it's thy own Conditi∣on To prate of a Narrow Path, (and changing one Devil for another, as thou speakest of) but never camest into it.

R. W. And then thou tell'st a story of the Papists Whipping themselves: [What is all this to tell such Tales and Stories, to prove thy Charge and Reply to G. F?] And then thou tell'st a Story of Mahomet having Thirteen parts of the World, being di∣vided

into Thirty: &c. and the Church of Rome, the great Whore.

Answ. What is all this to the purpose of proving thy false Position against a Great People (as W. E. said to thee without Boasting) a great people, that thou had'st slandered? But your New-England-Priests (Pharisee-like) have WHIPT the Servants of God, instead of Whipping themselves. And —

R. W. thou say'st: It is to thee, and may be to all men Wonderful,* 2.64 that since the Religion of the Quakers is so Easy, &c. that Ten Thousands more of People, &c. have not listed themselves under this New Mahomet, &c.

Answ. This is Scoffing R. W: and we must tell thee, neither thou nor Mahomet, nor the Ten Thousands will find our Way so Easie; which is the Straight Way, that leadeth to Life (For as Christ saith, We are hated of all Men for his sake (Mat. 10, 23.) His words are true) And is the New and Living Way, which the Primitive Christians walked in: which any tender-hearted Christians may see and savor, that thou art led by a foul Spirit in the broad Way, scoffing at them, that are in the Narrow Way.

R. W. And thou say'st: It's true, we pretend two Horns like the Lamb. [Where is there any such Pretence in G. F.'s Re∣ply, which thou wilt maintain thy Slanders by?] And thou say'st: The Quakers only want a Sword, to subdue as many Proselites, as Mahomet and the Pope: The Quakers some prate subtily, some Childishly against Carnal Weapons, &c.

Answ. R. W. How doth this hang together? do we Prate sub∣tily and Childishly against Carnal Weapons? and yet do we Want a Sword? Nay, we do tell thee, we do not Want one; for we have the Sword of the Spirit, the WORD of GOD: and we have and do deny outward, Carnal Weapons to convert peo∣ple to Religion by, but those are your Weapons of New-England, their Fruits have declared it, whose Souls cry under God's Altar; How long, O LORD! &c. And therefore let thee and them Dread God's Vengeance from Heaven. So with your Carnal Sword ye are like Mahomet and the Papists; for thou say'st, thou would'st have us Punish'd: and that must be by such, as have the Sword.

And so thine and your Pretences are Opposite to the Meek and Patient Spirit of true Purity and Holiness: And what is your

Principle then? AND how canst thou say, We are Led by a Dumb Spirit? when thou say'st (in page 133.) Our Apostles, and Messengers and Preachers sent into New and Old England? &c. and yet thou contradictest thy self and say'st, We are Led by a Dumb Spirit. And as for Dogged, thou and thy New-England-Priests might have kept it to themselves. AND thou talkest of Shameful Pride and Vapouring, and Mouthful of Cursing and Rail∣ing, and to march under the Christian Name and Colours; This is thy own Condition (see Append. p. 119.) Spitting out the Ve∣nom (as thou say'st;) There thou may'st see thy self: thou art worse than Balaam, and as bad as Balak.

R. W. Thou say'st, It's wonderful, how their Spirit professing to be Protestants, can so wickedly strike in with the Bloody Spirit of the Papists against the Witnesses and Martyrs of Jesus.* 2.65

Answ. R. W. hath not proved any thing of his Charge, not by G. F.'s words, neither out of other Books: but because J. Parnel calleth them Your Records, this doth not prove, that we Strike in with that Bloody Spirit of the Papists against the Witnesses and Martyrs of Jesus; But it is thou and the New-England-Priests, that have drunk in that Bloody Spirit, and have drunk the BLOOD, as they did in Queen Mary's Days, &c. And had those Martyrs been in your Days, Men and Women, that preached Christ, ye would have served them, as ye serve us now: And —

Our MARTYRS of IESUS will be Recorded to POSTERITY —

against you; for the Martyrs bore this same Testimony in ma∣ny things, as we do.

And again thou speakest over and over of our Women going stark Naked: but this is Answered fully in other places.

R. W. Thou say'st: Thou wonderest, how any Godly Soul, how any Learned, &c. who have studied the Primitive Copies of He∣brew and Greek Scriptures, can yoke with such rude Bablings and Repetitions of simple, ignorant Praters.

Answ. R. W. might very well have applied this to himself: for let him look back (and the honest Reader) and see his Simple Re∣petitions and Ignorant Prating over and over; and therefore are we constrained to speak the same things over and over: and then in some places we have left the same things, because we

have Answered them so often. And so its true, I do not know, where Any Godly Soul, either in New-England or here doth Join with R. W. for he hath not discovered, what Fellowship he is of.

R. W. Thou say'st: The Hebrew, Greek and Latin, &c. which Helps most of the Leaders of the Quakers want.

Answ. But what Fruits have either the Papists or R. W. and his New-England-priests brought forth by these Helps, seeing ye are found in the Spirit, that Crucified Christ? What Help was the Latin to the Romans, when they persecuted the Martyrs of Jesus in the Ten Persecutions? What Help was the Hebrew to the Jews, who Crucified Christ? What Help was the Greek to the Grecians, seeing Christ faith, It is the Spirit of Truth, that leadeth into all Truth? and, No Man knoweth the things of God, but by the Spirit of God? and, No Man knoweth God, but by Revelation; And therefore what Helps are those Natural Languages to any people concerning their Salvation? But R. W. hast not thou been poring and doting about the Natural Languages, till at last thou art grown so dark with thy Helps, that thou callest the Light of Christ an Idol and a Fancy? And if we must study the Hebrew, Greek and Latin, as thou hast done, 'tis to no purpose: and may be some of the Quakers know these Languages better than thou.

R. W. Thou tellest a great Story of the Ranters, (and thou seemest to Join the Quakers with them; but thou canst not, when the Lord hath separated them by his Holy Spirit) where thou say'st,* 2.66 Thou hast known the Ranters almost Sixty Years: — and thou say'st (p. 28.) The Ranters are but the Quakers Vgly Child and Daugh∣ter, and Rantism rose from their Bowels.—and then again thou say'st (p. 27.) The Quakers are but a New-upstart Party or Faction, risen up little above 20. Years since in the Northern Parts of England, Lancashire.

Answ. Now, let but the Reader read his pages, and see his Confusion and Contradictions, and how he hath Lost himself in his Ac∣counts, in proving the Ranters the Quakers Daughter; who con∣fesseth to his own Knowledge, He hath known the Ranters nigh 60. years ago: and saith, The Quakers are but a New-Upstart Faction, little above 20: Years since, so he hath made the Child (the Daughter) according to his own Knowledge, nigh 40. Years Elder then the Mother. This is like the Rest of his doting Proofs,

to prove our Religion false.—And as to the Adamites, and Mon∣strous Religion, thou might'st have kept that to thy self, which the Spirit of God abhorreth.

R. W. Thou say'st: These Moderate Times have not driven the Quakers to bow down to their Spirit for Fear of Persecution, &c.

Answ. This ye know well enough in New-England, where it concerned our Lives in the Heat of your Persecution; we could not Bow to your Image, no more then the Three Children could Bow to Nebuchadnezzar's.

R. W. Thou say'st: Some are false and rotten in their Pro∣fession, and ready to fall and tumble, when any strong Wind of Temptation blows upon them.* 2.67

Answ. This is the New-England-Priests and Profes∣sors, and R. W.'s own Condition. For how did'st thou stand in Boston-Colony? And how did ye stand in New-England? And how have ye Received God's Servants, but with your WHIPS and GALLOVSES? &c. And so the Lord hath tried your spirit, and we have stood your Tempests and Winds of Persecution, and did not Tumble down. And Christ bids his Disciples, Take heed of the Leaven of the Scribes and Pharisees; Truly, so his Disci∣ples must still of you, who are found in that Leaven. And ma∣ny things thou writest here, which thou might'st have applied to thy self. And—

R. W. Thou sayst; They that are taken by the Quakers Bait, are such as never Loved truly the Lord Jesus Christ in sincerity, (as the Scripture speaketh) neither within nor without, &c.

Answ. This is like the Rest, Roger: for we declare, None can Love the Lord Jesus Christ in Sincerity and in Truth (as the Scrip∣ture speaketh on) within and without; but such as own the Light of Christ, which he hath enlightned them withal, and believe in his Light. Then there is a Belief in the Heart, and with the Mouth a Confession is made to Salvation: and this is not Oppo∣site to Christ without, as thou falsly speakest.

And thou say'st: And some will plead with Christ at the Last Day, &c. Yea, R. W. that will be a Sad Day to thee, when thou art rewarded according to thy Works; who call'st his Light an Idol and a Fancy.

R. W. Then thou say'st: I told the Quakers, that their Theora John pretended to write after the Spirit, &c. a Volumn in Hebrew, &c.

Answ. What is this? Why dost thou call him Our Theora John, when he never was no Quaker? But this is like the rest of thy Proofs. And then goest on with thy If's and thy And's to no purpose.

R. W. Thou say'st: It was a famous Principle of the first New-England Reformers, viz:* 2.68 To be Christianly careful, that their members gave Christian Evidence (so far as Godly Eyes of Charity could reach) of the truth of their Conver∣sion and turning unto God; which (thou say'st) for ought thou know∣est, is not changed by their Successors.

Answ. Which if so, that the Successors Evidence be the same, that the First New-England Reformers was; then it cannot be the Evi∣dence of a True Christian: as witness their Fruits of Persecution and Cruelty in BLOOD-SHED, which never was an Evidence of a true Church of the true Lord Jesus Christ; but the Evidence of the false Church, the Whore, that drunk the Blood of the Saints, as the Church of New-England hath Evidenced and proclaimed to Christendom and the Indians also.

R. W. saith, That our Religion, Principles and Practice arise to no higher, then what a Reprobate may attain unto.

Answ. What! because New-England's Religion, Principle and Practice has ris••n no higher, then what a Reprobate may attain unto? therefore he Judgeth, that ours Attaineth no higher, than his own. And poor Man, how can he do otherwise, when he blasphemeth against the Light of Christ, which We are comman∣ded by Christ to believe in, and to receive him in us; and so no Reprobates.

R. W. Bringeth forth his Tenth Position: That the Popes of Rome do not swell with, and exercise a greater Pride, then the Quakers have express'd and would aspire unto; although many truly humble Souls may be Captivated amongst them.

And R. W. Thou say'st: Thou hast a spacious Field to walk in, the Pride of Christ Jesus his pretended Triple-Crowned Vicar, and the Pride of the New Papists pretending to be Christ himself. [and under the Papists he means us.]

Answ. As for the Papists (as we have often said) let them Answer for themselves. And where did ever any of the Quakers pretend to be Christ Jesus? we charge R. W. that he shew it; there is no such thing in G. F.'s Answer, which he quoteth to prove his false Charges. But as for his calling us New Papists, truly, this hits himself and his New-England-persecutors, whose

Image they have born; their BLOODY HANDS and their Laws declare it, they be in the Spirit of the Old Papists, and not we, who suffered Death by both of them both in Rome, in France and in New-England: and we may very well call it NEW ROME.

R. W. And thou tell'st us of the Devil's Pride and Condemnation in Spiritual Gifts, Priviledges and Excellencies: this was the De∣vil's Break neck, and will be of the Pope's and Quakers, &c.

Answ. R. W. and dost not thou say (pag. 154.) Thy Hope is, that many of us may come to Abraham's Bosom? and now dost number us with the Devil's Pride, and our Necks must be broken with him and the Pope? And under the Devil's Condemnation? R. W. might have applied this at home better, and to many of the New-England-Church, then to the Quakers. But R W. and the New-England-Priests, we would have you make good by Scripture, what Spiritual Knowledge the Devil hath, and Spiritual Gifts and Priviledges, and Spiritual Excellencies? For Christ saith, There is no Truth in him (the Devil;) and then what spiritual Knowledge, spiritual Gifts, spiritual Priviledges and spiritual Ex∣cellencies hath the Devil? describe them, and let us see, where they be written in the Scriptures, that Christ and the Apostles said so much of the Devil, as thou hast done?

R. W. Thou say'st: As to the Quakers, they know, it is not yet time to put on the Eagle's and the Lion's, but the Sheep's and Foxe's Skin, and say'st; But if—let loose, the Qua∣kers Spirit—would scorn to come behind the Pope.* 2.69

Answ. Thou and the New-England-priests might ve∣ry well have applied this at home, who have gotten the Sheep's-Skin; but have been the Wolves and Foxes, devouring the Lambs. But it is the Pope's Spirit, (and not the Quakers) who have shed the Blood of Christ's Martyrs: So have the New-England-People SHED our BLOOD for the Testimony of Jesus. But we and the Reader may understand, that their Guilty Consciences are a∣fraid of an Eagle to be let loose upon them: And is not the Fourth Angel pouring out his Vial upon your Head, that maketh thee to Blaspheme? and the Fifth upon the Seat of the Beast, that you Gnaw your Tongues so, and Blaspheme the God of Heaven? So it's clear, that ye are not Come behind the Pope's Spirit, who have SHED the BLOOD of the Lambs of Christ: And so the Com∣parison is true between you and the Pope, and not the Quakers, whom thou wickedly slanderest.

And W. Edmond. saying, That thou had'st slandered many peo∣ple both in Old England, &c: Did this fright thee? This was not a Boasting of our Numbers, as thou scoffingly say'st, W. Edmond. was a fit Man to make a Bonifacius or a Hildebrand, and J. S. also, &c. and all of them are ready to cry up Diana, whom all Asia and the World worshippeth.

Answ. Now let the Reader see, whether R. W. speak Truth or no? Do All call Christ the Light (with which he Lighteth every Man that cometh into the World) and God (whom we wor∣ship in Spirit and Truth, as Christ commanded above Sixteen hun∣dred Years since) Diana, whom the World worshippeth? What an Enmity is in R. W. against Christ, his Light and the Worship of God! (as John 4.)

And as for his Saying Bonifacius and Hildebrand, which W. Edmond. and J. S. is so fit to make, This he might have very well applied at home to his New-England-Priests, and see his Boniface there, and BLOODY pers••cution ready made: J. S. they cast him in the Goal; and Nicholas Alexander a Justice of Peace of Jamaica, when they came to visit their Friends, they cast him in the Goal: And this was their Entertainment in New-England.

R. W. And thou say'st: In their first Creeping (like Hercules) out of the Cradle, how doth this Spirit dare the Spirits of Kings, &c. to Thou and Thee to the Faces of Mighty Monarchs: with what ••r••zen, Faces, &c.

Answ. The Reader may see, what a plague the word THEE and THOV is to R. W! yet was the Language of Christ and the holy Men of God both to Superior and Inferior. And R. W. who calleth himself an Orator, what! hath he not read his Acci∣dence and Grammar, Plural and Singular? Is the Practice of this called Brazen Face by R. W? Then why do they teach the Chil∣dren Plural and Singular? AND for their First Creeping (like Hercules) &c. Plainly, this might the New England-priests and professors very well applied to themselves: What Protestations of Religion have they made in their First Creeping out? And how at last they threw it all down, and turn'd it into Persecution both among themselves and Strangers.

R. W. And thou art offended, because we do not Bow our Knee, and Vncover our Heads (which thou call'st Reverence,) &c.

Answ. Is not R W. worse then the Turk here, and more fon∣der of his superstitious Honor? For doth not the Turk say: The Christian spends most of his time in shewing of his Bare Head? But where did the Apostles or Christ command, that the Christians should Put off their Hats one to another, and Bow their Knee, and say YOV to a Single Person? We do charge R. W. and the New-England-priests to give some Scripture for it, seeing they make so much to do about it. And W. Edmond. saying Whist, Whist, upon this thou scoffingly call'st him Pope Edmondson: Nicholas Easton,* 2.70 the Governour was not offended at it; and what should R. W? but only proud Pharisee-like, seeking the honour one of another, and is off••nded, because he hath it not. And if the Honor was sought, which cometh down from a∣bove, this would be laid into the Dust. BVT hath not R. W. who looketh so much at Putting off the Hat, and Bowing the Knee, proved himself to be Like the Pope here, and not the Quakers who Put off the Hat and Bow their Knee neither to him nor the Pope, and neither King nor Governour are offended at it? So R. W. hath proved the New-England-priests and himself like the Pope, and not the Quakers, with his Hat and Knee.

R. W. Thou say'st, That the Pope sits in the Temple of God, as over the Churches and Consciences, &c.

Answ. So doth R. W. and his New-England-priests BRAN••, HANG, WHIP and SPOIL the GOODS of such, as will not Bow to the Image of their Religion, &c.

R. W. And thou say'st, That We do not regard; as the Ap••stle and the Bere••ns, the Holy Scripture.

Answ. This is false: for we trying you by the Scriptures, ma∣keth you so to Rage, whose words and practice is Contrary to them, and therefore you cry so often for Meanings. And it is the Spirit of Truth, that proceeds from the Father and Son, that lea∣deth into all Truth, and leadeth us into the Truth of the Scrip∣tures.

AND why should not we send Word to our Friends of Coming into the Country? &c. this doth Torment thee: Yea, and the Lord will Torment you more; who is gathering his people, and drawing them to his Son, and bringing them from your Barren Mountains: and he has set his Shepheard over them, Christ Jesus. Read Ezek: 34. how ye have Marr'd Pastures and Foul'd Springs, and Thrust the Sheep with your Shoulder. And —

R. W. is offended, because our Meetings are Established in New-England. And thou tell'st of Laws, Papers and Decrees, but thou hast not produced them. And it was always our Practice, as thou scoffingly say'st, [There was not Liberty for all to speak, as the Spirit gave them Vtterance, till G. F. came into New-England] That is false. And our Vnity stands in the Holy Spirit of God, which is the Bond of peace; if any go from it, they are reproved. And why did'st not thou produce the Decrees, thou say'st, G. F. gave forth,* 2.71 of loosing from that brutish and dog∣ged Behaviour, &c. and commanding them to be more So∣ciable and Man-like?

Answ. This is Untruth: for G. F. gave them no such Com∣mand: this is a base Reflection upon thy Neighbours, for they were Sociable and Manlike afore. And as for brutish and dogged, Ro∣ger may keep at home: for he had not so much Civility, as to speak to G. F. when he was at Providence; but snarling behind his back, Base and Vn-manlike. And did not we Bow and Vn∣cover our Heads in Prayer, &c. before G. F. came to New-England?

R. W. But thou say'st of G. F. uncovering his Head, and Bow∣ing to the people, and passing through the midst of them with his Hat in his Hand, with much Respect and Civility: and he blames others, that did not so, &c. Therefore thou Concludest, that either the For∣mer Spirit or the Latter is not of God —

Answ. According to thy forged Lies or false Reports. Neither did G. F. Vncover his Head, nor Bow to the people, when he past through them; it is not his Practice: though he might take his Hat in his hand, when he was Hot, and walked through the peo∣ple. And G. F.'s putting off his Hat was in Reverence to the Lord, the God of Heaven, and not to Man.

R. W. Thou say'st, The Pope lifts up himself as God over the Scriptures, and, He is Sole Judge, &c: and dispenseth of Oaths and Marriages, &c.

Answ, Might not R. W. have kept this at home, with his New-England-Priests, that They must be the Interpreters of the Scrip∣tures, and so Over the Scriptures? For doth not R. W. cry out against us for Want of Meanings, and saith, We take it Literal∣ly, and we are Fools and Silly, and will not own your Meanings? And therefore do not thou claim the power of the Expounding, as the Pope doth. AND are not the New-England-Priests and

Professors both the Dispensers of Oaths and Marriages (Pope like?) But we neither Swear, nor Marry none, but are Witnesses to them.

R. W. For dost not thou say, We admit of no Interpreter, but Our selves?

Answ. Nay R. W. It is not Self, that Interprets Scripture: we tell thee, they were given forth from the Holy Ghost, and it is the Holy Ghost, that leadeth into all Truth of them: which the Papists and ye cannot endure to hear of; and so are of one Birth, that persecutes him that is born after the Spirit.

R. W. And thou say'st, That we said, We would be tried by the Scriptures; and yet (thou say'st) We admit of no Interpreter, &c.

Answ. Then the Scripture it self is not the Trier, but the Meaning, which the Interpreter giveth, must be the Judge, according to thy sense: How is the Scripture the Judge then, as thou say'st? And so the Meaning is set up, and not the Spirit, and this makes the Confusion in the whole World: and is not this One with the Pope? And we say, The Spirit of God is the Interpreter of its own words, that gave them ••orth.

R. W. And thou say'st over and over, That the Papists and Quakers said, that there would be no Loss if the Scriptures were gone out of the World.

Answ. These are but thy own words, to prove thy false Char∣ges, that thou say'st: We most horribly and hypocritically trample the Scriptures under our proud Feet.

R. W. And whereas thou say'st, Tha•• the Quakers and Papists most Insultingly lift up themselves against the Servants and Children of God all the World over,* 2.72 that bow not to their Images.

Answ. R. Williams hath mistaken himself; it's he and the New-England-Professors, and the Papists: for never did the Quakers force any to their Religion by WHIPS, &c: So they are Brethren in Iniquity. And so the tender Babes have been TORN, and received MARKS in their Backs with your WHIPS, and the BRAND with your Hot Iron, and your CVTTING OFF EARS, and your Immodest STRIPPING of Women and Maidens at your Whipping-posts. NOW we do Charge R. W. and all his New-England-Priests, where ever Christ, or the Apostles or the Church in the Primi∣tive Times did Strip Men and Women, Young and Old, as ye have done? O! ye have been a Shame to Christianity among the very Indians!

R. W. saith: And say not the Quakers (as the Pope, &c.) All that believe not in their pretended Light, their Repentance, Holiness Zeal, Preaching, &c. is nothing.

Answ. The Papists do not own the Light; for Papists do not believe in the Light, that lighteth every Man, that cometh into the World, no more than thou, and you of New-England. And so in this thou canst not compare us with the Papists, but thee, that callest the Light of Christ (which Christ bids us Believe in, that we may become Children of the Light) an Ido•• and a Fancy: But thou and they, that do so, are in a blind Zeal, and cannot see Repentance. And what is your Holiness and Preaching good for without the Light of Christ, that shineth in the Heart, that should give the Knowledge of him? AND we do profess and preach Christ, that Died without the gates of Jerusalem without us, and yet is manifest to us by his Spirit, and dwelleth in our Hearts by Faith (Eph. 3) yea, it is for his sake, that the Birth of the Flesh Persecutes us: and so we follow the Lamb, his Leading.

AND so as for Apollo's Worshippers, by whose Priests the Devil gave Oracles, R. W. might have applied at home, who owneth no Voice or Motion of Heavenly things in him; and therefore how can he Worship God in Spirit and Truth? AND this He∣brew Child, the Lord Jesus Christ, will stop thy Mouth, as he did the Devil's, whom Apollo Consulted withal (as thou say'st) for neither he nor thou have proved your Lying Charges: And G. F.'s words stand against thee clear from thy Charges:

R. W. And why dost thou say, We upbraid all o∣ther Ministers and people for being out of the Infallible Spirit?* 2.73

Answ. Do not your Ministers, and Peopl•• and Professors Confess; Ye have not the same Immediate Holy Ghost, as the Prophets and Apostles had? So then, are not ye Fallible (Pope and Papist-like) and not true Ministers and Over-seers made by the Holy Ghost▪ who are not led by the same Holy Ghost as the Apostles were? and so degenerated from the Apostles Spirit in the Primitive Times: And J. Stubs witnessing the Vnction and saying [as in John, &c.) Hereby we know, that we dwell in him, because he hath given us of his Spirit (John 1.] and W. Edmondson, they did not proudly boast of the Spirit (as thou scoffingly say'st) but they spoke, what they knew.

R. W. saith: The Apostles were Eye-Witnesses of the Resur∣rection of Christ, &c. but who are you? &c.

Answ. Yea, but Who are you? and who art thou, that callest the Light of Christ a FANCY?

R. W. And thou say'st, That G. F. said at Providence, that he opened the Eyes of the Blind.

Answ. But thou didst not hear him say so, for thou wast not there: and yes, he and we do, turning them from Darkness to Light. But thou, that callest the Light a Fancy, stoppest their Eyes? As for the Pope's and Balaam's (thou migth'st have put in Balak too) Saying, This he and his New-England Priests might have applied to themselves, and not to the Quakers: for they have not only railed and cursed, but HANGED; outstript Ba∣lak and Balaam.

AND as for the Quaker in London and She-Apostle, that cal∣led some Devil in New-England; That was not of God, that SHED his Servants BLOOD, nor that Envyes them.* 2.74 — AND the Quaker at London carrying Dung in to the Priest; It was to shew him, that it was Like his and your Profession: who ventur'd his Life. But you New-England-Professors could cast him into your Prison at Boston: That is your Entertaining of Strangers at Boston.

R. W. Thou say'st: It is the great point of horrible Pride both among Papists and Quakers, exalting Dung and Dirt of their own Qualifications, ••xcellencies, Graces, &c. and so goest on railing and say'st, That we count the Business of this Christ (as the Pope said) but a Fable.

Answ. This is false, the Lord knoweth it! It never enter'd in our Hearts. And thou that art to prove thy false Charges with such horrid Lies, add'st Lie unto Lie: and therefore what are your Qualifications and Excellencies, but Dung and Dirt? which thou might'st have applied to thy self, and not to us. And let the Papists Answer for themselves: And R. W. should go to Rome, and tell them so; but there he dare not shew his Head.

R. W. And thou say'st, That We exceed the Pope in our Do∣ctrine of Perfection.

Answ. Yes Roger, and Thee too; who say'st, Thou must have a Combate to the Grave, and be Fighting all thy Life time: and givest the Apostle the Lie, who said, He had Fought a good Fight, &c. and then he was not Fighting.

R. W. Thou say'st: G. F. mak••s a•• the Saints born of God.

Answ. What is a Saint R. W? The Apostle tells thee, He that

believeth, is born of God. (John 1, 5.) So thou manifestest, that thou art not a Believer, that opposest his Doctrine. (But these and many other things are Answered; which he bringeth over and over to fill up this Book.)

R. W. Thou say'st: They can prove, that the Three, that bear Record in Heaven, and the Three that bear Record in the Earth, and the Scripture is within them, they made it, &c.

Answ. R. W. Thou art a Forger of these words (which thou bringest to prove thy false Charge) and to say, That we are the Father, Son and Spirit; when we never spoke such words: nei∣ther are such words in G. F.'s Book, neither did we ever hear such words before, as thou hast invented. What! because Christ saith, He and his Father are One: And, We have the Spirit of Christ, and he dwelleth in us, and, We are the Temple of God; Doth it follow, that the Apostle had preached this Doctrine, and said, The Saints were GOD? And because John saith, There is Three, that bear Record in Heaven, &c. and therefore doth it follow, that They are the Three? Well! but R. W. thou may'st do thy work: and those Lies may be Food for the Persecutors in New-England, but not for the Children of God.

And H. B. affirming, that which he spoke to you, was that God gave him, &c. But what was his Ridiculous Folly acted amongst you at Barbadoes and London since, that thou hast not set it down?* 2.75 And thou should'st have put down his Name at large; for we do not know, who it is, thou speakest of. But R. W. would have us to know, that His Words were from God, yea, and his Sisters; but his Words and Spirit are favored not to be from GOD.

AND J. Stubs spoke Truth, That it is our practice to pay Tri∣bute to Caesar, and Honor, to whom Honor, &c. But —

R. W. saith: It was against our Principle and Practice, to shew Respect to any Person.

Answ. That is false: and thou knowest, much Respect was shewed unto thee, and Patience; yet thy Peevish Spirit was offen∣ded, because we called thee Old Man. AND there are no such Words in G. F.'s Writings, that say, That we are the Higher Power, the Dignities, the Most-High GOD; but that every Soul must be Subject to the Higher Power. O. R. W! how darest thou speak those Forged Lies without Shame, Blushing and Trembling, if thou ha••'•••• any Fear of God in thy Heart! Do the Magistrates

in Rode-Island profess any such thing, which have the Govern∣ment, or the Governours? And where did we desire Tribute of R. W. or the New-England-Professors, or the whole Creation? We charge thee and them, to Answer it: mention the Per∣son and Time. And we are the same as ever we were. —

AS for Juggling and Dissembling, thou may'st keep at home: and it would be well, if thou and the New-England-Priests and Professors could find a Day of Repentance. For have not the New-England-Priests and thou taken the Authority of God to Judge and Rule over Mens Consciences, which is the Seat of GOD?

R. W. And thou scoffingly say'st, That we read the Fourth Charge, as willing to be out of Pain.

Answ. R. W. thou appearest to be Light, Frothy, Scoffing and Scornful, and not like an Aged Man, that should be a Good Example to the Younger. And so thou hast plainly proved thy self and the New-England Priests to be the Swellers, thou speakest of (in the Third false Charge, at Providence) exercised with Pride; and that your Religion, Principles and Practice rise no higher, than what a Reprobate may attain unto; Who hatest and scoffest at the Light of Christ, and callest it an Idol: which thou must believe in, before thou art a true Christian; or else it will be thy Condemnation.

R. W.'s (Eleventh) False Charge: The Religion of the Quakers is more Obstructive and Destructive to the Conversion of Souls and People, than most Religions, that are at this Day extant in the World.

Answ. Our Religion is the pure Religion and undefiled, which was in the Apostles Days: and thy Religion and the New-Eng∣land-Priests, (that callest the Light of Christ a Fancy, which John was a Witness to, and Christ said, Believe in) is Destruc∣tive to people both to Conversion and Salvation. For how can they see Christ their Salvation without the Light of Christ? And how can they see the True Religion from the False without the Light of Christ? And therefore we tell thee, without the Light of Christ thou knowest neither our Religion, nor thy own, nor o∣thers in the World, which in thy Darkness thou would'st seem to be a Judge of.

AND then to prove thy false Charges, thou bring'st us a great Story and Tale of the Pagans, and the Pope's and Mahom••ts Wor∣ship,

and the Jews, Who art as Ignorant of theirs, as thou art of the true Worship,* 2.76 Christ set up above Sixteen Hundred Years since.

R. W. And thou tellest, How the Protestants have revolted and separated themselves from the Papists, and have cried up the Lord Jesus in the Scriptures.

Answ. But how is R. W. and the New England-Priests revol∣ted and separated from the Popes, when they are found in their Envious, BLOODY Spirit? And how doth R. W. cry up Christ in the Scriptures? Is Christ in the Scriptures? (to wit, in the Writings?) Christ saith, They testify of him; and what Sense is this, to say, Ye cry up Christ in the Scriptures? The Apostles and the Quakers Preach Christ at the Right Hand of God, which the Scriptures testify of. And Christ saith, And it is Written of me; he doth not say, He is in the Scriptures: And the Apostle doth not say, Christ is in the Scriptures; if he doth, let us see, where it is Written? and keep to the Form of sound VVords.

R. W. And then thou tell'st us a Story of the Episcopalians, and Presbyterians and Independants, &c.

Answ. As though R. W. was a Judge of all these and many others, and yet denieth any Voice or Motion of Heavenly things within himself, and calleth the Light of Christ an Idol. Yet in all this he hath not discovered his own Religion, and what he is of himself? for we do not understand, that he is setled or joined with any of these Protestants Religion in any way of VVor∣ship, except by his Slanderous Book he may get into Favour with some Loose and Persecuting Spirits.

R. W. And thou say'st, Those Religions differ each from the o∣ther, as the Quakers do from the Papists.

Answ. And doth not R. W. himself differ with them all? And R. W. if the Papists and the Quakers differ, dost thou say so? which wast making us one all this while?

R. W. And thou say'st, That we are more Destructive to the Souls of Men,* 2.77 than the Papists, who wildly profess all Ordinances and Ministers to be Invisible; and yet are found to be as Visible and Open as any.

Answ. Here is a false Charge; we never profess'd, but the Bodies of the Saints and Ministers were Visible: but being Able Ministers of the Spirit, the Spirit is Invisible. And we do be∣lieve, thou hast more Love to the Papists, than to us; and that

we are more Destructive to thine and your Hypocritical VVay and VVorship, than the Papists. But as for Destructive to the true Religion and the Souls of People, this the New-England-professors and thou might have applied at home, who call'st the Light an Idol; by which Light they should see their Sins, and know their Saviour, that died for their Sins, and saveth them. AND it is in vain for thee to tell of Repentance, and Faith, and Saving of Souls, and the VVorship of God in the Spirit and Truth, and knowest of no Voice nor Motion of Heavenly things within thee to be hearken'd unto; All thy Religion, and thy VVorship and Pro∣fession hath been but from the Lips and the Mouth, not from the Heart. And we never Crack't of Quaking and Trembling, as thou scoffingly say'st; but we do VVork out our Salvation with Fear and Trembling: It is God, that worketh in us both to will and to do according to his pleasure. And all, that come to VVorship God in Spirit and in Truth, they must come to the Truth in their Hearts, the Spirit of God there, to mortify their Evil Nature, &c. and this they will not find Easie.

R. W. And then thou say'st: The Turks and Papists (to thy knowledge) take more pains in their Religion, than the Common Protestants; and thou Confessest, they do all but paint and gild over Nature's old and rotten Posts.

Answ. This is thine and New-England's Condition, far of a true Faith and Repentance; and that thou and you cannot see, that callest the Light of Christ a Frantick Light and a Fancy: And did Paul, that turned people from Darkness to Light, &c. turn them to a Fancy? And—

R. W. Thou say'st; The Quakers come not near that Care of New-England (I am sure, at first) for the personal true Repen∣tance and Holiness of their Churches and Congregations: and in the Margent thou say'st; That the Quakers Conversion is not com∣parable to the VVay of New-England.

Answ. What ever their Conversion was at the first, this we know, that the Church in New-England are not now true Con∣verts; they are not turned from dead Works to serve the Living God: Nay, they are not turned from the Cruelty, Persecution and Envy of the Vnconverted Jews and Heathens (as their Fruits at large have manifested it) Then they are degenerated, from what they were at first. Therefore the Comparison will not hold between the Quakers Conversion, who like Lambs have suffe∣red

even unto DEATH, and yours, who Cruelly have persecuted even unto DEATH: Therefore their Conversion is made no Con∣version.

R. W. And then thou fall'st a-Railing again at our speaking THEE and THOV, &c. and bowing down to a dumb Image and Worship, &c. and that we say, we are God and Christ.

Answ. Which is Answered over and over, and thy false Charge denied: for we never of our selves said any such thing; but God and Christ dwelleth in us. AND why art thou angry so much at THEE and THOV? and yet thou confessest, It is according to the Accidence and Grammar?

R. W. And then thou tellest us a Story of the Papists and Arminians Flattering, &c. Flatterers.

Answ. Which thou better might'st have applied at home: and well might W. E. say, We dealt plainly with thee, and you and all Men.

R. W. And thou say'st, Thou Intended'st to add, that the Qua∣kers pretended to be as fine Flower sifted▪ out from the Common Protestants,* 2.78 Independants and Baptists; And so goest on a-Railing.

Answ. Thou dost not know, what thou say'st, for we Pretend no such thing: for we are the Off-spring of the Lord, and of Abraham, who walk in the Steps of the Faith of Abraham.

R. W. And thou said'st: As the Whore of Rome deceived whole Towns and Cities, &c. so the Painted Quaker (as a drunken Whore) should follow the drunken Whore of Rome (drunk with the Blood of Jesus, &c.) &c.

Answ. R. W. here thou hast falsly charged us, and speakest a false Divination of thy own Brain, and not from the Lord. But let the Quakers, and the New-England-Professors and the Papists be examined, and see, who hath DRVNK BLOOD? and who is the Painted VVhore? whether it be not R. W. and his New-England-Professors? BVT R. W. Is the VVhore of Rome Drunk with the Blood of Jesus? (as thou say'st) Is the Saints Blood the Blood of Jesus, that cleanseth from all Sin? For John saith here, Drunk with the Blood of the Saints; but doth not say, Drunk with the Blood of Jesus: We charge R. W. and the New-England-Priests to make this good, that the Saints Blood is the Blood of Jesus. For thou say'st, Drunk with the Blood of Jesus for the obtaining of the Smoke of a Tobacco-Pipe, &c. We do believe,

thou wrongest the Papists here (as bad as they are) for to be Drunk with the Blood of the Saints (which thou callest Jesus) for the obtaining of (the Smoke of a Tobacco-pipe) Riches, &c. shew us the Chronicle for this.

R. W. And after thou hast told several Stories of David and Absolom, Joab and Achitophel (which is nothing to the purpose to prove thy false Charge) thou say'st; We and the Jesuites will be found at last to be Apostles,* 2.79 Messen∣gers, Emissaries of Satan, sent out from Hell to predicate the Goodness of rotten Nature, Hell and Damnation, that false Hellish Gospel: And so goest on railing.

Answ. R. W. might have kept this at home, and his New-England-Professors, who have proved this already, from whence they came, with his Jesuits in their bloody Practice; and not blas∣phemed the Everlasting Gospel, and say, It cometh from Hell: Which was Revealed to the Apostle, and Revealed now again; which is the Glorious Gospel, CHRIST, which hath brought Life and Immortality to Light, and preserves us in Life and in Immortality. And this Gospel he cannot damn; though he en∣devoureth it with his Rotten Nature. And if he Saw but him∣self to Know, whose Image he was, and whose VVork he was a-doing; he would dread the Lord God, that heareth his VVords, and seeth his VVork, and will reward him accordingly.

R. W. And thou say'st: The Devil knows, that after the VVit∣nesses have done their VVork against Anti-Christ, and after their Slaughters, the Lord will send his Messengers abroad, &c.

Answ. The Lord God hath sent his Messengers abroad with his Everlasting, Glorious Gospel, whom ye, like BLOODY Butchers, have slaughtered some of them in New-England; and your Gos∣pel needeth a Rope-maker's Shop to make VVHIPS and HAL∣TERS, and needeth a Smith's Shop to make you Swords, and Chains and BRANDING-IRONS: which manifesteth, it is not the Gospel of the LORD IESVS CHRIST.

But New Jerusalem is come down from Heaven among the Sons of God; and it's you, that have been stirred up against them with your outward Swords and Staves, like Mahomet or the Je∣suits, (or Papists) who fish for smoke of this VVorld's Sodom, thou speakest of; and not the Quakers.

R. W. And thou say'st: Cursed is that Charity, that puts out the Eye of Reason, &c. and the Eye of true Affection to Christ Je∣sus.

Answ. And hast not thou in this Cursed thy self, who callest his Light, which openeth this Eye, which cometh from him to see him, an Idol? And Christ said, Believe in the Light, &c. and what thinkest thou, this was an Idol, he bid them believe in?

R. W. And thou say'st: As to the Saving of Souls, it was a Thunder from the Heavenly Mouth of Christ Jesus [They that t••ke the Sword, shall perish by the Sword] As if he should say The Sword is not a Saving, but a Destroying Tool, in Soul-humbling and Soul-Saving: making worlds of Hypocrites, but not true Pro∣testants and true Christians, and Followers of the true Lord Jesus.

Answ. HERE Roger Williams, who is going about to prove his false Charge upon the Quakers, hath proved himself and his New-England-Priests one with Mahomet and with the Papists: he hath proved them to be Hypocrites, and not true Protestants, and no true Christians, and no true Followers of the Lord Jesus Christ, no Soul-Savers by their Carnal Weapons: and proved them Disobedient to the Commands of Christ Jesus from his Thundering, Heavenly Mouth, as he calleth it. For have not the New-England-Men forced and compelled by the Sword to Religi∣on? let their WHIPS, STOCKS, their GALLOVSES, their BANISHINGS upon Pain of Death, their Cutting off EARS, their BVRNING and BRANDING with an Hot Iron speak their Hypocrisy, and declare, that they are no True Fol∣lowers of Christ Jesus, nor no True Christians, nor no True Protestants,* 2.80 but Destroyers and Ma∣kers of Hypocrites: nor no Soul-savers, (ac∣cording to R.W. his own Doctrine) and he amongst them; who would have the Magistrates to PVN∣ISH us. (pag. 200.)

And is not this Destroying Tool still in your Hands, by which ye make Hypocrites, and no true Protestants, nor Christians, nor Followers of the Lord Jesus? And our VVeapons is the Sword of the Spirit, the VVORD of GOD: and this R. W. calleth Phan∣tastick, and VVeakness and Madness. And thou say'st—

R. W. Thou knowest, that the true Lord Jesus, his Holy Father and Holy Spirit is as odious both to Je∣suits,* 2.81 and most Papists and Quakers, as the Devil, yea, infinitely more than the Devil himself.

Answ. R. W. These are Horrid Lies, and thou hast spoken thy own Condition, who callest the Light of Christ Frantick▪

Therefore thou art not like to know Jesus Christ, nor the Father, nor his holy Spirit. And as for the Papists, they may Answer thee themselves: Thou dost not matter, what thou sayst, thou think'st, Thy Tongue is thy own: who vent'st all those Lies against us. For had we not Loved Jesus Christ, and the Father, and been in his Holy Spirit, we had never had such Language from the Evil Spirit in thee. And Fisher, Stubs and Pennington, and Bishop, their Words and Books will stand as a Testimony against thy persecuting Spirit in New-England, and for the true Lord Jesus.

AND who are they, that Kill with Tongue, Pen and Sword, &c. that the Inheritance may be theirs, but even R. W. and his New-England-priests? But let the Pharisees and the Jews Judge∣ment Answer them. And the True Lovers of the Lord Jesus Christ will shine forth more and more, and the Lamb and his Fol∣lowers will have the Victory, but not with Carnal VVeapons.

R. W. Thou say'st, That the Sufferings of the Quakers are no true Evidence of the Truth of their Religion.

Answ. R. W. hath marked himself, and his New-England-Priests and Professors. For did ever such as persecuted the Prophets, Christ and his Apostles, persecute them as true Men, and as their Religion was True? And have ye New-England-Priests and Professors persecuted us with Tongue, Hand and Sword, as True Men? or looking upon our Religion to be True? Now, have not they clearly de∣monstrated themselves to be of the Lying Birth, born of the Flesh in a blind Zeal? And the Apostle saith, It was not only given us to believe, but to suffer for the Name of Jesus: So this doth Evidence the True Belief, which doth not persecute any for Religion.

R. W. And thou say'st, Thou could'st find no Jews, Papists or Protestants, that did so magnifie and so exactly insist upon their Sufferings, as the Quakers did. And yet thou contra∣dict'st thy self and say'st,* 2.82 That Paul did more particu∣larize his Sufferings, then any other Saints in the Scrip∣ture.

Answ. Here thou hast contradicted thy self, and wrongest us: for we do not Magnifie our Sufferings; we Magnifie the LORD, that upholdeth us in our Sufferings. But it's like, it troubleth thee and the New-England Men, that our sufferings are drawn up, and that ye are made manifest, that ye are no True Christians, nor True Followers of Christ Jesus. And it's like, ye would not

have had us to print our sufferings, that it might not come to the Light, which ye did in the Dark. And we know, the End of Paul's speaking of his sufferings was, to manifest them that were not Real; but they were not Persecutors, as the New-England-Priests are. But thou would'st have told the Prophets, Christ and his Apostles, Their sufferings for their Religion for the VVord of God and for Jesus sake were no true Evidence of the true Lord Jesus Christ, of the Word of God, and of the true faith or true belief.

R. W. And the Quakers Sufferings (thou say'st) are not to be compared with Paul's.

Answ. And why? And yet we set down exactly every hour's Im∣prisonment, every Stripe in VVhipping (as thou say'st?) But this proveth, that ye are the Birth of the Flesh, and NO TRUE CHRISTIANS; but persecute with an outward Sword, accor∣ding to thy own Judgement.

R. W. And thou say'st. We publish our Sufferings to the VVorld in print, as if they were a Sign hung out, with this Inscription, &c. and then scoffest.

Answ. It is a Certain Evidence, that thou and you are in a Persecuting Spirit, and the Lord supported us over your Mur∣thering Spirit. AND thou art offended, because G. Bishop hath printed so much: Nay, thou wilt have more, as long as thou continu∣est in this Birth of Persecution, and calling Christ's Light an Idol, Frantick and a Fancy: here ye not only do persecute, but blas∣pheme. And what G. Bishop hath writ, it was not in a Childish Vapor, Ostentation and Vain Glory (as thou say'st) but to mani∣fest your Un-mercifulness and Cruelty: which seemeth, it trou∣bleth thee and the New-England Persecutors, that true Christians and the VVorld should know of your BLOODY Persecution. But why doth R. W. write such a Catalogue against the Pope, and yet would not have a Catalogue of their own BLOODY doings manifest? who are ••ound in one Spirit, drinking of Blood. But read, what the Apostle saith: Even after that we had suffered be∣fore, and were shamefully entreated (as ye know) at Philippi, we were bold in our God to speak unto you (1 Thes. 2.) So that we our selves glory in you in the Churches of God for your Patience and Faith in all your Persecutions and Tribulations (2. Thes: 1.) And did not Jeremiah and all the Prophets Record their Sufferings? and the Apostles Record the Sufferings of John, and Christ and their own? (as ye may see in Acts)▪ though (I say) not all; and we have

not Recorded all our sufferings in New-England. AND (Act: 5, 40.) when such as your Spirit in New-England had called the Apostles, and beaten them, they commanded, that they should speak no more in the Name of Jesus Christ: And they departed, re∣joicing, that they were counted worthy to Suffer for the Name of Jesus Christ: And yet they ceased not to teach and preach Jesus Christ. R. W. would have said, They glory in their Sufferings; Nay, they are Blessed, that Suffer for Christ, for theirs is the Kingdom of God; We know it: but they that persecute, have not this Blessing, nor the Kingdom.

And all these Sufferings We have suffered both for Christ within & Christ without.* 2.83 Neither are our sufferings like either to Papists, nor you in New-England; for all ye (I know) will persecute others, though ye Suffer your selves. And it's known by many, that our sufferings are, as the Primitive Church's sufferings, who do persecute none, and make none to suffer; but only we suffer as Lambs. And it's known, that never a Lamb worried or tore a Dog, or a VVolf or a Fox; and therefore they are VVolves and Foxes, that may suffer, and yet make others to suffer: and this is nothing. Yet in all our Sufferings we have Love still to our Enemies, as the Disciples of Christ, and true Christians; and do pray for our Enemies, who persecute us: And here in this we dif∣fer from all the Persecutors or Suffe••ers in the World. And though we do give our Bodies to be burnt, and our Goods so the Poor; yet still we retain the Love, which is the Supreme over all, or else our sufferings are nothing. But this doth not clear R. W. and the New-England-Priests and Professors, but that they are the Birth born of the Flesh, and that they are no true Christians, no true Protestants, no true Followers of Christ (as R. W. confes∣seth) but Hypocrites, and Makers of Hypocrites, (p. 173.)

And R. W. bringeth E. B.'s Epistle, (G. F. Fol. Epist. to the Reader, p. 12.) which speaketh of the Cruel Persecutors and Professors, Priests, and Magistrates in Oliver's Days, whom the LORD hath over-turned according to our Prophecies to them. And Going NAKED —As VV. S. went Three Years Naked; sometimes in Sack-cloth and Ashes, and his Face all Black; and so Black should be the Persecutors; and so should they be stript, as he was: which came to pass. (And Paul Number'd his Stripes (as 2 Cor. 11.) but it would be hard to Number ours, that we received in New-England.) And the Mayor of Cam∣bridge

received him in (and Several Persons of Quality took him in) and put his Gown upon him; and did see, there was more in the thing, then the blind, dark Spirit in R. W. that prints it over and over in his Book: who remaineth still in his Envious spirit. Which some in New-England have done the same, and have gone as a SIGN, and a Shame of your Nakedness of that which ye professed; yet in the Innocency of God's holy Spirit: Which they rather had chosen Death in their own Wills, then to have gone, as they have done. And God▪ Almighty will Judge R. W. for his Hard Speeches against them.

AND yet for all these Sufferings and Persecution (Pharaoh•• like) as the Jews Outward did grow, so the Jews Inward do grow for all the Persecutions of the Spiritual Pharaohs: And Christ Jesus, the Captain of their Salvation, doth lead them in the Land of the Living; whose Praise is of God, and not of Man. And we would have all the VVorld to know, and all the New-England-Professors with R. W. that we seek not the Praise of Men: and do expect no other, but that they should speak all manner of Evil of us; that they might fulfil Christ's words.

R. W. But we do perceive, that R. W. is troubled, That we should print our Sufferings, and give forth such a Ca∣talogue of them.* 2.84

Answ. To evidence God's supporting Power and Hand, that doth support them: and to manifest New-England's BLOODY Hands; though we Appealed Three-Times to England, but ye BLODY Persecutors regarded it not (although R. W. now in his Epistle seemeth to Flatter the KING) yet in time ye may be reckon'd withal, when ye have fill'd up your Measure; the Al-seeing God will Reward you! And the LORD GOD alone, who hath been our Protector, and Helper and Supporter, (and we had none in the Earth to help us, but him; and) HE is the Re∣venger of our Cause: And so we leave it to him.

And Deut: 13: The false Prophets with the Signs and VVon∣ders R. W. with his New-England-Priests may keep at home, with all the rest, that is got up since. Yet the Christians were not to do unto the false Prophets and Blasphemers, as they did in the time of the Law; which was, To run them through, and Stone them to Death: If so, Christ and the Apostles might have Run many false Prophets and Blasphemers through, that blas∣phemed against him. But he told them the Judgements, and Con∣demnation

and the Misery, that would come upon all them, that sin against the Holy Ghost: as R. W. is found in Blasphemy against the Holy Ghost, and the Light of Christ, and calleth it an Idol. Christ came not to destroy mens Lives but to save them. And —

R. W. Bringeth (G. F. fol. p. 64:) Jerem: Ives saying [The Writings of the Scriptures may be burned; but the Word of God con∣tained in them may not b•• burned.] G. F.'s Answ:

[If he had said, The Word, that it speaketh of, or testifieth of, he had spoken proper, like Scripture; but to say, The Word of God is contained in the Writings, and the VVritings say, It testifieth of Christ the Word, there is a Proof to thee, that the Quakers are sent of God, who speak to thee of the Scriptures right as they are.]

So R. W. hath taken a few of G. F.'s words, and left out the Ground and Reason of the Matter. And R. W. bringeth his words to no purpose, meaning to maintain his false Position by. And then thou tellest a Story of the Jews, Papists, Manasse Ben-Israel: and Paul in his mad Conscience, &c. (p. 178.)

Answ. And in Paul's mad Conscience thou and the Priests and Professors in New England, and the Papists are in, who bel••eve not in the Light of Christ, that ye may become Children of Light: And so ye are in the Vnconverted State, like Saul.

R. W. And then thou tell'st a great Story of David slaying Uriah, and the best Kings of Judah suffering the High-places and Asa's Imprisoning the Prophet, &c.

Answ. But did not that Prophet Suffer truly for the sake of the VVord of God? And so did the Apostles: And have not we a∣mongst you? Yet we tell you, the VVord of God is not Bound.

R. W. And then thou tellest us of Peter's rash Vsing the Sword (to wit, the Outward.)

Answ. But Peter did not Vse it always: it hath been the De∣vil's Aim in you all To Afflict, to Punish one another to Death,* 2.85 and Destroy about Religion; which was not the Practice of Christ and his Disciples. And how can we slight the Saints, or Fellow-sufferers in all Ages, when our Brethren Souls cry under the Altar (as the Martyrs of IESVS did of Old) whom ye have HANGED and put to Death? And—

R. W. bringeth G. F.'s Fol. (p. 51, 253, 99.) Who forbids to receive into their Houses —

Answ. Such as bring not the Doctrine of Christ, as John saith Who-so-ever transgresseth, and abideth not in the Doctrine of Christ, hath not God. Therefore if any come unto you, and bring not this Doctrine, receive him not into your Houses, neither bid him God speed. Now, how can we Bid R. W. and the New-Eng∣land-priests GOD SPEED in their Persecutions with Pen, Tongue and Hand? Yet we can receive them as Men, but not as Christi∣ans in the Doctrine of Christ, nor his Believers in the Light, as Christ commandeth; for that he calleth an Idol. And how canst thou be Received in our Houses as a Christian? And how can we Receive any of the New-England-Persecutors as Christians, which have so persecuted with the Sword, which thou say'st, are no true Christians nor Followers of Jesus? yet as Men we can, but not as Ministers of Christ. And had'st thou been in the Days of the Sufferings of the Martyrs, thou would'st have spoken then as much against John Fox and the Martyrs, as thou dost against us: as the Papists now speak against them, and would not look upon them then, as true Sufferers, no more then thou and the New-England-priests and professors look upon Us now, as true Sufferers.

R. W. And whereas thou say'st: As it is possible for God's own Children to hold (and that obstinately) false Principles, so it is pos∣sible, for other of God's Children as obstinately to afflict and punish those others to Death, &c.

Answ. This is contrary to Scripture to affirm, That any of God's Children, who are born of the Spirit, can be found in such a Practice, as to punish God's Children, and true Christians with Death (according to thy own Assertion) or any other upon a Religi∣ous Account. For though the Apostle saith; He that was born af∣ter the Flesh, persecuted him that was born after the Spirit; yet we never read, that he that was born of the Spirit, did persecute him, that was born of the Spirit, that was a Child of God: And so in this thou hast affirmed a false Assertion. And so our Sufferings differ from the Persecutors, as Light from Darkness: For we maintain the Purity of the holy Scriptures and the Words of God there, against all the vain Traditions, vain Mean∣ings and vain Imaginations of Men, and say, They are plain to all, that have an Understanding of them by the Spirit of God.

And we have not suffered, as for Childrens Baubels, Fantasti∣cal Traditions of Men, Inventions and Dreams, nor Earthly▪ Dig∣nities,

&c. but for the Pure Life of Truth and the Name of JE∣SUS (the Lord knoweth it!) by such, as got the Form of God∣liness, and the Sheeps-Clothing; and persecuted the true Sheep, that heard Christ's Voice. And we do not Endevour to Tram∣ple (as ye and the Pope do) the Bodies of Saints under Feet. And John (in Revel.) he speaketh of his Sufferings and Tribulati∣ons, which we h••ve a Fellow-Feeling of: which our Persecutors,* 2.86 that cannot own the Light of Christ IE∣SVS, have not, who scoff at us: and so he would have done at the Apostle John, if he had been in his Days. And so as for Fierce, Heady, Proud, Conceit R. W. might have kept at home.

R. W. And thou say'st: No question, some of them have a No∣tion of Wrath yet to come: and therefore rather then to endure Fire of Hell, they will give up their Lives to the Flames, and others of them Fast 40. Days, &c.

Answ. R. W. thou hast manifest thy persecuting Birth and Ig∣norance both of us and the holy Men of God: for it's not in Wrath we suffer, but in Love to God and his Son. And ye Foul and Adulterous spirits would make Rapes of his Virgins; and be∣fore they will loose their Dignity and their Testimony of IESVS, they will DIE in Love to their Saviour, that died for them•• And why dost thou scoff at Fasting? many of us have Fasted 30. or 40. Days together. And thou often tellest of a John Fox; but I must tell thee and the New-England-Men, ye have no Lot nor Part in that neither, who are Persecutors, in the Spirit of them that persecuted them. And did not the Martyrs turn their Suffer∣ings unto the Glory of God? and so have we; though Ungodly Men, (like Wolves,) have hunted us (like) Innocent Lambs and Christ's Chick∣ens. And when ye have done, we have said, The Lord forgive you, if it be his Will! And have not ye been Vnthankful for your Peace and Liberties, and forgotten the time, when ye were called to an Account? And now ye are at Ease your selves, persecuting others with Pen, Tongue and Hand. And it's known, the Quakers have Confess'd their Sins to him, that is able to forgive and pardon them, and hath died for them; therefore they do not come to the New-England-priests and R. W. and make them Popes to Con∣fess their Sins to them: who are Miserable Comforters, and will tell them, They must have a Warfare with their Sins, while they Live, till they go to the Grave.

R. W. And thou say'st: Some of them say, they can sin no more against God, then God can sin against them.

Answ. It's like, this is some of the Ranters; had it been the Quakers, R. W. would have told their Names in print. But (however) R. W. might have put their Names in print, and where they lived, then we might have known the truth of his Asser∣tion, and where they had been: for we deny all such Blasphe∣my and Blasphemers.

But doth not R. W. say often, That Repentance is a turning the Soul to God as God from all Sin? (in his 6. false Charge) But is not your Confessing of Sin like Pharaoh's and Judas's? For have not ye been Confessing these 20. or 30. or 40. years, but when will ye Forsake? Pharaoh was such a Confessor, as ye are, and yet per∣secuted, so your Confession is Just like Pharaoh's.— But hath R. W. and the New England-Priests and Professors shewed any Meek or Patient Spirit, or Thankfulness either? But we do not say, but they said over these Words, (and so R. W. saith) as the Papist Parrot said over the Pater Noster; but ye have Per∣secuted the Meek, Patient, Thankful Sufferers of Christ Jesus: And ye like a Frozen, Hard-hearted People have not been Sensi••le of his People, nor God's Mercies to you.

And as for a People (thou speakest of) professing Christianity, so Fierce, so Heady, High-minded, Hardned, Censu∣ring, Reviling,* 2.87 Cursing, Damning, Savage, Barbarous, &c. R. W. might very well have kept this at Home.

And G. F. and G. B. do not Spit out Fire and Brimstone against New-England-Persecutors; but tell you, what will be your Por∣tion: and our Desires are, that you might Repent.

R. W. And thou say'st; Some of their Predictions have and may come to pass, as do also of Conjurers and Witches.

Answ. Nay R. W. ye shall find it the True Spirit and Power of God, and the New-England People; and not like Saul's Cause, that went to the Witch. But R. W. we do very well remember▪ how the New-England-Professors Searched Two Women of the Servants of God, under pretence of being Witches, to the Shame of all Modesty and Christianity. But the Proverb concerning the Cow with Short Horns, we have found the New-England-Priests and Professors Horns Long enough; but thine is Short enough, because thou livest under a Government, which doth not Perse∣cute for Religion. But it hath pleased God to put a Hook in

your Jaws, that ye take no more the Lives of the Saints of God. And —

R. W. Thou say'st: VVhen the Devil is a Fisher, longing for troubled and bloody VVaters; yet God hath graciously proved so many of the bloody Prophecies of th••se VVaspish Prophets and Pro∣phetesses, &c.

Answ. R. W. might have applied this at home, and his New-England-Priests, and his Sister with him (as in p. 114. her Pro∣phecy there.) AND what hath R. W. and New-England-Priests and Professors been Fishing in? and whose Fishers are they? let their BLOODY hands and GALLOVSES speak, to be Persecu∣tors of the Lambs of Christ Jesus, and Kickers against the Pricks (Saul-like) they prickt their own Heels.

R. W.'s Thirteenth false Charge [These many Books and VVri∣tings are extreamly poor, lame and naked, swell'd up only with High Titles, words of Boasting & Vapour.] I could never pick out any Wheat (of solid, rational heavenly Truth) out of their Heap's of Chaff, and Dreams and Fancies of New Christs, New Spirits, &c.

Answ. No more then the Chief Priests could pick out of Christ's and the Apostles Doctrine, who looked upon him as a Babbler and pestilent Fellow, and a Setter-forth of New Gods. And we do believe, that those Persecutors never read our Books for any Good, with any good mind, but that which is Chaffy: It was not like, that the Persecutors with tongue, pen and hand should read the Per∣secuteds Books for any Good.

R. W. And W. E. said; The Word was as a Fire, and a Hammer,* 2.88 &c. and thou say'st: The Word, that we meant, was but a Painted Fire and Hammer, and never broke, nor burned up Sin.

Answ. It's like, R. W. never Felt nor Heard the Word of God yet, at least, Received it: and it's not like, when he is plead∣ing so much for his Hat and Knee, and his Honor. But the Say∣ing of Christ is come upon thee; I know you, that ye have not the Love of God in you; and ye have not the Word of God a∣biding in you: for whom God has sent, him Ye believe not: (John 5.) But thou wilt feel it a Hammer and a Fire, the Pha∣risees and all. The Jews might have said so to the Prophets, Christ and the Apostles, who preached the Word to the Persecu∣tors; they might have said, It is a Painted Hammer, and a Pain∣ted Fire; for it doth not burn us, nor it doth not break us: But

what is become of those Jews? And what will become of R. W. and of those New-England-Priests, who do not Resist only, but Persecute? And Peter and Jude telling the Saints of Clouds without Rain, and Trees without Fruits, and Wells without Water, and Wandring Stars, and Waves of the Sea casting up Mire and Dirt; This R. W. and the Church in New-England might have kept to themselves, and truly applied: For what else have they brought forth? And he might have put in Korah, Balaam and Cain, who Killed his Brother about Religion. And the Reader may see, what Abundance of Mire and Dirt he hath Cast up in his Book against God's People from the Wave of his Sea. And we do believe, Christ and his Spirit is New to him, who cal∣leth his Light an IDOL.

R. W. And again thou bring'st Theora John, and say'st; Let that Monster of Delusion be viewed, whose Bodily Raptures and Frantick Writings of the Quakers Principles, and of the Jews, &c.

Answ. R. W. hath brought this Man oftentimes over to stuff up his Book, as though he wanted matter: and it's known to all in London, that knew him, that he was never a Quaker. And yet this R. W. (who hath sold himself to work Wickedness, and given up himself to Lie) often bringeth this Theora John as a Quaker; which is known, he was no such Man. So with one Lie he bringeth to prove another: But R. Williams, the Lord will reward thee! And as for John Chandler, thou hast produ∣ced nothing out of his Writings.

R. W. And thou sayst, Thou hast read Nicholas and Naylor, Howgil, Burrough, Farnsworth, Fox, Dewsberry, Pennington, Whitehead and Bishop.—

Answ. It's like, for an Evil End: out of them and G. F.'s thou hast not proved thy false Charges. And so, the Old Serpent (thou speakest of) hath been too Crafty for thee, and brought thee to the Brim of the Lake, that burns with Fire and Brimstone (which thou appliest to us) and thou hast Stuff enough to kindle it R. W.

R. W. And G. F. saying Fol. p. 282.) You where you are,* 2.89 Sees him not, instead of See: (and page. 19.) The Churches Was to hear, instead of were. —

Answ. What a great piece of Business of one Word, was for were, and one Letter [s] is too much: And this R. W.

hath found out in a Book of 374. pages. This was, and the single s he hath made a great Clamor about it up and down the Book (though he hath committed the same Error (in his Twenty Nineth page of his Book) where he saith: Till these Gusts was over, instead of were over:) And R. W. dost thou not think, that these two small Faults might haue been overseen in the Press? Which had'st thou had either Modesty or Charity, thou might'st have past it over, and not cried out against it in thy Book so often over, Lame, Non-sense, Silly, &c. And we could make a Catalogue of Errors and Gross Errors in thy Book, both of False Spelling and Non-sense, and let thee see, how thou hast Spelt several of our Friends Names, and other Names and Mat∣ters in thy Book (as instead of Jerem. Ives thou hast spelt Jewes: here are two Letters wrong in one word, which hath but four in it, p. 178.) Which are so many, that we shall not trou∣ble the Reader with them. But let the Reader read, and he may find enough: whether it be his own Fault, or the Printers, we shall leave that. — AND for these Two small things, that thou hast found out in his great Book, thou scoffingly callest Proud Brute, Proud insulting Souls and Spirits, and Boys English, and G. F.'s Ignorance of English. And this thou hast publish'd to the World, that all may see thy Folly. But we shall not rail so at thee.

I will Instance one or two Passages in the same page, where R. Williams is reproving of G. F. for false English with all those foul Expressions, where thou say'st (speaking of the Kingdom of God) It consists in Peace and Joy in the Holy Spirits; Where it should be Spirit. And in the same Line thou say'st: As they Impiously and simply speaks [instead of speak.] We instance but these, because it is the very same page, where R. W. is throw∣ing all those Names upon G. F. for Two Literal Mistakes. And so thy Proud, Insulting Soul and Spirit is thwarted and crost in thy own page: and whether this be ••oys English or no, let the English Judge. — And what thou bring'st from page 300. and 110. (of G. F.'s Fol.) is false; for there are no such Scrip∣tures in those places.

BVT thou hast not only wronged the English, but the He∣brew and the Greek (which thou boastest so much of) and more Materially, then G. F. As the Reader may see (B. p. 112.) Where instead of Metapuroteresios (which is ••alse Greek) thou should'st

have said, Meta parateresios ( —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) — And whereas thou say'st (in the same page) viz. [The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in some of the Margents is rendred Among, that is▪ Unto you, Upon you: as Luke 11. If I by the Finger of God cast out Devils, surely, the Kingdom of God is come upon you.]— But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not in that place cited by thee (to wit, Luke 11.) but (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) And the proper Signification of the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Within, and not Among. Sca∣pula in his Dictionary bringeth divers Authors proving,* 2.90 that it signifieth INTRA, that is Within, but none, that it signifieth Among. &c. — And thy Ignorance of the Hebrew thou hast shewed (pag. 200, &c.) asserting, That the He∣brew and Greek signify no more Thou than You, &c. Whereas it is known, they both distinguish the Singular from the Plural, and do not mean ye or you, when they say thou; nor thou, when they say, ye or you, as those that skill those Languages, do know, &c.

AND it is not proved, that G. F. or we ever despised any that were Good or Godly, as the Scripture speaketh.

R. W. Thou say'st: There is no God, no Christ, no Spirit, but what is within them.

Answ. Thou say'st so often over and over in thy Book but these are not our words; but thy own Forgeries. For we own One God (as we have often said) the Father of all, who is above all, and through all, and in you all (Ephes. 4.) And G. F. and we are in the True Love and Fear of God, &c. and do not puff at any, that be in the Knowledge of God, and the Lord Je∣sus Christ: but we would haue them to mind the Grace of God, that hath appeared to them, and the Light and his good Spirit, that they have grieved; and believe in the Light of Christ, which thou callest an Idol. And we know, Sweet Odors cannot come from a Spirit of Persecution. But —

R. W. saith:* 2.91 But — G. F. will be found to adore an Image and Crucifix for the true Lord Jesus, &c.

Answ. Nay R. W. thou art nearer that Condition, who callest the Light of the true Lord Jesus an Idol; which we never heard the Papists, that adore Images and Crucifix, did: He is better built upon the Foundation of the Prophets, Christ and the Apostles.

R. W. Thou say'st: For doth not this proud Censor know, that Men may be true Saints in their persons, —

Answ. So not in their hearts: if they be true Saints in person, is that Sufficient?

R. W. — and yet be subject to sudden Falling Fits?

Answ. But R. W. and the New-England-Priests, did David walk with God with a perfect heart, when he committed Adulte∣ry and Murther? And whether these Actions did not defile his Pers••n? And if so; then how can they be True Saints in their Persons? Surely, R. W. would be a Saint and a Ranter (and the rest of the New-England-Persecutors.) And R. W. was finding Fault with the Ranters; but I never heard any bring such Say∣ings of the Ranters before R. W. AND thou speakest of Peter denying, &c. But the Scripture saith, If the Righteous fall, they shall rise again: but the Wicked shall fall into Mischief. And R. W. it appeareth, that he was never out of the Fall yet, who saith; There is no Motion, nor Voice to be heard within of Hea∣venly things and supernatural Light: and calleth the Light, which John bare Testimony of, a Frantick Light and an Idol.

R. W. And thou say'st: After Christ's Ascension Peter played the Hypocrite, and the D••ssembler.

Answ. But where doth Paul call him a Hypocrite and Dissem∣bler, as thou dost? Read Gal. 2. and let him see, if Paul there calleth Peter Hypocrite? And —

R. W. Thou bringest the Fathers in Godliness, and famous Kings in God's Church, of their Incivilities of many Wives, and Impiety of Worshipping, &c.

Answ. How canst thou say, these are Fathers in Godliness, when thou chargest them with Incivilities and Impieties? For Godli∣ness cannot be Impiety, and Vncivil thou canst not make Godly, when they acted these things. But the Prophets writing these things (as the Apostle saith) were writ for Examples and Warn∣ings, that we should not follow such things: for the End of the Prophets and Apostles Writings of such as fell and rise, was, that God's People should shun such Impieties and Evils; and not for the Wicked to make use of the Scriptures to plead for Sin and say, Such a one did such a Sin, and strengthen themselves in the Evil. But the Apostle saith, They were for our Examples, to the Intent, we should not lust after Evil things, as they also lusted. So here the Apostle doth not grant any Allowance for the Best to Sin: as thou by the Conparison of the Goldsmith seemest to infer, who giveth his Allowance (as thou say'st) to the best Gold, &c. But God giveth no such Allowance, Christ's Com∣mand is to the Contrary.

And G. F. in all his Book never called them, that were truly Humble and Able, Godly and Conscientious, Vipers, Serpents, Cains, false Prophets, Pharisees, dumb Dogs, &c. Reprobates, &c. But must we not tell a Pharisee, that he is a Pharisee? Persecutors, they are Persecuting, like Uipe••s and Serpents? did not Christ call them so? Yea, such were the Great Church of the Jews, (like the New-England-Church.) And doth not the Apostle say, Christ is in you, except ye be Reprobates? And thou, that callest the Light an Idol, and Christ within a Fancy, and so, art not thou a R••probate? And have not the New-England-Priests and Professors manifest themselves, to be like them, that Killed their Brethren for Religion and about Sacri∣fice? And greedy, dumb Dogs, doth not Isaiah call them so, that can never have enough? the Shepheards, that cannot under∣stand? they all look to their own Way, every one for his Gain from his Quarter? Let all People look, whether all the New-England-Priests do not seek for their Gain from their Quarter? And are not they Dogs? and have not they TORN the FLESH of the Lambs of the true Lord Jesus? And are they not Dumb as to God? for thou say'st, There is no Voice nor Motion with∣in in Heavenly things, in matters of Supernatural Light to be listen'd to or hearken'd to?

R. W. Thou say'st again, That G. F. denies the Scriptures to be the Word of God.

Answ. This hath been answered over and over. We tell thee, what the Scriptures say of themselves, to wit, The WORDS of GOD: (Exod. 20. Revel. 22.) And thou therefore say'st, Thou can'st not prove them in plain words of Scripture, that they call them∣selves the WORD. And if thou wast an Orator (as thou say'st) thou would'st not speak such a thing over so often, because of which we are fain to Answer thee in so many pages: And do not Scriptures signify Writings.

R. W. And thou say'st: G. F. saith, that every Man in the World hath that Spirit, that gave forth Scriptures —

Answ. This is Answered over and over. But R. W. doth not the Holy Spirit, that leadeth the Saints into all Truth, reprove the World of Sin? &c. (John 16, 8.) though they do not or will not receive it.

R. W. —And that all Saints are Acted by the Spirit Imme∣diately, that moved the Prophets and the Apostles.

Answ. And what then? will R. W. deny the Saints from hav∣ing the Spirit to Act them, as the Apostles and Prophets had?

R. W. Thou say'st: All this tends to nullify and vili∣fy the Holy Scriptures.* 2.92

Answ. This is thy Ignorance: Can any Confirm and E∣stablish the Scriptures without the Spirit, that gave them forth? But what must we Infer from R. W's. words? That he and his New-England-priests have not the Spirit, as the Prophets had, that gave forth the Scriptures, to lead them into all truth? And That the Holy Ghost doth not reprove the World? And this to prove himself and his New-England-Teachers degenerated from the Doctrine and Spirit of Christ and his Apostles; and only to have the Form of Godliness, and denying the Spirit and Power thereof?

R. W. And thou say'st again: G. F. saith in his Book, The Scriptures are not the Word of God; and speakest Concerning e∣very Word, that proceedeth from the Mouth of God.

Answ. Then they are Words, if they be Every Word: and E∣very Word of God is fresh Food to us. And his Saints we know; but your Imaginations we cannot feed upon. And—

R. W. Also the word Trinity, and Sacrament, Oh! how Zealous is this Fox for the purity of Language! Why may not the word Humane be used, as well as Sabboth? &c. which are Hebrew words, as well as the word Bap••ism, &c. which are Greek words.

Answ. But where doth thou read in the Scripture, the word Humane and Trinity? Let's see, where it is written? for thou say'st, It's the Rule and Touch-Stone, give us Chapter and Verse, that we may Touch it. And so, it's thou, that hast Catched here and there G. F.'s Sentences, like a wild Indian (as thou speakest of) but in all thou hast done, thou hast not proved thy false As∣sertions. And—

R. VV. saith: Any sober Soul may read in most of their Books, and in G. F.'s Book such Tautologies and needless Repetitions,* 2.93 that may even turn the Stomach, and make him ab••or to touch a Quakers Book.

Answ. Truly R. VV. of all the Books that ever we have read, we did never read so much of Tautologies over and over the same thing (and so much of false English, whether it be the Ignorance of R. Williams the Orator, or the Printer, we shall leave it) and therefore we are fain to Answer thee over and over the same thing, as we were to Answer the priests in Oliver's Days

the same thing over and over. And therefore in this if any one is to be found Fault withal, it is the priests and R. VV. But—

R. W. saith: G. F. had many Bullets flying about his Ears, &c.

Answ. But none of those Persecutors Bullets (nor thine) touch∣ed him nor us neither; ••ot we were (and are) Arm'd with the Breast-plate of Righteousness, and with the Armor of Light, and the Shield of Faith, and the Helmet of Salvation, and the Sword of the Spirit, the WORD of GOD: and the Armor of Light, which thou say'st, is simply called Light: R. VV. can scarcely speak of the Light of Christ without scoffing (at it.)

R. VV. saith: He cannot but observe, that all along he notori∣ously nibbles ar words, and quarrels at words. (p. 185.)

Answ. Now R. VV. Is this good English, Nibbles a•• words? And so R. VV. might have applied this at home, This proud Blad∣der is big with Simon Magus: And High and Haughty R. VV. might very well have applied this at home also, who is Puffed up and Swell'd up against the true Lord Jesus Christ, and his Light and his people, in whom Christ ruleth. And —

R. VV. bringeth Henry Haggar (G. F. fol. p. 253.) saying, [You call all Men Dead and Carnal in the Serpent's Nature, in what Form soever they differ from you.] G. F. Answereth:

[All that are not in the Light (to wit, of Christ, that Lighteth every Man, that cometh into the World, which is the Way to the Fa∣ther) Differ from us: such be Dead, such be Carnal in the Ser∣pent's Nature: For none cometh to the Life, but who cometh to the Light, in what Form soever they be. And such as Differ from us, Differ from Christ: For none cometh from under the Serpent's Head and Nature, but who cometh to the Light (to wit, of Christ.]

For how can they be in Vnity with God and his People, and hate the Light, and call it an Idol, as R. VV. doth? But R. VV. falleth a railing and saith: This proud Soul —What Julian the Apostate, what Duke D' Alva, what Wolsey could have spoken more Imperiously, Insultingly and Bloodi∣ly, then this Wild Fox hath done against all the true Servants and Witnesses of the Most-High, &c.

Answ. Let the Reader see the Railing of this Orator. But who are these Witnesses, that R. W. speaketh of? Such as are not in the Light of Christ Jesus, which enlightens every Man, that cometh in the World, They are not in the Way to the Father, which is

CHRIST the Light; then they must be such, as Differ from Christ and his Saints in the Light: and how can these be True Witnesses? but must be like R. W. that saith, The Light of Christ and the Light within is a Fancy, a simple Light, a frantick Light, an Idol. So R. VV. might have kept his Flood of Fire and Brimstone at home, for it toucheth us not.

And G. F. plainly maketh a Distinction of such as hate the Light, hate Christ; that have Errred from the Light, and quenched the Spirit: They have the Name and Titles, that Christ gave to them.* 2.94

And 1 Cor: 6: 1 Tim: 9. are owned, as they speak: And the Dreadful Voice of God in Job hath not knock'd out our brains, but opened our Understandings. And we do not make a Noise about our Bibs, and Aprons and Muckingers; These words thou might'st have kept at home, who findest Fault with us, be∣cause we own the Apostle's Doctrine: and so thou might'st as well have found Fault with him, who taught the Saints Con∣cerning Apparel; but this Doctrine R. VV. slighteth.

R. VV. And thou say'st again: God is not properly a Spirit, no more then he is Light.

* 2.95Answ. Yet Christ saith, The Father is a Spirit, (Joh. 4.) And that Message the Apostles bore of God, they said; In him was Light, and no Darkness: In this thou art Erred from Christ and his Doctrine (Joh. 1.)

R. VV. And 1. Cor: 6: Eph. 2. These we own, as they speak: And thou confessest, That God dwelled in his Temple of Old, as a Man in his House, and a King in his Palace.

Answ. And doth not he Dwell now in his Saints by his Light and Spirit? But the Quakers never said, That the House, the outward Man is God: But how canst thou say, That God or Christ dwelleth in Man, when thou call'st his Light an IDOL? — But Henry Haggar is fully Answered in the Answer to the Appendix (p. 163, &c.) where he bringeth him. And—

R. VV. bringeth Sam. Eaton (G. F. Fol: p. 2.) saying [That the Scripture is to Judge of Doctrines and Manners.] G. F. Answ.

[The Jews had not an Infallible Judgement, that had Scriptures; but stood against Christ the Light, and Judged him to be a Devil: and that Judgement was not Infallible. And that Doctrine and Manners of theirs was not Right, which stood a∣gainst

Christ, the Light.]

And R. VV. thou bring'st David's Saying, The Word is a Light to our feet, and a Lanthorn to our paths.

Answ. But R. VV. was the New Testament written then, and many of the Prophets? And if not; What Word was it then, that was a Lanthorn and a Light to David? Was it not the same Word, that came to Jacob, before Scripture was written? Why doth Christ say, Search the Scriptures, for in them ye think to have Eternal Life; and they testify of me: but ye will not come to me that ye might have (Eternal) Life? And were not the Jews in the Ditch, and are still with R. VV. and the rest of Persecutors of Christ the WORD, that became Flesh? And did not the Apostles preach the Word, that was made Flesh, to the Jews and Heathen? And were not the Jews mad against the Apostles, that preached the Word, and had Scriptures? and against Christ the Word? And did they not say, Christ was a Deceiver? (as thou say'st now, his Light is a Fancy, and a Whimsical Christ within?) SO we may see through all Scriptures of the Prophets, in the Days of Christ and the Apostles, in what a Rage they were against the Word of God, though they had Scriptures, which testified of him, the WORD. And we bid you, Search the Scriptures, and see, if they do not Testify of Christs the WORD.

And could the Jews try the Prophets, and Christ's and the A∣postles Spirit by Scripture, that would not come to Christ the Word?* 2.96 May not the Devil, and Anti-Christ and all the false Prophets of the World get Scriptures; and persecute Christ and his Followers?

R. VV. bringeth Priest Eaton (G. F. Fol. p. 3.) saying [That God did not intend Immediate Teaching, nor to give out any Im∣mediate Voice in After-ages, which should direct and guide Men in the way of Salvation.] G. F. Answ.

[Which is contrary to Scrip∣ture, which saith; All the Children of the Lord shall be taught of the Lord: and (Joh. 8, 47.) He that is of God, heareth God's Word; and that is Immediate, and liveth and abideth for Ever. And there is no Fallibility nor Delusion in the Revelation of God, but all Fallibility and Delusion is out of it.]

And R. VV. replies and grants, That God speaks Mediately unto us by the Light of Nature within us.

Answ. And R. VV. saith: (p. 38. in his Book) There is no Voice nor Motion within to be hearken'd unto or listen'd to in hea∣venly

things, &c. But R. W. where doth the Apostle say, That God speaketh Mediately to us by a Light of Nature within us? And Eph. 4. proveth it not, and Job 33. But —

R. VV. Thou say'st, The Private Prayers, and Fastings and Meditations of the Saints Day and Night are Holy Means,* 2.97 in and by which the Eternal God speaks Peace, &c.

Answ. And what! No Motion and Voice within heard of Hea∣venly things in the dark Heart R. W? How dost thou Contra∣dict thy self! What are all thy Prayers and Meditations and Fastings good for then? And Paul heard a Voice and saw Light; and the Goaler knew the Earth-quake: And Cornelius heard a Voice.

R. VV. And thou say'st: The Immediate Teachings of God by Dreams, &c. and by Voices and Motion, the holy Scripture mentions many, before and since the Coming of the Lord Je∣sus, &c.

Answ. Here R. VV. confutes Samuel Eaton the Priest, and confutes himself, which saith, There is no Voice nor Motion to be heard within of Heavenly things: And then how can he say, The Immediate Teachings of God by Voice, &c. before the Coming of Christ and since the Scripture is full of; and yet nothing of it him∣self? And then, whether to these Voices people must not hearken, which thou callest the Immediate Teaching of God? For thou say'st —

R. W. But whether it be a Christian Obedience, or Diabolical Laziness to fling off all Means (as G. F. all a long teacheth) to sit still and listen to an Immediate Teaching, that is (I say) to the Devil's Whisperings, &c.

Answ. R. VV. Art not thou Lazy, and followest a Diabolical Spirit, and followest the Devil's Whisperings, that Obeyest not the Immediate Teaching of God by his Voice, which thou confessest, before Christ's Coming and since? And what! dost thou call the Immediate Teachings the Devil's Whisperings? Which we deny. And G. F. doth not deny all Means, nor Cast it off; for if No Man knoweth the things of God, but by the Spirit of God, Then this must be the only Means.

And (1.) We do not say R. VV. That all, that pretend to Revelations, are the Revelations of God. (2.) And we do not say, That all that pretend Light, that it is the Light of Christ;

but Diabolical Darkness, as R. VV.'s is, who calleth the Light of Christ a Fancy. And (3) Thou canst not Receive any true Reve∣lation and Teaching of God without hearing Voice or Motion: neither canst thou weigh them with thy Natural Reason; For the Natural Man doth not perceive the things of God: For the Pro∣phets, that taught the things of God, were looked upon as Mad, as thou dost upon us. And ye cannot Try Revelations nor In∣spirations by the outward Letter, no more than the Pharisees, which judged the Revelations of the Son of God, and persecuted his Apostles, who preached the Revelation of the Gospel.

And how dost thou differ from Mahomet or the Papists, and the Powhows, that hast No Voice or Motion within in Heavenly things in matters of Supernatural Light? And seeing, thou hast No Voice nor Motion in Heavenly things within thee, how canst thou do otherwise,* 2.98 but to take the Whispe∣rings of the Devil within thee? — And yet thou bringest Scriptures to make use of for thy own Ends, as the Devil and Anti-Christ dos, to MVRTHER and Destroy the Lambs of Christ with his Murthering Spirit: and from that he hath Motions enough within, and Voices to do Wickedness. And what Voice or Motion was that in R. VV. to have us to be PV∣NISH'D? or Voice or Motion in the New-England-Priests, that WHIPT and put some of us to DEATH? Is not the same in Mahomet? but is not the Voice of Christ, that Came to SAVE Mens Lives, and not to destroy them.

R. VV. bringeth Samuel Eaton (G. F.'s Fol. p. 4.) saying, [The Gospel is the Letter, &c.] G. F.'s Answ.

[The Apostle saith, It is the Power of God unto Salvation to every one that be∣lieveth; and The Letter Killeth: and many may have the Form, and deny the Power, and so stand against the Gospel, which is the Power of God.]

But why did not R. VV. put in Priest Eaton's Saying, That Timothy was Commanded to preach, and yet had not heard, nor seen, nor handled any thing of Christ? (Fol. p. 4.) And why did not he put in those words of the Priest, There is an Immediate Voice within, which we have never heard, and do not know it within our selves Experimentally; and we believe and hope, that we shall never know it? (Fol. p. 5.) AND then ye shall ne∣ver know it.— And R. VV. replieth and telleth us, What the word Gospel signifieth, English and Saxon [This is nothing to the purpose:] And further he saith: This Wise Cunning Man,

(G. F.) &c. and saith, I know the trick of these Old Cheaters and Jugglers, &c.

Answ. And what R. VV! Was the Apostle a Juggler and a Cheater, who said, The Gospel was the Power of God unto Salva∣tion to every one that believeth (Rom. 1.) and a suttle Deceiver? (as read thy page 192) And is not this Good News Glad Tidings to every Believer, that knoweth the Gospel to be the Power of God unto Salvation?* 2.99 And R. VV. dost not thou call the Light, which Christ hath enlightned us and every Man, that cometh into the World, withal, a Fancy and an Idol?

R. VV. And then thou say'st; These bewitched Souls will not own Figurative Speeches.

Answ. Yes; this is false: for we own all, which the Scrip∣tures call so; but doth the Apostle call the Gospel, which is the Power of God unto Salvation, a Figurative Speech? and if so, what did the Power of God Figure forth? prove it by Scripture. And can the Jews receive the Gospel, but by the Power of God? and then by Revelation: And we question, whether R. VV. and his New-England-priests ever knew the Gospel; for if he did, we should not have such foul Language of him. And we own the Gospel (Rom. 2.) as the Apostle calleth it, (Rom. 1.)

For the Gospel is not called the Power of God Figuratively, but Properly, according to the Apostle's words: and if the Declara∣tion of the Gospel can be called the Gospel, that is Figurative; as when the Description or Map of England is called England. And G. F. had good Reason to oppose the Priest calling the Letter the Gospel, because thereby they would assume to them∣selves the Priviledge of being Preachers of the Gospel, because of their preaching the Letter (which at best is but Figuratively so, while they are both Strangers and Enemies to that, which is re∣ally the Gospel, to wit, the Power of God.)— AND as for Paul's calling the Gospel HIS GOSPEL, it maketh nothing for R. VV.'s purpose; no more than David, calling God HIS GOD; which any Saint may do: For David meant God Really there, and not Figuratively. And Paul was a Minister of the Power of God, and of God and Christ, and the Spirit, and therefore God and Christ, and the Power, and the Spirit may in a true Sense be said to be HIS, as freely given him of God.

And the Story of the Three Foxes is wholly Impertinent, and serveth only to show thy Folly and Malice. Where did we de∣ny

a Distinction in such a Case, that Fox a Beast, should be distinguished from Fox a Man? And how appliest thou that to the present Matter? And is not thy Malice great to upbraid G. Fox with his Name, while thou commendest John Fox as an Heavenly Man, having the same Sir-Name? How is it a Re∣proach to the one, and not to the other?

Thy Comparison of the Traitor and the King's Pardon, as ap∣plied to the Gospel, &c. is Lame and Silly, because thy Pardon to the Traitor is positive and particular; and there needs nothing further, but the Writing and the Seal to make it Effectual. But the Letter is General and Conditional, and a Testimony only of the Gospel, which is the Power of God, which bringeth the true Pardon, where it is received in the Soul, which the Letter doth not. R. VV.'s Example of G. F.'s writing News to his Friends, may be the same way Answered, and shews his light and ma∣licious Mind.

And whereas thou acknowledgest, That some may have the Let∣ter and Form without the Power (as G. F. affi••meth there) thou hast thereby over-turned thy self: For so some may have the Letter,* 2.100 and want the Gospel, which is the Po∣wer of God: and such (what-ever they pretend to,) are but still Pictures, and not Members of Christ.

The rest of thy work to thy Fifth Instance (pag. 195.) is no∣thing but Falshood and Malice, as to say, That G. F. preacheth an Imaginary and Allegorical Christ; That he accounts himself or others call him the Only True Christ: Which is returned upon thy head as Lies. Neither do we Divide the Letter from the Meaning, nor the Instrument from the Husband-Man; We refuse not to call Good News, Good News. But we know, it is one thing to talk of good things, and another thing to enjoy and possess them.

And as for thy malicious Talk, That we would be glad to have the Bible Burned; We return it upon thee as a malitious Lie, and dare thee to prove it. We honor the Scriptures in their Due Place, and by them can prove R. VV. and such as he, to be false Teachers and Enemies to Christ and his Gospel.] And —

R. VV. Bringeth in John Bunyan (G. F. Fol. p. 10.) [It is not Faith and Works,* 2.101 that Justify in the Sight of God; ••ut it's Faith and Good Works, which Justify in the Sight of Men only, &c.] And G. F. Answ.

[Abraham was

not Justified to Men only by his Obedience, but to God; and where Faith is, there is Justification, which worketh by Love. And the Saints Faith and Works were not only to Justify them in the Sight of Men; but the Work of God is to DO what he saith, and his Will: which who do not, are not Justified in so doing; but to be beaten with Stripes. Who seek to be Justi∣fied by their Faith and Works in the Sig••t of Men, are in a Dead Faith and Works both]

— This R. VV. hath brought in his Book p. 150. and 195. and also he brings it p. 125. and 126. in the same Book (which is fully Answered pag. 142, 143.) — And in p. 125. he calls him John Bunyar; and pag. 195. he calls him John Bunian, and yet they are both one Man's Sayings (as the Reader may see in G. F.'s Fol. p. 110.) and he himself quotes them both of this page. And if G. F. should have said Bunyar for Bunyan, as R. VV. (who calls himself O∣rator) doth, he would have cried Simple, and Lame, and Tau∣tologies, to Answer the same Man's words Twice over in one and the same Book.— And R. W. thou say'st: For what is Justification, but a Pardon written, and sealed and declared from the King of Heaven to poor, condemned Traitors? That this Pardon may be merited by any Price, that either we or any in the World can offer, is denied by true Protestants, &c.

Answ. What must we understand from R. W.'s words? but that Every one (Protestant,) Papist, Arminian, as he crieth a∣gainst, &c. that hath the written Scripture (which they may pur∣chase for a small Price) hath both Pardon and Justification without Faith and Spirit. And then the Papists, Arminians and Socinians (that he crieth so much against, as well as us) have the Justification, and written Pardon and Seal, though they know not the Son and Father, but by Revelation. Then why doth the Apostle say, They are Justified by FAITH? and what is this, to over-throw James's words, that saith; Our Father Abraham was Justified by WORKS? Was this in the Sight of Men R. W. or in the Sight of God? Which Works were wrought by Faith. And the Apostle telleth thee, that As the Body is dead without the Spirit, so is Faith without Works (Jam. 3.)

And the Apostle saith (Rom. 3, 28.) Therefore we conclude, that a Man is Justified without the Deeds of the Law; being Justified freely by his Grace: But this doth not prove Abraham's being Justified by his Works only, but by his Faith: And doth not the Apostle say; Have ye received the Spirit by the works of

the Law, or hearing of Faith? Now, where is this Voice to be heard, if not within? And many may cry out of their Sins, and may have the written Pardon or Justification; and may have the outward written Pardon (which thou callest Justification) and some may cry out of their Sins, and some may not be sensible of their Sins.

But thou confessest, it was the Lord, that opened Lydias Heart, to give Attentions unto the Gospel, and so receive a Pardon: There∣fore, as the Apostle saith, No Man knoweth the things of God, but by the Spirit of God; nor the Son, nor the Father, but by Reve∣lation, Christ saith. But do any receive that Pardon, but who re∣ceive the Light, which Lighteth every Man that cometh into the world, by which they see their Sins, and him, that pardoneth them? Seeing the Pharisees and the Jews this Day, who have the Scrip∣tures, do not receive this Pardon; seeing the Jews have the Scrip∣tures now, or may have them. And the Pharisees in the Days of Christ would not receive this Pardon or Justification, who did not believe in the Light of Christ, as he taught, as ye may see it; see∣ing Christ said to the Jews, If ye continue in my words, &c. and, Ye shall know the Truth, and the Truth shall make you Free: And so they are so now.

And those professing Jews could say to Christ's Face, They were of Abraham, because they had the Scriptures; but Christ told them, They were of (their Father) the Devil, and his Lust they would do: As R. VV. and his New-England-Priests say, They are Christians; but whose Works have they done, and still do? But If the Son therefore shall make you Free, ye shall be Free In∣deed.

And if all the Righteousness of the Best Men (as R. VV. saith) to wit, good Thoughts, good Words, good Actions, Alms, Prayers, Preachings, Sufferings, be but as Womens Menstruous and Filthy Clouts, then why doth Christ say; Let your Light so shine before Men, that they may see your good Works, and glorify your Fa∣ther, which is in Heaven? And doth not the Apostle say, He hath Created us unto Good Works? And what! are the Works of the Saints in the New Covenant so bad, as the Transgressors were in the Old Covenant (seeing thou hast made no Distinction, but Jum∣bled all together?) But these are thine and the New-England Persecutors Best-Mens Works.

R. VV. bringeth Enoch Howet's Saying (Fol: G. F. p. 16.)

It is an Expression of a dark, deluded Mind, to say, that God is not Distinguished from his Saints.] And G. F. Answ:

[But God and Christ is in the Saints, and walketh in them: and he is a Reprobate,* 2.102 and out of the Apostle's Do∣ctrine, that denieth it.]

And R. VV. saith: I Re∣ply to this Canting Gypsie;

Answ. And that is all that he saith here, who cannot endure to hear of God and Christ dwelling in his people. But may not he as well call the Apostle Canting Gypsie, who preached this Doctrine? (as 2 Cor. 13: and 1 Cor. 6. and 2 Cor: 6.) And —

R. VV. bringeth in Ralph Farmer p: 74. [That God the Crea∣tor is distinct from all Creatures: That Christ being God only in One Person, remaineth distinct from all Men and Angels.] Let the Reader read G. F.'s Fol. p. 74. and there is no such thing in that page: And therefore he hath not done, as becometh an Ora∣tor, as he calleth himself to the King. Nevertheless R. VV. hath given an Answer to these words (which are not found in the page in G. F.'s Book, that he quoteth) and saith; Is there no Distincti∣on between Infinite and Finite?

Answ. We never said, that the Finite was the Infinite; but this doth not prove, that God and Christ is Distinct from his peo∣ple, and doth not dwell in them. And —

R. VV. saith: G. F. saith, his Opposite is a Reprobate: R. VV. asketh Why? And he saith; The only Reason G. F. gives, is, because he licks not up the filthy and Hellish Poison of Fox's Chil∣dish and Hellish Blasphemy against the Eternal Godhead; and crieth, poor Dust and Ashes.

Answ. And let the Reader see, It is, because G. F. saith, God and Christ will dwell in his Saints, and walk in them, according to the Apostle's Doctrine. Aad this Doctrine of Christ and the Apostle he calleth Hellish Poison, Childish and Hellish Blasphemy against the Eternal Godhead: Now let the Gentle Reader see, how this Man raileth and doteth against the Doctrine of Christ and his Apostles with a Venom under his Tongue! And again —

R. VV. bringeth Joseph Kellet (G. F. Fol. 22.) saying [They be all alien••ted from God, and Enemies unti•• Faith [but these are R. VV.'s words instead of until; this should be Non-sense in G. F. but with R. VV. (who calleth himself the King's Orator) it must be Good Sense: who found fault with G. F. because

there was an [••] to much; though this might be the Printers.] G. F. Answ.

[So they have denied their School-master, which is until Faith; which will keep them out of the Alienation, which is the Law, as Paul speaketh of.]

And R. W. replieth and falleth a-railing with many Filthy Words, —

Answ. Which are not worth mentioning here. And Paul Rom. 8. Is not this, as Solomon saith, The Legs of the Lame are not Equal, to Contradict thy self? (Gal. 3.) And then thou goest on in a kind of Preaching, but nothing to the purpose; who cavil'st against the Apostle's words, and manifestest another Spirit, and canst not disprove them. And where-as thou alledgest, That G. F. his words are uncertain, as Whether the Alienation is the Law? &c. If thou werest not willfully Prejudicate and Blind, thou might'st understand, that the last word [Which] is Relative not to the Word Alienation, but School-master: for Paul saith, The Law was the School-master unto Christ: and who were under this School-master, were not in the Alienation, because they had a Be∣lief in him to come, although not, as when he was come.

R. W. Thou bringest (G. F. Fol. p. 27.) Baxter's Sayings [To say, that any is Perfect and without sin, is the Devil's Speaking in Man.] G. F. Answers

[Contrary to the Language of the Apostles and Christ,* 2.103 who bid them, Be Pefect: And the Apostle spake Wisdom amo••g them that were Perfect, and said, They were made free from Sin, And it is the Devil's Speaking in Man, that speaketh for Sin, while Men are upon the Earth; for the Devil holdeth him up, that maketh Men not Perfect: which Truth maketh Men Free again from the Devil, and speaketh in Man, and saith, Be Perfect.]

Here R. W. saith, [that Be Perfect] and G. F. saith [that Are Per∣fect:] but is, that Be Perfect, according to the Grammar, seeing, thou findest so much Fault with G. F?] And R. W. saith: The Per∣fection signifieth no more, then Sincerity and Uprightness.

Answ. Then is R. W. or any of his New-England-Priests and Professors Perfect in Sincerity, and Vprightness and compleat Ful∣ness in its Kind? What Fulness is this?

R. W. And thou say'st: Sometimes it's Fortified, Strong and Armed, and sometimes its the Fulness of the Godhead, to whose Incomprehensible Ocean not one drop can be given, nor one drop can be taken from him.

Answ. And doth not the Apostle say, Of his Fulness we have

received Grace for Grace? And, Grace, and Truth cometh by Je∣sus Christ; and is not this in the Hearts of God's people? And Christ saith, Be ye Perfect, as your Heavenly Father is Perfect. And then thou say'st —

R. W. We are not exhorted to be Equal with God in Holiness,* 2.104 for this is to be Equal with God our∣selves.

Answ. But Christ, who said, Be ye Perfect, as your heavenly Fa∣ther is Perfect; and the Apostle said, Be ye Perfect, In his saying so, he doth not say, that they should be Christ themselves, and sit down in the Throne of God or the Godhead, and thrust out the Eternal God.

Ah! poor Mortal, in the Imaginary Fancy! (as I may well say) can the Eternael God be thrust out of his Throne? Is not this Blasphemy to say, that the Eternal God can be thrust out of his Throne? If this be R. W.'s and the New-England-Priests Doct∣rine, that the Eternal God can be thrust out of his Throne, if ye hold such Principles of God, the Eternal, Living God,* 2.105 before whom all Nations are but like a Drop of a Bucket (and if they are but a Drop, and yet if he can be Thrust out of his Throne by so few people, this is gross Ignorance and Blindness to mention any such thing. And thou say'st—

R. W. There is a Generation, that are pure in their own Eyes, yet are not cleansed from their Filthiness.

Answ. Roger, this is thy own Condition: And what! Dost thou bring this to oppose Christ, who saith, Be ye Perfect, as your heavenly Father is Perfect? And the Apostle saith, We speak Wis∣dom among them that are Perfect, 1 Cor: 2, 6: And Paul doth not contradict himself in Phil. 3.

R. W. And thou say'st: G. F. and we do not know the Battle, &c; between the Old Man and the New; for Satan having pos∣session, all is in peace.

Answ. This R. W. might have applied to himself, who know∣eth not our Condition, which we have gone through, nor the New Man, that is born after God: for how can he, when he believeth not in the Light, by w••ich he may become a Child of Light, but speaketh evil of it? And therefore he is not like to know the bat∣tle betwixt the New and the Old. And—

R. W. Thou say'st: It hath been ever known, that all God's Chil∣dren

are like High and Glorious Queens and Empresses, who wit∣tingly endure not (as the holy Scripture speaketh) that such an Vg∣ly Fiend as the Devil should touch them, no, not in an Evil Thought.

Answ. R. W. why dost thou deny here the people of God called Quakers, who witness Sanctification and Redemption by Christ Jesus, and Freedom from Sin here? But Roger, How can those high, glorious Queens and Empresses, which thou callest God's people, who cannot endure the Evil Fiend, the Devil, to touch them, no, not with an Evil Thought (how canst thou say then, they) have a Combate or a Battle all their Life Time, and Cry out like Paul, Who shall deliver me? And make good the great Mystery (Ap∣pend. p: 6.) How the Seeds of all Sin are in the New-born, and the Seeds of all Grace. And G. F. and We have Esteem and Love to all that profess Holiness and Sincerity, who are begotten of the holy Spirit.

R. VV. bringeth (G. F. Fol. p. 28.) Rich: Baxter's Saying, where G. F. telleth [How the same Author preacheth an External Word.] G. F. Answ:

[Which the Scripture speaketh nothing of, nor the Prophets, nor Christ; but saith, The Word that liveth, and abideth and endureth for Ever: and of the Scriptures of Truth, that cannot be broken; and of God's Words and Christ's Words, and that is not External. This is not agreeable to Sound Words, that cannot be Condemned; but that is like his Do∣ctrine, that knoweth not the Eternal. But the Ministers of Christ did not tell people of an External Word, but of an ETER∣NAL WORD: but ye being made by the Will of Man, speak to the people of an External Word.]

NOW whereas R. VV. in Answer to this saith, That the Word (whether External, Inter∣nal or Eternal) is a Simitude, because God hath no Mouth, nor Tongue nor Words,—

Answ. He sheweth his Ignorance of God and Divine things: for God in his Words is more truly Real, then those things of Man, that are obvious to the outward Changes; and therefore are rather to be called a Similitude of God's words, then God's a Simi∣litude of Man's words. The like Ignorance he sheweth in his Comparing of Kings and Generals of Armies;* 2.106 which Comparison is Lame: For God as an Omnipresent Being, can and doth signify his Mind unto all his Children Inward∣ly by his Spirit, which the other cannot do; and therefore must of

necessity make use of outward Words and Writings. The like gross Ignorance he sheweth, in stretching this Comparison to a Sentinel's making the General stand, if he forget his Word; Which cannot be applied to God without great Blasphemy. Neither do we deny, but that the Mind of God is outwardly express'd in Words in ma∣ny things in the holy Scriptures; and therefore, as R. VV. saith, That Christ, and Paul and Apollo sp••ke and Disputed from the Scriptures (neither do we deny, but the same may be done, as we our selves oft do) which yet will signify nothing without the Lea∣dings and Guidings of that Spirit, from whence the Scriptures come. By which Spirit we are fully satisfied, they were guided in their Testimonies and Disputing from the Scriptures; and so are the Faith∣ful in this Day.

R. VV. bringeth (G. F. Fol. p. 32.) Ellis Bradshaw saying [The Quakers Spirit doth teach them to honor no Man.] G. F. Answ.

[That is a Lie: for it Teacheth them to have all Men in Esteem, and to Honor all Men in the Lord. Yet they are convinced by the Law to be Transgressors, if they Respect Mens Persons: And the Saints are not to hold the Faith of our Lord Jesus Christ with Respect of Persons, as ye do.]

This last Sentence, which was the Reason of G. F.'s Assertion, he hath deceitfully kept out; and yet now hath little to say, but his Saying, That is a Lie.

Answ. Which being Really a Lie (in Ellis Bradshaw) it is nei∣ther contrary to Christianity nor Civility to say, it is so. But Rea∣der, mind but, how often R. VV. useth the Word Lie? And yet he findeth Fault with G. F.

It is also false, that ever the Quakers were against Taking by the Hand, or true Courtesy; though to Bow, and Vnco∣ver the Head (whether half or whole) they are against,* 2.107 and look upon as in Apostacy, if done by any of them: Neither can R. VV. prove, that so to do is true Civility.— It is false in him to insinuate, that to assert, That in Christ there is neither Bond nor Free; as if used by us to destroy the Mutual Relation of Master and Man, Father and Child: Which is false, and might the same way be alledged upon the Apostle. —

Such Respective Words and Titles, as the Scripture owneth and commandeth (especially under the New-Covenant) we deny not; if R. VV. thinketh we do, let him prove it. And as for his Charges of our Vncivil and Inhumane Behaviour, he only affirm∣eth it, saying, God knoweth it: but giveth no manner of Proof for his Calumny,

And if the English Bibles and Grammar (as R. VV. confesseth) make use of Thou to a single Person; why should R. W. quarrel with the Quakers for following the English Bibles and Grammar? —With the like Confidence and without Proof he doth affirm, That the Hebrew and Greek signifieth no more You then Thou: For all those, that understand those Languages, know, that they distinguish the Singular and the Plural, as well as the English. And albeit Every Nation, &c: have their particular Proprieties of Speech; yet that doth not destroy the Real Distinction of Sin∣gular and Plural, universally acknowledged in all Languages. And therefore to accuse those as Ridiculous, that use this Distincti∣on is in R. VV. but a manifesting of his own Folly; as likewise a sufficient Evidence of his M••lice and Wickedness to declare, It's no Persecution, to punish Men, who for Conscience sake cannot comply with his mind or Corrupt Custom in these mat∣ters.

R. VV. undertaketh to prove, That the Spirit of the Quakers tends (1) to reduce people from Civility to Barbarism.

(Answ.) And albeit he braggs here,* 2.108 that W. E. and the rest in the D••spute stood upon Coles, and overdrive him, for fear he should prove it; yet now he hath Leisure e∣nough, to write what he pleaseth without Interruption: He pro∣duceth no solid Reason for it. The words of Paul (Ephes. 4.) and Peter (1 Pet. 3.) Be Pitiful, be Courteous, we own; neither doth he prove, that we are otherwise. But did the New-England-Priests and Professors obey this Command, when they HANGED, &c. the Innocent? Were they led by the Spirit of Christ Jesus, which R. VV. saith, leadeth to Courteousness, Gentleness and Sociableness to the greatest Opposites? Did they not in so doing behave them∣selves more like the dogged, proud, sullen Pharisees, R. W. speaketh of (and also like himself in his Book) then the Disciples of Jesus? With the like foolish Confidence he affirmeth, —

(R. W.) That the Quakers Spirit leads to bring into that Barbarity, which the English were wearing out among the Indians; and that,* 2.109 because they past by people sometimes with∣out speaking to them, saying, They are like the Popish Saints in a Procession.

(Answ.) But is Silence become such a Crime amongst the Christi∣ans, who know, that they shall be brought to an Account for every Idle Word? If this were all, for which the Indians are to be

blamed, it were no hard matter, to prove them therein to be more Innocent, then many of those Idle Talkers, that go under the Name of Christians. And it remains yet for R. W. to prove, That Silence in such Cases, or a Refusing to comply with Men in the Common Sort of Salutations, proceeds from a Brutish Spirit: which for R. W. to affirm, and not to prove, is pitifully to Beg the Question.

AS for his Story of the Quakers Nakedness, the Account he himself giveth of W. Edmondson and J. Stubs, their Answer for it shows, there is nothing of Barbarity or Immodesty in the Case. And for as much as —

R. W. saith, That such a thing cannot now be admitted as a Sign, because Signs and Figures are ceased under the Gospel.

Answ. The Objection is no ways valued: For that will not hold forth, as if we were under a shadow of Dispensation, ty∣pifying some other Dispensation to come; but only a particular Sign by a particular Matt••r of Fact by way of Prophecy: As the Case of Agabus (Act: 21, 11.) taking Paul's girdle, and binding himself▪ as a Sign of his Bonds to come. Which Instance R. W. confesseth J. Stubs gave, doth sufficiently witness.

The Second Branch of —

R. W.'s Fourteenth Position or Charge is this: The Spirit of the Quakers tends to bring in an Arbitrary Government. His Proof consists in these Three things,* 2.110 1. That God wrote Laws for Israel some by his own Inconceivable Finger, and some by Moses his Inspired Pen-man: for that it pleased him, not to leave their Wisest Kings and Governours without Written, Known Laws, with Rewards and Penalties anexed.

Answ. What then Roger? Did not God promise, That in the last days he would pour out of his Spirit upon all Flesh? and That all should know him from the Least to the Greatest? Is thy Eye E∣vil, because God's Eye is Good? Is God's Promise become Er∣roneous and the Compleat Liberty and Freedom of the Gospel-Spirit Offensive and Dangerous to thee? Or wilt thou compare the State of the Law with that of the Gospel? Is not a greater than Moses, come? Is not he the great Pen-man of the Gospel? Doth not he write his Heavenly Law in the Hearts of them that, believe in him?

R. W. But thou say'st: The Finger of God, that wrote these Laws, is Inconceivable. [How then canst thou understand it or

them?] But thou further arguest; If the Quakers are guided in all they say and do, by the Immediate Spirit of God (as I proved, Fox maintained) then if they obtain Higher or Lower Governours of their Spirits, surely it shines clear, that there is no need of Laws for them to Rule and Act by; they have the Holy Scriptures with∣in them, their Teacher within them, and all that they speak, the Voice within them, &c. So, I said, much more might be said of Mens Laws and Writings, that surely they had no need of them.

Answ. When and where did G. F. say, That every thing, that was done by a Quaker, was done by the Immediate Motion of the Spi∣rit of God? and when and where did he maintain it? For there are many outward, indifferent Matters, which true Christians called Quakers, have a true Understanding and Liberty from God to do; and not to place those things upon the Immediate Moti∣on of God's Spirit within them, which yet is not against the Mind of God: (See what Paul saith 1 Cor. 7, 6, 12.) —

But a vain and foolish Argument hast thou brought, indeed no Argument; but rather a Repetition of thy Charge. Howbeit this I say; Christ never leads his people to disobey Just Laws, but to fulfil them (and Vnjust Laws are to be obeyed at no times; yet all true Christians do patiently suffer, when for good Consci∣ence to God they are oppressed by them, according to the Con∣mand and Example of Christ) And how doth this destroy Righte∣ous Government and Laws, that fulfilleth all Righteousness? Law is added because of Transgression; where Transgression is remo∣ved, the Law has no power: And is this thy Evil and Arbitra∣ry Government, thou chargest upon the Quakers, when To take a∣way Sin, and finish Transgression, is the very End of Christ's Com∣ing? Roger, what's become of thy Wits? Is Not to need the Law, to Rebel against and break the Law? and to Obey Christ the great Law-giver, the way to Destroy Free Government, and to set up an Arbitrary and Oppressive Government? The Law is a School-master, and it leadeth to Christ; and all Just Govern∣ment is owned in it's place. But are those, that are come to Christ (and to God the Judge of all, and the Spirits of the Just men made perfect, and to the General Assembly of the First-born) against Free and Righteous Government, which is the End of all Just Government, and the Perfection of all Just Government? Nay, they do and leave undone the things commanded or forbidden in

all Righteous Laws by the Divine Nature, which they are Par∣takers of.

And Roger, we must tell thee, that all those, that obey the Spirit of God, and keep to Christ, their Law-giver and Teacher, are in that Love, that fulfills the Law; because they are in that Image, which was before Transgression was, for which the Law was added. And art not thou a Wicked Man (yea, and God will recompense it upon thy Head, if thou repentest not) to make our Fulfilling all Just Laws a Subverting of Just Laws, and a Destroying of Just Government! as if we were for a Boundless, Lawless, Wicked Life, and not, that we were Come to him, by whom Princes Reign, and Kings decree Justice.

(R. W.) But upon W. E.'s Saying

[What dost thou R. W. fill peoples Ears with strange Notions, as if the People of God cal∣led Quakers, were a Lawless people? We are for Righteous Government and Righteous Laws; we are not for any to rule by Force.* 2.111]

Thou repliest, That W. E. mistook Thee; thou did'st not intend a Government by Force, but by Will or Pleasure, as Arbitrium signified.

(Answ.) To which we say: That where there is no Force, there is no Fear of Slavery; and such an Arbitrary Government no body was ever afraid of. But it was an Arbitrary Govern∣ment with Force, Roger, that used WHIPS, and an HOT IRON, and HALTERS and GALLOVSES in New-England. O thou Wicked Man, look at home, and do not thou bespatter the In∣nocent, who hast Joined with Persecutors, and taken part with the Blood-thirsty Generation! The Lord give thee Repentance, if it be not hid from thine Eyes for Ever! — But Roger, dost thou not accuse the people called Quakers, for holding, That they are Acted by the Spirit of God, and not by their own Spirit? If so, it is the Arbitrium, or Will and Pleasure of their God, and not by their own Wills and Spirits, that they are Acted by: And what Harm is this to Just Government? or how doth this set up Man's Will and Power? O thy Blindness! thy Darkness! and thy Confusion!

(R. W.) Now to the Third Branch of thy Fourteenth Positi∣on, viz: That the Quakers Spirit tendeth to the sudden Cutting-off of people, yea Kings and Princes, that oppose them.

(Answ.) But what Proof hast thou for this? Answer us. Thou tellest us▪ Thou cravest our patience, that thou must profess thy

Fears — And what have we to do with thy Fears? What Proof is this, that we are Guilty? If we should say, R. W. is a Thief or a Drunkard: And when we are called to prove it, we tell him, We fear, he is a Thief or a Drunkard; We ought ra∣ther to fear, he would Take the Law of us for a Scandal against him. But —

(R. W.) Thou clearest us presently after in these words, viz: I told them, I thought, they had no such thing in their Thoughts or Eye at present; but if Power of the Sword come into their hand, it was easie to imagine, that whom their Spirit (infallible) decreed to Death, Peasant or Prince, if it were possible, he must be Exe∣cuted.

(Answ.) Now all people behold, where is the Charity, the Justice, the Reason of this Man! He Chargeth our Spirit with Death of Prince and Peasant, Which taketh in all Mankind from the Throne to the Dunghil: when he cometh to prove it, He Feareth so, and, It is easie to Imagine so: But it is beyond a Fear or Imagination either, that R. W. would (if he could) expose us to the Club of the Peasant, and to the Sword of the Prince, and render us unfit to live in the World; as hath been already hin∣ted. But Roger, do the Magistrates, called Quakers, where thou livest, give thee any Proof for this Charge? or any Ground for this Vgly Fear and Bloody Imagination? No such matter: How∣ever, thou hast no Ground for So Fearing and So Imagining in these words, viz: —

(R. W.) For why might they not say, that Abraham with an Impulse was killing Isaac, Moses the Egyptian, Ehud Eg∣lon, Samuel Agag,* 2.112 and Paul Ananias and Sapphira? &c. Also the wonderful Actings of Tho. Munster, J. Becold, Pseiffer and Knipperdolling in Germany.

(Answ.) When did ever any of the people called Quakers, do any of these things, or follow any of these Examples? which thou might'st have better applied to thy own Spirit and the New-England Professors. Must thy Fear and thy Imaginations serve thy Turn? Is it a good Argument, Because Evil Men have pretended God for Evil Actions, therefore All that act in the Name of the Lord, must needs be Guilty of the same Designs, and their Spirit tend to the same Evil Consequences? THEY that have not the Spirit of Christ▪ are none of his; This is according to Scripture: Now, how knowest thou, that we have not the Spirit of Christ? Thou canst

not tell by the Visible Fruits (for thou say'st; I Charge the Qua∣kers with no Matter of Fact: Nay, thou further say'st, Thou did'st, not Think, We had any such thing in our Thoughts or Eye at pre∣sent?) The Spirit of God never Revealed it to thee, for thou de∣niest Revelation: The Scripture tell's thee no such thing; and thou confessest, that no such Fact or Fruits appear? What wicked Pre∣sumption is this to Judge an Innocent people with thy envious Imaginations of thy own Heart?

But Roger, how comest thou to jumble Abraham and Munster, Mo∣ses and Knipperdolling together? Did they proceed upon the same Authority? Hast not thou served Abraham and Moses, as thou dost Vs (in Joining Abraham with the Wicked) with thy false Cain's Fears, who thus enviest thy Brother, and hast proved thy self a Man-s••ayer (1 John 3.) Is this good Equal Measuring, Weighing and Joining? Abraham in that Case gave one of the greatest In∣stances, and of Self-Denial and Obedience to God; was that Mun∣ster's and Knipperdolling's Case? Again, Art not thou an Unrea∣sonable Man, that under the pretence of Confuting Mens Principles, makest Principles, that thou may'st Confute them, which are not theirs? Dost thou not know, that it is one of our Principles, That he, that killeth with the Sword, shall perish by the Sword? That Men ought to Love their Enemies? Yea, that it is a stand∣ing and Foundation-Principle of the Gospel, to SVFFER, and not to Revenge? And that it is not the Way of the Spirit of God in these Gospel-Days, to Exercise the Children of God in such things, as either were connived at, or suffered or commanded, before Christ Came, the Heir and Lord of all things, that brought Life and Immortality to Light: Who is greater than Abraham, or Moses or Samuel, yea, all the Prophets and all the Apostles too.

But Roger, we never read yet, That Paul killed Ananias and Sapphira, nor yet, that they died by a Visible Force; but by that Power and Spirit, which Early or Late will over-take thee for all thy Vngodly Speeches and Calumnies, if thou repen∣test not.

But Roger, thou hast writ thy own State, and the State of the New-England-Priests: And it is a Wonder, ye do not Kill one another, as ye have done the People of God called Quakers; for Thou and They, that own the Scripture to be your only Rule, and ••eny the Eternal Spirit to be necessary (which alone giveth to sa∣vor

Spirits) ye may in your Imaginations to Imitate▪ Abraham, offer up your Children, and think, Ye Act Moses upon the Egyp∣tian, when ye kill those, that are not of you. And no questi∣on, but ye made the poor Quakers the Egyptians, and the A∣gags, when you WHIPT them, and BVRN'D them and HANG∣ED them, to Justify your selves in your Wickedness: But the Lord hath Discovered you, and he will Reward you!

As for thy Charge against James Parne•• (which thou bring'st over and over) viz: That he was moved to fast 40 Days, and perish'd the 11 Day: It is utterly false, there was no such thing. But after some of thy Generation about Colchester (for all their Cries and Pretences for Liberty of Conscience, and after all the Blood, that had been Spilt in the Nations about it) had beaten him, and bruised him, and shed his Innocent Blood, and cruelly intreated him (as hath been already said) he like a Lamb laid down his Innocent Life. O! this Harlot's Spirit, that would kill the Living Child, to be Revenged on the true Mo∣ther! which would lay it's own Abominations to the Charge of God's Elect, and suggest that against the Innocent People of God, which daily leads those into, that Partake with it, and are Joined to it.

For thy Story of Henry the Fourth of France, that was stabb'd by a Friar pretending a Vision of Angels, What is that to us? who deny Friars, false Visions and all Stabbings to Death what-ever; yea, and maintain, that God's Spirit leadeth no man to any such Work: But Roger, Let thou, and the New-England-Priests and all your Brethren else-where look at home.* 2.113 For thy Story and Anger against William Harris (who is thy Neighbour) he is of Age, and able enough to Answer for himself.

(R. W.) The Last Point and Branch of thy 14. Position is this, viz: Their Persecuting Spirit. — The Proof thou bringest for this Accusation,* 2.114 is a passage out of G. F.'s Book (p: 170: Fol:) viz.

That the Magistrate ought to subject the Nation to his Light, else he is not a Faithful Magistrate.

(Answ.) But Roger, Though thou hast given his words very Imperfectly, this proves nothing of thy Charge. And to the end the Reader may see, that thou hast here-in used thy Fears and Imaginations (as before) and not in a Real Proof, here are

all G. F.'s words in that page upon that Subject follow∣ing:

The Magistrate of Christ, the Help-Government for him, he is in the Light and Power of Christ; and he is to subject all under the power of Christ, into his Light, else he is not a faithful Magistrate: And his Laws here are Agreeable, and Answerable according to that of God in every Man; when men act contrary to it, they do Evil. So he is a Terror to the Evil-Doers, discerneth the Pretious and the Just from the Vile: And this is a Praise to them that do Well.

Now is there one word of Persecution here? Or can R. W. think himself a Christian, and look upon it to be Persecution for Christ's Magistrate by Christ's Light and Power to subject all under the Power of Christ, and to bring all into this Light of Christ, Or can he think such an one an Vnfaithful Magistrate? Or are those Laws and the Execution of them Persecution, that are A∣greeable and Answerable to that of God in every Man? These are G. F.'s words: Such Magistrates, such Laws, such Power, and Light and Subjection is G. F. for, and no other. And O Ro∣ger! Canst thou expect to escape the Judgment of the great God, when the very words of G. F. relate not to Opinion, Re∣ligion, and Faith and Conscientious Worship (which Persecutors employ their Power to Impose or Restrain) but to Well or Evil-Doing, Common Justice, Righteousness, Truth, Industry, and those Vertues, that are so necessary and commendable between Man and Man. Wherefore (saith G. F.) The Magistrate is a Ter∣ror to Evil-doers, and a Praise to them that do well: who dis∣cern the Just from the Vile. And thus do G. F.'s own words at length prove the Innocency and Soundness of his mind in writing them; And the Malice and Envy of R. Williams in mis-represen∣ting and mis-construing them.

But Roger: How doth Terrifying Evil-doers destroy Govern∣ment? When we speak of Punishing Evil-doers, then thou turn∣est it to Persecuting Conscientious Dissenters: And when we speak of being made Free by the Light and Spirit of God from the Impositions and Traditions of Men, thou construest it presently, that we are against Law and Government, and set up an Arbitra∣ry Government of our own: And thus To the Vnholy all is Vn∣holy. One while we are accused of being against Magistracy, another while for being for Magistracy: But the Lord hath de∣livered

us out of thy Hands, and in some measure out of the Hands of thy Generation; and will do more and more for his own Seed's sake.

(R. W.) The 2. Proof thou givest, that we are of a Persecu∣ting Spirit, is this; Was there ever any known (professing the Fear of God in so high a Measure) so sharp and Cutting in their Tongues even to Eminently Knowing and Conscientious Persons,* 2.115 Thou Liar, Serpent, Cain, Judas, Hy∣pocrite, Devil?

(Answ.) The Tongues of God's People have in all Ages been as a Fire and a Sword to the Wicked; and if thy Eminent Per∣sons were as well Known, as thou say'st they are Knowing, we knew what to say to thee. For since thou hast thought best to conceal them, we shall only say, that Liar, Serpent, Cain, Judas, Hypocrite, Devil are Names given to the Evil One and his Chil∣dren by the Spirit and People of God; Yea, they are the Form of sound Words, which thou and thy Generation wince and spurn at: And therefore many of our Dear Friends, Men and Wo∣men have been bitterly Bruised and Beaten by and at the Instiga∣tion of such Professing Priests, as thou art, when they have been so called. And we do believe, the Word of the Lord hath Cut you, which maketh thee to cry out, They are CVTTING Words: But the Spirit of the Lrod will Cut you more, and will Answer the Witness of God in you, and make you to Confess, GOD is IVST. And R. W. and his New-England••Priests need not to fear Carnal Weapons, to be hurt by from us. Well, but thou proceedest in these bitter words and say••st: —

(R. W.) Shall we rationally question, whether their Hands (like Simeon's and Levi's) will not be as Fierce and Cruel, if the Most-Holy and Only Wise permit Whips and Halters, Swords and Fag∣gots so fall into their Hands?

(Answ.) It may be as Rationally question'd of the People of God in this Age, as of God's people in former Ages: And God will reckon with thee, thou Vngodly, Vnjust Man, that insinuatest these wicked things against a Suffering as well as Harm∣less People! This Spirit, thou art led by in Writing against us, would BVRN us, as it led thy Fore-Fathers to Burn the Mar∣tyrs in Smith-field: For ye are all of CAIN'S Race, and ye are found in his Steps, and shall have Cain's Reward, if You repent not.

Nevertheless thou Instancest Sam. Fisher and Edw. Burrough, to prove this most Uncharitable Saying of thine. But this thou might'st have applied to the New-England-Professors, who have been in the Practice of it; their Fruits have discovered them to the World: and so it's like, they are afraid, the same Mea∣sure to be measured withal, as they have measured to us; but Vengeance we leave to God for him to repay it. — And is this a Proof, that we would Whip and Hang, and Burn and Destroy people for their Religion? Did S. F. and E. B. men∣tion Whips, Halters, Swords and Faggots? Were the Soldiers to over-come the Pope and his Followers with such Tools and Instruments, as they are? Or was it not rather to destroy those destroying Courses? But Roger, if this be the Sign of a False Religion, what hast thou to say for thy New-England Brethren, into whose Hands the Only-Wise God hath permitted Whips▪ Hal∣ters and Swords to fall? What Use have they made of them? Is not this to measure us by your selves? Because ye have been False to God, your own Consciences, and your own Principles, therefore we must be so too? Witness thy following words, which are the last Proof alledged by thee, to manifest our Per∣secuting Spirit; they are these:

(R. W.) Have we not known the Deceitfulness of Mens Hearts fly out into greater Matters than Persecution? Hasael earnestly asked, whether the Prophet thought him a Dog, that he should do such matters? &c.

(Answ.) What is this to the Business Roger? Are we Hasaels? or art thou the Prophet? or hast thou a true Prophetical Spirit, that thou canst tell us, We shall be, what thou thy self (pag. 204.) twice confessest, we are not? But thou hast another In∣stance to prove us Persecutors, saying:

(R. W.) Pendleton vow'd, his Collops should fry, ere he would to Mass, in Q. Mary's Days; and yet to Mass he went, and Persecuted others also, that would not bow to the Image, as he had done.

(Answ) What Proof is this, that we must Change our Prin∣ciples, and turn Persecutors? Either this Instance concerns us not at all, or else it must be applied thus: Persecution is no more our principle now, then it was Pendeton's, when he was a Pro∣testant; and as he turned not Persecutor, till he turned to Mass, so we shall not turn Persecutors, till we turn to thee and the

New-England-Professors: For the plain Meaning of this Instance of thine is, That though we have good Principles, and resolve to stand by them; yet we may turn from them, and Persecute our own Friends, who keep to them: which thou say'st, was Pendleton's Case.

But Roger, is not this thine and the New-England-Priests Case? And is not this Measuring us by your selves (as before mentioned) with your false Rule, your false Yard, and that R. W. though he is not a Thief, yet he may be a Thief? Which he may be, before the Quakers turn to their Principles and Practice: For we see them plain enough; and had they any Good in them, we should never have forsaken them. For did not ye (Pendleton like) renounce and deny the Hierarchy of the Church of England, and severely plead against the Persecution raised by the Bishops against you in former Times? And did not ye Vow, If God gave power into your hands, ye would not do, as ye have been dealt by? And have not ye done the same things, and far Worse? Bitter∣ly WHIPT, BEATEN, BURN'D with an HOT IRON, BA∣NISHED and HANGED a poor and Conscientious people, (which are the Christians in Nature, and the Followers of the true Lord IESUS Christ) because they would not bow to your Image in New-England, after ye had fled from the Bishop's I∣mage in Old-England? Like to the Scribes and Pharisees, that praised the Prophets, and blamed the Fore-Fathers, and commit∣ted greater Wickedness themselves, by putting to Death the LORD of LIFE and GLORY?

O Roger Williams! That thou might'st yet know the things that belong to thy Eternal Peace! That thou might'st yet find a place of Repentance for thy poor Soul, and feel the Mercies of the Lord in thy Eternal Salvation! O that thou had'st been Wise, and had'st not done these things! Verily, thou art Treasuring up Wrath against the Day of Wrath! And if thou comest not down into the Dust, and mournest for these things, thy Day will always be Darkness, and thy End EUERLASTING DESTRUCTION.

• G. F.
• I. B.

Notes

• * 1.1

  Tit. p
• * 1.2

  R W's Contra∣diction.
• * 1.3

  Epistle to the King.
• * 1.4

  Epistle to the Quakers.
• * 1.5

  Epistle to R. B.
• * 1.6

  pag. 1.2.
• * 1.7

  R. W's Con∣tradiction.
• * 1.8

  pag. 4.
• * 1.9

  pag. 5.
• * 1.10

  pag. 6
• * 1.11

  pag. 7.8.
• * 1.12

  pag. 9
• * 1.13

  pag. 22.
• * 1.14

  pag. 23. p. 24. p. 25.
• * 1.15

  pag. 26.
• * 1.16

  pag. 27.
• * 1.17

  pag. 28.
• * 1.18

  pag. 29.
• * 1.19

  pag. 30.
• * 1.20

  pag. 31
• * 1.21

  p. 32.33.
• * 1.22

  pag. 34
• * 1.23

  p. 35.
• * 1.24

  p. 38.39.
• * 1.25

  pag. 40
• * 1.26

  p. 41.
• * 1.27

  p. 42.
• * 1.28

  p. 43.
• * 1.29

  p. 44.
• * 1.30

  p. 45
• * 1.31

  p. 46.
• * 1.32

  p. 47
• * 1.33

  p. 48.
• * 1.34

  p. 49.
• * 1.35

  p. 50.
• * 1.36

  p. 51.
• * 1.37

  p. 52.
• * 1.38

  p. 53.
• * 1.39

  p▪ 54.
• * 1.40

  p. 55.
• * 1.41

  p. 56.
• * 1.42

  p. 57.
• * 1.43

  p. 58.
• * 1.44

  p. 59.
• * 1.45

  Let the Reader see, if there be any such word, as Humane Nature of Christ, in 1 Cor. 10?
• * 1.46

  pag. 60.
• * 1.47

  pag. 61.
• * 1.48

  p. 62
• * 1.49

  p. 63.
• * 1.50

  p. 64.
• * 1.51

  pag. 65.
• * 1.52

  p. 66.
• * 1.53

  p. 67.
• * 1.54

  p. 68.
• * 1.55

  p. 69.
• * 1.56

  p. 70.
• * 1.57

  p. 75.
• * 1.58

  And is it not a Contradiction, that thou say'st; The Com∣plainant brought sub∣stantial Proof (so far as he proceeded) and that the Defen∣dants also brough•• substantial Defence, (in what was sub∣stantial?)
• * 1.59

  p. 76.
• * 1.60

  p. 77.
• * 1.61

  p. 78.
• * 1.62

  R. W.'s Third False Charge.
• * 1.63

  pag. 79.
• * 1.64

  p. 80.
• * 1.65

  p. 81.
• * 1.66

  p. 82.
• * 1.67

  pag. 83.
• * 1.68

  pag. 84.
• * 1.69

  p. 85.
• * 1.70

  p. 86.
• * 1.71

  pag. 87.
• * 1.72

  pag. 88.
• * 1.73

  pag. 89.
• * 1.74

  pag. 90.
• * 1.75

  p. 91.
• * 1.76

  p. 92.
• * 1.77

  pag. 93.
• * 1.78

  p. 94.
• * 2.1

  Worse V∣sage than Paul had among the Heathen-Ro∣mans, Act. 28.30. and at Mal∣ta.
• * 2.2

  Matth. 28.13, 14, 15.
• * 2.3

  p. 95.
• * 2.4

  p. 96.
• * 2.5

  p. 97.
• * 2.6

  p. 98.
• * 2.7

  p. 99.
• * 2.8

  p. 100
• * 2.9

  p. 101.
• * 2.10

  p. 102.
• * 2.11

  p. 103.
• * 2.12

  p. 104.
• * 2.13

  p. 105.
• * 2.14

  p. 106.
• * 2.15

  p. 107.
• * 2.16

  p. 108.
• * 2.17

  p. 139.
• * 2.18

  p. 110.
• * 2.19

  p. 111.
• * 2.20

  p. 112.
• * 2.21

  p. 113.
• * 2.22

  p. 114.
• * 2.23

  p. 115
• * 2.24

  p 116.
• * 2.25

  R. W. is turned an Atheist.
• * 2.26

  p 117.
• * 2.27

  p. 118.
• * 2.28

  p. 119.
• * 2.29

  p. 120
• * 2.30

  p. 121
• * 2.31

  p 122.
• * 2.32

  p. 123
• * 2.33

  p. 124.
• * 2.34

  p. 125.
• * 2.35

  p. 126.
• * 2.36

  p. 127.
• * 2.37

  p. 128.
• * 2.38

  p. 129.
• * 2.39

  p. 130.
• * 2.40

  p. 131.
• * 2.41

  p. 132.
• * 2.42

  p. 133.
• * 2.43

  p. 134.
• * 2.44

  p. 135.
• * 2.45

  p. 136.
• * 2.46

  p. 137.
• * 2.47

  p: 138.
• * 2.48

  pag. 139.
• * 2.49

  pag. 140.
• * 2.50

  p. 142.143.
• * 2.51

  p. 144. Se•• ••ow is W. d••tes ••ere!
• * 2.52

  p. 146.
• * 2.53

  p. 147.
• * 2.54

  p. 148.
• * 2.55

  pag. 149.
• * 2.56

  pag. 150.
• * 2.57

  pag. 151.
• * 2.58

  pag. 152.
• * 2.59

  p. 153.
• * 2.60

  p. 154.
• * 2.61

  p. 155.
• * 2.62

  p. 156.
• * 2.63

  pag. 157.
• * 2.64

  p. 158.
• * 2.65

  pag. 159.
• * 2.66

  p. 160.
• * 2.67

  p. 161.
• * 2.68

  p. 162.
• * 2.69

  p. 163.
• * 2.70

  p. 164.
• * 2.71

  p. 165.
• * 2.72

  p. 166.
• * 2.73

  pag. 167.
• * 2.74

  pag. 168.
• * 2.75

  pag. 169.
• * 2.76

  pag. 170.
• * 2.77

  p. 171.
• * 2.78

  p. 172.
• * 2.79

  p. 173.
• * 2.80

  R. W. proveth himself and his New-England-Professors no true Christians.
• * 2.81

  p. 174.
• * 2.82

  p. 175.
• * 2.83

  p. 176.
• * 2.84

  p. 177.
• * 2.85

  pag. 179.
• * 2.86

  pag. 180.
• * 2.87

  p. 181.
• * 2.88

  p. 182.
• * 2.89

  pag. 183.
• * 2.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Within
• * 2.91

  p. 184.
• * 2.92

  p. 185.
• * 2.93

  pag. 186.
• * 2.94

  p. 187.188.
• * 2.95

  pag. 189.
• * 2.96

  p. 190.
• * 2.97

  p. 191.
• * 2.98

  p. 192.
• * 2.99

  p. 193.
• * 2.100

  p. 194.
• * 2.101

  p. 195.
• * 2.102

  pag. 196.
• * 2.103

  pag. 197.
• * 2.104

  pag. 198.
• * 2.105

  R. VV.'s Blas¦phemy.
• * 2.106

  p. 199.
• * 2.107

  pag. 200.
• * 2.108

  pag. 201.
• * 2.109

  pag. 202.
• * 2.110

  p. 203.
• * 2.111

  p. 204.
• * 2.112

  p. 205.
• * 2.113

  pag. 206.
• * 2.114

  p. 107.
• * 2.115

  p. 208.