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 Roger Williams APPENDIX. (Book 2)

Wherein he hath taken and pickt up some of G F's. words, and some of G. F's old Persecutors here and there, that Writ against him, and the People of God call'd Quakers, what he thinks he can pick out for his own Advantage, who is of the same Spirit, as they that Writ against us, and Persecuted us in Oliver's days. (Book 2)

R. W. IN the 2d. page of the Appendix thou say'st, that G F. writeth, that the Saints know all things as God, &c.

And then thou tells,* 1.1 what the Devil pretends he doth, and offers to reveal so much to some Conjurers: And then thou say'st, What hinders, but if the Quakers be Omniscient, and know all things, but they should be also Omnipotent and do all things? for Paul so writes, Phil. 4. &c. And R. W. saith, I know, they say, they are one with God and Christ, and they know all things, and can do all things; and yet this sense which literally is so proud and Blasphemous &c.

Answ. Roger, Why dost thou abuse the Quakers? For where doth G F, or any of the Quakers write and say, They know all things as God? or, that they are Omniscient, or Omnipotent? And why dost thou find fault with G F, who brings the Apostles words to the Saints; But ye have an Vnction from the Holy One, and ye know all things, &c. and, Let that therefore abide in you, which you have heard from the beginning: and, If that, which ye have heard from the Begin∣ning, shall remain in you, ye also shall continue in the Son, and in the Fa∣ther. And, These things have I written unto you, concerning them that seduce you; but the Anointing which you have received of him, abideth in you, and ye need not that any man teach you: but as the same A∣nointing teacheth you of all things, and is Truth, and is no Lye; and even as it hath taught you, ye shall abide in him, &c. Here John ex∣plains his own words better than R. W. can do; and such as conti∣nue

in the Son of God, they continue in the Father, and know the An∣tichrists and the Seducers, to shun them, 1 John 2.— And dost thou not wickedly bring, That the Devil pretends, that he knoweth all things, and offers to reveal so much to his Conjurers? and dost not thou bring this in Opposition to John's words, who exhorted the Saints to the Anointing within them, which will teach them to know all things? and had'st thou been in John's days, thou would'st have said as much in Opposition to him, as thou hast done to G. F. who bringeth but John's words. And John saith, That which we have seen and heard, declare we unto you, that ye also might have fellowship with us; and truly, our fellowship is with the Father, and with his Son Jesus Christ: and must not this Fellowship be witnessed by the true Believers in Christ Jesus? But it's like, thou art more acquainted with the Devils pretences, and what he reveals to his Conjurers, then with that, which the Apostle John did declare, which he had seen and heard: and therefore I believe, if R W. declared nothing, but what he hath seen and heard from the beginning, as John did, he would have little to say, 1 John 1. And as for Paul's saying, I can do all things, as R. W. brings; but R. W. has left out Christ: for the Apostle saith, I can do all things through Christ, who hath strengthened me; and so can all that walk in his Spirit: for without Christ they cannot do any thing that is good. And Christ saith, I am the Vine, and ye are the Branches; and he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing, John 15, 5. And thou say'st (to take the Apostles words) he can do all things, &c. and the Saints know all things (according to John's doctrine) and say'st, Yet this sense, which literally is so Proud and Blasphemous, &c. Here thou hast judg∣ed the Apostles to be Proud and Blasphemous, which directed the Saints to the Unction within from the Holy One, which taught them all things. And the Apostle could do all things through Christ that strengthened him.

R. W. And thou say'st, Doth not the Spirit of God (Prov. 28.) open this to us, saying, Evil men understand not Judgment, but they that seek the Lord, understand all things, (ver. 5.) that is, God Answers their Prayers, and enables them to do all, that he calls them to, when the proud and scornful are rejected.

Answ. It's well thou wilt confess so much, though thou hast added to Salomon's words: But I question much, whether ever thou heard God, or Christ's Voice immediate from Heaven by his Spi••it? For Salomon's words are true, as he speaks, and gives a better sense, then thou canst.

R. W. Thou say'st, Therefore (I believe) it is, that the most Holy, most Just, and Wise Lord leaves these poor, proud, scornful souls to seek Wisdom, and not to find it; to be ignorant, knowing nothing, as God's Spirit speaks; and to discover their ignorance in so many fundamentals of Christianity, and in so many practices immodest, irrational, more then Savage, as I have proved against them.

Answ. No such proofe hast thou proved. And here thou fall'st a railing in thy false judgment: but as Christ saith, With what judg∣ment ye judge, ye shall be judged. Thou think'st, thou art plucking a Mote out of our eyes, but sees not the Beam in thy own: and truly Roger, thou hast hit thy own Condition, and mist us. As for proud, scornful and savage, &c. and immodest practices, these are but thy rail∣ing Expressions, a wave of the Sea, which thou had better have kept at home, and applyed to thy own Spirit; for we can praise God through Jesus Christ, for what he hath revealed unto us: And I strange, that thou darest take the most-Holy Just Lord in thy mouth, and utter such foul Languages against his People. And who those many are, that practise Immodesty, which thou tell'st the World of, thou hast neither mentioned their Names, nor their Immodest practices; there∣fore it is a slander. And wherein are we Ignorant of the fundamentals of Christianity, seeing we believe all that is written in the Scriptures concerning God and Christ?

R. W. And thou say'st, The Quakers confest their Light to be Con∣science, and J. Bunion denyes plainly, that Conscience can justifie. And R. W. replyes and saith, That Conscience looks back of a mans mind or spirit upon it self in point of justification or pardon of sin; and Conscience looks upon a cursed rotten nature: And J. Bunion calls the Light Conscience, A poor Dunghill-Creature, that will convince of sin (as in G.F's Folio, pag. 10.) [Oh how doth R. W. & J. Bunion contra∣dict each other! the one says, It will not justifie; the other says, In point of Justification or pardon of sin.] And thou says, that Adam and Eve's Conscience•• condemned them,* 1.2 & they confest the Fact: and thou say'st, That poor Conscience, which every man, Jew or Gen∣tile, Civilized or Pagan comes into the world with, &c. and the first man and woman their Consciences condemned them, &c. and thou further say'st, Could this their Condemning Conscience (especially with mincing of sin, as all natural mens Consciences do) I say, could t••is Conscience or Confession pardon their Sin, renew their Hearts, and be their Justifi∣cation (or clearing) and Salvation?

Answ. Hast not thou Answered thy self in the Second page? Do'st not thou say, that Conscience in point of justification looks upon a mans mind and spirit, &c. in point of Justification or pardon of sin, and yet thou call'st it a Natural Conscience, and Adam, and Eve, and every man has it? & thou say'st, that Abimelecks Conscience justified him from the Fact of Abraham's Wife; and Joseph's Conscience justified him &c? And thou wrong'st the Quakers in saying, that they confess their Light to be Conscience: In this thou perverts their words, and thou would'st have it so; for G. F's words are, The Light, which you call Conscience, which is the Light of Christ, as you may see all along in his Book. And thou calls Conscience Natural; and J. B. calls the Light (wherewith Christ enlightens every man that comes into the world) Conscience, and a poor Dunghill-Creature; which never doth G. F. nor the Quakers call it Conscience, nor Natural, but as you call it. And where did ever any of the Apostles call the Conscience •• poor Dunghill-Creature, or that was Natural, that Condemned Adam and Eve? and is the Light, which Christ said Believe in, and that the Apostle turn'd people to from darkness, a poor Dunghill-Crea∣ture, and a Natural Conscience? is not this your ignorance of Christs and the Apostles Doctrine? And if Conscience stands in point of Justi∣fication or pardon of sin, hast not thou here set it up in the room of Christ and his Blood? for we say, it is Christ, that justifies and pardons sin, and his Blood, that sprinkles the Consciences from the dead works to serve the Living God. And G. F's. words will stand, which the Apo∣stle brings, Rom. 2. and that which will accuse them, or excuse them in the day, when God shall judge the secrets of all men by Jesus Christ according to my Gospel, that was that, which may be known of God, which was manifest in them, which God had shewed unto them. So, this was not a Natural Dunghill-Conscience, but it was something of the Spirit of God in them, that brought them to do the Law of God: For the Apostle saith, He is not a Jew, that is one outward; but he is a Jew that is one inward: and sets up Circumcision in the Spirit, and the Heart above that in the Letter (Rom. 1, 19. cap. 2. through∣out) And the Apostle saith, In the Beginning was the Word, and the Word was with God, and the Word was God; the same was in the Be∣ginning with God, all things were made by Him, and without Him was not any thing made that was made: And in Him was Life, and the Life was the Light of Men; and the Light shin'd in Darkness, and Darkness comprehended it not. And John said, He was not that Light, but he came for a Witness to bear Witness of that Light; and that was

the true Light, which lighteth every Man, that cometh into the World: and the Word became flesh, and dwelt amongst us, &c. Now, you bear witness against this Light, and some of you calls it a Natural Consci∣ence, and some calls it a Dunghill-Creature, and some a Created Light; and R. W. calleth it an Idol, and a mad frantick Light. And John the Divine saith, In him was Life (to wit, the Word, by which all things were made and Created) and this Life is the Light of Men; and he bore witness to it, that all Men through him might believe. And Christ saith, Believe in the Light, that you may become Children of the Light, John 1, 12, 36. and we must tell you, that this Light is the Condemnation of them that hate it, and whose Consciences are ••eared, and doth evil. And so, the Light of Christ Jesus is a fur∣ther thing, then Conscience, for it lets a Man see his Sin, and his Savi∣our Christ Jesus, that saves him from Sin: and they that believe in the Light, as Christ commands, are grafted in Christ, and are past from death to life, and have the Witness in themselves, as 1 John, and Rom. 11. And after Adam was condemned for Sin, and the Jews were condemned by the Law of God for their Transgression, yet Christ was promised to Adam, that the Seed of the Woman should bruise the Serpents head, that led them into Sin: which came according to the promise of God, and the Prophesies of the Prophets; and as the Apostle saith, When the fulness of time was come, God sent forth his Son made of a Woman, made under the Law, to Redeem them that were under the Law, &c. And so there is no Salvation by any other name, but by the Name of Jesus, who suffered for our sins, and rose a∣gain for our justification, Rom. 4, 25. Rom. 5. And we are justified not by the works of the Law, but by the Faith of Christ Jesus, which Faith he is the Author of, Gal. 2. and, we are justified by the Grace which comes by Jesus, Tit. 3, 7. and, we are justified by the Blood of Christ, Rom. 5, 9. And so, Christ is our Justification, Sanctification, and Redemption, Glory to his Name for ever.

R. W. says, That after Abimelech's and Joseph's Conscience was justified, &c. and further he saith, Was this the pardon of Abimelech's Sin, his Justification, after the canting Language of this poor Fox? and all the Foxians that I have seen, (and I have read all that I could come at) Oh! how little do these poor Beasts seek, what infinite Justice, infi∣nite Punishment, infinite Payment is? what Conscience truly pacified is upon true pardon of Sin, and true peace of Conscience sprinkled with the Blood of that only Lamb of God Christ Jesus.

Answ. God said unto Abimelech, that he should restore unto Abra∣ham his Wife, and Abraham should pray for him, and he should live: and he did restore Abraham his Wife, and Abraham did pray for him, and God did heal Abimelech and his Family, as in Gen. 20. And thou art made to confess, that his Conscience justified him from the Fact: and this was before Christ was come in the Flesh, and Crucifi∣ed, and shed his Blood for the Sins of the world; which sprinkles the Consciences and the hearts from dead works to serve the Living God, and whose Garments are made white with the Blood of the Lamb, &c. And we having an High-priest over the House of God, Christ Jesus, let us draw near with a true heart (the Apostle saith) having our hearts sprinkled from an evil Conscience, and our bodyes washed with pure water, Heb 10, 20, 21, 22. and Elect, according to the fore∣knowledge of God the Father, through Sanctification, through the Spi∣rit unto Obedience, and sprinkling of the Blood of Jesus Christ. And we are come to Jesus the Mediator of the New Covenant, and to the Blood of Sprinkling, Glory to his Name for ever: and hearken to him, who speaks from Heaven, who is our Shepheard.—But what is G. F's. or the Quakers canting Language, which thou Scoffingly calls Poor Beasts? thou hast not instanc'd it. But thou hast read our Books with an evil eye, by which thy body is full of darkness, or else thou might see, how often we mention in our Books, that Christ hath bought us with a price, which is his Blood; and how that all dyed in Adam, and how that Christ dyed for all, that they that live, might live to Him; and that all might believe in Him, who dyed for them; and if they do not, they are Condemned with the Light which they should believe in. For it is Christ, that Lighteth every Man that cometh into the world, and saith, he is the Light of the World, and is to be fol∣lowed in his Light; and thou and they that hate it, and give it other names, with it are Condemned.

R. W. And then thou tell'st a story of the Indians, how they will confess, when they are falsly charged of stealing, &c. And then thou say'st, If this be all G. F. saith, he beats the Air, and hath no Enemy: and say'st, No, no, it is a Conscience, Justification within, a. Christ shedding his Blood within (in a subtil Op••osition to a pardon without, from the King of Heaven, for the sake of his Son without us) and this is the business, which these Traytors to the King of Heaven aim at &c. And this their present honesty shall pay the old score of a cursed Na∣ture, and millions of Treasons and Rebellions in Omissions and Com∣missions against the God of Heaven.

Answ. Roger W. What an envious, malicious Spirit appears in thee here, and what wickedness hast thou uttered forth to the world! When did ever any one hear any of the Quakers, who confesse the Blood of Christ sprinkled in their hearts, and Christ reigning in their hearts by Faith, say this in opposition to Christ, that dyed at Jerusa∣salem, and shed his Blood there for sin, who is our Justification, Sancti∣fication, and Redemption? But this I say to thee, Thou that art a∣gainst Christ's being within his Saints, and he sprinkling their hearts with his Blood, by which they are washed, as the Apostle saith; so I say to thee, Thou art a Reprobate. And so for Traitor, and Treason, and Rebellion, &c. I say, thou may keep them to thy self, in whom reignes a Rebellious Spirit. For the Apostle bids the Corinthians Exa∣mine themselves, &c. and, Prove your own selves, how that Jesus Christ is in you, except you be Reprobates, 2 Cor. 13. now, the Apostle here did not deny Christ dying and shedding his Blood without the Gates at Jerusalem, no more then the Quakers: and thou may'st read thy Condition in Heb. 6. of such as Crucified the Son of God a∣fresh, and put him to open shame.

And as for the Indians Plea, I believe many of them are more In∣nocent, than thou art, and have less to answer for at the day of Judg∣ment. And as for thy telling of G. F's. beating the Air, thou might very well applyed this at home, in whom the Prince of the Air rules, which has led thee to utter forth so many Slanders and Lyes against God's People, and Christs true followers. And if all be justi∣fied, that confess Christ dying at Jerusalem, without he be manife••t within them; and yet the Apostle saith, They are Reprobates, if Christ be not within them; come R. W. how canst thou answer the Apostle here? And the Apostle saith, By one Offering Christ hath perfected for ever them that are Sanctified: and so it is Christ, that doth perfect and sanctifie, who offered up himself without the Gates of Jerusalem for Sin; who rules in the hearts of his People, Glory to God for e∣ver. And so, He it is, that hath bought us with his price, his Blood. And as for all thy Lyes and Vnsavory words, that thou hast mentioned here, indeed they are not worth mentioning: and it would be well, if thou did see thy self in that Cursed Nature thou speaks of; but thou art so full of Enmity, which blinds thy eyes, that thou cannot com∣prehend the Light, though it may shine in thy darkness.

R. W.* 1.3 And then thou tells us of a Story or Similitude of Q. Elizabeth; and then in thy Application thou say'st, The old Friend is Conscience, who will go with us, but can be a thousand Wit∣nesses

against us, &c. It followes then clearly, that the young Prince is the true Lord Jesus Christ, and not vanish'd away in a Light in every dark Dungeon in the world; but Conscience saith, he is literally as∣cended up into Heaven, and will as literally make his speedy return a∣gain to judgment.

Answ. Here thou hast extoll'd Conscience very highly. But what will a ••ear'd Conscience do? will a ••ear'd Conscience do this? or the Jews Conscience? or all Mens Consciences in the World? or a poor Dunghill-Conscience, as J. B. speaks of? and hast not thou set up Conscience here above the Light of Christ, which lighteth every Man that cometh into the world, which Christ saith, is the Condemnation of them that hate it? — And is it not Blasphemy in thee to say, That the Light of Christ may vanish away in every dark Dungeon in the world? For as the Apostle saith, The Light, which shines in their hearts, gives them the light of the knowledge of the glory of God in the face of Christ Jesus: which Light is Life in Christ the Word, and by it Christ is known, and it comes from him the true Lord Jesus, who suffered and rose again, and remains in the Heavens, till all things be restored, as the Apostle saith. And as John in his Revelation (speaking of Christ) saith, Behold, I come quickly, and my reward is with me, to give to eve∣ry man according to his works. And so it is clear, that the same Christ is seen by the Light, that suffered and is risen, who will judge the world in Righteousness: and so take heed Roger, for the Judge stands at the door, Jam. 5, 9 for he will return to judge thee for all thy hard speeches. And the Apostle saith, He commanded us to Preach to the People (to wit, Christ) and to testifie, that it is he, that was ordain∣ed of God to be Judge of the quick and dead, Act. 10, 42. because he hath appointed a day, in the which he will judge the world in Righteous∣ness by that Man, whom he hath ordained; whereof he hath given Assu∣rance unto all men, in that he hath raised him from the dead (to wit, Christ) and we have this Assurance, Act. 17. And this Light is the condemnation of the world, of them that hate it, and do not be∣lieve in it: and this thou shalt know to thy Condemnation, though thou may'st Blasphemously call it an Idol, and say, It will vanish away.

R. W. And thou say'st, that G. F. takes not the Light in the same sense his Opposite doth (to wit, J. B.) (the common trick of Cheaters;) and further saith, that I. B. (his Opposite) takes it not for the Hea∣venly Light, Sun, Moon, &c. nor the Earthly Light, nor Fire, &c. nor precious Stones, &c. nor a Metaphorical Light in Peoples minds,

differing from Beasts, &c. nor the Light of Peace and Joy &c. called in Scripture Light, &c. nor the Light of the Holy Scripture and Preaching,* 1.4 and Offering of a Saviour to poor lost Sinners; but for that awakening and saving Light, convincing all Mens Conditions to be Miserable and Damnable; of Grace and Mercy offered and applyed to a Soul by the good News of a Saviour some-way heard of, and the holy Spirit, the Finger or Power of God.

Answ. Here thou seems to help off thy Brother J. B. but thou hast made it worse with thy Confusion. Thou say'st, He takes it not for the Light of Peace and Joy &c. called in Scripture; nor the Preach∣ing and Offering of a Saviour to poor lost Sinners &c. and here thou mistakes thy self and J. B. For it was the true Convincing and Saving or Condemning Light, which lighteth every Man, that cometh into the world, which John came for a Witness, to bear witness unto to poor lost Sinners; and the Light which Paul turned People to from dark∣ness, that our discourse was about. And is not the Awakening and saving Light, the Light of Peace and Joy, and Prosperity called in Scripture Light? And is there any Light, but the Light of Christ, that lets people see their miserable Conditions, and their damnable state? by which Light they see their Saviour, that saves them from their Sin? and by believing in the Light, they are grafted into Christ, that dyed for their sin? And doth not the Scripture say, As the Law came by Moses, Grace and Truth came by Jesus Christ; and is not that within in the heart?

And thou say'st, Of Grace and Mercy applyed to a soul by the good News of a Saviour some way heard of, and the holy Spirit, and Finger, or power of God. And what must we understand from thy words here? Thou hast heard of the News of a Saviour, and the Finger or Power of God: and this must be applyed to a soul. And wilt thou come no nearer to Christ, nor his Grace, Mercy, nor the Spirit, nor the Power of God, but thy Applying? But doth not the Apostle say, He that hath not the Son of God, hath not Life? and doth not he say, If any Man hath not the Spirit of Christ, he is none of his? and They that are led by the Spirit of God, are the Sons of God? And as many as receive Christ, he gives them power to become the Sons of God? And it was Grace, that established their hearts, and seasoned their words; and it was the Grace, that was their Teacher, and brought their Salvation: And may not all the Papists, and others that thou speaks of, apply to themselves as much as thou do'st, and yet be Reprobates, and hear the News of a Saviour, &c? For first People may hear the News of a Saviour; but then to receive him, as Christ saith, He that re∣ceiveth

me, receiveth him that sent me. And John saith, He that hath the Son, hath Life; and he that hath him not, hath not Life: and then what good doth thy Applying the News of a Saviour to thy lying slan∣derous Spirit? And John saith, The Son of God is come, and hath given us an understanding; and we are in him that is true, even in his Son Jesus Christ: and this is the true God, and Eternal Life; Glo∣ry to his Name for ever.

R. W. And thou say'st, that G. F. saith, That the saving Light is in all Man-kind, only persons do not mind it; and so, Jesus Christ is Crucified and Slain in them, and God, and Christ, and Spirit, and Light, &c. are all captivated and hindred from working, yea, altoge∣ther Killed and Slain in them, because the Soul doth not mind them, and hearken to Christ in them. And then R. W. (when he has invented the aforesaid words himself) cryes; Ah poor, simple, bruitish Ima∣gination, that ever it should enter into the thoughts of Men professing to be Christians, or of Men professing to know more, then the Wolves or Foxes in the Wildernesses!

Answ. Christ Lighteth every Man, that cometh into the world, with the Life in him, the word, and saith, he is the Light of the world; and saith, Believe in the Light, that ye may become Children of Light, and he that believeth, is saved, and he that doth not, is Condemn∣ed. And the Condemnation is the Light, that is come into the world; which Light is Saving to them that believe in it, and Condemning to them that do not believe in it, but hate it; whose deeds be e∣vil, &c. Joh. 3. But R. W. is a Forger of many Lyes: for where ever did he read in any of the Quakers Books, or in G. F.'s Answer to J. B. that the Quakers should say, that God, and his Spirit, and his Light, &c. and Christ (who has all power in Heaven and Earth given to him, and fits at the Right Hand of God, and dyes no more, and death has no more dominion over him) that we say, That God is Slain and Crucified, and Christ, and his Spirit, and Light is slain and Crucified, yea, altogether kill'd and slain in us, &c. and Captiva∣ted, and hindred from working; and the reason is, that the Soul doth not mind to hearken to Christ within? Now, we charge these upon R. W. to be Horrid Lyes. For Christ was Crucified according to the flesh; but the Scripture doth not say, that the Eternal God dyed, nor his Eternal Spirit. And David, when he sinned, was afraid, that God would take his holy Spirit from him: and therefore we charge R. W. with these Lyes and Slanders, which were never in our thoughts▪ And Christ saith to John (Revel. 1.) I am he that liv∣eth, and was Dead; and behold, I am alive for Evermore, and have

the Keys of Hell and Death: though we say, as the Apostle said of some, that Crucified to themselves the Son of God afresh, and put him to open shame, like R W; and as Christ says to Saul, why persecutest thou me? &c. and as Christ saith, Math. 25. I was in Prison, and na∣ked, and sick, and hungry, &c. and I say unto you, In as much as you have done it unto one of the least of my Brethren, ye have done it unto me, &c.—And as for poor, simple, bruitish Imaginations, and Men professing Christianity, or Men professing to know more, then the Wolves and Foxes in the wildernesses, These Expressions R. W. may keep at home; for it suites his own Abusive spirit the best, and not the Peo∣ple of God called Quakers. And R W. confesses, that there is some∣thing of God in the Disobedient and Reprobates: we do believe, it doth Judge him sometimes; and its like it might struggle with him, before he brought forth this Birth of Confusion.

R W. Thou say'st, There is something of God, that is from the power and wisdom of God in the fallen Spirits the Devils themselves.

Answ. But R W. has not proved this doctrine of his by Scripture. The Wisdom of God is gentle and pure, and the power of God, is pure and holy; and something of God is pure: Is this something of God of his divine being, wisdom, and power in the fallen Spirits the Devils R W? for thy words are, There is something of God, that is from the power and wisdom of God in the fallen Spirits the Devils themselves; but no proof from Scripture thou hast brought. For Christ said unto the Jews, Ye are of your Father the Devil, and the lusts of your Father ye will do; he was a Murderer from the beginning, and abode not in the truth, because there is no truth in him (mark, no truth in him, to wit, the Devil) when he speaketh a lye, he speaketh of his own; for he is a Ly∣ar and the Father of it. Mark this R W. Christ saith, there is No Truth in him (to wit, the Devil) and God is the God of truth; and that which is of him, or of his power and wisdom is True; which thou say'st, There is something of God, that is from the power and wisdom of God, &c. in the fallen Spirits, and the Devils themselves (mark, in them) and Christ plainly saith, There is no truth in the Devil: Is not something of God (to wit, his power and wisdom) Truth? so do'st thou not here oppose Christ's doctrine, as well as ours? and we charge him and the N. England Priests, to make this good by Scripture.

R W. And whereas thou say'st, G F. meanes God himself (pressed down as a Cart with sheaves) the holy Seed Christ Jesus (under the clods) the holy Spirit in Prison: for the Soul is a part of the Essence or being of God himself. But that there is here a word or title of colour to any of this dirt, and filth flung in the face of the Majesty of Heaven?

Ans. Here R. W. surely wants matter, when he gives his meanings to G F's words: and when he has done, he says, This dirt and filth flung in the face of the Majesty of Heaven.—

R W, This is thy own dirt and filth: but in the face of the Majesty of God in Heaven thou cannot fling it; he is too high above thee, or any one else to fling so far dirt and filth in his face. Oh R W, that ever thou professing thy self to be a Christian, should'st utter forth such words! And it may be seen Amos 2, 13, how the Lord said to the transgressing Jews, I am prest under you, as a Cart is pressed, that is full of Sh••aves; and this was not Flinging dirt in the face of the Most High: and may not the same be said to the Christians, and to you Priests & professors in N. England that rebell against Gods Spirit, that they press it, and quench it? And doth not Christ say, I was in Prison, and ye visited me not (to wit, in his members) and what, must not these Scriptures be owned?— And doth not Christ say, he is the Seeds-man, thas Sowes the good Seed in all grounds: and is not the same Seed Sown upon the Thorny ground, &c. as well as the Good? and doth not this spring through the goo•• Earth, and bring forth 30, 50, &c?— And did not God breath into Man the breath of life, and he became a Living Soul, and is not that part of his breath? &c.

R W. And thou say'st, This Scripture Rom. 1, 2. speaks of the works, or working of the written Law in their hearts [here thou art made to confess the truth.] But (thou say'st) What is this to the se∣cond writing, or the holy Scriptures, or writing inspired into the hearts by the most Holy Spirit? yea, or what is this to a third writing of their names in Heaven in the Lambs book of Life? and what is this to a fourth writing of the New Covenant consisting of sin, and a new heart, a heart of flesh, in which the Law was written, as formerly in tables of stone?

Ans. The New Covenant doth exceed the Old; for the one was in Tables of Stone: and they had their Offerings and Sacrifices, &c. and the Priests Lips were to preserve the peoples knowledge. But Christ is come, our High-Priest, which ends the Priesthood of Aron: and so, he is the New-Covenant promised (Heb. 8) And the Lord saith, (Jer. 31, 33.) I will put my Laws in their minds, and write them in their hearts; and I will be to them a God, and they shall be to me a Peo∣ple [and this writing is with the Spirit or Finger of God.] And they shall not teach every man his Neighbour, and every man his Brother, saying, know the Lord; for all shall know me from the least to the

greatest: And I will be merciful to their Vnrighteousness, and their Sins and Iniquities I will remember no more. So, the First Covenant waxeth old, and decayes; but this is an Everlasting Covenant, the New Covenant; and Christ is an unchangable Priest, [who is holy, harmless, separate from Sinners, and made higher then the Heavens. And so they that know Christ to be their High-Priest know him to be a more greater and perfect Tabernacle, then that made with hands: & all the true believers in him can say, he is the Treasure of Wisdom and Knowledge. And such as be in Christ Jesus are New Creatures; and the old things passe away, whether they be Jewes o•• Gentiles. And the Church of Christ, which is in the New Covenant, the true Be∣lievers, is come to Mount Sion, and unto the City of the Living God, and to New Jerusalem, and to Jesus the Mediator of the New Covenant, and to the blood of Sprinkling, &c. and to the ge∣neral Assembly, and Church of the First born, which are written in Heaven: and here the Saints did, and do know the Heavenly Genea∣logies, and their Names written in the Lambs book of Life before the foundation of the World, glory to his Name for ever. And such can say, that the Blood of Christ ends the blood of Bulls and Goates; and he, the offering, ends the offerings in the times of the Law: and so, Christ is the end of the Law for Righteousness sake to them that be∣lieve — And the work of the Law written in the hearts, which doth the work of the Law, is not opposite to the written Law; for it Judg∣ed them, that had the written Law, and did not live in it. And the Children of the New Covenant can say; If the Ministration of death written and graven in stone, was glorious, &c. how shall not the Mini∣stration of the Spirit be rather glorious? for if the Ministration of Con∣demnation be glorious, much more doth the Ministration of Righteousness exceed in glory: for even that, which was made glorious, had no glory in this respect, by reason of the glory that excells it, &c. 2 Cor. 3. So, we can praise the Lord through Jesus Christ, who is come, and has ended the Priesthood of Aaron, and his Temple and Tythes, and his Services; who said to his Discipl••s and Ministers, Freely ye have received, freely give. And Christ is our New and Living Way to the Father; praises be given to the Lord God for ever. And what dost thou talk of these 4. Writings, and hast No motion in Heavenly things within thee R W? —And then thou tells us of a New Covenant consisting of Sin, and a new heart, and a heart of flesh. Answ. All the Believers in the New Covenant have a new heart, and a heart of flesh; and Christ takes away the stony heart, and the Sin. And as Daniel

saith, He shall make an end of Sin, and finish transgression; and bring in Everlasting Righteousness, and make reconciliation for Iniquity, &••. Dan. 9.

R W. And then thou say'st; And yet we poor men of Jabesh Gilead must leave the Testimony (as Gilead imports) and suffer Nahash (the Serpent) to put out our Eyes—

Answ. This is thy own Condition, if thou could'st see it: and truly R W. thou art blind enough without putting out of thy eyes.

R W. And further thou say'st,—and must believe, that every man hath the New Covenant Christ Jesus, and the Kingdom of God with the Pharisees in every mans heart; and yet he never knowes of it.

Answ. Nay, thou do'st not believe this. Neither do the Qua∣kers say, that every man hath Christ Jesus, the New Covenant: for them that hate the Light of Christ, hate him, the New Covenant; and do not believe, that it is he that doth enlighten them, and hath dyed for their sins without the gates of Jerusalem. And Christ saith to such; If ye do not believe, that I am he, ye shall dye in your sins: and that is a sad dying; for such are they, that hate his Light, &c. And Christ said to the Pharisees (Luk. 17.) when the Pharisees de∣manded of Christ, when the Kingdom of God should come? he an∣swered them, and said; The Kingdom of God cometh not with Observa∣tions, neither shall they say, Loe here, or Loe there; for behold, the Kingdom of God is within you. Now, says R W, the Pharisees, &c. never know of it; and therefore Christ has taught them, where to know it. But we do not read, that the Pharisees made such slighting words against Christs doctrine, as R W. doth: but we must believe Christs words before his. And we do charge R W. and his N. England Priests to make it good by Scripture A New Covenant consisting of sin.

R W. And thou brings J. Bunion, who saith, It is a Counterfeiting of the new birth for men to follow the Light within, wherewith men come∣ing into the world are enlightned withal. And then R W. goes on, and sayes, There is two Opinions of the Light, and saith, it is not enlight∣ning Every man [but let him look in his Latine, how it sayes there?* 1.5] And then he saith, There is two Opinions, how Christ lighteth every man: First, as God in the Creation; Secondly, as God Man and Mediator. And again thou say'st, that it must be read in this sense, that Christ Jesus the True Light coming into the world lighteth every man, that is in the world, freely, that will re∣ceive him; even as many (whomsoever) look up to him: the stung Isra∣elites to the brazen Serpent, &c. And that the meere phrase imports no

more, then a Light held forth to all the world; as the Sun in the Heavens; and Christs followers are called by Christ the Light of the World.

Answ. Why dost thou abuse the Scriptures and would'st ••o about to darken them with thy Meanings and Opi••••ons and thy dark Sense? For though thou take this Scripture, as it speaks [The followers of Christ are the Light of the world] yet thou would not take Johns words (chap. 1.) as he speaks them. For thou say'st, he lighteth every man &c that will receive him, even as many (whosoever) took up to him [which is true in a sense] These are thy words, and not Johns. For John saith, That was the true Light, which Lighteth every man, that cometh into the world; and the Light shines in darkness, and darkness comprehends it not; and they that hate the Light, and love darkness more then Light, and will not come to the Light, because it will reprove them, these are enlightned with the same Light, as they that loves it, John 3. But dost thou see thy own Contradiction? for thou say'st, Christ Enlightens every man, as God-man and Mediator, &c. and then thou say'st, That he enlightens every man, that will receive him, even as many as look up to him: and therefore by thy words, they that do not receive Christ, and look not up to him, are not en∣lightned by Christ. So in this thou contradicts thy self, and speaks contrary to the Apostles doctrine, who saith; That was the true Light, which lighteth every man, that cometh into the world; that ••••in'd in darkness, and darkness comprehended it not. And therefore in thy darkness thou canst not comprehend the Light: so, for shame give over abusing the Scriptures. —And how is the World Con∣demned with the Light, if it be not enlightned? The Sun is a Light or a publick Minister to all men; except they be blind, they may see it: but Christ enlightens every man, and is the Covenant of the Light, which God hath given to be Salvation to the ends of the Earth. But they▪ that love the darkness rather then Light, it is their Con∣demnation, as before: and them that receive Christ, he giveth power to become the Sons of God. And thou say'st The ••ord Every man, &c. is used not Absolutely but Comparatively &c. so taken in many places. and bringst 1 Col. 28 which the Apostle speaks of; We warning e∣very man, and teaching every man in all wisdom▪ that we may present every one perfect in Christ Jesus, and say'st; which cannot Literally be true. And yet thou takest [That the followers of Christ are the Light of the world] to be literally true, and not the other: and this is thy Ignorance of the Scriptures, and the power of God. For the Apo∣stle

saith; We warning and teaching every man, &c. For did not Christ bid his Disciples Go, and Preach the Gospel in all Nations unto every Creature Matth. 28, 9. Mark. 16, 15? and wilt thou say, that this is not Literally true? thou, that lyes at home and opposes Christ and the Apostles doctrine; who warned every man, and taught every man, that they might present every man perfect in Christ J••sus? And this they laboured, and strove and travelled for, that were imper∣fect in Old Adam, to present them perfect in Christ Jesus: and the Apostles words are true and plain to the understanding of them, that hath the Spirit, that gave them forth; but not to thee. And so John's words are true (Joh. 1.) Christ enlightneth every man, &c.

R W. And thou say'st; Christ as a Mediator enlightens none but the Elect: and art finding fault with the word [All] and say'st: Fox runs, &c. willingly ignorant about the word [All] And thou say'st; That Christ as a Mediator of the New Covenant enlightens none, but whom the Father gives him, unto whom he gives repentance, and opens the door of Faith and gives them to believe, &c

Answ. Here still thou art in opposition to the Apostles doctrine, and Contradicts thy self. For dost not thou say a little before, How that Christ enlightens every man, as God in the Creation? 2dly. as God man and Mediator: and now thou say'st; Christ the Saviour, enligh∣tens none, but whom the Father giveth him? &c. And how now R W. what a Babilon art thou building here in thy Contradictions? but still the Apostle of Christ his words will stand over thy head, Christ is the Light of the world, and the True Light, which lighteth every man, though they hate it, and the darkness cannot comprehend it. And they that hate the Light, hate Christ the Mediator, and the New Co∣venant, from whence it comes: and they that love the Light, which Christ enlightens them with all, they Love Christ, and believe on the Light, and become Children of the Light, and come to Repen∣tance: and come to Christ their Mediator, who is their Door, and the Author and Finisher of their Faith. And such Believers in the Light, as Christ Commands, become Children of the Light, and are grafted into Christ, and suffer with Christ: and such are the Elect. And so G F. doth not Confound the Elect and the World to ether, and doth not bring in a Counterfeit New Birth, nor a Counterfeit Christ, nor a Counterfeit Salvation, as thou falsly charges; but this is thy own; and belongs to thy self, who speaks falsly of the Scriptures, and contrary to John 1. and preaches another doctrine then he hath done; which the world may believe thee, but the Elect will not.

R W. And thou say'st, All Man-kind being fall'n from God, God g••ve the word to Abraham, &c. and made promises both to his Natural and Spiritual Seed:* 1.6 hence came the distinction of the Jews and Gentiles, &c. And then thou say'st, It pleased God to make two Bargains or Covenants, the first w••s of Justice, &c. and the second was of Mercy and Pity, &c.

Answ. But where dost thou read in the Scripture of Bargains? why can'st thou not keep to Scripture-Language? But here thou confesses, that the promise of God is general, both to the Spiritual and Natural Seed. The first Covenant is plainly to be understood; and so is the second with them that be the true Believers in Christ Jesus, and Children of the New Covenant: and they that dis-obeyed the Law in the Old Covenant, received punishment; and so do they that dis-obey the Gospel. For the Apostle saith, When the Lord Jesus shall be Revealed from Heaven with his mighty Angels in flaming fire, taking Vengeance on all them that do not know God, and that obey not the Gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power 2 Thes. 1. And so thou call'st the Old Covenant and New Covenant, Bargains: and yet thou'I say in another place, the Scripture is thy Rule; and yet canst not speak Scripture-terms. And then thou say'st, It is common with the holy Spirit to speak figuratively in the holy Scrip∣ture, &c. But the Spirit that gave forth the Scripture, has not called the two Covenants, as thou do'st, Two Bargains. For we know, the one Covenant is of Works, and the other is of Grace: and the A∣postle speaking of the two Covenants▪ saith, The one is from Mount Sinai, which gendereth to Bondage, &c. but Jerusalem which is above, is the Mother of us all (true Christians). Thou may'st read Gal. 4. and the Hebrews, and see there, how he describes the two Covenants better then thou can'st.

R W. And thou say'st, It is one thing for God to offer this Covenant or Bargain (where-ever the sound of this Gospel or glad News comes) and another thing, to receive and embrace it, as all the Elect do; and a∣nother thing, to work freely, and give freely the Means and Power to fulfil this Covenant, as God doth by the Merits of his Son, and his own powerful working of Repentance and Belief in the hearts of all his Chosen.

Answ. What! will R W. lay the fault upon God concerning all the rest of the world, that disobey his Gospel, and hate his Light, and turn his Grace into wantonness, and quench his Spirit, and make

Shipwrack of Faith and a good Conscience; and disobey the Gospel, and deny the Lord that bought them, and Crucifie to themselves the Son of God afresh? Had not these the free Gospel and Mercy of God? if not, how will God Judge the World in Righteousness by Christ Jesus according to the Gospel, which the Apostle calls the power of God, &c. Rom. 1? And how will Christ beat them with many stripes, that know the Will, and do it not? — And they are the Elect, that receive Christ; whom he has given power to become the Sons of God: and are grafted into him, and walk in him.

R W. And then thou goes on, and tells of the King pardoning, and of a Bargain between two Chapmen, &c. and of a Marriage of a man and a woman,* 1.7 though they be absent each from other, and may in a figurative sense be called a Bargain or Covenant, and yet not literally, and properly, as the Quakers would have their Christ to be.

Answ. What dark stuff is this? For the Saints, that are Marryed to Christ by his Spirit, and receive him, they are his Sheep, that hear his Voice; and according to his promise, he will dwell in them, and walk in them. And, the Saints are grafted into him: and, Abide in me, and I in you, faith Christ, John 15. And Christ saith; I in them, and thou in me: and Father, I will, that they also, whom thou hast given me, be with me, where I am, that they may behold my Glory, which thou hast given me, John 17. And the Apostle saith, that Christ rules in their hearts by faith; and he will come and Sup with the Saints, and the Saints shall Sup with him. And the Apostle saith (Ephes. 5.) As the Husband is the Head of his Wife, so is Christ the Head of his Church: as there is a nearness in Nature, there is a near∣ness in the Spirit; and he that hath not the Spirit of Christ, is none of his. And Christ Jesus is our New Covenant, and Pasha-Lamb, our Pass-over, which has ended the Jews; and is our hope of Glory, and Mediator to God, who pardons the Sins, and blots them out: through whom we can praise God. And as for thy two Chapmen, and Bar∣gains, and absent Marriage▪ thou may'st keep at home, for they that are Marryed to Christ, do enjoy him in his Light and Spirit.

R W. And whereas thou speakest of Gods Inviting gently to come to his Heavenly Wedding and Supper, &c. and the Kingdom of Heaven is taken by Force, &c. it is not him that willeth, nor runneth, but in God that sheweth mercy; and the rest he justly hardeneth, that God may be All in All.

Ans. We are sensible of Gods tender Mercies to all Man-kind in his Gospel, and how he Invites to his Wedding-supper. But the Rich

Professors think, they have enough, that they have gotten by their willing and Running: but we know, it is not him that wills or runs; but the Election obtains the promise. And Jacob was the Second birth, and Esau was the first birth, hated: and let R W. look into himself, and see, if there be not the Nature of Esau and Pharaoh in him, that is hardned? And how must God be all in all, and invite them to his Supper, if he doth not enlighten All?

R W. And then thou tell'st of God walking in the midst of his Cre∣ation with his two feet of Mercy and Justice; and how he wrote the Covenant of Justice in Tables of Stone, &c. and how he writes with the fingers of his Mercy and Grace his Mind and Will in the Tables of flesh, and hearts of his Chosen. And, Many offers of Bargains and Marriages are made, which never are embraced, &c. but in the New Covenant God gives a new heart to his Chosen; and gives not, and is not the Covenant to any, but his Chosen all the world over, even to the ends of the Earth.

Answ. If God walketh in the mid'st of his Creation, where is it, if it be not in the mid'st of the hearts of people in his Light, doing Justice upon the Unrighteous? and if he writes his will in the Tables of the fleshly hearts, then therein they do know his will; and then that Scripture or writing must be in them, according to thy Assertion, which I question, whether thou wilt own thy own words again, or no.—And thou say'st; Many Offers of Bargains and Marriages are made, but never embraced. With what are they made? with the Spirit of God, and never Embraced?—Thou say'st; A Marriage may be between a man and a woman, when they are absent each from o∣ther. But can a Marriage be made with Christ without his Spirit, and belief in him? and he that believeth, is grafted into Christ: and he that hath not the Spirit of Christ, is none of his; and then how is he Marryed? And we know, that God hath given a New Heart to his Children in the New Covenant of Light▪ but they that hate the Light, hate the Covenant.

R W. And thou say'st; It is a monstrous dream of the Quakers to say, That God, and Christ, Spirit and Covenant is in All Man∣kind.

Answ. And yet thou say'st, that God is All in All. And thou say'st, God walks in the mid'st of his Creation with his two feet of Mer∣cy and Justice, and therefore I query, where it is, that God walks? whether it be not in the hearts of the Creation (to wit, his people)? and if so, who is the Monstrous Dreamer? is it not R W? And we

must tell him and them, That hate the Light of Christ, hate Christ, though he stands at their doors, and knocks. And thou abusest the Doctrine of the Prophets, and the Apostles, who say'st, Christ is not the New Covenant of Light, given to none but the Chosen, who en∣lighteneth every Man, that cometh into the world, to the Condemnation of them that hate it, and the Salvation of them that believe in it.

R W. Thou say'st, It's true, if G, F. mean, that the knowledge of God in a sense is offered to each mans Conscience in the world; though more expresly and gloriously, where he sends his Messengers, Wisdoms Virgins, &c.

Answ. G.F. means as he saith, according to the Scripture as he brings. But if it be profered to each mans Conscience in the world by his Messengers, is not there then the Light of Christ in the Conscience, for them to understand Wisdoms Virgins, or his Messengers, that be full of the power and Spirit of God? or else how will God judge the world in Righteousness, according to the Gospel, the power of God? And dost not thou contradict thy self here again, that say'st, He giv∣eth none the New Covenant, but to the Chosen?

R W. And then thou say'st, But to say, the Covenant or Bargain, and the Mediator of a New Bargain, and the Applyer of it, the holy Spirit is in every of Man-kind, and if they will turn to it, &c. and yet persons know no such thing, nor never heard of it; and none never had it so, as to be saved by it, but these Foxians, &c.

Answ. How now R W. had none never the New Covenant, but we (whom thou scornfully calls Foxians) as to be saved by it? I cannot believe thee, but that Christ sent his Disciples into all Nations to Preach the Gospel, and the New Covenant: and yet thou say'st, That none never had it so, as to be saved by it, but we? And again thou say'st, Yet persons know no such thing, nor never heard of it: and be∣fore thou say'st, That the knowledge of God in a sence is offered to each mans Conscience in the world; and what! never heard of it R W? But is not the Mediator of the New Covenant, Christ (which thou call'st New Bargain?) were not the Disciples to Preach him to all Nations, and to every Creature? who dyed for their Sins, and was risen again for their Justification; who enlightens every man that cometh into the world, that they might see him their Mediator?

R W. And then thou tell'st a story of a man having fits of the Gout, and a woman having the pangs of Child-bearing; yet neither of them knowing any such matter, or how she had any such Marriage, Covenant, or Husband, &c.

Answ. And truly, thou might very well applyed this at home. And why should not every man that cometh into the world, be enlightned with Christ the New Covenant, or Bridegroom, according to John 1? And the Lord saith (speaking of Christ) I have called thee in Righte∣ousness, and I will hold thine hand, and will keep thee, and will give thee for a Covenant of the people: for a Light of the Gentiles, &c. and they that love the Light of Christ, that shines in their hearts, it will give them the knowledge of Christ their Husband, and become Children of Light, and do know, how they are Marryed to him in truth and righteousness. But they that hate this Light, which light∣eth every man, &c. they are not like to come into the New Covenant, nor to the Marriage of Christ.

R W. And thou say'st, G F. cares not for the Jews, nor Gentiles, no more than the Fox careth for the Lambs and Chickens, but to make a prey of them;* 1.8 though he pretends Love to all Man∣kind, and tells them, they have Christ and the New Covenant, and the Spirit within them, &c. and he means not the Covenant of works, but of grace, &c. he means that Christ, that dyed at Jerusalem, &c. but when it comes too, they mean no other Christ but a Spirit; this Spirit will be found to be an Evil Spirit, &c. (as one saith) upon them.

Answ. Here thou hast published more of thy Lyes and Slanders a∣gainst us to the world, the Lord God knowes. For our Love to Jews, and our Love to Gentiles hath been manifest; and our labour in the Lord has been much for them, and to them, and to all Man∣kind, and not pretence (as thou scoffingly say'st) but in real truth. And as for Caring no more for Jews or Gentiles, than Foxes for Lambs and Chickens, to make a prey of them; and our pretences of Soul-kind∣ness to be Soul-cruelties; this R W. thou might'st have kept at home, and the New-England Priests. —And for telling all Man-kind, that they have Christ in them, &c. in this thou wrongest us. For we turn them to the Light, which Christ has enlightned them withall, that they might with it see Christ, and receive him, and come into the Cove∣nant of grace: and so we turn them, as the Apostle did, from Dark∣ness to Light, &c. And where was this Darkness? and where was this Light? for did not the Apostle, which turned both Jews and Gentiles to the Light, turn them to the Covenant of Grace? And the Lord saith; I will give thee for a Light to the Gentiles, that thou may'st be my Salvation to the ends of the Earth; and doth either Jew or Gentile know their Salvation, but by this Light of Christ? —And

where thou slightingly say'st twice, he means the New Covenant, and he means Christ that dyed at Jerusalem; and when it comes too, he means no other Christ, but a Spirit: and then thou bring'st in Humphry Nor∣ton, but bring'st no proof what he saith; therefore that is turned back upon thee. But where did'st thou ever read in any of the Quakers Books, that they said, That it was a Spirit, that dyed at Je∣rusalem, as thou say'st we mean? And then thou say'st, This will be found an Evil Spirit (as one saith, &c.) and this is thy own lying Evil Spirit, that is out of the truth: for Christ Jesus, that was born of a Virgin, the man Christ Jesus, who suffered according to the flesh, and dyed without the Gates of outward Jerusalem, and was buryed, and rose again, and sits at the Right Hand of God, and yet manifest in his People by his Spirit; is gathering us by his Spirit to his Hea∣venly Jerusalem, Glory to his Name for ever.

R W. And thou say'st, That G F. slights the Scripture with a But; It is but a Declaration of the Saints Faith; and, he slights he Novelty of it, saying, There was Faith, before there was Scripture: and then thou say'st, It's wonderful, what an aking Tooth against the holy Writings of God, the old Serpent, and all the Wolves and Foxes of this world have ••ad, who have more or less damned and cursed it, and longed to have it out of the world.

Answ. We own and esteem the Holy Scriptures of truth, which the holy Men of God were moved to give forth by the Holy Ghost; but we cannot own them to be the means and Author of our Faith: for Christ Jesus is the Author and finisher of our Faith, which is the Gift of God; as they that gave forth Scripture, said. And thy Slanderous tongue belyes us in saying, What a Tooth-ach we have against the Scripture, or the Holy Writings of God, or that we would have them out of the world, or ever cursed them, or slighted them; but we E∣steem them, and can bless the Lord for them. For the Jews had Scrip∣ture of the Old Testament, who were not in the Faith of Moses and the Prophets; and Christ bid them Search the Scriptures, for they testi∣fied of him, (Joh. 5, 39, 40.) but they would not come to him, that they might have Life, who is the Author of their Faith. But they thought to have had Life in the Scriptures, as I K. and R W. think, the Scrip∣ture is the means of Faith; and then do not you throw out, and leave off God and Christ, and holy means, and Author of Faith, &c? And doth not the Apostle bid them Look unto Jesus, the Author and Fi∣nisher of their Faith, Heb. 12, 2? and God deals to every man the mea∣sure of Faith, Rom. 12, 3. so let God and Christ have their Glory.

And had not Abraham and Enoch Faith, before the Scripture was writ∣ten? and is the Scriptures the means of Faith, or Christ? or but a De∣claration of Faith? or is it Faith it self, R W?

R W. And thou say'st, The Jews, Turks, and Papists, &c. and Quakers make use of it (the Scriptures) for their ends.

Answ. But why did'st thou not put in thy self, and the New-Eng∣land Priests? thou might have left out the Quakers, for thou belyest them. For do not your Priests make a trade of them for their Bel∣lies, or their own ends? for if the Priests Means were taken away, there would be little Vsing or Preaching of the Scriptures by them. But all that fear God, know that thou wrong'st us in saying, that we make use of them for our own ends; as the Lord God knows. For we prove by Scripture, that Jesus is the Christ, and Preach him freely, as the Apostles did; and have suffered Persecution, and Spoyling of Goods, and Death it self amongst you New-England Priests and Professors: and yet thou would'st have the Magistrates to Punish us, manifesting thy Birth of the Flesh, as it's said before.

R W. And further thou say'st: None can rightly use it but as a Blessed Candle, Lanthorn, or Torch sent down from Heaven into this dark Dungeon of the world, to guide us out unto the saving knowledge of God, and Eternal Blessedness with him.

Answ. Where doth the Apostle call the Scripture of the New-Testament, a Candle, a Lanthorn, or Torch? I say, that none can Vse the Scriptures aright, but with that Holy-Ghost, that leadeth into all the truth of them, and gave them forth through the Holy men, which received them from God, and spoke them forth, as they were moved by the Holy Ghost: and we can praise God for them, who have the com∣fort of them, and the Holy Ghost through Jesus Christ. And hast not thou here set up the Scriptures instead of Christ, for Saving know∣ledge, and a Guide, and instead of the Holy-Ghost? and the Jews which had the Scriptures, resisted him that gave the Saving know∣ledge.

R W. saith: How doth this follow, that if God hath appointed the Holy Writings as means, that God and Christ are thrown out?

Answ. As being the Author and Finisher of the Saints Faith, when as you make them the Means, and not God and Christ. And if the Scriptures be the Means of Faith, then what Means had Abel, Enoch, Noah, Abraham, Isaac, Jacob, and Moses, before the Scripture was written, if the Scripture be the means of Faith?

R W. Thou say'st. Cannot there be a Harmony between the First, and all Subordinate Causes?

Answ. Yes, if thou meanest the Scriptures of Truth.

R W. And further thou say'st: Did Moses throw out God, because he took the Rod in his hand, when he wrought all those Wonders? and did Solomon, because he used so many Means in Rearing the Temple (as Moses about the Tabernacle?* 1.9) Or Samp∣son, when he used the Jaw-bone of an Ass? or Christ throw out his Father, when he made use of Clay and Spittle?

Answ. Solomon's Temple, and Moses's Tabernacle, and the Jaw-bone of an Ass were not the Author and Finisher of their Faith, nor a Means of their Faith: for had not they Faith in God before? and Solomon and Moses did that, which God commanded them. And wilt thou say, that Clay and Spittle was the Author of the Faith of Christ, and none of these threw out God, or the Father, as being the Author of their Faith? for those things were done by Faith.

R W. And thou say'st: O what a throwing Spirit—who toss and throw the Eternal and the Invisible God, and his only begotten Son in their wild fancies, as if they were Wool and Feathers of Lambs and Chickens, which these Foxians have devoured.

Answ. As to Devouring Lambs and Chickens of Christ, thou might have kept this at home, for it's thy own work. And we must tell thee, that the Eternal Invisible God cannot be tossed; nor his only be∣gotten Son, who sits at his Right Hand, cannot be tossed at all, much less like Wool and Feathers, as thou wickedly speakest: and in this thou hast manifested, that thou hast little knowledge of God, or Christ, who say'st, They can be tossed like Feathers. And is this the Mad Doctrine of the Priests in New England? let the Reader see, if Ne∣buchadnezar, and Darius had not more Knowledge of God then R W. who saith, God may be tossed like Feathers, read Dan. 4, 3, 34. and c. 7, 14, 27. Isa. 40, 28. Psal. 41, 13. Psal. 19, 2. 1 Pet. 1, 11. 1 Tim. 6, 16.

And as for thy Throwing Spirit, and Wild Fox, thou may'st keep it at home; for our desires are, that all may come to Christ, their Saviour and Salvation, and not have them devoured by such a Spirit as thine is. And thou must not think, that the Eternal God can be tossed like thy self, this is a base Language; but the Lord will rebuke thy Spirit: and it is a shame to the New-England-Priests (if they have any) to encourage this Orator in Printing this Unworthy stuff.—

And the Quakers do not deny, that the Scriptures are a Record of Hea∣ven, and a Record of the being of the Eternal Power and God-head, & of the Practice of the holy men of God, and the death and sufferings of Christ, and of the holy Men of God, &c. And is not the Scripture a Declaration of the Faith of God, and of Christ, and the holy Men of God? Luk. 1.

R W. And thou say'st: For, is it not a writing, or Record of Hea∣ven?

Answ. These are thy own words. For the Quakers say, The holy men of God spoke forth the Scriptures, as they were moved by the Holy Ghost: and they do believe, that the Scriptures are a True Record of the glorious works of his Creating and Forming the Earth, and the Sea, and all things therein, and of Making Man and Woman in his Image; and of the Fall of Man-kind from their glorious First State in Paradise, which, R W. saith, some talk Idly to be Every day; Roger, go and tell them of it to their faces, and not backbite them.

R W. And thou say'st: Which mysteries the Quakers have only from the Scriptures.

Answ. For the Apostle saith: Through Faith we understand, that the Worlds were framed by the word of God; so that things which are seen, were not made of things which do appear, Heb. 11. now, what will R W. and his Company say to the Apostle here? And we say, that the Scripture doth declare of the Promise of the Father of Mercies, and of Christ a Restorer & a Redeemer of fallen Man-kind, who is a Maker-up of the breach; and how that the Seed of the Woman should bruise the Serpents head, that made the breach. And the Scriptures are a Re∣cord of all the Travails of the Children of Israel, with all their Types and Figures, which Christ is the Substance of; who set up his wor∣ship in Spirit & in Truth above 1600. years ago, Joh. 4. And we say and believe, that the Scriptures are a True Record of Christ's fulfilling the Promise of the Father, and Prophets, and of his Birth, Life, Doctrine, Miracles, Death, Resurrection, Ascension of the Son of God, the Man Christ Jesus. And it's a true Record of the Believers in the Light of Christ, before he was Crucified, and after his Ascen∣sion; and of his glorious Church in the Primitive times, which he was the Head of. And we believe, it's a true Record of the Aposta∣cy, of such as are err'd from the Faith, and from the Spirit, and in∣wardly ravened, and become Anti-Christs, and went forth from the Apostles: and such as went in Balaam's, Cain's, and Korah's way, and became Raging waves of the Sea, casting up mire and dirt (like R W.)

spoken of in Jude; and became Gain-sayers of the Truth, and Killers about Religion, like Cain, and the New England Priests and People. And R W. &c. would have us punished: and here you appear with your Horns, like them that are spoken of in the Revelations, against the Lamb and his followers; but the Lamb will have the Victory, Glory to God for ever. And the Writing in the Revelations is a true Record of the Whore drinking the blood of the Saints, and the Beast making War with them; which Beast rise out of the Sea, and out of the Earth, and so not from Heaven: and the Beast received his power from the Dragon (and so not from God nor Christ) by which he persecutes his Saints. And of the Witnesses Rising, and of the Church's going into the Wilderness, and of the Beast taken, and the Dragon, and the false Prophet cast alive into the Lake of Fire, and of the burning up of the Whore, and of the Marriage of the Lamb; and the Everlasting Gospel Preached again to all Nations, Kindreds, Tongues, and People: and of the Heavenly Jerusalem, and of the Nations of them that are saved, shall walk in the Light of the Lamb, &c, And doth any come into this City, but by the Light of Christ? and the Scriptures are a true Record of such as are without the City, Whoremongers, Dogs, and Lyars, &c. like R W. that hath so belyed the People of God. And the Spirit, and the Bride saith, Come to this City and Tree of Life; and Let him that heareth, say, Come: let him that is a thirst, Come; and whosoever will, let him take of the wa∣ter of Life freely. And we believe all that is written in the Scriptures of Truth, and can sing Hallelujah, and praise the Lord for all his Mercies, that he hath revealed to us through his Son. And the Scrip∣ture is a true Record of the Joys of the Saints in this life, and after this life; and of the Torment of the wicked, as Christ saith, Go ye Cursed, &c. in his day of Judgment.

* 1.10And thou say'st: It may be, G F. and the Quakers will say, they grant all this.

Answ, Yes, and more too, which is not mentioned here.

R W. Saith: I question, whether you speak bona fide and in truth, without Jesuitical Equivocations.

Answ. We abhor thy words; and thou may'st keep thy Jesuitical Equivocations to thy self. For we speak the Truth, as it is in Jesus, and in the Faith, that he is the Author of: and we do believe in our hearts, that we have more Esteem for the Scriptures then thou, or any of the persecuting Priests in New-England, or their Professors. For how can you have an Esteem on the Scriptures, and be in a perse∣cuting

Birth and Spirit, which they were not in, that gave them forth.

R. W. And thou say'st: What meaneth this But (The Scriptures is but a Declaration of the Saints Faith?) O blind Guides, that under∣take to guide men through the Washes upon Life and Death. And then thou tell'st a Story of K. John of England's Treasure, which thou may'st apply to thy self: and thou say'st▪ what is your But, but the Jews, and Papists, and Quakers Cry, Crucifie him, hang up Christ Jesus; burn up the Scriptures, and all Bibles, Old and New Testa∣ment, &c.

Answ. Here thou rankest us amongst the Jews and Papists, who art nearer them thy self. And it is thou, that guidest People into the Washes, as thou call'st them, if thou say'st, the Scriptures are the Means of their Faith, and not Christ, who is the Author and Finisher of it: and we say, the Scripture is a Declaration of the Saints Faith, (and not the Means, and Author, and giver of their Faith) and how they received it; though the Scriptures declare of many more things then the Saints Faith, both of God and Christ, &c. which the Saints be∣lieved. And we abhor thy words in saying, That we Cry, Crucifie Christ, or hang him up, burn the Scriptures, and all the Bibles, the Old and new Testament; We abhor thy thoughts and thy words. The Lord of Heaven knows, that we have an Esteem of the Scriptures, and of the Lord Jesus Christ, and have bowed to his Name, and can say, There is not Salvation by any other Name under the whole Hea∣ven, but by the Name of Jesus, who hath bought us with a price, his Blood: who is alive again, and lives for Evermore, and is ascended above all at the Right Hand of God, too high for you to Crucifie, or hang him up; though you may Crucifie him in his Members, and to your selves afresh, as the New-England Professors have done. But we Challenge R. W. and the New-England Priests, to prove it by Scripture, that Christ can be Crucified and Hanged up again: and whether this be not contrary to Scripture, which saith, He is alive again, and liveth for evermore?

R. W. And whereas thou say'st, what is the Saints Faith? you ac∣knowledge none, but the Faith of the wild Souls, called Quakers, &c.

Answ We acknowledge the Faith, which Jesus Christ is the Au∣thor and Finisher of, and contend for it, which purifies our hearts, and is our Victory: in which we plese God, which gives us access to God.

R. W. We poor Jews, and Papists, and Protestants, though we own the Scriptur••s, some a part, and the rest all; yet we are all but Infidels, Devils, &c.

Answ. The more is the pity: but take heed Roger, lest thou be not wilfully so. And what! do the poor Jews and Papists own the Scip∣tures? and before thou said'st, The Jews and Papists, &c. cryed, burn up the Scriptures, and all the Bible of the Old and New Testament, and yet Own the Scriptures some a part, &c? Here Roger gives himself the Lye in his Contradictions.

R. W. And thou say'st again: What is this Saints Faith? this Fox's and the Quakers Faith? is it any thing else, but a meer Babel and Confusion of God and Faith, Christ and Faith, Spirit and Faith, Light and Faith, Justification and Faith, Sanctification and Faith, Salvati∣on & Faith, &c. and this is in every one of Man-kind in the world, if they will believe it?

Answ. Thou hast made a Babel here, and say'st, it's the Quakers; but it is thy own: and thou art a Scoffer at the Saints Faith, which Christ is the Author of. And none knoweth Christ, nor their Sancti∣fication, nor their Justification, nor their Salvation, but by believing in the Light of Christ Jesus, who is the Author and Finisher of their Faith: and the Quakers do say; Such as hate the Light of Christ, which they should believe in, they hate their Sanctification, and Justi∣fication, and Salvation, and Christ, the Author and Finisher of the Saints Faith. So, thou speakest falsly of us, if thou say'st, that we say, It is in all Man-kind: for they that hate the Light, receive not Christ the Author and Finisher of their Faith.

R. W. And thou say'st, Neither Abraham, nor any Man had Faith, before it pleased the Eternal and Invisible Deity to disclose himself by Word, or Sight, or Dream, or Motion, &c. at several times it pleased him to spe••k, and last of all by the Best and Clearest of all, his only Begotten Christ Jesus.

Answ. So thou do'st acknowledge, they had Faith from God, be∣fore the Scripture was written. And thou do'st grant, that they had Motions, Sights, and Dreams then; is not God the same now, who speaks by his Son, whom the Saints are to look unto for the Author and Finisher of their Faith?* 1.11 and if the Scripture be the Means, they are to look to the Scripture. For the Apostle saith, The Righteousness of God is revealed from Faith to Faith: so, can'st thou know Gods Righ∣teousness or Faith without Revelation? But hath God spoken to thee by his Son? hast thou heard his Voyce Im∣mediately

from Heaven? and yet thou say'st afore, That the Scrip∣ture was the ground of Christs and the Saints Faith.

R.W. And thou say'st, When it pleased the Incomprehensible Majesty to command his appearances by Words, Visions and Dreams, &c. to be written to st••nd upon Record (for all Generations) shall we be such Fools and Franticks, as to say, It was his word, when God spake it to and in his Prophets;* 1.12 but now it is written, it is but Pen, Ink, and Paper, it is now but a dead Letter; it is not Gods Word, God hath but One Word, Christ, and the Scriptures are his words? Oh the Audacious blockishness of the foul Spirit in these wild, mad fan∣cies of the Quakers.

Answ. Is not God the same now? do not his Young men see Visions, and his Old men dream Dreams? and his Sons and Daughters Prophe∣sie, as in Joel and Acts? And when Moses Recorded, what God had reveal'd to Abraham and others by Visions and Dreams, and said, (Exod. 20.) God spake all these Words; and do'st thou say, Moses was Audacious and blockish, and a wild mad fancy, because he did not call them the Word of God, but words? And Jerem. 35, 13. Hearken to my Words, saith the Lord; Isa. 51, 16. I will put my Words in thy mouth, Jer. 5, 14. I will make my Words in thy mouth Fire: and Mark 10, 24. The Disciples were astonished at Christs Words: Luk. 24, 8. and the Believers remembred the Words of the Lord: and Christ saith, Vnto every man that heareth the Words of this Prophesie, if any man shall take away from the Words of this Book. So, were all these Auda∣cious and blockish, in a foul Spirit, and a mad, wild fancy, that called them words, and not the Word? For the Scripture saith, In the Begin∣ning was the Word, and the Word was with God, and God was the Word: and Christ his Name is called the Word of God, Joh. 1. Rev. 19. therefore let God and Christ have their Due, and the Scriptures have its due, which are recorded by the holy men of God, and are profi∣table, &c. And the Saints that have Christ, have the comfort of them. And doth not the Apostle say, That they were made able Ministers not of the Letter, but of the Spirit; for the Letter killeth, but the Spirit, giveth Life? and doth not the Apostle say, If the Ministration of Death written & graven in stones, &c. and further the Apostle saith, For as much as ye are manifestly declared to be the Epistles of Christ, written not with Ink, but with the Spirit of the Living God, not in Tables of Stone, but in the ••••eshly Tables of the heart? and dost thou call those Blockish Expressions, which we have often used? Poor man, thou knowest little of the Saints Conditions. And we have an Esteem of the Scriptures: blessed be the Lord for all his Mercies.

R. W. And thou say'st, They dare not (though what dares not thei•• Hellish Spirit against the King of Heaven, &c?) and many words thou usest to prove the Scriptures to be the words; and usest the Kings Name and Declarations, &c: and then thou say'st, The bottom, and the truth is, the Spirit by which the Quakers are acted, would be glad, that there were not such a Person called the Word of God, nor such a writing, declaring so sweetly, so plainly, so fully, and so Heavenly of him.

Answ. These be all Lyes of thy own forging. And as for Hellish Spirit against the King of Heaven, it's within thy own breast: for we can praise the King of Heaven, who is King of Kings, and Lord of Lords, and own the Person of Christ by the Spirit of Christ, that he hath given us as fully and plainly, and as Heavenly as the Scriptures declare him; whose Name is called the Word of God, but not the Scriptures, Rev. 19. And we are built upon him, who was the Foun∣dation of the Prophets and Apostles, and all Believers; praises to the Lord for ever.

R. W. And thou say'st: G. F. is in his burrough of the various sense of the word Form.

Answ. Because G. F. saith [The Apostles work was to bring Peo∣ple off the Form (to wit, the Jews) to the Substance Christ, and they that keep People in the Form without the power, was an Error, and was not in the Apostles work] Which is true. And as for thy vari∣ous sense of the word Form, which hath respect to Nature, to Arts, to Civil, Natural and Divine matters, G. F. mentions not such things: and the Apostle would have them to live in the power of the Form of Divine Matters.

R. W. And thou say'st, Shall I now (like a Fool, or a Mad Man) cry down all Natural, Civil and Divine beings? are not all the Inter∣nal and External Forms, Shapes, and Beings of the Creation in Hea∣ven, and Earth, and Sea, of Angels, Sun and Moon, Men, Birds, Beasts and Fishes, &c. glorious—?

Answ. Doth G. F. cry down any of these Forms or Shapes? I say, thou art a Mad Man, if thou do'st. And what is all this to the A∣postle's saying, who saith, Having the Form of Godliness, but deny∣ing the Power, from such turn away; that they might live in the Sub∣stance Christ Jesus. And yet the Form of Godliness the Apostle doth not bid them turn away from.

R. W. Thou say'st, G. F. runs to the Picture, or Forms of these forms, and saith Childishly, That the Form or Picture without the Life is nothing. And then thou say'st, Who knoweth not that?

Answ. And then thou hast answered thyself Childishly, as thou Scoffingly confesses. But doth G. F. mention Picture in his Answer?

R. W. Thou say'st: But to come to worship, was there not a Form, or manner of Circumcision? the Pass-over? the Tabernacle? the Temple?

Answ. Yes, among the Jews. But do'st thou follow that Form? and must the Christians follow that Form, or Christ? and doth not the Apostle say: If you be Circumcised, Christ shall profit you nothing Gal. 5? and is not the Jews Temple and Tabernacle abolished by Christ?

R. W. And whereas thou say'st: Did ever the Servants of God, when they inveighed against the Customarines••, the Carelesness, the Pictures, and the meer formality of the worshippers (Jews or Christians) inveigh against the worship it self, and the Appointments of God, and of his Son Jesus Christ?

Answ. The true Prophets judged the Jews, when they lived in the Form without the Power, and told them, their Service was no more then Cutting off a Dogs neck: though the Prophets owned their wor∣ship, till Christ came. And then the Believers in Christ denyed the Jews worship, and Altars (which they offered upon) when Christ was offered up once for all: and denyed the Circumcision; though it was death to a man, that was not Circumcised among the Jews. And they that have the Form of Christianity, and deny the power, though they turn away from them, they do not turn away from Christ Jesus, nor from the worship, which Christ hath set up in Spirit and in Truth; nor from the Christians Form of Godliness. And it was the Labour of Gods Servants, to bring People to the worship of God it self; and to bring them off their dead and meer formalizing of them without the power, and their Pictures.

R. W. And thou say'st: What a shameless falshood is it, that any of Gods Messengers brought Gods people off from those Heavenly Fabricks,* 1.13 which God erected by their Ministry, or Service all the world over.

Answ. Those Services and Offerings in the time of the Law, it was no Shame nor falshood to bring them off them to Christ the substance. And it is no Shame nor Falshood to turn away from them, that have the Form of Godliness, and deny the power now among Christians, as the Apostle commandeth.

R. W. And thou say'st: May not Gods Messengers now cry out a∣gainst the Apish Imitations, and the Formalities of the Papists (so hor∣ribly

and bloodily) abusing Prayer, and Preaching, and Baptisme, and the Lords Supper, &c. but like the Assyrians or Babilonians, all these Christian Appointments must be broken and tumbled down with Axes and Hammers, &c.

Answ. The Axes and Hammers, as thou speakest of, are the New-England Priests and Professors Weapons, with their Whips and Goales, and Gallowses. For, have the Papists been more bloody in this Age, then you have been? or the Babilonians? or Assyrians? and though you cry against the Papists, yet you use their Weapons, which you call Apish Imitations and Formalities. But God's Messengers Wea∣pons are Spiritual, who declare against the vain Formalities either in Prayer or Preaching: yet they own the true Preachers (which are a∣ble Ministers in the Spirit) and true Pray••ng in the Spirit; and the One Baptisme, Ephes. 4. And as the Apostle saith to the Corinthians, They were Baptized by one Spirit into one body, 1 Cor. 12, 13.

R. W. And thou say'st: This is Treason and Rebellion in any A∣theists, or whomsoever; but more abominable Hypocritical in these Pha∣risaical Quakers, who cry out against the Apish Imitatours, and yet themselves practise Preaching, Praying, Congregations, Singings, Conventings, and Addings to, Castings out, &c. full well (as the Lord Jesus speaks) abrogating the word and appointments of God, that they may set up and establish their own Traditions, &c.

Answ. Thou hast not told the Reader, what our Traditions are? which Christ told the Jews. But here of all thy Abusive Expressions we are clear of, thy Treason and Rebellion, and abomin••ble Hypocri∣tical and Pharisaical; which words suit thy own Spirit, and thou may'st apply them at home. And our Religion and Way, and Preach∣ing and Praying, and Singing is according to Scripture: and we are gathered in the Name of Jesus Christ, where we find him in the mid'st of us a Prophet, a Priest, and a Bishop, and a King to rule in our hearts; who exerciseth his Offices in his Church. And if any pro∣fesses the Truth, and doth not walk in it, such we deny: and the Believers are Added to Christs Church daily, praised be the Lord. And why dost thou, and you Priests of New-England separate your selves from the Papists, and call her the bloody Whore of Rome, when you are found in her Spirit, and not in the Spirit of the First Primi∣tive Christians?

R. W. And whereas thou say'st: G. F. crys out against all Scrip∣tures and common Sense, and against all Forms.

Answ. These are more of thy Vntruths. For he owns all Holy

Scripture, and doth not cry against all Forms: but such as have the Form of Godliness, and deny the power, turn away from such. And he, and the Quakers own God's ways, and manners of Gods worship in Spirit and Truth.

R. W. And thou say'st, G. F. cryes up a Christ within, a Scripture within, and a Church within, and Ministers within, and Baptism and Supper within, yet practises the most of these (so many as their Idol re∣quires, & will serve his turn) as outwardly & visibly, as any in the world.

Answ. Is not Baptism of the Spirit within, that burneth up the Chaff within? how dark art thou! and have not the Ministers of the Spirit the Spirit within? And doth not the Apostle Preach Christ within the Saints? and doth not Christ say: I stand at the door, & knock, and if any man will hear my voice, and open the door, I will come in to him, and will Sup with him, and he with me, Revel. 3? But where did ever the Quakers say in any of their books, that the Church or Congregation was within them? and these are thy own forged words, not ours: and is not the Spirit and the Truth within, in which God is worshipped?

R. W. After thou hast commended R. Baxt••r, our old Persecutor, thou say'st: It hath been his Observation (viz.) that the Churches of the Independents and Baptists have been the source and spring, whence have flown the Generation of the Quakers. And then thou contradicts him, and say'st; For my self I have observed the contrary in these parts.

Answ. Nay, the Quakers spring is from that Fountain of Life, which the Primitive Church was in, Glory to the Lord God for ever! who are built upon the Rock and Foundation Christ Jesus. And R. W. do'st thou say, That the Quakers sprung from the Ranters and Grindletonians? what Babel is this!

R. W. And whereas thou say'st: Although some rotten Professors, or weak souls, though true, have been bewitched by these Soul-Witches,* 1.14 yet generally (where they have any Liberty) the Na∣tional Church fills up their numbers.

Answ Here thou judgest others as well as the Quakers: but it is best to pply it to thy own Spirit, and to see thy self first, and your own Rotten profession at home. And where they have any Liberty, thou say'st; but we know thy Spirit, and the New-England Priests and Professors, that call Light Darkness, and persecute the Truth: that is it, you would not have to Have Liberty, and call it the Soul-witches; and therefore the Soul-witches thou may apply at home.

R. W. And thou say'st: W. Edmonson boasted of their Numbers

(viz.) their Religion is so Easi••, never coming near the Roots of Rotten Nature; but so wonderfully agreing with it, and changing one Devil for another.

Answ. If the Quakers have Changed one Devil for another, as thou say'st, they are changed from your Religion of New-England, and them that upheld it, and from thee; then thou do'st acknowledge, that thou and the New-England Profession was a Devil, and the Inde∣pendents, and the Baptists according to Baxter: but thy Fore fathers the Jews said, That Christ Jesus (our Lord and Master, whom we are Changed to) that he had a Devil, and by the Prince of Devils cast out Devils. And as for the Roots of Rotten Nature, that thou and you may apply to your selves, which your Religion is made up of, which thou would'st accuse the People of God withall, which are in the pure Religion, James 1, 26, 27. but thou hast manifested thy Re∣ligion with thy Unbridled Tongue. And W. Edm. did not boast of our Numbers, for that is the Abuses of thy Tongue: but we can praise the Lord through Jesus Christ, who adds to his Church daily.

R. W. And then thou say'st, Thou adorest the Infinite power, &c. that they were not ten thousand-fold more, &c. then they are: and then thou say'st, I can demonstrate, that if G. F. (for all their Hypo∣critical prating against Carnal Weapons) get a Sword (as Mahomet did) most of the Popish and Protestant and Pagan-world will easily be brought to dance after him.

Answ. This is from thy Evil Thoughts, and Cains Fear; G. F. and the Quakers abhor thy words. But this is your Condition in New-Eng∣land; and because the People of God will not dance after them, there∣fore they have Hanged them, and Banished them, and Spoiled their goods. For the Lord and his Son knoweth, that Our Weapons are Spiritual, that he hath armed us withall: and if ever thou had'st set foot in the pure Religion, which the Primitive Church and the Qua∣kers walked and walk in, thou would'st not say, It is so easie. But thou speakest Evil of that which thou knowest not, and utterest forth the malice and envy of thy heart. And we do pray to the Father to send forth Labourers into his Vineyard; and that is his Work and not Mens: and can praise the Lord at the Conversion of Sinners. And as for Hypocritical prating, that is thy own.

R. W. And thou say'st to M. B. Was there ever a Child of God in this world, but he was a Nazarite, separate from worldly persons, &c. as he comes to see them, and endureth not, that the Evil One should touch him?

Answ. If this were your Faith and Practise both of New-England, and all our Old Persecutors, then we should be One with you. But have not all our Opposites both here and in New-England persecuted us for worldly Maintenances, which Christ nor his Apostles never did; who said, Freely ye have received, freely give? And if you could not endure the Evil One to touch you, then you would be a People free from sin.

R. W. And then thou makest a great Ramble, and call'st it Consi∣derations touching the Seperate Churches: and say'st, Hath not Gods Jealousie raged against the Jewish Whore-mongers, who defiled his first Bed? and will he wink at the Christian-Adulterers and Adulteresses ei∣ther in worship or Conversation?

Answ. Nay: therefore hath the Lord sent forth his Servants to bid you Repent; whom you have persecuted: for you are fallen from the Tenderness you were in at first, that the Lord knoweth.

R. W. Thou say'st: With what Conscience can I (a National Pro∣testant) separate from my Father the Pope, or my Mother the Church of Rome, and my Brethren and Sisters the Papists, &c. and yet must not be a Christian for other Souls to see further degrees of that Separa∣tion necessary; I must bring up the foot of every mans Light, Sight and Conscience to my last.

Answ. Here thou acknowledgest The Pope to be thy Father, and the Church of Rome to be thy Mother, and not the Primitive Church or Jerusalem that is above, which is the Mother of us all: but thou would'st bring all to thy dark Last; and so would every persecuting Spirit, and dark Conscience. And why do you talk of Separating from your Mother or Father the Pope, when you are found in their Spirit? but the Quakers would have every Man and Woman to turn to the Grace and Light of Christ Jesus, and not bring them into a Form with∣out the power, as your New-England Professors have done. And we labour to bring all People to Christ Jesus; and if thou callest him the Last, thou hast given him a New Name: but the New-England Priests bring People to their Last and dark Conscience, as is manifest.

R. W. Thou say'st: This is my main ground of my Controversy with the proud Quakers in themselves, and condemn others.

Answ This is false: for we tell them, the Light is their Con∣demnation that hate it. But we must walk in the Light, as Christ Commands, who hath enlightened us; by which Light we see you, where we have left you.

R. W. And thou say'st: But they magnifie (with the Papists and Ar∣minians)

Cursed rotten Nature, their Converts and Prose∣lytes have but a painted,* 1.15 Formal Repentance, Faith, &c. only if they can come to their Church, and Thou and Thee, and dis∣respect all Superiors, then are they high Saints, and cannot sin.

Answ. All these be Lyes, and it's thy own Condition. And as for the Papists and Arminians, they may answer for themselves: for Re∣pentance, which is a Returning from Sin to the Lord, is not Formal, and the Faith, which Jesus Christ is the Author and Finisher of. And we do not say, Such as can say Thee and Thou, are free from Sin; neither do we say, that they are High Saints, that dis-respect all Superi∣ours: for we say as the Apostle said, We must honour all men; and, They that rule, are worthy of double honour. And we do challenge thee, and all the Priests in New-England, and all our Opposites that thou hast quoted, to shew us, Where ever Christ or his Apostles for men to keep on their Hats, and say Thee and Thou to them, dishonoured them, and dis-respected Superiors? so, the ground of thy Controversie is false. And whether that is the Honour and the Respect, that they must shew to all men, and to Superiors, as to say You to a single Per∣son, and put off his Hat to him? and whether this be the Honour from above? and whether the Honour the Pharisees looked for, was not some Outward Gesture, so distinguished from the Christians Ho∣nour? — And as for Converts of Cursed Rotten Nature, thou might have kept that at home; for the Converts that we own, are such as are turned from Darkness to Light, and from the power of Satan to God.

R. W. And whereas thou say'st: This was the Heavenly principle of those many precious gallant Worthies, the Leaders and Corner-Stones of New-England, they desired to worship God in purity, according to those perswasions in their Consciences, which they believed God had light∣ed up.

Answ. Here thou flatterest New-England Persecutors, who have drunken the Blood of Gods People, Whipt, Banished, and Spoiled their goods, because they would not follow their Bloody Spirits Wor∣ship out of Truth: for thou might have said as much for the Spirit of the Church of Rome. For the Professors of New-England have lost their Tenderness, that was first in them, and despised that Birth∣right, Esau-like; and their Written and Printed Laws against the People of God are abhorred, and make their Names stink in Europe, yea, and in America. For thou wilt confess, the Devil is a Murderer, and Christ is a Saviour, and did not come to destroy mens Lives, but to save them: and therefore it is manifest, whose Work thy Gallant

Worthies and Leaders have done, and Thou, who art joyned in a Con∣federacy against God's People, uttering sorth thy Lyes against them in a peaceable Government, where thou hast not power to Persecute them.

R. W. And thou say'st; They desired such for their Fellow-wor∣shippers, as they (upon a Christian Account) could have evidence of to be true and real Worshippers of God in Spirit and Truth also.

Answ. The New-England-worshippers, and the Joyners with them, their Practice Evidenceth them in their Persecution not to be in God's Spirit nor his Truth.

R. W. And thou bringest Priest E. B's. words, which saith [The Spirit of God doth not teach to judge before the time] and others say [Saints shall not judge, while they be upon the Earth.] And G. F. An∣swering saith, [But the Spirit did teach the Apostle to Judge, and his Time was come; and he told some that they were of Old ordained for Condemnation, their Damnation slumbred not: and then it was their time to Judge.] And because the Printer mistook, and put in [high] for [their] and [not] which should not have been in, but [then] which was the Printers mistake, therefore thou cryest Non-sense, &c. But (thou say'st) to the point: The great Jugler hath taught G. F. and his Foxi∣ans to out-face Death and Judgment, to keep the great Sessions, and call all the world to their Bar and Judgment.

Answ. Let the Reader see, if there be any such words in G. F's. Answer? but repeating of the Apostles words, that makes him to break out into such an Outrage and Gust (as he calls it.) Therefore was the Apostle a Cheat, or a Jugler, and out faced Death and Judgment, &c. because the Spirit of God did teach him to Judge as before? And as for his terming of us like Mugleton with his Curses; when a little be∣fore in the same page he saith, A Cursed Rotten Nature are the Qua∣kers Converts: and art not thou of the same Spirit as Reeve and Mu••leton, who have been as great Enemies to the Quakers, as thou art?

R. W. And thou say'st: It's true, there is a Lawful judging, not ac∣cording to the rashness, or pride (as the Quakers is) but according to the righteous Judgment. And say'st, The Spiritual man judgeth and discerneth all things, that looketh into the Cause and Nature of things, Times and Persons: but what is this to the Natural Death of all Man∣kind?

Answ. Reader, hath G. F. mentioned any thing but the Apostles words? doth he mention the Natural Death of all Man-kind? or

shewed any Rash Judgment here? or called the World before the Bar of Judgment, as R. W. saith, who hath puft out a great deal of Air a∣bout it, and when he has done, he beats it? But it seemeth he grants, That the Spiritual Man judgeth and discerneth all things (but who it is, and where he judgeth, he hath not manifested or declared) and yet he findeth fault with G. F. for saying so (page 80.) And as for Pride and Rash Judgment, he might have kept that at home, and not applyed it to the Quakers. And the Apostle said, O Death where is thy Sting? O Grave, where is thy Victory? the Sting of Death is Sin, and the strength of Sin is the Law: but thanks be to God, who hath given us the Victory through Jesus Christ.

R. W. And thou say'st: I know, the Foxians will turn this Scripture,* 1.16 and that Golden Chain, Heb. 6. the first Christian principles and Eternal Judgment into Mysteries.

Answ. Here again thou wrong'st us. For we own Heb. 6 as it speaketh; and we do believe, they are Mysteries to thy Lying Spirit. For sometimes thou say'st, we take them literally; and now thou say'st we turn them into Mysteries: thus thou Contradicts thy self.

R. W. And that they now judge the secrets of Men by Paul's Gospel, Rom. 2.

Answ. Is there any such word in G. F's. Answer to E. B. Priest? For the Apostles words are, In the day, when God shall judge the secrets of men by Jesus Christ, according to my Gospel: and this thou wick∣edly applyest to the Quakers out of thy dark, airy mind, and then thou beatest the air.

R. W. And thou say'st, Therefore by looking on a man (to wit, the Quakers) they can discern the Inward parts, what each person is.

Answ. The least Child of God may easily discern, what thou art, by what cometh out of thee, what is in thy Inward parts. And doth R. W. think, that the Saints did not know one anothers hearts, when they were of One heart, mind, and soul, &c? and were the Epistles of Christ, &c. written not with Ink, but with the Spirit of the living God in fleshly Tables of the heart? &c. and God that given his Church a Discerning with the same Spirit in our day, as he did in the Apostles.

R. W. And thou say'st: The Lord is no•• come (saith Enoch, and Jude) in Ten Thousand of his Saints; and now is the day appointed, in which God judgeth the world by that Man Christ Jesus [which Man they are] of which the Word of God hath approved, in that they are raised from the dead in souls and bodies to keep the Eternal Judg∣ment: though thou say'st, some of their young Schollars will not be∣lieve

it; but they spare not to own their High Court of Justice.

Answ. Where did'st thou ever read in any of the Quakers Books any such Language, that say, the Quakers are the Man Christ Jesus? this is thy Forgery: for let the Re••der see if there be any such word in G. F's. Answer to E. Bradshaw in thy 15th page? And thou say'st, They are the Man Christ Jesus (to wit, the Quakers) but hast shewed no proof for it: but how canst thou make the Saints to be the Man Christ Jesus? Yet for all thy Lyes we cannot deny, that Christ is in us. and has quickned us, which were dead in Sins and Trespasses (as Ephes. 2.) and Christ quickning our mortal bodies by his Spirit, that dwelleth in us, Rom. 8. and by his Spirit we can judge of such a Spirit as thine is, by its fruits; whose Spirit is Eternal, which we received from Christ, which thou Scoffingly callest High Court of Justice. And Christ that ruleth in the hearts of his Saints, he giveth them a Judg∣ment and Discerning to forsake the Evil, and cleave to the Good.

R. W. And then thou tells a Tale in Hartfordshire, and termest us, Like a Company of Drunken Sots, that kept a Court there, and had like to have brought themselves to the Gallowes.

Answ. But this may sute thine own and the New England Spirits best, that have been Drunk with the Blood of the Saints: the Quakers are clear from thy Lyes and Slanders, and they do not touch them. And thou shalt know Christ coming to Judgment; who will reward thee according to thy works.

R. W. Thou say'st, That the Quakers confess, that Christ was a Real Man, as any of us, &c. and thou say'st, They could not give an account, what was become of him, at Newport.

Answ. There are more of thy Lyes. For we tell thee, as we told thee, He is risen, and at the Right Hand of God, Luk. 22, 6, 9. Act. 2, 25, 23. Act. 5, 31. Act. 7, 35, 36. Rom. 8, 34. Ephes. 1, 20. Col. 3, 1. Heb. 1, 3, 13. Heb. 8, 1. Heb. 10, 12. 1 Pet. 3, 22. and if thou wilt not believe those Scriptures, thou wilt not believe us, where the Man Christ Jesus is: and yet Christ ruleth in the hearts of his Saints; and this is a Mystery to thee. And it's like he is not Come unto thee; for how should he? when thou art so Ignorant of his Light, which he ligheth every Man that cometh into the world withal: for how can any come to Repentance and be Converted, and hate the Heavenly Light of Christ?

R. W. And then thou runs on, and hast proved nothing, and say'st, That their Pride, Scornfulness, rash Revilings, rash Cursings, Supersti∣tion, new Inventions, their Blasphemies and Hypocrisies, Inhumanities, Impudencies, &c. are such—

Answ. This R. W. and his Fellow-Priests might have kept at home; for he hath made a great Noise with words, but nothing sig∣nified. Did not the Patience of the Lambs of Christ manifest other∣wise, when they Hanged them, and Burned them, and Cut off their Ears, and Whip'd and Banish'd them? did they not suffer like Lambs? What was their Reviling Languages? why did'st not thou and the Priests of Boston Print them? for if they had Reviled, it's like we should have heard of it before now.

R. W. And thou say'st:—such, that render them so far from be∣ing the High Saints and Judges of the World, that they fall under the Judgment of all sober and modest persons.

Answ. Nay Roger, they must be such as thou and the New-England Professors are, that Judge us and not the Modest nor Sober persons neither in Old England nor New: and thy Judgment and the Perse∣cutors Judgment toucheth us not. And the Apostle tells thee, The Saints shall Judge the World. 1 Cor. 6, 3.

R. W. [On G. F's. Answer to T. C.] If God please to appoint the Words the Apostles used, to be still the Means of Con∣version to the end of the World,* 1.17 that then he hath thrown out himself? &c.

Answ. What! can any come to Conversion with the words of the Apostles without the Spirit? may not all the Wolves in the World, false Prophets and Anti-Christs get the Sheeps-Cloathing on the Out∣side, and use their tongue and say: Thus saith the Lord and the Apo∣stle? like R. W. and those that would have cast out Devils in Christ's and Paul's Name? But doth not the Apostle say, He that hath not the Spirit of Christ, is none of his, Rom. 8, 9. and therefore how can any Convert any person with the Apostles words, and they having not the Spirit of Christ are none of his? I confess, R. W. and the New-England-Priests may bring them into a Form without the power; from such People are to turn away, as the Apostle saith to Timothy.

R. W. Thou say'st; Is not this God's Covenant with Christ and all Christians, that his Word and Spirit should be in their Mouths to all Generations? Wo be to all these wild, frantick Inferences, which disjoyn and separate, what the Most-powerful and Wise and Holy hath joyn∣ed together.

Answ. We witness, that the Word and Spirit was, and is, and shall be in the mouths and hearts (which thou hast left out, and can'st not endure to hear of it there) of all true Christians to all Generations; but what is this to Convert People with a Means without the Spirit

and the power of Christ in their hearts to Salvation? But thou think∣est to joyn the holy Men of God's words with thy dark Spirit, which were not given forth from it: and wild frantick Inferences thou may'st keep at home. And we do not Dis-joyn the Word, nor the Spirit from the Scriptures; for it will own its own Words, and hath Unity with them, as thou falsly chargest us to Dis-joyn or separate: and all your Converting of people with the Saints words without the Spi∣rit of Christ in their hearts, is but to make Proselites like Parishes.

R. W. And thou say'st: May there not be many Agents imployed by one glorious Efficient? as in Moses building the Tabernacle, &c. and A∣braham sending his Servant to Espouse a Bride to his Son, &c. Doth not rather this mad Soul throw out Abraham and Solomon, &c. yea his own brains (in a mad, proud frolick) all over-board together?

Answ. Because Moses builded the Tabernacle, and Solomon build∣ed the Temple, and Abraham did such and such things, and Circum∣cised, therefore must all Christians do the same? yea, and without the Spirit, as Moses, and Abraham and Solomon was in? and thou that art without this Spirit, that they were in, art in thy Mad frolicks thou speakest of, and Throwest thy own Brains over-board, and not the Quakers, that would have people to be led with the Spirit of Christ to Conversion; who is the End of Solom••n's Temple, and Moses Tabernacle, and maketh his People his Temple, &c.

R. W. And as for that of Paul telling the Corinthians, that they were Gods Husbandry and Building, &c. and as thou say'st, That Paul was a prime Husband-man, and a Master-builder, &c. and that they were Messengers, and Co-workers, and Labourers together with God.

Answ. We know this; but it was not without the Spirit of Christ: this was not Saul, when he was a Literal Professor, like you.

R. W. And Paul Preaching, the Lord opened Lydia's heart; and Philip Preaching, and the Lord opened the Eunuch's heart: and thou quotest John 14. for Barnabas, that a great Multitude of Jews and Greeks believed.

Answ. What is all this to the purpose? All that have been, are, or shall be Converted since the Gospel's Ministration, are Converted by the Apostle's Words without his Spirit, as thou seemest to say, are they? for we know, that Philip, Paul and Barnabas were in the power and Spirit of God, and able Ministers of the Spirit. And thou bringest John 14. and Barnabas, that A great Multitude, both of Jews and Greeks believed; and there is no such saying in John 14. for if G. F. had done so, thou would'st have cryed, Lame, Silly and

Non-sense; but if the Fault was in the Printer, we have so much Charity as to over-look it. And then thou say'st; The Lord opened Lydia's heart: Then it is not the Apostles words without the Spirit. And then thou bringest Paul planting, Apollo watering; which we do believe, with the Spirit of God, and wrought those Miracles by the power of Jesus: but what is this to Plant or Water with the Apostles words without the Spirit of Christ? for God giveth increase to them that are in his Spirit.

R. W. And thou say'st; G. F's. his throwing God over-board, and his own Reason and Sense.

Answ. Thou hast not proved G. F, throwing out God; this is Blas∣phemy to say, That God can be thrown over-board, who hast over-thrown thy self. But thou and the Priests, that would Convert people with the Apostles words, and leave out the power and Spirit of God, do but beget people into a Form without the power: and because G. F. saith [That they cannot Convert people without the power and Spirit of God, &c. though they may have the words of the Apostles] and the Priest saith [That they are Converted by the Words of the Apostles] and G. F. saith [In this they throw out the Spirit and power of God, by which the Apostles did Convert] and about this thou makest a great Rail against G. F. and say'st, G. F. is throwing out God over-board, and his own Reason and Sense; and yet thou confessest, The Lord o∣pened Lydia's heart, and the Lord opened the Eunuch's heart: so here thou Contradicts thy self. And we own God and Christ, and use their Words and the Apostles by the Spirit, that leadeth into all Truth, and do succeed them in the Spirit: and so are the Living Stones, and built up together in the Church of God, which Christ is the Head of.

R. W. Thou say'st, There have been many Conversions to the Christian Name in these parts of the world called Christendom:* 1.18 and then thou Instancest, These (Conversions) the Papists brag to have effected in all the 4. parts of the world; and how these were brought•• in sometimes by the Sword, and sometimes by Marriages, &c.

Answ. How is it you N. England Priests & Professors would Convert the Quakers? is it not by the same Bloody Way? as Instance, Whips, and Stocks, and Swords? and are not these the Beast's Horns, and the Whore from the true Church, and not Christs Wife?

R. W. Thou tell'st us of the Waldenses, and Wicklevists, and Hussires in Bohemia, and Lutherans and Calvinists, &c. that came out from this Bloody Romish Whore (144000. Virgin Protestants thirsting af∣ter the Blood of Christ only for Salvation.)

Answ. What is all this to R. W's. purpose, That people should be Converted with the Apostles words, and leave out the power and Spirit of Christ, according to G. F's. words to T. C? And Roger, why do'st thou cry out against the Romish Bloody Whore, when thou and the New-England-Spirits, that thou Commendest, are the same? for, where did ever Wickl••ff and Hus•• Hang any, or Cut off the Ears of any, as your N. England Professors have done? And you that would have us punished, are you like Virgin-Protestants, who thirst after the Blood of Christ for Salvation? what! can you both thirst after the Blood of Christ and after the Blood of his people, as the New-England Priests have done?

R. W. And thou say'st, The Father of Spirits has stirred up some Wit∣nesses in all Protestant-Nations, to Preach against Formal, National Conversions, and against the Formality and Prophaneness of the com∣mon Protestants.

Answ. Then why art thou against G. F's declaring against Conver∣sions without the Spirit of Christ, and power of God, as he doth to T. C? hast not thou all along been Contradicting thy self? and fightest against that which thou here professest, like a blind Man, or one that doteth? And wast not thou Bragging a little before of the Church in New-England? and now thou tell'st of the Papists bragging? and are not all these (thou speakest of) Formal Conversions, brought into the words without the Spirit and power? for there is no true Conversion, nor Translation, but from Death to Life; and that is by the same power and Spirit of Christ, that the Apostles were in, and the Church in the Primitive Times.

R. W. And thou say'st: The Formality and Prophaneness of the Com∣mon Protestants (all one in Life, and sometimes worse than the Papists) &c.

Answ. Roger, thou and the New-England-Priests & Professors may take it, and apply it at home, and see, if you can find a place of Repen∣tance; for yet you hate to be Reproved.—And as for the One hun∣dred-forty-four-thousand spoken of in the Revel., that sung the New Song, &c. which no man could learn, &c. which were Vndefiled, &c. which were Redeemed from the Earth, and which followed the Lamb, &c. is R. W. and the New-England-Priests, and our Opposites (that he bringeth) like unto these in the Lamb's Spirit? no such matter: for if they were, they would not Persecute, Imprison us, & Cut off our Ears for Visiting our Friends in the Prisons, and not bowing the Knee, and the Hat, and saying You to them; and Persecute us, because we could

not put in their mouths, and give them Maintenance. So, here they manifest, that they are of the Earth, and of the Bloody Whore that R. W. speaketh of: so, they are not of their Purity (which is spoken of in Revelations) neither in Life, nor Doctrine, nor Worship, nor Church, nor follow not the Lamb, who saith, Freely ye have Re∣ceived, freely Give.

R. W. Thou say'st (after thou hast told a Story of the Jesuites) The Pharisees,* 1.19 who by Land and Sea sent forth their Emissaries to make Converts to God, &c.

Answ. Is not this your own Work? seeing that G.F. saith, Th. Coll. hath thrown out the Spirit and power of Christ, which is to Regenerate and Convert; and say'st, That you can no more Convert by the Apo∣stles Words, then the Pharisees without the Spirit of God, and Power of Christ, that the Apostles were in? and yet thou railest against G. F. for saying so. But hast not thou Contradicted thy self in say∣ing, How the Pharisees Converted? when they in their Conversion op∣posed Christ the Light?

R. W. Thou say'st, That Christ sent forth his Messengers with Glad News of a New Bargain or Covenant of God with the Sons of men, viz. It pleased the God of Heaven not to be thrown out (as this Fox frantickly barks) &c.

Answ. Where doth G. F. say (if it be him thou meanest) That God did throw out his Apostles or Messengers with the New Covenant and Glad Tydings, which Christ sent forth? And hast not thou been barking against Papists and Pharisees, and Formal Professors Converts? and are not they brought into a Form of the Apostles words without the power? and into a Profession of Christ without the Possession of him, like you Priests and Professors of New-England? And G. F. saith; The true Conversion is by the power and Spirit of Christ, [which T. C. leaves out] and so, do'st thou not see how thou Contradicts thy self? for were these Virgins (thou speakest of) Converted with the Apostles words without the Spirit and power of Christ? Dare any of the New-England-Priests or professors, or R. W. say, That you are sent out Immediately by Christ, as the Apostles were? nay, Priests will say, They have No Call to this work to go Freely: but they would find a Call to great Benefices.

R. W. And thou say'st: For slighting of this Pearl of this Glad News or Gospel pub••ished by God to the world by Writing, or Preaching, Professing, Suffering, &c.

Answ. This is from a false Birth: for we slight not the writings of

the Gospel, &c. nor the Preaching, Professing and Sufferings of the Apostles, but receive them with Joy in the Spirit of God; &c. But it is you that slight them, that do not Obey them, and persecute with Tongue and Hand them that do obey them.

R. W. And thou say'st: It hath pleased his Infinite Justice to Plough the world with Popery, a Religion (a Bastard-Christianity) suited, &c.

Answ. Look thou and the New England-Priests at home, and shake hands with them Roger: and let New-England read their Laws, and read thy Book and theirs, and see, if you have not Ploughed worse then they these late years.

R. W. And as for thy saying (A Bastard-Christianity) suited (as the Quakers is) to Rotten Nature, and sit to carry the world after them, as Mahomet and the Pope have done.

Answ. Nay Roger, you in New-England have the Weapons, as the Pope and Mahomet have in your Rotten Nature, your practice plainly declareth it. For the Quakers Weapons are Spiritual and not Carnal; and therefore thou do'st abuse them, though it doth not touch them.

R. W. And thou tells of Two great Worders in the world (pretending to be Christs Messengers to the Nations) the Jesuites and the Quakers: their faces look divers, but they both carry Fire-brands in ther Tails, to burn up the holy Scripture, all truly holy Christians, &c. and thou say'st, We are like Absolom Beautiful, and fit to play Soul-Thieves, and steal the hearts, &c. from the true David, the Lord Jesus Christ.

Answ. Thou might'st have kept a great part of this at home, for we do abhor thy Lyes. For whom have we wronged? or whom have we Burnt? except it be the Fire of God's Word that is Entered a∣mong you, and burneth your Esau. stuff. And as for Burning the Scriptures, we abhor thy words: and did'st not thou say, The Papists Owned the Bible, and the Jews part of it? and now thou fay'st, Th••y Burn it? how do'st thou Contradict thy self! But Gods Living Free Messengers we have been to New-England, &c. but you have Spoyled our Goods, Banish'd, Whip'd and Martyred to death, and Burnt our Books, which quote a many good Scriptures. And as for Absolom's Beauty, you may look at home among your Whited Walls, and fair Out-side Professors: but they begin to look black with your Murder∣ing Laws. And it's thy own Spirit's work to draw Souls from the Lord Jesus Christ with thy Lyes, as the Old Serpent drew Adam and Eve from God's Teaching: and you exceed Sampsons Foxes, that carryed Fire-brands in their Tails, for you have Carryed them in your

Hands, by which you have Branded the people of God. And we do Esteem the Scriptures, and the Practice of them better then you.

R. W. And thou say'st: They are fortified with the Faces of Men, and the Hair of Women, like the Locusts, Rev. 9. such Pretences, and such Illuminations, and Appearances, and Assurances, and Confi∣dences, and Feelings of Experiences, &c. that it is God's Infinite Power and Wisdom, &c. to preserve the Scriptures a Standing Record, of what the first Messengers and Churches, and first Doctrine, and first Christi∣ans were; or else the world would fall down and adore Images, &c.

Answ. It is by the Lord's Power and Wisdom, that the Scripture hath been preserved; yet we see such that have the Scriptures, and fall down to Images, and others to the Imaginations of their own hearts, that are not in the Spirit, that gave them forth. And as for those Locusts, that came out of the smoak of the Bottomless-pit let R. Wil∣liams and the New-England Professors keep that at home, & apply it and their Experiences at home: but as for the people called Quakers, it is that, which the Lord has wrought in them by his Spirit, and open∣ed to them by believing in the Light; that so they are become Chil∣dren of the Light, which you were and are Strangers to, and hate. And God hath Sealed us, and set his Mark in our Fore-heads: but your Mark is easily seen to be of the Beast's, that maketh War with the Saints. And did Abraham, and Isaac, and Jacob fall down to Images, before Scripture was written? for, as the Apostle saith, None can call Jesus Lord, but by the Holy-Ghost: and though some people have the Scriptures, yet they fall down to Images. But it is the Holy-Ghost, that brings them to fall down to God, and bow to Jesus their Lord, that leads them into all the Truth of the Scriptures, that brought the Pro∣phets and Apostles to testifie against them that Bowed to Images; yea, though they had the Scriptures▪ as in the days of Jeremiah, and Eze∣kiel, and other Prophets. And our Experiences and Assurances are of the Lords Christ.

R. W. And thou say'st: Thou knowest, the Counsels of the Father of Lights are very deep; yea, the Revelation needs a Revelation, and the Prophets, and Canticles, and Daniel, &c.

Answ. And thou confessest, this must be by the Spirit of God, &c. and in this thou confounds thy self, who hast been Railing against G. F. and the Quakers, who saith: T. C. hath left cut the power and Spirit of God to Regenerate and Convert, and that the Scriptures can∣not do this without the Spirit or power of Christ; and that it is the Spi∣rit, that doth Convert both Jews and Gentiles to God: and this is the

Quakers principle, according to Christs words; I will send you the Spirit of Truth, that will lead you into all Truth: as you may see in John. And so it is all this while, thou hast been Confounding thy self, and Beating the Air.

R. W. And whereas thou speakest, How that Jews and Gentiles must yet enquire with Tears of Blood after the Blood of a Saviour:* 1.20 sure they shall not awake out of their pits of Rot∣tenness without some Means and Messengers, &c.

Answ. And yet these have the Scriptures, and are not Converted: and yet thou railest against G. F. because he saith, They cannot be Converted and Regenerated by the words of the Apostles, but by the power and Spirit of God; and because that G.F. saith, That I.K. in saying [The Scripture is the Means] he throweth out Christ and God, the Author and Giver of Faith (as pag. 9). Yet now R. W. saith, There must be a Messenger from Heaven to awaken Jews and Gentiles; surely, this must be a Spiritual Messenger then: and here he Contra∣dicts himself, and throweth down all his Railing stuff against G. F. as afore-mentioned. And yet There is no Voice and Motion to be heard of Spiritual things within?

R. W. And thou say'st: Surely, there shall be no other Words in their Mouths, then what were in the Mouths of the first Messengers, and ac∣cording to Christs prayer, &c.

Answ. We answer, Nay; The very same Word and Words, both in thy and your Mouths, when you are Converted (if ever you be Converted) which now thou hast a Form of without the power; and Holdest the Truth in the Unrighteousness: and so that in John 17. and Isa. 59. and Act. 26. we own. And the Apostles which Preached Christ Jesus, said no other Words, then what Moses and the Prophets fore-told, Act. 26. That Jesus Christ should come according to the Pro∣phets: and He is come, and hath given us an Vnderstanding, and we are in him.

R. W. And thou say'st: Therefore Fox and his Foxians, that tell us, They have all by the Spirit, and need no Record, are Thieves and Robbers, whom Moses and the Prophets, &c. and the Apostles ab∣horred to think of.

Answ. Moses and the Prophets were led by the Spirit of God, and saw Christ, who fulfilled the Scriptures of the Prophets, &c. and the Apostle said: No man knew the things of God, but by the Spirit of God: are not the Scriptures the Things of God? And why do'st thou belie G. F. and the Quakers (if it be them thou meanest) and say'st, that

they say, They need no Record? which is false: for There are Three, that bear Record in Earth, and Three, that bear Record in Heaven, which they have need of. And there is a Record of the Son of God, and there is a Record of John concerning Christ: John bore Record, saying, I saw the Spirit descending from Heaven upon Christ, Joh. 1, 32, 34. and the Father bore Record of the Son, Joh. 8. and God is the Record of his people, Phil. 8. Joh. 1, 5, 7. And there is a Record of the Old and New Testament, which we have the Comfort of: for we never read, that either Moses, the Prophets or Apostles did abhor the Spirit of God to be their Leader, and call them Thieves and Rob∣bers: but those are Thieves and Robbers that do not hear the Voice of Christ, but climb up another way to know the Scriptures, then by the Light and Spirit of Christ.

R. W. And thou bringest I. Deacon, who saith [The Enjoyment of Immortality is not, till they have put off this body: G.F.'s Fol. pag. 40.] And G. F. Answereth, That [Immortality was brought to Light through the Gospel, and the Word of God: and Christ was in them, and was not that Immortal? And the Apostle saith:—Christ Jesus, who hath abolished Death, and hath brought Life and Immortality to Light through the Gospel, 2 Tim. 1.10.] — R. W. (Upon G. F's. words) saith: That G. F. affirmeth an Immor∣tality (that is, A Not-dying of the Soul and Body.)

Answ. Now, let the Reader see, if he have not abused G. F's. words? and whether he saith any such thing, or no? for Christ saith: They cannot kill the Soul, though they may kill the Body. Yet R.W. saith again, that the Quakers and others say, All flesh is grass (speak∣ing of the body) and yet he saith, that G. F. affirmeth, The Body cannot dye: what Contradictions are these R. W?

R. W. And whereas thou say'st: As for the Body, the Quakers say, When the Soul is gone into God (yea, the Soul of Judas, as well as the Soul of Peter, as some of them say,) &c.

Answ. But what some of them are, thou hast not quoted; though over and over thou maliciously speakest this in thy Book. Neither do I believe, that ever thou heard any of them say so (may be, some Ranters said so, which he Fathereth upon the Quakers,) for if thou had'st, thou would'st have quoted the Book, or have named their Names, as thou hast done G. F's. and belyest his words: therefore we have good ground to believe thou wrongest others. And thou usest many words to no purpose, about that what others say.

R. W. And thou say'st:—What-ever these Foxians bru∣tishly fancy of no distinction between God and themselves,* 1.21 their Light and his, &c.

Answ. This is a False Charge. For we make a Distinction betwixt God and our selves; for by his Gospel and Power Life and Immorta∣lity is brought to Light in us, by which we see over the Devil, that hath darkned us: so, In the Light of Christ we see Light.

R. W. And thou confessest, That Christ hath brought Life and Im∣mortality to Light through the Gospel [In this thou contradictest I. D. the Priest] and say'st, But this is but the joyful Condition of the Souls and Bodies of the Godly, their Souls and Bodies raised up with Jesus to a spiritual holy Life in this world, and the Souls going to Jesus, and their Bodies sleeping in Jesus, &c.

Answ. Here thou hast made a pretty good Confession in words, if thou knewest, what thou say'st. But how do'st thou mean, when thou say'st, The Body sleepeth in Jesus; and yet, It turneth to Rottenness? doth that which sleepeth in Jesus, Rot? And the Apostle saith: Thou Fool, that which thou sowest, is not quickned, except it dye: and that which thou sowest, thou sowest not that Body, which shall be, &c. but God giveth it a Body, as it pleaseth him, 1 Corinth 15. Thou con∣fessest, That Life and Immortality is brought to Light through the Gospel; and because G. F. saith so, thou say'st, He affirms an Immortality, that is, a Not-dying of the Soul and Body: The Soul is Immortal; but G. F. doth not speak of the Body there.

R. W. saith: As to this Immortality of G. F. all that can be known of his mind, is H. Nichol's and the Nicolaitans mad fictions and fancies of their becoming God and Christ.

Answ. Reader, see, if there be any such words in G. F's Answer to I. D. that he should number us with the Nicholaitans mad fictions and fancies, as he calleth it; he had had better to have kept it at home, if this be his Charity. And this Love, that he hath to some of us, is not like the Love, that David had to Absolom, but more like A∣hitophel's, (which thou speakest of) who neither Loved David nor Christ Jesus; this Spirit of thine cannot in Sincerity, that hath spoken so Evil of God's people.

R. W. And thou say'st: I fear, instead of their fancied Im∣mortality before the Grave, they will meet with a dreadful Mor∣tality, or Death of Soul and Body to all Eternity.

Answ. This thou fearest not for good, as thy words do manifest

in thy 119. page.* 1.22 But do'st thou not say before, That the Souls of the Godly, going to Christ Je∣sus, &c. and now do'st thou fear, the Souls of the People of God, called Quakers, shall meet with a Dreadful Mortality, or Death of Soul and Body to Eternity? It's like thou would'st have it so: but we tell thee, and all our Envious Persecutors with tongue and hand, That Christ hath brought Life and Immortality to Light through the Gospel; and our Souls rejoyce in him, and can magnifie God our Saviour, blessed be his Name for ever, Hallelujah! But Roger Willi∣ams, take heed, that which thou fearest of the Quakers, come not upon thy self; for it will be much, if it do not, for thou wilt find Misery, before thou dye, for thy hard speeches against God's People.

R.W. And thou bring'st I. M. which saith [The wise Heathen-Philosophers had a greater measure of Light in them (which is the first Adam) then I can think any man hath now.]—

And G.F. Answereth [Which sheweth, that he knoweth no∣thing of Christ, the Second Adam, the Quickning Spirit. He know∣eth no New Creature; for they, who are in Chirst, are New Crea∣tures: nor None of Christ the Covenant of God, of Light, of Life, of Peace, who was Glorified with the Father, before the world began; which is beyond the first Adam: and hath shut himself forth, not to be as high as his Heathen-Philosophers. And many witness Christ In them, in this Age, as in the days of the Apostles; which is above the Heathen-Philosophers.]— And R. W. replyeth to G. F. and saith: It pleased God (in all Ages) to stir up the spirits of some Men (as the Philosophers amongst the Greeks, &c.) to improve that Excellent Light of Reason &c. above o∣ther men.

Answ. What is this to the Light of Christ, in Opposition to the Second Adam in this Age?

R. W. And thou say'st, The Question then followeth: If this Light of Knowledge were Christ,* 1.23 as God, and King, and Mediator, why is it, that None of these Excellent men knew Nothing of God, nor Christ, nor Spirit, &c. but only of the first Cre∣ation? Can such a Court be kept, a Palace furnished, and such Royal and Heavenly Guests be Entertained, and no body know any thing of it? &c.

Answ. What are all these words to the purpose, but that thou grantest I.M's. Argument, That the Wise Heathen-Philosophers had a

greater Light (which is the first Adam) then you, or any man can have by the Second Adam? if not, why do'st thou Oppose G. F? And thou confessest, that All Jerusalem was moved, and on an uproar, when Christ was born, or came to Jerusalem: and doth not the Apo∣stle bid the Saints, Beware of Philosophy? &c. And the Apostle saith al∣so: Certain of your Poets have said, that we are of his Off-spring (to wit, God's) and Act. 17. Then certain Philosophers of the Epicure∣ans, and of the Stoicks encountred with Paul, and some said; What will this Babler say? and others said, He seemeth to be a Setter-forth of strange Gods, because he preached Christ Jesus and his Resurrection: Now, if R. W. and I. M. have no more Knowledge of Christ, then these Philosophers, &c. in their Light of their Carnal Reasoning, (which was Darkness to the Light of Christ) they may give over talk∣ing of Christ. And these knew not God, nor Christ as King and Me∣diator, which is known by his own Light: and such Philosophers or others, if they did Know God or Christ, it was by his own Light. For that which G. F. doth affirm, is true, as concerning of Christ and their Knowledge in the New-Covenant: and Christ Enlightneth every man, that cometh into the world, as he is the Word, God. And the Spirit of man being the Candle of the Lord, he Enlightneth their Spirit, their Candle, by which they might see him, as he is: and as Christ saith, No man knoweth the Father, but the Son, and he to whom the Son Revealeth him, &c.

R. W. Thou say'st: The utmost Reason of these Excellent Men (to wit, the Philosophers) it is known I say, that the Activity of the high∣est Reason in this world falleth short in two grand particulars. (And thou say'st) 1. As to the Creatures: for some of them must needs fall short, when Plato granted a Creation, and a kind of Father, Son, and Holy Spirit in the Creation of it. Aristotle pretendeth to see further then Plato and all his Arguments, and Asserteth, The World to have no Beginning nor Ending.

Answ. What must we Infer from this, but that thou settest up the Knowledge of the Philosophers above thy own and others, and main∣tainest I.M's. Principles and his Doctrine [That the wise Heathen-Philosophers had a greater measure of Light in them, (which is the first Adam) then I can think any man hath now, saith I.M.] And are not these Philosophers contrary to Moses in Genesis, who said, In the Beginning God Created the Heavens and the Earth? and thy Philosophers, that thou bringest, say, That the World had No Beginning nor End∣ing, &c. and doth not this oppose Christ's words? and 2 Tim. 9. Be∣fore

the World began? and Tit. 1, 2. Before the World began? And Christ saith, The Harvest is the End of the World, Math. 13, 39, 40. Math. 24, 21. Since the World began. Now, let R. W. and the Philosophers read these Scriptures, and see what work they are making about their great Knowledge? but if any of them did know the Father, and the Son, and the Holy Spirit, they knew it by the Spirit, and had it by Revelation, as some of the Heathen had: but it's very like, that Many of the Heathen-Philosophers had more know∣ledge in the Creation, then R. Williams. —And then thou goest on & tellest what the Philosophers say of the Sun, and of the Globe, &c. but we tell thee, the Scriptures are a better Book, then their Books concerning God and his Son, and his Creation.

R. W. And that which Paul speaketh, Rom. 1. thou say'st, That by the Creation some come to know, there is an Eternal Power and God-head: and thou say'st, that Paul tells us, the World by wisdom knew not God, which must he Expounded (or else swallow a Contradiction, as the Quakers guise is), &c.

Answ. Thou can'st hardly speak without Railing. For these Scrip∣tures (1 Cor. 1. and Rom. 1) need no Expounding; for they are plain, as they speak: for its true, That the world by their wisdom knew not God. Some knew the Eternal Power and God-head: for the Apostle saith, Because that which may be known of God, is manifest in them, for God hath shewed it unto them; though they glorified not God, &c: so with This of God in them, which God had shewed unto them, they knew Him, and his God head and his Creation, Rom, 1, 19, 20. So, the Guise thou may'st apply to thy self, who hast lest out That of God, which he hath shewed unto people, who was their Teacher. Are these the wise Philosophers of R. W. and I. M. that have more Light then any man now, that say, The world hath No Beginning nor Ending? and is this your Court and Palace furnished with such Heavenly guests? &c. but to know God and Jesus Christ, that he hath sent, is Eternal Life. And then thou confesseth, That a Natural man cannot perceive the things of God; and yet, The Philosophers had a greater measure of Light, then any man now?

R. W. And thou say'st, Yet this Foolish man maketh every mans heart in the world a Court of Heaven,* 1.24 a thing which all men may abhor to think of: and yet thou confessest, That there is that of God in the Children of Disobedience and Reprobates. (Appen. p. 5)

Answ. But let the Reader see, if there be any such words in G. F's Answer to I. M. as, The Court of Heaven is in every mans heart? But

for all R. W's. Railing, we cannot deny Christ's Doctrine, who said, The Kingdom of Heaven was in the Pharisees: and Christ enligteth every man, that cometh into the world, Joh▪ 1. And it's very like, thou do'st Abhor to hear or think of this, whose Foolish heart is darkned, and thy Wisdom is Enmity, hating God himself, as the Scripture concludes, which thou may'st apply to thy self. Yet we believe, Christ hath en∣lightned thee, which will to be the Condemnation of them that hate it.

R. W. Thou say'st: Moses built the Tabernacle, and Noah the Ark, and Solomon the Temple, &c. which thou confessest, were the gifts of God to them. Then thou callest them the Excellent gifts of Nature, that reach not Heavenly and Spiritual things, and say'st, What are all these to the Enlightning of my soul with my Natu∣ral, Vndone and Damned Condition? to a sight of Sin as Sin? &c.

Answ. Noah by Faith builded the Ark (as in Hebrews) and Moses saw Christ the great Prophet; and God spake to Solomon and David, who saw Christ, and called him Lord: and if thou do'st con∣fess, that this was a Knowledge beyond the Heathen-Philosophers, yea, and such as said, The world had neither Beginning nor Ending, then thou hast overthrown thy own words, which thou hast been opposing G. F. withall. And was it by a Natural gift, that Noah built the Ark, and Moses the Tabernacle, and Solomon the Temple? was it not by the Faith and Command of God? were these done with Natural parts and good Education, as thou speakest of? how dark art thou in the Scripture!—And the Temple, and the Ark, &c. were Figures of the things of the Law, which Christ is the substance of, who enligh∣••••eth every man, that cometh into the world: and thou art as dark a∣bout Christ, that enlightneth every one that cometh into the world, as thou art about the Temple, who callest them Excellent Natural gifts in Noah, Moses and Solomon.

R. W. And thou goest on, and say'st, What are those to a sight of my utter Inability to pay (or all the Creation for me) one farthing to God's Justice, &c?

Answ. It's Christ, that hath Shed his Blood, and Tasted Death for all men, and Enlightens all men; and he is above the Heathen Philo∣sophers in the first Adam: and so, all must believe in him the Light, (who hath enlightned them) for Life and Salvation. And many more slighting words there are in thy pretended Answer, which are not worth mentioning. And how do'st thou Magnifie the Gifts of God to many, whom thou say'st, neither thou nor G. F. is worthy to

hold the Candle to; when thou art setting up the Wisdom of the Hea∣then-Philosophers, with the Light in them (which is the first Adam) above, then any man hath now (as I. M. thinketh)? And what is this to know Christ and the New Creature, and he the Quickning Spirit, and the New-Covenant? for they that Magnifie Christ, will do as John did, Bear witness to Christ, who enlightens every man that cometh into the world.

R. W. And thou say'st: Who knoweth not, how full the world is of Admirable men and women, that are not Christians? and yet what a base Esteem hath this proud Spirit of all men, yea, of all Christians too, that dance not after his foolish pipe, &c.

Answ. Here thou abusest G. F. and the Quakers again (if it be them thou meanest) who hold forth the Universal Love of God to all Man-kind through Christ Jesus, who shed his Blood and dyed for all, and enlightens all, and his Grace hath appeared to all: and we exhort them to Believe in the Light, that they may become Children of the Light. And the Grace of God will teach them, and bring their Salvation, if they do not turn it unto Wantonness: and do'st thou call this sound Doctrine Foolish Pipe?

R. W. And whereas thou bringest I. M's. words [The Prophets are more certain, then any other Revelation.] And G. F. Answers

[Was not the Son of God Revealed?* 1.25 &c. and did not he Come in the Volumn of the Book to do the will of God? and so they that had the Prophets and the Law (to wit, the Jews) knew not the Son, &c.]

And R. W. Answereth and saith, To pass by G. F▪s. Un-English and Non-sense, &c.

Answ. It's like, this may be Non-sense to him, though there may be some fault in the Printer; but Charity would have past this by, as I have often done in R. W.'s. Book.

R. W. And thou say'st, that G. F. knoweth not, that the Question is not here, whether Christ be the End of the Law and the Prophets? &c. and whether Christ was not more Revealed at his coming? &c: but whe∣ther the Written Word of the Prophets, of which Peter speaketh, be not a more sure word of Command and Comfort to us, then any now to be ex∣pected? &c.

Answ. I. M. says, The Prophets are more certain, then any other Re∣velation; and what is this to R. W's Questions? And I say, Christ be∣ing revealed, which is the End of the Prophets and the Law, &c. He is a More and a Certain Revelation, &c. for he is the Salvation and the Foundation that the Law Typed forth, and the Prophets Prophesied

of; for he is the Substance. For many may have the Law and the Prophets in words, as the Jews had, and not receive the great Reve∣lation of Christ Jesus: and many have the New Testament of the Apostles and Christ; but Christ says plainly, None knoweth the Father, but the Son, and to whom he Revealeth him, though they may have the Prophets, like Jews, and know him not.—But thou say'st: But whether the Written words of the Prophets, of which Peter speaketh, be not a more sure word of Command and Comfort to us, then any now can be ex∣pected? What is this to the Revelation of the Son of God? And thou wrongest Peter's words; for Peter saith also: We have a more sure word of Prophecy, (not of the Prophets, as thou hast thrust in) where∣unto you do well, that you take heed unto, as unto a Light that shineth in a dark place, until the day dawn, and the day-Star arise in your hearts. And is this Sure word of the Prophets of Command and Comfort to you, more then any can be expected? what! do'st thou not own Christ the End of the Prophets, a greater Comfort and a Revelation then the Pro∣phets, who is the Foundation of the Prophets and Apostles? But what dark place is this, that the Light shineth in, that people must take heed unto, until the day dawn, and the day-Star arise in their hearts? for we say, that all the Prophets of God did fore-tell of Christ, which the Apostles and Peter preached, Christ the Fulfilling of them, praised be his Name for ever!

R. W. And thou say'st, That God called his Mind his Word, his works his Word, his writings his Word, and his Providence of Mercy and Judgment his Word in a way of Condescension to our Capacity, &c: And this thou comparest with Rulers and Masters of Ships word, &c. or Records and Deeds with Hands and Seals, &c. And then thou say'st, The word of God in the mouths of the Prophets, written for after-genera∣tions, &c. and then thou tellest, that the Jews have their Talmud, and The Turks their Alcoran, and the Pope his Decretals, and the Pro∣testants the Written Word or Scriptures.

Answ. Thou hast made many Words here, if God's Work (his Cre∣ation, &c.) be his Word, and if Scriptures (which signifieth Writings) be his Word: and thou confessest, the Word was in the Prophets; which is true, none opposeth that. But the Scriptures of Truth are called the Words of God (as Exod. 20. and in the Revelations) and Christ calleth them Words, Joh. 5, 47. And if any man hear my Words, Joh. 12, 47, 48. 14, 23.—John 15, 7. My Words abide in you: Jer. 5, 14. I will make my Words in thy mouth fire. Isa. 51, 16. I will put my Words in thy mouth. And Job. 42, 7. After the Lord had spo∣ken

all these Words. So here you may see, they are called the Words of the Lord; and Christ's Name is called the Word of God. Now the Apostle saith, Through Faith we understand, that the worlds were framed by the Word of God; but where doth R. W. prove, that God's Works are called his Word? he hath given no Scripture for this. And why do the School-Masters make Books for Children, and tell them, that Scriptures signifies Writings (as in the English School-Master, and other Books)? and you say, They are the Word, and give them the Title, that belongeth to Christ: and why cannot you give them the Title, that the Holy Men of God gave to them, which gave them forth, who called them the Holy Scriptures of Truth? And thou needest not tell us, What the Pope, and the Jews and the Turk have: and the Jews had the Scriptures of Moses and the Prophets, but would not receive Christ the Word.

R. W. And thou tellest of a written Pardon, sealed with a broad Seal of a King or State,* 1.26 and say'st; What a fancy is it for a Condemned wretch first to hearken to a Pardon within, to a King within, a Writing within, a Seal within, and to slight the true Pardon in the King's way to be Conveyed from without to the Mind and Spirit within? and to lose his pardon and deliverance, as thousands of poor cheated souls must do.

Answ. The King's written Pardon to Condemned men setteth them free, but the Written in Scripture doth no•• set men free, nor Pardoneth mens Sins and Trespasses: but it is Christ, that dyed for their sins, and shed his Blood for them; and this the Scriptures testifie of, that he hath purchased them with his Blood, and he is the Offering for Sin. And if the written Scripture be the Pardon of Sin of the Condemned World, as the King's written Pardon is for Condemned persons, then all that have the Scripture, have their Pardon by thy meaning: but pag. 64. thou say'st, The Scriptures avail nothing, without the Spirit of God set it home upon us; so here thou contradicts thy self. And Christ saith, Search the Scriptures, for they testifie of me, and in them you think to have Eternal Life, but you will not come to me, that you might have Life. So the Life is in Christ, and he that hath Christ, hath Life; and they that have not him, have not Life: and they that have not the Spirit of Christ, are none of his, though they may have the Scriptures. And they who had their Garments made white, it was by the Blood of the Lamb, and not by written Pardons: and they that are the true Believers in Christ the Light, and are in the New Covenant, as Heb. 8. he blotteth out their Sins and Trespasses, in

whom God writeth his Law in their hearts. And 1 Cor. 15, 3. Christ dyed for our Sins according to the Scripture: so it is not a written Pardon, though the Scriptures declare this. And Christ dyed for the Vngodly, Rom. 5, 6. Christ dyed for us, 1 Thes. 5, 10: So he it is that Pardoneth. And the Apostle said, This is a faithful saying, and worthy of all Acceptation, that Christ Jesus came into the world to save Sinners, of whom I am chief, 1 Tim. 1, 15. so it is God and Christ, that doth Pardon and Forgive Sin, Col. 2, 13, and Luk. 5, 20: and they that witness this, their Sins are forgiven them. For the true Believers are Sealed with the Spirit of God (and the Spirit of God is within) and hear the Voyce of Christ their Shepherd, Thy sins are forgiven thee; and so have their Testimony of pardon within: and so come to be built upon Christ the Rock and Foundation. So it is one thing to have the Writings, and another thing to have the Seal of the Spirit of Christ, as they had that gave forth the Scriptures: and they that are Sealed with it, have the comfort of God and Christ, and the comfort of the Scriptures, &c.

R. W. And thou bring'st R. H. which saith [It is against the Light of Nature for Women to preach, &c.] And G. F. Answers R. H. and saith

[Contrary to the Apostle's Doctrine, & the mind of God and the Prophets, who said, God would pour out of his Spirit upon All Flesh, and his Sons and Daughters should prophesie. So that he is a Limiter of the Holy One, & a Quencher of the Spirit, & in Dark∣ness: and this is above the Light of Nature.]

And R. W. Replyeth and saith, What is the Light of Nature, but that Light, in which eve∣ry man cometh into the world with (as the Quakers speak) which differeth from the Light of Beasts, &c.

Answ. What is this to G. F's. Answer? for G. F. and the Peo∣ple of God in Scorn called Quakers (which thou in Scorn callest Foxi∣ans) do not say, That the true Light, which is the Life in the Word, which enlightneth every man that cometh into the world (which is a Light to be revealed to the Gentiles, as Simeon speaketh) is a Natural Light, or Light of Nature. For this is the Super-Natural and Light from Heaven, which John speaketh of in the Scripture; and as God said, I will give him for a Covenant, and a Light to the Gentiles, and he shall be my Salvation to the ends of the Earth: and where doth John or the Apostles call the true Light (which is Life in the Word, which Lighteth every man that cometh into the world) a Natural Light or Light of Nature? And then thou goest on, and tellest a great Tale of the Natural Light in man, which is nothing to the purpose to G. F's Answer.

R. W. And then thou say'st; It's true, that in Religious and Christian matters there is no respect of persons with God,* 1.27 as of man before the woman: otherwise then to Order Natural and Civil. And thou say'st: It's true, the Wisdom of God preferreth some Women before thousands of men, &c. as Lady Jane and Q. Elizabeth, &c. And (thou say'st) Christ appearing to Mary Magdalen, and other Women, and sending them to carry the first Tydings of his Resurrection to his Apostles, &c. and Mirjam and Huldah, &c. Prophecying before Christ's coming: and at his coming (according to Joels Prophecy) his Spirit on his Daughters as well as his Sons, &c. & yet this favour of God towards Women destroyeth not the Order, which the God of Order or Nature hath set in those Bounds, Limits and Distinctions between Male and Female, &c. Though the Holy Scripture were silent, yet Reason and Experience tells us, that the Woman is the weaker Vessel, that she is more fitted to keep and order her House, &c. And the Lord hath given a Covering of longer hair to Wom••n, as a sign of covering Modesty and Bastfulness, Silence and Retiredness, and therefore not so fitted for Manly Actions and Employments.

Answ. Here doth not R. W. contradict himself? Though the A∣postle doth say, That the Woman is the weaker Vessel; and it is so known: yet is not Christ and his Spirit as strong in the Female, as he is in the Male? For thou say'st, There is no respect of persons with God, as the Man before the Woman; and God preferreth some Wo∣men before thousands of Men, as Lady Jane and Q. Elizabeth, and Deborah: and yet thou say'st, Women are not so fitted for Manly Actions and Employments; These were Manly Actions, and Godly of Q. Elizabeth and Deborah. &c. And then thou say••st, She being the weaker Vessel, she is more fit to keep and order her House and Chil∣dren, &c, in Silence and Retiredness, &c. but in this thou confound∣est thy self; for these were Fitted with Manly Actions: and Mary Magdalen, and other Women that first declared the Tydings of the Re∣surrection of Christ to his Apostles, those were Godly Actions. Nei∣ther was Mirjam and Huldah forbidden in the time of the Prophets, nor Philip's four Daughters in the time of the Gospel; neither did any say to them (as R. H. doth) It was against the Light of Nature for Women to Preach. And the Spirit of God, by which these Famous Women were led then and now, doth keep Gods Order and Distincti∣on in the Sex of Male and Female; and they know a time to speak, and a time to be silent: and it teacheth them Modesty, and to know the Fruits of the good Spirit, which leadeth them to Prophecy.

R. W. And thou say'st, Therefore, because of Joels Prophecy, or be••cause we must not limit or quench the Spirit, as G. F. saith, there is no ground in Gods ordinary course of Nature to permit Women to pretend to be Apostles and Messengers to the Nations, or Preachers and Tea∣chers in the publick Assemblies.

Answ. And Reader see, if he hath not abused G. F's. words, who bringeth the Apostle's, and the Holy Mens Doctrine. I say, All those that Quench the Spirit, and hate the Light of Christ, and have the Form of Godliness, and deny the power, they are to be turned away from; they are not Fit to preach neither in Nations, nor in publick Assemblies: but those that are led by the Spirit of God, Male or Fe∣male, are not to be Limited and Quenched.—And were not Mir∣jam and Huldah Prophets in the Assembly? and to whom did Philip's four Daughters Prophesie? and did not Mary Magdalen Preach Christs Resurrection to the Assembly of the Apostles. And the Apo∣stle saith, Every Woman that Prayeth and Prophesieth with her head Covered, &c: where did these Women Prophesie and Pray, if not in the Assemblies of the Corinthians? 1 Cor. 11. And yet R. W. (in his 140. page) justifieth a Baptist-Woman (she being his Brother's Wife) her Loud speaking or Preaching in the Assembly at Newport at the End of the Dispute, she saying; R. W's. words shall judge you at the Last day. So he Contradicts himself.

R. W. And thou say'st: Because we find no such Commission (to wit, Women-Messengers and Speakers in Assemblies) given by Christ Je∣sus, or any such practice amongst the first Believers.

Answ. What! No such Commission given by Christ? had not Ma∣ry Magdalen and other women Commission? and such as Prophesied? as 1 Cor. 11: and Phebe, a Servant to the Church? and Priscilla? do'st not thou Contradict thy self here again? And thou sayd'st be∣fore, A Woman was not so fit for Manly Actions; and yet thou bring∣est Lady Jane & Q. Elizabeth whose Actions were Manly & Godly: and do'st thou not Contradict thy self here again? for thou do'st not make a Distinction of Women here in this Head.

R. W. Thou say'st, The Lord hath set a preventer, &c. with the Reasons to the Corinthians, and to Timothy to Answer those Scriptures with a flam, viz. That Eve the Transgressor, and Women that be Tatlers,* 1.28 are forbidden, and the Woman Jezabel, &c. And, why may not Women be Lord Mayors, and Bayliffs, and She∣riffs, &c. and Generals and Commanders, &c.

Answ. What is this to the purpose? because Eve the Transgressor, and Tatling women and Jezabel are forbidden to Teach, doth the

Apostle forbid Sons and Daughters to Prophecy? doth not the Apostle Preach to the Jews of Sons and Daughters Prophesying, which was the practice among the true Believers, though not among you? And do'st not thou say, There is no Respect of persons with God, as of man before a woman; and yet thou say'st, The Lord hath set a Preventer to prevent the Women of such unnatural boldness? and Eve in Trans∣gression, and Tatling Women and Jezabel, that disobey the Lord; such are Forbidden; for, are they like to exercise the Office of the Spirit of Prophecie?—And Women-Mayors, and Bayliffs, and Sheriffs (as thou Scoffingly bring'st) what is this to Sons and Daugh∣ters Prophesying? for thou darest not say, but that Deborah and Q. E∣lizabeth were Commanders and Rulers, which the Lord called them to: which is not very common to Women. And R. W. why had thy Sister such Vnnatural boldness to Preach so loud, and pass such a Sentence without thy Reproof at the end of the Dispute at Newport? which Vnnatural Boldness thou hast justified, and put her in Print.

R. W. And thou say'st: That Reason, that the Spirit giveth to the Corinthians for the Vailing of Women in publick Assemblies, maketh much more for their Vailing and Silence in matter of Prophesying and Praying, &c.

Answ. The Apostle saith no such thing, (1 Cor. 11.) that women should be silent either in Praying or Prophesying but he sheweth them, how that they were to Pray and Prophesie Covered: and therefore thou wrongest the Apostle and the Scripture in saying, It maketh much more for their Vailing and Silence in matters of Prophecy, and Preaching and Praying. For the Apostle there maketh a distinction of men and women exercising their gifts, and the Man praying Vnco∣vered, and the woman praying Covered: he giveth the Reason, and explaineth it himself to him that hath an Ear.

R. W. And thou tellest the world a Story of Two Maries, that came from London, and bid thee Repent, and Hearken to the Light within, &c. And thou askest them the ground of their Travel and Employment; and they alledged Joels Prophecy, &c. And thou say'st, These Women animated the Sea-men to Fight, and Prophesyed, that an hair of their head should not perish; and then thou say'st, They were slain, and Tydings came on this whole matter, &c.

Answ. But R. W. who told thee this Story? for their Names thou hast not declared to the World. And if Two Maries did bid R. W. Repent, and hearken to the Light of Christ within him, he standeth in need enough of it; for had he Repented, and come to the Light of Christ, he would have been out of this Evil work. And as for his

saying, the two Marys told him the ground of their Travel, they alledged was Joels Prophecie: and this is like unto that, They Animating the Sea-men to fight, &c. but these are Scoffing words, which do not become an Old Man, much less a Christian, to tell such Stories to the world.

R. W. And then thou say'st; In some extraordinary Case, as in A∣braham's Case with Isaac, &c. but we must not tempt God. But if God hath poured out his gifts of Knowledge and Vtterance upon some women more then others, they have three large Fields to walk in mentioned in the Scripture, (viz) Of their Instructing their Children. (2.) As occasion justly calleth them from home, of Instructing other women, espe∣cially the Younger. (3.) Of confessing boldly the Name of Christ, when he suffereth Tyrants to bring persecution on them.

Answ. Are these the Large Fields the Scriptures mention for Sons and Daughters Prophesying? and must it be the Occasion, and not the Spirit, to cause the Elder women to Instruct the Younger, as Occasion calls them from home? and is it not their Duty? and do'st thou make this a Comparison with Abraham in the Case of Isaac, as thou say'st? surely no; for it is the Duty of all Christian Women in their Fami∣lies, To instruct their Children. But what is this to Daughters Pro∣phesying? for did not Priscilla Instruct Apollo as well as Aquila? and doth not the Apostle speak of Women that Laboured with him in the Gospel? (Phil. 4) and were these only their Families, or as oc∣casion justly called them from home? Did Mary Magdalen and other Women preach Christ's Resurrection, As occasion called them from home, or as Christ sent them? and did not they confess and preach Christ at other times, as well as in times of Persecution? and all true Christian Believers, that Believe in the heart, with the mouth they will make Confession unto Salvation, Rom. 10.

R. W. And thou bringest T. H. that saith [The Sight of the God-head without Faith in Christ,* 1.29 is the foundation of all false Worships.] And G. F. Answers to T. H.

[Can any see the God-head, or have a sight of the God-head, and not see Christ, and have Faith in Christ? and who hath Faith in Christ, do not they see the fulness of the God-head, and dwell in Christ? And were not their minds turned To that of God in them, which declared the Invisible things of him from the Creation of his Eternal power & God-head, which the Apostle found fault withal, &c. Rom. 1? let all Examine and Judge, & Read the Scripture and try.]

—R.W. Replyeth to G. F. and saith, I have Conversed with all the Indians of New-Eng∣land, &c. and I have read Rom. 1. often, and I find, that first ther∣is

generally in all Man-kind in the world a Conviction of an Invisible and Omnipotent, and Eternal Power and God-head: and thou say'st, That this Conviction doth arise from the Creation, &c. And then thou tellest what men hold, &c.

Answ. Do'st not thou here speak contrary to the Apostle's Doctrine? for doth not the Apostle say, Because that which may be known of God, is manifest in them, and God hath shewed it unto them? why do'st thou speak contrary to the Apostle's Language, and say'st, It riseth from the Creation? And must not that, which Is general in all Man∣kind in the world, be the Spirit of God, which Convicteth them of the Invisible and Omnipotent, and Eternal Power and God-head? (and yet thou say'st, There is no Voice nor Motion to be hearkned to in Hea∣venly things, in matters of Super-natural Light. p. 83.) for the Apostle saith, That, which may be known of God: so it is Of God, which God hath shewed unto them; therefore God will Judge the world in Righte∣ousness, who acteth contrary to that, which he Sheweth them, Rom. 1, 19.

R. W. saith, I find not, that every man or men (by all their Natural Light or Wit, or Christ within) could find out, how the world, or him∣self, man or woman were Created; though]. Naylor telleth us in Print, that if never a Letter of the Scripture had been writ, yet their Spirit could tell them all things.

Answ. We do believe thee, that thou and All men in their Natu∣ral State, or Natural Light cannot find out the worlds, nor how they were made, &c. because that Solomon saith, The world is set in thy heart, &c. Eccles. 2. And whereas thou say'st, Nor the Light of Christ within; In that thou speakest Ignorantly: for the true Light of Christ, which is Life in the Word, by which All things were made, this Light, that shineth in their hearts, giveth them the Light of the Knowledge of the Glory of God in the Face of Christ Jesus the Word, by whom All things w••re Created.—And as for I. N's▪ saying, that If they had not had the Scripture, yet the Spirit of God teacheth them all things; and why not? Did not the Spirit of God teach them all things. that gave forth the Scripture? and is not the Spirit of God the same, which led the holy men of God to give forth Scriptures, which the Holy Ghost now leads into the Truths of them? —And the Apo∣stle saith, By Faith we understand, the worlds were made by the word of God, &c. Heb. 11. and so by the same Faith it is understood now: in the same Faith Moses describeth it, who saw him that was Invisible, and saw Christ, who is the Author and Finisher of this true

Faith; which Faith thou and the New-England-Priests are erred from, as is manifest.

R. W. Thou say'st, All men confess, that the Will or Mind of God is pure; and as they could come to know it, it is to be adored and kept and observed: and that it was ever, and is wickedness to sin against it.

Answ. Then must not this be the pure Spirit of God, that maketh them to confess to his pure Will or Mind? and to confess, that it was ever sin and wickedness to sin against it?

R. W. And thou say'st, None (for all the Light and Spirit in every one) could ever find; how Sin, and Death and Sorrow came into the world? nor how such Inclinations and Dispositions of sin came into them∣selves?

Answ. Then thou art out of the Faith, and Spirit and Light, that Moses was in, and the Apostles; for the Apostle, that turned people from the Darkness to the Light of Christ, Explaineth it (Rom. 5.) And do'st not thou think, that he saw it with the Spirit of God within, and the Light of Christ which lighteth every man, that cometh into the world? and that Moses did not see it with the same Light of Christ, and the Spirit of God, because thou say'st, None (for all the Light and Spirit in every man) could find it? And such that did understand Visions and Dreams, and the Scriptures, &c. it was by such, as O∣beyed the Spirit of God; and the Spirit of God Revealed such things to them.

R. W. And further thou say'st, Thou findest in all Men a Conviction,* 1.30 that God is just and powerful, and doth bring Plagues and Punishments upon persons for gross sins, as Adulte∣ry and Murder, &c.

Answ. And before thou confessest more General, That it was ever, and is wickedness to sin against it (to wit, the Mind of God, pag. 28.) And will not this Teach them to Resist the Devil, that Teacheth them to Forsake sin? and will not that Teach them to Glorifie God, as he is God, if they obey it? and what is all this, that thou hast spoken in thy Answer here to the purpose? for sometimes thou grantest what G. F. saith (in Rom.) and then thou speakest slightingly of the Light of Christ, and callest it Natural, which is from the Spiritual man. But all that see their Happiness, and their Blessedness in the world, that is without End, they must see it by the Divine Light of Christ and do Resist the Devil with the Faith, that Christ is the Author of.

R. W. And thou say'st Hence (according to G. F.'s Opposite) all Man kind have invented so many false Gods, false worships, &c. yet

out of no more Love to God, then the Lamb beareth to a Lyon, &c. and then thou quotest the Philistines, Samaritans and Sechemites, &c.

Answ. Thy words are General, All Man-kind all the world over. What! did Methuselah, and Jared, and Lamech, and Abraham, and Moses, and the Prophets and the Apostles Invent? did they In∣vent any False Gods? for thy words are, All Man-kind have In∣vented so many false Gods and Worships all the world over. What! is there no part of the World free? hath not God his Seven Thousand still, as he had in the days of the Prophets, that Do not bow their knee to Baal? 1 King. 19. And did not all those that Invented all those false ways and worships, go from that of God In them, which God had shew∣ed unto them?

R. W. And then thou say'st: The Sechemites for fear of Lions, or hope of Gain will be of any Worship or Religion, as most this day in the World will be; yea, all and every soul, except to whom (in and from the Holy Scriptures) the Holy Spirit Revealeth the Incomprehensible Mystery of a Mediator.

Answ. Then they are not All Man-kind. And as for Being of any Religion for hope of Gain, that thou and the Priests might have kept at home: for the Gain that Gods Servants got, that were sent to preach the Gospel among you, was Gallowses, Whips, Prisons and bad Language. And they that own the Holy Spirit to Reveal Christ the Mystery, the Mediator (which Holy Spirit leadeth into all Truth) they will own us, and not them that talk of it, and live out of it.

R. W. And then thou bring'st I. H. his saying [The Justification and Redemption by obeying the Light within is a Mystery of Iniquity] G. F. Answ.

[He that believeth, is justified from all things, and cometh not into Condemnation; for he hath the Witness in himself: and that lets him see (to wit, the Light of Christ) the Redeemer the Saviour; the Light, which walking in it he is cleansed from all sin. So no Mystery of Iniquity; for the Mystery of Iniquity is out of the Light: and none seeth Justification and Redemption, but with the Light which cometh from Christ, who hath enlightned them]

To this R W. Replyeth, and beginneth with his Foul Language, and saith, This is subtle; but being examined, it will be a Mystery of Hellish Ini∣quity, and lighter then Vanity it self.

Answ. Poor Man! he might very well have kept this at home. And then he goeth on and saith, G. F. confoundeth Justification, and the Light of Christ, and Faith and Obedience (after his Babilonish

wont) all in a Juglers Box within together; so that the English of it is, Faith is Christ, Obedience is Christ, Justification is Christ, &c. And then thou say'st, It is true Figuratively.

Answ. If it be True Figuratively, why do'st thou call it Babilonish and Juglers Box, and Lighter then Vanity, and Hellish Iniquity? but G. F.'s words are plain enough, as they speak; but thou, that art in the Hellish Iniquity, and the Juglers box, &c. may'st Cavil at them.

R.W. And because that G.F. saith [None see Justification & Redemp∣tion (which cometh from Christ, who hath enlightned them) but with the Light within] R. W. saith, That G. F.'s words may be in plain English thus rendred [None sees Christ and Christ,* 1.31 but with the Christ within, which cometh from Christ, who hath Christed him.

Answ. Now Reader see, if G. F.'s words speak, as he Maliciously saith. For, can any see Christ Jesus their Sanctification, Justification and Redemption, but by the Light, which Christ hath enlightned them withal? for with the same Light they see their sins, and Christ their Saviour and Redeemer, &c.—And thou say'st, It is a Mystery, or a subtle Trick of Hell, to call Faith Obedience, and Obedience to the Light Justification, &c. Reader, read G. F.'s words, and see, if G. F. hath either mentioned the word Obedience, or Faith (p. 29.)? So R. W. Inventeth words, and then he called them a Mystery, and a subtle Trick of Hell, to call them, as he hath invented them; which is his own subtle Trick of Hell, for there is no such word in G. F.'s An∣swer. And then he calleth it True sense, and saith, True Sense (as Mo∣ny) answereth all things; but we cannot deny the Apostle's Doctrine, how that Christ is made unto us Wisdom and Righteousness, Sanctifica∣tion and Redemption: and thy Distinguishing of Heavenly matters is like thy Distinguishing of G. F.'s words, as hath been shewed before in thy Contradictions.

R. W. And then thou say'st, It is another Gospel, and yet not ano∣ther: but is a Dream and dead Picture of an Image or an Idol, to put-in our Obedience and Working.

Answ. What Contradictions and Confusions are these! and what work makest thou about Obedience! for G. F. hath not mentioned the word Obedience; but thou fightest with thy own words: but see∣ing thou makest such work with Obedience, read Rom. 1, 5.6, 16.16, 19. and 2 Cor. 7, 15.10, 5, 6. 1 Pet. 1, 2.

R. W. And then thou say'st, I know, they Father this Bastard upon the most-Holy God himself, saying, It is His Obedience, His Righ∣teousness

and His Working in the room of the Death and Blood-shed∣ding, the Sufferings and Merits of the Lord Jesus.

Answ. I did never hear so many foul words, and such Perversions from any man in my Life! the Reader may see in R. W.'s own Book, there is not the word Obedience in G. F's. Answer, which he replyeth to. And we do say, that Christ Jesus was Obedient unto Death, even the Death of the Cross, Phil. 2: and the Apostle saith, As by the Dis∣obedience of one Man many were made Sinners, so by the Obedience of One (to wit Christ) many were made Righteous. And the Saints are Obedient to Christ's Faith and Spirit, &c.

R. W. And then thou goest on, and tellest of Laban changing wages, &c. and then thou tellest us of the Papists and Jews &c. and the Bargain of Do this and Live; and a Bargain of Saving our selves, and a Bargain of Flying out of our selves only to Gods Mercies in the Mediation of Christ Jesus: and then again render our selves so Holy, so Obedient, so Righteous, so Loving, so Chaste, so Meek, so Patient, so Temperate, that in thought, word or deed we sin not. And this our Holiness is Christ, and God, and Spirit, and Justification, &c.

Answ. Reader did'st thou ever hear, how he hath jumbled things together here? Where did Christ and the Apostles use these words, as Making of Bargains with his People? it's like, R. W. thinketh, he is Wiser then they, that gave forth the Scriptures, and their words are too simple for him to speak: but R. W.'s Scoffing Expressions here do not touch us; he may apply this at home. And this we say, E∣very one that followeth Christ, must Take up his Cross, and deny him∣self, he that will be his Disciple: and they must Die with Christ, if they Live with him; and suffer with him, if they Reign with him: and his Spirit teacheth Temperance, Patience and Holiness, yea, to deny that which is Unholy both in Word and in Thought. And the Righteousness of Christ Jesus is our Fine Linnen; and it is God and Christ, that doth justifie by the Spirit, who art thou that dost Con∣demn? And where did we say, that Our Holiness is Christ and God? though we cannot deny Christ to be Our Holiness, &c. who deny Self-holiness.

R. W. And thou say'st, I know, the Writers of the Quakers make this high Obedience to be the Crown of some high Saints among them, as the Papists do; and that others come not so high, are taken by the flesh∣ly Spirit, and Repent and Confess, and be more watchful, as they say, in a Contradiction of J. Naylor.

Answ. These are most horrid Lyes; and Reader see, if G. F.

speaketh any of these words in his Answer to T. H. as to the Crown∣ing of high Saints (like the Papists) for their Obedience, or Making their Obedience a Crown: for it is the Lord Jesus Christ, that Crown∣eth his Saints, that believe in his Name, and grow up in his Grace and Truth. And as for a Fleshly Spirit, and Repent, and Confess, this you may apply at home; for we own no Repentance nor Confession. but what is made by the Spirit of God, in which we have Unity: and for Exhorting to the watchful, that is Christ's Doctrine. And it is no Contradiction to say, He that is born of God, cannot sin: for the Apo∣stle John explaineth this in his Epistles better than thou can'st, which the Quakers own; which thou makest a great Jumble about. For the Apostle saith, He that believeth, is born of God, and overcometh the world: and is not that the world in mens hearts? and he writeth to Young-men and Fathers, which had Overcome the Wicked one; and to Little Children, that they sin not: and if any man sinneth, we have an Advocate with the Father, Jesus Christ the Righteous, and he is a Pro∣pitiation for our sins; and not for our sins only, but for the sins of the whole World, 1 Joh. 2.

R. W. Thou say'st, Yet again (in a horrible Mystery of Iniquity) they exclaim against the Protestants for saying, A Child of God can∣not fall from the true Grace Finally or Totally.

Answ. Here are no such words in G. F.'s Answer to T. H. Or how hangeth this together? thou say'st, They say, He that is born of God, cannot sin; then how Can they Fall from the true Grace? But what say'st thou to them, that Crucifie the Son of God afresh, and do despite against the Spirit of Grace, and turn it into Wantonness? and these are such, as do not Own the True Grace of God, which is their Teacher, though it hath appeared to them; nor do not Believe in the Light of Christ Jesus, but hate it. And If the Righteous Fall, they rise again; but the Wicked Fall into Mischief.

R. W. And thou say'st, Here is a Mystery of Hellish Iniquity, in that they confess, such a Man, Christ, to have been, and his Blood-shedding,* 1.32 the Types, and real Predictions and Fi∣gures of him, a real Death, Resurrection and Ascension; yet upon the point (by a Devilish Chymistry) evaporate all these, and leave nothing but a Christ within, as God and Man, whose Name is now Light, &c. Motions within—.

Answ. As for Hellish Mystery of Iniquity, and Devilish Chymistry, thou may'st keep at home: for according to the Scriptures of Truth we do believe Christ Jesus his Birth, Sufferings, Resurrection,

and Ascension; who fulfilled the Prophets, and the Types and Shadows of him. And what! must we not call God and Christ, as the Scrip∣tures call them? for God is called the Light; and Christ saith, I am the Light. And though Christ is Risen, and Sitteth at the Right hand of God, yet he doth dwell In his Saints, his Temple, according to the Apostle's Doctrine, as you may see, 1 Cor. 6. and 2 Cor. 6.— And what! must not God's people Obey the Motions of the Spirit of Christ and his Light, and to take heed to it? by which they may see Christ their Saviour, and Justification and Salvation, and the Lord their Righteousness? and the Apostle stirred up to Perfection and to Holiness, which all the Saints are to follow.

R W. And thou say'st, It is a Hellish Mystery of the Devil, to Cosen poor souls with a Notion of the Difficulty and Hight of their pro∣fession, and of Worshipping God in Spirit and Truth; which they say, no body in the world doth, but they.— Spirit within —.

Answ. Our good Profession, which we make, is of Christ Jesus our Lord and Saviour, who hath enlightned us to follow him and his Worship▪ that he hath set up in Spirit and Truth: and they that quench the Spirit, and hate the Light, and will not come to Truth, cannot worship God in Spirit and Truth, John 3.4. And this Truth and Spirit of God is Within people; and thou or they, that draw peo∣ple from the Truth in the Inward parts, and Spirit within, you draw them into the Hellish Mystery, and Cosen poor souls (as thou speakest of) for coming to Christ and his Worship. —And whereas thou say'st, Thou toldest them of an Image in the Bed, but David was gone &c. but this is thy own Condition. And then thou say'st, That their Religion is one of the Easiest in the world. Nay, thou never trod the Path, thou do'st not know what it is; the Gallowses, and Goals and Whip-Stocks manifest, whether Our Religion be Easie.

R. W, And whereas thou tellest us, What will delight our Ears and Minds, to wit, various Tunes of Musick, &c.

Answ. But that which Delighteth Vs, is the Lord Jesus Christ, and his Holy Ghost: and the Joy of the Lord is our Strength. And that which thou applyest to Us, thou may'st keep at home; it's thy own, and none of ours.

R. W. And thou say'st, If a poor soul give way an Inch, and lets in one thought of yielding to the Voice of a Spirit within, they are filled and ravished with Curious Notions of Justification, Holiness and Righteousness, God and Christ, and the Spirit within them.

Answ. How endlesly do'st thou speak against the Voice of the Spirit

of God in his People! And the Apostle exhorteth, Not to walk after the Flesh, but after the Spirit, Rom. 8, 1, 2, 5, 6, 9, 10, 11, 13, 16, 26, 27. Rom. 12, 11. and 1 Cor. 6, 20, 34. 1 Cor. 12, 13. Gal. 5, 5, 16, 18, 25. Eph. 4, 3, 5, 9. Phil. 1, 27, That you stand fast in one Spirit: Phil. 2, 1, If any fellowship of the Spirit &c: and those are the Poor souls, that do not hear, what the Spirit saith to the Churches. And they that Obey the Voice of God and Christ, must Obey the motions of the Spirit: and the Holy Spirit leadeth to Holiness, and to him that Justifieth freely by his Grace; and without Holiness none shall see the Lord. And doth not the Scripture say plainly, that God saith, I will be your God, and ye shall be my People, and that he would dwell in them, and walk in them, 2 Cor. 6? and doth not the Apostle say, that None can call Jesus Christ Lord, but by the Spirit? and is not that within?

R. W. And thou say'st, They can now Thou the King, and they need no Scriptures, nor Teachers.

Answ. May be thou art offended, because we say Thee and Thou to thee; for I never heard the King was. And such Teachers as thee, we have No Need of, we can praise the Lord: and the Scriptures we have the Comfort of them, and can praise God for them.

R. W. And thou say'st, Thus, as in a Dream, their great Debts of Thousands and Millions are paid and dis-charged.

Answ. Yes, by the Blood of Christ Jesus, who dyed for our Sins; and is risen again for our Justification. And we can praise God, that we are come out of your Cage (that thou speakest of) and can say, The Turtle-Dove is heard in our Land: and Christ doth Deliver us from the Devil, of Hell and Death, and giveth us the Victory.—And what, if some have been Rapt up into Paradise (as Paul was) and speak and see Unutterable Joys (which thou Scoffingly speakest of the People of God) and what is this to them, that Followed Absolom? And thou speakest of Jewels fallen into the Dirt; truly this is thy own Work, that art flinging thy Dirt at God's People▪

R. W. And then thou say'st, As I hope in the Parishes of the Protestants and Papists also, who being only Ignorant, (as the Disciples were) of main points of Christianity, yet aim uprightly at God, truly love him, and labour to increase in the Knowledge and Grace of Christ.

Answ. How now R. W. What! art thou now flattering the Pa∣pists and the Parish-Protestants? and before The Papists would burn the Bible? And do'st not thou say, Old and New-England may flourish, when the Pope and Rome are in Ashes? and such, as have True Love

to God, and labour to increase in the Knowledge and Grace of Christ? and yet, The Papists will burn the Bible? And as for all the sober Pro∣testants, they will be ashamed of thy foul words; and if they read thy Book, they will see, how thou hast abused us with foul words, the Lord knows.

R. W. And thou bring'st Jer. Ives's saying, [There may be a Light to Convince of Sin, and not yet within man]— G. F. Answ. [There is no people Convinced of Sin, but they are Convinced within themselves, and with the Light within them.* 1.33 It is the Light, which maketh manifest to a Man, when he is Convinc'd: it answereth to something, and reacheth to something in their particulars; though the words be spoken without them from the Light]. R. W. Replyeth a∣gainst G. F.'s words (which are very good Truth) and cryeth; It is doleful Business to read and hear, how Satan (in his Chains of Darkness) yet hath Liberty to appear abroad, as an Angel of Light from Heaven, thus Vaporing and Swaggering under the Cloak and Co∣lours of Light—.

Answ. R. W. cannot endure to hear talk of the Light of Christ; but like the Jews, who said, That Christ by the Prince of Devils cast out Devils. And how doth R. W. prove, that it is the Devil, that is as an Angel of Light from Heaven in his Transforming, and not the Light of Christ in us? for Christ saith, he is Out of Truth; but we know, that this Light and Spirit leadeth Into all Truth. And we do believe (according to the Scriptures of Truth) that the Light (which enlightneth every one, that cometh into the world) is the Life in the Word, by which all things were made: and Christ, who said, I am the Light of the world, was Glorified with the Father, before the world b••gan. And they that believe in the Light of Christ, do be∣come Children of the Light, and no man can Come to God, but by Christ the Light, and to Salvation, but by the Light of Christ, which giveth them the knowledge of it. — And this Light of Christ R. W. calleth a Devil in Samuels Mantle, and a Dragon, and a Devil of Darkness, the God of this world, Vapourings, Crackings and Cheat∣ings; and, He laboureth to keep all in Blindness, or to beat out the Eyes of those, whom God hath truly enlightned: this is thy own Con∣dition R. W. And thou say'st, That God was Light, &c. then why do'st thou rail against the People of God called Quakers, for pro∣fessing, That God and Christ is Light?

R. W. And thou Scoffingly say'st, That the Quakers confess, That

the Natural Man perceiveth not the things of God; only they say, that beside Natural Light and Reason; there is the Holy Seed, God and Christ within every Son; and to this Spirit and Seed in Prison they preach. And Fox in our Discourses alledgeth and affirmeth, God (in every man) to be a Cart loaden with Sheaves, prest under, and as it were in Prison, &c. Blasphemous wretches, &c.

Answ. Reader see, if there be any such words in G. F.'s Answer to Jer. Ives, as R. W. bringeth here? And whereas he saith, Fox in our Discourses alledgeth, &c: G. F. had never no Discourse with R. W. And whereas he saith, That God and Christ is the Seed within in all men, Those are not our words: for we say, that Christ is the good Seeds man, that Soweth the good Seed on all sorts of ground. And to say, That the Eternal God is in Prison, these are his own Blas∣phemies: and, The Natural man perceiveth not the things of God, that is true; and is his own Condition.—And as for the Lord's saying, He was prest under the Transgressing Jews, as a Cart with Sheaves; and therefore R. W. saith, that the Quakers say, God was in Prison: which is false. And we say, That which may be known of God, is ma∣nifest in Every Man, which God hath shewed unto them: which we tell all people of, as the Apostle did, and turn them to the Light and Grace, that cometh from Jesus, that they may turn to God and Christ, from whence it cometh. And thy Vngodly, Railing words touch us not.

R. W. And thou confessest, All Light or Truth Natural, Civil or Divine, it cometh from without, and is received by an In∣ternal Faculty,* 1.34 according to the Capacity &c. of it: from thence it is conveyed to the Court, &c. to be Examined.

Answ. What! is not this Court (or Guard, or Captain within) the Light of Christ within to know Truth from Falshood? And then thou say'st, That G. F. urgeth [There must be a Receiver, and something that Answereth,] and thou say'st, That Natural Truth, or Moral &c. are soon received by Moral Vnderstandings. G. F. doth not speak of Morals here, but the Light of Christ, which Convinceth, which is Super-natural, that bringeth the Christians (that love the Light) to Discern Spiritual and Heavenly things from Natural. And there∣fore Christ said, The Spirit of Truth should lead them into all truth: and the Apostle saith, Whatsoever doth make manifest and reproveth, is Light. And what is all this to the purpose that thou speakest (pag. 31, 32 & 33)? and who denyeth, but that the Natural re∣ceiveth Natural, and the Spiritual Spiritual? for thou seemest some∣times

to grant, and sometimes to oppose: for that, which G. F. speak∣eth, is concerning the things of God.

R. W. And then thou tellest us, How that Christ asked his Disci∣ples, how many Loaves they had? [But what is this to the Light of Christ? those are Natural things]. And then thou tellest us, How that Christ ask'd his Disciples, whom say they that I (the Son of Man) am? and thou say'st, This was a Divine and Supernatural Question; and for the out-side and truth of the Fact, the Devils could answer as well as the Disciples.

Answ. This R. W. might very well have kept at home, and his New England Professors. For had R.W. & them known, that there had been a Christ, if the Scripture had not declared it? for, have they the same Revelation, as Peter had of Christ, Beyond flesh and blood? And was not this Revelation Within Peter by the Spirit of God? and did not he see it with the Light of Christ, and with that, which thou confessest, that will say, The Mind of God is pure? &c. (as in thy 28. page) and then thou Grantest the Quakers Principle, which thou do'st Oppose. And thou say'st, All true Believers hearts do receive and wel-come all truly Divine and Heavenly Doctrines; Then there is the Light of God within to receive them, if they do not hate it: and if they quench the Spirit, they are not like to receive them; but chuse the evil, and hate the good.

R. W. And then thou say'st, G. F. talketh of something within, which is preached to.

Answ. Thou abusest G. F.'s words, for G. F.'s words are, Reached to, as the Reader may see.

R. W. And thou say'st, That the Natural Man perceiveth no Spiri∣tual matter; but when he is born again, then he acts and works, &c.

Answ. Here again thou abusest the Scriptures, and Christ's words, and contradictest thy self. For thou say'st, There is a Conviction in all Man-kind in the world of an Invisible, and Omnipotent, and Eternal power and God head (pag. 28.) And Christ saith, Believe in the Light, while ye have it, that ye may become Children of Light; and he that believeth, is born of God: which Christ sheweth, that they have the Light, before they be born again; or else how can it be the Con∣demnation of them, that do not believe? And Natural men, that hate Christ's Light, and grieve his Spirit in them, they are not like to perceive the things of God.* 1.35 And then thou ramblest on and tell'st, what the Protestants say, but to no purpose to G. F's. Answer.

R. W. And thou say'st; G. F. saith, There is a Some-thing, a Seed, though but as a Grain of Mustard-Seed, a Seed of God, of Christ, of the Spirit, to which Christ the Word is preached: and then thou say'st, Horribly abusing the Scriptures.

Answ. Now Reader see, if there be any of these Words in G. F's. Answer to Jer. Ives? and see, if he hath not abused G. F's. Words? And why doth he scoff at the Preaching to the Spirit? for, did not the Apostle Preach to the Spirit? and sow to the Spirit? and of the Spirit reaped Life Eternal? and was not this within People? And is not Christ the Seeds-man, that soweth his Seed upon all Grounds? And doth not Christ compare the Kingdom of Heaven to a Grain of Mustard-Seed? read Matth. 13. R. W. cannot endure, that G. F. should speak Scripture.

R. W. And thou say'st, They maintain, though Men be dark and dead; yet Christ within is Light and alive in them, and them only.

Answ. Here again thou wrong'st our Words; though we say, That Christ enlightneth every one that cometh into the World, which is the Life in the Word: and this is the Condemnation of them that hate it. And they that receive the Light, receive Christ; from whence it cometh, that hath Englightned them.

R. W. And thou say'st, G. F. his lying Cheats of a Sufficient Light within to lead to God and to Salvation, a Teacher within &c: And thou further say'st, It is a simple Superfluity, to hold a Candle of Out-ward Words to awaken and englighten such a glorious all-suf∣ficient Sun within.

Answ. Here thou dost not know what thou say'st; thy Enmity against the Light of Christ hath blinded thee. We say, The Light of Christ is no Cheat; it is Sufficient to believe in: for, He that believeth, is Saved. And the Light that shineth in the Heart, giv∣eth the Knowledge of the Glory of God in the Face of Christ Jesus; and it is Sufficient to take heed unto, Until the day dawn, and the Day-star arise in their Hearts. And the Jews, though God poured out his Spirit upon them, and they transgressed, God sent his Pro∣phets to turn them to his Spirit, which they had grieved and erred from, and so to God. And Christ sent his Apostles, to turn them to the Light &c; and so do God's Messengers now (though they hate them and it) to the Intent, that they may turn to Christ, the Sun of Righteousness, from whence it cometh. And all the Believers in the Light are in fellowship with it, and can declare, What Christ hath done for their Souls; and praise God in the Assemblies.

R. W. Thou askest, Where is this Something of God (yea, God and Christ?) and say'st; If he Answer in the Vnderstanding, he grants it Dark &c; if in the Heart and the Affections &c, he con∣fesseth, all there is hard and dead.

Answ. They that hate the Light, and will not come to the Light, because their Deeds be evil, and because it will reprove them; they Know all this with the Light. And they are like to have their Vnderstandings darkned and hardned, when they hate the Light; that should soften them; so, their Vnderstandings are darkned: and Christ doth quicken them, that are Dead in Sins and Trespasses, that believe in this Light. And thou say'st, It is God and Christ, which the Quakers do not say; but it is the Light of Christ, that they may believe in it, and be graffted into him.

R. W. And thou say'st, Christ the Sun of Righteousness arose with saving rayes or wings of Salvation; but the blind Jews could not own him for their Messiah.

Answ. This is thine and your own Condition, Transgressing Chri∣stians, who will Not own Christ the Light, who enlightneth every one that cometh into the World. And thou say'st, Though no Man sees it [to wit, Christ that lightneth every Man, that cometh into the VVorld]: Though R. W. and the New-England-Professors Sees it not (because their Darkness cannot comprehend it), yet the Believers in the Light See it, and Christ, the Sun of Righteousness, from whence it cometh; and receive him, the Messiah, though thou, and the Jews will not. And they that come to the Light of Christ, they See how Christ enlightneth all Men, that come into the VVorld, by the Life in the VVord; and how the Word was made Flesh.

R. W. And thou say'st; VVhat is this to a mixture of Light and Darkness?

Answ. Nay, we must tell thee, that the true Light doth not Mix with Darkness: though it shineth in darkness, darkness doth not com∣prehend it; but the Light comprehends darkness. And what was that the Pharisees closed their Eyes to, and stopt their Ears, and prickt Saul, and made him kick again?

R. W. And after thou hast rambled to no purpose, thou say'st; VVhen God in his own Means ordinarily works the Will to hear,* 1.36 to turn, to believe, to pray &c. And being thus turned with Ephraim &c.

Answ. The Apostle saith; It is not him, that Willeth. And is it the VVill of Man, that heareth? and was it not the Spirit of E∣phraim

that Heard, seeing God had poured out his Spirit upon the House of Israel? and Christ saith, He that hath an Ear, let him hear what the Spirit saith to the Churches. And thou hast not seen thy Vndone Condition yet! And if thou wast in a Mourning lamen∣ting state, thou would'st not be in this Work; who say'st, When he turns our Wilderness &c, into a Garden: it seemeth, It is Not Yet; which we do believe thee.

R. W. And thou say'st; Then we bring forth sweet Fruits, Flowers &c: and, When he turns the Wolf into a Lamb, then we are meek, innocent, and patient.

Answ. Mark, When; it seemeth, it is Not Yet: and therefore, have these Weeds and Wolfish Nature appeared &c. in New-Eng∣land, that have Worryed the Lambs; who have shewed forth such an Impatient, Vnmeek, and Vn-innocent Spirit, not to be the Spirit of Christ; and so, No true Christians.

R. W. And thou say'st; But to talk of the Preaching to the Spirits in Prison &c: and the Seed of God in Prison &c: when the Lord speaks of his warning and moving Men by Noah's Preaching in the Old World (as may be evidently evinced) is like the prophane Teach∣ing of Parrots to prate of Grace &c: and as the Parrot in France could say her Pater-Noster, her Creed &c: and yet knew as much of the working of God in the Soul, as the Popish Teachers.

Answ. Dost thou think, the Popish Teachers knows no more of the Grace of God, which hath appeared to all Men, than a Parrot? and dost not thou Contradict thy self, and say'st, That the Papists aim uprightly at God, and truly love him, and labour to increase in the Knowledge of Grace? (Pag. 31.) And (in thy Epistle to the King and Baxter) wouldst thou not have the Papists &c. in Ashes, burnt with Fire and Brimstone? and now, That their Teachers know but as much as a Parrot, of the Grace of God working in their Souls, (and that is) Nothing at all? — And why dost thou shew thy self so dark, and so envious against the Seed of Christ being in Prison? for, doth not Christ say [I was in Prison &c?] and was not that his Seed? and [Why persecutest thou me?] and was not that Christ in his Members? And why dost thou compare Christ's Preacking to the Spirits in Prison by his Spirit in the dayes of Noah, to a Parrot? like unto the Parrots profane Preaching in France &c? And all may read (1 Pet. 3, 18, 19.) how Christ preached to the Spirits in Prison by his Spirit in the dayes of Noah; Peter doth not say, that it was Noah, but it was Christ: and the Prisoning cometh

by Disobedience. And doth not Christ say to the Prisoners, Sh••w your selves forth? and so, it is not Means Ordinary (as thou speakest of) for People To Believe in the Light, but a great Work of God; and that maketh you so stumble at the Light.

R. W. And thou say'st; They often say, God is All.

Answ. Doth not the Scripture say the same, That God may be All, and In All, 1 Cor. 15? and Ephes. 4. One God the Father of All, who is above All, and through All, and in you All? but thou canst not speak our Words right.

R. W. And thou bringest Jer. Ives's Words, who saith; [It is a known Error to say, That a Man was in Hell, and in Heaven] And G. F. Answ. J. I. and saith [Who in this sheweth his Ignorance of Scripture▪ For it giveth Testimony of Men, that did witness, that they had Been in Hell, in the Nether-most Hell; and witnessed again, that they were In Heaven, and Sate in Heavenly Places in Christ Jesus: and such were In Heaven, as is spoken of in the Re∣velations.] And this Truth according to the Scriptures, R. W. calleth a Lame, cheating Answer, who cannot speak without Revi∣ling: but let the Reader judge. And R. W. saith, That G. F. and Millions more, talk of Heaven, as the Parrot; but this he might have applyed at Home.

R. W. And whereas thou say'st; They talk as the Parrot of our Fore-Fathers, some from the Scriptures, and some out of Reasons Light talk of Places of Joy Eternal for the Righteous, and Misery for the Wicked.

Answ. What R. W! hast thou a Parrot, that hath as much Light and Reason to talk of these things, as G. F. and Men? And didst not thou say before, Thou findest all Men to confess, that the Mind or Will of God was pure, and to be observed? and that it is ever wickedness to sin against it? and now to say; G. F. and Mil∣lions talk like a Parrot? what! is not Reason and Light in Men be∣yond the Parrots Knowledge? Truly, Enmity hath darkened thee, and thou art ignorant of thy own Condition; therefore, thou judgest others with thy Contradictions. And thou tellest the Para∣ble of Dives and Lazarus (Luk. 16.); but take heed, thou dost not know, how soon thou may'st be in Dives's state, who art so much against the poor Lazarus's, that believe in the Light of Christ Jesus, and have no Helpers, but God and Christ: and thou needs not tell us, what the Intent of Christ's speaking of Dives and Lazarus was &c.

R. W. And thou says, He knows (to wit, G. F.) the state of Sorrow and Bitterness is called Hell, and the state of Death and the Grave is set out by the Word Hell &c: and so to either of these he wickedly applies the Third state, of which the Lord Jesus so clearly speaks,* 1.37 viz. the State of the Ungodly after this Life, in the Life and World to come.

Answ. Here thou pervertest G. F's Words. For, in his Answer he doth not speak of the World to come▪ and the Wicked are turned into Hell,* 1.38 after they die; but as David spoke, Though the Gates of Hell took hold of him; and as Jonah cryed out in the Whales Belly in Hell, in Misery. For thou say'st; G. F. knows, the state of Hell is Sorrow and Bitterness, and Death and Grave; and yet thou say'st in thy Contradiction, G. F. talks of Heaven and Hell, as the Parrot: R. W. doth the Parrot know, that Hell is called Sorrow and Bitterness, Death and Grave?

R. W. And thou say'st; That he (G. F.) knows, the Visible state of the true Profession of Christ is called Heaven. [But can every Visible Eye see this Heaven?] And thou say'st, Such as have an Interest in Christ Jesus, have sitten down with him in those Heaven∣ly Mansions, into which he is entered bodily, and gone to prepare for their Reception and Coming.

Answ. If thou and the New-England Professors were in this which thou speakest of, they would not persecute the People of God called Quakers. And then thou tellest of the Third Heaven, the Place of Paul's Rapture of Joy and Blessedness &c, when these Heavens and Earth are burnt up and consumed. What! are the Heavenly Mansions and Glories to be burnt up, which they that have an Interest in Christ, have sitten down in him in those Heaven∣ly Mansions? for we know, what Heavens and Earth the Apostle telleth of, that must be Burnt up and Consumed.

R. W. And thou say'st; It's like, G. F. hath been occasioned to these thoughts by the Papists Fables about Heaven, and Hell, and Pur∣gatory.

Answ. No such matter.

R. W. And then thou goest on with a great Story of the Papists (which thou hadst better to have kept at home), and thou say'st; G. F. knows, how that the Papists get a great world of Money of these Notions of Heaven and Hell &c.

Ans. And G. F. knows, that the New-England Priests get a great

deal of M••••▪ as well as the Papists, by telling People of Hea∣ven and Hell; and make a trade with the Scriptures, as the Papists do, with their Inventions.

R. W. And thou say'st, G. F. not believing these Fables, he fan∣cies, that Hell is some Apprehensions in the Mind of Wrath to come, and that is Hell and Wrath it self: and having had flashies of Pride and Peace in their Minds, these are the Joys of Heaven.

Answ. Then this is above the Parrot ta••king of Heaven and Hell; for hath the Parrot had such Apprehensions? And as for Pride and the Fables, keep at home Roger; for we have known (as David and the Holy Men of God did) what Hell is? and the Righteous passeth through in this Life: and it is well, if thou have have not made Agreement with Hell, Isa. 15.18. And hath not Hell enlarged her self by thee, and such as speak so much Evil against the Light of Christ, and the Believers in it? and see, if thy TONGVE BE NOT SET ON FIRE OF HELL, Jam. 3. and the Wicked, that Christ speaketh of, That must go into Hell, thou shalt know that (I warrant thee) except thou Re∣pent, Mark 9, 43, 45, 47. And thou, and the New-England Priests and Professors, may read your Conditions Matth. 13, 15. how the Jews compassed Sea and Land to make a Proselyte; and when he was made, they made him two-fold more a Child of Hell &c▪ like you New-England Priests: and was not this to get him into a Form of Godliness without Life and Power, and oppose Christ in his Light? But we can say, The Lord Jesus hath delivered us from the Wrath to come, 1 Thess. 1, 10: and, God hath not ap∣pointed us to Wrath, but to obtain Salvation by our Lord Jesus Christ, who dyed for us, awd we shall be saved from Wrath through him, (and so from Hell) who are justified by his Blood, Rom. 5, 9: and therefore, do not thou Treasure up Wrath unto thy self against the Day of Wrath &c, Rom. 2. And the Believers in Christ do Enjoy in this Life an hundred-fold, and in the World to come Life Everlasting: so, our Joys are not Flashies of Heaven and Hell; neither do we Cheat poor Souls (as thou falsly accusest us) with such Flashies; but do believe according to the sound Doctrine of Christ and the Apostles.

R. W. And thou say'st (after thou hast rambled a great while••t no purpose) They do allow a time more or less, before they come in∣to the perfect Heavenly State, &c.

Answ. We say, There is a Growth from a Child to a Young-man,

and to a Father in the Truth; and God accepteth of the Faithful∣ness of all. And as for Satan enticing into proud vanities, thou might'st have kept at home.

R. W. And thou say'st;* 1.39 They have a mad Fancy of their Souls going into God, and becoming more God &c.

Answ. This is thy own mad Fancy: and let the Reader see, if there be any such thing in G. F's. Answer? But this is a Word of thy own forging, and not ours, to say. Our Souls becoming more God; but to say, Our Souls go to Christ, who is the Bishop of them, that is true: and why should they not, who hath Bought us and them with his Blood? And dost thou not Contradict thy self, in saying, Their Souls go to Jesus? (pag. 21, and pag. 37.)

R. W. And thou tellest of a State of Eternal Joy to the Righ∣teous after this Life, and a State of Eternal Misery, to the Vn∣godly &c.

Answ. Thou needest not to tell us of this; though thou say'st, The exact Knowledge of Particulars exceeds the present Sight of our Mortal Eys, and the Hearing of our Ears &c. Can these things, or the Joy of the Holy Ghost be Seen with Mortal Eys, or Heard with Mortal Ears? for doth not Christ say, He that hath an Ear, let him hear what the Spirit saith to the Churches? And is it by the Sight of the Mortal Eye, and the Hearing of the Mortal Ear, that seeth and heareth the Joy and Comfort of the Holy Ghost, or the Spiritual Ear in this Life? And the Apostle saith, Ye have your Fruits unto Holiness, and your End everlasting Life: now, did not the Apostle See and Hear this with a Spiritual Eye and Ear, what the Saints did Enjoy both in this Life, and in Everlasting Life, Rom. 6? for what canst thou See with thy Mortal Eye, or Hear with thy Mortal Ear, but that which is Mortal? A Natural Man perceiveth not the things of God (as thou hast confessed) but the Apostle saith, The Eye hath not seen, nor the Ear heard &c. the things which God hath prepared for them that love him; but God hath re∣vealed them unto us by his Spirit: for his Spirit searcheth all things, yea the deep things of God.

R. W. And then thou runnest on and say'st, The first Fruits▪ and a Tast both of the Heavenly Joys, and the Torments of the damned are given by God in this Life; to the first in that Solid Peace and Joy, which they have in God; to the other in that Horror and Despair, and Enmity against God.

Answ. This last R. W. may apply home to himself. For if ever he had known the First Fruits of the heavenly peace, which God's peo∣ple hath in God, he would never have written such a book against his people: but it is like, his Torments are begun in this Life.

R. W. And thou sayest, There is three sorts of men especially will seek, there is an Hell to come, above other sinners: The Voluptuous and Luxurious &c: whose God is their belly &c. the devourers of the poor &c: The proud pufft up with foolish confidences boldly crying, Lord o∣pen to us &c.

Answ. R. W. might have applyed a great deal of this to himself, who hath Hell so often in his mouth against the Redeemed of the Lord.

R. W. And thou bringest Jer. Ives, who said: [The Pharisees were far enough from having the Kingdom of heaven within them]. And G F. Ans. [Contrary to Christs words, who said, It was within them.] And R. W. replyeth and saith, The Kingdom of God and the Kingdom of heaven is one.

Answ. Who saith to the Contrary? And then thou say'st, Of the Kingdom or Government of God and Christ in the Soul, and the Govern∣ment of God in his holy Providence in the World, and his Government in the Churches and Saints, and the Glorious State to come after this Life. Who saith to the Contrary of this? not the Quakers.

R. W. And then thou sayst, That his Journey-man G F. is a sit In∣strument to destroy all these, and to erect in their steed a dull, proud, dogged Confusion or Babel within under the Name of God, Christ, Spi∣rit, Light, Faith, Righteousness, Resurrection.

Answ. All these be Lyes. For let the Righteous and Honest Christi∣an Judge, can the Government of God in his holy Providence be de∣stroyed? or Christ's government in his Church be destroyed, when Christ saith, The Gates of Hell shall not prevail against his Church? Can Gods Glorious government and state after this Life of his people be destroyed (which R. W. saith, His Journey-man G F. is a fit Instrument to de∣stroy all these)? We say, Nay: But thy Antichristian Religion may be destroyed— And as for dull, proud, dogged Confusion &c: under the Name of God, Christ, Spirit, Light, &c: which thou talkest of with∣out Life, is thy own Confused Babel, that may be destroyed. But Christ, who is the Quickning Spirit, and the Author of Faith, and the Lord of Righteousness, and the Resurrection, him thou canst not destroy; he dieth no more: and he hath enlightned us, and given us Faith, who is the Lord of Righteousness and our Resurrection yea, now and at the last day.

R. W. And then thou tellest us, Christ knew, That the Jews and his own Christian Followers were leavened with a Worldly Noti∣on, that their Messiah should be a Glorious Temporal King &c; and he tells them, That they were mistaken; and saith, That his Kingdom should not be such a Kingdom;* 1.40 but that it was within them. Hence the Kingdom of Heaven is a spiritual, inward, and soul-Kingdom concerning God, and the Soul and Spiritual matters.

Answ. And this thou confessest, was to the Jews and his Chri∣stian Followers, which were Leavened with a worldly Notion: And why dost thou oppose G. F. there for bringing his Words, who said, The Kingdom of Heaven was within the Pharisees?

R. W. And thou runnest on and say'st; Sometimes it was In them, and sometimes (thou say'st) it was Among them in the Streets; and makest a pitiful Jumble about Christ's Words in his saying, The Kingdom of God was within them. And thou say'st, That the King∣dom of God, that is, God and Christ, and the Spirit were litterally in the Pharisees, and so in every Hyprocrite in the World &c. though they know it not.

Answ. Didst no•• thou say before, That the Kingdom of Heaven is spiritual, inward, and a Soul-Kingdom? and that Christ said, It was within the Jews, as thou say'st? And doth not Christ say, That the Kingdom of Heaven is like unto Leaven, or a Grain of Mustard-Seed? and cannot this Kingdom be in the Pharisees, ex∣cept (as thou say'st) God and Christ must be litterally in them? — And whereas thou say'st, Though the Pharisees knew it not; No more does thou, (though it be in thee, as it was in the Pharisees) who jumblest things together in this manner: and is this the Di∣viding the Word aright?

R. W. And then thou say'st; What Agreement is there betwixt Christ and Belial, Light and Darkness, Righteousness and Vnrigh∣teousness?

Answ. No, there is no Agreement, nor the Spirit with the Flesh. Yet we must not say, That the Light and Spirit is not within Man; for we do believe, thou, that hast not known this, hast known little War in thy self.

R. W. And thou say'st; Whereas it is most improperly and impiously objected, That the Light shineth in Darkness &c.

Answ. Here thou chargest John and the Translators to be improper and impious, not only the Quakers: here thou railest against John the

Evangelist, (besides thy Railing against the Quakers) that he speak∣eth Impiously and Improperly; who saith, The Light shineth in Dark∣ness, and the Darkness comprehendeth it not. And there thou, that abusest John and the Scripture, what are thy Words good for?

R. W. And then thou ramblest on in thy Confusion, and say'st; But the Light is at the Window, and the Eye &c; but the Eye, the Door is shut: and the Man within is not only a sleep, but dead and rotten in Nature's Filthiness and actual Transgressions and Abo∣minations.

Answ. This is thy own Condition R. W. who hast read it, whose Darkness cannot comprehend the Light; but it comprehendeth thee in thy Darkness. But what Man is this within, that is dead (to wit, within Man) and is rotten? how dost thou describe him? and him, that he is within? but thou, that hatest the Light, then Christ may knock at thy door, when Sin is gotten in, in thy Heart; and thou lovest it better, than the Light of Christ. And John doth not say, That the Light is at the Window or Eye (as thou dost) but In shineth in Darkness: and thou in thy Dark∣ness thinkest to give a better Meaning of John's Words, that he himself; No, no.

R. W. Thou say'st; It is against all Colour of Reason to ima∣gine, that the Lord Jesus should tell the Jews and Pharisees, and the rest of his bloody Enemies (who some weakly, and some malici∣ously opposed his Kingdom and Coming to rule by his Grace over them) that his Grace was King within them, what ever their Hearts or Tongues said, or Hands did &c.

Answ. This is R. W's. Sense, who is confounded, as the Pha∣risees were with Christ's Doctrine. And yet before he contra∣dicteth himself, and saith; That the Kingdom of Heaven was in the Pharisees, and Jews and Disciples a Spiritual, inward and Soul-Kingdom &c: and thus he confoundeth himself with his own Colours and ••easons.

R W. And thou say'st; It is contrary to what G. F. and his Clamour, that the Kingdom of God consists in Righteousness, and Peace, and Joy in the Holy Spirit, as opposite to the King∣dom in the Pharisees and all Hypocrites,* 1.41 as Hell to Heaven.

Answ. And why so? why may not the Kingdom of Heaven be compared to Leaven, and a Grain of Mustard-Seed, as the

Kingdom of God, which the Saints are Heirs of, that standeth in Righteousness, and Peace and Joy in the Holy Spirit? Darest thou say, That the Kingdom of Heaven that was within the Pharisees, was of the Nature of Hell, or as Hell to Heaven? prove this by Scripture. And where was that Holy Ghost, that Stephen told the Jews, they did resist, as their Fathers did? and what was that, that prickt Saul, and made him kick again? But thou Contra∣dictest thy self here again, to what thou say'st (pag. 38.) That Christ's Kingdom in the Jews, Pharisees and Disciples was an in∣ward Soul-Kingdom within them, thou say'st there R. W.

R. W. thou goest on, and makest a great Gust (as thou callest it) but to no purpose; and thou say'st, The thing is so notoriously childish and ridiculous, that a King should affirm, He was an Actual King in his Enemies Country, where the Whole was up in Arms against him &c.

Answ. What Childish talk is this? Is not a King a King, though the Country be up in Arms against him? and is not Christ King, though all do not obey him? and did not Christ shed his Blood, and dye for all Men, though all Men do not live to him? And doth not the Reign, who saith, All Power in Heaven and Earth is given to him? and the Apostle saith, They that Suffer with him, shall Reign with him, 2 Tim. 2? And dost thou not wickedly charge Christ to be Notoriously Childish and Ridiculous, for saying, The Kingdom of Heaven was within the Pharisees? (and thou say'st the same, pag. 38.) For thou and the Pharisees being blind, would not receive Christ, the King, to Rule in their Hearts: and therefore saith the Apostle to the Saints, Let Christ Rule in your Hearts by Faith. — And then thou tellest a Story of a Lamb and a Wolf, and a Man pretending to love a Woman in the way of Marriage, and she abhors to hear of the Motion: This thou may'st apply at Home. For, God so loved the World, that he gave his only begotten Son; that whosoever believed in him, should not perish, but have Everlasting Life.

R. W. And then thou goest on, and Contradictest thy self, and say'st; It's true, the Motions of War and Love are made and offe∣red from the King Warring &c.

Answ. But they rejected these Commands of Christ. And then thou say'st; But that this Government and Kingdom should be within them, is nothing but impious, impudent and childish Prating. But what are thy Words to the purpose here? Christ doth not

say, That he Governed in the Pharisees, as he Governed in the Saints: but it is Wickedness in thee to say, That Christ's Words are Childish prating, and impious, which said, The Kingdom of Hea∣ven was within the Pharisees, Luk. 17. And this Childish prating is thy own, and Contradictest thy self, who saith, That the King∣dom of Heaven is a Spiritual, inward Soul-Kingdom, and was in the Pharisees, Jews and Disciples: So, thou hast been Fighting a∣gainst that, which thou hast granted.

R. W. And thou bringest Thomas Weld's Saying, [How clear the Scripture is, Faith comes by Hearing, and not by Minding the Light within.] And G. F. Answ.

[Doth any Man know Christ but by the Light within? And is not Christ the Word? and can any see without Christ the Word? Doth it not make manifest? nay, doth it not give the Light of the Knowledge of the Glory of God in the Face of Christ Jesus (2 Cor. 4.) from whence Faith cometh? And so, Faith cometh by Minding the Light within, Christ the Author of it; and bringeth to look at him, and hear him.]

Very good Truth to them that know it.— R. W. Replyeth and saith; My Eyes have seen a poor distracted aged Woman, walking in State, boasting of her Majesty, Jewels and Crown, with a Straw in her hand for her Scepter. And thus this poor and mad Soul walks even like Nebuchadnezar upon his Babel; All is Christ, and he is Christ, Christ is Faith and all.

Answ. This confused Babel thou may'st apply to thy own Con∣dition, of the Distracted Woman, for it is not ours. And let the Reader see, if he hath not abused G. F's. Answer to T. W? Doth he say, All is Christ? and, He is Christ? and, Christ is Faith? for G. F. saith, Faith cometh from Christ, and the Light cometh from Christ, and Christ is the Author and Finisher of it.

R. W. And thou say'st; He slights this so known and unquestio∣nable Record, Faith comes by Hearing &c, and Rom. 10. concern∣ing true Salvation, true Worshipping, Praying, Believing, Preaching, Sending; which Holy Writing Fox dares not seriously and imparti∣ally, and in the Fear of the most-High consider, as to the various means and ways of God's sending unto Man.

Answ. As for God's sending unto Man, all such we own; for they Preach Christ the Word. For the Apostle saith, The Word is nigh thee, even in thy Mouth, and in thy Heart; and this is the Word of Faith, which we Preach: and thou confessest, that the Lord opened Lydia's Heart, and then she received the VVord, Christ,

which the Apostle Preached. But what is all this to your Teach∣ers, that Preach, and never were sent? and as many of you confess, you never Heard the Voice of God and Christ from Hea∣ven immediately? but thou hast wronged G. F's. Words, and hast not set them right down, as they are in the Book (Folio). And can any Man believe, preach, pray or worship God, or see their Salvation without the true Light of Christ Jesus, which cometh from him, the Word?

R. W. And thou say'st; For all G. F. his Scepter of Straw, his mad Fancy of Light, that works Faith &c.

Answ. These are thy Railing Language, and abusing of G. F's. Words: for his Words are not, Worketh by Faith; but Christ Jesus, who is the Author of Faith, is the Light of the World. And then R. W. asketh,* 1.42 What is Faith &c? It is (I say) the Gift of God; and thou may'st see, how the Apostle de∣scribeth it Heb. 11: and Christ, who dyed for the Sins of the World, enlightneth every Man, that cometh into the World, that they may believe in him, that dyed for them. And then thou ramblest on, but to no purpose, in Reply to G. F's. Answer.

R. W. And thou askest, VVhat is Preaching, but a Publishing &c, or declaring, what the VVill or Mind of the King Eternal is, which he hath revealed to the Patriarches, Moses and the Prophets from the beginning of the VVorld? and what did Christ Jesus declare to the Apostles, but that which Moses and the Prophets did say should come to pass &c? and was not this Proclamation of Good News to be made over all the VVorld, and first at Jerusalem &c?

Answ. Who gain-sayeth this? the Quakers do not. But what is this to G F's Answer to T. W. or to R. W. and all his Priests in New-England? for did ever they Hear the Eternal King's Voice immediately from Heaven, and Preach this good News, as the Pro∣phets and Apostles did, freely, as they had received freely, to give, Act. 26. Luk. 24. and as you may see in the Evangelists? But they have gotten the Form of Godliness, and deny the Power there∣of, and persecute them, that be in the Power of Godliness.

R. W. And thou talkest of Four sorts of Hearers of the Glad News, that received and believe with a false and overly, loose and Sandy Belief.

Answ. This is thy own Condition R. W. and the Priests in New-England. And as for those, that Receive Christ by believing in the Light, are grafted into him, and united to God. And as for

the Men of Samaria hearing the VVoman, who preached Christ to them, A Man that told her all, that ever she had done; this may shame thee and the Priests in New-England, that did not receive God's Sons and Daughters, which Preached Christ to them, That told them all, that ever they had done; and would have turn∣ed them and thee to Christ: and instead of receiving them, you per∣secute them with Tongues and Hands.

Answ. And thou say'st; I know, these poor Foxians do hear a kind of a Motion within them. [Then that is more than the Par∣rots, which thou speakest of pag. 35: and so in this thou con∣foundest thy self.] But thou say'st; It is but as poor VVomen, that go with False Conceptions, or with Tympanies of Wind and Water, or with the Mole, that will resemble the Motion of a True Child: but after all their Thoughts and Fancies by Day and Night, after all their Seeming Feelings, Perswasions, Experience and Pre∣parations this False Conception, False Faith, False Christ, False Light shall vanish in shame and grief, as did Q. Maries after the Thanksgivings and Bell-Ringings for her Deliverance.

Answ. This is R. VV's. and the New-England Priests and Pro∣fessors Condition; he knows it better, than the Quaker's Con∣dition. For do not their Laws and Persecutions declare it to the World, to be the Birth of the Flesh, that hath so Persecuted, Hang∣ed and Whipt God's People, who are Born of the Spirit? Is not their Faith prov'd false, and not that, which Christ is the Author of, which worketh by Love? and is not their False Light, or False Christ made manifest, who destroyeth Men's Lives about Religion? for the Quakers true Christ said, he came To save Men's Lives, and bid them, Love Enemies And so R. VV. and the New-Eng∣land Professors their False Birth of all their Experiences appeareth to be but like a Tympany of VVind and VVater (as he speaketh) that vanisheth away: and all their Preparations with their Elders and Members, and their persecuting Priests, that helped to beget this Birth, is it not all passed away into Persecution with Tongue and Hand, and not the true Birth? and into Grief, and Shame, and Sorrow? and did not the Indians say, That their own God, they Professed, fought against them? And as for R. VV. bringing Q. Mary, let them, that are concerned, answer for that: and thou art not to Speak Evil of the Dead.

R. W. And whereas thou say'st; (For my self) I dare these Self-Confident to particularize any one Scripture, where the Spirit

of God directs any poor Soul to listen or hearken to a Light and Voice within him, affirming, that this is the Hearing, by which Faith is wrought &c? I ask for some Solid Instances, where Souls have been truly Converted (the whole Soul unto God) by any such Notion;* 1.43 and not by some External Means, and out-ward Hearing of this Glad News and Gospel.

Answ. In this thou hast shewed thy Ignorance of the Scriptures, and the Holy Men of God Conditions. For did not the Jews hear the External Means and outward Hearing of Christ and his Apostles, and yet were not Converted to God? Now, we Chal∣lenge thee, and all the New-England Priests, Where ever any one was Converted to God by an Outward and External Hearing, to answer this by plain Scripture? And whereas thou hast said, Listning to the Light; but our Words are commonly Take heed to the Light (as the Apostle doth) until the Day dawn, and the Day-star arise in your Hearts: and was not the Light the Means to take heed unto? And what External Means had Abra∣ham, that saw the Day of Christ and his Gospel? and what Ex∣ternal Means had Moses, when God spoke to him, or Outward Hearing of Man's Preaching to him? And what External Means had Mary Magdalen and other Women, when the Lord sent them to Preach the Resurrection? And what External Means had Da∣niel, when he Heard the Voice of God? and was not this Voice of God within? though we deny none, that God and Christ speak∣eth to and sendeth. But did not the VVord come to Jacob? and was not that the Author of his Faith? and was not he Converted? and did not all the Holy Men of God speak, as they were Mo∣ved by the Holy Ghost? And doth not Christ say, He that hath an Ear, let him hear, what the Spirit saith to the Churches? and is that an Outward Hearing or External? And doth not the Apostle say; No Man knoweth the things of God but by the Spi∣rit of God, which Revealeth them? and doth not Christ thank his Father for Revealing his things to his Disciples, and hid them from such VVise, as you are? And can any come to Christ, but whom the Father draweth? and is that by an External and Outward Hearing? And doth not the Lord say, He open∣eth the Mouth of Babes &c? And did not the Lord open Ly∣dia's Heart, to hear Christ, that Paul Preached, who was a Minister of the Spirit? and did not he and the Apostles Sow to the Spirit? and was that an Outward and External Means? And

doth not the Lord say, He will put his Laws in their Minds, and write them in their Hearts; and he will be their God, and they shall be his People: and they shall not teach every Man his Neigh∣bour, and every Man his Brother, saying, Know the Lord; for they shall all know me from the Least to the Greatest, saith the Lord: and is this your External Means (in New-England) and Outward Hearing, who persecute the Children of the New-Covenant, (that are Taught of God) for not following of you?

R. W. And thou say'st: I ask, if it be not a Ridiculous Contradicti∣on, to fill the VVorld with a Sound of their New He- and She-Apostles?

Answ. We say, Nay, who are sent of God, and have heard God and Christ's Voice, as the Prophets and Apostles did. And you, who are feeding of your External Means of your Outward Hearing, and hate the Light of Christ, and are Erred from the Spirit, that gave forth the Scriptures, persecute us, as your Fore-Fathers did Christ and his Apostles.

R. W. And thou say'st; I ask, if this Light within (without and opposite to the Hearing without, which is the Question) be the Means of Faith, how is it possible, that so many serious, enquiring Men in all Ages should not per••eive a Breath of this VVind, no, not in their own Bosoms? and that Famous Paul should be Conscientiously and fully perswaded, that he ought to do many things against Christ Jesus?

Answ. Hast not thou here manifested thy Ignorance again? for the Light of Christ within is not opposite to the Ministers of the Spirit, and such, as turn them from Darkness to Light &c. And the Apostles bid the Saints, Look unto Jesus, the Author and Fi∣nisher of their Faith, not unto them: and is not He the VVord, the Apostles Preached, and told them, it was nigh in their Hearts to hear it and do it? And Moses describeth the Righteousness of the Law &c: but the Apostle saith, The Righteousness of Faith, which speaketh on this wise (mark, Speaketh) say not in thy Heart, who shall ascend into Heaven? that is, to bring Christ down from above; or who shall descend into the deep? that is, to bring Christ from the Grave &c: but what saith it? The VVord is nigh thee in thy Heart, and in thy Mouth; and this is the VVord of Faith which we Preach. Now mark, the Apostle Preached the VVord of Faith in Peoples Hearts and Mouths; and was not this VVord in Abraham's Mouth? and Jacob's Mouth? and Moses Mouth?

and the Prophet's Mouth? and dost thou say, Enquiring Men in all Ages should not perceive a Breath of this Wind? and because thou and the Priests in New-England do not perceive a Breath of it, therefore thou judgest others, like thy self. And how could all the Prophets see Christ without the Light, which was Life in the Word, by which all things were made? — And whereas the Apostle saith, How should they hear without a Preacher, and how should he Preach, except he be sent; what is this to your Preachers, that never Heard the Voice of God, and run, when God never sent them? And the Apostle saith, But have they not all heard? (mark) yes verily &c: so, Then (saith the Apostle) Faith cometh by Hear∣ing, and Hearing by the Word of God. And Paul, who was fully perswaded, he ought to do many things against Christ Jesus &c; shewing, that he had heard of Christ with his External Ears and outward Means, and had heard the Prophets, that spake of Christ; yet was a Persecutor of Christ in his Members in his False Con∣ception, like thee, and the Priests in New-England. And though Paul heard Steven's Sermon, yet he was not Converted; but at his Conversion Christ told him, It was hard to kick against that, which had pricked him: for Christ knew, what had prickt him, that made him kick again, when he was a Persecutor of Christ in his Members, like R. W. and the New-England Priests and Pro∣fessors: and it is the way of the Persecutors about Religion, to kick against that, which pricketh them.

R. W. And thou say'st; Therefore it is Grace, that doth All; and yet thou say'st; This is something, but reacheth not home, [but what this something is, thou hast not told the World.] And thou say'st; If all Men in the world have this Light, (which is sufficient without Hearing) why should not some (especially the Wise and En∣quirers &c.) perceive it, or something of it? as Paul did not, until he heard something (and because God had a purpose to make an Extra∣ordinary Vse of him) &c.

Answ. What is this to R. W. and the New-England Priests, who are Strangers to this Work? And Christ, who enlightneth every Man, that cometh into the world, he saith; Learn of me &c: and God saith; This is my beloved Son, HEAR YE HIM. Yea, the Saints heard the Apostles, which were Ministers of the Spirit; but was the Apostle therefore the Author of their Faith, and Finisher? or, were the Apostles the Word, which they Preached? And as for thy Wise and Enquirers, some ask and have not, because they ask

amiss: but as Christ Enlightneth every Man, that cometh into the sworld; so, if they do not hate the Light, in that Light they will ••ee more Light, and see Christ, their full Satisfaction. And thou say'st, It is Grace, that doth All: If so, what do the Scriptures and the Teachers do then? which are thy only Sword, Weapon, Rule &c; and thy outward Means, which thou hast been busying thy self about? — But R. W. the Scripture saith, Grace and Truth cometh by Jesus Christ, which shed his Blood, and tasted Death for every Man: and this Grace of God, which bringeth Salvation, hath appeared to all Men; and God said to Paul, It was Sufficient. So, it is Sufficient to Teach People, and bring their Salvation, if they do not turn it into Wantonness, and walk despitefully against the spirit of Grace: and such are not like (though they do en∣quire) to perceive, that deny that, which they should perceive withal.

R. W. And thou bringest T. P. saying, [To say, the Officers of the Church are Invisible, it is plain of their Father the Devil]. G. F. Answ. to T. P. and saith, [The Holy Ghost made the Officers of the Church Overseers; and that made the Officers the Overseers to be Invisible. For they saw with an Invisible Eye, and so, they were in the Spirit, which is Invisible, and not in the Flesh, else they could not be Overseers in the Church of God: and you are the Visible Apostatized from them]. — And R. W. replyeth, and saith; This is one of the most impudent Fooleries, that either Fox or (as the Proverb is) any Dog could be impudent in.

Answ. Here you may see, how R. W. beginneth with Railing Language, which he had better applyed to his own Spirit, which cometh from it: but he hath not proved out of the Holy Scripture his Lying Proverb.

R. W. And thou sayst, G. F. acknowledgeth a publick Assembly of Christians, as well as of other pretending worshippers Turks, Jews &c. and also he acknowledgeth the Ministers,* 1.44 Offi∣cers and Over-seers of their Assemblies.

Answ. Doth G. F. here mention the Over-seers made by the Holy Ghost of the Turks and Jews, but them in the Apostles days? why dost thou abuse his Words?

R. W. And thou say'st, G. P's. Reason is notoriously silly and im∣pudent: why? Because G. F. saith, The Church is in God, and the Overseers are made by the Holy Ghost.

Answ. Doth not the Apostle say, The Overseers were made by

the Holy Ghost? and, the Church was in God, as Act. 20, 28, and Thes. 1? and is this Doctrine of the Apostles notoriously silly and impudent? why? because you are not in the same Holy Ghost, and your Church is not in God, as theirs was.

R. W. And thou say'st; Are the Secrets of God always secret, and never to be Revealed? the Child in the Womb, the precious Stones &c. when brought forth, are no more Invisible, than the Sun in the Fir∣mament.

Answ. Were not the Children in the Womb, or precious Stones In∣visible, before they were brought forth in themselves? how proveth R. W. and the New-England Priests that to be like unto the things of God? The Secrets of God are Revealed by his Spirit, which is Invisible: and so, they are Secrets to them still, to whom they are not Revealed by the same Spirit. And this Spirit, that doth Reveal the things of God, doth make them Overseers.

R. W. And thou say'st; The Christian Profession and Professours, how-ever they were wrought and prepared, and by divers Means by God's Spirit; yet &c.

Answ. But what these divers Means are, R. W. hath not told the World. But what is this in opposition, that the Holy Ghost made not Overseers in the Church in the Apostles days? it is nothing to that.

R. W. And thou say'st; Yet the Lord Jesus Christ compareth them to the most Visible, Conspicuous, and Glorious Things and Persons, to the Sun and Moon in the Heavens, and the Heavens and Stars also; to Mountains and Cities &c. and to Kings, their Houses and Pa∣laces &c.

R. W. What is all this to oppose the Apostle's Doctrine, and say, The Holy Ghost did not make them Overseers? which is the Consequence of R. W's. Jangling. For we do grant, what the Lord Jesus Christ doth compare his Holy People to in Scriptures; but that's not thy State.

R. W. And thou say'st; Although the Lord Mayor of London, and the several Officers of the City are not made and ordained in the publick Streets; nor Generals &c. are they not therefore Vi∣sible &c.

Answ. What a Story is this! who opposeth thee in this? who saith, They are not Visible? But what is this to oppose the Apo∣stle's Doctrine still, who said, The Holy Ghost (that is Invisible) made them Overseers? Will R. W. say, It is the Holy Ghost, that

maketh all Mayors, and Generals, and Officers, which are Visible Officers by Visible Commissioners? else what doth he bring this Comparison for? The Work of Christ's Overseers is Spiritual; it is with a Spiritual Eye and a Spiritual Discerning, and by a Spiritual Power, and to watch over the Invisible Spirits of People, the Souls of Men and Women.

R. W. It is most true &c. that the Church is in God: [and then thou Contradictest thy self, and say'st,] And is it not also true in one Sense [that, is, thy Sense, not the Apostle's 1 Thess.] We live in God, and move in God, and have our being in God &c.

Answ. What Roger! one while a Church, and not in God, and yet Live in him, and move in him, as thou confessest? Thou say'st, The whole Creation is Gloriously Visible. Who saith to the contrary of that, which is Outward?

R. W. And thou say'st; The Saints, their Assemblies and Offi∣cers are in God Visible to the world &c. though in an Heavenly Spi∣ritual Sense, transcending the being of the Creation.

Answ. And yet R. W. bringeth J. M. to Contradict himself; [in his Append. pag. 21.] and saith; The Wise Heathen-Philoso∣phers had a greater measure of Light in them (which is the first A∣dam) than any I can find now. And R. W. opposeth G. F. for set∣ting up Christ the Second Adam, and his New Covenant, and his New Creatures above the First Adam and the Heathen-Philoso∣phers; and now [in his 42 Page] he confesseth, This transcends the being of the First Creation: Why didst thou oppose G. F. then (in thy 21 Page) and there Contradict, what thou say'st in page 42? But where doth the Scripture say, That the Saints, and their Assem∣blies and Officers are in God Visible? for God is a Spirit, and they that are joined to the Lord, and are in the Lord, it must be by the Spirit: for none knoweth his things, but by his Spirit, that is In∣visible. And G. F. never denyed, that the Bodies of the Saints and Officers, and Assemblies were Visible now, and in the A∣postles dayes, and they were and are to be seen with Visible Eyes; or else how could they have been persecuted in the Apostles days, and in New-England? if you had not seen Quakers there, you could not have Hanged them. — And thou say'st; It is most true and most sweet; that the Church is in God: yet again, G. F's. Reason is notoriously Silly and Impudent, [because he saith to the Priest, R. W. defendeth, that the Church is in God:] So Roger, put thy Words together and see, what Sense thou canst make of them?

R. W. Thou say'st; Yea, G. F. and his &c. for all their being in God, and some of their proud and silly Answerings in Courts, that they Live in God, and Dwell in God &c.

Answ. See R. W's. Contradiction before in the same page, where he saith; We live in God, and move in God, and have our Be∣ing in God &c: we must not now confess this (that he just now owned) without being called Proud and Silly. But why! must not we tell, where our Living and Being is, before your Courts? and are not they Silly and Proud (as thou speak∣est) and live not in God, that cannot endure to hear People tell you, where their Living and Being is? And yet thou say'st; They disown not their own Visible Congregations &c. Why should they disown their Visible Assemblies, or Teachers, or Overseers? which are gathered together in the Name of Jesus, and are Ministers of the Spirit; and are made Overseers by the Holy Ghost, that is Invisible: and their Singing and Praying in the Spirit they own. As for those Audible Performances thou speakest of, the Saints per∣form their Worship, Praying, Preaching &c. by the Spirit: is the Spirit and Truth Visible, in which God is worshipped? let R. W. and all the Priests prove that by Scripture, if they can.

R. W. And thou say'st; VVhy doth this poor notoriously Visible Cheater thus prate of Invisibilities, especially in times of Peace and not in Elias his Case?* 1.45

Answ. What! must they not talk of Faith, by which the Invisible God is seen? nor the VVord of God, which was made Flesh, by which all things were made? nor talk of the Holy Ghost, which made Overseers? And did not the Apostle say, Ye are not in the Flesh, but in the Spirit, (Rom. 8, 9.) and yet all these were upon the Earth? but thou art dark, not knowing the things of God. But you Professors, that prate so much of Visi∣bility, are Invisible enough at Times, running away and flying your Testimony: but the things that are seen, that are Temporal, your striving is in: and so thou pleadst for Visibility. And though we are for God's Invisible things, against your Carnal envious Minds; yet, have we not been visible in Tryals and Persecutions? did we hide from you?

R. W. And thou bringst M. Bine, which saith [The Scriptures may be understood by the Help of Tongues.] And G. F. Answ.

[All Scriptures were given forth by Inspiration: and so without the same Inspiration it is not understood. Again, Pilate had the

Scriptures and Tongues, and yet did not understand the Scriptures nor Christ the Substance of them: and this you have set up since the Apostacy, your Tongues, you Raveners from the Spi∣rit.]

— R. W. replyeth and saith, That G. F. confesseth, that every Syllable or Title in the Scripture is the Word, or immediate∣ly revealed VVill of God, against his and the Quakers common Song, hath God any more Words than one?

Answ. Doth G. F. speak these Words in his Answer? did ever G. F. or any called Quakers deny, but the Scripture was given forth by Inspiration, and was Revealed from God and Christ to his Prophets and Apostles, which were the VVords of God and Christ, and he the VVord? And, Thou shalt not kill, and steal &c. was not that Revealed to Moses, and the VVords of God? for Christ saith; I am the Door, and, I am the Bread of Life; he doth not say, That he is an outward Door, or outward Bread, that is made of Corn. And was not the Promise of God Revealed, and his Commands? and must they not be known by the same Spirit, to an∣swer them in Man &c?

R. W. And thou say'st; I observe, the end of G. F. (and especially of the old Fox and Serpent that acts him) is, to destroy the coming of God's Holy Records and Writings to poor lost Men to their Sal∣vation.

Answ. Are the VVritings to Salvation to lost Men? is not Christ their Salvation? May not the Devil and the Pharisees have the VVritings, and yet be Enemies to Christ the Salvation? did not the Jews think to have Life in the Scriptures, which testifyed of Christ, and would not come to him, that they might have Life and Salvation? And dost not thou say (in the same Page) That G. F. confesses, how all Scripture was given forth &c; and now, dost thou Contradict thy self, and say'st; His end is, to destroy the Scriptures? No, no; We love the Scriptures: and thou mightst have kept all thy bad Words at Home. — And thou say'st; He may foist and whisp in, what his Hellish Malice pleaseth to their Damnation. — Roger, this is thy own Condition, and not the Quakers, as thy Lyes have manifested.

R. W. And whereas thou say'st; If no Knowledge of the Tongues, in which the Most-wise, Holy Lord pen'd his Letters or Writings to us, then no Preaching of the Doctrine in them to the world without some New miraculous way, then no Translating and Reading of them, which is, that the Devil in all Ages and at this day aims at with all his might.

Answ. Doth G. F. deny Tongues in themselves here, which are natural things? and what must be inferred from thy Words, but that Men may understand the Scriptures with Natural Tongues? then I query; How was it, that the Pharisees, and the Grecians, and all other Languages did not understand them? and how is it, that Christ saith, He thanketh the Father, that he hath revealed these things unto Babes? And the Apostle saith, No Man knoweth the things of God, but by the Spirit: and G. F's Answer is, That all Scripture was given forth by Inspiration; so without the same Inspi∣ration it is not known: and if this be to deny the Scripture, let the Righteous judge. And as for all thy bad Words here against us, thou mightst have kept them at home.

R. W. And whereas thou say'st; I charge upon this proud Igno∣ramus, and all his blind Disciples &c. the horrible Crime of Un∣thankfulness and Ingratitude; for were it not for Tindal burnt to Ashes, and other Heavenly Spirits set on work from Heaven to dig out the Knowledge of Hebrew and Greek, and turn it in∣to French,* 1.46 Dutch and English &c, how should these Sera∣phical Doctors know, whether there were such a Creation of Heaven and Earth, and a Man and his VVife, which we talk of.

Answ. Dost thou not Contradict thy self (in thy 22 Page), when Plato granteth a Creation, and a kind of Father and Son, where thou settest up the Heathen-Philosophers? and dost thou not say, what Aristotle confesseth of the God-head? and what Scripture had they? and dost thou not say, Thou findest in all Mankind a Conviction of the Eternal Power and God-head? And doth not the Apostle say, He understood by Faith, the World was made or framed by the Word of God, Heb. 11? and doth not John say the same Joh. 1? And is not God the same now to his Peo∣ple in Christ, as he was to Moses? and doth he teach his Peo∣ple in the New-Covenant short of Moses? And as for thy Charge of Vnthankfulness &c. keep it to thy self: for we can praise the Lord for the Scriptures, and such as honest Tindal, that did translate them; who was burnt and persecuted by the same Bloody Mur∣dering Spirit of New-England, that kill'd our Friends. But what hast thou to do with W. Tindal? hear him in our Defence against thee and thy Brethren, saying:

It is impossible to understand in the Scriptures more than a Turk, for who-so-ever hath not the Law of God writ in his Heart to fulfil it. Again: VVithout the Spirit

it is Impossible to understand them (W. Tindal's Works p. 319, p. 80).

What is this, if People have the Scriptures in all the Languages, and yet oppose that, which must lead them into the Truth of them, or inspire them to know them? and though they have the Scriptures in all Languages, can any know Adam and Eve's State in Paradise, except they be brought thither by Christ? And it's true, they may have an outward Knowledge by reading of Adam and Eve &c; but in this thou confoundest thy self, and say'st, A Parrot may talk of Heaven and Hell, and the Grace, and so, may not a Parrot be taught to talk of Adam and Eve? (read thy 33 Page). And then R. W. telleth of a Question put to a Soul, and the dreadful end of that Party; but he hath particularized no body: so, it is like the rest of his Stories.

R. W. And then thou chargest the Quakers with Laziness, be∣cause they do not study the Original Language themselves, saying; It is a shameful Trade, and deceitful, when Persons have money in their hands, to take up all on Trust. And further thou say'st, I never knew any of these Foxians so inclined; but according to the Lazy Fool under the Fig-tree &c.

Answ. R. W. Contradicteth himself: he saith, (pag. 43.) John Stubs vapour'd and said; He understood as many Languages as I: [and in another place] That he understood the Greek, Hebrew, and Latine. And the Quakers have their Schools, that teach all these Naturals: but what is all this to know Christ and the things of God, which are Revealed by his Spirit? And Christ saith, Flesh and Blood had not revealed him to Peter, but his Father: and was not Peter's and the Jews Language Hebrew, that opposed Christ? And as for all thy foul Words, thou mightst have kept them at Home▪ for they are not worth Answering. But we challenge R. W. and all the New-England Priests to prove by Scripture, where-ever Christ or his Apostles charged one of their Believers with the Hor∣rible Crime of Laziness, for not studying the Original Languages, as the means, by which they might know the Scriptures and Christ, with∣out the Revelation of Christ and his Spirit?

R. W. And thou say'st; I judge, that G. F. with his Wild Spirit cannot prove, that Pilate had the Hebrew, Greek and La∣tine.

Answ. That is not the Matter in hand: for G. F. his proof was, That the Scriptures are known again by the same Inspiration: and that is thy part and the New-England Priests, to disprove,

that Pilate had not the Hebrew, Greek and Latine, which he caused to be set up upon Christ, when he Crucifyed him.

R. W. And thou say'st; Thou knows, that the Devil abounds in Tongues, and can speak all Languages; and I know and have seen his Inspirations, Three thousand Verses, in a shew very Heavenly inspired by him, by an English VVoman of this Country.

Answ. But what this English Woman is, thou hast not named in thy long Story of her. And it's like, thou art more acquain∣ted with the Devil and his Works, than with Divine Inspiration: and if he knoweth all Languages, what is this in opposition to G. F, that saith, The Scripture is known by the same Inspiration, that gave them forth? But I believe, the Devil and thee art little acquainted with this Inspiration; if thou werest, thou wouldst not give G. F. so much foul Language, that holdeth it forth. And it's like, this VVoman thou speakest of, is one of your own People; for if she had been a Quaker, we should have had her Name in Print before now. And the Apostles were Inspired by the Holy Ghost with Tongues: and if the Lord should Inspire any now, I question not, but you would say, It was of the Devil. But we charge thee and the New-England Priests, to shew us by Scrip∣ture, where Christ or his Apostles commanded to set up Schools, and to Study Tongues and Languages, and then go to Preach? for the Scripture saith, That they had sometimes Interpreters (as 1 Cor. 14): and if they had not, they were to be silent.

R. W. And whereas thou say'st; Thou art sure, that we talk (like little Children) without the least Knowledge at all (gene∣rally) of any thing but the••r Mother English;* 1.47 and yet so proudly and imperiously vapouring and triumphing &c: and yet thou say'st; I perceive, that John Stubs was a Scholar; and had Hebrew, Greek, and Latine; [He was a Quaker, that disputed with thee.]

Answ. And what Contradictions are these R. W! And what canst thou tell, what they do in their grave Consultations? what doth Roger make himself here? But what is all this as knowing the Scriptures again by Inspiration? and the Quakers can praise God, for what they are through his Grace. — And then thou tellest a Story of Theora John, and say'st; The Quaker's Inspi∣rations are like unto his: Nay, this thou might'st have kept at home; for we own no Inspiration, but by the sam Holy Ghost that gave forth Scriptures.

R. W. And thou say'st; G. F. is no wiser in affirming, that the Tongues came in place ••f the Spirit since the Apostacy: for be∣fore the Apostacy the Lord furnished his Servants with the Vnder∣standing of several Languages miraculously; and with the Apostacy those Heavenly miraculous Gifts ceased.

Answ. And therefore you have studied the Tongues in the Apo∣stacy, and set them up in place of the Spirit: but are not the Gifts of the Spirit known again out of the Apostacy? And is In∣spiration known by studying Natural Languages? and what is this to the purpose of the Apostles knowing Tongues by Inspiration? G. F. opposeth not that; by which Inspiration they gave forth Scriptures: which Inspiration maketh wise. And thou confessest, The Devil can speak all Languages: so if you study to know all Languages, they are but Natural things, and are you any thing wiser with your Natural Languages than he? for can any know the Prophet's, and Christ's and the Apostle's Words, and Christ, but by Revelation of the Holy Spirit and Inspiration — the things of God?

R. W. And thou say'st; In the Apostacy the Father of Spirits gave to his Two Witnesses Power, and Authority, and Abili∣ty &c.

Answ. But prove this out of the Revelations, that the Lord Commanded them to set up Schools and Colledges to learn Lan∣guages to set up Ministers: for the Papists (that thou speakest of) had Schools and Colledges to make Ministers, before Calvin and Luther rose; and so have you. And as for the true Protestants and Martyrs, that suffered Persecution (as we have done by the same Spirit of New-England) we own all those true Protestants▪ and how the Lord upheld them in their Testimony: and this is nothing to you Pro••essors of New-England, who are found like these Foxes and Popish Spirits, worrying the Lambs, and speaking e∣vi•• of things you know not.

R. W. And thou say'st; Thou wilt not discourage the weak••st Eng∣lish Man or Woman (in Christian Humility) to sound forth the Praise of God in Writing, Speaking and Printing in English, what they have Experimented of the Son of God &c: And then thou Contradictest thy self, and hast been speaking against He-Apostles and She-Apostles of the Quakers, speaking by the same Spi∣rit: and thou say'st; But when they lift up their Horns on high (or their Bruitish Ears, as Foxes do, instead of Horns) then I

must tell G. F, that although he prattles amongst the English, and they be cheated with his dying Spirit &c.

Answ. As for Cheating and dying Spirit, R. W. may keep at home, with the Bruitish Ears thou speakest of, and his and the New-England Men's Horns. For it is with the Holy Spirit of God, that we do exalt the Horn of our Salvation; through which Spirit we have had Experience of his Son, and of his Light, Faith, and Mer∣cy and Grace manifested to us: and this we have been moved of the Lord to Speak, VVrite and Print; which hath made the dark Spirit in thee and the New-England Priests to rage and per∣secute. And it was not a Simple Pretending (as thou scoffingly say'st) of some of our going to the Turk and Pope; but a Motion of God, whether they will hear or forbear. But R. W. may Rail against them behind their Backs in his Tongues and Languages, but before their Faces he dare not shew his Face: and therefore the Laz•• Spirit he had better applyed at Home.

R. W. And then thou say'st; They must either be furnished with the Gifts of Tongues Miraculously &c; or else they must fling off their Lazy Devil, and Study the Tongues of other Nations, to whom they carry their (pretended) Glad News.

Answ. Is the Devil Lazy, and can speak all Languages, as R. W. saith? Must the Quakers study the Tongues to Preach the Glad News? and what, if they have them already? Did none speak by Interpreters? read 1 Cor. 14. And what, if they can speak all these Tongues, and be out of the Spirit of Inspiration, that gave forth Scriptures, and Revealeth the Son, it would but bring People into a Form, like the New-England Professors and others, and to speak of Heaven, and Hell, and Grace (as thou say'st) like the Parrot (in thy 35 Page). So, compare this with thy 45 Page and see, what a great rambling thou hast made against G. F.'s. Words to no purpose, who saith,

[The Scripture must be known by the same Inspiration, that gave them forth];

and for all thou hast said, thou hast not disproved it. And the Glad News of Christ and his Gospel was and is Preached by his Spirit: for the false Christs and VVolves may get the Sheeps-cloathing, as you Priests have done, and have worryed the Lambs in New-England.

R. W. Bringeth M. Bines (fol. 86.) saying [Notwithstanding thy passing through the First and Second Resurrection (as he saith) there remains a Torment for thee at the last Day,* 1.48 and Woe. And G. F. Answ.

[They are blessed, that

have Part in the First Resurrection, the Second Death hath no Power over them; but are made free from Wrath that is to come, and are passed from Death to Life: and are translated into the Kingdom of the Son of God; and are in Union with the Son of God and the Father both].

R. W. replyeth and saith; G. F. arrogates to himself and his Foxians, a passing through the First and Second Resurrection; he triumphs in their Blessedness pronounced to their First Resurrection, viz. of Communion with God, and Freedom from VVrath to come.

Answ. The Reader may see, how R. W. falsly applyeth the Priest's Words to G. F, which speaketh of the First and Second Resur∣rection: but doth G. F. mention the Word of passing through the Second Resurrection? For doth not John say in the Revelations (and is it Arrogancy in him?) Blessed and Holy is he that hath part in the First Resurrection, on such the Second Death hath no Power; for they are Priests of God &c, (Revel. 20)? And doth not the Apostle say (Rom. 5, 9,) We shall be saved from Wrath through him (to wit, Christ &c)? and, Thanks be to Jesus, which hath de∣livered us from Wrath to come (1 Thess. 1, 10)? and (Chap. 5, 9) God hath not appointed us to Wrath? And the Saints had Fellowship with the Father and the Son (1 John 1)?

And R. W. saith; That G. F. is in his Burrough of Words of di∣vers Significations &c. Nay Roger, G. F's. Words are plain; and thou art in thy Burrough, that seest them not. And then thou say'st; G. F. wrests and winds, what is for his wicked Ends. This is false, and thy own Condition; and wherein doth he wrest, when he speaketh plain Scripture?

R. W. And thou say'st; You shall never take him in distinguishing and defining, what is the First and Second Death, and what is the First and Second Resurrection.

Answ. What need he, when John hath plainly de••ined and distin∣guished it in his Revelations?

R. W. And thou say'st; The Truth is, as soon as they hearken to this Familiar Spirit, they are so elevated, that they be in Heavenly Glory: the Resurrection is past, and (with K. Agag's Dream) the Bitterness of Death and Wrath is past for ever with them.

Answ. This thou mightst have applyed at home, with thy Fa∣miliar Spirit, thou speakest of. And dost thou not here again a∣buse G. F's. Words? doth he say here, That the Resurrection is past? and are they not the Priest's M. B's. Words of Passing

through the First and Second Resurrection? But where doth the Scripture say, They that have part in the First Resurrection, there remaineth a Torment for such at the last day and VVo, as the Priest saith? thou shouldst have made this good by Scripture. And as for the Thorns and Thistles, thou may'st keep them at home, which grow in thy own Nature.

R. W. And thou say'st; If we talk of Escaping Wrath to come, and of Enjoying Blessedness, we must prove it to others, as well as to our selves.

Answ. Roger, thou and the New-England Professors have no more Ears to hear it, than the Jews had to hear Christ and his A∣postles, who said, Chirst had a Devil: and Paul was a Babler, and a Pestilent Fellow.

R. W. And thou tellest us; That the Expectation of the Jews and the Mahometans expecting a Catnal Blessedness to come, is false: and We must prove, Papists and Common Protestants (for all their Prayers and Alms &c.) are under that Sentence, Depart from me, ye Workers of Iniquity.

Answ. Thou didst very well Roger, to confess thy self (at last) to be One of them; and we do believe, thou hast spoken forth thy own Sentence. But dost thou believe, that none of the Pa∣pists and Common Protestants will repent? and Jews and Mahome∣tans? Cold Charity, Roger!

R. W. And thou say'st; The Lord Jesus being ask'd about the great Point of Salvation, he seems to answer two things, 1. That the Most will hang their Souls upon the Hedge, and venture like the High∣ways and Hedges &c.

Answ. We do charge R. W. and the rest of the Priests in New-England to make this good by Scripture, where ever Christ said, They hanged their Souls upon Hedges, and ventur'd like the High∣ways ways and Hedges? or else acknowledge, thou hast abused Christ's words, as well as G. F's.

R. W. And thou say'st; Some will endeavour to seek to enter (I judge) both ••ews, Mahometans, Pagans, Papists and Protestants, and shall not be able.

Answ. And why did'st thou not put in thy self and the perse∣cuting Professours in New-England? And why shall they not en∣ter? is it not, because they do not believe in the Light, as Christ commandeth? therefore they do not Enter into the Rest because of Vnbelief (as in Hebrews)?

R. W. And thou say'st Of such, as are sensible of the Narrow∣ness of the Way, and Streightness of the Door, and the Infinite Necessity incumbing,* 1.49 and the Infinite Excellency inviting, that fling away Preferments, Profits and Pleasures, and chuse to enjoy the Mediator, as lost and damned in our selves, and follow him from his Cradle and Manger to his Cross and Gallowses, and labouring to draw other poor drowning Souls out of the Pit of Eternal Rottenness and Howling with us.

Answ. If R. W. and the New-England Professors were in this, as he saith, he and and they would never have been so Envious (as they have been) against the People called Quakers; for R. W's. Words, and the New-England Priests and Professors Acti∣ons give them the Lye. For he is persecuting God's People with his Tongue, and desireth, they may be punished: and the others have Ha••ged them upon their Gallowses, and Banished and Whipt, and Spoiled Goods. And if this be a Spirit, that followeth Christ in his Cross, in his Straight way from his Manger, and Cradle and Cross to the Gallowses, who rebuked them, that would have had Men's Lives destroyed; and told them, They knew not, what Spirit they were of, and said, He cometh not to destroy Men's Lives, but to save them; let all the Sober Christians judge.

R. W. And thou say'st; The Spirit of God tells us of three sorts of perisht Souls, 1. Those without the Law, of which are Millions of Millions innumerable. And yet thou say'st (Append. p. 28.) There is generally in all Mankind in the world a Conviction of an Invisible, and Omnipotent and Eternal Power and Godhead; and thou findest, all Men will confess, that the Mind of God is pure &c. that it was ever and is wickedness, to sin against it. All Mankind having the Law &c.

Answ. How stand these together Roger, and with Rom 1, and 2, which thou say'st, The Spirit of God tells thee, that those without the Law are Millions of Millions innumerable? For if thou mean∣est the Outward written Law, whether that of God in the Gen∣tiles was not one with it, which did the things contained in the Law?

R. W. And then thou say'st; 2. Such as had the Law and VVill of God revealed to them in the Covenant of VVork &c. 3. Of such, to whom Infinite Pity hath vouchsafed the Joyful Tidings of the Son of God his Mediation and Intercession &c.

Answ. Art not thou and the New-England Professors like unto

the Jews, that had the Law of God, and did it not? that have the Joyful Tydings of the Son of God, his Mediation and Intercession &c. who dyed for Enemies, and ye persecute his Friends, like the Jews, that persecuted the Prophets, that had the Law? But what is all this to G. F's Words,

[Blessed are they, that have part in the First Resurrection]?

thou hast gone beside the Mat∣ter, which thou took in hand to reply to; for thou findest fault with G. F. for not defining and distinguishing, what the First and Se∣cond Death is; and yet thou hast not done it thy self.

R. W. And thou tellest us of a Story of the Papists, and Prote∣stants against the Papists &c.

Answ. This thou mightst very well applyed to thy self and the Professors in New-England, that are crying against the Bloody Pa∣pists, and ye have been as Bloody in this Age, as they.

R. W. And thou say'st; These Quakers pretend the Highest, but no otherwise, then Thou O Capernaum, which art exalted &c. And thou say'st; Tyre and Sidon, Sodom and Gomorrah, and the poor Jews and Mahometans, yea the Papists and Common Prote∣stants shall have an easier Cup to drink, than these (thou here and often else-where callest Foxians) that are so high, pure and lofty, yet abound with Luciferian Filthiness.

Answ. R. W, as thou Judgest, thou wilt be Judged; thou wouldst have it so: but none of these things thou hast proved, but mis∣applyed Christ's Words; which is to thy self. And as for Caper∣naum, Tyre, Sidon and Sodom &c. it may be well said to thee and the New England Professors, who would neither hear Christ nor his Servants, but slew them. And as for our Cup, trouble not thy self with it, who know the Cup of Christ's Suffering, and the Cup of Salvation; who learn of Christ to be Meek and Low, and to deal truly with Hypocrites. And as for Luciferian Filthiness, thou mightst have kept that at home. And Christ doth teach and exhort, and maketh his People Clean by his Blood; and they can praise God for it, though thou scoffest at God's Work and them: and we know, that Christ hath taught thee none of this foul Lan∣guage.

R. W. And thou bringst M. Bines (Fol. G. F. p. 89.) saying [The Saints are neither in the Fulness of the Godhead, nor in part; away with this Blasphemy, that saith, this is]. G. F. Answ.

The Work of the Ministry was, To bring People to the Knowledge of the Son of God, to a perfect Man; to the Vnity of the Faith,

to the Measure and Stature of the Fulness of Christ; and Christ would dwell in the Saints, and God would dwell in them. And thou say'st, They have no part of the Fulness of the Godhead; but John saith, Of his Fulness we all have received, in whom dwelleth the Godhead bodily. And ye be all in the Blasphemy, that be out of this part of his Fulness].

R. W. replyeth to G. F. and saith; It was an Horrible Crime, which the Jews, though ma∣liciously and falsly objected against the Lord Jesus, that he being a Man makes himself God.

Answ. Who denyeth this, but the Jews did so? and what is this to the purpose? but was Christ ever the worse for their Blas∣phemy? or his Servants the worse for thy Railing against them, and for New-England Professor's persecuting of them?

R. W. And whereas thou say'st; VVhat shall we say to these Bruitish, Blasphemous vile Worms of the Earth, Yesterday creeping out of their Holes, Slaves, Hell-hounds (as we all by Na∣ture are) so horribly to set their Faces (as David speaks) against the Heavens,* 1.50 vapouring themselves to be in the God∣head, and that also Bodily: so that what was applicable to the Body of the Son of God, is proper and applicable unto them &c.

Answ. Let the Reader read G. F's. Answer and see, if there be any Colour for him to forge these Words, That which was appli∣cable to the Son of God, we should take to our selves? Or, is there any thing, that G. F. saith, The Saints are in the Fulness of the Godhead? but as the Apostle said, What was the Work of their Ministry, which was for the perfecting of the Saints &c. and the Edifying of the Body of Christ, till we all come in the Unity of the Faith, and the Knowledge of the Son of God, and unto a Perfect Man, and unto the Measure of the Stature and Fulness of Christ. And John saith (1 Joh. 16.) Of his Fulness have we received Grace for Grace. And the Apostle speaking of Christ saith; He hath put all things under his Feet, who gave him to be Head over all things to the Church, which is his Body, the Fulness of him, that filleth all in all: And the Apostle saith; To know the Love of Christ, which passeth Knowledge, that ye might be filled with all the Fulness of God (Ephes. 1, 23; and 3, 19) And the Apostle saith; In him (to wit, Christ) dwelleth all the Fulness of the Godhead bodily; and ye are compleat in him, which is the Head &c. (Coloss. 2, 9): was the Apostle a Blasphemer, and a Hell-hound &c. that spoke

these Words? and doth not the Apostle say, That God will dwell in his Saints? read Coloss. both the 1. and 2. Epist. And as for Setting Face against Heaven, with all thy bad Words and Lan∣guages thou might'st have kept at Home.

R. W. And thou say'st; See the horrible Egyptian Darkness, the Lord hath justly poured upon these feigned Goshenites, they exclaim against us for using the word God-man, and ask us, where we find such a Phrase in Scripture? [and why should you not prove by the Scripture, what you do say?] And thou say'st; They rest not in the Title Immanuel, God with us; nor the Fulness of the Godhead bodily in Christ [that is Scripture-Language]. And R. W. saith; But Sacrilegious Robbers (in effect) Arrogate to themselves to be God-men and God-women, the Godhead dwelling in them Bo∣dily.

Answ. We do charge R. W. or any of the New-England Pro∣fessors, to shew out of our writings, and name the Persons, that ever spoke any such Language; but as the Scripture saith▪ Christ dwells in his Saints, and they shall sup with him; and they are the Temples of God. And this the Scripture declareth, which we are Wit∣nesses of, praised be the Lord for ever.

R. W. And thou say'st; Whereas G. F. here saith, The Work of the Ministry was, to bring the Saints to a Perfect Man; he grosly abuses that Heavenly Eph. 4, which concerns the Fulness and Perfecti∣on of all the Elect of God &c.

Answ. Then were not the Ephesians concerned? And doth G. F. mention the Ephesians only in his Answer? are not his Words ge∣neral? so the Gross Abuse is thy own, and not G. F.'s.

R. W. And thou say'st; Applying it to every particular delud∣ed Convert of theirs, as being as much Holy, as much God as Christ Jesus &c.

Answ. Let the Reader see G. F's Answer, if R. W. hath not gros∣ly Abused his Words here again? for there are no such Words in his Answer of the Saints being as much God, as Christ. But doth not the Apostle say, That we may present every Man Perfect in Christ Jesus, Col. 1. 28.? And He spoke Wisdom among them that were Perfect, 1 Cor. 2, 6? And Col. 4, 12, That ye may stand Perfect and compleat in all the Will of God. And doth not God and Christ exhort to Holiness and Perfection? and Without Holi∣ness none shall see the Lord. And Christ saith; Be ye Perfect, as your Heavenly Father is Perfect, (Matth. 5) and must they not be

perfect in their Love and Measure of the Spirit of God, which they have from him the Fountain, who are Sealed by his Holy Spirit of Promise, Ephes. 1, 13: and 1 Thes. 4, 8? And doth not Peter say, Ye are a Royal Priesthood, and Holy Nation, (1 Pet. 2, 9)? and doth not the Apostle Paul call the Saints Holy Bre∣thren (1 Thess. 5, 26, 27)? And their hands were to be Holy, that they lifted up to God (1 Tim. 2). And (2 Tim. 1) the Lord cal∣led them with a Holy Calling: and (1 Pet. 1) Be ye Holy in all manner of Conversations; Be ye Holy, for I am Holy, saith the Lord. So, is not the Vessel to be Holy, and Potle, that holdeth the Heavenly Treasure of his Spirit, which they have from the Ho∣ly God, the Fountain? But to say, The Saints are as much God, as Christ,, I ask thee, how the little Vessels or Potles can contain him, who filleth Heaven and Earth? But what is thy end in all this? that thou wouldst not have God and Christ dwell in his Saints by his Spirit, and by his Faith.

R. W. Thou say'st; I may use the Exprobrations of Moses against Korah, Dothan and Abiram; Is it not enough for you, but ye will seek the Priesthood also?

Answ. This thou mightst well have applyed to thy self, and the Priests of New-England, and not to the Quakers: for it is through the Grace and Mercy of God, that we are, what we are.

R. W. And thou say'st; Is it not enough, that the Most-High Potter hath made us Men and Women, and not Serpents and Toads, and not Pagans, Turks, Jews, Papists, but English Prote∣stants.

Answ. Are not the New-England Priests and thou in the same Nature and Spirit (that the Turks, Pagans, Jews and Papists) that persecute with Tongue and Hands, yea to DEATH, as witness the New-England Laws? and did not Christ call the per∣secuting Jews Serpents, and of their Father the Devil, that did not do the Works of Abraham? and what may be said to you, that do not do the Works of true Christians?

R. W. And further thou say'st; We must also be Infinites, Eternals, Omniscients &c.

Answ. If thou chargest this upon the Quakers, we say, they are Words of thy own forging; and do challenge thee to make it good out of the Quakers Writings, or name the Persons that said so: which we know thou canst not.

R. W. And further thou say'st; Will not the infinite Favour of

Leave, to drink of some Heavenly Drops of the Infinite and Incon∣c••ivable Ocean of his Goodness. satisfie and content us; but we will be Gods with the Devil, and our first Parents, we will be the Incon∣ceivable Ocean it self.

Answ. I never did hear such Lies before come out of a Man's Mouth, that any of the People of God used any such terms, as, They were the Inconceivable Ocean it self, and that they would be Gods. They might say, they were God's People, and he would dwell in them; and, Christ was in them, and all their Springs were in him: and this is according to Scripture. But let the Reader see, if there be any such Occasion in G. F's. Answer for him to use this forging Language. And if thou werest one of those proud Rebels (thou speakest of) that was fetcht from the Gallows by the Smile of a Prince, thou would never have used these Expressions against us. But thou say'st; They must be the Prince and King himself: Thou hast not proued this; though we must tell thee, Christ makes his Redeemed Saints both Kings and Priests, to Reign over the Deuil, and offer up Spiritual Sacrifice to God, (Revel. 1).

R. W. And thou say'st; The Pagans of the World, as they are wild to all Civility, so to all Divinity, and Heavenly mat∣ters. And then thou tellest a great Story,* 1.51 what they Wor∣ship, Lyons, Dragons &c. And such as cryed out of Paul and said, he was a God &c. And thou say'st; They apprehend a Doity, (it's like thou meanest a Deity, if thou hadst Printed it right) &c.

Answ. And what is all this to the purpose, to prove, that the Saints did not receive of Christ's Fulness, and grow up to a per∣fect Man? For may be some of us have read the Story of these things, as well as thou: but thou shouldst have brought Paul's Answer to those.

R. W. And thou say'st; It pleased the Most-High &c. often to meet with Pharaohs, Absoloms, Nebuchadnezars, Hamans, Herods of this World, with Nations, Cities, Armies for their Pride, as he did with Sodom with remarkable Strokes of Judgment &c.

Answ. Let thee and New-England take heed of this, who boast your selves against God's People, Sons and Servants; take heed, that God's Remarkable Stroke do not come upon you: for be sure it will, if you do not find a day of Repentance.

R. W. And thou say'st; Paul in danger to be pufft up in Voices

and Questions out ef the Whirle-wind &c.

Answ. But it were well, if R. W. saw himself, then he would not be against the Quakers, who say, God's Grace is sufficient both to teach and bring Salvation.

R. W. And thou say'st; Till we more and more come to see, how Perfect we are in Dirt and Stink, and Filth and Death and Hell, Crawling like Monsters of Pride and Self-conceitedness upon this Earth &c.

Answ. It seemeth, you do not see your Stink to the full yet, of Filth, Death and Hell, and your Crawling, monstrous Pride of Self-conceitedness: and how should you without the Light of Christ, which giveth the Knowledge of Christ, and his Blood, that cleanseth from Sin, and maketh their Garments white.

R. W. And thou bring'st M. B. (Fol. 90.) saying, [There is a kind of Infiniteness in the Soul, which cannot be Infinite in it self]. And G. F. Answereth and asketh the Question

[Is not the Soul without beginning, coming from God, returneth to God again, who hath it in his hand? which Hand goeth against him that doth Evil; which throweth down that which warreth against it. And Christ the Power of God, is not he the Bishop of the Soul, which bringeth it up unto God, which came out from him? and hath this a Beginning or Ending? Is not this Infinite in it self more then all the World?]

R. W. replyeth, but he doth not answer G. F's. Questions, that he asketh; but falleth a rail∣ing, and saith, That the Soul or Spirit of Man should be boundless or without limits, without Beginning or Ending, and cryeth, A blas∣phemous Monster, begotten of Hellish Pride the Father, and Hellish Ignorance the Mother: And thus Roger falleth a Railing instead of Answering. And then thou say'st; For Infinity and Infiniteness in that Sense can be no other, but the Infinite and Eternal Power and Godhead, transcending the Capacity of Men or Angels to receive it, or conceive the Nature of it.

Answ. Did not the Apostles receive Christ by his Spirit, in whom the Eternal Power and Godhead dwelt? how did they preach Christ then both in his Flesh and Divinity? But what is this to G. F's. Question? he doth not say, That the Soul is God or Christ, and his Eternal Godhead; but he asketh the Question, Whether the Soul did not come out from God, that is, from his Breath, who breathed into Man the Breath of Life, and he became a Living Soul? and whether or no the Souls of the Righteous do not return to Christ and God?

R. W. And thou say'st; It is true in a Secondary way (a Po∣steriori) as they say, the Spirit of Angels and Men are as Lamps, lighted up by the most-High and Infinite Majesty never to go out or be extinguished in Joy or Sorrow &c.

Answ. And dost not thou call the Spirits of Men the Soul? now if the Lighted Spirits of Men &c. by the most-High and In∣finite are never to go out, as thou confessest, that the Spirits of Men &c. are Lighted, and never go out; are they not Infinite then in a Secondary way?

R. W. This Notion dazles the most sober and steady Eye and Brain &c. [If G. F's. Question dazle the Eye and Brain, it's like it doth thine.] And then thou tellest a Story of Emperours, and the Sun and Moon, and Days and Nights &c. And thou say'st; All have their Hitherto and No further,* 1.52 by the Infinite Eternal Arm [The Quakers do not deny that]. And thou say'st; Of all the Opinions of the Soul's Being and Rise, this of In∣finity, making it God himself &c. and this is to destroy Souls, and the Infinite God himself.

Answ. How can G. F's Question destroy Souls or destroy God? for can he be destroyed? no; he is a DESTROYER of the De∣stroyer: for G. F. in his Question doth not say, the Soul is God. Mag. Bine affirmeth, that there is a kind of Infiniteness in the Soul; but what kind of Infiniteness it is, R. W. hath not explained: whether it be Infinite in it self, or Finite. And Job. 22, 5, Is not thy VVickedness great, and thy Iniquities Infinite? R. W. will not say, that this Infinite VVickedness was God, because he useth the Word Infinite. And Habbakuk saith; Ethiopia and Egypt were her Strength, and it was Infinite (Nahum 3): now thou canst not say, that this was God, because he useth the Word Infinite: neither canst thou say, The Soul is God, because M. B. saith, There is a kind of Infiniteness in the Soul. And G. F. asketh, Whether it be not Infinite in it self, and more than all the World? And doth not Job say, In whose Hand (to wit, the Lord's) is the Soul of every living thing, and the Breath of all Mankind (Job. 12.9)? And is not Christ called the Bishop and Shepheard of the Souls of the Saints (1 Pet. 2, 25)? and if Christ be the Shepheard and the Bishop, is not he both the Nourisher and Feeder of the Immor∣tal Soul? And what! dost not thou confess, the Soul is Immortal: and that which is Immortal, is not that Everlasting? and now would it be well for G. F. to conclude and to say, that R. W. saith, The

Soul is the Everlasting God, acording to thy own Argument? nay, G. F. hath more Charity. And doth not R. W. acknowledge the Soul to be Immortal, and the Souls of the Godly going unto Jesus? and their Bodies uniting to the Spirit in Eternal Life? Well then, what doth R. W. make of the Bodies of the Saints, who is so offended at G. F's. Question, because he asketh, whether the Soul be not Infinite in it self? and yet R. W. saith; We use to say Hyperbolically, that such and such a doing is Infinite Pride. But if G. F. should have said, Thou makest Pride God, thou wouldst have been offended, who art offended at this Question, who asketh, Whether the Soul be not Infinite? and thou callest him a Blas∣phemer: and yet thou say'st, Pride is Infinite. And we know, that the Word Infinite properly belongeth to God: David saith, His Vnderstanding is Infinite: and thou say'st; God proclaims his Infi∣nite Power and VVisdom &c. Now my Question is to R. W and the Priests of New-England: VVhether the Prophets and Apostles of God did receive any of his Infinite VVisdom and Power by his Spirit from above, though God be Infinite and Incomprehensible in himself in all his VVisdome and Goodness and Justice? And did not God say, That Job was Perfect, though he abhorred himself in Dust and Ashes? And thou confessest, that God is not only In∣finite, but Infinity it self, Omnipotency it self, VVisdome it self, Goodness it self, Justice it self in all their Eminencies &c. But G. F. doth not say, the Soul is so: and if thou didst own this in deed and in truth, thou wouldst not speak against the Quakers. And a great deal of Rambling thou makest concerning the Soul, but thou hast not Answered G. F's. Questions,

Whether the Soul be in God's Hand? Whether Christ be the Bishop of it? And whe∣ther the Souls of the Righteous Christ brings to God? or whe∣ther the Soul did come out from God's Breath?

R. W. bringeth R. S. who saith, [The Mystical Body may be sometimes subject to Distempers, and Humours, and VVants.] And G. F. answereth,* 1.53 and questioneth

[Are you Judges? can you judge of the Mystical Body, which the Saints are Baptized into? are there Humours, Wants and Distempers in the Body, which the Saints are Baptized into? are not the Wants, Distempers and Humours in your Bodies? Do you here in this divide the Word aright? or distinguish things in the Ground, and speak right of things? and yet ye would not be judged, and say, Judge not: and is not Mystical Spiritual?]

—

R. W. replyeth and saith, W. Edm. affirmed, God was a Spirit lite∣rally and properly.

Answ. Wilt thou say, That God is not a Spirit, as literally and properly as the Scripture declareth him? And thou say'st again, That W. Edm. shewed but little Philosophy and Divinity. Doth not the Apostle bid the Saints, Beware of Philosophy? and if they had known God and Divinity by it, the Apostle would not have bid∣den them, beware of it, surely. And thou say'st, That W. Edm. affirmed, that properly and really that Scripture of Wolves coming in Sheeps-Cloathing, was to be understood Literally without Mean∣ing. And what meaning wilt thou give to Christ's Words? are not Men called Wolves really, that worry Christ's Sheep about Religion? for Christ doth not say, They are Wolves with four Feet; and when Christ spoke Parables, he said, He that hath an Ear, let him hear: and sometimes he expounded them to his Disciples. And the Scripture calling God a Father and a Husband, and Christ a Rock: and Christ's Believers are called a Body, a House, a Flock, are they not really so? for it doth not say, They are a Flock of Sheep as outwardly, or other Creatures, nor an outward House &c. — And then thou goest on with a great Tale, and tell'st, What the Papists hold, and what is amongst them. Roger, though thou and you of New-England are separated from the Church of Rome, yet you are found in the same Old Spirit of Persecution.

R. W. And whereas thou say'st; By God's holy and wise Permis∣sion the Devil sends out his old known Spirit of pure Invi∣sibles, and pure Immediate,* 1.54 and pure Worshippers in Spirit and Truth.

Answ. Roger, do not Blaspheme against the Holy Spirit of God. For is not God's Spirit and Truth Holy and Pure, in which he is Wor∣shipped? and is not God's Holy Spirit Invisible, or is it Mediate?

R. W. And thou say'st; This Spirit (to wit, of the Quakers) be∣ing Cozen German to, or Sworn Brother in Hellish Equivocation with the Jesuites &c.

Answ. These are thine and the New-England Priests Conditions, as your Fruits have declared it: for the Quakers obey the Com∣mands of Christ, who saith, Swear not at all.

R. W. For thou say'st; The Quakers Churches, they are (as they Childishly vapour) Bodies without Wants or Distempers &c.

Answ. Reader see, if there be any such Words in G. F's. Answer: for G. F. speaketh of the Mystical or Spiritual Body, he doth not

speak of Naturals, nor Bodies of outward Families, or Bodies of Nations and Cities, or Armies: Nor Visible Churches, nor the Bo∣dy of Visible Churches, but the Spiritual Body. For doth not the Apostle speak of a Spiritual Body, and a Natural Body? and so it is God, that doth supply both. And G. F. doth not speak of the outward Bodies of the Saints; for is that Mystical?

R. W. And then thou say'st; What known Divisions and Passions about J. Naylor's and others Cases? what Envyings, Cur∣sings, Apostasies and Moral Idolatry:* 1.55 as that of Covetous∣ness in this Colony known notoriously?

Answ. Thou hast not particulariz'd who they be, and what is their Covetousness, who is known so notoriously (as thou say'st) in that Colony; therefore we look upon this as a Slandering of thy Neighbours: for we question, whether thou hast admonished them (if it was so) before thou told the World. And as for Cursings, and Envyings and Divisions, thou mightst have kept that amongst you New-England Professors: but if any one do not walk, as becometh the Gospel, we do Admonish them. And if there be any Difference about outward Matters, according to the Apostle's Doctrine, we do end it amongst our selves, according to Truth and Righteousness, 1 Cor. 6; and God hath given us Judgment in such Matters, as well as Spiritual.

R. W. And thou say'st; I have fairly Collected, that the Spirit of the Quakers tends to Incivility and Barbarisme; and to suddain As∣sassinations, Murthers and Persecutions.

Answ. This is thine and the New-England Spirits, whose Per∣secution is known, for you have proved it already. And thou wouldst have us punished, and yet thou wouldst not have it called Persecution (as in thy 200 page). Is not your Law standing, by which you Murdered God's People; and do not your Laws, and thy stirring up to Punishment, Collect or declare your own Spi∣rit not to be the Spirit of Christ? for where would it have any to be punished for Matters of Religion and Conscience towards God? And so as for thy Lies and abusive Speeches, we can say, The Lord forgive thee, if it be his Will.

R. W. And thou say'st; I believe, that I have, and can further make it good, that the Eternal Father of Mercies stops millions of Mischiefs in the world daily, which the Natures, Grounds and Principles of Men (and the Quakers Spirit also) now to turn and overwhelme the world withal.

Answ. Here thou hast manifested thy self to be of the Spirit of them that opposed Paul, who said, he was a Pestilent Fellow, and a Turner of the World upside down. And as for the Principles of Men beside the Quakers, they may answer for themselves: and thy Slanders may serve such, as are given up to believe Lies; but sober People that know us, will not receive nor believe thy Lies: but it will make more to believe the Truth, which thou canst not stop. But let the Reader see, if R. W. in all his Rambling Reply hath said any thing to the Spiritual or Mystical Body, which was G. F's. Question.

R. W. And thou bringst J. Clapham his saying, [Men may be called of Men Masters, and it is but a Cavel to deny it: and they may deny to be called Father, as well as Master]. And G. F. Ans.

[Thou hast in this denyed the Doctrine of Christ, and slighted it, who saith; Be not ye called of Men Master, for ye have all one Master, which is Christ, and ye are all Brethren: and thou hast shewed thy self out of that Brotherhood. And there is a Birth to be born, which calls no Man Father upon Earth, which thou art ignorant of].

And R. W. replyeth and falleth a Rail∣ing, and calleth it G. Foxs's lame Answer.

Answ. Let the Reader see, if it be not Christ's Doctrine; which he might as well have called Christ's Doctrine Lame, which he Preached to his Disciples.

R. W. And thou say'st; Among other Foolish Passions and Af∣fections haunting all Men (and the Quakers especially) these two are notorious, (viz.) Pride, and a lazy Ignorance; these two are the Sir and Dame of most of these Wild Monsters.

Answ. R. W. might have kept this at home, for it is his own Condition, who kicketh at Christ's Doctrine, that G. F. brings, who saith; Neither be ye called of Men Master, for one is your Master even Christ, and ye are all Brethren. And he manifests himself to be in the steps of the Pharisees, who love to be called of Men Rabbi. And so for his Foolish Passion and Pride &c. and Lazy Ignorance, and wild, Monstrous Spirit he may apply at home; who doth not obey Christ's Doctrine. — And we know, that those Opposites have written against Christ's Doctrine, (who love to be called of Men Masters) and against us, because we hold it forth. — And is it Scornful Pride, and a Robbing all Mankind of their due, to obey Christ's Doctrine (as thou speakest of)? for thou say'st of their due Respects and favourable

Glaunces of God's Care, of Order and Prudent Distinctions and Dif∣ferences amongst the Sons of Men in Families, Cities, Nations, Armies, Natives &c. Answ. Doth G. F. mention any of these, either Families, Cities, Nations, &c? for G. F. speaketh, how Christ taught his disciples, that they should not be called of men Masters: And did Christ Rob them of all these titles, and break God's care or order, when he said, Be not yet called of men Ma∣sters?

R. W. Thou sayst: Sure he cannot but Remember, and his own, and all the Light in the Quakers (if seriously minded) will tell them, that in robbing all the world of their severall due, moderate and so∣ber Titles and Respects, they do it but by a Judgling Hocas Pocas, a back door, &c. rob all others of their Points, Ribbonds and Laces &c.

Answ. You may see, what work R. W. maketh here agaiast Christ's doctrine to his disciples, and how like the Scribes and Pharisees and Hypocrites he appeareth? it's like, R. W. and the New-England Priests are offended, because the People called Quakers do not call them Masters. And thou sayest; The Pope and the Quakers are compared. Nay, R. W. is nearer unto them, who pleadeth to be called of men Master, like the Papists; for their Jesuites and Priests are called of men Master, and plead for it, as thou dost, and callest them Civill Respects: and therefore it is plain, that thou art found in their Spirit.

R. W. And then thou say'st; The Dogged and Scornful Qua∣kers are far from, their Spirit being prouder than the Pa∣pists. And thou Contradicts thy self and say'st;* 1.56 The Pope and Quakers compared.

Answ. For the People of God called Quakers, obeying the Doctrine of Christ, cannot call your Teachers Masters; and if you did not love it Pharisee-like, you would never make such work about it: and Christ hath interpreted, what the Master signifieth. And did Christ only condemn the Pharisees, and not such as your Teachers, for being called of Men Masters? did not he teach his own Disciples the contrary?

R. W. And thou say'st; The Foxians itch, of being called of Men Masters &c. in Religion, undervaluing and slighting o∣thers.

Answ. These are False Charges, as our Practice declareth it.

R. W. And then thou tellst a Story of James Naylor, and what one should call G. F.

Answ. But who that One is, thou hast not declared. And as for James Naylor, he Repented, and the World knoweth it: there∣fore it's no Credit for thee to Publish that.

R. W. Thou say'st; Half a Humane and sober Eye may see, that in all his Declamations against the Pharisaical or Popish, or Foxians Rabbies &c.

Answ. These are Railing Accusations. For where do the Qua∣kers own that Title Rabbi, as they are Preachers of Christ (as thou and the Pharisees and the Papists do) thou speakest of, in a Religious Account, as they were Teachers? but in a Civil Account, as Fathers, Masters and Mothers by Children and Servants, we never deny this in a Civil account, but practise it. But what is this to oppose Christ's Doctrine, and not to obey his Command, which thou art now Fighting against? we believe, many a Priest could have wished, that Doctrine of Christ had been torn out of the Bible, it cutteth your Pride so.

R. W. And thou say'st; How childishly doth Fox Answer this his Opposite, viz. That although it be unlawful to call Master, yet not unlawful to call Father: for there is a Birth, which his Op∣posite is ignorant of.

Answ. We say, Yes, and thou too. But dost thou say, It is Childish for Christ to say, Call no Man Father upon the Earth, Matth. 23, 9? is not this Childishness or Ignorance in thee, to op∣pose his Doctrine? And did not the Disciples of Christ believe in the Light, and so became Children of Light? and as many as are led by the Spirit of God, are the Sons of God? (John 12, Rom. 8) And this is according to true Christian Regeneration and Change.

R. W. And thou say'st; Paul said, Though you have ten Thou∣sand Teachers, yet I have begotten you. Sure it is, their Immediate denyes the Mediate.

Answ. What is all this to the purpose to oppose Christ's Doctrine in Matth. 23? But R. W. hath left out Paul's Instrument, through which he begot them, to wit the Gospel, which the Apostle saith, Is the Power of God unto Salvation (Rom. 1, and 1 Cor. 4, 15): and he told them, That they had not many Fathers in Christ: and why didst thou leave out that?

R. W. And thou say'st; How simple is that Consequence, that be∣cause God is an Extraordinary Father, therefore I may call all Men Fathers,* 1.57 but not Masters, when God is both Father and Master; and both Titles are forbidden in a true Sense &c.

Answ. And yet thou wilt not obey them thy self, but railest against the Quakers that do: and God is the Father of his People, and Christ is the Master of his Followers. But come R. W. and the New-England Priests, shew us a Scripture out of all the New-Testament of Master Matthew, Mr. Mark, Mr. Luke, Mr. John, or Mr. Peter, and Mr. Paul, and Mr. James &c? and if Roger Williams and the Priests of New-England will be called of Men Master, how is it, that they do not give the Title Master to the Apostles, when they read their Epistles, or to the Evangelists? And hast not thou written in thy Book, and applauded thy self to the World, how that one called thee Master Williams? and so hast set forth thy Title to the World, in opposition to Christ's Doctrine.

R. W. Bringeth W. Thomas's saying, [Men are saved, but not by Christ within us]. G. F. (Fol. 106) Answereth W. T.

[How is Man's Salvation wrought out, but by the Power of Christ within? How is the Old Man destroyed, but by Christ within? how is Justification felt, but by Christ within? * 1.58 And the Seed Christ made manifest, that suf∣fered without, is made manifest within, there is Redemption and Life. He that hath the Son of God, hath Life: Redemption to God out of the First Adam; and who feel Christ within, feel Salvation; and who do not, are Reprobates, though they may talk of him.]

— R. W. replyes to G. F. and saith; This Subtle Fox is in his Bur∣rough, confounding (under the Term Christ) the Person of Christ, and the Love and Spirit und Grace or Fovour of Christ, as if they were all one.

Answ. Let the Gentle Reader judge, Is not the Love, and Spi∣rit, and Grace and Favour of Christ to be manifest within, who suffered without? But let the Reader read my Words here, and mine in R. W's. Book, and compare them together and see, how many he hath left out. And see the Abusive Words of R. W.'s. who saith, Confounding under the Term of Christ the Person of Christ. &c.

And how can G. F. say, That Christ suffered without his Person without the Gates of Jerusalem, who yet is manifest with∣in his People, according to the Apostle's Doctrine? And it was the Favour of Christ and the Love of God, that Christ should die for Sinners; and it is the Love and Favour of God, that he should be made manifest in his People.

R. W. And then thou tellest a story of a King, and General or Admiral, which is to no purpose: And the writings of G. F. where they come, there is not G. F. except he be there.

Answ. But what is this to the purpose, that Christ, that suf∣fered without the Gates of Jerusalem, must not be manifest in his people by his Spirit? Many may have the Scriptures, that speak of Christ, but if they have not the Son, they have not Life; as John saith. And if thou owned'st that in the Truth, which is spoken of Ephes. 2. and Gal. 2. thou wouldst not oppose the Quakers.

R. W. And thou confessest, Faith is given of God, &c. and this Faith and belief is wrought by Christ Jesus, and finished by him; and may with a good sence be called Christ himself.

Answ. Let the sober Reader see, if G. F. do mention in his Answer (or any where else) that Christ is Faith; but the Authour and Finisher of it. And how can Faith be wrought in Men's Hearts, if Christ the Worker of it, be not there also by his Spirit? And then thou goest on in thy Story, and tellst us a Story of Humph.* 1.59 Norton, That he resolved Christ only into a Spirit &c. This is like the rest of thy Slanders; for we do not believe thee, that Humphry Norton owned not the Man Christ Je∣sus: but the Question is, Whether R. W. and the New-England Priests will own Christ to be a quickning Spirit? And as for Paul's saying to the Corinthians, He was absent in Body, yet present in Spirit; this will prove, that Christ by his Spirit is in his People, though he be at the Right Hand of God.

And then thou tellest us a Story of Souldiers to no purpose a∣gainst G. F's. Answer, of Christ being manifest in his Saints, that suffered without. And can any see Christ Jesus at the Right Hand of God, but by his Spirit and his Light within? did not Stephen see him by the Holy Ghost, and was not that within? And that is true, which was sent to them that stood gazing, As they saw him go, so should he come; (as in Acts 1, 10, 11,) which also said, Ye men of Gallilee, why stand ye gazing up into heaven? the same Je∣sus,

which is taken up from you into Heaven, shall come in like manner, as ye have seen him go into Heaven. And did not Christ, appear to his Disciples after his Ascension? and to Paul? and was manifest in his Saints? and will come and Reward eve∣ry man according to his Works, (as in Revelations.)

And thou goest on, and usest many words, but to no purpose. And if Christ be felt in the bruised Reed, and the smoaking flax, and the poor in Spirit, and to feed the Hungry and Thirsty, is not this all within? and is not he the Hope of Glory manifested within his People? and doth not the sup with the Saints, and the Saints sup with him the Heavenly Supper? And doth not he stand at the door and knock? but you will not open, and cleave to his Light, and receive him. And without his Light you may seek Day and Night, and grope in the dark, and never find him.

R. W. And thou sayst. There is a false Feeling of Christ, a false Conception in a Woman: and how many are bold to cry, Lord, Lord open, for we have Prophecy'd in thy Name.

Answ. Truly Roger, this is thy own Condition and the New-England Priests and Professors, in the False Feeling and Concepti∣on, that do not believe in the Light, as Christ Commands; but persecute them that believe in the Light, and truly feel, and are be∣come Children of the Light, and have brought forth the true Birth, and are graffted into Christ.

R. W. Thou say'st; I will not say as G. F. hath said, All that have not my Feeling or Working of Christ, are Repr••∣bates.

Answ. G. F's. Words are the Apostle's Doctrine, who saith, If Christ be not in you, you are Reprobates &c. (2 Cor. 13) and there∣fore he bids them, Prove and Examine themselves; and so it is every true Christian's Duty.

R. W. And whereas thou say'st; Yet this I say, as Solomon, A Whore is loud and clamorous: [Truly R. W. thou art of her: for I never heard so many clamorous Words from a Man's Mouth in my Life, as from thine: but it is well thou hast shewed thy Spirit, which will be abhorred by all sober Men and Women.] — And then thou say'st; The Devil spoke as Holy and Heavenly VVords, as Angels could have spoken, yet it was but the Devil in Samuel's Mantle.

Answ. R. W. this is thy own Condition; for thou may'st bring the Scriptures, as the Jews and the Devil did, that tempted Christ, and

oppose him, as the Jews did in they days of his flesh, as he being the man Christ: So now thou opposest his Divinity, and the divine Light, which is the Life in the Word, which Light his believers believed in, and which Light shines in their hearts, and gives them the knowledge of the glory of God in the face of Christ Jesus (2 Cor. 4.)

R. W. And thou bring'st Giles Ferman (G. F. Fol. 117.) Saying [Paul Swore after Christ, and the Angels Swore: I wonder Paul should so forget himself,* 1.60 and Sin so fearfully in Swear∣ing. So the Quakers Light that denyes Swearing, is of Sa∣tan, and not the Light of Christ.] G. F. Answers to G. Ferman

[Christ the Light (which Satan is out of) who is the Oath of God, endeth all Oaths Sworn by Prophets or Angels whatsoever: and who Swear, be fallen into the Condemnation of the Devil. And it is no where said, that Paul Swore; but such as thou art, matter not what you speak: So that spirit, that Preaches for Swearing, is not the spirit of Christ. But the Spirit of Anti-Christ Preacheth up that, which Christ and the Apostles Preached down, and Preached condemnation to them that Swear.]

R. W. Replyeth. [though he hath left out, [Preacheth Condemnation to them that Swear] of G. F. words, and also hath left out, That which thou preachest up, to wit Swearing, Christ and the Apostles Preached down. So here and there thou hast taken some of G. F's Words] And further thou say'st, that G. F. dare not deny, but the Angel and Paul Swore after Christ; and yet thou say'st, that Christ put an end to Swearing, and that it is not said, that Paul Swore, and cal∣lest it G. F.'s old Song.

Answ. Here thou contradicts thy self; for G. F. saith, It is no where said, that Paul Swore. And if the Angel did Swear, is it not said in the Scripture, I will bring forth my Begotten into the world, let all the Angels worship him; that saith, Swear not at all? But what is this to the purpose? the Command was to men, not to Swear, and to the Apostles; to whom Christ and the Apostle forbids all Swearing.

R. W. And thou say'st; If the Attestation in the Name of God be the formality of an Oath, then if ever any man Swore in this world, Paul did, Saying to the Corinthians, I call God to Record on my Soul: &c.

Answ. Roger doth not speak plainly, whether Paul Swore, or no, but is in his Ifs. And we know, that this, which Paul speaketh

to the Corinthians, will not be taken for an Oath.

R. W. And thou tellest us, How Nations used to Swear, and ap∣pealed to the Gods &c: And how they used to put Creatures in the Room of God, as the Jews did: And some write out of a Super∣stitious Reverence, in forbearing the Name of God, and indeed the Reasons that Christ gives, look that way.

Answ. Christ and the Apostles forbid all Oaths (as in Mat. 5. and Jam. 5.) not only to Creatures, but the Oathes that were to be performed to the Lord.

R. W. Thou Say'st: There seemes to be a very fair Colour put on an universal prohibition of Swearing by Christ Jesus, by his Apostle James, Swear not &c. [Is it no more, but a seeming fair Co∣lour? are not Christ and the Apostle's words real?] and yet R. W. saith, I must proclaim against G. F. in his lame and simple Re∣turn to his Opposite Concerning Paul and the Angel:* 1.61 and fur∣ther thou say'st, Why may not Paul and all the Apostles &c. and all the Angels of heaven, and all the Saints of God upon the Earth in Pauls words call God to Record upon their Souls &c. in case of Truth?

Answ. Yes, they may, and G. F. doth not deny it: and if thou say'st, that was an Oath, thou art both Lame and Simple, and hast not proved it so. And as I said before, Christ forbidding Swear∣ing, and the Apostles, it was to men that had Oaths and Shaddows, yea and all Oaths were forbidden, as well as the true. And the Angel Swearing (in the Revelations) was, that time should be no longer &c. (Rev. 10.) but what is this to Christ's forbidding men not to Swear at all? And this we can say Instead of an Oath, and have profered to Rulers and Magistrates, that

If we break our Yea, Yea, and Nay Nay, then let us suffer the same punishment, as they do, that are perjured persons: for our NOT SVVEARING is in o∣bedience to the Command of Christ and the Apostle's Doctrine, who saith, Swear not at all.

R. W. And thou say'st: As the fear of God is put for the whole wor∣ship of God, so also is Swearing in the holy Scripture.

Answ. This is but R. W's Saying so; but he hath brought no Chap∣ter and Verse for it, nor tells us, where it is written so? but speaketh contrary to Christ and the Apostle's Doctrine, who saith, Swear not at all. And where doth R. W. prove, that God commanded Swearing, before Moses was born?

R. W. And thou say'st. Thou knowest, the Foxians make Baptisme

&c. And ere long, if they continue to hearken to Samuel within them, they will account Prayer and Preaching but Types and Shad∣dows.

Answ. These are Scoffing and Jearing expressions, as any sober people may see. And John saith, that he must decrease, and Christ must encrease, that cometh after him, who is mightier then he, that was preferred before him (who is Mightier in birth and in power &c.) and he shall Baptize you with fire and the Holy Ghost, and he shall encrease. Now I query of R. W. Whether he hath known John? whether his Rough way be made Smooth, and his Crooked way straight, and his Mountain be down? and whether he doth believe, that Christ Jesus is come after John? And what reason hath R. W. to say, that the Quakers will look upon preaching and praying to be Types and Shaddows, if they hearken to Samuel within them? do these words savour of the Spirit of God, let the sober Reader Judge.

R. W. And thou say'st, That Swearing is as real worship of God, as preaching &c: and the fear of God and Swearing by him is put for his whole worship.

Answ. And were not Offerings and Sacrifices the Worship of God in the time of the Law? and doth not Christ say, before Abraham was, I am? who saith, Swear not at all? and doth not Christ end the Offerings and Swearing as well before the Law, as after the Law, and so all Oaths? For the Apostle that forbids Swearing, Ex∣horteth to prayer: and therefore thou Preachest a false Doctrine, to bring people into Evil and Condemnation, that preachest up Swearing, against Mat. 5. James 5.

R. W. And thou say'st; It is a gross fancy to Imagine, that the Lord Jesus in Mat. 5. gave New Commands to contradict the holy pleasure of his Father Concerning Oaths &c.

Answ. Christ there expoundeth the Law, and tells them, how they were not to forswear themselves, but perform their Oaths to the Lord in the Old time: and what Old time was that? But Christ saith, I say unto you, Swear NOT AT ALL: so this was the true Oath of God, that he forbiddeth amongst the Jews, which was a part of their worship. And Christ, he putteth down their Worship at Jerusalem, which the Jews went there yearly to worship; and set∣teth up a worship in Spirit and Truth: and dost thou say, that the Jews worship lay in nothing but the fear of God, Swearing, and Prayer? and were they not to obey many other things in their Worship?

And for all frivolous Oaths Christ reproved the Jews, and the Law forbad false Swearing, as well as Christ: and what the Prophet under the Law called Swearing, the Apostle under the Gospel calleth Confessing, (Phil. 2, 10, 11.)

R. W. And thou sayst: A Sober Eye may see, that Christ in∣tends only to reduce them to an Holy Swearing, only by God's way.

Answ. Thou hast not proved this out of the New Testament, but they proceed from thy own dark Imaginations. And are thy own Traditions contrary to the mind of Christ and the Apostle, who denys all Swearing, and setteth up Yea and Nay in the Lieu of it? and he plainly forbiddeth that Oath, that the Jews were to per∣form to the Lord in the old time.

R. W. And thou bring'st F. H. and say'st; The Quakers plainly Confess Swearing in cases Lawfull.

Answ. In this thou abusest F. H. and the Quakers: but to use those words, as F. H. and the Apostle do, is not Swearing. And hadst thou been in the same tenderness of Vsher or the Waldenses, thou wouldst not have pleaded so much for Swearing. And dost not thou tell in one place of thy Book, how thou Suffered'st, because thou could'st not take an Oath (but now it seemeth, thou art hardened) as in pag. 60. wherein thou say'st, thou could not yeild to the formality of an Oath; and it seemeth, now thou canst Swear, and deny Christ and the Apostle's Doctrine, and plead for it.

And why should the Parliament and all Lawiers search well and appoint a Committee to examin, if their Laws upon New appearances from Heaven have not need of Rectifying?* 1.62 &c. And (as R.W. saith) If Swearing be a part of God's wor∣ship &c then did not R. W. Sin in not Swearing in the Chancery in England, in leaving off a part of God's worship, which he saith, Swear∣ing is? But in this you may see, how R. W. Contradicts himself, and hath manifested, what Love he hath to Christ and his Apostles, who perverteth their words (as he doth G. F's) and Slights their Doctrine, who saith, Swear not at all.

R. W. And thou bring'st T. Moor saying [It is not properly, nor in a full sence, that God is manifested in the flesh of his Saints.] (but Roger hath quoted no page for this.) G. F. Answ.

[The Saints are the Temples of God, and God dwells in them: and they come to witness the Flesh of Christ, and they glorify him in their Souls and bodies, and the Lord is Glorifyed in their bringing forth

much fruit, and they witness his Seed (to wit Christ) the one Offering for Sin to be manifested within. And such are not Repro∣bates, that witness the One Offering, Christ Jesus; and they that have not him within, they are Reprobates.]

R. W. replyeth and saith, A great designe of the Devil in all Ages hath been to Cavil at, and hinder God's Love to mankind.

Answ. What! doth this hinder the Love of God to mankind, and to have Christ manifest within them, which is God's Love to the World? And is it not the Devil's designe, to deceive Man and keep his house, and will suffer him to talk of Christ as long as he will, but will not suffer the strong one to be bound and cast out? And they that are Married to Christ (who bruiseth the Serpent's head) are they not of his flesh and of his bones? and they that have the Son, can praise God for his Love to fallen mankind.

R. W. And thou say'st: Against this Lord Jesus Christ this old Ser∣pent hisseth and rageth before his birth, at his birth and after his birth &c.

Answ. We, who have Christ formed in us, have felt the Rage of the Old Serpent in this Age both in R.W. and the New England-Priests and professours, as Christ and the Prophets and Apostles did in their Age by the professors of Christ in words, as the Jews professed him to come in words.

And whereas thou rank'st the people of God called Quakers a∣mongst the Libertines, Manicheans, Adamites, Ranters &c. these R. W. and the New-England-Priests might very well apply'd at home,* 1.63 who have manifested your Order in the Dragon's power, thou speakest of, persecuting with Tongue and Hands, as Michael the Arch-Angel, when Conten∣ding with the Devil he disputed about the Body of Moses, durst not bring against him a Railing Accusation, but said, The Lord Rebuke thee. And now art not thou with thy Railing Accusations disputing about the Body and Flesh of Christ? as thou may'st see in Jude and Zach: 3.

R. W. And whereas thou tell'st us, What the Arrians hold [But thou had'st better to see, what thou held'st and did'st possess of Christ thy self.] And thou say'st, But with Christ's Man-hood and the Scrip∣tures the Devil and the Papists and the Quakers for the most part of them could with all their heart make an Everlasting parting. The Devil's End is, to destroy this Saviour and Salvation to poor lost man; she Quakers pretend, their End to be the Exalting and Glorifying God in the Flesh of his Saints.

Answ. As for what the Papists and the Devil do, thou may'st apply that at home, who so often hast the Devil in thy Mouth. And as for parting Christ Jesus from his God-head, that is not our work; for he is called the heavenly man, the Second Adam, a quick∣ning Spirit. And the Scripture we own: and also are to Glorify God with our Souls and bodies, which are his. And we tell thee, the Devil cannot destroy our Saviour Christ Jesus, for he destroyeth the Devil and his Works: but it's like, he may destroy your Imaginary Christ or Anti-Christ, and set up another; for Christ was dead, and is alive, and liveth for Evermore. (Revel. 1, 18)

R. W. And thou say'st, that G. F. plays upon the various meaning of the word Flesh; he plays also upon those holy Scriptures, viz: God is glorifyed in the Souls and bodies of his Saints. &c.

Answ. As for saying, G. F. plays, that thou might'st have applyed at home; for his words are Scripture-phrases. For must not all the Children of the New Covenant witness their bodies the Temp••es of God, and him to dwell in them, and wa••k in them by his Spirit? and they to bring forth fruits of his Spirit, and to Glorify God in their bodies and Souls &c? And we do know, what the Prote∣stants do hold, and what you do hold in words concerning Christ, who persecute us, that do possess him: and you had better possess him, and let him Rule in your hearts by Faith, and not the Dragon, the Old persecutor. For we own Christ in the promise in the prophecies, who was born of a Virgin, his Sufferings, Resurrecti∣on, in whom the fullness of the God-head dwells bodily; and of his fulness have we Received Grace for Grace (Col. 4)

R. W. And thou say'st; That G. F knowes, his Opposite intends such a manifestation of God in the Flesh, that renders the one Sin∣gle person Christ Jesus the head of the Church: and that they hold, there is as much difference between that one Individual person Christ Jesus the Head, and his Followers, as between our heads and our bodies &c.

Answ. If you hold this, this is a Nighness betwixt Christ and his Church; but do you possess it? And G. F knoweth his Opposites in the other Power's days; it was a wonder to them, to hear of Christ's dwell∣ing in people: so G. F. knew their meaning very well. And must not God, that was manifested in the Flesh of Christ, that one Single person, must not he and his Father be manifest in his people by his Spirit, and he to dwell in them Now, as he did in the Apostle's days?

R. W. And thou say'st; How poor and lame is it, that because the Saints are God's Temple, therefore they must be God him∣self?* 1.64

Answ. Let the Reader see if there be any such words as these, in G.F's Answer: for G F's. words are, The Saints are the Tem∣ples of God, and God will dwell in them (as 1 Cor. 6. and 2 Cor. 6.) G. F. doth not say, The Saints are God, as thou hast falsly for∣ged. And doth not the Apostle Exhort the Saints▪ that Christ may dwell in their hearts by Faith? (Eph. 3.) and therefore thou say'st, They say, they are Christ himself: Let the Reader see, if there be any such word in G. F's. Answer? and whether he has not abused G. F's. words here also? Must not Christ dwell in his peo∣ple? and are not the Saints bodies members of Christ? and are they not Christ's Temple for to dwell in? And doth not the Apostle say, Ye are not your own, ye are bought with a price? &c. is this to affirm, They are Christ himself? Or doth it hence follow, That those particulars affirmed of the man Christ Jesus (1 Tim. 3.) are inver∣ted, and dreadfully turned upon their proud, devilish Flesh, because God was Manifested in the Flesh &c? (1 Tim. 3, 16.) see, what false Charges and Inferences he frameth! But doth not Christ de∣stroy the Devil, and proud Flesh in people? for doth not the A∣postle say, If Christ be in you, the body is dead, because of Sin: but the Spirit is life, because of Righteousness. (Rom. 8.)

R. W. And thou say'st: The Devil is manifest in their Flesh, Con∣demn'd of the holy Spirit of God, abhorred of the heavenly Angels, the world shall abhor their Memory, and except Repentance they shall descend with all the Enemies of the true Lord Jesus into the Lake, that burns with unquenchable fire &c.

Answ. R. Williams might have applyed this Judgement of his, to his own Spirit, and the professors of New-England, of the Devil being manifested in their Flesh▪ whose work of Lying, Mur∣der and Persecution they have done; and its well, if they do see a day of Repentance, that they and he may escape the Lake. Thus we do Confess with the Apostle, The Law of the Spirit of Life in Christ Jesus hath made us free from the Law of Sin and death: for what the Law could not do, in that it was weak through the Flesh, God sending his own Son in the likeness of Sinful Flesh, for sin Condemnes Sin in the Flesh, that the Righteousness of the Law might be fullfilled in u••, who walk not after the Flesh, but after

the Spirit, (Rom. 8.) And as for R. W's. saying, The world abhor∣ring of our memory &c. we know, the World hated Christ our Lord and Master, and so it is no marvel, if such worldly minds, as R. W. is, hate us. God Loved his people, yea all his Saints are in his hand, and they sit down at his feet, and receive his words, and his Angels do pitch their Tents about them: and we know, that their Ministring Spirits are sent forth to Minister to them, that be Heirs of Salvation (Deut. 33. Hebr: 1.)

R. W. And thou bring'st Tho. Moor saying [Christ is distinct from from every one of us, and without us and our particular persons.]

And G. F. Answers T.M. [The Apostle saith, Christ was in them, except they were Reprobates; and they were of his Flesh and of his Bone, and they eat his flesh, and drank his blood, then it was within them. And he is distinct from none, but Reprobates, who hate the Light.]

And is not this truth according to Scrip∣ture? for the Apostle saith, We are members of his body, of his flesh and of his bone (Ephes. 5, 30:) and (2 Cor. 13) Christ is in you, except ye be Reprobates. And doth not Christ say, he is the Living bread, that cometh down from heaven? and Whoso eateth my flesh, and drinketh my blood, hath Eternal Life, and I will raise him up at the last day; for my flesh is meat indeed, and my blood is drink indeed; he that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him: and is not this Scripture? R. W. Replyeth to G. F. and falleth a Railing (as he used to do) and saith, G. F's. words carry two faces, one to God, and another to the Devil.

Answ. As for that word, face to the Devil, he might have kept it at home, for it is his own. And as for the Papist's Transubstanti∣ation, which he calleth Rome on Hell, let them answer for themselves, we have nothing to do with them: and Christ saith, his words are Spi∣rit and Life, and flesh profits nothing. And as for thy saying, that the Quakers have printed, that their flesh and blood is as good as Christ's and of as much vertue &c. These are more of thy Lyes, but no book nor page hast thou mentioned for this.

R. W. And whereas thou bring'st Act. 20. and say'st; Hence many of them contend, that God's blood and God's flesh redeems them.* 1.65

Answ. What! must they not use the Apostle's Expres∣sions, who said, Take heed unto your selves, and to feed the Flock, which the Holy Ghost hath made you Overseers to feed the Church of God,

which he hath purchased with his own blood? And in Contradiction to thy self thou say'st, That God pay'd his blood to redeem thee (page 156): but I must tell thee, Christ as God, did not die; but Christ suffered according to the Flesh.

R. W. And thou say'st, Gods Flesh redeemes us.

Answ. Was not Christ God? and doth not the Scripture say (Rom. 9, 5.) Christ is God? but God is a Spirit. And where did ever the Quakers print or say, it was God's Flesh? it is called, the Flesh of Christ: but what, if the Quakers use the Apostle's words, Great is the Mystery of Godliness! God was manifested in the Flesh, justified in the Spirit &c. (1 Tim. 3).

R. W. And thou say'st, That their blood and their sufferings are God's Flesh and Blood Redeeming and Saving &c.

Answ. The Reader may see, there are no such words in G. F.'s An∣swer. For I say, It's Christ's blood, who dyed at Jerusalem, that sa∣veth; and yet the Saints cannot deny, but that they are Christ's, and Christ is God's, and their bodies are his to dwell in. And thou tell'st of One, that would not speak all at once; but who it is, thou tell'st us not: so its like, thou hast Abused him, as thou hast done o∣thers.

R. W. And thou say'st: These Foxians are God and Christ, Spi∣rit, Resurrection, Life and Heaven.

Answ. These are more of thy Lyes and Forgeries, let the Reader see, if there be any such thing in G. F's. Answer, and whether thou hast not abused his Answer. And must not Christ dwell in his people, who is the Resurrection and the Life, and his Kingdom be in them? and doth not he dwell in all his true believers? And did not Christ appear again to his Disciples according to his Promise? and Christ saith, He that loveth me, and keepeth my words, my Father will Love him, and we will come unto him, and make our Abode with him (John 14) And that of Joh. 16. is true, as Christ speaketh, and the true be∣lievers do behold his Glory (as in Joh. 17).

R. W. And thou say'st, I know, these poor Foxians say, that he did come again to them (to wit Christ) and I know also, that a man may feel this Lye with a pair of Mittins: for I know, the Comforter came not unto them upon his Resurrection, (for then he was forty days with them) but after his Ascension.

Answ. As for poor and Foxians, thou might'st have kept to thy self, and Lye (for thou call'st it Vncivil for G. F. to speak the word Lye, and is it Civil for thee?) with the Mittins. And

we know, that Christ after his Resurrection appeared unto his Dis∣ciples, and that the Holy Ghost came to his Disciples after his Ascension: but what is all this to the purpose, to disprove G. F's. Answer, That Christ doth not dwell in his Saints now, and that the Holy Ghost is not in them now? And we do believe of Christ's birth, sufferings, Death and Resurrection, and Manifest in people, who will Judge the world in Righteousness.

R. W. And thou say'st, That we maintain Christ's Second Coming to be Spiritual. [And doth R. W. maintain his coming to be Car∣nal?] And thou say'st, They count all gazing fools, that look af∣ter a man; for Christ is come unto them in Spirit, and in them he maintains his great Assizes, and now passeth Judgment upon men by them &c.

Answ. Doth not Christ dwell in his peoples hearts by his Spi∣rit? and doth not he there Judge down Sin & Evil, that is in the hearts of Men? and doth not he give a Judgement to his Saints to Judge the Evil of the world? (read 1 Cor. 5) And must the Saints deny this Judgement, that he giveth his people, because Christ will Judge the world in Righteousness, and reward every man according to his works? Nay Roger, thou must feel it for belying and vilifying his people. And if you look after Christ, as a Car∣nal Man, may they not call you Fools? who is called the Second Adam, THE LORD FROM HEAVEN.

R. W. And thou say'st: If these poor, filthy dreamers lived with∣out food and Physick &c. without procreation &c.

Answ. We may say to thee, as Christ said to the Devil, Man liveth not by bread alone, but by every word, that proceedeth out of the mouth of God. And as for thy saying, VVithout procreation, and bringing forth of Children without the Stinks of Nature &c. and a great deal of such Rambling stuff, which thou hast filled thy book up withall, thou may'st keep at home: and where did ever the Prophets or Apostles use such Language concerning Marriage, which is an Ordinance of God, or of Nature, which is good in it self? And as for thy speaking of Eating of the flesh of Christ, until they b••come Christ himself, which thou say'st, is Simple, Monstrous and Blasphemous &c. let the Reader see, if there be any such words in G. F's Answer, or if they be not words of his own forging, and Lyes. But we cannot deny our bread from Heaven, for all R. W's. Lyes and Slanders, for which we can praise God for it, as the A∣postles did, who are flesh of his flesh, and bone of his bone. And

thou tell'st of Manicheans, and of a Frantick Spirit: As for the Manicheans, these thou might'st have kept at home.

R. W. And thou say'st, This Frantick Spirit saith, Is not Christ in us? how is he distinct from us? what need you ask me, how I do? can Christ be sick? can Christ do but well (speaking of themselves) And thou Observest God's wonderful Stroke in this world upon three sorts of persons &c.* 1.66

Answ. It were well, if R. W. did see the Stroke of God upon him∣self, and let others alone, to stand or fall to their own Master. And Reader, is there any of these Expressions in G. F's. Answer to Tho. Moor? for he hath not named any, that hath spoken such words, as he hath forged here. And was that a Frantick Spirit in the Apostle, who said, Christ is in you, except ye be Reprobates? but doth not Christ say, I was thirsty, hungry, naked, in prison, a stranger and sick &c. whether this was not Christ in his members? and if so; then whether R. W. and the New-England-Professors have not been persecuting him all this while, as the persecuting Jews did, who looked on him as a Deceiver? And as for the other Scoffing words, we leave them, they are not worth mentioning, (as in the 62, 63, 64 pages may be seen).

R. W. And thou bring'st S. Hamond (Fol. 186) who saith, [What Warrant have you to go out to the Quakers? shall a Man go hear the Jews and Popish Mass, because Paul bids, Try all things? No, no.] And G. F. answereth,

[Paul biddeth us, Quench not the Spirit; and where the Spirit is not quenched, they may try Papists, Jews, Protestants, who quench not the Spirit: But who quench the Spirit, and draw People from the Light within, they draw them from that they should See withal: then you stuff them up with Old Authors and Lying Stories, as you Print a∣broad.]

R. W. instead of Replying he asketh Questions, Whether the Jews, Papists or Idolaters have the Holy Spirit? and whether they may go to hear God speaking in his Holy Promise among them? &c.

Answ. Have not the Jews the Old Testament? and the Papists the Old and New, as well as thou to speak of? And do not they hate the Light of Christ, and quench the Spirit as well as thou, and persecute them that believe and walk in it? and I ask R. W, Whether he can judge of them, without hearing of them, or read∣ing of their Books? And doth not the Lord say, He would pour out of his Spirit upon all Flesh, as well as thee, though they

grieve it? and lighteth all as well as thee, though they and thou hate it.

R. W. And thou say'st; May I hear a Papist, a Jew or an Ido∣later, a False Worshipper &c. when I am convinced, that they speak not from the Holy Spirit? &c. Or, May I go to worship God with them, when thou believest, they worship a False God.

Answ. If thou wast convinced with the Holy Spirit of God, as we are, then thou couldst not join with any false Worship, nor hear them to uphold them in it: for with the Spirit they are tryed, and not followed, in which Spirit of Truth God is worshipped. But is it not Sam. Hamond's and R. William's Intent here, that they would not have the People to hear the Quakers, and to worship God in the Spirit and Truth? Though the Apostles went up and down into all Nations to Preach the Gospel, yet they did not join with their VVorships, and hold them up: and they that are convinced of the Falseness of them, they have tryed them.

R. W. And thou say'st; May I hear a False Prophet, or be present at any False Worship, but with Actual Reproving of them, and labouring to reduce them &c.

Answ. If thou werest in the true Spirit out of the false, lying, slandering Spirit, thou mightst Admonish and Reprove, if thou wast in the Spirit of God, as the Apostles were in: but how cometh it to pass, that the New-England Professors, who are the Pesecutors and False Prophets, cannot bear such, as Actually reprove them? And why do the New-England Professors make the Qua∣kers pay Five shillings a day, that do not go to hear them, when they are convinced and have proved them, and tryed them that they do not speak from the Spirit of God, and know them to be in the same Persecuting Spirit, that the Jews and Papists were in?

R. W. And thou say'st; Thou wast stopt by a Sudden Spirit of Prayer in a Woman at Newport, and an Unseasonable Spirit of Prayer in a Man, which forced me to stop, and occasion'd me to take this way and Dispute with them.

Answ. And why could not R. W. have had Patience to have stayed, till they had done Prayer? but he hath shewed his bad Spirit against Prayer, who calleth it unseasonable. And I do be∣lieve, that the Spirit of God, that led the Man and Woman to pray, stop'd thee, and therefore thou hast brought forth this bad Birth of Lies and Slanders, which thou hast cast upon God's People: and be∣fore

thou comest to try False Worships, or Prophets, or Preachers, thou must deny the False Spirit in thy self.

R. W. And thou say'st; I ask, May any Soul out of Curiosity go to hear a Strange Preacher, in whom I have not Faith, that he is sent from God?* 1.67 especially if there be not a Free Liberty for my Quaeries, and Objections and Searchings, as the Bereans did.

Answ. Doth not R. W. find fault with G. F's. Sense of English, who saith, I or any Soul? but others may have Liberty to go, where thou hast not Faith. But if R. W. and the New-England Priests and Professors do practise this Question, which he asketh, then why do not they practise the Royal Law, To do to another, and let them have the same Liberty, as they would have themselves, which G. F's. Opposites (which R. W. seemeth to maintain) would not grant? for Tho. Good-year was cast into Prison for saying HVM, when R. Baxter was Preaching in Oliver's days. And why is there not so much Liberty then amongst the New-England Professors and Meeting-Places, but they must be FINED for not going to hear a Preacher, on whom they have no Faith, nor Liberty to ob∣ject and quaery, nor search, as the Bereans did? if R. W. and the New-England Priests granted this Liberty to others, as they would have themselves, their Foundation had been down ere now: and they needed not to have made Laws, to HANG, WHIP, BANISH and IMPRISON. And we do take heed what we hear, and how we hear, and what we join unto, with the Light and Spirit of God; though we are commanded to try all things, and hold fast that which is Good. And why dost thou say, it was the Vnseasonable Spirit of Prayer? because it crossed thee in thy Imaginations and Evil VVork then, which thou now hast brought forth?

R. W. And thou say'st; What do we mean by the Spirit's Quenching? can the Spirit of God be Really quenched?

Answ. Hast not thou often quenched the Motions of it, by fol∣lowing thy Imaginations, and thy own dark Spirit, and not being led by it? and therefore doth the Apostle Exhort the Saints, Not to quench the Spirit. And when thou comest to obey it, either in Praying or Prophecying, or Rejoycing, or Giving of Thanks, or Proving all things with it, then thou wilt know, what it is to quench it, and to see thy self in the Spirit of the Jews, who were so much against Christ and his Apostles, and thought, they did God

Service in so doing: and that Light of Christ which thou hatest, and the Spirit of God which thou quenchest, will be thy Condem∣nation, except thou Repent. But if the Thessalonians should have asked Paul, Can the Spirit of God be quenched, as thou dost? they that go from the Motions of it, quench it as to themselves, and come to be led by an Evil, false Spirit, as leadeth thee; and such come to err from it and grieve it: but they that obey the motions of it, do receive from God his Heavenly Refreshings, and are sealed with the Spirit of Promise, Ephes. 1, 11.

R. W. And thou say'st; Why do these Lazy Souls so horribly slight Reading and Studying Books, yea God's Book, as one of their Chief said to me, laying his hand upon the Bible of Junius, Art not thou past these yet?

Answ. What this One is, he hath not named; if this One had been a Quaker, it's like we should have had his Name in Print: and so this is like the rest of his Lyes. And we do read the Scrip∣tures (if he do mean that to be God's Book) and also may be some of us have Read other Boo••s, as well as he: and as for his Scornful Expressions of Proud and Lazy Souls, and Horrible Slight∣ing, these are the Fruits of his bad Spirit, which he may apply at home. And what good hath it done R. W. all this time, Read∣ing and Studying Books, or God's Book, and bring forth no better Fruits?

R. W. And thou say'st; And why do they worship a Dumb De∣vil in their Dumb Meetings, and stand still and listen, and lie upon their Beds of Laziness for Revelations and Notions &c.

Answ. Let the Gentle Reader see, if this be not from R. W's. malicious Spirit. For first, he hath not proved, that we VVorship a Dumb Devil in Dumb Meetings; for he saith (page 64, and 65) That at the General Assembly of the Quakers at New-port he was stopt by a VVoman's Praying and a Man's Praying: Now is not this a plain Contradiction? and hath not R. W. confounded him∣self here, and his Evil Birth he hath brought forth? We do Wait upon the Lord God in his Spirit and Light, who Revealeth his things unto us by his Spirit: and he doth Teach and Instruct us in the Night-season, and gives us of his Songs, and to stand still and see our Salvation, and to worship God in the Spirit and Truth, which thou and the Devil is out of: and to Look unto Jesus, the Author and Finisher of our Faith. And why dost thou scoff at our Listning unto the Lord? for doth not the Lord say; Listen,

O ye Isles, unto me, and hearken unto me ye People afar, for the Lord hath called me from the Womb, from the Bowels of my Mother hath he made mention of my Name &c. (Isai. 49, 1). And as for Lazy Revelations and Notions, thou must keep that at home, for they are none of ours; who are Diligent in serving the Lord. And G. F. doth not slight any Old Authors, (who hath laboured in God's Service, and broken the Ice) as thou falsly say'st; but such, as draw People from the Light of Christ within, that they should see withal, and then stuff People with Old Authors and Lies, which they Print abroad, as thine is here. And thou say'st, W. Edm. did frequently call thee at Newport, Old Man Old Man; which (it seems) thou countest as a great Disgrace to thee; but that is not to be compared with all thy soul and ungracious Words in thy Book against us. And dost thou see thy self, and how thou callest thy Neighbour White Devil? and what Abusive Names thou hast given to the People of God in scorn called Quakers?

R. W. And thou bringest in John Burton (Fol. 206) saying [It is a Scripture of the Devil's making, to apprehend Christ within]. G. F. Answereth,

[If there be any other Christ, but he who was Crucified, within, he is the False Christ: and the Scripture holds sorth 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) within, is a Reprobate; though Devils and Reprobates may talk of him without.]

And R. W. re∣plyeth,* 1.68 and telleth a Story of Pagans, Mahometans and Christians and Jews, of their Dispute about Christ, which is to no purpose.

Answ. The Quakers do acknowledge the Birth, Death and Re∣surrection of Christ; and it's to no purpose for thee to alleadge the contrary (and his Doctrine and Preachings, and his Apostles) and all this is true.

R. W. And thou say'st; Certain it is, that he that shall turn over all the former Relations and Histories, and all the Writings of the Apostles, and predicate a Christ, that was Risen within, and Cru∣cified within, in opposition to that Jesus of Nazareth without &c.

Answ. Here dost not thou Confess, that that Christ, which dy∣ed at Jerusalem, must be within People, and not opposite? but what Sun of Righteousness is he▪ that shall arise with Healing in his VVings to them that fear God's Name? (Mal. 4).

R. W. And thou tellest, What the Protestants do believe of the

Birth, Life and Death of Christ &c. and of applying the Promi∣ses and the New Covenant &c. and bargain in his Blood for a New Spirit and a New Heart &c.

Answ. Do not ye believe, that G. F. and the People called Quakers do not know, that R. W. and the New-England Pro∣fessors and these Persecutors, and his old Opposers do apply the Pro∣mises and the New Covenant to their old Heart and their Persecu∣ting Spirit? But where is the New Heart, and where is the New Spirit? and how do ye dye with Christ, and how are ye made Conformable to his Death? do not the Children of the New-Co∣venant (that are born again of the Immortal Seed, and are Heirs of the Promise) feel the Blood of Christ in them, to sprinkle their Consciences &c. and make their Garments white? But where doth Christ or the Apostles use that Expression of a Bar∣gain in Christ's Blood? where is thy Rule for it in Scrip∣ture?

R. W. And thou say'st; G. F. is believing in a Christ Crucifi∣ed within, in opposition to Christ Promised and Prophecyed of, brought forth, Living and Dying, so preached, so believed on; and what a Forehead of Hell must he have, that calls all those Reprobates and Devils, that talk of Christ without, &c.

Answ. Now, let the Reader see, how R.W. abuseth G. F's, Words! For G. F. doth not say, The Devil and Reprobates may talk of a Christ without; but G. F. is proving, that it is Christ, that was Crucified, and is Risen (to wit, at the Right Hand of God); it is he, that is to be within his Saints. And we know, that the Devil and his Messengers cannot endure to hear tell, that Christ should Rule in the Hearts of his People, because he destroyeth the Devil from Reigning: and we know, that the Devil may suffer R. W. to apply to him Christ's Sufferings, Death and Resurrection and Promises, so that he will not have Christ to Reign▪ in him. And we own Christ, as was promised and prophecyed of, and his Birth, Life, Death and Resurrection, and yet manifest within us; who will Judge the World in Righteousness, and Reward every Man according to their Works, Glory to God for ever! And as for Fore-head of Hell, it becometh R. W. best; the Sober mind-minded who read his Book, may see his Fruit, (as ye may see page 66).

R. W. And thou bringest The Elders and Messengers of the Churches in Wales saying, [We are Conceived in Sin, and brought

forth in Iniquity]. And G. F. answereth (Fol. 214)

[And Da∣vid doth not say, YOV, who were Conceived in Sin, but [I]: and W. P. saith, John was sanctified from the Womb; and the Scriptures speak of such, as were Sanctified from the VVomb, and Children that were Clean. And so you do not speak, as the Elders and Messengers of the true Churches, or Men dividing the VVord aright; but you are one against another, though you are all against them you call Quakers, that be in the Truth.]

R. W. replyeth, and falleth a railing and saith; G. F. discovers to any Intelligent and Savoury Spirit not only a weak and deluded Soul, but a Popish and Arminian Poyson about the State of all Mankind in the First Birth,* 1.69 a strong Presumption, that he never felt, what the woful Estate of all Mankind by Nature is, and what to cry out in his own particular with Da∣vid, I was Conceived in Sin, and brought forth in Iniquity: which Cry is one of the first Soul-Cries of every Child of God.

Answ. Let the Reader judge betwixt R. W. and G. F. For G. F. doth not speak of the State of all Mankind, but of John Baptist, and such as the Scripture speaketh of, that were Sanctified from the VVomb, and such Children, as the Scripture speaketh of, that were Clean (as 1 Cor. 7.) that Paul speaketh of: did John and those that were Sanctified and Clean, cry out to God, that they were Conceived in Sin, and brought forth in Iniquity? prove this, or else confess thy unsavoury Spirit and weak deluded Soul. And as for Pope and Arminian Poyson, thou mayst keep that to thy self. And the Estate of Mankind by Nature I have known; yet I must put a Difference, as the Apostles and Holy Men of God have done, and will not say, as thou and thy Messengers of such, as were Sanctified from the VVomb and Clean, That they were brought forth in Sin and Iniquity. And what is all the Work of R. W. (in his 67 and 68 pages), who telleth of the Pelagians, and the For∣ces of the Prince of Orange against them? and David's crying out, that he was Conceived in Sin, and brought forth in Iniquity? this doth not p••ove, that John was Conceived in Sin, and brought forth in Iniquity, nor prove, that Jeremiah was not Sanctified in the VVomb, (Jer. 1): but here thou hast justified the Perse∣cution and the Force against Pelagians.* 1.70 And thou hast rambled over a great deal, and tellest of the Spots of the Leopards, and the Blackness of the Negroes: and Gen. 6, Psal. 51,

and Rom. 5, all this doth not prove, that Jeremiah and John, nor the Children that were Clean, were brought forth in Iniquity.

R. W. And thou sayest: These Rotten and Crooked dispositions in every Child bring forth wild Asses-fruit in Youth &c.

Answ. Wherein did Jeremiah and John Baptist, or such as were Clean or Sanctified in the VVomb, bring forth such Fruits, as thou speakest of? prove it by the Scripture. For thou say'st, Every Child; here the Child Jesus hath not escaped thy Censure: was not he called a Child? (Luk. 2, 27) who was the Holy One.

R. W. And thou say'st; The Experience of all the Saints of God in the Holy Scripture, who maintained a Battle between the Flesh and the Spirit all their days &c. (Gal. 5) like the two Houses of Saul and David, in Abraham and Isaac, Paul and Peter; and Paul crying out, that the Good that he would, that he did not &c.

Answ. All these Scriptures do not prove, that Jeremiah and John, that were Sanctified in the Womb, and the Children that Paul speaketh of (Cor. 7, that he said, were Holy) that they were Conceived in Sin, and brought forth in Iniquity, because David said, He was. Neither doth Gal. 5. say, That the Saints have a Battle between Flesh and Spirit within them all their days: neither doth the Scripture say, that there was a Battle between the House of Saul and David all David's days; for David said, All that is within me, praise the Lord: and his Sins were removed as far, as the East is from the West. Neither did Abraham nor Isaac say, that they had a Battle in them all their days, nor Paul, nor Peter; but Paul said, there was No Condemnation to them, that were in Christ Jesus, who walked not after the Flesh▪ but after the Spirit: though he had cryed out, That Good that he would do, he did not; but after he saith, The Law of the Spirit of Life in Christ Jesus hath made me free (mark, me Paul free) from the Law of Sin and Death. Nay, did not he say, They were more than Conque∣rours? and doth not he say, That he had fought the good Fight, and kept the Faith? then he was not Fighting, when he had Fought, and was a Conquerour. And Paul saith, I am Crucified with Christ (mark, I AM), and Christ Liveth in me; and the Life that I now live in the Flesh, is by Faith in the Son of God &c. is not the Faith Victory? And thou fallest a railing, and speaking of our Conditions, which thou art ignorant of, and thy own, and hast abused both the Scriptures and Vs.

R. W. And thou bringest John Jackson (G. F. Fol. 217.) saying, [False Prophets and Christs, and Deceivers many should come, if it were possible,* 1.71 to deceive the very Elect.] And G. F. Answ.

[Yea, Christ said, They should come, to the Apostles; which before their Decease they did come, and went forth from them, which Christ said, should inwardly Ra∣vin, and get the Sheeps-Cloathing: which since the Days of the Apostles all the VVorld went after them, as thou may'st read in the Revelat: And now are People but coming from them to the Rock, and now shall the Everlasting Gospel be Preached to them that dwell upon the Earth, over the Heads of the Beast; and their False Prophet and they shall be taken, and the Lamb, and the Saints shall have the Victory.]

R. W. replyeth and saith; That great Fox the Pope of Rome, and his Foxians (the Worshippers of the Beast) maintains, that Anti-Christ is not yet come. [This is nothing to my Answer]. And thou say'st; That G. F. &c. crys out [Anti-Christ, why, he is come and gone long ago], as if False Christs might not be then, and now too.

Answ. Let the Reader see, if he hath not wronged G. F's. Words; and see, what Sense thou canst make of R. W's. Words. For G. F. doth not say, Why, he is come and gone long ago (to wit, Anti-Christ) &c. these are thy forged Lies: for we say, Thou and the New-England Priests are in the Spirit of Anti-Christ, as your Fruits have manifested: Act. 20, and Matth. 7, and 2 Pet. 2, and 2 Cor. 11, and Jude have sufficiently discovered you. And thou runnest on in a long Tale of Pope and Protestants-to no pur∣pose; but why doth R. W. and the New-England Priests cry against the Pope, and are found so much in this Spirit?

R. W. But thou say'st; What Ignorance doth this little Fox, this great Boaster discover in saying, Now are People come forth from them (to wit,* 1.72 Anti-Christ) &c.

Answ. Herein thou hast discovered thy own Ignorance of both the Scripture and the Spirit, and Power of God and the Gospel. For we must tell thee and the persecuting Priests, that the Gospel is Preached again freely, as it was in the Apostle's days, and People are coming again to the true Lord Jesus Christ by the Light and Grace of his Everlasting Gospel, from such False Teachers, as thou and the rest of the Persecuting Priests.

R. W. And whereas thou tellest of the Jews and Romans mocking and murthering Christ Jesus &c. just as the Pope and the great Fox,

and these little Foxians pretend to be sole Heir unto the Crown of Heaven,* 1.73 and all others Reprobates from their Heavenly Majesty.

Answ. Let R. W. look at home amongst his New-England Priests and Professors, who have mocked and MVRTHERED the Members of Christ: and dost not thou encourage them to Per∣secute and Punish them? (as in pag. 200) what could your Fa∣ther the Pope do worse, or the Romans, or the Jews? And blessed be the Lord, we are Heirs of the Kingdom of Heaven, and do know the Crown of Life: and we do know, that thou, that dost encourage to Punish us, and the Priests, that Persecuted us, and they that MVRTHERED us, are in a Blind Zeal and Reprobate Spi∣rit, and Rebel against the Commands of Christ, that said, Love one another, and Love Enemies: and Christ said, He came to Save Mens Lives, and not to Destroy them.

R. W. And thou say'st; The Protestants maintain, that the Pope is the Anti-Christ, the Man of Sin, (pag. 70).

Answ. If R. W. and the Priests and Professors of New-England do bring forth the same Fruits, that the Pope hath done, are not they Anti-Christ?

R. W. And thou bringest John Jackson (G. F. Fol. 218) saying, ["I hope, you will not Condemn the Generation of the Righteous, because they are not Perfect.] G. F. Answ.

[That which Con∣demneth, is Righteous; it Condemns that which is not Perfect: and that which is Righteous, is Perfect; and the Generation that's Righteous, is not to be Condemned.]

R. W. Replyeth and saith, That Our selves being Perfect, are not to be Condemned: the Summe of his Answer is, Himself and the Foxians are Gods, as Pure and as Holy as God is.

Answ. Let the Reader see, if there any such Words as these in G. F's. Answer; and Read G. F's. Answer and see, if R. W. hath not forged all these Words; therefore they are Slanders. But doth not the Lord often Command, that his People should be Holy, as he is Holy? I say, let the Reader examin G. F's. An∣swer and see, if he calls Men Gods? Though we cannot deny, but we are the Temples of the Living God, and that he Dwelleth in us by his Spirit, as the Apostle saith, Who is in you all, and o∣ver you all, God blessed for ever, (Eph. 4): again, He that Sancti∣fieth, and they that are Sanctified, are all of One; thus speaketh the Scripture. And R. W. is made to con••ess, that all that is not Perfect, is not Righteous.

R. W. And after thou hast rambled a great while (but nothing to purpose to G. F's. Answer) thou say'st; In the last place I affirm (and have made it good) that the Generation of the Papists and Quakers are so Pure in their own Eyes,* 1.74 yet they are not cleansed from their own Filthi∣ness: the Papists are justly charged with Superstition and Idolatry, and Drinking the Blood of Saints; and have not the Generation of the Quakers their Images and Idols also? as I have manifested their Pride, Ignorance and Idleness in not using Means, and their Passionate Railings &c. And if this Spirit had got the Sword, it would drink the Blood of its Enemies, as Hereticks, Idolaters, Re∣probates and Devils.

Answ. Roger Williams, thou hast measured the People of God (in scorn called Quakers) with thy own Measure and Rule, which thou hast put with the Priests and Professors of New-England, and Judgest Vs thereby like unto Your selves. Have any of the People cal∣led Quakers, that have had the Magistrates Power in their hands, used any of these Weapons to Dissenters in Rode-Island or else∣where? Nay, have not some suffered in New-England, and Run the Gantlop, because they would not take up the Sword? And as for Drinking of Blood, Railing, Passion &c. let the New-England WHIPS, GALLOWS and Laws, and SPOILING of Goods, and R. W's. own Desire (in his page 200) to Magistrates to Punish us, speak, which is most like, We or They, to the Papists? And why was our BLOOD DRVNK in New-England? was it not, because we could not bow to their Image they set up, like Nebuchadnezar and the Papists? And as for Pride, Ignorance, Passion, Railing, Cursing, let R. W. look at home, and his New-England Brethren, the Priests. And for their Ignorance and Idle∣ness in not using Means, what Means are they, they should use? any that come from this Persecuting Spirit? nay, you may keep it your selves: for we do tell thee and the New-England Priests, There is no other Name given under Heaven for Salvation, than the Name of Jesus. And for Idleness, R. W. may keep that Charge too at home, that lyeth Lazily at home Railing in the Woods; for if he be a Minister of the Gospel, why doth he not go and Preach the Gospel to Pope and Turk, he so much Raileth against behind their Backs? But it's like he will say, He findeth no Call, nor the New-England Priests any further, than they can find a great Benefice: but neither He nor They can say, The People

called Quakers are Idle, that left their own Country and Kindred, to come to New-England to Preach the Gospel freely, whom they WHIPT, IMPRISONED, BANISHED and HANGED. But thou dost affirm, that the Papists and Quakers are not cleansed from their Filthiness. Let the Papists speak for themselves: but as for the People of God called Quakers, thou darest not say, that thou hast an Infallible Spirit to Judge; and therefore thou know'st not our Condition, and affirmest, thou dost not know what. But we must tell thee, that (as John saith) We, who walk in the Light, as he is in the Light, we have Fellowship one with another, and the Blood of Christ Jesus Cleanseth us from all sin. And because thou art not Cleansed, thou measurest us by thy self, who art pure in thy own Eyes, but not in the Eyes of Christ or his People.

R. W. Thou bringest the Priest's Words (G. F. Fol. 220.) say∣ing, [Man is not able to Discern the Things of God, till he be Born again]. And G. F. Answ.

[The Scripture speaketh of Discerning the Eternal Power and God-head, and that was a Thing of the Spirit of God: and the Apostle saith not, that they were Born again. And yet I say, that None knoweth the Things of God, but by the Spirit of God; and that which may be known of God, is manifest in them, for God hath shewed it to them: for that of God in them was of the Spirit, who is the God of the Spirits of all Flesh, which bringeth them to Discern the Eternal Power and God-head.]

R. W. replyes in a Railing Spirit, and saith; With amazement at the dreadful Justice of God, hardening this daring Soul for playing away his own Light, and the Name of God, and the Light, which the Lord hath sent him from so many Excellent Pens, out of which he hath raked nothing but handfuls of Reproaches to fling in the Faces of his best Friends, and turn∣ed Truth into Lies and Poyson to Murther himself and o∣thers.

Answ. Now, let the Reader read G. F's Answer, and R. W's. Reply, and see, where G. F. hath cast any Handfuls of Reproaches in the Faces of those he calleth his best Friends, which were our Old Persecutors in Oliver's days. And as for Lies and Poison, and Murthering my self and others, thou mightest have kept that to thy self, which is sufficiently manifested in thy own Book: but I know, the Truth is the Savour of Death unto such as thou art, and therefore it doth Amaze thee. For G. F. hath not played a∣way his own Light, that God hath sent him, nor his Name; these

Words come from thy Frothy, Airy Spirit: but what! doth this prove, that People have not the Spirit of God, nor the Light of Christ nor his Grace, which they hate, and turn into Wan∣tonness?

R. W. And thou say'st; The Eternal Power and Godhead can∣not be seen by Mortal Eyes. And again thou say'st; All Man∣kind are bound by the Law of their Nature, to put forth their utmost in searching after God; and we may gain a Great Sight of the God-head &c. [Hast not thou Contradicted thy self?* 1.75 for is not Nature Mortal?] And further thou say'st; Yet this Sight of God, which Men and Devils may get of God by their Natural Abilities &c. and yet thou say'st; No Mortal Eye can see the Eternal Power and Godhead: — and again, We may gain a great Sight of the Godhead, and yet not see him, nor glorifie him, that is, Love him, as Paul (1 Cor. 8):

Answ. Here in thy own Distinction thou hast Confounded thy self. For first, thou wilt grant, that Paul was a Believer (1 Cor. 8); secondly thou say'st, The Eternal Power and God-head cannot be seen by a Mortal Eye: then this great Sight of the God-head must be seen by a Spiritual Eye, (according to the Apostle's Words and thy Consequence) because that which may be known of God, is manifest in them, for God hath shewed it unto them. And this must be by the Spirit, by which they know the Invisible things of him, even his Eternal Power and Godhead: (Rom. 1) and so it is by the Spirit of God the Things of God are known, (according to 1 Cor. 2) and such as quench the Spirit, and vex and rebel a∣gainst the Spirit of God, and resist the Holy Ghost, and hate the Light of Christ, and turn the Grace of God into Wantonness, are those Born again of God his Power and Spirit, or prate like thee in the Imaginations? for John saith, He that is Born of God, overcometh the VVorld.

R. W. And further thou say'st; Now this Woful Cheater find∣ing the word Spirit, confounds (as his course is) all together, and be∣cause God's Spirit Regenerates the Corinthians, and opens to them a Glimpse of the Godhead's Power &c.

Answ. As for Cheating and Confounding, thou mayst keep those Words at home; but the Apostle telleth the Corinthians (that were the Believers and Babes in Christ, and Born again) That the Light, which shined in their Hearts, giveth the Light of the Know∣ledge of the Glory of God in the Face of Christ Jesus: and calleth

this the Light of the Glorious Gospel, which is the Image of God. Now, hath R. W. manifested himself to be Born again, who doth not distinguish between them that is Born of the Spirit, and them that Grieve the Spirit? for G. F's. Words were, Such as were not Born of God by the Spirit, yet they had the Spirit, by which they might Know the things of God: for how can they quench the Spi∣rit and err from it, if they have it not? and how will God Judge the World in Righteousness, according to the Gospel? And whether is the Gospel Natural, or all the Judgments of God Natural, or Spiritual? and if Spiritual, whether or no it is not according to the Divine Light and Grace, that enlightneth all Men, and his Spirit that he poureth upon all Flesh?

R. W. And thou say'st; I fear that G. F. &c. never * 1.76 Experi∣mened, though they enjoy in Common a Light of Nature, though God hath Endowed him and many of them with Excellent Natural Parts, yea with a Light from the Holy Scripture, yea, a Light of Experience and Common Motions from God's Holy Spirit, and have been lifted up &c. and then thou fearest, most of them will be brought down into Hell, and Cast into great Condemnation.

Answ. R. Williams, thou hast shewed thy Ignorance of G. F. and the People, called Quakers, Conditions. What! dost thou call the Divine and Heavenly Light of Christ (which is the Life in the Word) the Light of Nature, which Christ commands to be∣lieve in? this is thy Darkness, which cannot Comprehend the Light. And as for our Experiences and Knowledge of the Holy Scripture, it is by this Divine Light and Spirit of the Lord, which if thou didst Live in, thou wouldst never Rail so much against us. And as for thy foolish Fears, I tell thee, they are Cain's: and as for being lifted up,* 1.77 as Capernaum, & being brought down in∣to Hell and Condemnation, this thou wilt know, who hast been pufft up and erred from that Spirit, which formerly hath opened thee; therefore thou railest against them that walk in it. And Roger, thou reprovedst G. F. too soon for False English, and Boys English and Non-sense (as thou callest it); but indeed I must needs tell thee, that here is much False English and Non-sense in thy Book: but whether the Fault be in thee or the Printer, I shall leave it; but how-ever I think, the Printer, that hath printed thy Book, hath grown weary of it, or at least been Careless, for it is paged 74, 74, 76, 77, 77, 78, 80: what, is this right Roger?

R. W. And thou bringest-in the same Author (Fol. 222) say∣ing, [Salvation and Faith are the Gifts of God, distinct from Christ]. To this G. F. Answereth,

[They are all of him, and from him, and with him: and how is he the Author of Faith, in whom it endeth, from whence it cometh?]

R. W. replyeth; As Potiphar's Wife cries out against Joseph, and pre∣tends Chastity, so doth this subtle Whore-monger, pretending, that all is pure Christ, the Light is Christ, their Hope, Faith, Saints and their own Spirits are Christ, no Distinction between Christ and them, for they are all of Him, from Him and with Him.

Answ. Thou Justifiest, what thou Condemnest: thou cryest out against Potiphar's Wife, and thou art guilty Spiritually of the same Evil, that she would Carnally have committed. Fain wouldst thou have enticed J. T. and others to thy Polluted and Defiled Bed; and because they would have nothing to do with thee, nor that Spirit that leadeth thee, but refused Communion with thee, thou wipest thy Mouth, and complainest against Joseph, and wouldst bedirt him, now thou canst not have thy will of him, and that he refuseth thy Harlotty. Well, but I am an Whore-monger, yea a Subtle One: how so Roger? how provest thou this Black Charge? why! because I say, That Salvation and Faith are of Christ, from Christ and with Christ? behold now, ye New-England-People, what Spirit this Man is of! what Language he useth! what Com∣parisons he maketh, and Slanders he casteth upon me! And for what doth he these things? because I own and declare, That Sal∣vation and Faith are of Christ, and from Christ, and with Christ. I hope then, none will say, We, but R. Williams denyeth Christ: for they that deny Christ to be the Author of their Faith and Salvation, deny Christ; but it's plain, that R. W. doth so, for his Salvation and Faith is not of Christ: and what Regard should any have, to what such an Anti-Christ saith? But R. W. saith, that we say, That the Saints are Christ &c. but Roger, these are none of my Words, but thy False Consequences. But why! is not Christ made to the Children of Light in this Day Light, Sal∣vation, Hope, Faith &c. as well as he was made to them Sanctifi∣cation and Redemption in the Days past? where hast thou been? hast thou lost thy Bible as well as thy Religion in the Woods? see, what cometh of thy Vnfaithfulness! thou that werest an Oppo∣ser of the Priests, art turned their Oratour against the People of God.

But what a Forgery 'tis in thee Roger, to say, We make the Saints Christ, and our own Spirit Christ? were those my Words? to God's witness in all Consciences I appeal against thee in this thing, and let my Book be read: True Christians are of Christ, yet not Christ, yet One with Christ; 'twas Christ's Last Prayer, that they should be One in the Father and the Son. And for our own Spirit, it's enlightned by Christ, but it is not that Light, nor Christ the Light; for he is our Lord and King, and we are his Servants, and Subjects, and Friends, and Children: so thy Malice and Ig∣norance will not do, the Day hath discovered thee. Thou goest on to prove, That Christ is not the Saints, nor the Saints are not Christ: And who said, They were? and callest us Vngrateful Monsters, and such Monstrous Names for believing so, that never believed so, nor never writ so; it's a Faith of thy own making. Yet Christ is in the Saints, and the Saints are in Christ: but that the Devil cannot abide, for he would fain get at them, but that he cannot do, while they are in Christ; and this maketh all his Instruments rage, and thee Roger, amongst the rest. And thou takest up much room to prove, The Saints are not Christ (from Col. 1, ver. 11), and who said, they were so? so that falleth in Corse.

R. W. Next thou say'st; I know, the Foxians turn Christ, yea his Blood also into a Spirit, a God.

Answ. Where and when did they so speak or write? this also is one of thy Calumnies and Lies. Christ's Blood on the Cross for the World we own, and Christ's Blood and Life we own and par∣take of, by which we have Life Eternal; but what hast thou to do with Christ's Blood, that art not washt from thy Lies, nor so much as Repentest of them, that I hear of?

R. W. Thou say'st; I have heard also the Foolish Blasphemy of one of my own Neighbours, saying, That the Blood of the Quakers, and by Name of W. B. was Saving and Salvation to the World.* 1.78

Answ. This is a General Charge, and therefore no Charge, for it's a Charge against No Body: he nameth not his Neighbour, nor have we any Evidence of it; and if he will both add to, take from and wrest our Words, yea invent Lies against us, as he hath done, we have Cause to suspect, that this is a Slander also.

R. W. Again thou say'st; What a Proud Frenzy is it in the Qua∣kers,

to cry out, We are the Conduit it self, we are the Well-head. Fountain and Spring, and (as this Frantick Fox once and a∣gain affirms) no Distinction between God and Christ,* 1.79 and his Saints.

Answ. O Roger Williams! that ever thou shouldst at this Age, and after so long a Profession of Religion, so Irreligiously abuse my Book and me, and those that read thee! there is nothing I have ever writ to any such purpose, as thou wouldst have; the Lord Rebuke thee! Nay, thou confessest a little further, that I call Christ the Author and Finisher of Faith, yea, that I often acknow∣ledge Christ to be so; how then are we the Well-head, Spring and Fountain, if Christ be so: if he be our Alpha and Omega, our Author and Finisher in Faith and Salvation? Thus thou gropest in the Dark, and ••ontradicts thy self, as all Babilons-Builders do, which endeth in Confusion and Destruction.

R. W. Bringeth the same Author saying, [The Light, which dis∣covers Sin and Iniquity in Man's Heart, is not Christ the Door.] G. F. Answereth,

[The First Adam was the Door, where all Sin and Transgression entred; and Christ the Light, the Se∣cond Adam, which doth Enlighten every Man &c. saith, I am the Door, the Way, the Truth and the Life &c. which finisheth Sin and Transgression, and bringeth in Everlasting Righteous∣ness, and the Way of Life out of Death: which Light disco∣vereth Sin.]

R. W. Replyeth, and after he hath rambled a while, he saith; What then do these poor deluded Souls tell us of a Light and Christ within every Man in the World, dis∣covering his Pure Estate,* 1.80 his Foul Estate, and his Raised Estate? which no Man or Woman in this world, that I ever read or heard of, by Nature had any Spark or Shine of such a Light &c. but they have read or heard of such things from the Ho∣ly Scriptures &c. Then thou Contradicts thy self, and say'st in the same Page; It is granted, that Nature's Light discovers a God, some Sins, a Judgment, as we see in Indians.

Answ. — But what Scriptures had Nabuchadnezar and Darius, who spoke of the Kingdom of God and of Christ? and when he had cast the Three Children into the Fiery Furnace, what Scripture had Nebuchadnezar for saying, That he saw Four, and one like the Son of God? — And what must we observe from R. W's. Words? that he can see his Pure Estate, and his Foul Estate, and his Raised Estate without the Light of

Christ within him. And thou may'st say, John was a Deluded Soul, that came for a Witness to bear witness to that Light, that lighteth every Man that cometh into the world, which he calleth the Light in the Word (Joh. 1.).

R. W. And thou say'st; Yea, doubtless Nature's Light is able (in Self-Deceitfulness) wonderfully to counterfeit true Heavenly Light, and the Devil seem an Angel or Messenger of Light from Heaven.

Answ. Roger, thou might'st very well have applyed this at home; for these are none of my Words: for the Light, which I speak of, that Lighteth every Man, that cometh into world, is Life in the Word, Christ Jesus: and Christ saith, Believe in the Light; and he that believeth in it, shall be saved: therefore it is Saving. And could the Goaler and his Company have seen their Sins, without the Light of Christ to shew them their Sins, with which they might see Christ their Saviour, Physitian and Redeemer, who fed them with his Heavenly Bread, Water, Wine and Oil? but all this is needless and loathsom to thy full, foul Soul and Sto∣mack. And can any see Christ, that pardoneth Sin, but by his Light, by which they see their sins? but thou and all thy Race would see Christ, and not see your sins; but that cannot be, therefore you hate the Light, because YOVR DEEDS ARE EVIL.

R. W. Thou say'st; How poor a Plea is this, Adam was a Door to Sin,* 1.81 therefore Christ is the Door to the Dis∣covery of Sin?

Answ. Have not all dyed in Adam? and doth not Christ enlighten very Man, that cometh into the world, that they might see their Sin and evil Deeds, and him their Saviour, and Door and Way again to God?* 1.82 and with the same Light to see, how their Deeds are wrought in God? and is this Natural? and is it not Christ, that saith, He is the Light of the World, the Promised Seed? And as for A∣dam's mincing and excusing his Sin, R. W. saith, All this is Revealed to us; and not a word yet of Christ the Promised Seed, or a Light Christ, to Convince of Sin (as R▪ W. saith). But by what Means was this Doctrine Revealed to R. W. and the New-England-Professors, to wit, the State of the Fall of Adam &c.

if it was not Revealed by Christ and his Light?

R. W. Thou say'st; I know, the Song of this great Deluder is, Turn to the Light, and Hearken to the Light, thou seest, it chideth thee for thy Lying, for thy Stealing &c. is not this the Christ &c. o∣bey him, and he will teach thee and save thee. But the bot∣tom is, ••he English and Meaning is, to hearken to Satan, the God of this World.

Answ. Was it not the Apostle's Doctrine, To turn People from Darkness to Light? and are they not such, as steal and lie, that will not come to the Light, because their Deeds are Evil? such as thou art with thy Bottom and Meaning, to hearken to Satan, the God of this World, to be ruled and guided by him, and not by the Light of Christ▪ nor to walk in it? how canst thou and the New-England-Priests be saved by Christ, and cleansed from all Sin, and not walk in his Light? And is it now become with thee and the New-England-Priests matter of Delusion, to turn People from Darkness to Light, to walk in it and take heed to it? and did the Apostle, that turned People from Darkness to Light, turn People to the God of the World? what Blasphemy is this!

R. W. But thou say'st; The Scripture is but a Dead Letter, the true Christ is within thee, he will turn thee from thy Sins, and make thee Perfect as he is: and he is come in us (Ten Thousand of his Saints) &c. Thus thou mockest.

Answ. R. W. hath not proved, that the Letter of the Scripture is Living; for Christ saith, Search (or, Ye search) the Scriptures; but ye will not come unto me, that you may have Life; for they are they, that Testifie of me: they Testifie of the Life; but Christ doth not say, They are Life or Living. And doth not Christ shew People their Sin, else how doth he Convince them of their un∣godly De••ds? And doth not Christ say to his Apostles, Be ye Perfect, as your Heavenly Father is Perfect? and what dost thou kick against this Doctrine? We do confess, that Christ Liveth in our Hearts; and if he live not in your Hearts, you are Ropro∣bates, the Apostle saith.

R. W. And whereas he scoffingly saith; He within thee, is the Word of God, the Christ of God, the Light of God, the Spirit of God, God himself, and He seeks Worshippers in Spirit and Truth. And then thou say'st; What is in all this, but the noise of Fenny Bitter in Hollow Canes &c? what is here but that two Common Businesses may reach to? 1. The Conscience of Good

and Evil, which every Savage Indian in the world hath. 2. The Whisperings, the Blindings and Cheatings of the Devil in Samuel's Mantle.

Answ. Here the Reader may see, that R. W's Words are no∣thing in Answer to G. F's. Assertion. But what must we infer from R. W's. Words? but that the Preaching of the Word of God in the Heart, and Christ within People, except they be Repro∣bates; and God Walking and Tabernacling in his Saints; and the Spirit of God to lead his Saints into all Truth, that they may be his Sons; and the Light that shineth in their Hearts, that giveth them the Knowledge of the Glory of God in the Face of Christ Je∣sus; and the Worship of God, that is in the Spirit, in which he seeketh People to worship him; These Doctrines (saith R. W. are such a Conscience of Good and Evil, as every Savage Indian in the world hath. And further he saith, These Doctrines are the Whis∣perings, Blindings and Cheatings of the Devil, pretending (saith R. W.) Vowing and Swearing to be the Word of the Lord, to be Jesus Christ, yea, and that to your Feeling &c. This is an Horrid Lie, he knoweth it in his own Conscience: for we neither Vow nor Swear; but Christ Jesus the Word we feel to our Comfort and Salvation: but what Comfort in this Doctrine hath he to poor Sinners? And after this thou Contradictest thy self and say'st, That Christ Jesus is the Door of Hope to poor Sinners: here thou grantest, what G. F. asserts, and what thou hast been Cavilling a∣gainst; and so Contradictest thy self, which is frequent with thee. But Roger, is the Worship of God in Spirit and Truth a Temporal and Visible thing? prove this by Scripture; and prove to us by Scripture, That God, and Christ and his Spirit is called a Consci∣ence of Good and Evil, and whisperings, and blindings, and cheat∣ings in Samuel's Mantle. Also (pag. 74.) he saith to this pur∣pose; Natural Men, until Chang'd and Born again, do but prate, as the Devils do: but in Contradiction to that he saith (pag. 79.) That it is by Outward hearing or reading, and inward Convictions of Natural Conscience, God hath passed Sentence of Eternal Death: R. W. must this then be an Inward or Spiritual Hearing of this Sentence? And when People come to see their Sins by the Light of Christ, then People Cry out to Christ the Saviour, the Gospel, the Good News for Salvation, from him they Receive this Gospel, their Healing, and Setteth them out of Prison, and free from their Sin: and with his Light it is, they see themselves Blind, and with his

Light they see his Spiritual Eye-Salve, and his precious Blood which Cleanseth from all Sin. But these are too good and soft Words for thy foul Spirit and full Stomack, who hast cast out so many Lies against God's People.

R. W. And thou bringest-in Ellis Bradshaw (Fol. G. F. 224.) saying, [There is more Words than one.] G. F. Answ.

[God is the Word,* 1.83 and the Scriptures are the Words, which Christ fulfilleth.]

And R. W. replyeth, As the Design of the Bloody Pope and Jesuites are to kindle Wars between the Protestants, that the Protestants may do the Papists work; so deals the Devil, the old Serpent with Christ Jesus and the Holy Scripture, which are but one in a Sense, as the Sun and the Sun-Dial: his end is, to tear down the Sun-Dial &c. under pretence, that the Sun is within them, and they need no Dials or Clocks, no Visible thing, that is Temporal &c. and so to destroy the Person and Commands of Christ as Visible and Fleshly, pretending all to be Light and Spirit.

Answ. Reader, what is this to G. F's. Answer? But R. W. have not the New-England Priests and Professors done the BLOODY Pope's work, as thou call'st him? and art not thou a doing it? and would they be so careful of the Scripture, but that they make a Trade of it; and under a pretence of Scripture and Dials with∣out, do the Devil's work to throw at the Spirit and Christ in Peo∣ples Hearts, and tear him out there, if you could? But I must tell thee R. W. that as to Christ himself and his Person, though he was Dead, yet he is Alive, and Dies no more; and he is out of your Reach, and you cannot persecute him any more: though they and thou may persecute him in his Members, that keep the Commands of Jesus. And as to Visible and Fleshly pretending, and the Visible and Temporal things, thy Clocks and Dials, (which are thy Helps to know the Invisible) know this, thou may'st pore on them, till thy Eyes rot in their Holes, and never know the Lord Jesus Christ, but by Revelation.

R. W. Thou say'st; The word Dabar in Hebrew, and Logos in Greek signifie the Word &c. and that it is a Metaphor to say, God is the Word; for God is no more a Word, than he is a Man or a Spirit▪ &c.

Answ. Dost thou not here gain-say John's Doctrine, who saith, The Word was God? and wilt thou give Christ the Lie, that saith, God is a Spirit? (Joh. 4.) but prove this by Scripture, that

John did say, That it is a Metaphor, to call God the Word. Then dost not thou Contradict thy self and say'st, [The Man Christ Jesus is called the Word] but was not he called the Word, that was called God? and did not this Word take Flesh? did Christ suffer and die, as he was God, or according to the Flesh, since 'tis said, The Word liveth, and abideth, and endureth for ever? Thou say'st, That G. F. confesseth, that the Scriptures are the Words of God: so here thou yieldest to G. F's. Answer; though thou makest a great Smoak with words to no purpose.

R. W. Thou say'st; I do affirm, the Sun, and the Moon and the Stars are the Words of God &c. and the Rain and the Hail,* 1.84 and the Gras•• and the Corn, and the Sand &c.

Answ. These R. W. calls the Words of God; but where doth R. W. find in the Scriptures, that they are called the Words of God? give us Chap. and Verse. And as for David (Psal. 107.110: and Job. 33. Luk. 1.) what's all this to the purpose? these Words are owned, but not R. W's. Imaginations.

R. W. Thou say'st; They rob the Scriptures of their Heavenly Title of the Word of God &c. and also turn this Word of God and Christ into a Spirit without any Body &c. and part him (his God head from his Man-hood) into a Fancy,* 1.85 a Dream, a meer Whimsy and Devilish Imagination.

Answ. We Rob not the Scriptures of their Title: thou preten∣dest thy self a Scholar, and dost not thou know, that Scriptures signifie Writings, and are called so by Christ and his Apostles? and we charge R. W. to shew, where the Scriptures do give them∣selves the Heavenly Title of the Word of God? And these are Words of thy own Inventing, as to say, Christ is a Spirit without any Body, and our Parting his God head from his Man-hood; this is thy own Fancy or Dream, Whimsy or Devilish Imagination, thou speakest of: as the Reader may see, there is no Ground for R. W's Words in my Answer. And as for thy saying, we would Run the Scriptures out of the world, and by seeming to em∣brace it, destroy and kill it; These are more false words of thy own Inventing: the Lord knoweth, we esteem of the Scriptures more than thou, by the Spirit, that gave them forth.

R. W. And thou bringest Tho. Weld (G. F. Fol. 228.) saying,* 1.86 [There lies a Mystery of Iniquity, for to say, The World calls them so, by such and such Names, or gives

them their Christian Names.] G. F. Answ.

[There are Names given by the Heathen, the Heathen outwardly, by which Men are called; there is a New Name written in the Book of Life, which the World knoweth not: here is the New Man known after God in Righteousness, Created unto true Holiness. Now, who is this New Man and this New Name? the World may call him by the Old. So it is not a Mystery of Iniquity to say, The World calls him so.]

R. W. Replyeth; As to Christian Names or things bearing or pretending to bear the Name, Authori∣ty or Vniting of Christ Jesus (as we know, the word Christian sig∣nifieth) &c. and thou say'st; Every Christian Soul should search into the Rise, and Practice and Warrant of them with holy Fear and Trembling in the Presence of God.

Answ. What is this to the New Name written in the Book of Life, to tell us what a Christian signifieth? but if thou werest united to Christ, thou wouldst not persecute him in his People. Neither if thou werest in the Practice of that holy Fear and Trem∣bling in the Presence of God, thou wouldst not have uttered forth so many Lies and Scorns against them, that be in his Holy Fear, and Tremble at his Word.

R. W. Thou say'st; Is it not a proud Trick of a Pharisee, thus to scorn the poor Heathens and Publicans, as not worthy to know the Quakers high Names, or to take up such Sacred Names and My∣steries upon their Lips? yea, is it not a Ridiculous Fancy thus to prate and (like Pharisees) to scold about washing of Hands, and Pots and Cups, therein placing invented Holiness &c. Who are G. F's. Heathen? &c.

Answ. Such as thou, R. W. that knowest not this New Name written in Heaven, who callest it a Ridiculous Fancy, and compa∣rest it to the Pharisees washing of Hands, Pots and Cups, and in∣vented Holiness: and this is an Invented Lie of thy own to say, That we scorn the poor Heathens and Publicans. And R. W. why dost thou so rage against me? because I tell thee, The New Man hath a New Name? And then thou tellest us of the Jew and Gentile, and how that Lea and Rachel did give Names, that were sign••ficant unto the Twelve Patriarch's: and R. W. who knoweth not this, or who opposeth it? what is this to G. F's. Answer?

R W. Thou say'st; Doth Christian Regeneration or New Birth destroy Natural Births or Marriages,* 1.87 or Names and Educations?

Answ. Where did ever any of the Quakers say, they did? or G. F. in his Answer destroy or slighted any of these things? so, it is a vain Question, — And thou say'st, They quarrel about Straws; when it is thy self, that settest them up and dost it.

R. W. And thou say'st; What is this New Creature and New Name they speak of? how shall the World call them by it, if they know it not?

Answ. Why is this? because thou and the World hate this Light, by which it is seen and known.

R, W. Saith; Such are their Non-sensical Fancies of giving no Re∣pect to any in Word or Gestures, such are their Fantastical Con∣ceited Answers, who being asked, where they dwell? they answer, they dwell in God; and where they live? they answer, they live in God.

Answ. And what must we observe from R. W. here? but that he would have his Honour and Respect, Pharisee-like, which Christ forbad, and cryed Wo against: and Christ saith, How can you be∣lieve, that se••k Honour one of another, and seek not the Honour, that cometh from God only. And R. W. what! is it a Fantastical An∣swer, to say, That God's People dwelleth in God, and liveth in God? and doth not the Apostle say, In him we Live and move, and have our Being (as the Poet saith) for we are his Off-spring?

R. W. Thou say'st; Are not They to the Popes a Kin, because they sling to the World their Old Names.

Answ. Nay, we say, That Thou and the New-England-Profes∣sors are a Kin to the Pope both in Nature and Spirit; and your Nature of Dogs and Swine, Wolves and Lyons is not turned into Sheep, and Lambs and Doves. And here thou grantest, that as the Nature is chang'd, the Name is changed: but thy Te••th and your Fruits have manifested you to be the Dogs and Wolves.

R. W. Saith; That G. F. having attained a great Marriage, and a new Carriage and Civility — and his own former Ri∣gidity —.

Answ. R. W. hath manifested his own Ignorance of G. F. and he is busie about that which doth not concern him: for G. F. is of the same Carriage, Civility and Courtesie, as he was at the First.

R. W. Thou say'st; I am sure, they will do most them * 1.88 for worldly Advantages: for as they abuse the Scrip∣ture (Eccles. 11) The World is in their Heart; I may truly use it, and affirm it, the World and the

Pride and the Advantage of it (though they deny it, as the Pope and Cardinals do) is in their Hearts, and is the Body and Soul,* 1.89 and Root and Branch of their whole Religion.

Answ. Truly R. W. we may use the Proverb and say, Thy Tongue is no Slander; for thou art given up to Lies, and a∣busest us with them. Neither do we abuse the Scriptures, but e∣steem of them: and as for the Pope &c. thou should'st have gone to Rome, and told them these Words. And as for Worldly Ad∣vantages, and Religion rooted upon, It is not our Religion; but hath been the Religion of New-England: as witness, their SPOILING of our Goods, worse than ever did the Papists.

R. W. Bringeth (from G. F's. Fol. p. 243) Richard Sherlock's saying, [We must not look for an Immediate, Extra-ordinary, Mi∣raculous Teaching from the Lord.] G. F. Answ.

[Yet he saith, All Men are Taught Of God; what Confusion is here? The Grace of God: which bringeth Salvation, hath appeared unto all Men; and this he calleth an Outward Teaching by the Lord Je∣sus Christ: is that which bringeth Salvation, Outward? all in the Truth may judge this, and try thy Spirit. And the Teach∣ings of the Lord are not only Mediate, but Extra-ordinary also above all Yours, which are Men got up since the Days of the Apostles.]

R. W. replyeth and saith; Although I have spoken before of their Immediate Inspirations, yet seeing, how greedily and boastingly this Deluded Soul with Scorn and Contempt of all his Op∣posites sucks in the Poyson of Devilish Inspiration instead of the pure Wine and Milk of the Christian Truth, and milks out this Poyson into the Mouths of his Poor bewitched Followers.

Answ. Let the Reader observe, what Railing Expressions he giveth in the Front of his Reply! that God's Teaching in his Co∣venant of Grace, and by his Spirit he calleth B••••sting, Deluded Souls, Scorn and Contempt, a Sucking-in of Poyson and the Devil's Inspiration, bewitching his poor Bewitched Followers, that follow God's Teaching; as though God's Teachings were not pure Wine and Milk and Christian ••r••ths: but God's Immediate Teaching is Poy∣son to R. W.

R. W. saith, That G. F. affirmeth, That the Teachings of the Lord are not Mediate, but Immediate and Extraordinary &c. Con∣trary to the whole Stream of the S••••••••••tes and Experience; Con∣trary to Psal. 9. Contrary to God's Teachings in every Man's Na∣ture — and God's Teaching the Fowls — and Abraham's Teach∣ing

his Children — and the ordinary Teaching and Feeding by Shep-herds, — and Contrary to the Teaching of the Holy Scriptures written by the Immediate Breath of God.* 1.90 — This great Wrester of Holy Scriptures saith, They shall be all Taught of God: and Contrary to the Ordinary Teachings of the Priests and Levites &c.

Answ. The Teaching of God in his New Covenant is, as the Apostle saith (Heb. 8.) The Lord saith, I will put my Laws into their Minds, and write them in their Hearts; and I will be to them a God, and they shall be to me a People: and they shall not Teach every Man his Neighbour and every Man his Brother, saying, Know the Lord; for all shall know me from the Least to the Greatest &c. and Isaiah saith (Ch. 54.) All thy Children shall be Taught of the Lord; and Christ saith (Joh. 6.) All thy Children shall be Taught of God: and this of God's Teaching in the New Cove∣nant is above Nature's Teaching, and Outward, Mediate Teaching, and the Priests and Levites Teaching in the Old Covenant. And this is not Contrary to the Scripture, nor true Experience, but ac∣cording to it; and not Wresting the Scriptures, which saith, They shall be all Taught of God. And as for Abraham's Teaching, and that in Psal. 9. and the Apostle's Teaching, what are your Teach∣ers to them? who are got up since the Apostles. And if the Scriptures were written by the Immediate, Divine Breath of God, and they were made Ministers by Divine Revelation; can any un∣derstand the Scriptures, but by the Divine Spirit? and is that Me∣diate or Immediate? And doth not Moses say, A Prophet will God raise up unto you &c. and him shall ye hear: and he that will not hear this Prophet, shall be cut off.

R. W. Saith, What is there in G. F's. wild Notion? [Can that, which bringeth Salvation, be Outward?] &c.

Answ. The Grace of God, which hath appeared to all Men (which bringeth Salvation) Teacheth us, that denying Vngodliness and Worldly Lusts, and to live soberly and Godly &c. (Tit. 2.) and this thou callest a Wild Notion: but that is thy own and wilful Ignorance. And is this Grace of God Outward, which bring∣eth Salvation? And as for our Men- and Women-Apostles their Teaching,* 1.91 it is in the Power and Spirit of Christ; and they turn People from Darkness to Light, and so to God and Christ's Teaching, and to the New Covenant; and do not keep People always under Teaching, saying like the New-England-Priests.

But thou wouldst see a Sign and a Miracle, like the A∣dulterous Generation, the Priests, Scribes and Pharisees, thy Fore-Fathers. And as Assisted by the Devil's Doctrine, R.W. this suit∣eth thy own Spirit best: and thou hast proved nothing against us, but thy self to be a Liar, and Ignorant of God's Teaching in his New Covenant.

R. W. Thou say'st; While they cry out, Light, Light, there is none (as Isaiah speaketh) not a Spark of Light within them.

Answ. Here thou wrongest Isaiah's Words, and thou bringest them in Opposition to the New Covenant, and givest the Apostle the Lie, who saith; God, who commanded Light to shine out of Darkness, hath shined in our Hearts, to give us the Light of the Knowledge of the Glory of God in the Face of Jesus Christ: which we and all true Christians have and witness in our Hearts. And what must we Conclude from R. W's. Words? That he and the New-England-Priests have not a Spark of the Light within them, that the Apostle speaketh of: John telleth you, Your Darkness cannot comprehend it. Then thou and you are Pitiful Blind Teachers, Disputers and O∣ratours: and ye are like to be no other, that call Light Darkness, and Darkness Light.

R. W. Goeth on to his 43 Instance, where he brings-in Christopher Wade (G. F. Fol. p. 247.) saying, [The written Word is the Sword of the Spirit: and he maketh another Rule beside the Scripture False.] G. F. Answ.

[Which (we say) is the Spirit, which gave them forth, whereby Peace is known upon the Israel of God. And the Pharisees had the Scripture, but had not the Sword of the Spirit: the Scriptures testifie of the Sword of the Spirit.]

R. W. saith; I reply and affirm, The Spirit of God cannot here be the Sword intended* 1.92. 1. This Spiritual Furniture being a Similitude taken from War-like Furniture, Helmet, Breast-plate, Shield, Shoes &c. and every one applyed to Gifts and Means flowing from God's Spirit, as Faith, Hope, Sin∣cerity &c. it were most improper then, to bring in God or the Spirit to be the Sword or any of the other Pieces. 2. There is no more Reason to make the Spirit of God to be the Sword, than the Shield. 3. It seems too Low to the Holy Spirit and God to be here in this Similitude.

Answ. Stay Roger, to the First; If the Written Word be the

Sword of the Spirit, then before the Written Word was, it seem∣eth, the Spirit had never a Sword? which is false: it had as good a Sword before, as since. To the next: It is not a distinct Gift (though a distinct Name) but a distinct Operation: and that thou shalt know. Yet if the Spirit be God (notwithstanding it proceedeth from the Father and Son) and the Spirit of God be God (as thou confessest): so may the Sword of God be God, and the Sword of the Spirit be the Spirit. — To thy Second Particular: Why not a Shield, as well as a Sword? Right; and it is so: This sheweth thy Ignorance of God, his Spirit, Scripture and Ex∣periences of the Holy Men of God of Old. Was not God David's Buckler and Shield? and was not God's Name a Tower of De∣fence? and is that distinct and separate from God? Again, is not God's Word as a Fire? and is not the Holy One of Israel a Flame? yea, Everlasting Burnings, that will consume thy Chaff and Stubble? and therefore is that Word not God? or is that Fire or Flame not the Word? — To thy Third Allegation: That it is below God's Spirit to be so called or resembled; this still sheweth thy Ignorance: Why not to a Sword as well as to a Lyon, a Rock, a Door, a Man of War, a Captain, a Stone &c? and is not a Sword the Emblem of Justice, God's great Attribute?

R. W. But thou goest on, saying: (4) This was the Sword, the Only Sword, is called a Sword, with which the Lord Jesus fought and vanquisht the Devil,* 1.93 It's Written, it's Written: and we may well say of it, as David of the Sword of Goliah, by which David cut of his Head, There is none to that▪ &c.

Answ. O Roger, thy great Stupidity! was the Written Word Christ's Sword, yea, his Only Sword? the Spirit and Power of God is excluded then. And if it be, what had Christ, that the Devil had not? for he us'd the Written Words, and therefore Christ said, It's Written, it's Written; and so said the Devil: because Satan began with him with a Scripture in his Mouth. And so, according to R. W. the Devil had the same Only Sword, that Christ had. But consider what thou say'st, * 1.94 The Scripture is the Only Sword: Roger, what Scrip∣ture had Christ ••or his saying, Get thee hence, Satan? Did not he with these Words rebuke the Devil, and by his Power resisted him, and over-came him? because thou say'st, The Scrip∣ture

is the only Sword, with which the Lord Jesus fought, and van∣quished the Devil: shew us that Scripture, from which Christ had that Rebuking, Resisting Sword, when he said, Get thee hence, Satan.

But what became of poor Abraham, Enoch, Lot and the Pa∣triachs, if the Written Word be the Only Shield, Sword &c. that had no Written Word? But dost thou not commit Idolatry? con∣sider it well; to say, There is none like to the Written word: What was that Word, when it was never written or spoken, that Burnt as a Fire in the Prophets, that which came to them, before Writ∣ings were, and of which Writings do but declare, that was an Ax, an Hammer, a Sword, a Fire &c? is the Written Word more powerful than that? yea, than the Word in the Heart, the Word of Regeneration and Reconciliation, the Word that was God, that made all things? O Idolatry! O Blasphemy against God, Christ and Holy Spirit! Besides Roger, did Christ the Lord of the New Covenant make the Old-Testament-Writings his Only Sword? for there were no New-Testament-Writings then; if so, then either the New-Testament-Writings are none of the Sword, or the Sword was Imperfect: how say'st thou to that? — But Roger, remember; 'Twas not principally Goliah's Sword, that Kill'd Goliah; but the Stone: so the Stone cut out of the Mountain with∣out Hands, (which the Written Word was not) is that, which smiteth the Image, and bringeth it down; and will bring down thy Images and Imaginations, with which thou puffest up thy self in the Pride of thy Airy and Luciferian Mind against God, his Truth and People. — Again, the Sword, that cut off Goliah's Head, was that which Goliah used, as well as David; but the Stone was that which slew him, that he despised, as thou dost the Light and Spirit of Christ, and which Goliah could never use: which may be called a Figure of Christ, and not of the Scriptures, that wicked Men use as well as good.

R. W. But go on; The Holy Spirit, Christ and God are Au∣thors of all those Heavenly Gifts and Graces, the Beginner and Fi∣nisher of Faith, and therefore not Faith nor Hope.

Answ. Here thou prevaricatest and abusest me. Did I say, the Spirit was Faith or Hope? or Faith or Hope the Spirit? read my words again, even as thou lay'st them down. But why may not Faith and Hope be called the Spirit, that begetteth them, as well as Christ is called Sanctification and Redemption? but thou art blind.

Again, the Question is about the Spirit's power being its own Sword: the Sword the Spirit, the Spirit the Sword of God, and not Faith or Hope the Spirit. But that the Word of God (Ephes. 6, 17) which the Apostle calleth the Sword of the Spirit, is the Spirit, and not the Letter, is clear from the Greek which is thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: where the Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being in the Neuter Gender, is relative to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is also in the Neuter; whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Foeminine: and therefore the true English Translation of these words is thus: And the Sword of the Spirit which (Spirit) is the Word of God. And so doth Clarius (one of the Criticks) understand them (as may be seen Tom. 7. Crit. p. 3480.) and he doth observe, that the words are an Hebraism; The Sword of the Spirit, that is to say, the Spiritual Sword, or the Sword of the Spirit it self, or the Sword which is the Spirit, and that is the Word of God: for Christ, whose Name is the Word of God, is the Quickning Spirit. Even as when he saith, the Breast-plate of Righteousness, he understandeth the Breast-plate, which is Righteousness: and the Sheild of Faith, that is, the Sheild which is Faith: so, the Sword of the Spirit, that is, the Sword which is the Spirit. Thou talkest of thy Learning and Experience, and ei∣ther can'st not, or else deceitfully wilt not distinguish between Gifts and Operations: Faith and Hope are Gifts to us that believe; but the Sword, Fire, Ax, Hammer, Iron Rod, Honey, Balm, &c. are names for the divers Operations of the same Power.

R. W. But thou say'st; Christ and the Sword with Two Edges (which cometh forth of his mouth) are distinct, and cannot be the same.

Answ. But where is thy Reason for this? or where is thy boasted Experience? What! is that which goeth out of Christ's mouth, that which is not of him? was not that of Christ, that he breathed upon his disciples, when he said, Receive ye the Holy Ghost? what was that a Figure of, if not of a Participation of his own Breath, Life and Spirit? and if so, it seemeth, this that cometh out of Christ's mouth, must be his breath. By the Brightness of his Coming, and the Breath of his mouth he shall destroy the man of sin (that is, by his Spirit:) what now Roger, is it not Christ's Breath, that goeth out of his Mouth, that destroyeth? and is it not his Breath his Spirit? doth not both the Hebrew and the Greek say so? wherefore the Sword with Two Edges, that cometh out of Christ's mouth, is the Spirit, by which he destroyeth and will destroy the man of sin▪ and all such scornful men as thou art, if you repent not.

R. W. The••e great Interpreters are confounded in themselves: for in Ephes. 4. the Spirit must be the Sword — but in Hebr. 4. Christ must be the Sword with two edges, being the Word of God, and not the Spirit.

Answ. Thou writest, as if thou ravest: there is no such pas∣sage in Ephes. 4. Next for Hebr. 4, there is no such thing, as making Christ the Two-edged Sword. For the words are, That the Word of God is sharper, then any Two-edged Sword; but that the Scriptures are not Christ and the Spirit (as thou wouldst have it) neither can they pierce even to the dividing asunder of soul and Spirit, and of the joynts and marrow: nor are they a discerner of the Thoughts and Intents of the Heart; this were to make the Scripture a Spiritual and Invisible Being, yea an Omnipresent one, yea God. For they declare, that he that searcheth the Heart, and trieth the Reins, and telleth unto man his Thoughts, the LORD OF HOSTS is his Name. Thou art like the Apostate Jews, that by thinking to Honour the Scripture, dishonour God, Christ, Spirit and Scripture too. But thou callest us Juglers, for shifting from Christ to Spirit, and Spirit to Christ again; what Vnsavoury Words hast thou? Is not Christ Jesus called the Word of God? and is he not called the Quickning Spirit? and is not the Spirit Christ's Spirit? and can Christ be separated from his own Spirit? but thou art Ignorant of that Vnion, being in the Death and Aliena∣tion from Christ and his Spirit.

R. W. But it is Objected by G. F. That the Spirit was before the Scripture, and gave forth the Scripture. I answer, What then? G. F. is before his Book, and gave it forth; is it not therefore G. F's. Word and Writing, but G. F. himself? Or, is not the King's Majesty before his Declaration to the World? is it not therefore the King's Word, or is it the King himself?

Answ. What I say, is true, and R. W. shall not be able to de∣ny it, if he own plain Scripture. For before the Scriptures were, the Word was: it was In the Beginning; so were not the Scrip∣tures. The Word was with God, and was God; so were never the Scriptures: All things were made by it, that were made: but nothing was ever Created by the Scriptures: therefore not the Word of God, but Words. Again, the Word of God, that came to the Pro∣phets, was not the Written Word, yet the Word: therefore the Written Word was not that Word; but a Declaration of that Word, and came from the Word: so that which was before the

Scriptures, and from whence they came, is the Word, and not themselves. So, that what thou Alludest to, confoundeth thy self: G. F. is before his Writing; and the Writing is not G. F: the King is b••fore his Declaration, and the Declaration is not the King. In like manner, the Word is before the Scripture, and the Scrip∣ture is not the Word, but a Declaration of that Word, and the Words of that great Word. So we are for the Form of Sound Words, that proceed from that Divine Word, that dwelt in Enoch, Abraham and the Patriarchs, before the Scriptures were; and in the Holy Prophets and Apostles, before they gave forth the Old- and New-Testament-Writings: which they directed the Antient Saints to, and desired, that it might dwell richly in them.

R. W. Thou say'st: This Immediate Inspiration of the Holy Scripture from the Spirit makes it a Word so powerful — a Stan∣dard, Touch-stone or Weights so perfect for the Tryal of all Spirits, Writings, Doctrines, Religions, Worships, Actions &c.

Answ. The Immediate Inspiration of the Holy Scripture is no Scripture-saying, neither can the Scripture Inspire. Thou bringest-in, From the Spirit: if thou meanest, that they are Given forth by Inspiration, we own it: if thou intendest more, 'tis Erroneous: for Inspiration is by the Spirit of God only. Now, the Scripture is a S••aled Book to thee and thy Generation, neither knowest thou the Meaning of it; for it is only given to the Spiritual Man to Discern, he that is lead and guided by the Spirit: but thou shuttest the Spirit out; the Scripture is sufficient. Where∣fore thou art ignorant of the Scriptures; for they are not to be learned, but by the Spirit, that gave them forth: they are shut up from all the Wisdom of this World, therefore the Jews under∣stood them not: but persecuted Jesus by them (as they d••rkly imagin'd) as thou dost us, and thought, in them to find Eternal. Life, and not in Christ, whom they discerned not, as thou dost not the Children of Light.

But do the Scriptures try Spirits? they say; the Anointing is to do it: whom shall we believe? But Roger, Tryal of Spirits is more than Tryal of Doctrines, Writings and External Truth. What! if a Man profess all the Doctrines of the Apostles, and were outwardly not to be condemned in his Conversation; yet might have a Deceitful Spirit to gather to himself, and endeavour to supplant the true Servants of God and an all occasions use the Words of the Prophets and Apostles, and say, Thus saith the

Lord, but God never spoke by him; how wouldst thou try this Spirit and this Power? what Chapter or Verse would give thee a Savour and Discerning of the Spirit of this Deceiver, this Wolf in the Sheeps-Cloathing, to try not the Words, but the Nature, Life and Spirit, that useth them? But it hath ever been the De∣vil's Way in his Instruments, since the Scriptures were given forth, to pretend to Stand up for the Scripture; when the Design is, to war against, and undervalue the Power, Spirit and Anointing, en∣deavouring to bring it into Disgrace. But the Lord beholds these things, and he will overtake such Evil Instruments with his Judg∣ments: and his Power, and Spirit, and Seed of Life, and Holy A∣nointing, which the Scriptures of Truth testifie of, shall appear more and more, and go over all.

R. W. Thou say'st further; But the Pharisees, saith G. F. had the Scriptures, but they had not the Sword of the Spirit. I answer: The Jews had and have, and so the Turks have had much of it, the Papists and the Quakers, and other Blasphemers, and the De∣vils themselves may have the Scripture, the Word of God in their Hands and Mouths. For may not a true Sword, a choice Sword be in a Mad-Man's Hand, whereby he may mischief, and wound and kill himself and others? hence Men make Merchandize of it, So∣phisticate, and Adulterate, and turn it into a Lie &c.

Answ. The Strength of this Argument is; That as a Mad-Man may have a Sure and Choice Sword in his Hand, so may a Bad or Wicked Man have the Sword of God's Spirit in his Hand. O Blind∣ness! O thick Darkness! how art thou be nighted, that thou shouldst thus grosly write! When did the Word of God come to Wicked Men? how often did Wicked Men receive God's Word? for the one is a Fire, the other is Stubble; the one a Sword, or Ax, and the other an Old Rotten Tree. But Roger, is it not a saying of Wonder amongst Mens, What! put a Sword in a Mad-Man's Hand? and doth God put his Sword into Mad or Bad Mens Hands? what dost thou make of the Lord? one like un∣to thy self? tremble at thy Presumption and Wickedness! What! can Wicked, Carnal and Devilish Men handle God's Heavenly, Spi∣ritual and New-Covenant-Weapons? But Roger, can Wicked Men handle the Fire, and wound and kill with this Spiritual Sword? what do they kill? not the Good; for God's Sword will wound and kill nothing, but Wickedness: so this is no Mischief. And when did Wicked Men war against and kill. Wickedness with God's

Sword, whil'st they remained wicked themselves? A Kingdom di∣vided against it self cannot stand. So that, though Mad-Men may do Mischief with a Sword; yet Bad Men cannot with the Word of God: wherefore Bad Men are as good Servants and Souldiers, as Good Men, for they Fight with the same Weapon it seems, a∣gainst the same Wickedness. But Roger, when did the Scriptures kill any Body, or do any Mischief? for so thy Folly has driven thee to say. Again, is God's Sword so common? hath he no more Care of his Weapons, than to arm his Enemies with them?

But every Sword must have an Edge; God's hath Two: which be they? And since a Sword can do no Execution without a Hand, the Scripture is unable, unless it hath a Hand to use it: what Hand is this? not the Spirit, R. W. affirms; who then? Wick∣ed Men as well as Good Men. This is the Doctrine of R. W. Dedicated to the King, R. Baxter and J. Owen, as the New-Eng∣land--Priests Oratour against the People of God called Quakers. But what is his Reason for this? b••cause (saith he) Men make Merchandize of it, Sophisticate and Adulterate, and turn it into a Lie. Roger, These are the truest Words, thou hast said yet: you New-England-Priests have made Merchandize of the Scrip∣ture, we know very well, you have Sophisticated and Adulterated them with your Inventions, and turned them into a Lie, and made them to speak or mean, what they do not mean; and yet call this the Mind and Sense of Scripture, being dark in your Imaginations, and rebelling against the Light, that should enlighten you. But none can sell the Lord's Sword, nor Sophisticate, nor Adulterate, nor turn a Sword into a Lie. Nor can God's Sword be lost, broken, torn, burnt, drown'd, moulder'd, or any otherwise perish, as the Scriptures have by Carelesness, Age, in Fires, in Ship-wracks, or on purpose by some Wicked Men. And hadst thou known that Word, that is a Fire, an Ax, a Sword &c. thou wouldst not have writ such Blind Stuff, as thou hast done: which shall be thy Burthen one day. Nor is this to slight the Holy Scriptures; but such unholy ones as thou art, that war against God's Spirit, un∣der pretence of standing for the Scripture, that came from it, which thou understandest not; but we dearly own, and love and honour them: and they are good for Instruction, Doctrine and Reproof, that the Man of God may be Perfect through the Faith, that is in Jesus.

But do not you New-England-Priests make Merchandize both

of Scripture, that you call the Word, and Christ and his Blood, and Miracles, Death, Resurrection and Ascension, that have so much a Year for telling Stories and your Imaginations of him? did the Apostles so? And R. W. as Nathan said to David, Thou art the Man: as they that read thy Former and Latter Writings, may see; for thou hast Sophisticated, Corrupted and Adulterated the Scriptures of Truth (which thou callst the Word of God) by mix∣ing and adding of thy Imaginations with God's Openings and Dis∣coveries, which thou mightest have formerly had in thy younger Years, when there was some Simplicity in thee, and thou werest under Sufferings for thy Conscience. But now thou say'st, There is neither Motion nor Voice within to hearken to, to turn to, to listen to in Heavenly things, in matter of Super-natural Light. Though again thou say'st (pag. 28.) I find in all Mankind a Con∣viction, that God is — Again I find, there is generally in all Mankind in the World a Conviction of an Invisible, Omnipotent and Eternal Power and God-head. And Roger, is not this in all Mankind to be lissen'd unto?

R. W. Thou bringest Henry Hagger (G. F. Fol. 253.) saying,* 1.95 [You call all Men Dead and Carnal, in the Ser∣pent's Nature, in what Form soever, if they differ from you.] G. F. Answ.

[All that be not in the Light, that en∣lightneth every Man, that cometh into the World, which is the Way to the Father, differ from us; such be Dead, such be Car∣nal, in the Serpent'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.]

R. W. replyeth and saith; The Quakers and Papists are of a Damning and Damned Spirit, as David saith of some, whose Teeth were as Swords; and Solomon saith, There is a Gene∣ration — whose Teeth are as Swords —

Answ. And these are R. W.'s. and the New-England-Priests Teeth, as they have sufficiently manifested to the World; for they have out-stript many of the Papists. And as for Damning and Damn'd Spirit, this is thy own Portion R. W. and God's Elect thou canst not charge (whom he justifieth) nor Damn.

R. W. And thou say'st. If ever there were a Generation of such in the World, the Papists and We are the Generations intended.

Answ. This is thine and your own Condition. For did we ever

desire, that any should be punisht in matter of Conscionce, as thou dost? although formerly thou hast writ largely against Persecution for Conscience-sake. Did we ever WHIP, BANISH or HANG, or SPOIL the Goods of any for Religion, as your New-England-Professors have done, unto which thou hast joined thy self? And thou say'st, It is in vain, to tell us of Christ the Foundation, and of Building Hay, Wood and Stubble: That is thy own Condition, R. W. who hatest the Light, which cometh from Christ, in which the Saints Build upon Christ the Foundation, not Hay, Wood and Stubble.

R. W. If you come not roundly to the Pope &c. or to the Light within &c. nothing remaineth but Fire and Brimstone and Dam∣nation, &c.

Answ. Dost thou call the Light of Christ within the Pope, or makest as small a matter thereof? And whom have we burnt with Fire and Brimstone? let all the People witness against thy Blasphemous, Lying Spirit. And for thy Comparing us with the Pope, they own the Light within no more than thou and the New-England-Priests. And thou further say'st; Their Idol, called the Light within: here we do Charge thee with Blasphemy, for calling the Light of Christ, which shineth in the Heart to give the Knowledge of the Glory of God in the Face of Jesus Christ, an Idol.

R. W. And thou say'st; The Protestants overcome the Papists not only by Scripture and Argument, but in Charity; for they have hope of many among the Papists, as also among the Quakers. But the Papists and Quakers like Fire-ships burn and blow up all, that bow not down to their Image.

Answ. Why how now Roger? What! have you overcome Pa∣pists and Quakers by Scripture, Argument and Charity, and yet the Papists and Quakers blow up all, that will not bow to this I∣mage, the Light of Christ, as thou scornfully callest it, R. W? it's not the New-England-Protestants, that have this Charity. But hath the Light of Christ blown up R. W. and his New-England-Protestants, and scorcht you so, that it maketh thee and you thus rage and blaspheme against the Light of Christ, and call it an I∣dol, beast like? But what Hopes have you of Papists and Quakers, if they burn you, and blow you up, as thou say'st? but thou wrongest the Papists; for they own not the Light of Christ with∣in, as we do: witness, they persecuted us both at Rome and Pa∣ris.

But this know, this Light, thou blasphemously callest an Idol, will be thy Condemnation.

R. W. Then thou tellest us, The Quakers Spirit is far from the Spirit of Christ Jesus — and how the Poor Woman de∣sired the Crumbs,* 1.96 as a Dog — and how Christ Pro∣claimeth the Kingdom to the Poor in Spirit — and his Blessedness to bleating Lambs and New-born Babes — and how Christ Bore with his Disciples — and their Ignorance of his Death and Resurrection.

Answ. What is all this to G. F's. Answer, let the Reader see; alledging Christ's Promise, and his Kingdom proclaimed to the Poor &c. but if they hate the Light of Christ, they neither receive the Kingdom nor Promise. Neither did the Woman, nor Cornelius hate the Light of Christ: for if they had, they would not have received him, nor have had Faith in him. And as for Christ's Disciples, thou art short of them: and the Quakers are not far from the Spirit of Christ, for they have it; or else they would be none of his, like thou. And we have the Mind of Christ, 2 Cor. 2.

R. W. Thou bringest John Brown (G. F. Fol. 259.) saying, [And them, that bring People to look at the Light within them, are as Korah, Dathan and Abiram.] G. F. Answ.

[All that go from the Light within them, are as Korah, Dathan and Abi∣ram against the Lord's Prophets, Exalting themselves, and Per∣secuting them.]

R. W. replyeth, That this Famous History of Korah, Dathan and Abiram's Revolt, may most properly be Ap∣plicable to the pretended Quakers, and saith; I know, G. F. charg∣eth this (to wit, Korah, Dathan and Abiram) upon all, that pre∣tend to Spiritual Ministration, and have not the Immediate Spirit of God, as the Apostles had — The Protestant Religion is a Religion protesting against the Bloody Man of Sin, the Pope.

Answ. This is not New-England's Protestant Religion; the Laws, their GALLOWS, their WHIPS, their BANISHING, their SPOILING of Goods declare it to the World. And thou and thy Ministers, that have not the Immediate Spirit of God and Christ as the Apostles had, are in the Revolting Spirit of Korah: which is truly applyed to thee and thy Ministers (in Jude) and not to the Quakers. For you, that have not the same Spirit and Power, as the Apostles had, are to be turned away from; though you may have a Form, but denying the Power.

R. W. And thou say'st; The Quakers are Revolted from the Pro∣testants Doctrine and Worship, and sets up a Flag of De∣fiance against all,* 1.97 but pretended Immediately Inspired Per∣sons, Invisible Worship and Ministers, and a Sullen, Proud and Dogged Conversation.

Answ. The New-England's Bloody Doctrines, and Religion and Ministers, which are not Inspired by the Spirit of God, and have not the Mind of Christ and his Spirit, the Quakers are turned a∣way from such, who are none of Christ's. And though ye may Protest against the Bloody Whore, yet you wear her BLOODY GARMENTS, and do her Work with your BLOODY HANDS. And as for Dogged, Sullen and Froud Conversation, R. W. and the New-England-Professors might have kept at home: for how often have your Dogs-Teeth been in the Flesh of the People of God called Quakers, with your WHIPS, and HOT-IRON and CVTTING OFF OF EARS? And R. W. now thou dost shew thy Teeth, who desirest the Magistrates to punish us, though it be for Conscience; and thou wouldst not have this called Persecuti∣on: no more would thy Brethren in New-England, when they put God's People to Death. And the Spirit of God, that in∣spired them, and maketh us Ministers of the Spirit, this we do set up, the same Spirit, that the Prophets and Apostles were in. And thou, and the New-England Priests and Professors, that Worship not God in his Invisible Spirit and Truth, but scoff at it, ye are not in the same Spirit and Power, the Apostles were in: and so, have not the Spirit of Christ. So, out of thy own Mouth you are proved to be of Korah, Dathan and Abiram against God's Peo∣ple, that are in the Spirit of Christ the Apostles were in, and Truth, wherein they Worship God. So it's You, that are Revol∣ted from the Spirit of Christ and God's Worship, and Rebel a∣gainst his Light, as Korah did against his Law. And there is no such Word in G. F's▪ Answer, as Invisible Persons, Invisible Mi∣nisters; they are of thy own shameless Forging.

R. W. Thou say'st; As to the Pretending Quakers, it is known, they are not Sons of Obscurity, as Reeve and Muggleton: and then thou fallest a railing against the Papists and Mahome••ans.

Answ. Let R. W. read his Book again and see, if his Brethren be not worse in many things, and as bad as Mahomet and the Papists: and therefore why shouldst thou rail against your own Spirit, who manifest their Fruits. And the People of God called

Quakers are not the Sons of Obscurity, New-England-GOALS, and their Persecution giveth thee the Lie; though Christ said to his Disciples, the World knew them not, as it did not know him: and therefore thy Charge is false against the Quakers, as Korah's was against Moses.

R. W. saith, The Quakers do advance their own People.

Answ. And what!* 1.98 doth this torment R.W. and the New-England-People? must not we Love one another, and Esteem one another? and Love Enemies, and Pray for Persecutors?

R. W. would have us to observe the Conspiracy of Korah &c. which was consumed by Earth and Fire.

Answ. If R. W. had done this, and the New-England-Priests, he and they had never Conspired against God's People; but let them take heed of the Judgments: and is it not come upon some of them, since R. W. writ this Book? And let the Reader see, if R. W. have touched upon G. F's. Answer, which saith,

They that do not bring People to the Light of Christ within, are of Korah and Dathan &c. and the Priest saith; They that bring People to the Light of Christ within, are as Korah, Dathan &c.

And now, what must we observe from R. W's. and J. B's. Doctrine? but that They, that turn People from the Light, are not Korah; and they that * 1.99 turn People from the Dark∣ness to the Light, are Korah. So then, the Preachers of Christ the Light within are Korah; and the Rebellers against the Light of Christ within are not Ko∣rah: and they, that will not believe the Doctrine of R. W. and the New-England-Priests, must be Korahs, Dathans &c. by them, and must be Punished, Goods SPOILED, IMPRISONED, BA∣NISHED, WHIPT, BVRNT in the Hand, and EARS CVT OFF &c. And are not ye herein worse than Korah? And a great deal more Railing Language thou hast here, not worth the taking notice of.

R. W. Bringeth George Johnson (from G. F's. Fol. 262.) say∣ing; [The Americans were never ordained for Grace and Salvation;* 1.100 and the Grace of God never appeared to the Americans] G. F. Answ.

[Which is contrary to the Scripture, which saith; The Grace of God, which bringeth Sal∣vation, hath appeared unto ALL MEN &c. and, I will give him for a Light and for a Covenant to the Gentiles, a New Co∣venant

to the House of Israel and Judah; and that he may be my Salvation to the Ends of the Earth. And many in America have received Truth and Salvation.]

R. W. replyeth; To the Co∣venant or Bargain of Ged with Man, First and Secondly, I have spoken, [Thou say'st, Thou hast spoken; but thou hast proved no where in the Scripture, where it is called a Bargain] And al∣so thou say'st, Thou hast spoken to the Figurative Calling of Christ to the Jews and Gentiles; and that this blind Soul taking it Li∣terally, he runs upon the Rocks of the Arminian General Redempti∣on, and the Universalists General Salvation, and that with a known Contradiction against their own Foundation of none having any Be∣nefit of Christ, that own not their Light: as also with a known Contradiction to Experience, which saith, The whole World lies in Wickedness.

Answ. R. W. saith, G. F. hath contradicted themselves: I say, Nay. For R. W. saith, that G. F. is a blind Soul, and taketh Christ the Covenant literally; for he calleth Christ the Covenant Figurative; but he hath not proved it by Scripture, neither told us, what Christ the Covenant Figureth forth? and then in plain Words contradict∣eth himself (in the same page) saying, Christ is the Light, the Co∣venant &c. as the Sun in the Heavens to all the World. And G. F. doth not say, that any are saved; but who believe in the Light, as Christ commandeth, and so have Faith in him: this is no Contradiction to Christ our Foundation. And God saith, I will give thee for a Co∣venant to the people (Esa. 42.) and what THEE is this, if it be not Christ? And, I will give thee for a Covenant of the people to establish the Earth (Esa. 49.) and thou blasphemously callest this Covenant of Life (which lighteth every man, that cometh into the World) our New black Image of Light within. R. W. why dost thou Blaspheme against Christ and his Light, which shineth in our hearts to give us the Knowledge of the Glory of God in the Face of Christ Jesus? where was ever any of the Antichrists and false prophets, thy Fore-fathers so gross, as to call the Light of Christ a black Image?

R. W. And thou callest the Light of Christ Jesus within a false Light and Spirit,* 1.101 which we would infect the Indians with.

Answ. What doth R. W. and the New-England-Priests preach to the Indians, if it be not Christ his Light & Spirit? and doth the Light of Christ Poyson and Bewitch People with Hellish Sorceries? And what must we understand by R. W's. Words, but that he draweth

them from the Light of Christ and his Spirit? but the Apostle was sent to Open the Eyes of the Blind, turning them from the Darkness to the Light. And do not they, that Draw People from the Spirit, bewitch People? read Gal. 3.

R. W. saith, What G. F. means by saying, Some in America have received Truth and Salvation, I can but guess at; it is known, that he owns nothing of God in the Indians or English, until they bow down to their Idol. —

Answ. Let the Reader see, and consider the Wickedness of this Man against the Light of Christ and the Grace of God, which G. F. saith, hath appeared to all Men, which bringeth Salvation! and are not the Indians Men? And God hath given Christ for a Covenant of Light to be his Salvation to the Ends of the Earth; and this Covenant of Light and Grace he enviously calleth our Idol, and saith, We own nothing of God in Indians or English. So, let the Reader read my Answer to G. J. and judge: but such as hate the Light of Christ, which they should believe in, and turn the Grace of God unto Wantonness, which should teach them, and bring them Salvation, how should they be saved? Now by this the Reader may see, what R. W. and the New-England-Priests have brought the Indians and the People to? seeing, to turn People from Darkness to the Light of Christ, and to Preach the Grace of God, by which the Saints were saved, Poysoneth and Bewitcheth People with Hellish Sorcery: and to bow down to Christ the Light and his Grace, is to bow down to an Idol: as you may see his Blasphemous Doctrine in his Reply to G. F. And many more Malicious Words are here, which are not worth the taking notice of.

R. W. Bringeth John Owen (G. F. Fol. 263.) saying, [All Truth concerning God and our selves is to be learned from the Holy Scrip∣ture, the Word of God.] G. F. Answ.

[There was Truth learned, before the Scripture was Written; and the Scriptures of Truth are the Words of God, which end in Christ the Word: and there are no Truths learned, but as the Spirit doth lead in∣to all Truth. And many have the Scriptures, but know not Christ and the Truth &c. so he hath thrown out Christ and the Spirit.]

R. W. replyeth, and calleth it a Childish Answer, and saith, There was Truth (and Spirit, and Christ and Light) before Scripture. [So here R. W. and J. Owen are in Confusion; they Contradict one another.] And further R. W. saith, That the Scrip∣tures,

nor Preaching, nor Baptism, nor the Supper, nor Afflictions avail, except the Spirit of God set them home upon us: — and many have the Scriptures, and yet know not Christ. — So that this Answer is so Loose and Childish, that none but Fools and Children, and Frantick Persons can find any Savour in it.

Answ. The Reader may see, how R. W. Contradicteth himself. He saith, The Scripture doth not avail, except the Spirit of God set it home upon us: and, Many have the Scripture, and yet know not Christ: and yet, The Scripture is the Sword, the Only Sword, and is counted the Sword, with which the Lord Jesus vanquished the De∣vil; and the Touch-stone and Judge, and Tryer of Spirits, and the Ground of Christ's and the Saints Faith, saith R. W. And thou say'st, This Choice Sword may be put in a Mad-Man's Hand, whereby he may mischief, and wound and kill himself and others, (pag. 88, 89:) and (pag. 94.) he saith, The Scriptures do not avail, except the Power of God set them home upon us; and con∣fesseth, Many have the Scriptures, and not Christ. Now R. W. and ye New-England-Priests, how can the Scripture, which will not avail without the Spirit, in the Hand of the Wicked or Mad-Men, Wound, and Kill themselves and others, and be the Only Sword and the Means to resist the Devil, and yet will not avail? which Scriptures they may have, and not know Christ: is this your Great Oratour, that must steer the Church of New-England's Helm? see his Contradictions. And as for Fools, Childishness, Poyson, Frantick∣ness, and no Savour nor Tast in my Answers, this he might have kept at home with his Contradictions, with his False Birth, he hath struggled to bring forth.

R. W. For further Answer to this thou bidst, Read Ow∣en's Writings,* 1.102 how he proves the Scriptures every Title of them to be the Word of God.

Answ. The People of God called Quakers never denyed, the Scripture to be a Declaration of the Will or Mind of God; and so R. W's. and Owen's Work is Childish and Vain, to prove that a∣gainst the Quakers, which they never denyed, but maintain. And Owen and R. W. how cometh it to pass, that you have not writ∣ten against the English School-Master (which doth not tell us, that the Scripture signifieth the Word; but the Scripture signifieth Writing) and put it down, and called it in before now?

R. W. Thou bringst Samuel Palmer (from G. F's. Fol. 264.) saying, [The State of the Soul in this Life is threefold; Creation,

Corruption and Regeneration..] G. F. Answ.

[In Regenerati∣on the Life is changed from the Life which is in the Fall. So Regeneration and Corruption is not one in the New Life.]

R. W. Replyeth and saith, Regenerations and Corruptions are not one in the New Life.

Answ. But must they have this New Life, while they be upon the Earth, without Corruptions? if so, then how have the Saints a Battle and a Warfare all their days? (as in thy pag. 68.) is not this a Contradiction?

R. W. saith, What a foul Trick is this of a False Man, to impute this to his Opposite, which he abhorreth. I guess, or he means, that in Regeneration there is a Perfection, and no Sin or Corruption left.

Answ. Dost thou Abhor (and J. O.) a Sinless Regeneration with∣out Corruption and Sin? what Regeneration is that, that must have Sin, Corruption and Imperfection, and what are People Regenerated from? and are not they Regenerated and Born again, &c.

R. W. Thou say'st; Hence the poor Frantick Souls cry out, that the Protestants plead for Sin Term of Life.

Answ. Dost not thou make it good, and maintainest a Battle betwixt Flesh and Spirit all the Days? (pag 68.) and how there∣fore canst thou call us Poor Frantick Souls, for declaring that, which thou maintainest? And bringest Paul to prove it; when Paul telleth thee, The Law of the Spirit of Life hath made him free from the Law of Sin and Death (Rom. 8.) and that he had Fought a good Fight, and kept the Faith: then he was not FIGHTING, when he had FOVGHT; nor Crying, nor Com∣plaining, nor Wailing (as thou say'st from Rom. 7.) And callest us Foolish, poor Souls, with Simple Answers; and this thou might'st have kept at home, who dost not understand Paul's Condition: for Paul was not all his Days Complaining, Crying and Bewailing in that Condition; for he Preach'd the Gospel, and bid others to rejoyce, and rejoyced himself.

R. W. Thou say'st, The Devil deals with Us, as Pirates do with Ships; he makes no Opposition against such he hath taken, and is pos∣sessed of.

Answ. R. W. Thou and the New-England-Priests might have kept those Railing Words at home, who do the Devil's Works, not Christ's nor God's. For thou and they out of the Light of Christ and his Spirit would gather all to your selves; but Christ is Risen,

and is gathering People to God by his Light and Spirit, that maketh thee to rage, whose Ship is split in the Sea.

R. W. So that no question, but the Quakers may be freed from ma∣ny Transgressions and Temptations to them, which others are assaulted with.

Answ. But R. W. how can the Quakers be freed from many Transgressions and Temptations to them, which others are assaulted with, when the Devil deals with them, as the Pirate with Ships, and he hath taken them, and doth possess them, and is possest of? how can these be freed from Transgressions and Temptations? dost not thou herein Contradict thy self, R. W?

R. W. It is a great Mystery, which neither Jews, Turks, Atheists,* 1.103 Papists or Quakers know, how the Seed of all Grace may be in the New-Born, and yet the Seed of all Sin.

Answ. This is R. W's. Mystery: but he hath not proved it by Scripture, That the Seed of all Sin is in the New-Born, and the Seed of all Grace; we charge R. W. and all the New-England-Priests, to make this good by plain Text of Scripture (as in his 96 Page). And the Apostle saith, If any Man be in Christ, he is a New Creature: Old things are past away; behold, all is become New (2 Cor. 5): and the Apostle saith, Put off the Old Man, which is Corrupt, according to the deceitful Lusts; and put on the New Man, which after God is created in Righteousness and true Holiness (Ephes. 4.): Now, is it not Blasphemy for R. W. to say, The Seeds of all Sin are in the New-Born, and the Seeds of all Grace? so R. W. hath masht all together. For there are Seeds of Sin in the Old Man, which is to be Put off: for John saith, (1 Joh. 3.) Whosoever is Born of God, doth not commit Sin, for his Seed remaineth in him, and he cannot Sin, because he is Born of God. And whosoever is Born of God, overcometh the World: and this is the Victory, that overcometh the World, even our Faith. Whosoever is Born of God, Sinneth not; but he that is begotten of God, keepeth himself, that the Wicked One toucheth him not. So the Seed of Sins are not in the New-Born, but in the Old Born, the First Birth in the Flesh, that persecuteth him, that is Born after the Spirit, like R. W.

R. W. Thou say'st; The Quakers Pride; they say: We are come to a more Perfect and Pure Estate, than Paul at First was in, or

John, who saith, If we Confess our Sin: and James, who saith, In many things we offend all.

Answ. We do know the Apostles First Conversion, and Paul's Crying out of sin; but that was not the Cry all their life time: If it had, Paul would not have said, he had Victory and was made free, and had fought a good Fight: and John would not have said, He that is born of God, overcometh the World: and such, that had overcome the wicked One, and were strong, and the Word of God abode in them (1 Joh. 2). And it is true, In many things You offend all; and therefore we keep to the One thing, Christ Jesus, in whom there is no sin. And John, who saith; If we confess our Sin, he is Faithful and Just to forgive us all our sins, and cleanseth us from ALL unrighteousness: Mark ALL; but this thou hast left out, for it maketh against thee. And as for Pride, Ambition, Vnbelief, Vn∣thankfulness, Intemperance, Covetousness, full of rash Anger, bitter Railings, dreadful Blasphemies against Heaven, R. W. which thou speakest of, thou might'st have kept it at home, and the Whore wi∣ping her Mouth, for thy bottle is full of it, and the New-England Priests whose fruits do declare it.

R. W. He bringeth Richard Mayo (G. F. Fol. 275) the Priest's sayings, that saith [To say, the Gospel is the Power of God, is but a Metaphorical Speech: and that the Gospel is no more the Pow∣er of God, then the Rose-Cake, that lay in his Window. [But these blasphemous Words R. W. taketh no Notice of, nor his New-Eng∣land Priests, of Priest Mayo's Blasphemy.] G. F. Answ:

[The A∣postle doth not say so; for the Apostle saith, The Gospel is the Power of God unto Salvation to every one, that believeth, in plain Words (Rom. 1.): but let the Reader read and see in all his Re∣ply, if ever he doth confess and own, that the Gospel is the Po∣wer of God to Salvation to every one that believeth, as Paul doth (Rom. 1). And we do believe, that his dark Spirit will not suf∣fer him; though in Words he doth confess, that the Gospel is Glad Tidings: but goeth about to prove, that to say, The Gos∣pel is the power of God, is a Metaphorical Speech; and maketh a great Rambling about it over and over, but to no pur∣pose.

R. W. And he saith; The Gospel is Christ, it is the Spirit, it is the Light and God himself &c.

Answ. Let the Reader see, if there be any of those Words in G. F's answer? But did not Christ dye for Sinners, and shed his

blood for them, and is not this Glad Tidings? and was it not to Paul? and is it not so to Sinners now?

R. W. And thou tellest, The Devil hates glad News of Christ &c. and tellest of Kings Proclamations of Pardons or Liberty.* 1.104

Answ. All this doth not disprove Paul's Words, the Gospel to be the Power of God: and thou, that hatest the light of Christ within, thou hatest-Gospel, as the Devil doth. And we do own, the Gospel is the Glad Tidings preached by the Apostles and Shep∣herds, and by us, God's people now, the same Gospel, as ever it was; though thou and the New-England-priests persecute us for preaching it freely unto you.

R. W. And thou say'st (pag. 96) That the Great Fox, the Devil, who thirst after the blood of the Quakers — and (pag. 95.) thou say'st; The Devil deals with the Quakers as Pirates do with Ships; he makes no Opposition against such he hath taken and he possesseth, and is possest of.

Answ. R. W. Dost not thou here contradict thy self? how doth he thirst after blood, when he hath possest them? as thou wicked-and lyingly say'st.

R. W. And thou sayst, If our Gospel be hid, it is hid to them that are lost:* 1.105 and bring'st 2 Cor. 4. In whom the God of this World hath blinded their minds — and believe not &c.

Answ. If the outward Writings be the Gospel, not the Power of God, that Gospel or Bible, which be Writings, are not hid. It is the Power: for Unbelievers have the Scriptures or the Writings and Persecutors, that have the Form, and deny the Power, the Gospel: and a Condemn'd Person may see an outward pardon. And therefore the Gospel, it is the Power of God, which openeth the blind Eyes, which the God of this World hath blinded: and so doth not the Scripture, for that is not hid. And the Light, that shineth in the heart, giveth the knowledge of the Glory of God in the face of Christ Jesus, of his Gospel (2 Cor. 4.) And a many Stories and Ill-fa∣vour'd language thou hast in this Reply, not worthy to be taken notice of; of the Devil and Atheist &c.

R. W. thou bring'st Daniel Gawdry (G. F. fol. 282.) saying [The Saints were come to the Spirits of Just Men made perfect, but not on Earth.] G P's Answ.

[The Just Mens Spirit, that led them to give forth the Scriptures, was the Spirit of God, and that was

Perfect (which perfected them) and was, while they were upon the Earth, the Saints were come to, (which was Christ, the End of all Words) and so to God, the Judge of all the World.]

R. W. replyeth, [but let the Reader see, what a lame and pitiful Reply it is.] He telleth us of the Spirit's being in Prison (1 Pet. 3.) He telleth of Mary's Spirit rejoycing in God her Saviour, Opposite to the Spirits of the Wicked in the Old World (that Peter tells of) now in Prison.

Answ. Let the Reader see, if it be G. F's. Answer, that saith, That Mary Magdalen's Spirit, with which she praised God, was the same with them in the Wicked World in the days of Noah? but Peter doth not say, that these Wicked Spirits in the Old World are in prison NOW; he hath added this to Peter's words (as you may see 1 Pet. 3.)

R. W. Thou say'st; The Spirit of God (Heb. 12) speaketh not of the Bodies of the Saints neither Con-joyned, nor a Part: nor 2dly, of the Righteous made Perfect; but the Spirits of (First) the Righteous. Therefore it seems to hold forth not a Perfect State of the Saints in this Life consisting of Spirit and Body, which our Proud Boasters say of themselues &c. nor (Secondly) in the E∣state of the Saints in the World to come.

Answ. What is this to G. F's. Reply? and why doth not he speak plainly, Whether the Saints are come to Mount Zion, the City of the Living God, the Heavenly Jerusalem, to an Innumerable Company of Angels, unto the Church of the First-Born in Heaven, unto God the Judge of all, and to the Spirits of Just Men made Perfect? And can any come hither without the Spirit of God? see∣ing thou say'st, That the Scripture speaketh of the Spirit of God nothing at all, but of the Spirits of Men? So, the Question lieth here, Whether or no the Saints do come, while they are upon the Earth, to the Just Mens Spirits made Perfect, and to God the Judge of all, and to the Heavenly Jerusalem, the City of the Living God? For the Apostle saith, Ye are come hither, YE ARE COME; and the Apostle and the Saints were alive upon the Earth, when he spoke this. And thou makest a jumble about the Saints Bodies, and say'st, We are proud Boasters: and we never said of ourselves, that we were Perfect of our selves; but perfect by Christ, who doth perfect for ever by one Offering them that are Sanctified (Heb. 10, 14.) mark, them that are Sanctified. And we do own the States of the Saints in this World, and the States in the World to come, Life E∣verlasting:

and so we can truly turn thy lyes back again, seeing they are not ours. —And the Spirit in the Apostles encoura∣geth the Saints to Perfection: and the Apostle saith, he spoke Wis∣dom amongst them that are perfect (1 Cor. 2). And, Be ye Per∣fect, and of good Comfort (2 Cor. 13). Let us, as many as be per∣fect (Phil. 3, 12); and (Col 1) their work was, that they might present every man perfect in Christ Jesus: so the Imperfection was in Old Adam. That ye may stand perfect and compleat (Col. 4): how should they stand perfect and compleat, if they were not in it? That the Man of God may be Perfect (2 Tim. 3): and Christ saith, Be ye Perfect, as your Heavenly Father, which is in Heaven, is Perfect: Christ saith, Every one that is Perfect, shall be as his Ma∣ster (Luk. 6). David saith, Mark the Perfect Man (Psal. 37): and David saith, Many shoot in Secret at them that are Perfect: but if R. W. and the New-England-Priests say, There is none dis∣seit the Grave to be Perfect, then there is none to shoot at, nor to be markt at. And Christ saith, Be ye Perfect, as your Heavenly Father is Perfect (Matth. 5): and Peter saith, After you have suffer'd a while, make you Perfect: Signifying, that it is Attain∣able, or else Peter would not have encouraged to it. And God saith, Job was a Perfect Man, and upright, and one that feared God: and by one Offering hath Perfected for ever them that are Sanctified, (Heb. 10, 14). And the Apostle saith, An Inhe∣ritance amongst them that are Sanctified: mark, that ARE SAN∣CTIFIED; were not these upon the Earth? the Apostle saith, He that Sanctifieth, and they that are Sanctified, are all of One (Heb. 2). And the Apostle saith, I beseech you Brethren, through the Mercies of God, that you present your Bodies a Living Sacri∣fice, Holy, and acceptable to God, which is your Reasonable Service (Rom. 12): Now, must not the Saints (R. W.) present their Bodies thus Holy and a Living Sacrifice to God, while they be up∣on the Earth? and how can they present them to God, if they must not be Perfect, but carry a body of Sin to the Grave? or must they present their Bodies, when they are Dead? and doth not Sin make their Bodies dead, while they be upon the Earth, before they be dead outwardly? Now, if the Spirit of Christ, that raised him from the Dead, dwell in you, he that raised up Christ from the Dead, shall quicken your Mortal Bodies: and this we witness. (Rom. 8.)

R. W. Thou askest, What Truth is in these Words, Christ is the End of all Words?* 1.106 and further thou say'st, The truth is, their horrible, unclean and foul Spirit would fain be rid of all Scripture-words and Learning also, that he may bring the more of miserable mankind (under the Cheating sound of Light) into his Eternal Darkness.

Answ. R. W. that is thy own Condition, with the Cheating sound of Light, and these reviling Words of thine I abhor. And the Scripture Words we own, and all true Learning of that which is Good, both Natural and Spiritual: but thou wouldst rid the Spirit and Light out of the Peoples Hearts (if thou couldst) who hatest, and grievest and vexest it in thy self; and so railest against them, that walk in it. And I tell thee, Christ is the End of all these Words that are spoken of him, and doth fulfil them: and that is my Meaning, if thou wilt have a Meaning.

R. W. bringeth Timothy Travers (G. F. Fol. 325.) saying, [God hath Ordained to Eternal Life all that shall be saved, before they had a Being in the World: but none cometh to Possession of this Salvation, but through the Obedience of the Spirit.] G. F. Answ.

[The Ground of Man's Belief and Obedience is Christ, who doth Enlighten him to the Intent, that he might Believe and Obey the Truth. And who knoweth the Seed. knoweth the Election, before the World was made. &c.]

R. W. replyeth, and saith, If he meaneth, that Christ is the Ground or Author, the Giver of Repentance and Faith to all the Elect, whom God the Father hath given him, we say so.

Answ. You say so in Words, but not in the Faith and in the Re∣pentance; if you did, we should have Unity with you; for, who should be the Author of Faith, and Caller and Giver of Repentance, but Christ Jesus?

R. W. Thou say'st; But if he put in their Invented Light in the Room of God's Election and Predestination, as the Effi∣cient and First Cause,* 1.107 and of Christ as the Mediatour &c. he speaks Blasphemously of God and of his Son &c. he is now in the Burrough &c. who destroys God's Election, before the World was, and says, That when a Man Believes, he is Elected, when he is Predestinate &c. Contrary to all the Pretious Beds of Flowers in the Garden of the Scriptures, &c. Contrary to the Wit and Skill of Men, who frame a Book, or a House, or a Ship &c.

Answ. Let the Reader see, how R. W. wrongeth G. F's Words, or if there be any such Words in his Answer to T. T. the great Ranter? But what are all R. W's. Words, which he hath framed here, which are not G. F's? Can a Man know Election, Ordina∣tion, Reprobation or Predestination, or Christ the Mediatour and Redeemer and Saviour, without the Light of Christ Jesus? must not he first be turned from Darkness to Light, and from the Power of Satan to Christ and God, in whom the Election is before the World began? [In whom the Election is]. And doth not Christ command to believe in the Light, and the Light giveth him the Knowledge &c is not this Blasphemy in thee R. W. to say, That I Invent the Light of Christ, which lighteth every Man that com∣eth into the World, which is Life in the Word (Joh. 1)? and (Rom. 8. Ephes. 1.) those Scriptures we own, as they speak. And can God's Election be destroyed before the World began? thou say'st, Who destroy God's Election, before the World began; I tell thee, that neither thou, nor the Devil can destroy God's Election, before the World began: 'tis like, Thy Election (which is Reprobation) may be destroyed; but God's Election cannot be destroyed. Is not Christ called the Elect? and are not all his Saints Elect in him, and dies no more? and they cannot pluck them out of his Father's Hand? but thy Knowledge of this is like the Skill of Men fra∣ming of Books, Houses and Ships, which thou callest Vanity. — And as for the Scriptures, the Light of Christ is not Contrary to them, but owneth them, which Light and Spirit we are in (blessed be the Lord for ever!) which leadeth into all Truth of them.

R. W. Thou say'st; As to the Seed and Election we know, they make themselves the Seed and Election. 2. They make Christ the Seed, that is, themselves. 3. They make God, and the Spirit of God the Seed, the Seed in every Man, which they Preach to; by them the Imprisoned Seed: and when one turneth Quaker, then God cometh out of Prison &c. They make no Distinction between God, and Christ, and Spirit, and Themselves, as Fox in his Book plain∣ly tells us &c. God himself is hearkened to; then the Soul so Hear∣kening becomes God, Deified with God, and God with God &c. whose Infinite Being and Essence these poor Proud Bruits have not so much Sight of, as the Devil.

Answ. These Words are R. William's own Blasphemous Words and Forgeries from his Lying Imaginations: let the Reader see,

if there be any such Words in all G. F's. Book to T. T. the Great Ranter, which R. W. is joyn'd withal against us. But is not Christ called the Seed? and how the Promise was to the Seed? not to the Seeds as many, but one? and to thy Seed, which is Christ? (Gal. 3.) And is not Christ called the Seeds-man, that soweth his Seed upon all Grounds? and are not these Grounds in the Heart of Man? and were not the Apostles Ministers, Sowers to the Spirit? and was not the Spirit in Man, of which they reap Life Eternal? but R. W. and his New-England-Priests, it seemeth, Sow to the Flesh in Man, of which they may Reap a great Crop of Corruptions. And is not this Seed Spiritual, that Christ Soweth? but is not the Seed in the Prison in thee, or under the Clods, which Christ soweth, as scorch't or choak'd, that thou railest so much at it, where it bringeth forth Fruits to God (who is a Spirit) in the Good Ground?

And we do not make Our selves the Seeds-Man, God, and Christ and Spirit, as thou belyest us; for we make a Distinction, the Lord knows: the Seed teacheth us to deny our selves, and to fol∣low Christ the Seeds-man. And do not I make a Distinction be∣tween God and Christ, when I say often, that God did not dye, but Christ according to the Flesh? And never did we say, By Hearkening the Soul became God, or God Deifyed, and God with God; for God, who breathed into Man the Breath of Life, and he became a Living Soul, is not that part of his Breath? And when thou hast framed a Meaning of thy own Words, which are not of ours, thou callest it our Ignorance, and say'st, We are fallen, like the fallen Spirits; and we have not so much Sight as the De∣vil: and yet (pag. 74.) thou say'st, That God hath endowed me with Excellent Natural Parts, and many of us, yea with the Light of the Holy Scripture, a Light of Experience and Common Mo∣tions from God's Holy Spirit: so, R. W. see, how thou Confoun∣dest thy self! But blessed be the Lord, we are in Christ Jesus, who bruiseth the Devil, the Serpent's Head, who is the Author of these Lies and Forgeries against us in thee, and they touch us not. And we never said (as thou wickedly say'st), That God was in Prison, or cometh out of Prison; it is He and his Son, that put∣teth us out of Prison.

R. W. bringeth Tim. Trav. the Ranter's Words (Fol. G. F. 326.) saying,* 1.108 [The Manifestation of the Spirit is given to every Man in the Church to profit withal;

and not to every Every Man in the World.] G. F. Answ.

[The Manifestation is given to Every Man to profit withal WITH∣OVT DISTINCTION, the Apostle saith: I will pour out of my S••irit upon ALL FLESH, saith the Lord, and the Spirit of Truth shall lead the Saints into all Truth, and he shall Reprove the World: and that which Reproveth the World, is manifested to the World.]

R. W. replyeth, G. F. is like a Cow with a Kettle on her Head, giving every one warning to stand clear; he boldly slanders on, and tumbles Heaven, Earth▪ and Hell toge∣ther.

Answ. Let the Reader see, what vain, wild, frothy Words this Old Doting Man uttereth forth scornfully, and see if there be any such Words, as his are▪ in G. F.'s. Answer? And we do charge R. W. and his New-England-Priests to make this good by Scrip∣ture, and let us see, where it is written, that Heaven, Earth, and Hell can be tumbled together, according to R. W.'s Doctrine, that he hath Published to the World in Print.

R. W. Thou bringest 1 Cor. 12. and Rom: 12. Ephes. 4. and tell'st, How God bestowed Gifts and Endowments on such, whom he pleaseth, and how he gave his Gifts and Ministrations to his Church &c. and then thou say'st; But this Prophane Mouth has some∣thing to say for it self: and then thou say'st; Was this (as he speaks) without all Distinction done Actually? * 1.109 was it Vniversally so with all the Individual Men in the World &c? was not there a wonderful Wall of Separation between Jews and all other Nations? &c. And further thou say'st; Thou observest, how vainly this Deluded Soul cheats himself and others with the Term of All Flesh, Every Man, All the World; and so with the Term Light, Christ, Spirit &c. and thou askest, Whe∣ther all the Believers had these Gifts, to wit, Prophecies and Fiery Tongues? belong they to all the Men and Women in the World, who never saw nor heard of any Glimps of the Sun of Righteous∣ness? &c.

Answ. The Scriptures (1 Cor. 12. Rom. 12. Ephes. 4.) we own, and the Order and Practice of the Gifted Men in the C••urch of God: but the Apostle he maketh no Distinction; he saith in plain Words, The Manifestation of the Spirit of God is given to Every M••n to profit withal (he doth not say, Only to the Saints:) So he maketh no Distinction; not only the Saints, the Corinthians. And the Separation betwixt Jews and Gentiles Christ hath broken

down, and of Twain maketh One New Man: and doth not Christ Enlighten the Jews with his Divine, Heavenly Light, which is the Life in the Word, as well as the Gentiles, and saith, Believe in the Light? they that Believe in the Light, are One in Christ; and if not, with the Light they are Condemned? And we do not say, that All the Churches had the Fiery Tongues &c. there is no such thing in my Answer to T. T: and so, neither have all the Men and Women in the World these Gifts, belonging to the Church; how should they, if they hate the Light of Christs, and quench a••d err from his Spirit, and resist the Holy Ghost?

But thou say'st; The Men and Women in the World have never seen or heard of any Glimps of the Sun of Righteousness. What! have they never heard of Christ the Sun of Righteousness? I be∣lieve, there is Millions of Men and Women in the World, that will say, thou art a Lyar. For, were not the Apostles to Preach the Gos∣pel Christ Jesus, the Sun of Righteousness, to all Nations? and doth not the Apostle say, The Gospel was preached to EVERY CREATVRE VNDER HEAVEN, whereof he was made a Mi∣nister? (Col. 1, 23.) and the Apostle saith, Have they not all heard? YES VERILY (Rom. 10): and the Prophane Mouth thou speak∣est with, is thy own. If they hate the Light of Christ and quench his Spirit, that God hath poured upon them, and erred from his Spirit, then they are not like to See him indeed; and will not Hear him in the Spirit, and his Light, they will not See him nor Hear him, like the Pharisees and thou R. W.

And why dost thou fret thy self about the Light, and the word ALL and EVERY MAN? but thy Spirit is the Sect-maker, and would not have ALL nor EVERY MAN, who art oppo∣site to the Prophets and Apostles Doctrine. Peter saith, It shall come to pass in the last Days, saith the Lord, I will pour out my Spirit upon ALL FLESH (to wit, Sons, Daughters, Young-Men, Old Men, Servants, Hand-maids) Joel 2. Act. 2: and John saith, This is the true Light, which was Life in the Word, which lighteth EVERY Man, that cometh into the World. And Paul saith to Titus; The Grace of God, which bringeth Salvation, hath appear∣ed unto ALL MEN: and Christ bid his Disciples, To go into All Nations to Preach the Gospel unto Every Creature: and the Apostle saith, That the Gospel was Preach'd unto Every Creature under Heaven. But R. W. saith, Men and Women in the World, who have never seen or heard of any Glimps of the Sun of Righ∣teousness:

and yet thou say'st (pag. 28.) I find in all Mankind a Conviction, that God is IVST and Powerful: and again; I find all Men confess, that the Will, or Word or Mind of God is PVRE: I find, that First, There is Generally in all Mankind in the World a Conviction of an Invisible, Omnipotent and Eternal Power and God∣head; and (pag. 102.) Men and Women in the World have ne∣ver seen or heard any Glimps of the Sun of Righteousness, thou say'st: how now R. W. dost not thou Contradict thy self here? dost thou Divide the Word here, as thou accusest me? is this New-England's Great Oratour? And so, as for Vnclean Beast, and Proud Fancy, and Vainly and Wickedly deluding, and Soul-Cheating thou might'st have kept this in thy own Bottle.

R. W. Thou say'st; G. F's 2d. Answer here is, to wit, [The Spirit of God shall lead the Saints into all Truth] and R. W. saith; I observe here, how like a Skittish Jade this Wild Soul runs in and out &c. before he brings in, the Spirit of God poured out upon the Common World; and now he brings in, the Spirit leading the Saints: the next word he concludes, is, Every Man in the World to have the Spirit &c.

Answ. Dost not thou confess, that the Holy Spirit testifieth, that he is the Comforter of the Saints, and is he not the Leader also? and dost not thou confess, that the Spirit is the Reprover of the World? (p. 102, 103.) then, hast not thou made thy self the Skittish Jade thou speakest of, and Running in and out? are not these Vnsavoury and Vnseemly Words out of an Old Man's Mouth, that professeth Christianity? And if the Spirit of Truth doth Reprove the World, and God hath poured his Spirit upon All Flesh; then, is not this the Common World? and if it be upon All Flesh, is not Every Man come into the World? else how will God Judge the World in Righteousness according to the Gos∣pel? Thou confessest, [That the Holy Ghost is a Reprover of the World, and that he Reproveth the World in his Threatnings and Judg∣ments;] and doth not he then Reprove the World for its Unrigh∣teousness, Judgment and Unbelief also? and if thou didst not Resist it, it would Reprove thee for thy Vnrighteousness, False Judg∣ment and Vnbelief, as Christ saith.

R. W. Dost not thou say, The World mocks at this Ho∣ly Spirit,* 1.110 Banisheth, Imprisoneth and Murdereth such, in whom the true Spirit of God appeareth. And further thou say'st; It is Lying Peor tells us, That all the VVorld (with∣out

Distinction) have the Manifestation of the Spirit of God to pro∣fit withal. There have been Persons professing the Order of the Holy Ghost, yet are far from the Savour of the Holy Spirit.

Answ. This is thy own Condition R. W. and thy own New-England-Professors, who Resist it (as Stephen saith Act. 7.) and Mock at it, and BANISH, IMPRISON and MVRTHER such, in whom the Spirit of God appeareth: this hath been the Practice of the New-England-Priests and Professors to the Dishonour of Christianity. — And doth not the Apostle say; God will pour out his Spirit upon all Flesh WITHOVT DISTINCTION, as Peter saith? and is not this All the Men and Women of the World? what Flesh dare say, but they have the Reproofs of God's Spirit, when they do Ill? except it be such, as R. W. and R. W's. Pro∣fessors, that quench it, and have erred from it: so, thou may'st take thy Lying Peor to thy self. And so, it is thou, that art resisting and fighting against the holy Spirit of God. And can any profit in the things of God without the Manifestation of the Holy Spi∣rit, that is given to profit withal (and Peter and Paul say) to All flesh, and to Every Man? so it is their Doctrine thou oppossest, not with the Spirit, but with the dark fleshly mind. And thou tellest a story of Babilonish Orders, and of Absolom; which if thou did'st see that, thy own Condition in the Light of Christ thou hatest, it would be better for thee.

R. W. Thou say'st; Oh! what Reproofs of God's Spirit hath G. F. and others of their Leaders had in and by so many Excellent Op∣posites and Scriptures and Arguments, which G. F. here trampleth under his Prophane Feet, without any Savour of the Spirit of God.

Answ. R. W. thou highly extollest the Ranters here, Tim. Trav. the great Ranter, one of our Opposites: but thou hast manifest thy Spirit, and what thou takest part with-al against the People of God. And we have a Savour of the Holy Spirit of God, and in it can Savour our Opposites or Old Persecutors Spirits not to be of Christ: and it hath been the Evil Spirit, is in thee and them, that hath stroven against us. And we know, you may bring Scripture to a wrong End, as the Devil did to Christ; and the Lord hath given us Power over the Devil's Spirit, blessed be his Name for ever! and he hath blasted it, and brought down, which was up in Oliver's Days, that Persecuting Spirit. And we do own the Scriptures, let••it be out of whose Mouths it be: though we can∣not

own their Meanings, nor have Unity with such, as hold up the Truth in Vnrighteousness. And as for Trampling, we trample nothing that is good, under our Feet, that is thy own Condition: but we do own the Appearance of God in all People — But R. W. thou say'st; Without any Savour of the Spirit of God: and yet thou say'st; I find in all Mankind a Conviction, that God is Just and Powerful: and, I find Generally in all Mankind a Con∣viction of an Invisible, Omnipotent and Eternal Power and God∣head; yet thou say'st, Without any Savour of the Spirit of God: read (pag. 28. 102.) thy Contradiction. — And thou say'st; It pleaseth God to strive with Men by Preaching: but not by such, as thou and the New-England-Priests are, that stir up the Punishment, Persecution and HANGING.

R. W. Thou askest, Why David complaineth (Psal. 53.) that all the Children of Men, not one excepted, are Unprofita∣ble &c. are Abominable to Spiritual Matters and Hea∣venly Things,* 1.111 (and further thou say'st) until the Spirit of God comes, and truly change the Heart and whole Frame of Na∣ture: until then we are as profitable as Hogs and Moles in a Gar∣den &c. and as devouring Foxes amongst the true Lambs and Chick∣kins of Christ Jesus.

Answ. R. W. thou hast writ thy Condition and the New-Eng∣land-Priests there, to wit, the Devouring Foxes (and Hogs) of the Lambs of Christ and his Chickkins. For mark the Word, VN∣TIL the Spirit of God change their Hearts &c. and we believe, your Hearts and Natures are not changed, but you are Vnprofi∣table: for how can it be, when thou say'st, There is no Voice nor Motion within in Heavenly things in Matters of Supernatural Light to hearken to, to turn to, to listen to? (p 83.) — And was David's Complaint of the Children of Men Vnprofitable? — And doth not David bid, All that hath Breath, praise the Lord? and how can they Praise the Lord, if there be nothing of the Spi∣rit of God in them? And do not they quench that, which God hath manifested in them, which God hath shewn unto them, and which convinceth them of an Invisible and Omnipotent and Eternal Power and God-head? so, is not this Conviction of the Spirit of God in them? and will not the Lord pour out his Wrath upon all the Heathen, that call not upon his Name? And now, is there not a further Manifestation in these Last Days by Christ, who En∣lightneth every Man, that cometh into the World? and the Grace

of God, which bringeth Salvation, hath appeared to All Men? and God poureth out his Spirit upon All Flesh? but from this Spirit, Grace and Light in all Men thou art erred from, and canst not en∣dure to hear of it.

R. W. Bringeth Hugh Archbal (G. F. Fol. 328.) saying, [Christ doth Enlighten none, but those that do receive him.] G. F. Answ.

[Contrary to John 3. which speaketh of them, that hate the Light, and are Enlightned, and will not come to it, because the Light will Reprove them: so he, that hateth the Light, is En∣lightned, & will not Receive Christ.]

To which R. W. re∣plyeth (and after his wonted manner,* 1.112 with foul Expressions) & saith; G. F. abuseth 2 Cor. 4. & saith: Joh. 1. is not En∣lightneth, but Lighted; and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signify both, &c. They which hate the Light, are Enlightned, no question, but with the Ge∣neral Offer of Mercy, as of a Candle or Sun to the Eyes of a Blind Man, which is yet their Condemnation &c. And before thou say'st, There is a Higher Light, which some are affected, tinctur'd and Enlightned with, and yet not the True and Saving Light; that in Heb. 6. where some Persons (as the pretended Quakers &c.) have seen much of the Nature of God, of his Holiness and Justice &c. and had a Tast of the Joys of the Next World.

Answ. If ENLIGHTNING and LIGHTED signify both, then do not oppose it. And here thou confessest, They that hate the Light, are Enlightned, as well as the Believers in the Light; it is the same Light: but thou say'st, It is a General Offer, as a Candle or the Sun to the Eyes; That is an Outward Light, and a Blind Man can neither see Candle nor Fire: and so that which he doth not see, is his Condemnation, according to thy Doctrine. But is this according to Christ's Words? (Joh. 3.) are his Words no more, than a General Offer, as a Candle or the Sun to the Eyes of a Blind Man? for Christ saith? One Hateth the Light, and the other Loveth the Light, and bringeth the Deeds to the Light, that they may see, they are wrought in God: so that is not Natu∣ral, which giveth the Knowledge of God, which shineth in his Heart (as in 2 Cor. 4. which I do not abuse; but it is thou, that abusest it). And Christ saith, This is the Condemnation, the Light is come in the World, and Men love Darkness rather than the Light, because their Deeds be evil: here Christ giveth the Reason; for the Light dis∣covereth the Darkness, and their evil Deeds, or else how should they know them. For Every one, that doth evil, hateth the Light

(mark, Every one) neither cometh to the Light, least his deeds should be reproved: and so by the Light he knoweth this Evil Deeds, and knoweth he doth Evil, and knoweth he hateth it: and that is his Condemnation. And this is more, than a Candle or the Sun to the Blind Man's Eyes, that cannot see it: and every one, that doth the Truth, cometh to the Light; so it is the same Light, that he that doth Evil, hateth, and he that doth the Truth, loveth: and this is the Light of Christ. And how darest thou say, the Light was or is not Saving (Hebr. 6)? was not the Holy Ghost Saving? and the Word of God Saving? or, is not the Word of God Suffi∣cient to reconcile to God? and the Holy Ghost Sufficient to lead into all Truth? But thou say'st; In Hebr. 6. the higher Light, which enlightneth; and yet not the True and Saving Light: we charge thee to make this good (& all the New-England priests) by the Scrip∣ture, That the Light (spoken of in Hebr. 6.) is not the True and Sa∣ving Light? it's like, thou never tryed'st it. But thou art such as they, that are fallen away from the good Word of God; and resist the Holy Ghost, and become a Hater of this Light; though thou hast tast∣ed of the Gift: and Crucifiest the Son of God a fresh to thy self, as the New-England-priests, and puttest him to open shame; and then HANG, punish and persecute others, where he is manifest. I tell you, your Earth beareth Thorns and Bryars: and read, what will be your End. (Heb. 6.)

R. W. bringeth James Dorram, saying [The Believer is not in Sin,* 1.113 as the Vnbeliever is; he sinneth not, as the Vnbeliever doth.] And in another place he saith [That the Law is the same to the Believers, that it is to the Unbelie∣vers.] G. F. answereth (Fol. 330.)

[Here any may read thy Con∣fusion: but I say unto thee, He that believeth, doth not commit Sin; but Vnbelief is Sin (Rom. 12, 20). And Christ is the End of the Law to every one that believeth, for Righteousness sake (Rom. 10, 4): and yet thou puttest both Believers and Vnbe∣lievers under the power of the Law.]

R. W. replieth and telleth, How the Devil sinneth, and Saul and Judas, and Robbers, and Murtherers; (and saith) It is not so with the Regenerate or New-born.

Answ. who saith, it is? But thou say'st, That the Seed of all Sin is in the New-born (Append. pag. 96.) and here thou say'st, They can no more touch Sin, (unless deceived or circumvented) then Fire can delight in Water, or Light in Darkness. How is all their Seeds in

the Newborn then, if it doth not touch them? for mark, thy words are, In the New-born. For the New-born are born of the Spirit, are they not? New-born Babes are born of the Immortal Seed of God: how proveth R. W. (with the New-England-priests) that all the Seeds of Sin are in the New-born, and yet it doth not touch them, no more then Fire can delight in Water?

R. W. And further thou say'st, That the Protestants have proved from the Scripture and Experience of all true Saints,* 1.114 that Sin and Grace, the Flesh and Spirit, the Law of the Spirit and the Law of Sin may and do continue in the Rege∣nerate or New-born; contrary to that proud Perfection of Pa∣pists and Quakers in this Life, &c. And G. F.'s silly Shift, saying, that Paul was perfect, and thanketh God for Victory, &c.

Answ. We never read in the Scripture of such a Doctrine, till R. W. New-England's Oratour, hath publisht it, That Flesh and Spi∣rit and the Law of Sin should be in the New Birth in this Life. This is contrary to the Apostle; for he saith, With his mind he ser∣ved the Law of God, but with the flesh, the Law of sin; so, this was in the Flesh or Old-man Unmortified or put off: so this Law of Sin and Flesh and Spirit was not in the Regenerate part or New-Birth (as Doting R. W. saith) but in the contrary Birth, the Old Man. And Paul did cry out, Wretched man, who shall deliver him: and he saw no Man, but Christ Jesus; and thanketh God through him, who gave him the Victory: and was not Paul Perfect, when he said; As many as are perfect, be thus minded? But why cannot R. W. read as well Rom. 8. as Rom. 7. where the Apostle saith; There is no Condemnation to them, that are in Christ Jesus, who walk not after the Flesh, but after the Spirit: and the Law of the Spirit of Life maketh him free from the Law of Sin and Death: so the Apostle saith, he was a free Man from the Law of Sin and Death; but R. W. giveth him the lye, and saith, There is a Combate with the Law of Sin in the New-born in this Life. And, so as for Silliness and Ignorance of the Saints Life R. W. and his New-England professors and priests may keep at home.

R. W. And thou say'st: They are to strive after Perfection and Holiness, &c. as a Child going after his Father, the Scholar or Maidens following their Copies and Samplers, though they never come near the full Exactness and Perfection of them.

Answ. R. W. doth confound Reason among men, and Short of

the Truth. What! shall the Scholar never learn his Lesson, nor the Maidens learn their Samplars, to be as perfect as their Masters and Teachers? So, the Children shall never come to an Exact Perfect∣ness of Copies and Samplars, nor a Child never to come to go, as his Father doth? nor to be in the Strength and Knowledge of outward things, as his Father? then what do all these learn their Copies and Samplars for, if they never be to come near the full Exact∣ness and Perfection of them? But what shall we understand from R. W.'s Words and Doctrine in this? That they, that learn of Christ, shall not be perfect, as their Heavenly Father is Perfect,* 1.115 as Christ commandeth? and that the Saints shall not be sanctified throughout Body, Soul and Spirit, whil'st they be upon Earth? and, That Christ doth not sanctify his Church without Spot or Wrinkle and Blemish, or any such thing, and present them to God, as on this side the Grave (as Ephes. 5)? But what doth R. W. and the New-England priests say to John (1 Joh. 2); He that abideth in Christ, ought himself even also to walk, as Christ walked? and in another place: So as he is, so are we in this present World? but let the Reader see, what a silly Reply he hath given to G. F. here; he speak∣eth nothing of Rom. 10. and 11. to the contradicting of them, that which G. F. hath asserted.

R. W. bringeth in (from G. F.'s fol. 338) John Na∣smith (Priest from Scotland) saying [That the Evil Spi∣rits are both Sinful and Reasonable] G. F. answereth,* 1.116

[This is a Lye: for Reasonable is not Sinful; Vnreasonable is Sinful (1 Thess. 3): They have not the Faith. And if the Evil Spi∣rit be Reasonable, and the Good Spirit, they are both One: who then is Vnreasonable, if the Evil Spirit be Reasonable? Thou puttest no Difference betwixt the precious and the vile: thou hast the Mark of a blind Guide, and of a false Prophet in thy Fore-head.]

R. W. Replieth and beginneth with Railing, and saith; First, The filthy, rash Fury of his Mind and Pen — and saith, 2dly, This proud Pharisee will appear to be a Sadducee also, and to bold no Angels nor Spirits. It's true, they pretend to own Scripture, Christ and Resurrection, they with the Jesuites-Equivocations name Angels and Spirits; but the bottom (as some of them, and that in Print, discover) is, They hold, there is but one Spirit, which is in all, into which all return; and the Soul of Judas is as Happy, as the Soul of Peter.

Answ. Reader, this is nothing to G. F.'s Answer; neither hath he, nor can he make out any of these False Charges, which he hath forged (which be not our Words) against us: and there∣fore we can say, When he speaketh a Lie, he speaketh of himself, and is the Father of it. For, where did ever any read in any of our Books, or, is there any thing in G. F.'s Answer, that we hold, There is but One Spirit in Man? R. W. and the New-England-Priests, have not we often told you, that you have vex∣ed, and grieved and quenched the Spirit of God? And we never said, That Judas's Soul was as Happy, as Peter's; it was not like: for Peter had fed the Lambs of Christ; and Judas betrayed him to the Chief Priests, as thou art doing now in his Saints, who hast Crucified him to thy self a fresh. And Christ, and Scripture and Resurrection we own according to Scripture Really, without any Pre∣tence or Equivocation; that is thy own Condition. And R. W. thou say'st, They hold neither Angel nor Spirit: then again thou say'st; There is but One Spirit, and that in all: And all in one Sentence confoundest thy self. And so, as for Silly, Rash Fury of Mind and Pen, thou mightst have kept this at home.

R. W. Thou say'st; A Man is a Reasonable Creature, as op∣posite to a Woolf and Fox &c. and yet he may be Unreasonable in his Actings, as a Woolf and Fox: who, though Unreasonable in their Natures, are not Sinful, though a Plague to a Man, since his Fall.

Answ. Let the Reader see, what a Silly Reply R. W. bringeth here to G. F.'s. Answer to J. N. G. F. doth not speak of Wolves and Foxes Vnreasonableness; but he speaketh of Men, that have not Faith, are Vnreasonable, and that have Faith, are Reasonable: and the Priest J. N. maintaineth, that Evil Spirits are Sinful and Reasonable; which R. W. saith nothing unto, but telleth us of Wolves and Foxes, though Vnreasonable, yet not Sinful, that have been a Plague to Man since the Fall: and falleth a Railing. And who knoweth not, that a Man is a Reasonable Creature, and op∣posite to a Woolf and Fox? and his Actings Vnreasonable, like a Woolf or Fox, out of the Faith of Christ, as thou and the New-England-Priests and Professors have done to the People of God, and Herod, and the Chief-Priests against Christ and his Apo∣stles.

R. W.) Oh! Happy were it for G. F. that he had been a Wild Fox in the Woods, and had not been so Sinful, by so horribly abusing so

great a Talent of Wit and Reason, which the Father of Lights hath given him! [and yet Knoweth no more, than a Parret? p. 35.]

Answ. And why would R. W. have G. F. to have been a Wild Fox in the Woods? because he would not follow his Imagi∣nations, and such like in others, but followeth Christ Jesus? and he is his Prophet, his Bishop and Shepherd, Counseller and High-Priest. But R. W. thou say'st; G. F. hath so great a Talent of Wit and Reason, which the Father of Lights hath given him: but it's thou, that so Sinfully and Horribly abusest it, not he. And then thou Con∣tradictest thy self, and say'st (pag. 87.) They cry out Light, Light, and there is none (as Isaiah speaketh) not a Spark of Light with∣in them: and here thou abusest Isaiah; for Isaiah doth not speak so (Isa. 8.) as let all read. And thou may'st see in the Margin, There is no Morning in them: and there are many Stars Outward∣ly, before people cometh to the Morning; and is it not so Inwardly, as it is Outwardly? But dost not thou deny the Prophecy of I∣saiah of Christ, who saith, I give him for a Covenant of Light to enlighten the Gentiles? I must tell thee, we Gentiles have re∣ceived this Light according to John's Witness, who Enlightneth every man, that cometh into the World, Christ Jesus. And pag. 100. R. W. saith, These poor proud Bruits have not so much sight of, as the Devil, (to wit, of God): and pag. 108, So great a Talent of Wit and Reason, which the Father of Lights hath given him, &c. so here R. W. New-England's Mouth and Oratour may see, how he contradicteth himself.

R. W. saith, We know the Nature of the Devils, Admirable Wit and Reason, as well as the Power of those Vnclean Spirits the Lord Jesus Christ cast out, they did believe and confess the Lord Jesus Christ &c. and, This their Knowledge and Ability is from God; though their Sinful Hardness by God's Just Sentence runs them upon such mad and desperate Courses: as it is with the Sons of Men, when the most holy Judge deliveres them up to the Counsels and Projects of their Proud and Deceitful hearts and Spirits.

Answ. R. W. thou hast spoken thy own Belief, and the Be∣lief of New-England's priests and professors; and the Practice of your proud, deceitful hearts and Spirits hath manifested themselves. But R. W. is the Vnclean Spirits, their Wit and Reason so Ad∣mirable with thee? and thou say'st, Their Knowledge and Ability is from God: but where did ever Christ and the Apostle say so? For Christ (wilt thou give him the Lye?) he saith, He was a Murderer from the beginning, and he abode not in the Truth, be∣cause

there is no Truth in him; and when he speaketh a Lye, he speaketh it of his own (mark, not from God) for he is a Lyar, and the Father of it, (Joh. 8, 44.) Now, I query from R. W. and the New-England Priests,* 1.117 What Know∣ledge and Ability hath the Devil from God, and what Admirable Wit and Reason, seeing Christ saith, There is no Truth in him? and what Wit and Reason can a Murderer have, which Christ calleth a Murderer from the Beginning? And he that is called a Murderer from the Be∣ginning, thou allowest Admirable Wit and Reason, and say'st, you know it: and say'st; that their Knowledge and Ability is from God: If from God, it must be Truth; and Christ telleth thee, There is no Truth in him. And it's like, R. W. and the New-England-priests have more Knowledge and Acquaintance with the Devil and Vnclean Spirits, than with God and Christ Jesus, and your Belief and Confession is like theirs. And though the Devil did Confess the Son of God, yet this was not Truth in the Devil; but in the Son of God; for in the Devil is no Truth: & if there be no Truth, there can be no true Reason; and Reason doth not run into mad and desperate Courses, as thou say'st, the Evil Spirits run into. And have the Saints their Knowledge and Abilities from God; and the Devils their Knowledge and Abilities from God too? but is not the Devil's Knowledge and Ability, Wit and Reason, SIN and EVIL, seeing Christ saith, There is no Truth in him? then how is the Truth in his Knowledge and Abilities, Admirable Wit and Reason? seeing, when he speaketh a Lye, he speaketh of his own; for he is a Lyar, and the Father of it: so his Abilities, nor Wit nor Rea∣son is not from God. And he abode not in the Truth, because there is no Truth in him: then what can all his Abilities and Know∣ledge, Admirable Wit and Reason be? And Christ destroyeth the De∣vil and his Works: what! doth Christ destroy Admirable Wit and Reason, and the Knowledge and Ability, that is from God? no surely, that was out of the Truth, in whom there was no Truth, whom Christ the Truth destroyeth, the Lyar, the Murderer, who abode not in the Truth.

R. W. Bringeth Henry Foreside, a Scotch Priest (G. F. Fol. 345.) saying, [Concerning those Words of Ezek. 18, 28. If the Righteous Man turn away from his Righteousness,* 1.118 his Former Righteousness shall be no more remembred: and he said, The Meaning of that Scripture was, They thought, they

had been Righteous, and were not; but supposed, they had been so.] G. F. Answ.

[Here-in thou art a Minister of Vnrighteousness, and thou goest about to make God a Lyar, and the Prophets, and pervertest the Scripture. For, if he forsake his Righteous∣ness, and commit Sin and Iniquity, and trespasse, he shall die, and not live in the Righteousness; but if he forsake his Sins, Trespasses and Transgressions, in the Righteousness, that he hath done and doth, he shall live: (and so God's Ways are Equal, Ezek. 18.) And thou say'st; They thought, they had been Righ∣teous; but it was not so. And the Lord by his Prophets said, It was so, that he should live in the Righteousness; and die, if he departed from it, and transgressed: here thou art a Diminisher from the Prophets and Apostles Words, whose Name is to be diminished out of the Book of Life, Rev. 22, 19.]

— R. W. replyeth, and saith; The Question is about Falling away from Saving Grace and Righteousness: wherein it is notorious, that the Quakers &c. And then thou goest on, and tellest of a Story of the Papists, Pope and Arminians, [which thou hadst better kept at home, or gone and told them to their Faces.] And further thou say'st; That the Quakers maintain, that the least, that hearken to the Light, are Born again: they that are Born again, cannot sin; and that they which cannot sin, are Pure, as God is Pure. And therefore they Falling away from them, they must necessarily hold that which is Blasphemous, and that God himself may fall from Grace &c. being kept down, as a Cart laden with Sheaves (per∣verting Scriptures) by Wickedness and wicked Spirits, which are too hard for God, and Christ and Spirit in all the Men and Women in the World, that do not hearken to their Feigned Light. &c.

Answ. Here are a many Horrid Lies of R. W.'s that he hath in∣vented and forged: and let the Reader see, if there be any such Words in G. F.'s Answer, or any of their Books; and doth not say, as thou say'st God can fall from Grace (who is the GOD OF ALL GRACE): which is thy own Blasphemy, and Evil Con∣sequence, not ours: but as the Apostle saith, The Grace of God hath appeared unto all Men. And they, that walk despitefully to the Spirit of Grace, and turn it to Wantonness, do not they fall from it? (as in Jude:) and we charge thee, to make it good by Scrip∣ture, for there is no such thing in G. F's. Answer. And we do not pervert the Scriptures: and it is wickedness in thee to say, The wicked Spirits are too hard for Christ, his Spirit and Light in

Men and Women; &c. but, as the Scripture saith, such as thou do quench the Spirit, and vex and grieve it, and may imprison Christ in his members, who Crucify him a fresh to your selves. And as for thy Scoffing Words, Hearkening to their feigned Light, and let loose the imprisoned God and Christ, These are thy own Blasphemous words, not ours: for let the Reader see, is there any such Expression, as a God in Prison, in G. F••'s words, or the Scripture either? though the Lord by his Prophet speaketh, how he was laden, like a Cart with Sheaves. And dost not thou Scoff and Mock at such, as hearken to the Light of Christ, who is the Light of the World, and enlightneth every one, that cometh into the World? I tell thee, this Light will be thy Condemnation. And the Light, and the Spirit and Holy Ghost, which thou art erred from and resists, the Evil Spirits are not too hard for it; but it will be too hard for thee and them in the End, thou shalt know it, when thou and they are Judg'd and Condemn'd by the Spirit and Light.

And dost not thou give the Prophet Ezekiel the Lye? did not they fall from Righteousness (in Ezekiel) that forsook it, and com∣mitted Iniquity? did not they dye, and not live? and dost thou tell God and his Prophet, It is notorious, that they fell from Righteousness? and dost thou tell the Apostle, It was notorious, they fell from Saving Grace, who turned it into wantonness, and walked despitefully against the Spirit of Grace? And doth not Christ say, He that believeth in the Light, becometh a Child of Light? and John saith; He that believeth, is born of God: and whosoever is born of God, doth not commit Sin; for his seed remaineth in him, and he cannot Sin, because he is born of God: in this the Chil∣dren of God are manifest, and the Children of the Devil: Is not this Scripture (1 Joh. 3.)? And, He that is born of God, overcom∣eth the World: so, doth not he overcome the Sin, (1 Joh. 5.)? and he that doth Righteousness, is not he Righteous, as he is Righteous? and he that committeth Sin, is of the Devil: let no man deceive you. (1 Joh. 3, 7.) And doth not Christ say; Be ye perfect, as your heavenly Father is perfect? And what! must all these Scriptures be denyed, and say, They are not Attainable in this life?

R. W. Thou tell'st of the Imputed Righteousness of God in Christ (Ezek. 18.),* 1.119 Of the Sanctifying Righteous∣ness in Christ, and of an Indians Righteousness, and of •• Civil Righteousness, and of a Pharisaical Righteousness, &c.

Answ. What is all this to the purpose? for the Righteousness, that Ezekiel spoke of; was the Righteousness of the Law, which they were to do, and live-in in their time: and where doth the New Testament speak of Two Righteousnesses, of Christ and the Foolish Virgins? make this good by Scripture R. W. And Christ's Righ∣teousness doth exceed the Scribes and Pharisees Righteousness, or the Indians either, that may free them from Outward Crimes: and for the Foolish Virgins Righteousness, who make a fair Show of the Building upon the Rock without Light, thou might'st have kept at home.

R. W. And thou say'st, Adam shall live, if he keep his Bar∣gain: so shall all his Posterity, if they keep the first Cove∣nant.

Answ. Did not God give Adam Power and Dominion over all that he made? and when he bad him to subdue the Earth, did not he give him power to subdue it? and charged him, that he should not Eat of the Tree of the Knowledge of Good and Evil? And did not God pour out his Spirit upon the House of Israel, to whom he gave his Statutes, and commandeth and bid them to live in them? and were not God's ways Equal? and when they Erred from the Spirit, and Rebelled against it, did not they cast the Law of God behind their backs, and forsook the Lord? And did not the Apostle say, I through the Law am dead to the Law? and the Righteous∣ness of the Law was fulfilled in him; and he did not make the Law of none Effect? but where doth the Scripture call the Law of God or his Command a Bargain? Now, do not you Christians cast the Law of Life, which is in Christ Jesus, which maketh free from the Law of Sin, behind your backs, saying; None can be made free, while they live upon the Earth?

R.W. Thou fall'st a railing, and say'st: Doth this Face of Brass, who hath so horribly slighted the Scriptures, now adore them?* 1.120 is he so zealous for them, and against the Viola∣tion of them? &c. Doth he not throughout all his Book, and all of them in Word and Writing deny the Scriptures to be the Word of God? and only that Frantick Light of Christ (ima∣gin'd by them to be in all Mankind) to be the only Word of God? yea, is it of any use or more Value to them, that have the Scriptures in their hearts, as they say, then a Dead Letter, and an Old Almanack? &c. and thou say'st, They undermine the Scrip∣tures.

Answ. As for Face of Brass, R. W. might have kept for him∣self his Face of Brass and Frantick Spirit he speaketh of: we do not in no place in any of our Books or Writings (as the Reader may see) deny, undermine or slight the Scriptures; but do esteem them with the Spirit, that led the Holy Men, that gave them forth, who learned them of God. And they are called the Words of God; and Christ is the Word of God, who lighteth every man, that cometh into the World, with the Light, which is the Life in the Word. And this we must own, if we own God, and Christ and the Scriptures; and are not a shamed of it afore men, to wit, of-Christ the Light, which lighteth every man, that cometh into the World: which thou cal∣lest Blasphemously that Frantick Light or Christ; but Roger, it will be thy Condemnation.—And we never compared the Scriptures with an Old Almanack, or esteemed them so, in that thou belyest us; and we cannot give the Titles to Scriptures, which are belong∣ing to God and Christ: for the Word became Flesh; and so, not the Scriptures. And Christ doth not say, that the Life is in the Letter; but in him: and they testify of him, who is the Life. But R. W. is the Life in the Letter, and is the Letter Living? seeing thou say'st, The Scripture availeth nothing, except the Spirit of God set them home upon us (pag. 94)? and dost thou not say then, The Word is good for nothing (as thou callest the Scripture) without Life? and what sense is this R.W? And can any people know the Scriptures, except by the Spirit of God, which leadeth into all Truth of them? which we say in Truth and Sincerity (as Christ and his Prophets call them) to be the Words of God; and thou that say'st otherwise, dost not thou Add to the Scriptures? and read thy Portion, Revelat. the last. And when thou hast forged many Words of thy own, then thou makest a Re∣ply to them, and fall'st a railing at them, and dost not reply, to G. F's Words: and the Reader may see, there is none of these bad Words in G. F's answer, as thou here falsly assertest.

R. W. quoteth a Book from Holland (G. F.'s fol. 356▪) saying,* 1.121 That [God hath put out the Remembrance of your sins, and the Corruptions within you, wherein you must fight all your life time.] G. F. Answ.

[Whilst the Sins you are fight∣ing with-al, are not blotted out in your own Particulars, this is not the Life of the Saints, that are not fighting all their Life-time, but come to the Kingdom of God, witnessing Sin and Ini∣quity blotted out; and the Everlasting Covenant of Peace and Life with God.]

R. W. replyeth, and falleth a railing with many

Vnsavoury Words, and saith: He shews no Knowledge of the He∣brew and Greek, (whence our English Scriptures come from them, as a Daughter from the Mother) and falls short of many English Writers, who scorn to disgrace their Mother English (by so much Ba∣stard and False English) &c.

Answ. Here R. W. would seem to be some Body in his Hebrew, Greek and Latin; and let the Reader see, if he hath not Con∣demn'd himself in Judging G. F? though some Words may have been mist in the Printing or in Paging, as many have in his; but he hath not shewn, which is the False English in this Place.

R. W. saith further; If ever any poor empty Soul have talked of God without God, and the Holy Spirit within, without them, or any true Savour of them, and of the Holy Writings, &c. without them, or any true Reverence of them, and Love to them; of Light, without any Spark of true Illumination, &c.

Answ. How angry and furious is R. W. here! this is thy own Talk, R. W. and not G. F's. And Poor Empty Soul thou mightst have kept at home: for can any Talk of the Holy Spirit within, and have not a Savour or Sense (if it be truly there) within, which we witness? and we do Reverence the Scriptures, and God and Christ with his Holy Ghost, by which the Holy Men of God did speak them forth. But how now R. W.! do I Talk of the Light without any Spark of true Illumination? and yet so great a Talent of Wit and Reason, which the Father of Lights hath given me? what! hast thou forgotten this? (in thy App. p. 108.)

R. W. Thou say'st; That no Sin is blotted ou••, until there be no more Root or Seed of it in the Soul to Fight against: [and these are thy own Words (of which thou makest a large Reply) and not mine: for my Words are; The Saints are not Fighting all their Life-time.] And thou bringest Paul and the Galatians to Combate with Flesh and Spirit▪ (Gal. 5.) and,* 1.122 Paul did not the things, that he would, &c. and Eph. 6, and Luk. 21, and 2 Cor. 7. &c. and Christ speaking to the Churches to Watch, to Overcome, to Repent, &c.

Answ. What is all this to the purpose, to prove, That the Saints were Fighting all their Life-time, and had a Combate all their Life-time? all these Scriptures do not prove it, nor Paul's Warfare. For Paul (as I said before to thee) said, He had FOVGHT the good Fight, and he was made free by the Law of the Spirit of

Life in Christ Jesus from the Law of Sin and Death: though the Apostles and the Saints went through many Conditions, before they came to this. And the Prayer of Christ, to Pray against Temptations &c. so, it is not a Sin, to be tempted; but a Sin to Enter into Temptation, is owned. And Christ's Prayer, Forgive us, as we forgive others, &c. if New-England-Priests and Professors had minded the Practice of this Prayer, they had not CVT OFF THE EARS, nor WHIPT or BANISHT, SPOIL'D Goods and HANG'D God's People. And doth not the Lord say, I will blot out your Sins, and your Sins and Iniquities I will remem∣ber no more? and must not the Saints witness this upon the Earth in Growth in Grace, and in the Knowledge of our Lord Jesus Christ, and in the New-Covenant of Light?

R. W. saith; If all, that are in their Fancied Kingdom, are freed from Sin, and come to Peace and Joy, why then do they themselves still confess to be subject to Quaking and Trembling, as if they were at the Foot of Mount Sinai? which indeed they are —. And then thou tellst of a False Peace, Joy, False Repentance, Mortification, Sanctification and Salvation &c.

Answ. R. W. that is thy own, and Priests and Professors in New-England Condition, and not ours. And to Mount Sinai, the Receiving of the Law, you never came; though ye may boast of Mount Zion. And G. F's. Words, The Saints are come to the Kingdom of God, and witness Sin and Iniquity blotted out, and Everlasting Covenant and Peace and Life with the God of the Life; and thou Blasphemously callest it our Fancied Kingdom. But R. W. doth any Sin or unclean thing enter the Kingdom of God? and did not Christ and the Apostles Preach the Kingdom of God, and said, No Vnrighteousness should inherit the Kingdom of God? Be not deceived, &c. and (1 Cor. 6, 9.) Envyings, Mur∣ders, Drunkenness, Revilings and such like, they which do such things, shall not inherit the Kingdom of God (Gal. 5): and doth not John say, He was in the Kingdom and Patience of Jesus? (Rev. 1, 9.) And was Paul come no further, then to Mount Si∣nai, when he Trembled among the Corinthians? and R. W. thou art as Ignorant of our Condition, as thou art of his. Is there no Fear and Trembling at the Word of God, but at the Foot of Mount Sinai? and was not this among the Jews, after they came into Canaan? and was Paul at Mount Sinai, when he Came to the Corinthians in much Fear and Trembling? Well! we do hear

him, whose Voice shaketh the Earth; and not the Earth only, but the Heavens also, that that, which can be Shaken, may be Remo∣ved; and that which cannot be Shaken, may Remain: and that is appeared, Glory to God for ever! which this Condition, I see, nei∣ther R. W. neither Priests in New-England have gone through.

R. W. Thou bringst Robert Tuchin (from G. F.'s Fol. 365.) his Saying, [The Most-Faithful Messengers of Christ have acknowledged,* 1.123 that they came short of their Du∣ty.] G. F.'s Answ.

[They that are Faithful Mes∣sengers of Christ, have their Answer; Well done, Good and Faith∣ful Servant. Where did Paul, John and Peter acknowledge, they came Short of their Duty? hast not thou slandered the Servants of the Lord, thinking them to be like your selves? and falsly accusest them, that Ye may seem Justified; who are False Messengers, and come in his Name, when you have no Com∣mission from him: and you come short of every good Work▪ But it is not so with Christ's true Messengers; for they Fulfil his Will, that sent them: it is the Lord, that worketh in them, whose they are, whose Duty they perform by his Spirit.]

R. W. replyeth, and beginneth with Railing and saith; The Heavens were not Pure in his Sight (to wit, God) and he laid Folly to the Charge of his Angels, &c.

Answ. This Eliphas, the Temanite speak against Job, as R. W. doth against us, (Job 4.) when he Contended against Job, and Re∣proved him; of whom God said, He was a Perfect man: so this is thy Ignorance. As for my Endowments, and our Endowments, they are from the Lord: and I do grant, That Adam and Eve was Perfect, and yet they Fell; and (thou say'st R. W.) We all by them are Fall'n Short of the Glory and Love of God, into the Dung∣hil of Hellish Darkness. THERE YOV ARE, this is true R. W. in that which cannot Comprehend the Light of Christ, which he Enlightneth every Man, that cometh into the World, with∣al; but callest it an Idol: which Shineth in your Darkness, and your Darkness comprehendeth it not. And thou bringst David's Sayings, (Psal. 143: and Psal. 19.) Enter not into Judgment,* 1.124 nor reckon with thy Servant, &c. Cleanse me from my Secret Sins, &c. but what is David's Adul∣tery and Murther, that the Most-Faithful Messengers of Christ come short of their Duty? for thou must bring a Text of Scrip∣ture, where they said, They acknowledged, they came short of their

Duty? let us have Chapter and Verse for this, then thou hast said something. And then thou speakest of Abraham and Isaac:— But where is the Charge of Abraham, that he said, he came short of his Duty? or Enoch? or Abel? but as it is said, The Righ∣teous may fall, but rise again; but the Wicked shall fall into Mis∣chief. And doth John cry out (1 Joh. 2.) that he acknowledgeth, that he came short of his Duty? there is no such saying there; and thou wrong'st John: but he writeth to the Young-men, because ye are strong, and the Word of God abideth in you, and ye have OVER∣COME the Wicked One. And John saith, If we confess our Sins, he is Faithful & Just to forgive us our Sins, & to CLEANSE VS FROM ALL VNRIGHTEOVSNESS (1 Joh. 1.): and further saith, If we walk in the Light, as he is in the Light, we have fellowship one with another▪ and the Blood of Christ CLEANSETH VS FROM ALL SIN.

R. W. And thou say'st, Paul confest and bewailed his Coming short; The Good, that he would do, he did not; &c. With his Flesh he served the Law of Sin: and though it was not Paul, that sinned, but Sin, that dwelt in him; and thou more then fearest, this Mystery is hidden from the poor Quakers.

Answ. But R. W. thou saidst now, It was not Paul, that sinned, but Sin, that dwelt in him: and thou said'st (pag. 96.) of another Great Mystery, How the Seeds of all Sin dwelt in the New-born: and yet, It was not Paul that sinned, thou say'st; for Paul saith, It is not I: but he speaketh of the Two I's, and the Two ME's; which thou say'st the Seeds of all Sin is the [••], and in the ME, that serveth the Law of God. But Paul, Peter, and John were not always in that Condition, Peter of denying his Master, and Paul cry¦ing out of Sin, and the Law of Sin, and coming short of their Du∣ty, thou callest: for Peter Exhorted to Perfection; and Paul said, he was made free, with the Law of the Spirit of Life in Christ Jesus (as I often said before): and he had fought a good Fight, and kept Faith; and there was a Crown laid up for him. And John said; As he is, so are we in this present World: and he was in the Kingdom: and Paul said, The Life that I now live, is by the Faith of the Son of God: and I live, yet not I, but Christ liveth in me, &c. Therefore, how did the Most-faithful Messengers of Christ acknowledge, they came short of their Duty, &c. in the New Covenant to the End? did they fall like Adam and Eve? and we have had full Experience of the Saints Tryals, Sufferings and Temptations both within and without.

And G. F. doth not say, That the Servants of God never fail'd in Word or in Thought: there is no such thing in G. F.'s An∣swer; and therefore thou mightst have spared those Words: but there is no Comparison to be made with the Faithful Messengers of Christ (G. F. saith) and your Pretended Messengers, that never heard his Voice; and so have no Commission from him. And I must tell thee R. W. and you New-England-Priests, that deny Christ the Light, with which he Englightneth every Man, that cometh into the World, which is the Life in the Word, and callest it a Fran∣tick Light and an Idol; thou and they deny Christ that bought you, Worse than Peter, that Deny the Light, which he Commandeth to believe in. And so you are Come Short of every Good Work, but not of the Evil, who would parallel your selves with the Faithful Messengers of Christ, and finding Fault with them, ye do not see your own selves: for the Faithful had Victory.

R. W. He bringeth Thomas Hodges (G.F. Fol 372.) saying; [The Scripture speaketh of God after the Manner of Men.] G. F. Ans.

[The Scripture speaketh of God after the Manner of the Spirit,* 1.125 and to the Spirit, whereby Men may receive him, and know him by the Spirit; which Natural Man cannot.]

R. W. replyeth, and beginneth with Railing Language (as he useth to do) and saith; Here he denyeth the Heavenly Mystery of God re∣vealing himself to us after the Manner of Men, having Head, Eyes and Mouth, &c.

Answ. His Heavenly Mysteries God Revealeth by his Spirit, doth he not? doth not the Apostle say, The Mysteries and Things of God are Revealed by the Spirit? and R. W. can the Things and Heavenly Mysteries of God be Revealed, but by his Spirit to Men? And if God be likened to a Husband-man, a Shield, a Rock; &c. he is not these Outwardly: for when God Revealed himself to A∣braham, and them he spoke those things to, he Revealed them to them by his Spirit, by which they understood them; and by the same Spirit he Revealeth them now.

R. W. Thou tell'st us of a Late Speech of one of the best Philo∣sophers, and of the best Christians, that Old or New-England ever had, (viz.) Then shall we know, (to wit, in the Next Life, in Hea∣ven, in the Heavenly State to come) how to answer that Great Question, What is God? but this Poor Wild-Asses-Colt G. F. he can resolve that Question &c. and so goest on Scoffing.

Answ The Apostle saith, He that cometh to God, must believe,

that he is, and that he is a Rewarder of them that diligently seek him (Hebr. 11.): and did not the Saints know, what God is, while they were upon Earth? and must this be laugh'd at by you Philo∣losophers? and is this the best Christian both of Old and New-England, that saith, We must know, what God is, in the heavenly State to come? and what, not in this Life? then how will they know him to be a Rewarder of them, that diligently seek him, if they do not know, what God is, in this Life? how can they know, how to Worship God in Spirit and in Truth, if they do not know him to be the Spirit, in this Life? and what must we Infer from R. W's. Words, his best Philosophers, and best Christians? That we must not know, what God is, in this Life? Then you may know, what the Devil is, and not, what God is, in this Life, and the Great Reason and Abilities he hath, as R. W. saith, And do not the Scriptures say, God will dwell in the Saints, and walk in them? (see Corinth.) and they were to glorify God in their Spirits and in their Bodies, which were God's? And is not he called a God of Abraham, Isaac and Jacob? and God said unto him, Walk thou before me, and be thou perfect; for I am God Almighty, and All-sufficient: and did not he know, what God is? and did not all the Saints know, what God is? that gave forth Scripture, while they were upon Earth? And did not John say, We are of God, (1 Joh. 4)? and did not he know him, what he is? and John said, God dwelled in him, and he in God (Joh. 4, 15, 16.) and who∣soever confesseth the Son of God, hath God, and he that dwelleth in Love, dwelleth in God, and God in him, (1 Joh. 4.) And G. F. doth know, That God is, and is the Rewarder of them, that diligently seek him: blessed be his Name for ever! And did not the Apostles and Prophets know this, while they were upon the Earth, before the Next Life and Heavenly State to come? else how could they de∣clare it, if they did not know it, That God is; and is the Rewar∣der of all, that diligently seek him, whil'st they were upon Earth? But R. W. thou art out of this Diligence, and in an Evil Work against God's People, that are diligently seeking him, that know, That God is, &c.

R. W. Thou speak'st of the Devil blowing out the Candle, and Torch and Sun of the holy Books and Records, &c. and then thou say'st; Is it not the Devil's Trade, to play the suttle Hunter (as do also his Journey-men,* 1.126 who ly in wait to Catch men) and to trim his Pits and Gins, and Snares with

Green Leaves, &c. viz. Fair Pretences of the Spirit, Immediate Spirit, Infallible Spirit, Teachings of the Spirit, the Manner of the Spirit, Speaking to the Spirit, and Christ within you, the Hope of Glory &c. and these are fair Leaves (thou say'st,) and sweet and heavenly green Boughs, on which the Old Serpent twineth, and from whence he uttereth even Scripture it self, and the names of God and Christ, and Spirit in a Frantick Purpose to Stab the holy Scriptures, and God and Christ and Spirit also.

Answ. R. W. Thou must apply this at home, and the New-England Priests and Professors. Can the Devil blow out the Torch and Sun of the holy Books and Records? what is this Sun, thou hast not manifest it; if he could, he would have blown it out afore now: but the Sun of Righteousness, or Substance of the Holy Records is too hot for him to blow out; for Christ will destroy and consume him with the breath of his Mouth, and the Brightness of his Coming. And the Devil and Antichrist may get the Form of Godliness, and the Sheeps-cloathing, and so from that to talk of Christ without; but neither the Devil, nor thou, nor Antichrist can endure to hear the Talk of the Spirit within, Christ within, and of his Infallible Spirit, and the Teaching of the Spirit, and the Manner of the Spirit's speaking to the Churches, and Christ in you, the Hope of Glory▪ was not this the Doctrine, the Apostles preached, He that hath an Ear, let him hear, what the Spirit saith to the Churches? and the Apostle was Mi∣nister of the Spirit. And what! dost thou Blasphemously call this Doctrine of the Apostles, a Trimming of the Devil and his Jour∣ney-men, its Gins and Snares? and the Serpent's Twining with these fair Leaves, green Boughs? And so, dost thou call the Apostle's Doctrine a Frentick purpose to stab the holy Scriptures, and God, and Christ and Spirit also? and is not this Blasphemy in thee? can the Devil catch God and Christ, and his Spirit, and stab them? what! is the Devil here greater, then God, Christ and his Spirit? O R. W. the Envy hath blinded thee! I must tell thee, Christ destroyeth the Devil and his Works: the Devil can not stab Christ, nor God, nor his Spirit; but he will cast him alive in the Lake of Fire: and the Lord will judge thee for thy Wicked Words here. And for all thy Wicked Words and Blasphemies we cannot deny, but must own the Apostle's Doctrine of the Spirit's Teaching Really, without any pretence; and so G. F. meaneth, as he speaketh) and how the Ministers of the Spirit sow to the Spirit; and, Know ye not, that Christ is in you, Except ye be Reprobates: and Christ is in the

Saints the Hope of Glory; whom the Apostle preached, that he might rule the peoples hearts by Faith: who doth rule now. And all thy Railing Words are little to us: We know, that the Devil doth rage against Christ dwelling in his Saints, and may per∣secute him in his▪ Members; but he is risen far above the Devil at the Right Hand of God: and so, he is too high for the Devil and his Journey-men to stab him, as thou Wickedly say'st. And we charge R. W. and all his New-England Priests, to shew us, where it is written in Scriptures, that the living God and his Son can be stab'd? and to prove these Horrid Blasphemies, which we deny.

R. W. And thou say'st, G. F. knows that we do affirm, that no Reading or Hearing, no Meditation, no Afflictions, &c. can do a Soul any good, until God by the Power or Finger of his own self, or Spirit make the means Powerful and Effectual.

Answ. And R. W. dost not thou say (pag. 88.) that the Scrip∣ture was the Sword, and the Only Sword? and what R. W! Rea∣ding, Meditating, Hearing will do the soul No Good, until God by his Power and Finger, and Spirit make the means Powerful and Effectual? and what a Contradiction is this, R. W.? for pag. 88. thou say'st, The Scriptures are the Only Sword, by which Wicked men may kill and do hurt withal: and now here, It is of no Value without the Spirit? and yet, The Scriptures are the Ground and Author of Christ's and the Saints Faith? and now thou hast overthrown thy own Assertions in thy Book withal. Then R. W. thou grantest the Immediate Means of this Power and Spirit of God, which thou hast been Fighting and Opposing all this while against us.

R. W. And thou tellest us of a Story or Proverb of a Sow Teaching the Goddess of Wisdom.* 1.127

Answ. And this thou applyest to us; but thou must apply it at home, with all thy Mystical Filthiness, thou speakest of: and we can declare the Wisdom, which we have received from Christ and God our Teacher, and tell thee, The Fear of God is the Begin∣ning of it.

R. W. And thou runnest over and over about the Immediate Teaching of the Spirit of God within, and art quarreling with the Immediate Spirit of God to G. F.'s Answer to T. H. And thou say'st again R. W. Their Spirit will tell us, That God and Christ &c. New Covenant, and Faith, and Holiness, &c. are all in Prison in eve∣ry Man.

Answ. How often hast thou spoken this over and over in thy Book! which are thy own Forged Lies, aud not my Words: as the Reader may see in my Books, there is no such thing in my Book or Writings; for they are Words I never heard afore. For Christ is ascended far above all the Heavens, and sitteth at the Right Hand of God: you cannot Imprison him, or his Father; though his Light ye may hate, and his Spirit ye may grieve and quench: but as I said before, it will Judge and Condemn you. And we do confess, The Spirit of Truth will lead us into all Truth, and to God and Christ, from which it cometh: though thou Scof∣fingly say'st, Round, in a Conjuring Circle; That Christ brings to Christ, &c. which yet thou confessest To be True: What! hast thou brought thy self into the Conjuring Circle? howbeit the Light, that cometh from Christ, doth give us the Knowledge of the Glory of God in the Face of Christ Jesus: and this is Scripture, the Apostles Doctrine.

R. W. saith; The Lord boasts of his Servant Job to the Devil, to be a Perfect Man (as the Quakers urge, Job 1.) but God School'd him for his Pride and Impatience, &c. by Elihu and his own Voice: and Job Confessed his Pride and Ignorance, and ab∣horred himself, and professed, he would prate no more; and abhor∣red himself as in Dust and Ashes. And G. F. in his Book abhors the Term of Dust and Ashes, &c. with a many more Railing Words.

Answ. That is False; for G. F. no where in his Book abhorreth Dust and Ashes, as the Reader may see. And R. W. what an Ill Garb hast thou put God's Words in here? I charge thee and the New-England-Priests. That God and Elihu did School Job, or that God boasted: let us see Scripture for this. Doth Job mention the Word PRATING? thou canst not speak Scripture-Language, who art out of the Fear of God and Reverence of his Words: for if thou did'st, thou wouldst not Add so to them, and speak that, which they do not speak, to corrupt Peoples Minds. For the Lord saith, That there is none like Job in all the Earth; and Vpright and a Perfect Man, one that feareth God, and escheweth E∣vil (Job. 2.): and it is said, In all this Job did not sin with his Lips; in all this Job did not charge God foolishly in his Sufferings, (Job 1, 22.2, ••0.) But thou say'st, God and Elihu School'd him for him Pride: but thou hast not shewed us Chapter and Verse for it; so they be thy own Words: Job saith no such thing of

God, That he School'd him for his Pride and Impatience; though Job did Humble himself: and what he said, we own; and God to him.

R. W. Thou say'st; If it please God to shew him (to wit, G. F.) and me truly, what Sin is, and what Justice is, and what an Infi∣nite Price must pay for the least Evil Thought, &c. if it please God by any of these Means he useth,* 1.128 to imprint these and other such Heavenly Considerations upon our Souls! we shall then for all our Pretences cry out with Peter, De∣part from me, for I am a Sinful Man — and with Job; — in Dust and Ashes. But I fear, G. F. is so taken up with with his Sitting with Christ in Heavenly Places, with Immediate Dictates of his supposed Holy Spirit, that God's Speaking thus to Poor Worms after the way of Men, and by these Outward Means stinks in his Nostrils; which if so, and so Irrecoverably, I desire, and de∣sire all that love God and their own Salvations, to flee from him, as from Korah's Pride and his Plagues: for his Vial is pouring on him in Spiritual Judgments, and shall be pouring out on him in Spiri∣tual and Corporal Torments to all Eternity.

Answ. How now R. W! Is R. W. got up in the Seat of God, like Muggleton? turn'd a Reeve and Muggletonian? doth not Christ tell thee, Thou must not Judge, lest thou be Judged? and, Thou must Pluck the Beam out of thy Own Eye, before thou pluck'st it out of thy Brothers? And hast thou forgot thy self, that thou werest Praying to God for G. F. thy self a few Lines afore, for To let thee and him see, what Sin is, and what Justice is, and what Infinite Price must pay for the least Evil Thought? and then pre∣sently after thou say'st, The Vial is pouring out on him in Spiritual Judgments, and shall be on him in Spiritual and Corporal Tor∣ments to all Eternity! How canst thou say, It shall be, and is; and yet art to be shewed to thee, What Sin is? and the Price to pay for the Evil Thought? what Confusion is this? And is not this thy Doting in Darkness with a Reven ful, Malicious Spirit, that can'st pass Sentence upon another, who dost not yet truly know, what Sin is, nor the Price? how shouldst thou, when thou hatest the Light of Christ, who dyed for Sin, and hath bought us with a Price? I know the Price; and am to Glorify God with Soul, Bo∣dy and Spirit, which are his. It seemeth, thou dost not truly know, what Sin is; nor God's Justice, nor Infinite Price paid for Evil Thoughts and Natural Disposition on the Old Score (to wit, of Sins);

and those Gratious Means of Christ Jesus are not yet imprinted in thy Heart by the Light of Christ and his Spirit: and thou hast not cryed out with Peter, for thou hast not that Heavenly Con∣sideration upon thy Soul, as he had, being out of his Light and Spirit. And how shouldst thou? since thou dost not truly see, what Sin is, nor the Price? thou hast not felt the Blood of Christ to Sprinkle the Conscience, as we and the Saints have done; nor the Light of Christ, to shew thee thy Sin, and Christ, from which it cometh, to save thee from thy Sin. Neither hast thou seen Job's Condition, Once have I spoken, yea Twice — and abhorred himself, &c. and if thou hadst, thou wouldst never have uttered so many Lies and Slanders, and False Judgments upon me and God's Peo∣ple; which toucheth us not. And as for thy Spiritual Judgments, Plagues and Vial, and Spiritual and Corporal Torments to all Eter∣nity, it is Absolutely turned UPON THY OWN HEAD. This Sentence thou canst not Cast upon me, for it is from a Presump∣tuous, Envious and Malicious Spirit in thee: for, how should'st thou pass such a Sentence, when thou dost not know truly, what Sin is, nor the Price, &c. on the Old Score, and hast No Voice nor Motion in thy Heart to listen to, of Heavenly Things? And therefore R. W, All will come upon thy self, and what Measure thou measurest to me, or another, it will come to thee again, and will press down and run over; thou wilt have it, Poor Man! and it toucheth not me. And as for Korah's Pride, thou may'st look at home: and if thou had'st minded Job's Words, Once I have spoken, and Speak no more, &c. thou had'st never given forth this Lying, Slanderous Book against me and God's People. And God speaking to Poor Worms after the Way of Men &c. by his Spirit, Men by his Spirit understand, hear and obey him: So, All the Means and Ways of God I do esteem, and they do not Stink in my Nostrils, as thou scornfully and scoffingly speakest; and against the Immediate Dictates of the Spirit, which thou callest, Supposed Holy Spirit, which Word SUPPOSED, we deny: for we own the Holy Ghost Really, and have the Comfort of the Holy Ghost, and Fellowship.

And thou Scoffingly say'st; I fear, G. F. is so taken up with his Sitting with Christ in Heavenly Places, with Immediate Dictates of his Supposed Holy Spirit, I fear his Case —. And thou, that Sittest not in the Heavenly Places in Christ Jesus, where dost thou Sit R. W. and ye New-England-Priests and Professors? where do

ye bring People to Sit? in Sin and Death, and Old Adam? The Apostle saith; Even We, when we were Dead in Sins, hath He quickned us together with Christ, (by Grace ye are saved) and hath Raised us up together, and made us Sit together in the Heavenly Places in Christ Jesus: that in the Ages to Come he might shew the Exceeding Riches of his Grace in his Kindness towards us through Jesus Christ (Ephes. 2.) — And now R. W. THESE A∣GES ARE COME; and God hath quickned his People, which was Dead in Sins and Trespasses: and hath Raised us up together, and made us Sit together in Heavenly Places in Christ Jesus. So these Exceeding Riches and Kindness is manifest to us in these A∣ges through Jesus Christ, that was Manifest to the Apostles, GLO∣RY TO GOD FOR EVER! And thou, that Sittest not here in this Heavenly Place in Christ Jesus, art yet Dead in thy Sins, Vn-quickned: and read thy Sitting, thy Life and Conversation, Ephes. 2, 2, 3. And neither R. W. nor ye New-England-Priests can Pluck us out of the Heavenly Places in Christ Jesus, where God hath Raised us up by his Spirit above your Sin and Death; where thou and the New-England-Priests Sit, and Rail, and Scoff and Persecute them, that Sit in the Heavenly Places in Christ Jesus, the AMEN, who is the First and the Last, GLORY TO GOD FOR EVER MORE through Jesus Christ!

• G. F.
• I. B.

The 5th. Month, 1677.

Notes

• * 1.1

  p. 2.
• * 1.2

  p. 3.
• * 1.3

  p. 4.
• * 1.4

  p. 5.
• * 1.5

  p. 6.
• * 1.6

  p. 7.
• * 1.7

  p. 8.
• * 1.8

  p. 9.
• * 1.9

  p. 10.
• * 1.10

  p. 11.
• * 1.11

  R. W's. Contra∣diction: and the Saints had Faith before Scripture was.
• * 1.12

  p. 12.
• * 1.13

  p. 13
• * 1.14

  p. 14.
• * 1.15

  p. 15.
• * 1.16

  p. 16.
• * 1.17

  p. 17.
• * 1.18

  p 18.
• * 1.19

  p. 19.
• * 1.20

  p. 20.
• * 1.21

  p. 21.
• * 1.22

  Here R.W con∣fesseth Immorta∣lity in this Life; and yet he deny∣eth it unto us.
• * 1.23

  p. 22.
• * 1.24

  p. 23.
• * 1.25

  p. 24.
• * 1.26

  p. 25.
• * 1.27

  p. 26.
• * 1.28

  p. 27.
• * 1.29

  p. 28.
• * 1.30

  p. 29.
• * 1.31

  p. 30.
• * 1.32

  p. 31.
• * 1.33

  p. 32.
• * 1.34

  p. 33.
• * 1.35

  p. 34.
• * 1.36

  p. 35.
• * 1.37

  p. 36.
• * 1.38

  Psal. 116. Psal. 139. Jonah 2.
• * 1.39

  p. 37.
• * 1.40

  p. 38.
• * 1.41

  p. 39.
• * 1.42

  p. 40.
• * 1.43

  p. 41.
• * 1.44

  p. 42.
• * 1.45

  p. 43.
• * 1.46

  p. 44.
• * 1.47

  p. 45.
• * 1.48

  p. 46.
• * 1.49

  p. 47.
• * 1.50

  p. 48.
• * 1.51

  p. 49.
• * 1.52

  p. 50.
• * 1.53

  p. 51.
• * 1.54

  p. 52.
• * 1.55

  p. 53.
• * 1.56

  p. 54.
• * 1.57

  p. 55.
• * 1.58

  Here he quotes G. F's Words falsly, saying [Seeds we manifest] to mak•• them Non-sense, which are not G. F's Words.
• * 1.59

  p. 56.
• * 1.60

  p. 57.
• * 1.61

  p. 58.
• * 1.62

  p. 60.
• * 1.63

  p. 61.
• * 1.64

  p. 62.
• * 1.65

  p. 63.
• * 1.66

  p. 64.
• * 1.67

  p. 65.
• * 1.68

  p. 66.
• * 1.69

  p. 67.
• * 1.70

  p. 68.
• * 1.71

  p. 69.
• * 1.72

  p. 70.
• * 1.73

  p. 71.
• * 1.74

  p. 72.73.
• * 1.75

  p. 74.
• * 1.76

  Is this Good Sense Roger?
• * 1.77

  p. 75.
• * 1.78

  p. 76.
• * 1.79

  p. 77.
• * 1.80

  p. 78.
• * 1.81

  p. 79.
• * 1.82

  Here thou wrongest G F's Words; for his Wo••ds are, Christ is the Door, and the Life, which maketh an ••nd of Sin &c. and G. F's Words are not, That Christ is the Door, that discover∣eth Sin.
• * 1.83

  p. 80.
• * 1.84

  p. 81.
• * 1.85

  p. 82.
• * 1.86

  p. 83.
• * 1.87

  p. 84.
• * 1.88

  Is this Good Sense 〈◊〉〈◊〉?
• * 1.89

  p. 85.
• * 1.90

  p. 86.
• * 1.91

  p. 87.
• * 1.92

  And yet in thy book called Experi∣ments (16••2) thou callest the Holy Spi∣rit the Two-edged Sword (Epistle De∣dicar. to Lady Vane): see his Contradicti∣on here.
• * 1.93

  p. 88.
• * 1.94

  And yet in another Place R. W. saith, The Scripture is of no Value without the Spirit.
• * 1.95

  p. 89.
• * 1.96

  p. 90.
• * 1.97

  p. 91.
• * 1.98

  p. 92.
• * 1.99

  Observe, Here R. W. &c. maketh the Apo∣stle Korah, who turned People from Darkness to the Light, Act. 26, 18.
• * 1.100

  p. 93.
• * 1.101

  p. 94.
• * 1.102

  p. 95.
• * 1.103

  p. 96.
• * 1.104

  p. 97.
• * 1.105

  p. 98.
• * 1.106

  p. 99.
• * 1.107

  p. 100.
• * 1.108

  p. 101.
• * 1.109

  p. 102.
• * 1.110

  p. 103.
• * 1.111

  p. 104.
• * 1.112

  p. 105.
• * 1.113

  p. 106.
• * 1.114

  p. 107.
• * 1.115

  Should Christ Command that, which is Impossible to be attained to?
• * 1.116

  p. 108.
• * 1.117

  Note: Is not this a Ran∣ters Prin∣ciple of R. W••s?
• * 1.118

  p. 109.
• * 1.119

  p. 110.
• * 1.120

  p. 111.
• * 1.121

  p. 112.
• * 1.122

  p. 113.
• * 1.123

  p. 114.
• * 1.124

  p. 115.
• * 1.125

  p. 116.
• * 1.126

  p. 117.
• * 1.127

  p. 118.
• * 1.128

  p. 119.