S [...]nce the foregoing book was writ, I have met with the above mentioned Pamphlet, and notwithstanding I am satisfied there is sufficient in the said Book to detect D: L's abuses toward us; yet I find freedom to say something further in relation to what they have said in the said Pamphlet, not only against some of our friends of Jersey-side, and of D: L▪s repeating old answer [...] matter against us, as also his poor shuffling remarks he hath made on my remarks on his this years Almanack; but also as to what they say by way of vilifying and reproaching our ancient friend G: F: by publishing two Letters under his name, which (without the least pretence of finding any thing in either of them inconsistent with a Gospel-Minister; yet because there may be shortness in spelling, Orthography, or the like) they have published in order to reproach both him and the way of Truth professed by us. But as it was no discredit to the Chri­stian Religion in the primitive times before the Church's dege­neracy, that the Promulgators and Witnesses thereof were gene­rally Trades-men ignorant of the Learning then in vogue, and were called Coblers, Weavers, Combers of wooll, or the like, as hinted in the Preface; so no more is it now any Argument in truth against us, that some of the first Instruments in the work of Restoration in this day should be such. The Apostle, [...] Cor: 1, [...] 2 [...] in his time, said, Not [...]any wise men after the flesh were called, but God hath [...]hosen the foolish things o [...] this world [Page] to confound the wise. [...]o which also well agrees the saying of " Franciscus Lambertus who saith, ‘The sheep of Christ seeks nothing but the voice of Christ, Barclay's Apol. [...] 304.’ which he knoweth by the Holy Spirit wherewith he is filled, he regards not learning tongues or any outward thing, so as therefore to believe this or that to be the voice of Christ his true shepherd, he knoweth that there is need of no other thing but the testimony of the Spirit of God.

Now, Admit our ancient friend George Fox had been altoge­ther as poor a Speller, as these men would render him, which I greatly question, yet I have often considered that the meanness of his Schollarship or humane learning will more and more have a contrary effect upon the minds of people, as they come to favour and discern the things of the Spirit, rather than any ways answer the end for which these men have so industriously published these things against him; for I believe it will rather turn to the honour of the Truth we profess, than otherwise, that such a mean In­strument in the world's esteem, as he was, should be enabled to discover and shake the very foundation of the Great Mystery, [...] which had been so many hundred years [...]r [...]ctting; and which many worthy Valiants, in the beginning of the Reforma­tion, had struck at and batter'd much down: As also that he should with so small acquired parts, and without the help of hu­mane Aid▪ which many others had, be made such an Instrument as to bring so many thousands out of her; and so as to buy of her merchandise no more, but bearing testimony against that and [...]aying aside her Univers [...]ty and men-made Ministry, her humane Traditions, John 4, 23. and the many invented ways of Worship that are in the world are brought in measure to worship the Fa­ther in Spirit and in Truth meeting often together & draw [...] [...] in the spirits of their minds, and in the no­thing [...] of [...] diligently upon the [Page] [...] waiting unto pray [...] [...] supplication in the Spirit, [...]. in order to receive strength fron him to resist the enemy of their souls, and to perform their duty unto him; being made sensible of our Savinur's words that tho' the Spirit be willing, Matth 2 [...]. [...]. yet the flesh is weak: and here as they sit truly in his fear, waiting, in deep humility, at wisdom's gate, and in true silence before him, in order to renew their strength, according to the Prophet, who saith, Isaiah 41, 1. Keep silence before me O Islands' and let the people re­new their strength: let them draw near, then let them speak: for there is a time to keep silence, and a time to speak: and as they are thus waiting in his fear, the Lord's refreshing presence is often-times witnessed among them, and the sweet Communion-Table of the Lord is known, at which, to the comfort of their souls, they eat of the bread of Life, and drink of the wine of the kingdom together; for as they open to him that stands at the door, Rev 3, 20. and knocks, according to his gracious pro­mise, he comes in, and supps with them, and they with him; and here they sit down under the free teaching, —22, 1 [...]. he being the High-Priest of their profession, invites all. Whosoe­ver will to come and take of the water of life freely, even without money, and without price: And here as the good steward [...] of the manifest Grace of God, as they come freely to receive the ministerial Gift, so they minister freely one to another, not accord­ing to the ability received from the Colledges, Universities, or Ordination from a Bishop, but according to the Apostles directi­ons it is as of the ability that God gives; that God in all things may be glorified through Jesus Christ. 1 Pet: 4, 11 And thus was this tra­duced, but worthy and painful Labourer in the vineyard of the Lord, who had little of humane learning, one of the chief instruments in the hand of the Lord to reclaim peo­ple in this day.

[Page 4]And I believe G: F's books were not impudently (as D: L: vilely asserts) but honestly and sincerely published in his Name for the good of mankind, and wherein he was short as a speller, it was but a shortness as to humane learn­ing, which defect in him was easily supplied by another in tran­scribing for the press; the two holy Apostles Peter and John, e­ven after the Holy Ghost was come upon them, whereby they spake in other tongues the wonderful works of God, Acts 2: 11.—4: 13 were said to be ignorant and unlearned men: yet we see what two precious Epistles are in the Holy Bible, under Peter's Name. They say G: F: could not write the date of the year; and yet by what themselves have published, in that they say his last Will was written with his own hand; as al­so in one of his two Letters now under consideration, it appears he could and did both write the date of the month and of the year too; for in the second Letter they bring him in to date it thus, the 11: month 1679: As also twi [...] in that called his will thus the 11: month 1688. And for writing the word Sox instead of Fox for his name as they say, we know many ordinary scribes write the Letter [F] pretty near like as others do an [S] which they have been very ready to take by the wrong handle in that and in other [...] to render G: F: ridiculous. And can D: L: say or think in his conscience that G: F: never writ and published one Book Paper or Epistle, allowing for shortness in spelling &c: which was easily help'd by another; and then if one book why not many? as he speaks of, and as (without doubt he did write; but if they will not allow him to have writ any, why then do they as in this very book of theirs, charge him for false Doctrine, and perverting the Scripture in his books?

I never saw the Book he speaks of, Page 5. called a Primer &c: but surely his there proposing questions to the Doctors and Schollars (who were but men) proves not in the [Page 5] least [...] he was there set up as head and Tutor to all Europe; no [...] that it was done to make the world think him to be a learned per­son. No, the bent of his mind was on better matter, and the questions he might ask in that book migut be of good service in it's time, for any thing D: L: hath proved to the contrary, and we never understood, nor were we made to believe that G: F: ever so much as pretended that he had the gift of tongues by inspirati­on, though he might understand by the help of humane interpre­ters what his name in the Battle-Door was set to, even as such english men that understand neither hebrew nor greek, in which languages it's said the bible was writ; yet by the help of interpre­ters they come both to learn, and often subscribe to citations out of what had therein been written by those holy men in those lan­guages tho' withoutt he help of interpreters they understand it no more than D: L: or my self, who so often cite them, nor no more than G: F: might have done what his name was subscribed to: But this matter being further spoken to by our friend Joseph Wyeth in his Switch &c: Page 148 who living at London might be better fitted to speak to the matter by having converse with ancient brethren who might better know the compiling of that book than any here can pretend to. I shall recite some of his words relating to it, as where, speaking of the Battle-Door, and having said there was a collection of scripture examples therein, he saith thus, ‘This compound work is subscribed by G: F: John Stubbs & Benjamin Furley: for scripture examples, it needed no greater learning than English to collect them, and that G: F: had; for the other Languages the other Subscribers were qualified; but the Snake is angry that G: F: is subscribed to this Polyglot. But if he had not been blinded by envy, he might have observed that these words in the handle of the Battle-Door The Light which Christ hath enlightened you withal believe in, that the Anointing within you you may know to teach you, [Page 6] which words are subscribed G: F: in the first page, and are of the same signification in the other Languages throughout all the Battle-Door's pages. "So that the words in the first page be­ing G: F's, his fellow-labourers in that work, to do him justice, did, in their translating his words [mark his words] into o­ther languages, still set his name to them.’ Here we see it was G: F's words, tho' translated, that (not himself but) his fellow labourers, to do him justice, set his name to; and that G: F: did not assume to himself the compiling of that book, but rather honestly attributed it to his other two fellow-labourers in it (who well understood the languages, and both whose names were sub­scribed, in the very title-page of it, as well as G: Fs) appears by what he hath left behind in his Journal, Page 245 where he saith thus, whilst I was Prisoner in Lancaster-Castle, the book called the Battle-Door came forth which was written to shew that in all languages thou and thee is the proper and usual form of speech to a single person and you to more than one; this was set forth in examples or instances taken out of the scriptures, and out of books of teaching in about thirty languages, John Stubbs and Benjamin Furley took great pains in compiling of it, which I put them upon; and some things I added to it: when it was fi­nished, some of them were presented to the King and his Coun­cil, to the bishops of Canterbury and London, and to the two U­niversities one apiece, and many bought of them and the King said it was the proper language of all nations. It did so inform and convince people that few afterwards were so rigid towards us: Who tho' they would say it to God and Christ, would not endure to have it said to themselves &c: Where observe that as it was G: F: that put those two friends, being linguists, upon that work; so there being examples and instances taken out of the scriptures, G: F: might well enough do tha [...] part; but we see G: F: speaks very diminitively of what he did himself, saying [...] [some things I added to it.]

[Page 7]As for D: L's story of a Jew being hired to do the greatest part of it, [...]. as Joseph Wyeth saith, there was no occasion for a Jew to do that which John Stubbs and Benjamin Furley could and did do themselves: but as great an imitator of other mens words as D: L: is (of which I shall have occasion to speak anon) I cannot think who he hath imitated in this, for to the best of my remembrance I have seen from some of their books that a Jew had eighty pounds for such service; however the Snake says sixty and D: L: thirty, so that another such a jump, it's very probable, may bring it to it's own center, which is just to no­thing at all.

As for his charging G: F: with wronging his Opponents books. And that he declared himsef to be equal with God. As to the first, we having not seen these books have sufficient reason not to trust his bare say-foes; howevever since D: L: hath so often plead­ed an allowance for typographical errors in those few books he hath writ. How knows he, but G: F: who was so often in pri­sons, or in travelling the countrey, when his books were print­ing might have much more cause, through the multitudes of books which he published to make such plea as well as that there might be a failure in transcribers; however I never heard of, nor read that the persons concerned, as Authors of such books, did complain of such a thing: but if any did. How knows D: L: but that such mistakes were rectified long before G: F: died? however, when D: L: &c: who are yet living, and capable, shall have cleared themselves from abundance of particular charges of falsifying, perverting and abusing our friends, their words & writings as in this book [...]: is shewn, or else honestly to con­fess they have wronged us. It will surely then be time enough to accuse those who have been so long dead; and indeed till then they may be rather justly esteemed accusers of the dead than such as are doing the reasonable part and duty of the living

[Page 8]And as for the second, I never saw that book yet, nor I be­lieve, D: L: neither, wherein G: F: testified he was equal with God: but I have read that when G: F: was at Lancaster Assizes charged with saying he was equal with God, his answer was, that was not spoken by me; but he that sanctifieth & [...] 2, 11, he that is sanctified is all of one which are plain [...]cripture words, the three witnesses against him being so confound­ed that one said the other can say it: and so many substantial peo­ple of the countrey being there, and positively declaring that he neither spake those nor other words then charged against him, he was [...]l [...]ated in open Sessions.

And those words in page 8 of Sauls Errand so often cited and answered, admit it was printed true, which friends cannot own, G: F: speaks no more of himself than of all the saints of God throughout all ages of the world. It's true the words, as in that place printed▪ Import that he that hath the Spirit of God, is equal w ^th God, now [he that hath] should be out, as [...] of the same book where it reads thus, where the same spirit is, it is equal with God: this further appears in the same page, in answer to the said accusation, to witt, that he said he was equal with God: said he, that was not so spoken, that G: F: was equal with God, but that the Father and the Son are one; and that Christ and the Holy Spirit are one: This is clear, was G: F s and our friends sense; and the above, as printed, hath been denyed upon all occasions.

And as for that called the Supper, and sprinkling of Infant [...] with God-Fathers and God-Mothers &c: to be called Christ's or­ [...]inances is but begging the question, they having not been so pro­ved to us: nor that all Christians since the Apostles days practic'd as they do. We read that Doctor Taylor saith, It's against the Analogy of the Doctrine of Christ, [...] Lawsons Treatise of [...]ptisms p [...] 71 73. to baptize Infants; and that Christ gave no command for [Page 9] the same; neither did he or his Apostles baptize any of them: and that the necessity of it was not determined in the Church till the Canon made by the Milevitan Council. And that Mede in his Diatribe on Tithes, saith that there was no such thing as sprink­ling or Rantism used in the Apostles days, nor many ages after them [mark that] To sprinkle young or old, saith he, and call it baptism, is very incongruous, yea as improper as to call a horse a cow. Again, that in Augustines time they were become so dark as to conclude that children born, or unborn if quickned in the womb, Ibid: Lawson Page 62. were damned if they dy'd without baptism; from whence they agreed, if a quickned child in the mother's womb should be in danger to dye through the weakness of the mother or child, or hard labour, let them bless or pray for the child and strengthen the mother, and com­mend the child to God, with desire to baptize it, and can protest saying the fault is not in them why that child is not baptized: And that this is equivalent to baptism.

And that about the year 816. — 55. the Council under Wo [...]ride ordained that they should not pour wa­ter on the heads of infants, but dip them in the font: Here it seems they were dipping again; tho' at this day again for sprink­ling. Again, we read that in one Canon it was decreed that such Bishops or Priests as did not dip them three times, — 74. should be deposed. And that another Coun­cil taught that once dipping should suffice. Note, here was dip­ping again; and great contradicting one another there was about it. Again, that some baptized themselves once a year. And from those words in Matthew 3.11. He shall baptize you with the Holy Ghost and with fire, —64. some there­for [...] [...]ned their children, —62. some in their arms, and some in the face with the sign of the Cross with a [...] hot iron: —63. And that some baptized the dead and some the living for the dead.

[Page 10] Much more might be said, but by what is said, I am very apt to think it would much puzzle D: L: to prove their practices of sprinkling Infants on the face to have been the practice of all Chri­stians from the Apostles time to the time of G: F:, as he speaks of; the like may be said of that called the Supper; for as the same Author saith, It may be seen by such as trace the steps of Ecclesiastical writers, —78. that for about six hundred years together, the Bread and Wine was given to Infants; some have ministred it to dead people: some give Bread only; some give Bread & Wine; some were for Wine mixt with water; some [...]or taking it every day; some on all Sundays (so called); some once a year, some thrice a year: some say Bread and Wine are fi­gures of Christ; some say they are, after consecration, the same Christ that was born of the Virgin Mary. Now they give it about dinner time, and yet they call it a Supper. Abundance more dif­ferences about it, hath the said Author taken out of History; but this is enough to shew that their practice is not what hath been practised by all Christians from the Apostles days: and although it's very probable that after some manner or another there hath been something of it practised; so, we read, hath laying on of hands, washing of feet, and anointing with Oyl; which yet the Protestants do not call Sacraments nor Ordinances of the Gospel: yet washing of feet & anointing with Oyl especially the first was as expresly commanded at that time as the other.

D: L only says, Page 6. but proves not That our Womens meet­ings are set up instead of Christ's Ordinances, they were agreed upon, and are kept up for real service in the Church; which service is so obvious that D: L: himself says in his Trumpet, Page 66. that they are of real service in deeds of Chari­ty and Hospitality. D▪ L: pretends to a strange degree of know­ledge by saying Never any right Quaker hath been known to dye with a Lord have mercy upon him in his mouth. Now; although at [Page 11] that time as well as at other times those words may be very suita­ble to be spoken; Prove. 28: 13. because, at what time soever a sinner repenteth and confesseth, he shall have mercy: yet in as much as none are sure that the Lord will give a penitent heart to the impenitent, just at a dying hour; therefore doubtless it's the saf [...]t way for all, as the Light discovers sins (for whatsoever makes manifest, is Light) to come to a deep sense of them in the time of health, and [...] cry to the Lord for mercy, for his dear Son's sake, who dyed for them; and so witness the Lord's mercy, in measure extended to their souls; and not to put it off, as too too many too much do, till the messenger of death be come to the door: besides, I believe, D: L: will be hard put to, to find a­ny Precept or President in all the Scripture of any of the children of God to dye, or dying with those words in their mouths.

And we do trust to the merits of Christ, and his sufferings with­out us, as well as what he effects in us. And what if that we call Light. the Deists call Reason; since, whatever the Deists say, we have Scripture for what we say and hold (viz:) In him was life and that life was the light of men: John 1, 4, — 8, 9. And that it lightneth every man that cometh into the world▪ Which very [...]ght John was sent to bear witness of, that all through him might believe.

And that G: F s saying, as in the present tense in a mystical sense That the Saints attained to the Resurrection of the dead, and had their vile bodies changed, no ways denies the Resurrection of the Body after Death, any more than the Apostle [...] as in the Present tense, Eph: 2.6 where he saith. God hath [mark hath] raised us up together and made us sit together [...] heavenly places i [...] Christ Jesus▪ denies the Resurrection of the Body after Death; and though he spake, in the present tense, of their [...]itting together in heavenly places; yet he did not th [...] [...] [...]ny that hereafter when this house or Tabernacle is dissolved; 2 Cor: 5, 1. [Page 12] but that we should have a house not made with hands, eternal in the heavens: Neither surely will D: L: dare to say that our blessed Lord deny'd the Resurrection of the Body after death; tho' his words are as in the present tense, when, speaking to the Saddnees about the resurrection (for they deny'd it) he tells them. Now that the dead are raised (mark are raised) even Moses shewed at the Bush, Luke 20, 37. when he called the Lord the God of Abraham, and the God of Jsaac, and the Go [...] of Jacob: For he is not a God of the dead but of the living; for all live unto him. Here it appears that tho' God is not a God of the dead, but of the living yer he was the God of Abraham, Isaac and Jacob for that they all lived unto him: and tho' our Lord brought this even to those who denied the resurrection, to shew that the dead are raised in a spiritual sense; yet he did not thereby deny the resurrection of the body after death at the last day. No more, do we find, did G: F: by what he there said

As to his quotation out of the book Truth's Defence, page 8. I have neither that nor the foregoing book, but am inform­ed he hath much minced and mangled this quotation, whatever he hath done by the other; but G: F's saying that the Ministers of God spake to the spirits in prison &c: As it no ways contradicts scripture; neither doth it prove that he meant by spirits in prison any othen than those who were disobedient spirits &: according to the text cited by him 1 Peter 3 19: but that G: F: after says, Thou art one that keeps the Light in prison in thee: by the dash D: L: hath made it appears they are not next following those words but possibly many lines after; however might it not be as proper to say in a spiritual sense that Christ who is the light of men, is imprisoned in wi [...]ked men (as it's said, I was in prison, and ye visited me not) or bound in satan's chai [...]s: As to say, according to the Apostle, Heb: 6, 6. — 11, 8. that such crucify to themselves the Son of God afresh: As also that he was crucified in Sodom and [Page 13] Egypt, spiritually so called, and indeed this must be spiritually meant because, litterally speaking, he was crucified neither in Sodom nor Egypt.

D: L's vile and senseless slighting of miracles, because said to be done by the power of God, makes nothing against G: F: and, If he can, let him disprove what G: F: hath said in his Journal concerning such miracles that God wrought, as instrumentally, by him; of which (not in the least to boast, or set up man) I shall give one instance from page 103; where, speaking of one Richard Myars that had been long lame of one of his arms, G: F: says, I was moved of the Lord to say unto him among all the peo­ple, prophet Myars, stand upon thy legs (for he was sitting down) and he stood up and stretch'd out his arm that had been lame a long time and said Be it known to all people that this day I am healed; and he came after to Swarthmore meeting and there declared how the Lord had healed him. Now tho' D: L: may call this a vile and senseless miracle; that's but too much like the hardned Jews who (vilely slighting the miracles wrought by our Saviour him­self) said He cast out Devils by Belzebnb ihe Prince of Devils: tho' the scriptures declare they were done by the mighty power of God; neither did it therefore follow that they were done without Christ who is both the Power and Wisdom of God. 1 Cor: 10, 8.

As for the dispute he tasks of between G: F. G: W. & [...]: and one T: S: about the Trinity if ever there was such [...] dispute; methinks D: L: hath sh [...]wn little discretion in publishing so much of his T: S's folly in arguing that Hees that may be pointed at must be Persons; for by this way of arguing may not Horses and He-Go [...]t [...] &: that may be pointed at, Psalms 33, 17. Dan: 8: 4, 6. be persons as well as men? D: L: says, the name [Person] was warrantably applyed by the ancient [...]athers to the Holy Trinity: But we read [...] Do [...] Ber [...] [...] sent Bishop of Sa­lisbury, in page 104 of the Life of the Earl of Rochester, speaking of [Page 14] the Trinity, says for want of terms fit to express them by, we call per­sons, and are called in scripture the Father, Son and Holy Ghost: So that it seems the Trinity according to that, [...] Truth & Innocent, pa. 50. are not called Persons as a fit name, but for want of a fit name to call them by. More I could say about what D: L: calls a dispute about the Trinity; but as he hath named no book, nor who this T: S: is; so I can here no more than in o­ther matters credit his bare say-foes, especially as in this matter: since he alledges the dispute to be with G: F: &c: in the year 1699; for 'twas nine years after he was dead, for he died in the year 1690: however though we cannot subscribe that the Father, Son and Holy Spirit are three distinct and separate Persons yet we truly own the scriptural Trinity of Father, Son and Holy Ghost, and that the Father be got the Son, and that the Son is the only begot­ten of the Father; and that the Holy Ghost proceedeth from the Father and the Son: and that these three are One God blessed for evermore. This hath still been our belief.

As for D: L's taunting about the provision our friends made by subscribing the Abjuration, Page. 11. insinuation it to be insincere, is silly and trifling, and tends to the araign­ing both the wisdom and sincerity of Kings, Parliaments, Gover­nours and Assemblies who often in their Laws or Grants after general words of positive Requirings, Granting or Commanding comes notwithstanding many times after, with particular provision in order for mitigating or explaining the intent, or the like in­stance the King's Grant to our Proprietor and Governour Willi­am Penn, where he Grants him, With the Assent &c: of the Free-men and their Delegates, free, full and absolute Power to make and Enact any Laws whatsoever for raising of money for publick uses of this Pro­vince, or any other end appertaining to the peace or safety: of the said Province or unto the private utility of particular persons &c: accord­ing to their best discretions. Now notwithstanding this large Grant [Page 15] to make any Laws whatsoever (as above) according to their best discretions; yet there comes after, a necessary proviso (viz:) Provided nevertheless that the said Laws be consonant to reason &c: Multitudes of Instances might be produced on this head; but this I think is enough to shew the emptiness of D: L's noise in this matter; and D: L: hath only said, but proves not, that out friends there said that they could not defend the Queen in Person nor Estate. Ibid: pa: 11. We can and have defended the Queen both in person and Estate in many respects without waging of war, and thereby destroying the lives of men; according to the said proviso.

Caleb Pusey thinks he is no ways obliged to tell D: L how we can defend the Queen, Page 13. as defend is commonly understood, as he talks of; and yet not do it in person or Estate; because, first we do not understand that ever our friends said they could or would, but with the above proviso: next, because they never deny'd to defend both in person and Estate in any way con­sistent with their religious perswasions. Is there no way to defend but by going or hiring men to fight, or to learn war? Suppose any of us here should at any time be given to understand of any seditious conspiracy against the Queen's Government or Sovereign­ty (which God forbid, if it be his will) and should not only dis­cover it (as did honest Mordecai that against the life of King Aha­suerus) but should also lay hold of and secure the Conspirators in order to be brought to Justice, and thereby or other ways be In­strumental to prevent such great wickedness, would not this, in a true sense, be said to defend the Queen and Government? We read that when Celsus the ancient enemy to the Primi­tive Christians (as D: L: is now to us) objected that the Christians refused to assist and help the Em­peror in his wars. Dr: Caves Primit: Christianity pa: 326. Origen an ancient Father of the Church, answers, Chap: 2. p: 55. Chap: 1. that they did really assist him and that rather [Page 16] with divine than humane weapons: And tells him that the more emi­nent any man is for piety and Religion, he will be able to afford greater assistance to his Prince than a great many armed soldie [...]s that stand ready to fight for him and destroy his enemies. Lastly it's observable on this hea [...] what was intimated in the relation I gave in the last Almanack, 1705. what the Emperor of Rome said concerning the primitive Christians in relation to fighting, 1 Vol: Book of Mart: pa: 46. He being in distress in his wars sent for them, Who (said he) did their endeavour without either Weapon, Amunition, Armour or Trumpet, as men abhorring such preparations [mark that] but only satisfied in the trust of their God whom they carry about with them in their cosciences. Here we may observe, that in Origen's time the primitive Christians kept so far under the Gospel dispen­sation, as not to use weapons of war; and yet according to Origens own words they did really assist and help their Emperor: and that our refusing to fight and to learn war, is both according to the primitive Christians example who declared their weapons of war not to be carnal but spiritual; and also according to what the holy Prophet said should be in the latter days under Christs Kingdom, to witt that they should learn war no more. Isaiah 2: 4.

And though D: L s cruelty and prejudice (the common qua­lity of persecutors) may subject him so as not to own that the ta­king away and making havock of peoples goods which hath al­ready been abundantly done) without the least pretence of it's being so done for any injury or wrong committed, or for any a­buse either by words or deeds to superiours or any others, either man woman or child; nor for refusing to pay our shares of Pub­lick Taxes or Assessments; but purely for the sake of their tender consciences and peaceable christian Testimony: I say tho' he will not own this to be persecution; yet he may depend upon it that it will be justly so termed both in this the next and after ages. And whereas our friends cannot, for conscience sake, learn [...] pay [Page 17] toward learning of war, D: L: may use his conceited term of pas­sive disobedience if he please, but let him remember he might by the same rule call any other sufferings so, where for conscience sake the sufferers have not actually complied with what hath been by the Law of their Country required of them.

And now as to D: L's publick and insolent reflections on those three members of the Queen's Council as such, to witt, S: J. F: D: and G: D: insinuating that they are guilty of perjury, and that no words will tye them; and of their equivocating and con­tradiction beyond a parallell: and his malapert and impertinent insinuation that they are not fit to be tru [...] in the Government, nor the Government safe in it. I say how this may concern the Governour there to take notice of; as also how well he hath kept his oath as a Counsellor in publishing in Print such things from that Board as he hath done, I shall not undertake to determine.

pa: 13. As for his alledging that our Friends went with Arms without the Command of the Government, what was done was as will be signified by the following Certificates and under the hands of some who are no Quakers) at the request or order of Tho: Revel, who I hear is under the Lord Cornbury one of the Chief Millitary Officers in those parts; the said Certificates are as followeth.

Note, it's reported that one or more of the above subscribers (not Quakers) have been by a co [...]t [...]a [...]ce got into drink, and then procured to give upon Oath a differing, if not a contrary testimony to what is above delivered, which if true, it was a very ill contrivance to be sure.

And now how improbable it was that they went out with any design to fight may be very well supposed by their being so poor­ly furnished for such a design; one of their Guns having no Lock, and another no flint, nor did they go forth at all till they heard a report of these Spanish Indians, who they intended to take, and supposing they might thereby be the more easily taken, and being induced so to believe from what had happened before (viz) three well armed run-aways (which I hear was Negroes) surrendring themselves to one of them Persons at the sight of a Pistol without a Lock, was the only reason as they solemnly declare) of their taking with them what they did: However the Meeting that granted Certificates to some of these men, was wholly unacquainted with this affair a [...] that time now suppose these four or five persons had as D: L: I [...]s [...]uates gone on purpose to fight &c: and thereby trans­gresse [...] their own Principles how should this affect the body, who [...] ignorant of it any more [...]an those in the Apostles days, [...] against their known Principles, did affect the [...] so doing? and your own Prin­ciples must needs be very [...]ax ones, i [...] they are [...] very often [Page 21] transgressed by divers of your own Church.

Now, before I come to take notice of his shuffling remarks up­on what I published this present year 1705, at the end of I: T's Almanack, I shall Begin and set down by number some of his par­ticular falshoods, and false insinuations in the first part of his book, and so continue to do as I go along to the end thereof.

First. False it is where he saith, the Quakers were made to believe that George Fox had the gift of Tongues by inspiration, as the Apostles had at Pentecost.

2. False it is That G: F's hand was to the Battle-Door to deceive; for there was two other friends hands to it, who well understood the Languages.

3. A base and false insinuation it is, where in the margin of pa: 4: he or their Minister, or both, very frothily, and not at all like a Minister of the Gospel, who should not use lightness of speech, but such as ministers Grace to the hearers: I say very frothily and abusively, to insinuate (without pretence of proof) Uncleanness against A: Cock of Road Island, and Mary A: of Long-Island who, we hope, are long since at rest with the Lord of whom see more anon.

And for C: Holder as he was soon disowned, so if it was our way to take the like liberty to calumn your Society for the miscar­riages of some par [...]icular Clergy-men among you, we could soon ac­quaint the world and [...]ha [...] in a [...] instance from Road-Island too, of that which might not be very pleasing to you; but thanks be to God the Lord hath taught us otherwise, having made us very sensible that i [...]s both your and our common enemy that goes about like a [...]ing lion seeking whom he may devour.

4. False it is that [...] he set up Female Prelates and Courts of Wo­men.

5. False it is that G: F: could not writeth date of the year.

6. False it is that he declared himself to be equal with God: And that [...] this [...] we idolize him and his inventions. A most [...]pan [...].

[Page 22]7. That the Quakers live and dye hard without any sense of Christ or revealed Religion. Christ the Author of the Christians faith hath revealed himself in them, by which they are made truly to believe what is in the Scripture revealed concerning Christ our Lord both outwardly and inwardly; and we [...]ust to what he hath done out­wardly for us as well as to what h [...] by his Holy Spirit effects in us

8. That the Quakers declared their intentions, that they could not defend the Queen neither in Person nor Estate.

9 And as idle it is in him where he saith, the Magistrates here could not perswade their Consciences to take the New Oath (as he takes on him to call it) till they heard that their Brethren in England took it; Pa: 12. for the Magistrates here knew well e­nough the Affirmation that our friends in England took ma­ny years before the same was required to be taken by any here: but by his calling that Affirmation an Oath he sh [...]ws how high Envy hath set him above the top of the Pinnacle; nay even a­bove the Queen and her Council; for in the Queen's late Orders from England she plainly distinguishes that which others take from what the Quakers take, calling expresly the one the Oath, and the other the Affirmation.

10. False it is that in my answers, I Coppy after the London Qua­kers, and that I dare venture no further than they have done to my hands. For my Answers are generally such as I never saw from a­ny London or any other Quaker. The man seems in what he writes as if he had no more regard to what he says than even to write what comes uppermost, be it right or wrong, else how could he dare to publish in print such notorious falshoods.

But now we are upon the business of Coppying after others, me­thinks D: L: above all the writers that ever I knew, might be a­shamed of so falsely accusing another of a thing he is so much guilty of himself, as may be easily made appear, not only from what I and others have long observed in his Books, as well as [Page 23] Almanacks; but by these few particular instances following, not only from this his present Almanack, but also from this present book that is now under hand, may be seen. First, in his pretend­ing to have found out a great secret kept under the thumb, that is to fight when we think fit to set up our claim &c: See how he i­mitates and acts the Snake in it. It is in his May Month, for by the Switch I find the Snake cited page 211 thus; So that instead of their disowning the use of the sword: their true meaning is that none have a right to it but themselves.

This D: L: thus in effect imitates and says, So that when they pretend to deny the use of the sword, their meaning is that none have a right to it but themselves only.

pa: 212. The Snake says this is plain language, they will not yet take up Arms, not for the present, not till they see their time; but they have entred a Caveat to secure their right and title to it till they think fit to set up their claim.

D: L: says this is plain Language, they will not yet take up Arms, not for the present till they see their own time; but they have entred their Magna Charta to secure their right and title to it till they think fit to set up their claim &c: Note, why D: L: hath thrust out the Snake's term Caveat and put in the term Magna Charta I cannot imagine; I have often heard of entring a Caveat, and of confirming and main­taining Magna Charta: but never before of entring a Magna Char­ta he might have let the Snakes term stand for, however he con­ [...]s of himself▪ I take the Snake to be not only both acute and wit­ty but abundantly wi [...]er to do evil than himself.

Well but hear him again a little more in this very book now under consideration page 7 & 8, in his observations on what he casts G: F's perversions on the 2 Tim: 17.18 & 1 Peter 3: 29. as above [...]he hath miserably pi [...]aged George Keith's Observations on the very same texts fo [...] [...]em; for w [...]r as G: K saith, Note how he [...]erts the scripture, both as to words & sense. See 4 Narrat: pa: 104.

[Page 24]D: L: saith, Note how he Perverts the scripture, both as to words and sense.

G: K: saith also, He makes the Resurrection that Paul preach'd Acts 17: 18, 32. & 23: 6. to be Christ himself, perverting our Saviour's words (who calls himself the Resurrection & the life) to a litteral sense, which is obvious to all intelligent persons con­tains a figurative sense.

D: L: saith, He makes the Resurrection which Paul preach'd Acts 17: 18, 32. & 23: 6. to be Christ himself, perverting our Saviour's words (who calls himself the Resurrection and the Life) to a litteral sense, which is plain to all intelligent persons, contains a figurative sense.

G: K: saith, As when God is call'd in scripture the Saints Hope and confidence and Salvation (i, e.) the Author and Cause of their Hope, Confidence and Salvation.

D: L: saith, As when God in Scripture is call'd the Saints Hope, Confidence and Salvation (i, e.) the Author and Cause of their Hope, Confidence and Salvation.

G: K: saith, the spirits in prison, whereof Peter writes in that place, were sometimes disobedient in h days of Noah, as his words expresly declare

D: L: saith, For the spirits in prison, whereof Peter writes in that place were sometimes disobedient in the days of Noah, as the following words expresly declare.

G: K: saith, How could Christ in them be disobedient: not on­ly spirits, but disobedient spirits.

D: L: saith, How could Christ in then be disobedient: not only spi­rits but disobedient spirits.

G: K: saith, This is that Apostle of the Quakers, of whom W: P: saith in his Preface to G: F's Journal, He had an extraordinary Gift in opening the Scriptures: he would go to the mar­row of things. Is not this a rare instance of [...]?

D: L, saith, Are not these rare instances of G: [...]'s wonderful and [Page 25] extraordinary Gift of opening the scriptures: and going to the marrow of things.

Behold Reader how beyond a scruple here are obvious instances of D: L's parrot-like-prating afrer (not the London Quakers, as he falsly charges me) but obviously after his brethren, the Lon­don Quakers Adversaries, without the least intimating them to be theirs, possibly that he might have the praise of other mens a­buses towards us.

And note, As we deny not G: K's above mentioned sense upon both those Scriptures; so I do not find G: F: of a contrary mind: for tho' he call'd the Resurrection that the Apostles preach'd, Christ Jesus, that's according to what our Lord himself said in answer to Martha about raising the dead at the last day, he there told her that he was the Resurrection and the Life. And as the sense of this is, that he was the Author and Cause of it; so I find it not any o­therwise intended by G: F: &c. See further the Answer above. .

11. False it is, that I think it sufficient to refute him, to tell him I have not seen the Books out of which he brought his Quotations; for, as I never said so, so I never had such an idle thought; tho' where I have not such books, I may justly esteem that sufficient to excuse me for not so trusting to his Quotations, for reasons afore shewn, as to think my self obliged to answer directly to such uncertain and justly suspected charges; tho' I find but three such objections neither amongst the abundance of answers there made him.

As to what relates to I: T's Almanack, I leave himself, as the proper person, to speak to it, if he think good; only I take no­tice, first of his vain boasting of the sale of his Almanacks, which at best is but begging the Question.

14. Next of his false and groundless vaunt (viz:) That the Lon­don-Quakers are baffled in their answers, and confounded to their per­petual shame by the Author of the Snake in the Grass &c: for the An­tedote against that Snake's infection, and the Switch by which he [Page 26] is so deeply wounded, (the one by George Whitehead, the other by Joseph Wyeth) shews that that Snake hath grievously abused us. One palpable instance I gave last year concerning a school of our friends at Warnsworth, ( Snake pa: 148.) proving him a notorious false man, under the hands of divers reputable Inhabitants of that town, that are no Quakers, to the perpetual shame of that Author; but to which D: L: hath thought fit to be silent.

pa: 14. For what I quoted from G: K's Books, he knows, was from what he delivered as matter of History, which remains the same, tho' G: K: may change as much more, and oftner than he hath done: besides if I should quote him upon matter of Doctrine, if it were on fundamentals, he boasting he is still the same there, it must be good against him, as much as, by their own way of arguing (viz:) that our ancient friends writings must be good against us; because we say our Doctrine is the same now as at the beginning. Besides, what priviledge doth D: L: conceit he hath to cite the Snake's allega­tions against us, any more than we have to cite any Quaker or quondam Quaker's Allegations against them.

12. False it is where he says I have not one word to say about what he calls our monstrous notion concerning Christ; for I had many words to say, and did say about it, particularly for that he brought no other authority but the Snake for what he said (and he gave no page in him neither) I told him we could not take him to be good Authority against us; because of his so abundantly pervert­ing our friends writings. and packing up divers falshoods against us, of which I brought the above intimated instance about Warns­worth-school for one.

13. Pa: 15. A most notorious falshood it is where he say, that when we speak or write of Christ, we mean not a word of what we say.

He seem [...] [...] food of two of his Doctor Lancasters Q [...]ries (viz;) First, Do you believe in Christ without, no [...] in heavn? Now [Page 27] tho' I am satisfied that what I gave last year as our friends answer to that Doctor was sufficient to prove to all (but to such ill minds as had rather find us in the wrong than in the right) that we had the true faith in Christ as without us; yet lest any should take occasion at our silence herein, I find freedom furher to say, and prove that if he mean by a Christ without us now in heaven, that Christ is in heaven without us, as to his outward personal presence and glori­fied body; and yet not so limited there, but that by his spiritual appearance he is also in us; it's our faith as well as theirs: for as he is the true Light which enlightneth every man that cometh into the world; he is within us: and in as much as he graciously pro­mised to be with his always, even to the end of the world. Mat: 18: 20. This being with them must be in them; and that they had good ground to take it to be so, is manifest where, after he told them that a little time and the world should see him no more. At that day, saith he, shall ye know that I am in my Father, and you in me, and I IN you. John 14: 20. Again saith he, I in them, and they IN me: And this of Christ's being within the Apostle after­wards laboured much to bring the very Gentiles (at least such be­fore conver [...]ion) to a sense of, to whom he said That God would make known what is the riches of the glory of this mystery, which (saith he) is Christ IN you, the hope of glory. Gal: 1: 27. And there being some then which sought a proof of Christ speaking in him. 2 Cor: 3: 5. It's no wonder some do the like now by us: But he answered them and said, Know ye not your own selves that Christ is IN you, except ye be Reprobates. Now suppose that we should ask any, Do you believe that Christ is within, as well as without? and should be answered, Nay; would it not plainly con­tradict Scripture? So would it be if any should say, Christ is not without but within only: but then to say, Do you believe in a Christ within? And Do you believe in a Christ without, as your term is: Might not this give some occasion to those who are ene­mies, [Page 28] at large, to the Christian Faith, to suspect that we believ'd in two Christs, who notwithstanding is one Lord Jesus Christ as without us and within us, and as to the words Humane Nature, if you mean not as some render the Word (viz:) humane to be from the ground, but he hath the true and proper nature of man, then we believe according to your Question, that Christ is at this day and forever, truely and really a man in true and proper humane Nature, and as to his bodily presence without all other men, and that he will come as such at the last day, to Judge the quick and the dead, and that this of Christ's being without us, and coming to raise the dead at the last day, have been believed in, and testified to by our antient Friends, I could produce abundance of Instances, out of which at present I shall bring these following.

First, Edward Burrough near 50 years ago, in answer to one Bun­yan, who it seems had writ that the Quakers deni'd the man Christ without them, and owned him no otherwise than as he is within: [an ancient mistake, or worse] It seems it was that because our friends were raised up to direct people (as John did) to the needful and and Ancient doctrine of the Light of Christ within, that all through it might believe. John 1: 7. And that as all walked in it they might have not only fellowship one with another; but also the blood of Christ to cleanse them from all Sin. 1 John 1: [...]. that therefore they denyed the man Christ as he is without. Now to re [...]tify which mistake and abuse in Bunyan, Edward Burrough answers, ‘Mayst thou not be ashamed to say we own Christ no other way than as he is within. We own him who was, is, and is to come who is within us and WITHOUT US.’ E: B's Works pa: 282. Again, Bunyan having said that we perswade Souls not to believe that that man that was Crucified and rose again &c: shall so come again to judgment as he went away &c: Edward Burrough Answers ‘Oh how swiftly thy Tongue runs without fear, for in the Affirmative I further say, that that Christ Jesus that was Crucified, and rose [Page 29] again, shall come (as he went away) to judgment, and the dead shall be raised, and every man shall receive according to their deeds, and he shall sit to judge the Heathen round about, accor­ding to Joel 3. Ibid 283.’

Again in pa: 285. saith he, ‘there is not many Christs, but one Christ, which is not only within but without, not only without but within; But is all, and in all.’

Again, in Testimony for the man Christ Jesus, page 4. near 30 years ago, our Friends say, that ‘the same man Christ Jesus that suffered, and was put to death in the flesh, and raised from the dead by the mighty power of God, ascended into heaven God's dwelling place.’ Again page 7, ‘The same body that was put to death, was raised by the power of God, & was a real Body, really seen both before and after the Resurrection, & at the Ascention; as also we confess the same Christ not only to be still in being; but also Glorified, and his Body to be a Glorious. Heavenly and Spiritual Body: So that this man Christ did neither vanish nor perish in any thing that is essential to him, either as to his Spirit, Soul or body.’

Again, in Malice of the Indep: &c: pa: 19 they [the Quakers] say, ‘tho' Christ be God and Man, in a most Glorious Union and Power, yet the manhood is not the Deity, nor the Deity the manhood, yet inseparable in the man Christ who is Lord from Heaven.’

Again, in Postscript page 23. G: W: saith, as hinted before, ‘Christ did rise in the Bo­dy wherein he suffered, and in the same ascended into the Hea­vens: and it is so far Circumscribed or Encompassed in the Hea­vens as it's capable of, & as is proper to it; and tho' it be Spiri­tual & Glorious, yet a body & therefore not in every place where God is, to be omnipresent is only proper to God and not to Bo­dies. I deny to be the Quakers mind, that Christ's Body did va­nish (so as to become Annihilated) at his Ascention, 'twas chang­ed and more glorified, but not vanished.’ Reall Quaker by G: W: pa: 105.

[Page 30]Again, in the first impression of Robert Barclay's Apology page 88, He saith, ‘We also deny the Error of Eutyches who made the Man­hood of Christ to be swallowed up of the God-head: therefore as we believe he was true and real man, so we also believe that he conti­nues so to be glorified in the heavens, in soul and body, by whom God will judge the world in the great and general day of Judgment.’

Note, these above passages (except Edward Burrough's) with di­vers more of the like tendency, were collected out of our friends ancient works by our quondam friend William Bradford in a small book called The Christian Faith of the people called Quakers &c: who truly concludes his Collections thus,

pa: 15. Now, As for Eliz: Fenton's living so spotless since she was a Wife or Widow, as he speaks of, doth not contradict what I was desired to publish which said nothing of any time since, or before she was Wife or Widow; and whether P: Fretwell had not grounds for what he said to her, he is best able to determine; how­ever, had not D: L: begun, as he did, to abuse P: F: I do not see that Mary W: would have had any occasion to have so much as mentioned her name: And I went not about to take off P: Fretwell from speaking against Baptism; for I know not whether he [...]ke against it or not. And what he calls in me, a ba [...]tering scoff a­gainst Baptism, I suppose was my producing what I had read of [Page 31] a Papist in London, who, tho' they are strong Asserters of Infants Baptism, yet esteemed it as a miracle to prove it by Scripture.

And D: L: doth not charge me as not rightly giving Luther's and Bu [...]er's words about Infants Baptism; but perverting their sense, making them speak against it: Indeed, I must confess if Luther's saying (viz:) If the command (meaning Christ's command who bid Teach and Baptize. Mat: 28: 19.) be followed, Children are not to be baptized, be not speaking against Infants Baptism, I shall own my self mistaken, as soon as I am convinced of it.

Pa: 15. Very false it is where he saith, that all this I do under a deceitful pretence that it's only Infants Baptism that the Quakers de­ny; for it's a real truth and not pretence, that only sprinkling In­fants we deny to be Baptism; as also that Infants were never by a­ny divine Precept the subjects of Water Baptism; but I never argu­ed, in the least, that we owned baptizing the Adult to be a necessa­ry Gospel Ordinance, by denying sprinkling Infants to be Baptism &c: but for proof that it's not only Infants Baptism that we de­ny, he says, We shoot our poyson'd arrows against Baptism it self

Ans: Truly then, seeing their sprinkling Infants is not Baptism it self, but a shew, or something [...] of Baptism: It's pity that people should have been so long [...] [...]ved about it, But the One Baptism by which the Saints were by O [...]e Spirit baptized into one body, (1 Cor: 12: 13.) is surely Baptism it sef.

But he says, We deny all manner of W [...]t [...]r Baptism. We pra­ctice none.

Ans: 'Tis true neither the several manners, nor any manner of Water Baptism do we practice; for a [...] the Christians in the Apo­stles times tho' they were no wholly got off from those outward Ceremonies used under the Law &: as Circumcision keeping of H [...]y Days the divers Washings or Baptizings with water, A­nointing with [...] the lik [...] yet we find the Apostles labour­ed m [...]n to bring them on by degrees to an e [...]tablishment in that [Page 32] which purely belonged to the Gospel Dispensation. Let no man judge you (saith he) in Meat or in Drink, or in respect of an Holy Day, or of the New-Moon, or of the Sabbath Days: which are a sha­dow of things to come: but the body is of Christ. And if [saith he] ye are risen with Chrict; seek those things which are above &c: Col: 2: 16. & 3: 1. And as before, Circumcision was that of the fresh, made with hands; so then they were the Circumcision, who wor­shipped God in spirit Philip: 3.3: And whose Circumcision was made without hands. Col: 2: 11. And as they testified to the One Spirit, One God, One Lord, One Father and One Body; and so they did to the One Baptism by which they were baptized into that One body, [as above] Ephes: 4: 5. And that this was not with water, seems clear, where the Apostle saith, For by One spirit [mark, by One Spirit] are we all baptized into one body. 1 Cor: 12▪ 13. Now, that there is not a necessity for water-baptism besides this, seems also clear, because, as it's evident from the text, We are to have but One Lord, One Faith, One God &: so it's as evident that we are to have but One Baptism; and as evident that this is to be by the Spirit, as above. And whereas some alledge that water and the spirit goes together to make up One Baptism; we find no ground in the scripture for that, for as some disciples were baptized with water, which had not so much as heard of, and some who had not received the Holy Ghost: so also some were baptized with the Holy Ghost without being baptized with water. Acts 19: 3. 8: 12. & 10: 14. Besides the texts above mention not a word of water, but say by One Spirit we are all baptized &c: And we no where read that all the saints were baptized with water.

As to what he says of W: P: out of page 6 of Christian Qua­ker; and that about Christ's out [...]ard person that suffered &c: The first hath not only been divers times answered; but also largely spoke to in the above book: the other also hath been answered To neither of which do I remember that ever D: [...]: [...] any [Page 33] reply but repeats it again, and again, as if his alone Ipse Dixit or [...] say foes were sufficient proof against us. Who those very sensible Per­sons are that he boasts have forsaken our Society, because those two above doctrines, as he calls them, are not condemned, as I know not, so I cannot think, (if any such there are tho' they may be sensible men, as men, yet if ever they had been truly of us, from a true and living sense of the Work of God upon their Spirits and of the sweet Communion of the Saints in Light, which are in measure often partaken of among us, what­soever the pretentions of such may be: but that there must be something of otherwise loosing their inward condition that subjects them to forsake such their Society with us; and this we have often of late observed, that since here have been a party that so closely huggs and embraces such that will but come among them, and run out against the Quakers under pre­tence of false doctrine or otherwise; that if any among us for want of watchfulness, begin to g [...]ow loose in practice and conversation, and de­light most to be so or for want of due cue do suffer a Pett against some particular to run so high as to suffer it's effect to be the letting in deep prejudice against their brethren, and so become both turbulent and ungo­vernable in the Church, or to gain some outward end to themselves, or when many of all these evil qualifications center together as in here and there one, sometimes they do to, the hurt and danger of their Souls, and to the great grief and exercise of their brethren, tho' such are seldom sen­sible of it; but when they begin to perceive that the Church, after due & often admonition, find or is like [...] [...]selves, for the honour of the truth they profess, and peace of the [...], under a necessity to disown or have disowned such as members of the Body, how quickly do we then hear that some of these that yet refuse to be [...]claimed, just as in imitati­on of G: K:, excuse themselves, as to their being so disowned and possi­bly to take a little revenge against their former brethren, think it's easily done by crying as it were, Alas! Alas! I did not know the Quakers [...] such doctrine till now, little considering how such things will not stand the [...]est at the day of tryal, nor how such mean ways are seen through and disregard­ed by men of noble tempers, among all perswasions.

pa: 16. As to D: L's silly repeating how he had provoked me to say, if I durst, that we gave that honour to the Bible, as to our own books, by read­ing one Chapter of them in our Meetings &c: What he means by frequent­ly reading our own books in meetings, as in his Almanack he alledges I know not, unless it be to impose a falshood upon his [...] over credulous [Page 34] and bigotted readers; for how can he but know that it is not our custom to read our own books in our meetings: no, not so much as Our Written General Testimony against Looseness and Vanity, is read in our weekly or usual Meetings of worship; and if it were our custom to read any there, it would doubtless be out of the Bible: but what if he had as idly provo­ked me to tell him, if I durst, that in our Meetings we ever sing David's Psalms in metre, or read their Book of Common-Prayer (as well as the Bi­ble) all which is so manifestly known, that we do not do, that I think the answer I gave before about the Bible, to wit, in asking where he finds any Gospel precept is broken by our not so reading them, would be, and is sufficient, and, so far as I find, more than he cares to answer; for he has thought fit to wave it, but as idly runs on and says, Note, Caleb Pusey knowing their own guiltiness in the case, instead of giving me a plain, ho­nest answer, falls [...]oul on the Snake, and then brings Certificates to prove that their school-boys read them in their schools.

Ans. First, what Guilt can men lay under for omitting doing that which they find no necessity for, nor any Incumbent duty upon them to do: however, we can from our souls praise the Lord, in that we know it's meer labour lost (at least to us) in these men who have so many years strove to incense the people against us, as if we did not respect, nor own the scrip­tures, whilst our own consciences, assure us that we esteem them the most choice, the most instructing & the most edifying book in the whole world; and so as that it is from them, and not from our own books that our pre [...] ­ers bring frequent citation in the Meetings; as also that they [...] fre­quently read in our families [...] to our mutual comfort and e­dification.

14. A most horrid falshood he tells of me, as also in it he abuses his reader, saying That instead of my giving him a plain, honest answer about reading Chapters in our Meetings, I fel [...] [...]oul [...] the Snake in the Gr [...]ss and then brings Certificates to prove that our school boys read the scripture, in our schools, which (saith he) is not in our Meetings, as above: Now his own conscience must needs tell him that what he calls in me falling foul upon the Snake, did not in the least respect his fo [...]d but idle que­stion about reading Chapters in our Meetings; for as it was nine pages after, so the Certificates, as they were very justly brought, so it was is only to invalidate the bare Authority of the Snake, by which only D: L: in his 7 & 8 month pages had alledged the Quakers to be proved guilty of mon­strous [...] of Christ, and the Certificates brought were to prove the [Page 35] Snake to be a very false man, and that it did not prove him such. I do not find D: L: in the least attempt to prove, but continuing his meer shifts & quibbles, after his telling that I brought Certificates to prove that our boys read Chapters in our schools. says he, What is this to the purpose, e­very body knows that the Bible is as necessary a book to teach schollars to read in as another book.

Ans: Yes doubtless every body knows that: but what's this quibble & meer go by to the purpose, for by the same rule of speaking, every body knows that peruses both our Almanacks or Prints that I did not produce th [...]se Certificates in the least to prove that we read Chapters in our meet­ings, but to shew the baseness & falshood of his beloved Snake, who had affi [...]me [...] that in our Publick Schools, particularly that great one at War [...]s worth the schollars never read a Chapter out of the Bible, the contrary of which is clearly shewed by those Certificates, being under the hands of [...]ix reputable Inhabitants of that town, no Quakers; as also from the U­sher who was a French Protestant: The six Certify, That some part or por­tion of the Old or New Testament is daily read in the said school, beginning at Genesis, and so on till both the Old and New Testament is read through: The said Usher doth solemnly testify, That in the said school the scriptures are frequently read by the said schollars &c: Now tho' the inducements of these men may differ, as to their reasons, for w [...]iting as they do, a­gainst us; yet to be sure it cannot be true Christian Zeal that prompts, them on thus to abuse their peace [...] Neighbours to say no more, from time to time.

page 8. D: L: says I have not [...] quarter part of his Alma­nack.

Ans: Suppose it were so, by what [...] do [...] [...] think I am obliged to continue to answer him at all, since he gave not only at first, but con­tinues to give the occasion to us, by printing and thereby publickly abu­sing our friends; and yet of all the faults I have detected him of in his so doing, some of which are further made out in the above book; as also in this last Almanack I have detected his abuses and false insinuations against our friends, in at least fifteen particulars; besides what I have pro­ved out of Scripture, and cited [...] from Authors against the necessity of outward ordination: their Festivals, and his whim about the difference be­twixt Praying and Preaching, as also about the Common-Prayer. I say, to these nor none of them have he gave the least reply to; and in what he hath given some little hints, how little it may or ought to be called a [Page 36] reply to mine, let the inquisitive and candid reader judge.

But again, surely it is very base and unchristian like in them to number A: Cook and Mary A: the Innocent, with C: H: the Guilty, as afore men­tioned, and as I am Credibly informed, A: Cook and Mary A: was such, and ought by the Rules of Christian Charity to be esteemed such, until they are proved to be otherwise; besides the said Mary A: was but about five Months at most after she parted from her Husband before her Child (ac­cording to the full course of Nature) was Born, as by the following Cer­tificates appears.

☞ Behold what shameful and unjustifiable courses do these men [...] and wrongfully bespatter innocent people: it's like they remem­ber the Old Proverb to wit, Let's throw [...] enough, and [...] will str [...]k [...] for this like course have our Opposers thought fit from time to time to take with us. And further, Note the envious folly of these men, who would make their readers believe that G; F's Letter dated in 1679 did complain of the matter charged by them on Mary A: whilest at Barbadoes, whereas by the date thereof, as themselves have published it, twas writ three years before she went thither.

Therefore what shall we say, these Backsliders, with some busy wrang­ling Priests, are very busy in their contrivance this way and that way, like evil men of old, who were devising mischief against those who are [...] in the Land; and since one thing won't do they'l think of another; and then publish things as they please, true or false, and, as they think, may tend to the prejudice of us, and the way we profess: but alas! this is not the way to propagate the Gospel in these foreign or any other pa [...]s; for the Gospel came in, not only with peace on earth, and good-will to­wards all men; but also with a Command To do to all men, as we would have all men do unto us: Nor can these men therefore be truly esteemed as Zion's Watch men upon the walls, as in page 7 D: L: seems to intimate themselves to be, for if the Watch men upon the walls of a City should time after time continue to give false alarms against the true Citizens un­der pretence of their being enemies, or a Trumpeter be perpetually giving [Page 38] an [...] who would th [...] regard what they say or sound ei­ther [...] &c [...] do these our Adversaries give time after time [...] con [...]e [...]ing those whose true desire and labour is, that they may not miss; but obtain and continue to be fellow Citizens with the saints and houshold of God, and that they may grow together an Holy [...] in the Lord; and be built together an habitatton of God through the spirit. Epes: 2: 19, 21, 22. But such contrivances are no new things. W [...] [...]em [...]er poor Jerusalem of old had many bitter enemies and ad­ve [...] some of which were so restless in their attempts against it, as some are now against us, that they cried, [...] to the foundation thereof Psalm 107: 7. But as the Lord stood by [...] they abode in his Counsel &c. so we believe tho' for [...] of his peoples faith and patience, he may suffer exercises to [...] them, yet will he stand by them, and minister true peace to them in all times of tryals, as they stand faithful in their Christian Testimony, [...] in his fea [...], walk in his ways and dwell in true humility before him: And it is our real desire, that both we and all mankind may so do: and that man may not dwell in Por [...]ession only, but truly come to hearken to the voice of the Good Shepherd Chri [...]t Jesus. John 10: 11. for tho' he died for all and hath enlightned all; yet inasmuch as all have been as lost Sheep [...]; astray. Isaiah 53: 6. Therefore all should, not in words only but in deed and in truth, return to, and follow him, he being the chief Shepherd and Bishop of the soul. 1 Peter 2: 25.