Truth and Innocency VINDICATED: And the PEOPLE called QUAKERS DEFENDED, IN Principle and Practice, Against Invidious Attempts and Calumnies.  
BEING A Just EXAMINATION of Two Books against the said People: ENTITLED, 

I. A Brief Discovery, etc. By Three Norfolk-Priests.  
II. Some few of the Quakers many horrid Blasphemies, etc.   Being a Scandalous Libel.  
Containing also many of the Repeated Abuses in John Meriton's Antidote, and Francis Bugg's Pilgrim's Progress.  
Examined by G. Whitehead, a Servant of Christ.  
Psalm 37.12. The Wicked plotteth against the Just.  
Plalm 35.20. They devise deceitful matters against them that are quiet in the Land.  
LONDON, Printed and Sold by T. Sowle, in White-Hart-Court in Gracious-street, and at the Bible in Leaden-Hall-street, 1699.   

TO THE Ingenuous Reader.  
WE knowing the Foundation of God, which standeth sure, the Tried Stone, Elect and Precious, and that the goodness of the Lord endures for ever, to all who truly love and fear him, and that he will prosper his own Work in the Earth, that the Kingdom of Christ may be Promoted and Renowned, to the Subduing and Overthrow of the Kingdom of Satan and Antichrist, which God will accomplish fully by his own Power in his own Day and Time: We are not dismayed nor discouraged at Satan's Rage, nor at the Fury, or Envious Attempts of any of his Agent's strenuous Endeavours or Designs for renewed Persecution against the Innocent. But through the Lord's Power and Goodness his Faithful People and Children are the more strengthened and confirmed in their most holy Faith and Confidence in Christ Jesus and his Divine Power; that as thereby the Kingdom of Satan and Antichrist is already greatly shaken, so therefore Satan's Rage is the more increased and heightened, because of the shortness of his Time.  
And because the Lord our God is secretly at work by his Invisible Power in many hearts, seriously inclining them towards himself, his blessed Truth and People, that they may flock to his House and Family, as Doves to the Window; Therefore Avaricious, Self-interested Persons, (whose Gain is their Godliness, and Lucre their Religion, and their Ministry Mercenary) are the more uneasy and offended at our Religious Freedom and Liberty; which through God's Goodness, overruling Power and Providence, influencing the King and Government, we do enjoy, as we have of late years done: For which we are humbly thankful to Almighty God, and Gratefully acknowledge the same to the King, and all our Superiors, who are made Instrumental therein.  
And to be branded and persecuted with Calumnies, Reproaches, and virulent Invectives, as Blasphemous, Heretics, movers of Sedition, Treasonable, and what not, of the like import; is no new thing or surprisal to us, to have these black Characters put upon us; they being included in the All manner of Evil spoken of against the true Followers of our Blessed Lord and Saviour Jesus Christ, according as he himself hath expressly foretold his Disciples, pronouncing thereupon a Blessing unto them for their Encouragement against their Revilers and Persecutors.  
Malicious Men's Plotting against the Righteous, and the Wicked's devising Mischief against the Innocent and the Quiet in the Land; we doubt not, but as their Mischievous Designs have taken Air, and come to Light, and thereby become weakened; so the just and holy God will frustrate and make them void in the end to their perpetual Shame and Confusion, who are therein concerned.  
'Tis a great sign, that our present busy Adversaries are at a Low Ebb, and they are very feeble, and independent upon God, and their Cause without Divine Support, seeing that they are fain to make use of such perfidious Agents, as invidious Apostates, and Angry Restless Backsliders, as F. Bugg, etc. whose mercenary and perverse work of implacable Envy and Reproach, Forgeries and Contempt against us, to defame and scandalise us, (both as to our Christian Profession, Religious and Civil Reputations,) will not ways redound to their Honour or good Fame, who gratify and encourage him in such his injurious work against the innocent and quiet in the Land, but it will turn to their great shame and disgrace who abet him, and reward him with higher sums of Money, than ever Judas had of the Chief Priests for betraying Christ into the hands of his Persecutors.  
That the World may know, what Famous, Learned Men these are, who are joined with F. Bugg in the present Quarrel, and high defaming Charge against us, they have afforded us their Names and Titles in the Title-page of their Brief Discovery, set down in this Order, viz.  

Edward Beckham, D. D. and Rector of Gayten-Thorp. NORFOLK.  
Henry Meriton, Rector of Oxborow. NORFOLK.  
Lancaster Topcliff, L. B. sometimes Sen. Fell. of Gon. and Cajus Coll. Cambr. NORFOLK.   
And now, Reader, that thou mayst understand what Eminent Doctors, and Victorious Champions these Persons would make themselves in their Reply to our Friends in Norfolk, dated Nou. 16. 1698. They insultingly tell them thus, viz. Nay, did not you reject F. Bugg for this Reason, because he had been answered as you pretend over and over again, and was unreasonable, as if we had nothing to do, but Actum Agere? And may we not say the same of your Hackney-Disputants, they have drudged so long in that Road, and have been spurred and gauled by us enough already; and therefore in reason we ought to turn them off a while, and give them Rest, till another occasion, as in their Relation unduly styled The Quakers Challenge, p. 21. See here the Boasting, Scorn and Insulting of these Men, and what Language they give us, whilst they are very Teachy, if but a little Touched with Plain Dealing. But pray, how agrees this their Insulting Derision against our Disputants, with their Confession in these words, viz. We Ingenuously told them, that we never had so right an Understanding of their Principles, as of late, p. 6. How have they then spurred and gauled our Hackney-Disputants, (as they call them) enough already? How could they spur and gall us by dispute, when they did not rightly understand our Principles, if they had not a right understanding thereof till of late? We have for many years refused to be Priestridden, especially to be made Hackneys of by them in the Dark, where they do not see their way. But their pretended Conference with the Quakers in Norfolk is turned into Petitioning and Soliciting the Parliament (of late against us) for more Knocking Arguments than their Disputes will afford. How came they of late to understand our Principles? How long hath F. Bugg and G. Keith been their Tutors, furnished them with Quotations, or their Authority been of value with them? Who tho' they have strenuously laboured to bring us under Contempt and Reproach, 'twill be to their own Shame and Trouble, being expressly contrary to their former extant Testimonies in behalf of our Christian Principle, and of us as the People of God and True Christians under his Spiritual Dispensation of the New Covenant.  
But it seems these Learned Doctors have been greatly beholding to their Tutor F. Bugg of late for Instruction to a right understanding of our Principles (as they think) what Dignity is he then promoted unto of late! How is he advanced to be a Doctor of Doctors! But the Truth of it is, we have Cause to have the less esteem of their Learning, whilst instructed by such a Tutor, who has spent much time in scribbling one Scurrilous Romancing Book and Pamphlet after another against us, heaping and repeating Forgeries and Defamations, so hardened in Mischief, and so Foolhardy, as to Counterfeit a Court of Judicature of Oyer and Terminer therein to forge a Trial to ridicule, defame, scandalise and arraign for Perjury, divers Citizens of London (of our Friends) by Name, men of good Repute, forging Answers, acting both Accuser, Judge and Executioner also, condemning them to the Pillory, as Perjured Persons, with a Figure or Form of a Pillory; and twelve Pictures in it, with the first Letters of their Names, and the Title of PERJURY over their Heads: And under all this Defamation and Scandal, to represent the Persons so highly Defamed by him, as this gross and abominable Defamation and Forgery may be seen at large, in F. Bugg's New Rome Arraigned, Printed 1693. As also his Figure of a Cage, with many Names set  in it, to represent a Cage of every unclean and hateful Bird, p. 50.  
This busy Agent has also presumed to Print an-Impeachment against us, in Behalf of the Commons of England, without being Legally Authorized thereby, or showing any Legal Authority for the same. And moreover, in his late great Book, his supposed Masterpiece, Printed 1698. Styled the Pilgrim's Progress, he takes upon him to contrive, frame and forge a Ridiculous Romance, calling it a Sermon for G. Whitehead to hold forth at their Convocation, or Yearly Meeting, which also he expressly calls, George Whitehead's Sermon; and in it he has a Figure, containing many Pictures, some with Names of our Friends over them, and others with Deputies over their Heads. And this Figure he makes to represent the Quakers Synod, and in it has Inserted divers notorious Lies; as, G. Whitehead ask, Are the Doors shut? And W. Bingley Answers Yea, the Doors are locked, with divers more abominable Lies. And this same Sermon, which he calls George Whitehead's Sermon, from page 108, to page 127. contains two Sheets of Paper; to which pretended Sermon, he also adds a Lying Romance, and Invented Speech, in W. Bingley's Name, in Testimony thereto; which Romance I do in good Conscience Testify against, as a horrid Piece of Forgery, containing in it many gross Lies, Absurdities, and perverted Quotations also; representing me as calling the Scriptures Beastly Ware, etc. and as Exhorting to throw down the Scriptures, and to make no Confession of Sins, etc. with many more gross Lies and Absurdities: And also his representing W. Bingley, as Preaching, That our design is the supplanting Christianity, etc. with divers more Falsehoods and Absurdities, in W. Bingley's Name, and many more in my Name, in his said Insolent Romance, wherein he presumptuously uses and repeats the Sacred Name of God, Christ, the Lord, etc. What horrid Presumption, abominable Profaneness and Immorality is this Agent arrived to, who dare thus audaciously take the Name of the Holy God in vain, thus Profanely to make use of the Sacred Name of God, and of his Dear Son, Christ the Lord, in such his idle Forgery, and scurrilous Stuff! Oh horrid Profanation! Oh abominable Presumption! Is this your Convert, O ye Clergymen, who abet, countenance, and gratify such an Impious, Presumptuous Person, who dare make so bold with the Sacred Name of God and Christ, as thus (Atheist-like) to Profane the same! The Righteous Lord and Judge of all, beholds such great Impiety and Wickedness, and a Day of Reckoning and Account will come.  
Ingenuous Reader, these are but short Hints of the gross Abuses we have suffered from this profane, wicked, apostate Spirit; we patiently commit our Innocent Cause to Him that judgeth Righteously, and thee to his Divine Grace and Light for a clear Understanding of, and Conduct in the Way of Truth and Peace, to thy Everlasting Felicity, which is the Sincere Desire of  
Thy Friend in Christ, G. W.   

A Table of the Heads of this Examination, about which the People called Quakers are unjustly charged.  

PART. I.  
OF our Adversaries Title, Page 1.  
Of the Light, Christ, etc. p. 2. to p. 7.  
Of the Soul, p. 7. to p. 9  
Of Perfection and Infallibility, p. 9 to p. 16.  
Of the Bible, Holy Scriptures, etc. p. 16, 17.  
Of Immediate Revelation, p. 18, 19  
Of the Letter and Holy Scriptures, p. 19 to p. 23.  
Of the Church's Power to determine differences, p. 23, 24.  
Of Christ in the Flesh, and extent of the Word, Type, Figure, and of Christ crucified, p. 24, 25.  
Of Baptism, Carnal Ordinances, Liberty Spiritual, p. 26, 27.  
Of Government, Earthly Kings, Princes, Parliaments, etc. p. 28, to 36  
Of Samuel Fisher's Message to Oliver Cromwell, in 1656. p. 37, 38  
Of our Assemblies, Contributions, and the Innocency thereof, p. 39, to 44  
Of the Sufferings of the People of God, p. 44, 45, 46  
Of the same Intentions, differently worded, p. 47  
Of Bugg's Postscript, Old Lies and Calumnies, p. 47, 48   

PART II.  
OF the Furious Title of the Libel, p. 49  
Of the Holy Trinity, p. 50, 51, 52  
Of Christ our Blessed Lord, p. 52, 53, 54, 55  
Of the Blood of Christ, p. 55, 56  
Of Christ and his Body, p. 57  
Of the Holy Scriptures, p. 57, 58  
Of the Sacraments, (so called) p. 58  
Of the Resurrection, p. 59  
Of Equality with God, (falsely charged) p. 59, 60  
Of Christ's coming to Judge the Quick and the Dead, p. 61, 62  
Of Government, and Christ's Kingdom, p. 62, 63  
Of Kingly Government, Parliaments, Lords and Commons, p. 64  
Of Human Laws, Authority, Associating, Governments, Tithes, etc. p. 65  
Of Divine Authority, Governments, Meetings, Toleration, Persecutors, etc. p. 66, 67, 68  
Of Treatment of Kings, Clergy, and other Dissenters, p. 68, 69  
William Penn's Answer to several Charges against him, p. 70, 71, 72   
Where any Literal or other Faults have escaped the Press, 'tis hoped the Ingenuous Reader will excuse the Author, and rectify the same by the Sense and Coherence of the Matter.   

Truth and Innocency VINDICATED, etc.  

PART I.  
1. IT is observable, that the Title of the said Brief Discovery, is a general and most severe Charge against some of the Principles and Practices of the People called Quakers, without exception.  
2. That the said Brief Discovery consists chief of Quotations, pretended to be taken out of their most noted and approved Authors; unto which these Three Clergymen of Norfolk have given the Black and Odious Character,— Blasphemous and Seditious Principles and Practices of the People called Quakers; on purpose to make the whole People as Offensive and Obnoxious as they could Mischievously Devise.  
3. That the said Clergymen have Humbly (as they feign) Offered their said pretended Discovery, and bitter Charge against the said People, to the Consideration of the King and both Houses of Parliament; under such Pretences, endeavouring to Incense them against the said People; and consequently to deprive them of their Religious Liberty (legally Granted them, and others by Authority) under that invidious, as well as false Pretence of their being Blasphemous and Seditious in Principle and Practice.  
4. That we may justly take for granted, that the Opinion of these Three Norfolk Clergymen is contrary to what they have quoted, as Blasphemous and Seditious, in each particular so quoted by them, and that they hold Principles and Practices contrary to those so condemned by them, as Blasphemous and Seditious.  
There's two things to be Examined in the Sequel:  
1st. Their Quotations, whether Partial or Impartial, Just or Unjust, True or False?  
2d. Where Quotations, or Citations, are truly given either by them, or made appear as they are by us: Whether the matter itself be of a Blasphemous Import, or their so Charging the same.  
Note, That many Words and Things are Partially and Unjustly left out in their Quotations, are in this Examen truly Inserted, or References had hereto.  
Now let's proceed to examine some of these Three Clergy-Men's Principal Quotations, charged upon us as Blasphemous. Their First and Principal Quotations so Charged follows.  

I. Of the Light.  
Their first Charge of Blasphemous Principles against the said People, viz. George Fox. the First Founder and great Apostle of this Sect, Great Mystery, p. 209. saith against his Opponent thus, This Light that doth enlighten every one that cometh into the World, which he calls Conscience [Is the Light that doth enlighten every Man that cometh into the World, 
These Lines are left out of their Citation.  that through him they might believe] and is not Conscience, [and he that believes, hath the Witness in himself, and that all might hear the Son, and confess him to the Glory of God; and therefore are enlightened, etc. And in p. 331. he further saith, The Light which every one that cometh into the World is enlightened withal, is not Conscience; for the Light was before any thing was made, or Conscience named.  
Here observe, that they also leave out of the very next distinguishing words, viz.  
So the Light is that which exerciseth the Conscience towards God and towards Man, where it is loved, and the Voice heard: But where it is hated, and the Voice not heard, the Conscience is Seared, and the Light is their Condemnation, whose Consciences is Seared; which (i. e. Light) was before Conscience was.  
Now pray observe, where's the Blasphemous Principle? Is it in saying, That this Light which doth enlighten every Man that cometh into the World, John 1.4, 9 is not Conscience, but was before any thing was made, or Conscience named? Have not these Clergymen herein charged both John's Gospel-Testimony with Blasphemy, and Christ's own Testimony also? See John 1.1, 2, 3, 4, to vers. 10. How clear and evident the Evangelist is in this case for us; That the Word which was in the beginning, which was with God, and was God; by which all things were made; and in which was Life, and the Life was the Light of Men; even that Word (i. e. the Son of God) was the true Light which enlightens every Man that cometh into the World. 'Tis no Blasphemy to say, That God was before Conscience was, or Man was made; and that this Word (this Eternal Son of God) was before Conscience was, and before any thing was made, or Conscience named: Seeing All things were made by him, and without him was nothing made that was made. So that the Charge of Blasphemy in this case does not only affect us (the People called Quakers) but John the Evangelist, and Christ himself, who saith, I am the Light of the World, he that followeth me, shall not abide in Darkness, but shall have the Light of Life, John 8.12. And Believe in the Light, that you may be Children of the Light. And the whole Soul, Mind and Conscience of Man must be Exercised, Instructed and Swayed by this Light, or else Man's Conscience is not only weak, but defiled also, and may become Seared: But so is not this Divine Light, it remains Pure and Incorruptible. So that the Light, whereby not only we, but every Man ought to be guided, is the true Eternal God, and Christ the Word, which so to teach or assert, is not Blasphemy, as you (our Adversaries) have Reproached us.  
We pity your Ignorance in this principal Point; for let's take your contrary Opinion to what you have here charged with Blasphemy, and then 'tis, That Light which enlightens every Man that cometh into the World, John 1.4, 9 was not before any thing was made, or Conscience named; which is to oppose the Deity or Divinity of the Son of God, the Word which was with God, by which both Man and all things were made.  
2. Charge of Blasphemy, p. 3. viz. And G. F. Junior, in his Works, Reprinted 1665. p. 50. I the Light will fall upon you, and grind you to Powder. All— who will not own me the Light in you. And— I will make you know that I the Light am the true Eternal God, which Created all things; and that by me, the Light, all things are upheld, and that there is not another besides me that can save.  
Observe, Though what's here be very Partially Cited, 'tis no Blasphemy; the Quotation is very unfairly taken by these our Accusers, not taking notice either of the Title of this part of G. F. Junior's Book, or to whom writ, or what he further clearly saith for the Light.  
His Title of what he writes in that part, being The Words of the Everlasting and True Light, who is the Eternal Living God, and the King of Saints, which he gave unto me his Servant, to declare unto the Inhabitants of the Earth, etc. He speaks therefore in the Name of God and Christ, as the true Light, and not in his own name; and those to whom he saith, I the Light will grind you to Powder, are such as Murderers, Whoremongers, Thiefs, Cheaters, Swearers, Liars, etc. and all Workers of Iniquity, who hate the Light, which hath made manifest their Abominations, and reproved them for them. These, with other words, previous to what's quoted, are left out, As I have been pressed with your Iniquities: But I the Light will arise upon you, and if you will not hear and return speedily, I'll fall upon you, and grind you to Powder.  
And is this Blasphemous prey? Have you not here so charged the Testimony of Christ himself, who is the Light of the World, and the Chief Cornerstone, the Foundation-Stone, see Mat. 21.42, 44. Luke 20.18. Whosoever shall fall on this Stone, he shall be broken: But on whomsoever it shall fall, it shall Grind him to Powder.  
After [I'll make you know, that I the Light (these are left out) (which lighteth every Man which cometh into the World, that all through me should believe) am the true Eternal God, which Created all things. etc. Where's the Blasphemy in all these? Surely none, seeing God is Light, and in him is no Darkness at all, 1 John 1.5. The Lord is my Light and my Salvation, Psalm 27.1. And there is one God the Father, who is above all, and through all, and in you all, Ephes. 4.6. And know you not, how that Jesus Christ (the true Light) is in you, except you be Reprobates? 2 Cor. 13.5. God, who is Light, and Christ the Light of the World, is so in all, as he enlightens all Mankind: God who commanded Light to shine out of Darkness, hath shined in our Hearts, 2 Cor. 4.6. Now it is evident, what these Adversaries call Blasphemous, is testified in Holy Scripture.  
3. Charge of Blasphemy, p. 3. In Geo. Fox's Book, styled, The Pearl found in England, etc. Printed 1658. wheres speaking in the Person of the Quaker's Light, he hath these Passages, p. 15, 16. I'll break in Pieces, I'll make Nations like Dirt, I'll tread them into the Mire, etc.  
With divers other Prophetical Passages, partially picked up, minced and curtailized; and many Lines left out, where the dashes are; as against Pride, Hypocrisy, Covetous Practices, Hypocrites, False Prophets, etc. All within the Threats, and Prophesied against in the Name of the Lamb, and Life of God, and if truly read, agreeable to the Holy Prophets in Scripture, Thou shalt crush them with a Sceptre of Iron, or with a Rod of Iron, and break them in Pieces like a Potter's Vessel, prophesied of the Son of God, Psal. 2.6, 7, 8, 9 And will not the Lord tread down his Enemies? I will Tread them in mine Anger, and Trample them in my Fury, Isa. 63.3. Now is it not great Presumption to deem such Prophecies Blasphemous?  
These words are also quoted and included in their charge of Blasphemy, i. e. The Wrath of the Lamb is risen upon all Apostates, who are gathered in the Apostasy, Apostatised from the Prophet's Life, the Apostles Life, the Life of the Lamb, the Lamb is Risen, etc. the pure Life of God is Risen, etc. the Just will Rule, the Lamb will have the Victory: Woes, Woes and Miseries are out-going upon all the Heads of the Wicked. What our Hands have Handled, and what our Eyes have Seen, what was from the Beginning, the Word of Life, this declare we unto you.  
What a strange Presumption is it, that these Men should charge us with Blasphemy, for such passages as these, which are directly concurring with Holy Scripture Prophecies, against the Wicked, and for the Lamb's Power, Dominion and Judgement, against them, Apostates and others? And for our handling and seeing the Word of Life, which was from the Beginning; we knowing, and sincerely professing, the Lord God and the Lamb to be our Light, and no other, see, Isa. 14.5. Jer. 21.5. Nahum 1.2. Zeph. 1.14, 15. Zech. 7.12. John 3.36. Rom. 1, 18. and 2.5, 8. 1 Thes. 2.16. Rev. 6.16, 17. and 14.10. and 15.1.7. and 18.3. See Woe, and Woes, and to whom, Isa. 5.8, 11. and 18.20. and 10.1.  
4th Charge of Blasphemy, p. 4.  
Again, G. Fox, in his Book, styled, The Teachers of the World Unveiled, etc. in p. 27. thus saith, I am the Light of the World, him by whom the World was made; if you love the Light, with which you are enlightened withal; you love Christ, who saith, Learn of me: But if you hate that Light, there is your Condemnation, from him who is one with the Truth in every Man, who of the Lord was moved thus to write.— whose name, of the World, is called G. Fox.  
Obs. Here are several Lines left out, before the last words relating to G. F's name; wherein mention is made of what he means, that 'twas the Light which the Apostles were in: Which could not be meant of G. F. himself, who was not in the Apostles days, nor born into the World, until many hundred Years after their days; thus perverse and impertinent are these Men in their Charge and Proofs.  
'Tis evident, G. F. here speaks in the name of Christ, and for him, and not of himself, or in his own name, but of Christ the Light, who Enlighteneth every Man,— and who is Lord over all: And G. F. writes as his Servant, moved by him, and therefore 'twas very unjust, as well as great Envy in these Persons, to make this an Instance of the Quakers Blasphemy, see John 1.9. and 3.19.  
5. Their next Charge of Blaspemy against us, p. 4. Is, viz.  
And to This, another of their Eminent Teachers, one of their Prophets, says Amen, in his Book, The Quakers Challenge, etc. printed, 1668.  
Of G. F. 'tis said, who is a Prophet indeed, and hath been Faithful in the Lord's Business from the Beginning. It was said of Christ, that he was in the World, and the World was made by him, and the World knew him not: So it may be said of this true Prophet [George Fox added] whom John said he was not. But thou wilt feel this Prophet [George Fox again added] one day as heavy as a Millstone upon thee. And altho' the World knows him not, yet he is known, p. 5.  
These words [whom John said he was not] we disown in that place, they are confusedly misplaced.  
And the Author was not one of the most Approved or Eminent among us, as falsely represented, though a more Honest and well Intending Man, than Skilful in Expression; as in this case his Intention ought to be considered.  
He could not intent, that the World was made by G. F. (as he did after explain himself in Print) but by Jesus Christ, by whom God Created all things, Ephes. 3.9. Heb. 1.2. but that the World knew him not, he intended relative both to Christ, and to his Servant, as 'tis said of the Sons of God, 1 John 3.1. The World knoweth us not, because it knew not him.  
As there could be no Blasphemy or Reproach to God or Christ, intended in the aforesaid recited Passage, so neither can the People called Quakers be justly charged therewith.  
That we-may see cause to word some things otherwise than some have, and yet mean the same thing, is often repeated by F. Bugg, and these Persons, though I see no real advantage they get by it against us: For suppose any one does unsafely, or untelligibly, or dubiously word any matter? And I find his meaning to be safe, and give a true Explication thereof, according to the Honest or Innocent meaning of the Author, from other passages, his meaning therein, is agreeable to mine (which I safely and sincerely express) tho' his words are not altogether the same.  
6th Charge of Blasphemy.  
Edw. Burroughs, In his works, p. 149. Has an Answer to this Question, is that very Man, with that very Body, within you, Yea or Nay? He saith, the very Christ of God is within us, we dare not deny him.  
Obs. To Instance this for a Proof of Blasphemy against us, is to Charge the Holy Apostle with Blasphemy, 2 Cor. 13.5. Examine yourselves whether you be in the Faith, Prove your own selves, know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates.  
Quaery, Was not this the very Christ of God, suppose ye? Or is there any more than one Lord Jesus Christ? 1 Cor. 8.6. though his appearance hath been in divers manners, as in the Flesh and in the Spirit.  
He who is the very Christ of God, is truly Spiritually in true Believers, see also, Colos. 1.27. Gal. 4.6. which is no Blasphemy to assert, as we are unjustly aspersed.   

Of the SOLDIER.  
7th. Instance of Blasphemy, charged p. 5.  
G. F. Great Mist. p. 91. They shall see the Bishop of their Souls, Christ the Power of God, which is Immortal, brings the Immortal Soul into the Immortal God, Christ, their Sanctification, who Sanctifies their Spirits and Bodies, and brings the Soul up into God, from whence it came, whereby they came to be one Soul.  
Qu. Where's the Blasphemy here, pray?  
1. That Christ is the Bishop of the Soul, is true, 1 Pet. 2.25.  
2. That he is the Power of God, and the Wisdom of God, is also true, 1 Cor. 1.24.  
3. That Christ of God, is made unto us Wisdom, Righteousness, Sanctification, and Redemption, is also true, 1 Cor. 1.30. 1 Thess. 4.4.  
The Rational Soul or Spirit of Man is Immortal; and 'tis Christ that Redeems and brings it up into God that gave it, and they that are joined to the Lord, are one Spirit, is also true. See Eccles. 3.21. & ch. 12.7. 2 Sam. 4.9. Psal. 71.23. Rev. 5.9. 1 Cor. 6.17.  
I wish these Men that are so ready to call suchlike Doctrine Blasphemy, would more seriously read the Holy Scriptures.  
As for G. F's Question, Is not this that cometh out from God, Part of God, of God, and from God, etc. and that 'tis not horrid Blasphemy so to say? Gr. Mist. p. 100, 273. The Term Part of God, appears to be Originally by some Adversaries obtruded upon the Quakers, and not G. F's, but only admitted by him, as from them, and then Questions them in their own Improper Terms, for God is not to be divided into Parts. And where 'tis said, God breathed into Man the breath of Life, and he became a living Soul, and thereupon Questioned, Is not this that cometh out from God, or that which came out from God, of God's Being? Gr. Mist. p. 100 This and that expressly relates to that Divine Inspiration, or Breath of Life (whereby Man became a Living Soul) and not to the Creature, Man himself, or the Rational Soul, or Spirit of Man, as such. The Question is not whether the distinct Souls or Spirits of Men, are not of God's Being? For that were as absurd, as to ask if the Creature Man be not God? About this Point our Adversaries quote Gr. Mist. p. 91, 100, 273, 100, 90. Thus back and forward: but still leaves our what's most Material and Explanatory, about the Soul or Spirit of Man, and that which came out from God, whereby Man became a living Soul, as Gr. Mist. p. 91.  
The Soul being in Death in Transgression, so Man's Spirit there is not Sanctified, and the Soul is in Death. But he further declares on the other hand, where the living of the Soul or Spirit is, That 'tis there Sanctified, and the Counsel of God diligently harkened unto, and stood in, and Christ their Sanctification, Sanctifies their Spirits, etc.  
And Gr. Mist. p. 100 God breathed into Man the breath of Life, and he (i. e. Man) became a living Soul.  
These Passages our Adversaries leave out, which shows their great Injurious Partiality, and how inconsiderate they are of the distinction included between God and Man, the Creator and the Creature; between that Divine Breath or Spirit of Life, which came out from God, and the Creature Man, who thereby became a living Soul.  
The Soul is sometime put for God, (Prov. 6.16. Heb. 10.38.) his Divine Life, Breath or Spirit, as the Great and Universal Soul of Mankind, even the Soul (or Life) of the Soul, as some Phrase it.  
The Objection against G. F. in this Point, is more fully Answered, in my Treatise, Entitled, The Christianity of the People, commonly called Quakers, Vindicated from Antichristian Opposition, Printed 1690, p. 4. as followeth:  
Here the Doctor (i. e. Ford) has unfairly Quoted G. F. upon Trust, leaving out what's most Material, both Distinction and Explanation, about the Soul or Spirit of Man, both with relation to its Creator, and to the Creature Man, being spoken of in both respects by our Friend. 1. Where G. F. insists on the Words, God breathed into Man the breath of Life, and he became a Living Soul. It was to this Breath (or Spirit) of Life (as immediately coming from God) that his Words related, as his Question plainly shows, i. e. was not that of God, and of his Being, which came out from God? Meaning, that Divine Breath, or Spirit of Life, by which Man became a Living Soul; and from whence came not only Man's Natural Breath and Life, but also his Spiritual: And this does distinguish between the Divine Being, and the Creature Man, and not confound their Being's. And for the Soul or Spirit of Sanctified Man to centre with God, this is not to render it the Being of God, or God Himself. We know none (professing the true God and Christ) so grossly absurd, as to say, That Man made himself, or was his own Maker, Saviour, or Redeemer. 2. Our Friend speaks plainly in the same Book, quoted against him. Gr. Mist. p. 90, 91, 100 That the Soul should be subject to the Power of God; That Christ is the Bishop of the Soul, who brings it up into God; the Soul being in Death in Transgression, Man's Spirit not Sanctified, etc. This could not intent the Being of God, for that never sinned, though there be something thereof in the Soul; even in that Reasonable Soul or Spirit of Man, which God (by his Divine Word, Breath, or Spirit) form in Man, Zech. 12.1. And so made Man a Living Soul.  
The Quakers do not make themselves Equal with God, and of Perfection, etc.  
8th. Instance. Saul's Errand, Printed 1654. p. 8. He that hath the same Spirit that raised up Jesus Christ, is equal with God.  
We deny the Words, as there Printed, to be according to G. F's Sense, or ours, which is, That the Holy Ghost, and the Son, is equab with the Father in Power and Glory; then if any come to witness the Holy Ghost, they come to Wieness that which is Equal in Power and Glory with the Father. What if any come to Witness the Son of God, revealed in them (which he that hath not Him, hath not Life) do they not come to witness Him who is Equal in Power and Glory with the Father, as in Gr. Mist. p. 100  
Therefore the Words [He that hath] in the said Instance, should be left out, being contrary to G. F's, and our Principle, and to his own very Words and Confession, a little before, in the same Book, where, being charged with Professing himself to be equal with God, he positively denies the Charge, but confesses the Father and the Son are one, and that Christ and the Holy Spirit are equal with God, p. 5, 6. And so Christ Jesus, hoth as He was of the Seed of Abraham, and also as he was Equal with God (i. e. both to his Manhood and Divinity.) Therefore 'tis falsely noted in their Margin, That they (i. e. the Quakers) make themselves Equal with God. Though they believe a Renewing into his Image, by his Spirit and Power, and to be thereby made Conformable to the Image of his Son, and so to be made like him, as every really Godly Man, and true Christian in Christ is, in some degree, as Partakers of the Divine Nature; yet the Creature Man is not Essentially Equal with his Maker, that was never our Principle so to confound their Being's.  
9 Again, to prove the Blasphemy against us, Fr. Howgill's Works, p. 232. is quoted, viz. He that is joined to the Lord, is one Spirit: There is Unity, and the Unity stands in Equality itself. When the Son is revealed, and speaks, the Father speaks in him, and dwells in him, and he in the Father, in that which is equal.  
Obs. Here the Equality is placed between the Father and the Son, as the Union is between Him and them, who are joined to Him in Spirit, and live and dwell in that Spirit which is Equal. Where's then the Blasphemy? See Christ's Prayer, John 17.21. That they all may be one, as thou, O Father, art in Me, and I in Thee, that they may be also one in Us, that the World may believe that Thou hast sent me. Ver. 22. And the Glory which thou gavest Me, I have giventhem, that they may be one, as We are one. Ver. 23. I in them, and Thou in Me, that they may be made Perfect in one, that the World may know that Thou hast sent Me, and hast loved them, as Thou hast loved Me. See also Ver. 26.  
The Equality in Nature (objected) relates to the Divine Nature, which the Child of God partakes of in measure, Tho' not in Stature, relates to the Child; that Divine Nature is one, and unchangeable; but our participating of it, and growth in it, is Gradual until all, (i. e. Christ's whole Church and Body) come unto the measure of the Stature of the fullness of Christ, Ephes. 4.12, 13. Now if Equality be applied to the Saints, it can be intended no otherwise, than their having in them a living Resemblance or Likeness, of him who has renewed them into his own Image by the Power of his Spirit, that is, into his Righteousness, and true Holiness, so as to be partakers thereof in Christ Jesus: And not an Essential Equality between them (being Creatures) and him that created and renewed them. Perfect Holiness and Righteousness being required and believed, of all true and Faithful Christians in Christ Jesus: Yet we do not pretend to the Infinite Fullness of Wisdom and Knowledge, as it is in God and Christ; or to his manifold Wisdom, but to a Degree of Divine Wisdom and Understanding, according as his Spirit reveals it is to us (and we capable to receive it) which therefore is perfectly true and certain, in every Measure and Degree thereof.  
Now, Serious Reader, note by the way, that we have more right to interpret our deceased Friends words (with whom we were conversant, when living to such an Evangelical Sense, as we knew they intended) than these Adversaries have to Charge them and us with Blasphemous Principles, from their own Partial, Minced, Mangled and Broken Quotations, as are and may be justly enumerated upon them, together with their divers false notes in the Margin.  
9th Instance to prove Blasphemy against us, p. 6, 7.  
G. F. Great Mystery, p. 107. He saith (speaking of the Priest) the Holiest Man that is, is not able to give an Infallible Character of another Man: To which he answers, Hast not thou, in this, discovered thyself to be no Minister of Christ, or of the Spirit, who cannot give an Infallible Character of another Man? How canst thou Minister to his condition? p. 96. and thou not being Infallible, thou art not in the Spirit, and so art not a Minister of Christ, and art not able to Judge of Powers, that is not Infallible, nor Magistrates, nor Kingdoms, nor Churches, p. 33. And are they Ministers of Christ that are Fallible?  
Obs. Tho' these Instances to prove us Guilty of Blasphemous Principles, are very unfairly quoted, the principal and most demonstrative Words (both precedent and subsequent especially) being left out by these Three Clergymen, as from the last words [are they Ministers of Christ that are Fallible?] they leave out these material Questions, both before and after them, viz. Now he that is not Infallible in his Counsel, Judgement and Advice, is not he in Error? And are not the Ministers of Christ, the Ministers of the Spirit? And is not that out of the Error, which is Infallible in Counsel and Judgement? And are they Ministers of Christ that are Fallible? And is not the Power, the Gospel Infallible? Thus Great Mystery, p. 33.  
Notwithstanding they have quoted sufficient, to show what they deem Blasphemy, and what they hold to the contrary, and their own not only Fallibility, but great Darkness, for to invert their sense contrary to what they have here quoted for Blasphemy; and it must run thus, viz.  
1. That the Holiest Man that is, is not able to give an Infallible Character of another Man.  
2. That a Minister of Christ, or of the Spirit, cannot give an Infallible Character of another Man, and yet Minister to his Condition.  
3. That a Minster that's Fallible, is in the Spirit a Minister of Christ; and yet cannot discern another Man's State or Condition, so as to give an Infallible Character of him.  
4. Consequently Christ's Ministers, without exception, the Holiest of them all are hereby rendered not only Fallible but Uncertain in their Ministry, Blind and Ignorant of the Spiritual States and Conditions of others.  
All which shows these Guides to be in the Dark, and very uncertain, blind, and Ignorant, as well as Envious in their Calumniating us with Blasphemy, for confessing to Infallibility, sound Judgement and Discerning, which we ascribe not to ourselves alone, without the Spirit's Teachings and Guidance; but originally and principally to the Spirit of Truth, which Guides true Christians into all Truth, which in itself is Infallible, Unerring and Certain; and so is the Teaching and Ministry thereof: And so far as we are taught and led by the Spirit, we are assured by it, and led into sound Judgement, Certainty and full Assurance both of Faith and Doctrine in matters of Salvation Revealed in the Gospel and Spiritual Ministry of Christ Jesus our Lord and Blessed Saviour, (tho' we ascribe not omniscience to ourselves in any state.) He that abides in Christ sinneth not, 1 John. 3.6. consequently errs not, is certain, and as in Christ, is infallible in matters of Salvation and Christ's Kingdom, he is in the way of Holiness in which the wayfaring-man shall not err, Isai. 35.8. If we follow our own Spirits, and lean to our own Natural Understandings, or Humane Reason, we may err and mistake; but if we adhere closely to the Spirit of Christ, the Truth, and be attentive to its Teaching and Guidance, we shall not err nor be deceived. My Sheep hear my voice, saith Christ, and a Stranger they will not follow.  
But if there must be no discerning of Spirits, no infallible or certain Character to be given of other Men's States or Conditions by an inward sense or discerning of Spirits, than Christ's Sheep may follow Strangers, Wolves, Dogs, etc. and so be devoured, contrary to his own Doctrine, and below the sense and instinct of the very Sheep which leads them to shun Dogs and Wolves, when they make at them, whether they Bark, or Howl, or be Mute.  
And who dare adventure their Bodies in the hands of such ignorant Physicians as have no certain understanding of Diseases or of Medicines? How much less their Souls with such Doctors?  
And how shall Satan, transformed, be prevented from making havoc in the Church of Christ, if no certain discerning in the Church of his Attempts?  
Then as to the certainty and infallibility of Christ's Ministers in the work of his Ministry. We are not as many who corrupt, (or make merchandise) of the Word of God, but as of sincerity, but as of God in the sight of God, so speak we in Christ, 2 Cor. 2.17.  
And our Gospel was not unto you in Word only, but also in Power and in the Holy Ghost, and in much assurance, 1 Thes. 1.5.  
10th. Instance to prove Blasphemy against us, p. 7.  
Edw. Burroughs, p. 862. Such (i.e. Heretics) are infallibly known and discerned by the Spirit of God in the true Chunch of Christ, and by every member of the same.  
Obs. Seeing this is made a proof of Basphemy against us, let the contrary be Inverted upon these accusers; and than it must be, That Heretics are not infallibly known and discerned by the Spirit of God in the true Church of Christ, nor by the members thereof.  
Contrary to what God has promised his People; and to what has been, and is experienced in the true Church, where the Spirit and Power of Christ is present among them, and humbly Obeyed.  
Then shall you return and discern between the Righteous and the Wicked, between him that serveth God, and him that serveth him not, Mal. 3.18. and Job. 6.30.  
A wise Man's heart discerneth both Time and Judgement, Eccles. 5.8. He that is Spiritual judgeth all things, yet himself is judged of no Man, 1 Cor. 2.15. And there was, and is, true Judgement and Discerning in the Church of Christ, proceeding from his Spirit in the true and Spiritual Believers in Christ; see 1 Cor. 6.2, 3, 4, 5. and Chap. 14.29. Heb. 5.14.  
Yea further, It was prophesied by Enoch, the seventh from Adam, against such Apostates as are mentioned in Judas Epistle, saying, behold the Lord cometh in ten Thousands of his Saints [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] [in Sanctis Millibus suis.] To execute Judgement upon all, and to convince all that are ungodly among them of all their Ungodly Deeds which they have ungodly committed, and of all their hard Speeches which Ungodly Sinners have spoken against him, Judas. 14.15.  
And these our Adversaries are accountable to God for all their Hard Speeches, Severe and Unjust Judgement and Condemnation against his People, called Quakers, presuming to condemn us all as Blasphemers, Heretics, etc. from their own uncertain fallible and erroneous Judgements and Spirits; but he that justifieth the wicked, and he that condemneth the Innocent, are both abomination to the Lord.  
11th Instance for proof of Blasphemy against us, p. 7.  
G. F. Gr. Mist. p. 282. Whereas Mr. Cawdry said, surely they cannot be perfect here or hereafter in Equality but only in Quality. Fox Answers, Christ makes no distinction in his words, but saith, be ye perfect, even as your Heavenly Father is; and as he is, so are we, and that which is perfect, as he is perfect, is in Equality with the same thing which is of God, and from God.  
Obs. Within the same Period here are several material Words left out, wherein these Men have dealt very disingenuously; next after the words [Be ye perfect, as your Heavenly Father is] and be ye merciful as he is, left out: After [that which is perfect] and merciful, left out. Again, after [as he is perfect] and merciful, left out.  
Now where's the Blasphemy pray? Was it not Christ's own Doctrine? Be ye Perfect, even as your Father which is in Heaven is perfect, Mat. 5.48. In the Old Bible, printed in 1576. dedicated to Queen Elizabeth, Ye shall therefore be perfect, as your Father which is in Heaven is perfect; and noted in the Margin, We must labour to attain unto the perfection of God, who of his free Liberality doth Good to them that are unworthy. And Luke 6.36. Be ye therefore merciful as your Father is merciful. Now what distinction dost Christ make in these Words and Precepts, as in point of Purity? And where's the Perfection in Quality granted then? And wherein must this Perfection consist? 'Tis not for any Man or Men to be perfect God, but perfect Men, true Men, as their Heavenly Father is true God; Men after God's own heart, in Sincerity and Truth.  
And was not Perfection of Holiness, Righteousness and Purity the holy Apostles Doctrine, Intent and End of their Ministry? Yea sure. See 2 Cor. 7.1. Ephes. 4.12, 13. Colos. 1.28. 1 John 2.1. and Chap. 3.3, 4, 5, 6, 7, 8, 9, 10. verses.  
12th Instance, or Charge of Blasphemy against us, p. 7.  
G. F. Gr. Mist. p. 101. saith, It is the Doctrine of Devils, that Preacheth, that Men shall have sin, and be in a Warfare so long as they be on Earth.  
P. 231. All who come to Christ, the Second Adam, they come to Perfection; and all who attain to Him, they attain to Perfection in the Life of God, out of the First Adam.  
P. 271. For who are Sanctified have Perfect Unity, Perfect Knowledge, Perfect Holiness.  
Obs. Not to insist upon the Unfairness of these Men, in the Citation of these Passages, leaving out the foregoing Lines, which carry Proof in them thereof, what's the Tendency and Consequence of their Judging these Blasphemous? But First, That Men shall have sin, and none obtain Victory over it (though they war against it) so long as they be on Earth. Secondly, That none who come to Christ, or attain to him, do attain to be perfect in Him, or in the Life of God. As if Perfection were not attainable in Christ, contrary to the Holy Apostles Doctrine and Ministry, which was for the Perfecting of the Saints, and to present them perfect in Christ Jesus, Ephes. 4. Gol. 1.  
And if Sin be the work of the Devil, and Christ be manifest to destroy it, than it is a Doctrine of Devils to Preach, That Men shall have Sin, and not overcome it, while on Earth; but Sin is the work of the Devil, and Christ is manifest to destroy it, 1 John 3. Therefore, etc. 'Tis the Devil's work to lead into Sin, but 'tis Christ's work to lead out of it. Christ's Ministers are sent to turn People from Satan's Power, to God's Power; consequently from Satan's work and service; they are the Devil's Ministers, who Preach up Sin, to continue term of Life, and that it shall not be overcome, nor perfect Sanctification obtained, during life, which therefore tends to keep People in Unbelief of Christ's Power and Work.  
13th Instance, or Charge of Blasphemy, p. 7.  
And Will. Penn, in his Truth Exalted, reprinted 1671. Laughs at the Church of England Men, for confessing themselves Sinners, and praying to God for Mercy— Alas, poor Souls! (saith he) are not you at, Have Mercy upon us miserable Sinners; there is no Health in us, from Seven to Seventy?  
Obs. Alas poor Sinners! is not a sign of Laughter at them, but rather of Lamentation and Pity over their miserable State, who are always confessing, but not forsaking their Sins. You may see what Proofs of Blasphemy these Men produce against us.  
14th Instance, or Charge, p. 7.  
And Edw. Burroughs, p. 33. saith, That God doth not accept any, where there is any Failing; all who do not fulfil the Law, and Answer every Demand of Justice.  
Though none are accepted in any Act of Injustice, or Omission of real Duty required, yet coming under Judgement for the same, and repenting thereof (as they ought to do) they obtain Mercy and Forgiveness of God for Christ's sake; whose Grace, though it Pardons Sins passed, through Faith and Repentance, yet does not Indulge or Justify any in their Continuance in Sin, nor in wilful Sinning after Conviction.  
Obs. His meaning is; First, God doth not accept them in their Failing in Duty, and in their not doing what's Just; as when some complain their best Duties are sinful, and they do not answer or obey Truth in their Actions. For our Acceptance is in Christ, the Beloved, and not out of Him. 2. If Men seek acceptance by their own Legal Performances, they fall short. See James 2.10.  
But these Adversaries have unjustly left out the foregoing Words in their Quotation, viz. But those that love God, keep his Commandments, and they are not grievous: And these left out within the same Period. Now, doth God accept of any that do not love Him, who do Injustice and Iniquity?  
Now these Adversaries having opposed the Vrim and Thummim, Light and Perfection (Typified in the Breastplate of Judgement, Exod. 28.30.) as testified and witnessed in the Gospel-Dispensation, they proceed to other Charges, to prove the People called Quakers, Blasphemous in Principle.  
15th Charge, p. 8.  
In Truth defending the Quakers, written from the Spirit of Truth, in G. W. and G. F. Jun. Printed 1659. p. 7. The Question being put, Whether the Quakers did esteem their Speakings to be of as great Authority, as any Chapter in the Bible? 'Tis Answered; That which is spoken from the Spirit of Truth In any, is of as great Authority as the Scriptures and Chapters are, and greater.  
Observe; Here they have unjustly quoted G. W. etc. leaving out the Annexed Explanatory Words, which are within the same Period. viz. As Christ's Words were of greater Authority, when He Spoke, than the Pharisees reading the Letter; and they in whom that Spirit speaks not, are out of the Authority of the Scriptures, and their Speaking we deny.  
Thus far the Answer. Note here, that the Comparison is not placed upon our Speakings, nor yet the Authority distinct from the Spirit of Truth; but upon the Spirit of Truth speaking in Man, in the first place, and through and by the Ministers thereof, in the next place. And surely the Spirit has not lost his own Authority or Power, since it first gave out the Holy Scriptures.  
In the next place, that the Spirit of Truth immediately Ministering In Man, or by any Spiritual Minister, is of greater Authority, Power, or Efficacy, than the Chapters are (simply considered, as without the Spirit.) And as to the Division of Chapters and Verses, can these Men say, That was done by Divine Authority? I suppose not. Yet we sincerely still acknowledge the Holy Scriptures of the Old and New Testament, to be of Divine Authority, as given by Divine Inspiration, and prefer them before, and above all other Writings or Books, and in no wise question the Truth of them. But we must needs allow the Holy Spirit (from whence they came) the Preference, and its Immediate Teaching and Speaking in the Soul, as of greater Efficacy, Power and Authority to that Soul, than the bare Writing, or Scripture without, or only reading thereof, though it contain the same Words immediately taught: And so Christ and his Apostles living and powerful Preaching, in and from the Powerful Motion of the Holy Spirit, as being of greater Efficacy, Power and Authority, than the outward Writing or Scripture itself, simply or abstractly considered, as distinct from that Spirit: Though the Words Preached, and the Words Written, may be the same. As when Christ had opened the Scriptures unto his Disciples, they said one to another, Did not our hearts burn within us, while he talked to us by the way, and while he opened to us the Scriptures? which concerned his Suffering, and entering into his Glory, Luke, 24.32. But how many by reading Christ's Words and Exposition of the Prophets without his Spirit, do ever cause People's Hearts so to burn within them? The Gospel, as livingly Preached, came not in Words only, but also in Power, and in the Holy Ghost, 1 Thes. 1.5. For the real Authority, Efficacy, and Service the Holy Scripture has upon a Soul, is from the Holy Spirit, or Word of Life, giving the true Belief, and right Understanding thereof: As Answered in my Treatise, Entitled, The Christianity of the People called Quakers, Vindicated, in Answer to Doctor Ford, p. 13. And in Christ's Lambs Defended, to the Reader, p. 7.  
Their Inference in the Margin, That they (i.e. the Quakers) have immediate Revelations, equal with the Prophets and Apostles, Is not truly inferred; for we may have Immediate Revelation from the same Spirit, yet not in the same Degree. There are manifold Gifts, Openings, and Discoveries, given by the Holy Spirit, and yet some above, and excelling others: And so there are many Testimonies and Writings, proceeding and given forth from the same Spirit, yet some far excelling others; as there are many Varieties in God's Creation. And it ever was, and is far from me, to prefer any of our Books or Writings (how true soever) to the Holy Scripture, or Bible.  
16th. Charge, p. 8.  
G. F. Gr. Mist. p. 242. tells us, that the Priest saith, That the Apostles were Eye-witnesses, and understood by immediate Revelation from God, Inspired with the Gift of the Spirit, more than any Man could hope for since, and saith, They do not pretend any such Gift, nor depend upon any such Immediate Miraculous Revelation from Heaven.  
To which G. E. Answers; Then all may see now in this, what ye have received that hath been from Man, which is not from Heaven Immediate, nor the Gifts of the Spirit, nor received the Gospel by the same Means the Apostles did, who are not the Eye-witnesses, as the Apostles were. Neither have ye attained to the same Knowledge and Understanding, as the Apostles did, nor received it from Heaven.  
Now, let all People question, Whether it is the same Gospel, which is not received from Heaven, nor immediately, nor by Revelation, for the Gospel is Immediate, which is the Power of God, Rom. 1. They (i. e. Quakers) are in the same Power, Understanding, Knowledge, and Immediate Revelation from Heaven, that the Apostles were in.  
Obs. The last Part is Partially quoted to abuse us (i. e. Quakers) is added, and the Sense perverted, by leaving out the last Words of the Sentence, as after the Words, [they are in the same Power, Understanding, Knowledge, and Immediate Revelation from Heaven, that the Apostles were in]— That Understand the Gospel, left out: As also," And they that be in another, cannot understand the Gospel.  
Now, for these Men to charge us with Blasphemy, for Confessing to Immediate Revelation and Inspiration from God, by the Gift of the Spirit, and thence receiving the Gospel, and a Spiritual Understanding and Knowledge thereof, by Revelation from Heaven: Herein have they opposed the True Knowledge of God, and Jesus Christ, and consequently charged his own, and his Apostles Doctrine and Testimony as Blasphemous, For neither knoweth any Man the Father but the Son, and he to whom the Son will reveal Him, Mat. 11.27. And the things of God knows no Man, but by the Spirit of God, as they are revealed unto us by the Spirit, 1 Cor. 2.9. They who oppose this Evangelical Doctrine, show themselves both Ignorant of God, of Christ, and of the things of God, and of his Teachings, which he has promised his Children, They shall all be taught of God, John 6.45. Isa. 54.13. Jer. 31.33. Where, on Isa. 54.13. It is noted in the Margin in the old Bible (of Queen Elizabeth) By the hearing of his Word, and inward moving of his Spirit. And on Jer. 31.33. it is also noted, viz. Under the Kingdom of Christ, there shall be none blinded with Ignorance, but I will give them Faith and Knowledge of God for Remission of their Sins, and daily increase the same; so that it shall not seem to come so much by the Preaching of my Ministers, as by the Instruction of my Holy Spirit.  
17th Charge, p. 8, 9  
G. F. further tells us, p. 213. That the Priest says, Thou dost not speak in that degree of the Holy Ghost, as the Prophets and Apostles did, that spoke forth Scriptures. To which he Answer, Then thou must take heed of Exalting thyself above thy Measures, for thou canst not know Scripture, but by the same degree of the Spirit, the Prophets and Apostles had.  
Obs. 1. The Caution against Self-Exaltation was Seasonable.  
2. The Scripture (i. e. the whole Scripture) cannot be truly known, but by a high degree of the Spirit, if not the same degree the Prophets and Apostles had, who gave it forth. But if any true Knowledge of Scripture be received, it must be by a Degree of the same Spirit, as I suppose, the Words before cited, should be so Transposed, and so intended.  
18th Charge, p. 9  
News coming out of the North, etc. Printed 1655. p. 14. Your Original is Carnal, Hebrew, Greek, and Latin, and your Word is Carnal, the Letter.—  
Obs. The Letter itself is not made up of Spiritual Matter, or Lasting Materials, but of such as will decay, and turn to Dust; but the Matter contained (that is, the Holy Doctrine) will continue, and is permanent. And this is no Vilifying or Contemning of Holy Scripture (i. e. the Holy Doctrine thereof.) Though this News out of the North, is quoted against us, yet it is very Partially and unfairly done. For in the same Book the Holy Scripture is clearly owned, As Spoken by the Lord, and his Holy Prophets, Christ and his Apostles, p. 5.8. But the Promises and Words of the Prophets, Christ and his Apostles, misapplied by the first Birth and Serpent, p. 11, 12, 13, 16. The Law of God, and the Prophet of the Lord, who spoke freely from his Mouth, expressly so owned, page 23, 28. Though they that put the Letter for the Light, Preaching their own Words and Imaginations thereupon, are disowned, page 12. Consequently, the Holy Scriptures are owned, but the Perverters and Perversions disowned.  
19th Charge, p. 9  
Tho. Lawson, in his Brief Discovery of a Threefold Estate of Antichrist, printed, 1653. written from the Spirit of the Lord, p. 9 calls the Ministers, Babylon 's Merchants, Selling Beastly Wares for a large Price,— the Letter, which is Dust and Death.  
Obs. Their Injustice, and False Quotation, in this Passage also, and and how they vary it from their Agent, Bugg's, who often over, has herein accused us with calling the Scriptures, Beastly Ware, in divers of his Books, and also in his late great Sheet, styled, Some Reasons Humbly Offered to the Honourable House of Commons, p. 1. col. 1, 4. He has this Gross Lie twice over, after divers times detected for it: So that these Three Priests and F. Bugg, do not agree in what they witness; like the False Witnesses against Christ: For, in the said Brief Discovery, quoted, the words are these,— Babylon's Merchants, Selling Beastly Wares for a large Price, all the Week-time, heaping up a Rabble of Notions into the Brain, etc.  
So that Beastly Wares relate to their Rabble of Notions, of their own heaping up, and not to the Holy Scripture, nor to the Letter thereof, but to their brutish Imaginations and Divinations of their own Brain; neither was this spoken of the Ministers without Exception (as in the Quotation) much less of Christ's Ministers, or Ministry, but of the False Ministers, as the Title of that part is, p. 7.  
20th Charge, p. 9  
Saul's Errand to Damascus, printed, 1654. p. 7. Q. against G. F. All that study to raise a living thing out of a Dead, to raise the Spirit out of the Letter; are Conjurers, and draw Points and Reasons, and so do speak a Divination of their own Brain, etc.  
Obs. Here they are partial in Quotation again, leaving out the preceding Passages, which distinguishing between the Letter and the Light, the Letter and the Spirit, judging them Blind that put the Letter for the Light, and say, The Letter and the Spirit are inseparable. When the Spirit says, The Letter is Death and Killeth, according to 2 Cor. 3.6, 7. now who will Study to raise a living thing out of a Dead, or to raise the Spirit out of the Letter? Is such studying warrantable? Who dare justify it? And will not the Lord make Diviners Mad? Isa. 44.25. and does not such studying to raise a Living thing out of a Dead, somewhat resemble Conjuration? And did not the Prophet, Micah, Prophesy against such Priests as Teach for Hire, and such Prophets as Divine for Money? See Mic. 3.11.  
21th Charge, Ibid.  
Truth's Defence, by G. F. and R. H. printed 1653. p. 101. It is dangerous to read (viz. the Scriptures) which the Prophets, Christ and the Apostles spoke forth freely.  
Obs. Again, what abuse this is in the Quotation, for here they leave out the very Intent of the matter, because it touches themselves, as Persons Conscious: 'Tis not said in those general words, that it is dangerous to read the Scriptures, etc. but it is dangerous to read and to make a Trade of that, which the Prophets, Christ and the Apostles spoke forth freely, and to give meanings to it contrary than it is. And further it is said, You wrist the Scriptures to your own Destruction (Psal. 56.5.)  
These Men were willing to leave out what concerns their making a Trade of the Scriptures, or of that which the Prophets, Christ and his Apostles, spoke forth freely: 'Tis not said to be dangerous to all Men to read the Scriptures, but to them that pervert them, and make a Trade of them: So 'tis dangerous for any to read them, for an unlawful end, but not for any to read them for a good end: For, it is expressly said (in the same page quoted) Blessed is he that doth read, and doth understand.  
As to what they object in the latter part of their Quotation, I answer that it is a great Evil to condemn either the Scriptures to the Fire, or any other Books given forth from the Eternal Spirit of God; the Evil in both is of the same kind, tho' the Matter of Fact may differ in degree. It was a great Evil, and wicked Act, in J●hoiakim, King of Judah, to burn Jeremiah's Roll, or Book writ by Barack, Jer. 36. but it would be a greater Act of Wickedness, to burn all the Books of the Holy Prophets, or the whole Bible. There are Degrees of Robbery, but all of the same kind.  
22th Charge, p. 10.  
Edw. Burroughs p. 47. of his Works, That is no Command from God to me, what he commands to another; neither did any of the Saints, which we read of in Scripture, act by the Command which was to another, not having the Command to themselves.  
Here they leave out the next words, viz. I challenge to find an Example for it, they were obliged every one by their own Command: One was sent to Baptism, and to preach the Gospel, another was sent not to Baptism, but to Preach the Gospel; all these left out: And then they go on with their Charge, viz. And thou or any other, who go to Duty (as you call it) by Imitation from the Letter without (which was a Command to others) in your Wills and Time, your Sacrifice is not accepted, but is abomination to the Lord; for you go without the moving of the Spirit in your own Wills and Strength, which God hates, and which his wrath is upon.  
Obs. From what these Men have partially left out in their Quotation, he intended Special Commands, or Commissions, as to Baptism, to Preach or to pray, etc. which they that perform in their own Wills and Time, and go to Prayer, or other Acts of Worship or Devotion towards God, without the Moving and Assistance of his Spirit, 'tis but Will-worship, and they are not accepted therein, but rejected of the Lord; as Israel in their observing their Sacrifices, Oblations, Incense, New Moons, Sabbaths, and calling of Assemblies, and making many Prayers, were rejected of the Lord and testified against by his Prophet, tho' they imitated the Letter of the Law in these things, Isa. 1.11, 12, 13, 14, 15.  
But there are Universal and Moral Commands of Justice and Honesty, and Prohibitions of the Contrary, which are universally binding to Mankind; but chief from Inward Light and Conviction. And God has not left man without Light and Grace to oblige him therein, it being Conviction, that can Effectually only oblige to obedience.  
W. P. (who is also quoted in this Case against us, out of his Quaquerism a New Nickname, etc. Printed 1673. p. 71, 72.) is further explanatory and distinguishing in this point, as between Ordinary and Extraordinary Cases: and I am persuaded, these Adversaries cannot answer him in Justification of their Charge against us. And therefore very partially quote him on the same Subject, after these words, [viz. No Command in the Scripture is any further obliging upon any Man, than as he finds a conviction upon his Conscience; otherwise Men should be engaged without, if not against Conviction; a thing unreasonable in a Man.] They leave out these following viz. [Therefore the Apostle, when he wrote to the Churches, exhorted them, not to do those things, whereof they were ashamed, and to shun, what was manifested to be evil; and affirms, That whatever might be known of God, was manifested within, for God had shown it unto them.] To which I further add, how can Man truly know, that there is an Allseeing God, who is Judge of all; and that he is to be loved, feared and worshipped? And how can he truly believe the Holy Scriptures, and obey the Good Precepts thereof, without Inward Illumination and Conviction by the Holy Spirit, Light and Grace in his Heart?  
Charge 23. p. 10, 11.  
A Shield of the Truth, by James Parnel, Printed 1655. p. 11. He that saith, the Letter is the Rule and Guide of the People of God, is without, feeding upon the Husk, and is ignorant of the true Light.  
Edw. Burr. p. 515. tells us, That the Scriptures are not the Rule and Guide of Faith and Life unto the Saints, but the Spirit of God, that gave forth the Scriptures.  
Obs. These two Instances are both brought to prove, that we slight or contemn the Scriptures, which is very unjustly surmised. For if they had honestly observed, what both writ upon the same Subject, they might have seen, there is no denial or slighting of the Scriptures. As first, J. P. on the place quoted, confesseth, that who are guided by the true Light, cannot walk contrary thereto, (i. e. to the Scripture.). And Secondly, E. B. on the place quoted also confesseth, that the Scriptures are profitables, and were given forth to be read, and to be fulfulled; and that the Spirit of God, which is the Rule of the Saints Faith and Life, leads them to walk in the fulfilling of the Scriptures, and according to them. Which therefore cannot Import any Contempt of them, but the contrary. And their Preferring the Spirit to the Letter, and to the Scripture, as the only or chief Rule of Faith and Life unto the Saints, as it was before the Scripture was written; this can be no undervaluing of the Scriptures, seeing they testify of Christ, the Way, the Truth and the Life; and of the Spirit as that which guides true Believers into all Truth; and even into a right Understanding and profitable Use of the holy Scriptures, or Doctrine contained in them.  
To that other Part of their Charge, relating to Difference, p. 11. As they make nothing of it against us, but only give us a Quotation, whether altogether true or not, is a Question; So I see no advantage they can make of it against us, suppose it as it is, That if any Difference arise in the Church, or among them that profess themselves Members thereof, the Church, with the Spirit of the Lord Jesus Christ, hath power to determine the same, if any pretend to be of us; and in case of Controversy, will nor admit to be tried by the Church of Christ Jesus, nor submit to the Judgement given by the Spirit of Truth, etc. such to be rejected.  
And what of all this? Is there either Blasphemy or Sedition herein? How is this pursuant to the Priests Charge in their Title Page? Doth not our blessed Lord say concerning the offending Brother, if he should neglect to hear the Church, let him be unto thee as an Heathen-man, and a Publican, Mat. 18.17. But first he prescribes a due Order of Procedure towards such an Offender: First privately, then before Witnesses, vers. 15, 16. And the Apostle severely reprehends one Brother going to Law with another, and that before Unbelievers, saying, Do ye not know, that the Saints shall judge the World? and if then ye have judgements of things pertaining to this Life, set them to judge, who are least esteemed in the Church; See more at large, 1 Cor. 6.1, to v. 9  
As to the Story against Sam. Jennings about the proceeding against G. K. in Pennsilvania, I question the Truth of it; however, if these Priests do esteem G. K. such an Eminent or Good Christian, and not a Quaker, why do they not openly receive him into their Society, and Arms of their Church, and promote him, as well as privately Consult with him, and Credit and Accept his Accusations against us? It seems they are hard put to it for Aid in their Designs, that they must be beholden to such as F. Bugg, and G. K. for their Help against the People called Quakers, who for many Years were owned by them for God's Chosen and Peculiar People: And G. K. will never be able to obliterate all he has written in their behalf, with all his pretended Retractations.  
24th Charge, p. 12.  
Saul's Errand, p. 14. The Question was put to G. F. Whether Christ in the Flesh be a Figure, or not? and if a Figure, how, and in what? To which he Answers: Christ is the Substance of all Figures, and his Flesh is a Figure.  
And in Truth Defending the Quakers, by G. W. etc. p. 20. It is said expressly, That Christ's coming in the Flesh is but a Figure.  
Ans. I deny, that it is so said expressly by G. W. That Christ's coming in the Flesh is but a Figure; it is an express Falsehood, as it seems to Charge me with the Words; for they are in the Priest's Question, (Quest. 35.) Did R. H. well in Writing, That Christ's coming in the Flesh was BUT a Figure? These were none of my Words, but the Priests. In my Answer, I have neither the Word [But] nor the Assertion. So I ask, hast thou not read, That he was the express Figure of his Father's Substance? And I understood, that by the Word [Figure] R. H. and G. F. meant Example, that is, that they looked on Christ, as in the Flesh, as an Example, rendering Example or Figure, Synonimous, and yet confess Christ to be the substance of all Figures, Types and Shadows; as in Saul's Errand, p. 8, and 14. but do not say, that Christ in the Flesh is but a Figure; neither did I so say or assert, as is falsely cast upon me. But in my Antitode against the Snake in the Grass, I fully explain this Point according to Scriptures, from p. 155, to 178. part whereof follows, viz.  
Type or Figure sometimes points at a thing to come, as in Rom. 5.14. who was the, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Figure of him that was to come. And sometimes Type or Figure denotes a present Example or Pattern, as in Phil. 3.17. Mark them which walk so, as ye have us for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Example. And the same word is used in 2 Thes. 3.9. and 1 Tim. 4.12. and Tit. 2.7. and 1 Cor. 10.11. only in different Cases or Terminations; And also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Example or Type (John 13.15. Heb. 9.23.) Thus Example or Type are made Synonimous in T. C's Lexicon, and the like in Crit. Sacr. but more fully explained. For there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Exemplum, Exemplar, triplicem habet in Scriptura significatum. (1.) Significat Typum seu figuram rerum vel praeteritarum, Heb. 8.5. vel futurarum, Heb. 9.23. (2.) Exemplum Imitationis, John 13.15. 1 Tim. 4.12. Tit. 4.7. (3.) Exemplum Monitionis sive Cautelae, ut 2 Pet. 2.6. That is to say: Exemplum or Exemplar hath a threefold signification in Scripture. (1.) It signifies a Type or Figure of things, either past, or to come. (2.) An Example of Imitation. (3.) An Example of Warning or Caution. Now see, how Synonimously the Terms, Type, Figure, Pattern and Example, are rendered in Scripture; and of what extent, not only in relation to the Types under the Law, but in some respect to Christ, and his Ministers, tho' he be also confessed to be the Antitype, Substance and End of all Legal Shadows, Types and Figures. But I have not called Christ himself a Type of our Light within, nor justified the same. Thus far Antidote, p. 176, 177.  
25th Charge.  
G. F. Great Mystery, p. 206. The Apostles preached Christ that was crucified within, and not another, him that was raised up from the Dead, was risen, that Lord Jesus Christ within.  
Obs. Not to insist on their following broken and lame Quotations, with their nonsensical Dashes; here they sillily carp at the manner of these Expressions, they wanting due points, as, The Apostles preached Christ (that's crucified) within, and not another; there wanted this Parenthesis. For 'tis plainly expressed before, viz. If Christ, that is, crucified, be not within, and Christ, that's Risen, be not within, I say, that you are all Reprobates (Great Mystery, Ibid.) And he that hath not this Christ (that was risen and crucified) within, is a Reprobate (Ibid.) here wanted the Parenthesis again, tho' explained in the foregoing words, viz. If Christ that was crucified, be not within, etc.  
'Tis certain there is but one Lord Jesus Christ, 1 Cor. 8. who came both in the Flesh and in the Spirit.  
What they Charge, News coming up, etc. p. 14. Your Baptism is Carnal, here they leave out [Sprinkling Infants, which God never commanded] and their Sacrament (as they call it) is carnal, and here again they leave out [and there is not a word in the Scripture that speaks of a Sacrament] and their Communion is Carnal, a little Bread and Wine.  
whereupon I propose to these our severe Judges, that if these Expressions be offensive to them, and they deem them Erroneous, we must take them to be of a contrary Opinion, namely, that their Baptism, to wit, Sprinkling Infants, is not Carnal, but Spiritual, and commanded of God, and that their Sacrament, Communion, Bread and Wine, is not Carnal but Spiritual: But how can that be without Transubstantiation, pray? (A Doctrine wholly disowned by us) which if they prove all this by Scripture, and the word Sacrament also, than all that hold they are Carnal, and not Spiritual, aught to retract and confess their Error: I'll not exclude myself on these Terms.  
But I wish these Men would not be too hot and fierce about words, I would not have them take the word Carnal, as a word of Contempt against any thing that God ever commanded; for they may read of Carnal Ordinances, spoken of things which God once commanded, Heb. 9.9. which stood only in Meats and Drinks, and [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, variis Baptismatibus] divers Baptisms, and Carnal Ordinances imposed on them, until the time of Reformation.  
Again, W. Smith's Primer is charged, that Baptism, Bread and Wine, arose from the Pope's Invention, etc.  
I having found W. S. in like manner wronged in this heretofore, by some called Anabaptists, upon search I gave them this Answer from his own Explication, viz. That it was not Bread and Wine in the Lord's Supper, nor Baptism without distinction, that he rendered the Pope's Invention, but sprinkling Water in a Child's Face, signing it with the Sign of the Cross on its Forehead, Godfathers and Godmothers to undertake for it; Bread and Wine so used and received (i. e. by a sort of Priests and People) as the Body and Blood of Christ, which they tell them, is broken and shed for them (which implies Transubstantiation) and did not these, thus considered, rise from the Pope's Invention, trow ye? See the Contemned Quaker, and his Christian Religion defended, p. 23, 24.  
To their Charge against W. Penn's Reason against Railing, printed 1673. p. 108, 109. his saying, I affirm by that one Scripture (Heb. 9.10.) that Circumcision is as much in force as Water-Baptism, and the Paschal Lamb, as Bread and Wine, they were both Shadows, and both Elementary and Perishable [And here they leave out divers explanatory Lines.]  
Whereupon I ask these Men,  
First, if the Paschal Lamb (which was a principal part of the Lord's Supper, Luke 22.) be in force among Christians?  
Second, If Water Baptism, Bread and Wine, be not Shadows, and Elementary, and Perishable? If it be an Offence to say, they are, than I would ask these Men, if they believe their Bread and Wine are not Perishable, Elementary, and of a decaying Nature? If not, how will they clear themselves of the Popish Doctrine of Transubstantiation! But I would charitably think better of them, than their Charges in these matters Import.  
Those charged with Cain's Sacrifice in their Ordinances, Churches and Teachings (for which News coming up, is again quoted against us, p. 4.14.) were such as were in the First Birth, and Envious Persecutors, and Wicked Persons, as were justly reprehended in those days, when that was writ, in 1654. even as the Prophet Isaiah testified against Israel, Isa. 1. because of their Iniquities, tho' they observed Outward Ordinances.  
What they quote about one Quaker writing to another, in a bemoaning Letter, called, The Spirit of the Hat, printed 1673. p. 12. complaining of G. Fox, not allowing any Liberty, etc.  
That's not true, nor the comparison just, between G. F. and the Papists, for he was always against Persecution and Coercion by Penal Laws, for matters purely relating to Conscience, or Worship toward God, and for all to have their Liberty to Worship him, as inwardly persuaded, which Popery will not allow: And for G. F's saying, No Liberty out of the Power, and asserting Gospel-Liberty, this we knew related to the Church of Christ, there being no true Liberty, but in the Power and Spirit of the Lord; and the Church desires no other than what's agreeable to Truth.  
And W. P's Brief Examination, and State of Liberty Spiritual, Printed 1681. (which is also quoted against us) Imports no other than a Liberty in Truth, and for Unity, Society, and good Order therein, and against the Spirit of Strife, Division, and Self-Separation, which would cloak itself under Pretence of claiming Liberty of Conscience; and being left to the Grace and Spirit of God within, when its Design is to be at Liberty, both to break good Order and Unity, and to lead into Looseness, fleshly and corrupt Liberty. It follows not, that we allow no Liberty to any, who differ from us (as is falsely noted in their Margin against us) for the Liberty God allows to all Mankind in the Creation, we would debar none of; though we cannot receive them into Society with us, who walk not after the Spirit, but after the Flesh.   

Of GOVERNMENT.  
26th Charge, p. 15.  
In the Margin it's noted, They declare themselves against Kingly Government; for which they quote Edw. Burrough's Works, p. 244. The Lord is risen to overturn, to overturn Kings and Princes, Governments and Laws— And He will change Times, and Laws, and Governments, etc.  
Now observe, That these Prophetical Passages (with many other of the like Import) were writ in the Year 1657. and have they not been in a great Measure fulfilled, by the various Overturning and Revolutions, which since have come to pass? Can any deny a Matter so apparent? But does this argue that we are against a Kingly Government, when God will have it? No sure. As there was Submission to Him in Prophesying such Truths, so there hath been, and is on our parts, in what He brings to pass, concerning Revolutions and Governments; and it must be known and acknowledged, That the Most High rules in the Kingdoms of Men, and giveth them to whomsoever he pleaseth, Dan. 4.17, 25. 'Tis also observable, that these our Accusers, who render us Seditious, have very Partially left out the Reason of the afore recited Prophecies; as O what cruel Injustice and Tyranny in Civil Governments! O what abominable Superstitions and Idolatries have been in supposed Church-Governments! It's a Vexation to the Spirit of the Lord to consider it; and the Righteous Soul hath long cried and mourned under it: And because of this is the Lord of Heaven and Earth now risen to overturn, overturn, etc.  
And after the Words quoted, these are left out, viz. And he will confound and break down all Tyranny and Oppression under which the Poor have groaned, etc.  
Now observe, how Universal and Impartial these Prophecies were, being directed in general, under the Title of a Standard lifted up, and an Ensign held forth unto all Nations.  
Now suppose any one should be stirred up to Prophecy against any King or Prince, in any Nation, where great Persecution and Oppression is upheld or maintained, whether in France, or in any other Nation, or Popish Countries, were it a good Inference to say, It were a Declaration against Kingly Government in general? No sure: And what Prophecies are for Christ's Kingdom, or the Government of the Lamb? This we must own, and that He shall Rule the Nations, and He shall Rule in the midst of his Enemies, and that the Kingdoms of this World shall become the Kingdoms of God, and of His Christ. These, and such like, the Holy Scriptures do expressly warrant and testify.  
And to G. F's saying, That the Quakers are in the Power of God, and in the Authority of the Lamb, above all Houses, and into Houses creep not, but are upon the Throne. Gr. Mist. p. 31. He meant Spiritually, no doubt, and not Literally, for they are not upon an outward Throne. They that suffer with Christ, shall Reign with Him, as Kings and Priests upon Earth, though their Kingdom be not of this World. And it is testified, That HE (God) withdraweth not his Eyes from the Righteous, but with Kings are they on the Throne; yea, He doth establish them for ever, and they are exalted, Job 36.7.  
Again, these Adversaries charge G. W. and G. F. Junior, out of Truth Defending the Quakers, Printed 1659. p. 9, 10. with Answering, That the Magistrate, that is sent of God, he receives the Law from the Mouth of God; and he is the Prophet whom Moses spoke of, Deut. 18.18.  
We are very wrongfully quoted in this place, for our Words are, The Magistrate that is sent of God, and is his Minister, he receives the Law at the Mouth of God, and hears the Prophet, whom Moses said, the People should hear in all things, Deut. 18.18. Acts 3.22. And what Sedition are in these Words, Pray, or Blasphemy either? seeing He that Rules over Men, must be just, ruling in the fear of God, 2 Sam. 23.3. And Divine Wisdom (which is confessed to be the Eternal Son of God) saith, By me King's reign, and Princes decree Justice, Prov. 8. Must they not then receive Wisdom and Counsel from Him, who is the Wisdom and Power of God? And if his People must hear him in All things, how shall Matters of Just Government be excepted?  
As to what these Men quote against us, in their sixteenth Page, to prove us, the aforesaid People, Anti-Monarchical, they are very broken in their Quotations, with their many senseless Dashes: like the Snake in the Grass, Second Edition, p. 220. but varying in the Citation of the same Passage. These Men have the Words, [Are not all these Elders that will dote so much of an Earthly King.] But the Snake has it [Are not all these Christians that will dote so much, etc. And both leaving out what may more plainly import the Intent of the Author.  
And yet by what's so abruptly quoted, his meaning may be understood. As some then doting so much on an Earthly King to rule over them, as Christians he meant no other, but such Earthly Kings, as were persecuting Kings, as he mentions Herod, the King, who was mad at the Child Jesus; such Earthly Kings as would rule over Men's Consciences; such as the Gentiles set up, and such corrupt and wicked Kings as the Holy Prophets prophesied against, as David, Isaiah, Ezekiel, and others did; see Psal. 2.2. Psal. 107.40. Job. 12.21. Isa. 63.3, 6. Jer. 44.9. It's said in Isaiah 24.21. And it shall come to pass in that day, that the Lord shall punish the Host of the high Ones, and the Kings of the Earth upon the Earth, see also vers. 22. and Isai. 30.33. Tophet is ordained of old, yea for the King it is prepared, etc. Yet these Prophets were for Good Kings and Righteous Government; and such Kings were foretold of, who should be nursing-fathers', and Queen's nursing-mothers', Isai. 49.23. therefore these were not Anti-monarchical without exception. And I am persuaded G. F. never intended to reflect upon any good Kings, or such as were against Persecution and Oppression, but against such as he compares to Herod, who was mad at the Child Jesus. And we have known him speak well, and give good commendation of our present King, with respect to his Moderation and Tenderness, and the Liberty of Conscience in Religious Worship owned and granted by him.  
When Christ told his Disciples, The Princes of the Gentiles exercise Lordship over them, but it shall not be so among you, Matt. 20.25, 26. was he therefore an Enemy to Caesar, as he was accused? No sure, he did not thereby preach Sedition against Caesar, or the Kings of the Gentiles, nor dissuade the Christians from their due subjection unto them.  
We may further observe, that those Kings of the Earth, and those Great and Mighty Men, and Chief Captains, etc. who have incurred the wrath of God, and of the Lamb, so as to hid themselves in Dens and in the Rocks of the Mountains, and to call to the Mountains and Rocks to fall on them, and hid them from the face of him that sitteth on the Throne, and from the wrath of the Lamb. Rev. 6.15. These, no doubt, were wicked Kings, who were concerned in this Prophecy. But there's another Prophecy which bespeaks a Great Reformation among the Nations: And the Kings of the Earth, when the Nations of them that are saved, shall walk in the Light of the Holy City of God, and the Kings of the Earth bring their Glory and Honour into it, Rev. 21.24, 26. Therefore all Kings are not condemnable, as the wicked are.  
We have been accused to be one while against, another while for Kingly Government, particularly in a Scandalous Libel, styled, A Letter to the Quakers, and also in the Snake in the Grass; to which the following Answer was given, which may now serve for a General Answer to these Adversaries, viz.  
The first part of the Charge is false, as 'tis charged on us. For tho' it's true, that some were rather in their judgements for a Commonwealth duly qualified for the Ease and Liberty of the People, than such a Monarchy, that might (as they supposed) be oppressive and persecuting for Conscience; yet not against such a Monarchy, as is justly qualified for the Good of the People, under which they might enjoy their Liberties and Properties, as Men and Christians; such Monarchy and Commonwealth being not inconsistent, as to the good Ends of Government, i. e. Salus Populi in true Liberty and Property: (And it's evident, the Commonwealth (or Weal of England) is consistent with, and allowed by Monarchy.) But many honest Men were in their judgements rather for such a Common-wealth-Government, than an Oppressive, Persecuting Monarchy. And what then? Did they sin against God therein? No: Did they offend against Man, or any Humane Laws thereby? They are pardoned by divers Acts of Indemnity, which those Libellizing Informers manifestly violate, by upbraiding them now in such Matters of State and Government: Pray, let this be observed. And to obviate further Objections of Prejudice in this Case; set Case, some of our Friends in former days expressed their Respect to a Republic, rather than a Monarchy then, when they feared, it would prove more burdensome; and yet, as Christians, quietly submit to, and acknowledged Monarchy to be set up by the Power or Providence of God, when the time came, were they Hypocritical Temporizers therein? No such matter: They might be conscientious in both. As Samuel the Prophet was in the Case of Saul, when he was displeased at the People's desiring a King, and foretold the manner of one, 1 Sam. 8. And yet when God gave them one, he owned him as the Lord's Anointed, and chosen, 1 Sam. 10. This is apt to our Purpose, so far as it is Applicable. Who dare say, the Prophet was a Hypocrite, or a Temporizer in either? Our Constancy and Confidence we place not in Persons, but the Truth, and the thing that is just, as to Governments; Persons are mututable, but Truth is not: Good Kings and Governments we never opposed. And tho' we like not bad ones, we have always been true and constant to the Doctrine of Nonresistance and Passive Obedience: And our Patient and Deep Sufferings by Imprisonments and Spoil, etc. under the various Revolutions of Government, till of late have sufficiently cleared us from the Infamous Charge of Hypocritical Temporizers, etc. most unjustly and maliciously cast upon us. Thus far the said Answer.  
'Tis farther observable, that these Men's notifying the Quakers in their Margins, as against Kingly Government, against the House of Lords, against the House of Commons, against Judges, Justices and Constables, against Lawyers and against Lords of Manors (as in their p. 15, to p. 20.) They should rather have added, and against Covetous Persecuting Priests; but this they have omitted in their Margin, as they have left out many other things in their Citations, which touch themselves to the quick.  
And if the whole Tenure and Intent of those Writings, lamely and partially quoted by them, were seriously read and duly considered, it would appear, that it was the Corruption of those Places and Offices that was struck at, rather than the Places themselves, considered in their first Institution. Who can say, that there was never Monarchy, nor House of Peers, nor House of Commons, nor Judges, Justices or Lawyers Corrupted? Whose Corruptions formerly occasioned a Zeal to arise in some to reprehend and testify against them.  
What they quoted against G. F. in p. 17. To the Parliament of the Commonwealth of England for selling Abby-Lands and Glebe-Lands given to the Priests, that they might be given to the Poor, etc. and above 7000. Quakers declaring against the Ministry, that take Tithes; I suppose this most touches and offends some Priests concerned; 'tis terrifying to them to think such a considerable People should be so averse to their Self-Interest, their making such Trade and Gain of Preaching. This, (I warrant you) comes more near them, than Advising to sell Whte-Hall, etc. for Almshouses, for all the Blind and Lame to be there, etc. (as they quote the words) which was in the Commonwealth's days. It seems G. F. was more for the Charitable Use of such Places in those days, than for the Proud and Voluptuous to exalt themselves, and make their Nests in them.  
As to what they quote against G. Fox, Jun. out of his Works, Reprinted 1665. (p. 87, 88) I need not insist upon it, it being occasionally first writ in the time of the Common Wealth's Government, and related to Parliaments, then chosen by the Voices of the People, that is, such People, as did not truly desire the good of God's People (as he saith) and such as were Covetous, oppressing Men, who oppressed the Poor (where vox Populi, was not vox Dei) he writes against their having the only Power to choose Lawmakers; and also against the great Corruptions and unwarrantable means used for the Choice of Representatives in those days; and which in these days often wants Reforming in divers places, as the Votes of Parliament have frequently shown. Certainly G. F. Jun. had an honest intent in what he writ on this subject; which impartially read altogether, looks a great deal better, and far more Innocent, than these Carpers and Pickers make of it, by their picking out here and there Pieces and Patches, and leaving out what is most plain and explanatory of the intent of the whole, and that justly touches and affects themselves: As where (under the same Head) G. F. saith,  
It hath been the Complaint of the Soberest and Honestest Men in several Counties, when they should have chosen Parliament-Men, that they could not Choose such a Man, as, they judged, would act singly for the good of the People of God, and the Country; because they were over-voted by the Wild, Disaffected, People, who sometimes have been stirred up by their Priests, to vote for such a Man, as the Priests knew would act for their Covetous, oppressing Self-interest. And in some places some Great, Proud Men, who desired to be in Authority, have Feasted the People, and sent Gifts to them with Flatteries, thereby striving to get the People to vote for them, promising them to stand for their Liberties, when it hath been but to serve their own Self-ends.  
And G. F. further saith, Seeing the great Oppressors of the Land (viz.) Priests and Lawyers, and the great Wicked, Covetous, Persecuting Men, are so much concerned in the choosing them; so that if Parliaments so chosen should continue, the People of the Lord are not like to be set free from their Oppression (tho' Parliaments and Rulers have been made to do many good things by a Power which many of them scarce knew.) I dare Appeal to any Judicious observing Persons, whether the like Corruptions are not too frequently used in this Nation?  
Now pray observe, that I do not in the least design to oppose the People's fair and lawful Elections, according to the true and just Intention and Constitution of Parliaments.  
Again, they Charge E. Burroughs in his Works, p. 522. A running to the Powers of the Earth. What have you Ministers lost the Lord to be your Strength, that you must flee for help to Men? Must they make Laws to establish you, and set you up? Is not this the Whore that Road upon the Beast, & c?  
Obs. After the words, Flee for help to Men, they leave out, to defend you from the Spirit of God in his People: And also divers following Passages, which touch their own Spirits, viz. Is he (i. e. the Priest) crying to you to Persecute the Innocent? etc. And would he have some Fire and Faggot again in Smithfield, and some Persecution and Banishment acted upon the People of God? Thus E. B. which was in the Year 1659.  
Again, these Men proceed in their Charge against E. B. p. 524. viz. (To the then Parliament) you do but cause People to Drink of the Whore's Cup, and you are but them (i. e. the Beast) which carry the Whore, to wit, the False Church: And this is plain dealing to tell you the Truth, p. 18.  
Pray observe again here, they have left out both the foregoing and following Passages, which show the Reason of these Expressions, where he saith, If these Priests have not yet planted Vineyards, that will yield them Fruit, and if their Flock will not yield them Milk freely, why should you unjustly impose upon People's Consciences, and compel Tithes and Money from them for the Maintenance of these Men? Ye ought not to do it: For while ye Compel and Force People by Violence, contrary to good Consciences, to maintain and uphold this Ministry, and Church, and Worship (than follows) you do but cause People to Drink the Whore's Cup, etc.  
And after the words [Plain Dealing to tell you the Truth] there follows in E. B's (Ibid.) viz. whether ye will reject it, or receive it. Wherefore cast them off, and let them not lurk under your Wings, for one day they will Rebel against you, and another day Flatter with you; and for a season they will show forth much Love and Kindness in Hypocrisy, even while they are hatching Mischief against you, etc. And they will cry out Heresy and Error of others, that themselves may seem Clear, while as the same lodgeth in their own Hearts. Thus E. B. in 1659.  
By all which 'tis evident he struck at Persecution, and Persecutors, and Hypocrites, and those who then upheld the Priests in those days (by Persecution and forced Maintenance) it was those who turned out the Episcopal Priests; and what need any of these now Priests be offended thereat, if they were Clear?  
'Tis strange these Men should now quote Prophecies, as matters against us, the said People, which have been manifestly fulfilled, and openly brought to pass in a great measure, in the Eyes of this, and other Nations.  
As again they quote News coming out of the North, which was Printed in the Year, 1655. p. 18. The passage which they quote, is under that Head, which is directed To the Heads of this Nation, and all the Dominions of the Earth, and to all who are under the Dominion of the Earthly Powers, Nations and Kingdoms, every where in all the World. To all you Kings, Princes, Dukes, Rulers, Judges, Justices, etc.  
Now observe the general extent of this Direction, and what these Men partially quote, and pick out, and patch together, to render us Seditious and Obnoxious. The Words quoted against us are these, viz. Dreadful is the Lord, and Powerful, who is coming in his Power, to execute true Judgement upon all you Judges, and to change all your Laws, ye Kings; and all you Rulers must down and cease.— And all you Vnderling-Officers, which have been as the Arms of this great Tree, which the Fowls have lodged under— all your Branches must be cut down; for you have been all the Fruitless Branches grown on the Fruitless Tree. Page 20. Sing all ye Saints, and Rejoice, clap your Hands, and be glad, for the Lord Jehovah will Reign, and the Government shall be taken from you, pretended Rulers, Judges and Justices, Lawyers and Constables; all this Tree must be cut down, and Jesus Christ (in us added) will rule alone, with more words quoted backward and forward, p. 19  
Now observe, these (though many illustrating Passages be left out) being writ in the Year 1655. we may appeal to the whole Nation, whether that TREE of the then Government in England, with the Branches thereof, hath not been cut down, and removed, and whether God's overruling Power and Providence, was not concerned therein, and in the various Revolutions since? And the rest that concerns other Dominions, Earthly Powers, Nations, and Kingdoms, with the Kings and Princes thereof, who dare determine, that such Prophecies, as concern them, may not come to pass, and be further fulfilled? And also what these Men have left out in their said Quotation, after the Words, [To change all your Laws ye Kings] The Lord alone he will place the Law in People's Hearts, who is the Everlasting Lawgiver, and Justice the Lord will set in People's Hearts. And after the words [Jesus Christ will rule alone] follow these, Glory and Honour for ever be unto him. Be warned all betimes, and awake, and repent, and turn to the Lord betimes, that ye may find Mercy by putting off the evil Deeds and Works of Darkness, that you may be received into the Kingdom of Glory, and lay aside all Filthiness, Pride and Covetousness, (and speedily repent) Uncleanness and cursed Speaking. Lying, Slandering and Swearing, etc.  
Which is according to Psal. 2.10, 11, 12. and also 2 Cor. 7.1. Eph. 5.4, 5. and ch. 4.31. and James 1.21.  
They further Charge Edw. Burroughs, p. 501. for saying, We stand Witnesses against Parliaments, Councils, Judges, Justices, who make or execute Laws in their own Will, over the Consciences of Men, or punish for Conscience sake; and to such we cannot yield our Obedience. [And here they corruptly add an etc.] printed in 1659.  
Obs. here, Where is the Offence in these words? Would these Men have the Consciences of Christians subject to obey all Laws made in the Wills of Superiors, (and that over Conscience too?) We though they had allowed this approved Exception, i. e. Unless Laws are made contrary to the Law of God? They should have been so just, as to have taken notice of what E. B. saith in his next following Paragraph, (p. 501.) with respect to Christ and to Magistracy, viz. That as we Preach Christ Jesus alone, in the things of God, to be our Lawgiver, so we do own him to be our King; and own Magistracy in Civil Things, not resisting any, but following his Example, who was made perfect through Suffering, etc.  
As to what they Charge G. F. To the Parliament of the Common Wealth of England, p. 5. reflecting on their Coif-men and several sorts of Lawyers about their Fees, etc. If any Lawyers now be offended thereat, we leave them to plead their own Cause, if they can; and Lords of Manors to be kind to their Tenants, and Charitable and Generous to the Poor, as all Rich Men especially aught to be: And let none of the Lawyers (when warned against Covetousness) reflect, as one of the Lawyers did against Christ, Master, thus saying, thou Reproachest us also, Luke 11.45. but read Christ's answer, vers. 46.  
It may be observed by all serious Readers, how apt these our Adversaries are to pervert and make an ill use of matters well intended, and innocently designed according to our Christian Principle, as,  
Upon a Declaration from the People of God (called Quakers) against all Plotters and Fighters, etc. presented to K. Charles II. 1660. they have made this perverse note against us in their Margin (p. 20.) viz. Which Government that they might not support, they declare against the use of the Carnal Weapon, in 1660.  
Which is a false Construction and Perversion of the said Declaration, for it was not written with any such intent; witness our Contributing our Proportions and full Shares towards the support of the Civil Government, both in Taxes and Customs. So much of the Declaration, as they have quoted, follows, viz. All Bloody Principles and Practices, we, as to our own Particulars, do utterly deny, with all outward Wars, and Strife, and Fightings, with outward Weapons for any end, or under any pretence whatsoever: And this is our Testimony to the whole World. And we do certainly know, and so testify to the World, that the Spirit of Christ, which leads us into all Truth, will never move us to Fight and War against any Man with outward Weapons, either for the Kingdom of Christ, nor for the Kingdom of this World, etc. said to be subscribed by G. F. Sam. Fisher, and many more.  
Now let it be farther observed, that notwithstanding this Innocent and Christian Declaration against our use of the Carnal Weapon; these Adversaries make another Marginal Note to the contrary, upon Sam. Fisher's Message from the Lord to O. Cromwell and the Parliament of England, printed 1656. and in his works, reprinted 1679. p. 19, 20. after the note against the use of the Carnal Weapon, their other note is [Although none before so much for it as they.] Their proof is S. F's said Message, which they have thereby greatly perverted, to render us Seditious and Dangerous to the Government, as their Title imports: Whereas, S. F. writ the said Message, in the name of the Lord, agreeable to what God's Holy Prophets have formerly foretold: He saith,  
I will hold my Peace now no longer, saith the Lord, as concerning this Evil, which they so profanely commit, and do daily against my Chosen, (i. e. by Persecution) but will utterly subvert and overturn them; [This is according to Ezek. 21.25, 26, 27.] and bring the Kingdoms and Dominions, and the Greatness of the Kingdom under the whole Heaven, into the hands of the Holy Ones of the most High [This is according to Dan. 7.18, 27.] And give unto my Son and his Saints to reign over all the Earth, and to take all the Rule, and Authority, and Power, that shall stand up against my Son in his Saints: [This also is according to Rev. 20.4, 5. and to Dan. 7.18, 27. and to Psal. 2.8, 9 and 45.5. and 110.1, 2, 5.] And I will put my high praises into their Mouth, and a two-edged Sword into their hands, and they shall Execute Vengeance upon the Heathen, and Punishments upon the People, and shall bind their Kings in Chains, and their Nobles in Fetters of Iron, and Execute upon them the Judgement that is written, etc.  
Thus far S. F's Message recited, agreeable to plain Scripture, Psal. 149.5, 6, 7, 8, 9 please to read it at large,  
Surely, these Persons, who stumble at such Messages, and would make us Criminal for such Prophecies, understand not the Voices of the true Prophets: They take things literally, which are Metaphorical and Spiritually intended; as that of the Two-edged Sword; they put Sword in Capital Letters to make People believe, that none before 1660. were so much for the Use of the Carnal Weapon, as the People called Quakers, according to their said Note; as if they supposed it must needs be a Carnal Sword, the Quakers are minded to make Use of, when they can have an opportunity; tho' their patience and long-suffering, (under various Persecutions, and Severities, and Revolutions) have sufficiently proved the contrary. But if the Saint's Two-edged Sword, mentioned Psal. 149.6. must be taken for an Outward, Material or Carnal Sword, why not the Rod of Iron, wherewith the Son of God shall break the Heathen, (Psal. 2.9.) for an outward material Rod of Iron or Steel? But these Persons might have better considered the point in a Spiritual Sense, that there is another sort of Rod or Sword, than that Outward, Material one of Iron or Steel. There is the Rod of his Mouth, (i. e. of Christ's Mouth) Isa. 11.4. Out of his Mouth went a sharp Two-edged Sword, Rev. 1.16. There is the Sword of the Spirit, which is the Word of God, which the Saints took unto them, Eph. 6.17. And he hath made my mouth like a sharp Sword, Isa. 49.2. Therefore have I hewed them by the Prophets, I have slain them by the words of my Mouth, Hos. 6.5. So that there's both the Rod, the Sword, hewing and slaying, as well as binding, Mystically and Spiritually spoken of by the Holy Prophets, Christ and his Apostles. These things are hinted for better information, and moderating these our Adversaries; and that their Hearers may not be influenced with their Anger against us.  
As to what they quote in p. 21. First some broken pieces out of something they call The Quakers Declaration to Oliver, and out of Geor Rofe's Book, Entitled, The Righteousness of God, and something to Cromwell in't; these two I have not: But in short may say thus much, that Oliver, and his Officers, and Army had a day and Power given them, and were a Dread (for a time) to their Adversaries, (when the one was for seeking God in Prayer, and the other for Swearing, Cursing and Damning, etc.) But they (i. e. O. C. etc.) lost their Power and Day, through their Abuse of it: Which was plainly told them, and their downfall as plainly foretold them by G. F. E. B. and divers others of our Friends. These are Matters of Fact; I am not concerned to vindicate them, or their Form of Government: The Lord has laid them aside, who is no Respecter of Persons; nor doth he accept the Persons of Princes, Job 34.19.  
As to what they quote out of a Letter, directed To the Council of Officers of the Army; and out of a Declaration wrote by E. B. in the Na●ne of the Quakers, and subscribed by several of the Principal Leaders of them, (as these Men say) Printed 1659.— I shall forbear Commenting upon these forementioned Instances in their 21st and 22d pages, they being in Substance fully answered in a Book of mine, Entitled, Christ's Lambs defended from Satan's Rage, (Printed 1691. being first writ in the Year 1677.) particularly in p. 19, 20, 21, 22, 23. and in many other places throughout that Book, as in p. 34, 35, 36, 37, etc. where the said Declaration, in particular, with the import of the foregoing is fully spoke to, and Objections, explained.  
To their other Marginal Note, (p. 22.) viz. And may reassume it again, when they shall judge it meet. The Antecedent of this Note I understand to be their foregoing two Margent-notes (p. 20.) which three Notes joined together run thus, viz. which Government, that they (i. e. the People called Quakers) might not support, they declare against the Use of the Carnal Weapon in 1660. altho' none before, so much for it as they, and may reassume it again, when they shall judge it meet.  
This looks like a very Invidious Design to raise Suspicion and Jealousy in the Civil Government against us. But we hope and trust in the Grace and Goodness of our God, that we shall both constantly and sincerely approve ourselves Innocent and Clear from these men's prejudicial Insinuations and Jealousies, and to their diappointment.   

Of our Assemblies, etc.  
Now concerning our several Religion's Christian Meetings, (as in good Conscience we affirm they all are.) These our Accusers appear most invidious against them, as if influenced by some treacherous Judass, or envious Apostates. They begin to quote Mr. Bugg, and Mr. Kieth (as they style them) their Authority against us. And what says their Mr. Bugg? They tell us, Mr. Bugg's Pilgrim's Progress, Chapters 7, 8, 9, 10, 11. give an account of their several Meetings, and of their Fund, Exchequer, or Common-Bank. And what says there Mr. Kieth to it (seeing he is joined with F. Bugg for a witness against us?) Mr. Keith, (say they) who has been a Quaker above thirty Years, (more shame for him now to vilify them) in his Second Narrative, p. 5. says, I am not able to Print Books, as they (Quakers) can, they are many, and have a Common-Stock; I am but one.  
To which we Answer, we deny their Terms of Fund, Exchequer or Common-Bank; we know no Common-Stock we have, that can properly be called a Fund, or an Exchequer, for improvement of a Stock, or advancing, and increasing Money upon, as a Fund, Foundation, or settled Bottom, etc. What Fund for Improvement can a Collection for poor be, that is soon distributed and spent? Tho' we have free and voluntary Collections in our Monthly and Quarterly Meetings for the Charitable Supply and Relief of the Poor and Indigent among us, that they may not be Chargeable or Burdensome to our Neighbours of other Persuasions, nor to the Parishes wherein they dwell. Thus we relieve our own Poor, and also pay our share (or Proportions severally) to other Poor of the respective Parishes and Places where our Friends inhabit. And now as we are a People, we must needs have divers Charges upon us, as Our Poors Rents, and charge of Meeting-Houses, Rents and Reparations in many Places. As also for the necessary Supply and Relief of our Friends, when impoverished or disabled under, or by extreme Suffering and Distress in this, or other Countries, as in Ireland when they had greatly suffered by reason of the late War; and of late in Scotland, where in divers parts they have wanted Bread and Subsistence, through the late Years great Failing of their Harvests: And also for the Relief of our Friends, who have been for many Years Captives in Algiers, Macqueness and Sally under sore and miserable Hardships and Extremities, whereby many have lost their Lives.  
Upon these and other Occasions and Necessities relating to our suffering Friends and Brethren, our Friends in this Nation, who are capable, have been free and willing without any Compulsion to contribute their Christian Assistance, Charitable and Necessary Supplies, and accordingly Distributions have been made thereof pursuant to these good and necessary Ends: So that we have no Fund of Improvement, nor any Tax imposed by any of our Meetings, but the necessary Occasions tenderly recommended in the Love of God in these Matters, and accordingly left to every one's free Liberty, as God shall incline their Hearts to consider the Poor and Needy, and Distressed, etc. And if these our Accusers who seek to Jealous and Criminate us in these matters, were charitably disposed, as Christians, they would not render us Criminal, Dangerous or Seditious for such Religious Acts of Charity and Christianity. But would better consider the Primitive Christians Practise in such Cases, than to misrepresent our Meetings (wherein such Christian Care is taken) as opposite to the Government. This Savours rank of an Uncharitable Persecuting Spirit, as their long Marginal-Note on p. 22, 23. doth, beginning with these words— They have a Government within the Government, independent from it, and opposite to it.  
This is like Judas and the Priests, and the False Witnesses against Christ to make him an Enemy to Caesar; thus they would make us, the People of God, called Quakers, greatly obnoxious, (as if we promoted Regnum in Regno, not only Independent, but Opposite to the Civil Government, which none of our Meetings are, being all Peaceable and Innocent, both for the Worship of Almighty God, and Service of one another, in true Christian Love, in order to promote the real Practice of Piety, Christianity, and true Religion among us, as a People, and to prevent the contrary, as much as in us lies, by Warning and due Admonition, against all disorderly, lose Conversation, Immorality and Profaneness, tending to the Scandal of our Holy Profession. And for such good Ends there were Helps in Government, in the true Church, 1 Cor. 12.28. and all in Subjection to Christ's Government, who is Head and Lawgiver to His Church, and upon whose Shoulders the Government is laid. And this is not opposite to the Civil Government in the Nation, neither hath the King, the Government, or the Nation, ever sustained any Hurt or Prejudice by these our Meetings, or by the Christian Care or Service thereof; and their being Monthly, Quarterly, and Yearly, is for conveniency of the Times, and due Notice, and in no wise to Confront the Government, no more than our First-Days, and Weekly Meetings: for our Meetings are Innocently upheld in the Name of the Lord, for his Worship and Service, and have accordingly been manifest these many Years, under the various Revolutions of Government; and we hope we shall in the Name of the Lord Jesus Christ, stand for, and innocently Vindicate our Christian and Just Liberty therein, against this Persecuting Spirit, which unjustly seeks to Influence Authority against us, and our Religious Exercise in the Practice of our Christian Religion. But blessed be the Lord, who by his Power hath better inclined the King and Government to Moderation and Gentleness towards all their Peaceable and Serviceable People.  
As we do not assume to ourselves a Government or Dominion over our People, or their Faith, nor place a Supremacy or Headship in Persons or Assemblies, but in Jesus Christ our Head and Governor; so we know no such Supreme Assembly among us, as gives Laws, and makes Orders, for the Government of our People, and suppressing Books writ against us (as is falsely suggested) we know no such Supremacy or Dominion exercised among us, though we have Christian Assemblies, both general and particular, held only in the Name and Power of Christ Jesus.  
Neither have we our Laws and Orders for the Government of our People to make by Assemblies; but to see those put in practice, which Christ our Head and Lawgiver hath taught us, and revealed to his Servants, and that agreeable to the Holy Scriptures of Truth, and no ways injurious to the outward Government. But for the promoting of Truth and Righteousness in the Earth, and as Fellow-helpers in Christ, provoking one another to Love and Good Works.  
And as for Passing Censure upon Offenders, so did the Primitive Christians.  
And what have they against Passing Censure upon Offenders? Why may we not, as a Christian Society, Censure Offenders, and Disorderly Walkers, and such as cause Divisions and Offences, contrary to the Doctrine of the Gospel? It is evident the Primitive Christian Churches did both Instruct, Exhort, Reprove, Rebuke and Reject.  
These our Persecutors over and over twit us with a Fund raised in all Counties by way of Collection: This their false pretence of a Fund is spoke to and detected already. As for what is Collected (as they say) the Disposal thereof is neither Ordered nor Governed by our Second Days Meeting (as is very falsely related) nor is the Money so Collected, for Stipends for our Teachers, that is grossly false also: we have no Mercenary Teachers for Stipends or Wages, nor among us Attendants upon the Houses of Parliament, that have Money, either of that which is Collected, or any other, for Attending, as is also falsely Insinuated. For those among us, that Attend the Parliament, do it Gratis, and freely, as to their own Labour and Time.  
As for the Maintenance of the Poor, and those that are impoverished, and made Indigent or Necessitous, either by any Calamity befallen them, or through great Sufferings and Oppressions for Conscience sake. 'Tis not meet they should starve for want, but be Ministered unto for their necessary Relief.  
All our Charitable Contributions and Collections for these good Ends as , are warrantable, and warranted by the Primitive Christians Practice: See Rom. 15.26. For it hath pleased them of Macedonia and Achaia, to make a certain Contribution for the poor Saints which are at Jerusalem. See also 1 Cor. 16.1, 2, 3. Now concerning the Collection for the Saints, as I have given order to the Churches of Galatia, even so do ye. Upon the first day of the Week, let every one of you lay by him in store, as God hath prospered him, that there be no Gatherings when I come. And when I come, whomsoever you shall approve by your Letters, them will I send to bring your Liberality to Jerusalem. See also 2 Cor. chap. 8. how Paul commendeth their abounding in Contribution to the Saints. And chap. 9 How he stirreth them up to a Bountifulness in that case. See also Psal. 112.9. and Psal. 41.1. and Heb. 6.10. for the Saints Encouragement in that Ministration.  
Now therefore the Invidious Design of these Men in their false Noise of the Quakers Fund, and supporting of their Government thereby, to render them Obnoxious, Dangerous or Seditious, the Righteous Judge of all (who knows our Innocency) will Judge these, and such unjust Insinuations and Invectives, and to Him we commit our Innocent Cause, who hath hitherto helped us, and stood by us, and in Him we Confide, and doubt not He will plead our Cause.  
As to G. Keith's Book, called, The pretended Yearly Meeting of the Quakers, their Nameless Bull of Excommunication, Printed 1695. out of which these Priests take a large Citation, in their 22, 23, 24 Pages. I shall not need to insist upon it, nor upon his Envious Comparison, between the way taken by our said Yearly Meeting, and the Spanish Inquisition, but refer the Reader to Tho. Ellwood's Answer to G. K. Entitled, Truth Defended, and the Friends thereof Cleared from the false Charges, foul Reproaches, and envious Cavils cast upon them, by G. K. from p. 59 to p. 64, etc.  
As to the Door of our Yearly Meeting being kept by some Person or Persons, this (we hope) is no Offence in itself, whatever these Persons, or their Tool, F. B. would make of it, the Door not being locked, barred, or bolted, as prohibited. 'Tis meet such Doors should be attended in such a Populous City, to prevent disorderly Intruders, and Busybodies; and I think no Civil Society, who have the necessary concerns thereof to Inspect, will be offended at such Attendance and Care at the Doors. For why should Intruders or Busybodies be admitted, to gratify their mere Curiosities, or evil Eye, or to meddle in other People's Affairs, which concern them not? The Care of our Poor, and of the Lives and Conversations of those among us, lies upon us, and not upon others, who are not of us, or our Society.  
As to our Testimony against Tithes, and forced Maintenance of a Ministry, etc. 'tis no new Testimony among us, but what we have believed to be a Christian Testimony ever since we were a People, as did divers of the Martyrs, and of the best Reformers, in their Day and Time; witness John Wickliff, Will. Swinderby, Walter Brute, Will. Thorp, the Bohemians, with others mentioned in the Book of Martyrs, who did bear Testimony against Tithes, and Compelled Maintenance, and other Corruptions of the Popish Clergy: This their Testimony against Tithes, in the Gospel Times, was made a principal Article against them by the Papists; as more largely appears in the First Volumn of Martyrs, in the Reign of Richard II. Henry IV. and Henry V And especially Will. Thorp, in his Examinatian before the Archbishop of Canterbury, giveth an ample Testimony against Tithes, and the Pride of Priests, since the old Law for Tithes is abolished by Christ. He expressly tells the Archbishop, viz. Those Prissts, that will challenge or take Tithes, deny that Christ is come in the Flesh, and do the Priest's Office in the Old Law, for whom Tithes were granted; for else Priests take now Tithes wrongfully. See Book of Mart. vol. 1. p. 700. printed 1641.  
And as to our Caution (to those concerned among us) against Printing or Publishing any thing not of Service for Truth, or Scandalous, Reproachful, or to uphold Division and Faction, warning given by our said Meeting against such Books or Writings, we hope, will neither be Offensive, nor deemed Seditious, by any Moderate or Ingenious Persons.  
And for the Care of our Meeting, to have Records of the Sufferings of our Friends for Conscience sake duly gathered, truly entered and kept, etc.  
Such Caution was also honest and just, but such Records are not intended to render the Governors and Government odious for Persecution to Posterity, as it is now unjustly noted against us, in their 25 Page, without making any distinction between the present favourable Government, and those under which we have formerly suffered severe Persecutions; and our Records thereof, are not designed to render the Government odious, but to have recourse to, for Application to be made to our Superiors for Relief, that they may not be Ignorant thereof.  
And as to the Author to Satan Disrobed, p. 82. quoted his Informing, That in this Register there are many groundless and downright Falsehoods, which it is very fit the World should know; because they take great Care to swell this Register, and have threatened to publish it to after-Ages, (p. 26.)  
Pray observe, what a likely Story this is? How he should he know, what's recorded in such a Register, if he never Saw it, nor Read it? As I presume he has not, it not being published; neither do I know of any among us, that have so threatened to publish it to after-Ages: But this is not the first Aspersion, that the said Author of the Snake, and Satan Disrobed, hath vujustly cast upon us.  
What they quote against E. B. in his Works, p. 273. under the Year 1657. viz. The Sufferings of the People of God [here they add (that is Quakers] in this Age, is greater suffering, and more unjust than in the Days of Christ, or of the Apostles, or in any time since: [here they leave out, Queen Marry is Days brought not forth a Suffering more Cruel, in many respects, as doth appear.]  
Now, tho' I may not undertake to Vindicate all those Expressions, or the next following, yet the words [In many Respects] which these Men have left out, do so far help the matter, and explain his meaning and intention, as not to compare the then Sufferings of the Lord's People in every respect, or in all respects, to the Sufferings in the Days of Christ, or his Apostles, or in Queen Mary's Days, but in many respects. And those Respects E. B. partly explains in the same, and in the next Paragraph, viz.  
As First, The Martyrs in Queen Mary's days, had more just Examination and Prosecution in Law, than the People of God have now; for now some of the Magistrates in England cast Men into Prison, and confine them, and cause their Goods to be spoiled without any Law, or the due Execution of a Law.  
Secondly, Herein it doth appear to exceed the Suffering of the Saints in former Age, in that many Suffer now cruel Things, about Trivial, Foolish, Matters, as for not putting off the Hat, or for Theeing (i. e. Thoving) Men, (and also for denying Swearing.) We do not read that the worst of Tyrants in the Apostles Days, or before, or since, ever caused any to suffer for Such things as these, or ever questioned any upon such small Accounts; for Hundreds have suffered upon Suspicion, when nothing at all can be charged against them: And this is contrary to Magna Charta. And in many other respects (which might be named) this suffering is greater, than hath been in any Age. Thus E. B. explains himself.  
And further to show the greater Injustice of such Persecution, under the then Common Wealth, in 1657. he gives this Reason, Because Liberty of Conscience in the Exercise of Religion, was never so much promised and professed, as in this Nation at this day; and yet for the Exercise of a pure Conscience, many are Woeful Sufferers, even by such, who in words profess Liberty of Conscience themselves, etc. This was under the Common Wealth's Government, in 1657.  
And as to the following quoted against E. B. viz. What was done to Christ or the Apostles, was chief done by a Law, and in a great part by the due Execution of a Law, etc.  
Now according to E. B's own Explication, his words should run thus, viz. The Suffering of the People of God, in many respects, in this Age, is greater, and more Extraordinarily Arbitrary, than in the days of Christ or his Apostles, and more  (that is) on their parts, who professed Liberty of Conscience, and knew better than the Ignorant Persecutors in the days of Christ, and his Apostles. For E. B. in 1657. and in p. 337. tells them then of the People of God being persecuted by many of the Rulers, Priests and People, sent to Prison, and Banished out of Towns, and Whipped and Beaten, scorned and reviled, that the same things were done to the Apostles, and to the Servants of the Lord; which (saith he) are now done unto the People of God, etc. So that the one was as unjust in itself as the other.  
I confess (tho' E. B. was a Man truly inspired with the Spirit of God and of Prophecy, and endued with Heavenly Gifts above many of his Years, being but a Young Man;) yet he was not so skilled in Law-terms, as to express himself therein altogether free from Exception. For instead of [due Execution] it should rather have been [by a Regular or Judicial Procedure] he intending, as to Form or Order of Law, tho' the sufferings of the People of God, both in the days of Christ and his Apostles, and in Queen Mary's, were very unjustly inflicted upon them, and with far greater Barbarities and Cruelties unto Death, than in the Commonwealth's days in Old England. But in New England some were cruelly Whipped, and others unjustly put to Death: And in the Valleys of Piedmont in 1655. Morland's History gives account (in the Year 1658.) of the Lamentable Cruelties, Barbarities and Tortures many of those People suffered unto death.  
But as to this said Charge against E. B. I have sufficiently answered, and cleared the matter, as on our parts and sufferings, over and over to F. Bugg, as in the Quakers Vindication against Bugg 's Calumnies in one Sheet, p. 2. and my Sober Expostulation, p. 63, 64, 65, 66. But instead of taking any Serious Notice thereof, he frequently repeats the same Charge with his Additions, Scoffs and Perversions. As in his Postscript, (subjoned to these Three Norfolk-Priests Brief Discovery) p. 28. he has a fling at us about it after his flouting, fallacious way of writing, in these words, This your Prophet and Son of Thunder, in his Works, p. 273. tells the World, that the sufferings of the Quakers are greater, yea, and more unjust too, than the sufferings in the days of Christ, his Apostles and Martyrs; yea, all the Ten Persecutions by your Doctrine, were nothing to the Quakers sufferings.  
Now, what a notorious and horrid Lie and Perversion this is upon us, F. B. himself cannot be ignorant, how I have answered him two or three times over to the contrary in this point.  
To their quoting Jos. Wyeth in his Primitive Christianity, p. 6. asserting Our Principles are now no other, than what they were, when we were first a People, for Truth changes not.  
And also for Conclusion, they quote G. Whitehead in his Brief Remarks on T. C's Book, annexed to the Counterfeit Convert, Printed 1694. p. 72. saying, I may see cause otherwise to word the matter, and yet our Intentions be the same.  
To the first I say, These Men have not convicted us of any such Change of our Principles, from what they were, when first we were a People, as they would insinuate, as if we were changed to such Confessions of Faith as seem much more agreeable to the Word of God, and more Conformable to the Church of England than formerly, as in their Margin, p. 26, 27. And yet these Men do now more hidiously exclaim against us, as blasphemous and seditious, than ever they did before. Now, when (in their Esteem) we are far more Orthodox than at first in our Principles. But they will needs have it, that they have just Cause to distrust these our Professions, as being designed to serve a Turn, because we are far from disowning our ancient Books (as they say) in which these Blasphemies are contained, Margin Note, p. 27.) So they conclude all Blasphemies they have quoted out of our Books against us: but we want Proof still of this great and loud Charge. And they have given no clear Definition of our Principles, nor distinguished Principles from the Circumstance of Words, Expressions and Arguments, which may be variously given in defence of the same Principles. But which is worse, give their partial, broken, mangled and perverted Quotations for our Principles, and perhaps an Unapt Expression or two, picked up out of Good Matter. And the main Things or Principles wherein we have all along, even from the first chief differed from many of the Clergy, are these, viz. 1st Our sincere belief of the True Vrim and Thummim, the Light and Perfection: And 2dly. Our Christian Testimony against Tithes, forced maintenance, and Persecution, (together with Popish Ceremonies and Superstitions, not yet purged out,) as inconsistent with Christ's free Ministry, concerning which we are manifestly the very same in Principle and Persuasion we were from the Beginning.  
To the 2d part (quoted against me) I have already answered; there may be various manners of wording and expressing the same matter, and yet our Intentions 〈◊〉 ●he same. As where I explain my Friends Meaning and Intentions 〈◊〉 be agreeable to mine, and more fully distinguish and clear it according to the Harmony of his other Concurrent Passages, in the same and other Books; as sometimes in these precedent Observations.  
As to Bugg's Postcript, 'tis according to his other Scribles, Falsehood; and Jeers frequently repeated, and mostly answered in the foregoing Observations, and other Answers of mine: He is so full of Tautologies, Repetitions of the same Falsehoods, Boastings, Scoffing and Flouting; beginning and ending with Falsehoods, as observing us timorous about their Petition, and that we make the World believe we fear Persecution. Because we have endeavoured to prevent his, and some Priests endeavours (tending thereto against us) to Authority; this has disquieted him and them. And therefore to be revenged, he repeats his old detected Lies and Calumnies against us, as that we call the Scriptures, Serpent's Meat, Beastly Ware, etc. with many more abominable Lies, since often told of the same, yet persists therein like a Hardened Wretch; so that it is not worth the while to spend much more time in tracing the Crooked Steps of such a Mercenary Agent, who gives no solid nor pertinent Reply to any serious Answer, but clamours, scoffs, boasts, vilifies, and throws as much Dirt, as he can, upon us, spending his precious time to seek our Ruin, by Reproaches and Calumnies to enrage the Priests, and incense Authority (if he could) against us. But the Lord will Rebuke him, and Reward him according to his Deeds. I wish he may yet seek and find a place of Repentance (if yet to be found) before he be cut off; and however, that others may take warning by his Lamentable Relapse and Treacherous Apostasy.    

A Brief Examination OF A Defaming Pamphlet, Without Author's name to it: 

Reproachfully styled, Some few of the Quakers many Horrid Blasphemies, Heresies, and their Bloody Treasonable Principles destructive to Government.  
Delivered to the Members of both Houses of the LORDS and COMMONS, in the Month of March, 1698/9.    
PART. II.  
THIS Title looks with Persecution, Fury, Deadly Envy and Blood in the Face of it; it is like the work of certain Judasses', and their Priests, who are fallen into such a faint and feeble Condition, as to be beholden to Apostates to help and assist them in their private Cabals, to Plot and Contrive Mischief against the Innocent, and to bring forth such furious Clamour, Calumnies and Perversions, thereby labouring to incense the Parliament and Government, against the Peaceable People called Quakers. Now let's Examine some of their Principal Objections, or Allegations quoted, for Proof of their Furious, Persecuting Title.  

I. Concerning the Holy Trinity.  
1. Their first Objection: The Scriptures do not tell the People of a Trinity, nor Three Persons, etc. Against Geo. Fox, Great Mystery, p. 246.  
Here, in the same Paragraph, Period and Answer, these Words are left out, viz. [And the Father, Son and Holy Spirit, are always one.]  
Observe hence, what may be termed the Scripture Trinity, or Divine Three in the Deity, the Father, Son, and Holy Spirit, is plainly confessed. As also in Gr. Mist. p. 99  
As for the Unity we own, and Christ being the brightness of the Father's Glory, and express Image of his Substance, we own: As also, in some Principles of the Elect People of God, Printed 1671. p. 43. Of the Word Trinitas, there is no mention made in Scripture, yet the Scripture speaks of Father, Son, and Holy Ghost, and all these are One.  
Now pray observe, if any be offended at this, and if our Adversaries will produce us plain Scripture-Proof for the Terms Trinity of Three Persons, then 'tis meet we should Retract those Words before, i. e. That the Scriptures do not tell People thereof.  
'Tis worthy our Observation, what Dr. Burnet, now Bishop of Sarum, in the Life of John Earl of Rochester, p. 104. speaking of the Trinity, saith, Which for want of Terms fit to express them by, we call Persons, and are called in Scripture the Father, Son, and Holy Ghost. Whereby it seems than they do not think the Word Persons, either a fit or Scriptural Term to express the Father, Son, and Holy Ghost by; and therefore these Men should not be too severe in Imposing it, or Uncharitable in their Censuring others about it, to occasion Disturbance in People's Minds, and such Disputes as probably they cannot well quiet, or bring to a clear Solution.  
By any of our Questioning, or not using the Term Persons in this case, we do not deny the Doctrine or thing intended, i. e. the Father, the Word, and Holy Spirit, which Three are one. And we would not have any so Injurious, or Disingenuous, as to conclude we deny the same,  
2 Q. Against Will. Penn's Sandy Foundation, p. 12, 13, 14, 15. they pick up some Pieces of his Arguments (but Answer them not) leveled against this Doctrine held by some, which they leave out, viz." The Trinity of Distinct and Separate Persons in the Unity of Essence. This our Adversaries leave out, and which by this time a Day, (we hope) none will maintain such a Separation in the Deity, between the Father, Son, and Holy Ghost, being one God, blessed for ever. They also take no notice of what he Writes for this Scripture Trinity, Sandy Found. p. 32. viz." Mistake me not, we never have disowned the Father, Word and Spirit, which are one.  
And in p. 36. As concerning Christ, I declare on behalf of that Despised People, Vulgarly called Quakers, the Grace of which we testify, hath never taught us to acknowledge another God, than he that's Father of all things, who fills Heaven and Earth. Neither to confess another Lord Jesus Christ, than he that appeared so many Hundred Years ago, made of a Virgin, like unto us in all things, Sin excepted, or any other Doctrine, than was by Him declared and practised; and also being God's Innocent Heritage, in Principles, Life and Death, to bear an Unanimous Testimony for the only true God, true Christ, and Heavenly Doctrine; which in their Vindication is openly attested. Thus far W. P. in his own and our Friend's Vindication.  
3. Here is the Three Persons thou dreams of, which thou wouldst divide out of one like a Conjurer, etc. quoted against G. W. and other Quakers (as they say) in their Book, Entitled, Ishmael and his Mother cast out.  
As to this Quotation (though not truly taken,) yet as the Words are in the said Ishmael, etc. quoted, G. Whitehead hath positively disowned the Words, and affirms, They are none of his, and that he writ not that part of the Answer to Townsend, which was in the Year 1654. and that he neither shall stand by, nor own these Words; and that after he saw them in Print, he was sorry his Name was to that Paper, without distinction between what he writ, and what he did not write in it, wherein the Words are which gave the Occasion, and which appear too Rash and Irreverent, either to Vindicate Solid Truth, or oppose any wrong Notion. For a more full account of G. Whitehead's Innocency and Clearness in this very Matter, he refers the Reader to his Answer to Dr. Ford, Entitled, The Christianity of the People commonly called Quakers, Printed 1690. p. 28.  
Now pray observe, That in the Unity of the Godhead, there is the Father, the Son, and the Holy Ghost, being those Divine Three Witnessing in Heaven, the Father, the Word, and the Holy Spirit, and that those Three are One, of one Substance, Power and Eternity: As we have not denied, but confessed this Doctrine, herein we don't disagree.   

II. Concerning Christ, our Blessed Lord.  
4. That the outward Person, which Suffered, was properly the Son of God, we utterly deny, against W. P's Serious Apology, p. 246.  
Here I take him to mean the Son of God in respect to his Divine Being, as He is of One Substance with the Father, which his Body that Suffered Death was not: Though He was truly the Son of God, as He took upon Him that Body, and as made of a Woman, Gal. 4.4. Being conceived by the Holy Ghost, and born of the Virgin Mary. Take W. P's own Explication, in the same Page and Paragraph, which is unfairly left out, where he plainly confesseth,  
That He, that laid down his Life, and suffered his Body to be Crucified by the Jews, without the Gates of Jerusalem, is Christ, the only Son of the Most High God, etc. one with the Father, and of a Nature Eternal, etc. These Words our Adversaries leave out.  
5. Your Imagined God beyond the Stars, and your Carnal Christ, is utterly denied, etc. Here they quote Sword of the Lord drawn, p. 5. By C. A.  
Which Book I have not; but these Words are denied (as well as the Person that writ them) as Offensive, and as neither proper to the true Christ, or Omni-present God, who therefore is not an imagined God, nor is the true Christ a Carnal Christ, but a Spiritual and Most Glorious Christ. See Antidote against the Venom of the Snake in the Grass, p. 145.  
6. The Devil was in thee, thou sayest, thou art Saved by Christ, without thee, and so hast recorded thyself a Reprobate. Against Great Mystery, p. 250.  
Which was, because this Adversary was Ignorant of the Mystery of Christ within him, as the Words there follow, which are unjustly left out. For instead of owning the Mystery of Christ within, the Adversary (in the place quoted) pleads the Continuance of Sin in the Saints, for their Humiliation, Gr. Mist. p. 250.  
7. What was his (Christ's) Person, being mean and contemptible, to them (his Disciples) more than another Person? Against Will. Bailey's Works, p. 307.  
The Parenthesis is wrong placed here, to pervert the Sense; 'tis thus in the Book quoted, viz. They loved his Person for the sake of the Frame and Quality of the Spirit that dwelled in Him; or else what was his Person (being mean and contemptible) to them, more than another Person? but for that which dwelled in him, they loved him; let none mistake, I do not slight it, etc. So that by this his Person was more than any other, i e. more excellent, though made very low by Suffering.  
8. That Finite and Impotent Creature [Speaking of Christ.] Here they quote Sandy Foundation, p. 20.  
Which is a shameful Abuse and Lie; he speaks not a Word of Christ in that Paragraph, but of the Finite and Impotent Creature in general, as being capable of Forgiving Injuries done him, which the Notion of an Adequate and Rigid Satisfaction allows not God.  
9 The Sufferings of the People of God (Quakers) etc.  
Quakers is added, and the Subsequent Matter Answered before.  
10. The Blood of Christ was no more, than the Blood of another Saint. Quoted against S. Is Letter.  
Not warrantable Expressions, and disowned in the said Antidote, p. 223, 224, 225. Where the Benefit of Christ's Blood, is truly confessed.  
Their Charge against W. P. about Christ's Co-essentiality, and Co-eternity with the Father, of his being made Man, etc. p. 4. Answered by W. P. himself, hereafter.  
11. Christ's coming in the Flesh, was but a Figure [i. e. a Figure or Type of the Inward Christ, or Light within.] This is quoted against G. Whitehead's Truth Defending the Quakers, p. 22.  
They abuse me still in this; it was none of my Assertion, That Christ's coming in the Flesh was but a Figure: Neither is there such a word in that page quoted, but in the Priest's Question, p. 20. as before is answered, and it is a manifest Forgery upon me, that Christ's coming in the Flesh, was but a Figure or Type of the Inward Christ, or Light within: I positively disown these words, as a downright Forgery and Abuse put upon me. What a horrid shame is it, that any Priests, or their Agents should have a hand in presenting the Parliament with such Lies and Abuses?  
12. One outward thing cannot be the proper Figure or Representation of another,— The Outward Lamb shows forth the Inward Lamb [i. e. The Paschal Lamb was not the Figure or Type of the Outward Christ; but of the Light within, of which Christ himself was but a Figure.] This is quoted against W. Penn's Christian Quaker, p. 97.  
Their subsequent Perversion is notorious, and as grossly false. Tho' it is not the way of the Scripture to teach us (as W. P. saith in the page quoted) that One outward thing is, or can be the proper Figure or Representation of another; yet it is a twofold Falsehood and Perversion, to make it the Quakers Doctrine, that the Paschal Lamb was not Figurative or Typical of Christ as without us, but of the Light within: As also, that Christ himself was but a Figure of the Light within. These I testify against as a Twofold Falshood and Perversion against the Quakers: And how will these Men prove that the outward Paschal Lamb was the proper Figure or Representation of Christ's outward Person, pray? What proper Resemblance had they? Was not rather the Lamb, in respect of its Innocency, a proper Figure of Christ's Innocency, as the Lamb of God, once Offered for Sin?  
13. The Quakers see no need of directing Men to the Type for the Anti-type, nor yet to Jerusalem, either to Jesus Christ, or his Blood, etc. quoted against G. W's Light and Life of Christ within, p. 8.  
Note, here after Antytype, they leave out [viz. neither to the outward Temple] I ask these Men, where the Scripture doth so direct Men to go to the outward Temple at Jerusalem for Jesus Christ? Nay, Doth it not contrariwise direct them? See plain Scripture, Deut. 30.12, 13, 14. and Rom. 10.6, 7, 8.  
14. And indeed this [i. e. Justification by that] we deny, etc. Q. Against G. W. and W. P. their Serious Apology, p. 148.  
Here they wrong the Quotation again: Justification by what? But by what Christ fulfilled wholly without us: This is left out, For if Sanctification, Regeneration and the New Birth be necessary to the completing our Justification and Acceptance in Christ, then 'tis not completed wholly without us, tho' obtained for us, without us, by Christ as the one Offering and our Mediator.  
15. Faith in Christ's outward Manifestation has been a deadly Poison, these latter Ages have been infected with. Against W. P's Quakerism a new Nickname, p. 6.  
'Tis making Faith in the History thereof, that is, in opposition to his Power and Work in the Soul, and to Godly living, as is evident in the place quoted.  
16. And since they believe that outward Appearance [i. e. of Jesus at Jerusalem] they need not Preach what is not to be again. Against W. P. Ibid. p. 12.  
He means, they need not always preach it, where 'tis believed; and confesseth, all true Quakers own that Visible Appearance of Christ.  
17. So, when you come to know this [to wit, the Operation of Christ, or the Light within] you will cease remembering his Death at Jerusalem, etc. Against The Doctrine of Perfection Vindicated, p. 19  
I don't believe this to be justly or impartially quoted; let them produce it at large, and whose Book it is.  
18. So all Christendom hath talked long enough of Christ's Flesh and Blood. Against G. F's Several Papers for spreading the Truth, p. 59  
This also looks like an unjust Quotation; let them produce it, with the reason thereof at large; or else be ashamed of such Picking, nibbling and Curtailing to deceive the Reader.  
19 Not to Jesus, the Son of Abraham, David and Mary, Saint or Angel, but to God the Father all Worship, Honour and Glory be given. Against W. Shewen's Treatise of Thoughts and Imaginations, p. 37.  
I know his intent was not to Jesus Only, as the Son of Abraham, David and Mary, but as he is God over all, blessed for ever! All Worship, Hononr and Glory belongs to him. And as he is the Eternal Son of God, to whom all Power and all Judgement is committed, it is, that all Men should Honour the Son, even as they Honour the Father, John 5.22, 23. and Matth. 28.18.  
20. Can outward Blood cleanse the Conscience? Against Isaac Penington's Questions, p. 25.  
Answ. Not without the Spirit; for the Spirit, the Water, and the Blood, agree in One.  
21. These nameless Adversaries again charge us with a twofold Falsehood, namely, That though the Quakers do deny the outward Blood of Christ to have any Virtue or Efficacy towards cleansing of the Conscience, yet they attribute this to their own Blood, which they deny to the Blood of Christ, p. 5.  
These are both most odious Perversions, which we solemnly testify against. They also perversely add for Proof against the Quakers in this point, viz.  
22. For speaking of their own Sufferings, and the Shedding of their Blood, (which was never done in England, unless some Boy gave them a Bloody Nose. [This is a very scornful Untruth by the way.] They say thus to those, whom they call their Persecutors, That you will by no means be thence cleansed (i. e. from the Gild of the Quakers Blood) but by the same Blood, which you so Cruelly Shed. (Against The Guilty Clergyman Vnvailed, p. 17. Anno. 1657.)  
Now pray observe; the Parenthesis (i. e. from the Gild of the Quakers Blood) is perversely added, and their Citation as lamely taken, the Antecedent matter on which the Subsequent depends, and to which 'tis relative being left out, and both the Intent and Sense of the Author wholly perverted, by these Men's applying it all to the Quakers own Sufferings and Blood, and therefore take T. S' whole Paragraph in the place quoted, viz. Be not prevailed with to release Barrabas, and give over Jesus to be crucified, to gratify the Murderous Appetites, either of your Priests or the Multitude; considering, that altho' you may (with Pilate) wash your hands, and (to those Eyes that are dazzled with Fury and Prejudice against Innocent Jesus) appear clear from his Blood; yet before the pure Eyes of the Lord will the condemning Stain thereof be found upon you so fresh, that you will by no means be thence cleansed, but by the same Blood, which you so cruelly shed. (The Guilty covered Clergyman, p. 17.)  
I cannot believe this was Literally meant by the Author, being a Man known to be of a better Understanding and Experience, than represented by those Adversaries. I'm sure it is not the Quakers Principle to attribute Cleansing the Conscience to their own Blood or Sufferings. The Gild of Innocent Blood, shed by the hands of cruel Persecutors, may be charged upon Persecutors in after-Ages; as Christ told the Persecutors of the Primitive Christians, Matth. 23.34, 35. Behold, I send unto Prophets, and Wise Men, and Scribes, and some of them ye shall Kill and Crucify, and some of them shall ye Scourge in your Synagogues, and Persecute them from City to City. That upon you may come all the Righteous Blood, shed upon the Earth, from the Blood of Righteous Abel, unto the Blood of Zacharias, Son of Barachias, whom ye stew between the Temple and the Altar.  
And was not this above Eight Hundred Years before Christ was Born, that Zacharias was thus Slain? 2 Chron. 24.21. surely, the Wickedness of the Wicked shall be upon him. And are not many Guilty of the Body and Blood of Christ, who never actually shed it? And as the Iniquities of all met upon him, are not they all Guilty of his Blood, and chargeable with it, who remain Impenitent Persecutors of him in his Members, and who Crucify to themselves the Lord of Life afresh?  
23. If there be any other Christ, etc. answered fully before, and the Mistake discovered.  
24. Christ's Body, or what he had from the Virgin, Strictly considered as such, was not the Seed [i. e. the Seed of the Woman promised, Gen. 3.15.] Against W. P's Christian Quaker, p. 97.  
Here they add the Parenthesis in Crotchets, but Answer not the Scope or Intent of the Matter or Arguments urged, both before and after what they have quoted. W. P. denies not, but confesseth, Christ to have been Born of the Virgin, and that he was the promised Seed, the true Christ (who bruiseth the Serpent's Head) the Son of the living God, and also God over all, both before and after he took Flesh of the Virgin: But that, as the Serpent is a Spirit, the Seed Christ must be Inwardly and Spiritually known by his Light, Life and Power, to bruise under, and cast out, the Serpent. See how at large W. P. explains it, and confesseth to the true Christ, the promised Seed, both as in the Flesh and in the Spirit: Christian Quaker, 1st part, Chap. 19  
25. Let us but Soberly consider what Christ is, and we shall the better know whether Moral Men (tho' Heathen) are to be reckoned Christians. What is Christ but Meekness, Justice, Mercy? etc. Can any than deny a Meek Man to be a Christian? This against W. P's Address to Protestants, Second Edition, Anno 1692. p. 119.  
Here they have added (though Heathen) and after Mercy, they leave out [Patience, Charity and Virtue in Perfection] W. P. did not design thereby to lessen the Power or Dignity of Christ (who is the Author of these Virtues) no more than the Apostle did in saying, He (Christ) is made of God unto us, Wisdom, Righteousness, Sanctification and Redemption (spoken in the Abstract.) And the Prophet saying, God is my Light and my Salvation; tho' God and Christ also be the Author of Redemption and Salvation.   

III. Concerning the Holy Scriptures.  
26. Whether the first Penmen of the Scriptures was Moses or Hermes? Or whether both these are not one? etc. This (with more Questions) quoted against John Whitehead, Quakers Refuge, p. 17.  
Thus these adversaries (as F. Bugg, and the Author of the Snake use to do) to Defame us, leave out these following words, (relative to each thing questioned) viz.— is not the subject of my Argument at this time. Hence 'tis plain, the Person who recited the Questions (which was not John Whitehead, but R. R.) waveth these Questions, and cited them not as the Subject of his own Argument about the Scriptures, but of some others; he would not be concerned to dispute those Questions or Doubts. For he further confesseth, in the said Quakers Refuge, quoted, That such Scriptures and Prophecies as have been Written and Prophesied by the Holy Men of God, as they were moved by his Spirit, Treating of the Mystery of God in the Redemption and Salvation of Mankind, by Jesus Christ, and the Duty of Man in his Obedience to, and Worship of the same God, as his reasonable Service; for the Gift of so great Salvation, are the great Concerns now under our most serious Consideration.  
From hence it's clear, the Author was no Contemner of Holy Scripture, nor intended any Contempt thereof; as is more fully cleared in my said Antidote, against the Venom of the Snake in the Grass, p. 83, 84, 85.  
27. The Scriptures are not the Word of God [Yet he says of his own Writings,] To you all this is the Word of the Lord. Against G. F. Gr. Mist. p. 246. Ibid. p. 225.  
Note first, by the Word of God he means Christ, the Essential Living Word in the first place. Secondly, To you all this is the Word of the Lord; in that place he speaks of the Light within, and the Spirit that was in them, that gave forth the Scriptures, Gr. Mist. p. 225. yet confesseth the Scriptures of Truth are God's Words, which Christ the Word fulfils, p. 246.  
And if elsewhere, concerning what he gave forth from the Living Word, that it was the Word of the Lord, he intends only, as Words immediately proceeding from the Motion of the Word of the Lord, and not of his own Writings Abstractly, as he is misunderstood, and misrepresented.  
What we are Charged with (in their next Passages, concerning the Authority of the Scriptures, and concerning Beastly Wares, the Letter, etc. p. 6, 7.— 'tis fully Answered and Distinguished in the first Part; And our Adversaries injuriously dealing with us, and misrepresenting us, fully detected.   

iv 29. Concerning the Sacraments (so called) Circumcision, Water-Baptism, Paschal-Lamb, Bread and Wine, Sprinkling Infants, etc.  
These are spoken to before: only this I propose, That what any of our Friends have written heretofore against Sprinkling Infants, as Unscriptural, if they'll please to bring us plain Scripture-Proof for that Practice (as they use it) than we are bound to revoke what's written against it.   

V Concerning the Resurrection of the Body.  
30. They quote some Arguments out of W. P's Reason against Railing, and his Invalidity of J. Faldo 's Vindication, and Tho. Ellwood 's Answer to G. Keith 's First Narrative (and Rich. Hubberthorn 's Opposing the Doctrine of the Glorified Saints in Heaven, not being Perfect) both distinguishing between the Natural Body, and the Spiritual Body, according to 1 Cor. 15. whose Arguments not being Answered by these Opposers, I shall need say the less to them; only would have them so Charitable, as that if they believe that the Resurrection-Bodies of the Saints, shall be the same Natural and Carnal Bodies, that now they are upon Earth, that they would not Condemn us as Blasphemers, for Believing our Resurrection-Bodies shall be Spiritual and Glorious, far excelling these Natural, Carnal, and Earthly Bodies. For else how should the Saints Bodies be like unto Christ's Glorious Body?   

VI 31. That the Quakers make themselves Equal to God, and a Part of God.  
This repeated Falsehood is detected, and answered in the First Part; and so are their Instances of the Soul; against Gr. Mist. p. 273. and p. 100 and p. 91. and p. 229. where the Word Soul is distinguished in a twofold Sense: First, in Relation to God, his Divine Spirit, or Breath of Life. Secondly, to Man, as thereby made a Living Soul.  
32. We are of his Flesh and Bones, and have his Substance. (Against Gr. Mist. p. 248.)  
This is falsely Quoted. 'Tis not there said in the Affirmative, That we are so; but an Inversion upon the Adversary, from Ephes. 5.30. & John 6.56.  
33. Christ is not distinct from his Saints. (Against Great Mystery, p. 207.)  
He means, not divided or separate from his Saints, as by his following Words, Christ is in his Saints, (Gr. Mist. p. ibid.)  
34. Christ is the Elect. Gr. Mist. p. 88  
So saith the Prophet of Him, Isai. 42.1. G. F. also calls Christ's Sheep, the Elect. Gr. Mist. p. 88, 89.  
35. The Light within is Christ. Gr. Mist. p. 310.  
True, but not truly Quoted: but thus, viz. The Light which every Man that cometh into the World, is Lightened withal, is Christ, Gr. Mist. ibid.  
And Christ the Light saith, I in them, and Thou in Me, John 17.23, 26.  
36. The Soul is not a Creature, but Infinite in itself, without beginning. Gr. Mist. p. 29, 90.  
This is mis-cited, and wrong mixed; they turn and confound Questions into Affirmatives. That which is Infinite in itself, relates to that which came out from the Creator, namely, that Divine Life, or Soul, which gave Life and Being to Man's Soul. 'Tis not said, Man's Soul or Spirit, is not a Creature, as distinguished more fully in the First Part.  
37. They that have the Spirit of God, are equal with God. Er. howgil 's Works, p. 232.  
These are none of F. Howgill's Words, but his Adversary's: what a Fallacious Course do these our Adversaries take to prove us Criminal? F. H's Words are: He that hath the Spirit of God, is in that which is Equal. The Matter is Answered in the First Part; and so is that Quoted out of Saul's Errand, p. 8.  
38. The Righteousness which God effects in us, is not Finite, but Infinite. G. W. Voice of Wisdom, p. 36.  
This was Inferred from the Priests owning, That the Righteousness whereof Christ is the Subject, and that whereof he is the Efficient, are of one Species, or Kind: And from Galat. 4.19. Christ being form in us: And 2 Pet. 1.4. The Saints being made Partakers of the Divine Nature: And Heb. 2.11. Eccles. 3.14. I concluded, Then God's Righteousness in us is not Finite, but Infinite. Voice of Wisd. p. 36, 37. Now, I suppose, they place the Mistake, or Error supposed, between the Words [Effects and Infinite] as if nothing could be said to be Infinite, that had a beginning, or that is effected; which is to suppose, whatsoever is Infinite, has no Beginning, as well as no End; but Infinite is not always taken in that Sense; for 'tis sometimes applied to things that had a Beginning, as in Nah. 2.9. & chap. 3.9. But my meaning simply of the Word [Infinite] was, That God's Righteousness (which he effects in us) is Everlasting, and without End, Psal. 119, 142. And Christ is said to be of God made unto us Wisdom, and Righteousness, and Sanctification, and Redemption, 1 Cor. 1.30. I hope none will deny him to be Infinite, or his Work of Righteousness, and the Effect thereof to be Quietness and Assurance for ever, Isa. 32.17.   

VII. Of Christ's Coming to Judge the Quick and the Dead, P. 9  
39 But Three Comings of Christ, not only that in the Flesh at Jerusalem, and that in the Spirit, but also another coming in the Flesh, yet to be expected, we do not yet read of. [Against G. W's Light and Life, page 41.]  
But is this to deny or oppose Christ's coming to Judge the Quick and the Dead? 'Twas never so intended. And Questioning some Men's Carnal Expectations of a Fleshly coming of Christ, to be seen with their Carnal Eyes; was this to deny his coming in the Glory of his Father, with his Angels, to Reward every Man according to his works? Mat. 16.27. Luke 9.26. No sure, for that's confessed and undeniable. Likewise, to question some Men's Notion of a Fleshly coming of Christ, Personally to Reign a Thousand Years on Earth, is this to oppose his Kingdom, or that Prophecy of his Reign a Thousand Years, mentioned Rev. 20.2, 4, 5, 6, 7? No sure: Let our Adversaries produce plain Scripture-Proof, in Terminis, for Christ's Coming and Reign, in that manner, and the Question is Resolved.  
To their other Citation out of Nature of Christianity, p. 29, 30. Thou may'st look until thy Eyes drop out, before thou wilt see such an appearance of him (meaning with his carnal Eyes.) This is true in Fact, for those very Eyes decay and perish; and Christ's last coming in Power and great Glory (in his glorious Body) accompanied with All his mighty Angels (at the Resurrection) must be seen with stronger, clearer, and more celestial Eyes than perishing Eyes of Flesh.  
And though we have believed Christ's Second Appearance or Coming without Sin unto Salvation, mentioned Heb. 9.28. (that is, to save Men from their Sins) to be a Spiritual Appearance and Work; yet this is not to deny Christ to be the Judge both of the Quick and the Dead, or his coming to judge the Quick and the Dead, in the great and last Day.  
40. And as for that, 1 Thes. 4.15. concerning the Coming of the Lord from Heaven; which these Men would blindly put  off. Q. against Brief Discovery, p. 9 in Answer to John Horn, etc. Anno 1659. Here they leave out [As to a coming of Christ with Flesh and Bones] (meaning without any Blood in it, for such a Body they then held) and [The Apostle saith, We which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep] These are left out also in their Citation.  
In the Ancient Bible of Q. Elizabeth, the words are, We which live and are remaining in the coming of the Lord, shall not prevent them which sleep. From my inferring the Saint's knowledge of Christ's Spiritual Coming, who is Lord from Heaven, I would have none suppose, that we at all doubt of the Coming of the Son of Man (the Lord Jesus) and showing himself from Heaven at the great Day, and all his Holy Angels with him; as testified in Holy Scripture, by himself and Servants.  
On Phil. 20.21. after the words [Their Conversations was in Heaven] They add [To wit, a Heaven within them] Thus the Quotation is wronged in this, and divers other words.  
41. There is none have a Glory, and a Heaven, but within them (Gr. Mist. p. 214.  
Here they leave out what follows, viz. [Which was before Man had a Being] The words should be Transposed, viz. There's none have a Glory and a Heaven within them, but which was before Man had a Being. For what true and heavenly Glory or Joy any have within them, 'twas before Man had a Being; this appears to be the intent of the Author, the word But being misplaced; and yet what the Saints have and enjoy in this Life, is much short in degree of that more full Attainment, and exceeding Weight of Glory, in that which is to come.   

VIII. Concerning Government, P. 10.  
42. [The Quakers hold none Lawful, but in their own Hands; for that they have only a Right to Rule over the whole Earth, and that it is Lawful for them to Fight, and subdue the World under them; and that they expect it.]  
These we utterly deny, and testify against, as gross Calumnies cast upon us, contrary to our Peaceable, Christian Principle and Practice, both as to Rule and Fight. We seek no Worldly Kingdom or Dominion to ourselves, but the Promotion of Christ's Peaceable Kingdom in Men, wherein we desire ever to approve ourselves his Innocent Subjects, whose Weapons are not Carnal but Spiritual, being Crucified with him to the Ground and Cause or War and Fight. And therefore in his Power testify against this Malicious Persecuting Spirit, which hath thus foully misrepresented us, as a People against all Civil Government, and as holding it lawful for us to Fight and Subdue the World under us and that we expect it too. O for Shame, for Shame, you Malicious Persecutors! Cease, Cease, such your horrid Falsehoods, and Malicious Attempts, to incense the Government thereby.  
These Adversaries quote a piece of a Declaration of the Quakers (as they call it) beginning thus, viz. We have chosen the Son of God to be our King, and he hath chosen us to be his People, etc. p. 10.  
Out of which Declaration they have here left out several material Passages to clear our Innocency from Fight, as charged upon us, as, His Kingdom (i. e. Christ's Kingdom) is not of this World, neither is his Warfare with Carnal Weapons, etc. neither hath he chosen us for that end, neither can we yet believe that he will make use of us in that way, etc. but as for Christ's Right to Rule the Nations (he being the Prince of the Kings of the Earth, and the King of Kings, and Lord of Lords) the Holy Scriptures are very clear and full: And we could hearty wish, the Nations, and the Princes of the Earth, more Subject to Christ's Government than generally they are; then there would be more universal Love, Charity, Tranquillity and Amable Correspondence in the Nations and Kingdoms of this World, than as yet there is.  
As to S. Fisher's Message (in 1656.) again recited in part; For the Reign of Christ and his Saints, 'tis cleared in the First Part.  
As to what they recite out of E. B's Epistle To the Camp of the Lord in England (p. 67.) containing many Warlike Expressions, he was never understood to mean Literally amongst us, or by any of us, that ever I could perceive; but of a Spiritual Warfare with Spiritual Weapons; as when the Lord said, I have hewn them by my Prophets, and slain them by the words of my Mouth, Hosea 6.5. and Psal. 149.6, 7, 8, 9 Let the High Praises of God be in their Mouth, a Two-edged Sword in their hand; to execute Vengeance upon the Heathen, and Punishments upon the People: To bind their Kings with Chains, and their Nobles with Fetters of Iron. To Execute upon them the Judgement written; this Honour have all his Saints.— Though these Doctors are pleased to take these Literally against us in S. Fisher's Message: Thus they show their Learning, and how they are Principled for Fight against Kings and Nobles, if they esteem themselves Saints, as we may presume they do, which still shows, how Ignorant they are of the Voices of God's Prophets.  
To their Marginal Note upon E. B's said Epistle To the Camp of the Lord, viz. N. B. It was a Secret of their Government, not fit to be divulged.  
What a manifest untruth is that, when they see it divulged in his Works (quoted by them) p. 64. to 67.   

IX. Concerning Kings, and Kingly Government.  
What is recited under this Head, is answered in the First Part, except this Prophetical Passage, viz. The Lord will cleanse the Land of you Rulers, Priests, etc.  
This was prophesied against the Persecutors and Oppressors of God's People, in 1655. which in a great Measure is come to pass, and may yet further be fulfilled, if any should rise up to renew the like work of Persecution against the Lord's Heritage.   

X. Concerning Parliaments.  
Many are so doting on the Name of a Parliament, etc. against Fra. Howgill's Works, p. 5. with more words abruptly cited, so that the sense and intent of the Author cannot be understood; and I find them not in the place cited.   

XI. Of the Lords.  
What a dirty nasty thing it would have been, to have heard talk of a House of Lords amongst them. (To the Council of Officers, p. 7.) that was among them in O. Cromwell's days (which was about 1656.) 'Twas spoken ad Hominem, as their Principle, who were against O. C's making Lords, or having a House of Lords among them, there was once more Sincerity and Humility among them, than so to exalt themselves contrary to what they had professed.   

XII. Of the Commons,  
The Recitations under this Head, are answered in the First Part; in which I would not be understood in any wise to oppose the People's Legal and Just Rights to Elections, or choosing Members of Parliament, according to the Just Intent of Parliaments, chosen to make Laws for the Safety and good of the People; knowing, that Salus Populi Suprema Lex est.   

XIII. Of the Quakers rejecting all Humane Laws and Authority, but their own.—  
This is a notorious Calumny, and the Contrary publicly testified by us (as a People) for our owning and obeying Magistracy as God's Ordinance, and by our peaceable Conversation and Submission to Authority, ever since we were a People. And I cannot see what Offence can be in these words, It is God's proper Right to give Laws unto Man, seeing 'tis by his Divine Wisdom, that King's Reign, and Princes Decree Justice, Prov. 8.15. The other Passages recited under this 13th Head are also answered in the First Part.   

XIV. Of the Quakers taking upon them Authority to abrogate the Laws of the Land, and Associating for the same with their Hands, Lives and Estates.  
What they brokenly recite under this Head, in several Passages is chief against the payment of Tithes under the New Covenant, and against such Preachers, as Preach for Tithes and Money, to be testified against in the Lord's Power and Spirit; which has been according to our Christian Testimony, (as we really believe and are persuaded in Conscience) ever since we were a People. Which is not to take upon ourselves Authority to abrogate the Laws of the Land; as is wrongfully charged upon us under this Head: For we neither take upon us such Authority, nor do we pretend to any such Power, nor do we Associate ourselves for that end; 'tis an unjust Calumny cast upon us. But only as the Lord has persuaded us in our own Consciences by his Light and Grace, we are obliged to be Faithful in our Testimony, though many have been, and are Sufferers for the same. We do not resist Authority, but rather positively Submit, wherein we cannot actually obey with Safety and Peace of Conscience. And further, we are persuaded our Adversaries cannot make it appear by plain Scripture, that Christ's Ministers (who are Ministers of the New Covenant) are allowed by him to Preach for Tithes, Hire or forced Maintenance, or that he requires their Hearers to pay Tithes, for this is contrary to his own precept, freely ye have received, freely give: And to his Changing the Priesthood of Levi that took Tithes, and disannulling the Law, that enjoined the payment of them, Heb. 7. and Mat. 10. Divers of the Martyrs and eminent Reformers (as in the first Part noted) bore the like Testimony with us, against the Payment and Imposing of Tithes under the Gospel. But this grates hard against such avaricious Priests, whose Interest and Trade is therein concerned. And seeing T. Ellwood is quoted against the Payment of Tithes under the New Covenant, I refer the Reader to his Treatise in that case, entitled, The Foundation of Tithes shaken.   

XV. Of the High and Divine Authority which the Quakers arrogate to themselves; and that they do intent (when able) to root up, and destroy all other Governments.  
This is still as bitter, as false and calumnious as the other, to render us Obnoxious, and to incense to Persecution against us. We arrogate no such Authority to ourselves; but desire Humbly to Meet in the Power and Spirit of Christ Jesus, whose Presence is in our Assemblies, in the midst of us, as we humbly Meet in his Name. And our giving Christian Counsel, Admonition, Instruction and Recommendation (of things just and honest) in his Name unto our Friends, under the same Christian Profession with us; this is no Design to root up, or destroy any outward Civil Government (in Temporal Affairs, or for a Terror to Evil-does) but tending to the Ease and Praise thereof, by due and timely Admonition, to prevent Disorders and Scandal, as that termed Preventing Justice, doth prevent Enormities, Mischiefs, and the Penalties, consequently, must needs be an ease to the Civil Government. And as for our Admonishing against unruly, disorderly Spirits, who either lust to be Contentious, or to cause Divisions, contrary to the Gospel of Peace, or reprehending such who slight, contemn, and scorn wholesome Advice and Christian Counsel: This our Christian Care and Practice for good Order, Peace and Unity in the Churches of Christ among us, is both necessary and warrantable, and according to the Practice and Example of the Primitive Christians, and Churches of Christ. So that (as hath been testified already in the first Part of this Examination) all our Meetings, both Yearly, Monthly, Quarterly, etc. are for Innocent, Good and Christian Ends, and Religious Exercise and Service. And these Adversaries saying, These Meetings are not for Worship, but only for their Government, p. 17. Is a known Falsehood, we having in them oftentimes both earnest Prayer and Supplication to God, and Edifying one another in true Faith and Love, and provoking one another to Love and good Works.  
To their Charging our said Meetings, That we keep them with our Doors shut or guarded, expressly against the Act of Toleration, that extends only (they say) to Meetings for Religious Worship, and excludes all from any Benefit by that Act, who keep their Doors shut at their Meetings, p. 17. Thus far against the Quakers.  
See how hard these Persecutors are put to it, and how strenuously they endeavour to exclude us from any Benefit of the Act of Toleration, consequently to raise Persecution against us. But they are very narrow and partial, as well as mistaken in their Construction of it. For I hope in the Exercise of Religion, Meetings for promoting the Practice of pure Religion may be included and allowed, together with those entirely for Religious Worship. And it is a false Construction to say, The said Act excludes all from the Benefit thereof, who keep their Doors shut at their Meetings. This is a wrong Construction upon the Statute; the words whereof being, With the Doors locked, barred or bolted; 'tis not with the Doors shut, for there may be need for that sometime to keep out the cold Wind.  
It seems, the Malice of these Persecutors is so deadly against us, that they do not only harp upon their repeated Rendering the Quakers, as setting up a Government within the Government, to make them Seditious, but also Treasonable; for which end they cite the following Passage, out of West answering the North, p. 80. viz.  
Any Party of Men under a Government to make Laws, not being Lawfully Authorised so to do, for the binding of others, and thereunto to require Obedience, is the setting up of themselves above the Law, and treading it under their Feet, and rendering of them, whom they do so bind, their Slaves and Vassals; and so is Treason.  
'Tis probable, these Persecutors think, they have given us a deadly Blow with this Passage, and therefore have put Treason in great Letters. But they greatly misapply and pervert the same. For being printed about the Year 1656, it was directly intended as a Stroke upon the Persecuting Justices and Magistrates in those times in the West of England, who, contrary to Magna Charta, Chap. 29. and the Fundamental Laws and Liberties of this Nation, did, in their own Arbitrary Wills, issue out Orders of Sessions, or Warrants, to apprehend and Imprison our Friends, and so to confine them, and bar them from travelling on the Highways; and some have been taken up, and whipped as Vagrants, in those times, by such as were entrusted with the Execution of the Law, and due Administration of Justice. 'Twas against such, and those their Arbitrary and Unwarrantable Proceed, that the said Passage (perversely recited against us) was directly intended and leveled. And therefore what these Men have recited out of News out of the North, (p. 18.) printed 1654. containing matter of Prophecy against those and such corrupt Persecuting Rulers, Judges, Justices, Priests, etc. in those days charged with such Persecution and Usurpation, importing their Downfall; I see no cause for these Prophecies now to be alleged against us, seeing they are in a great measure fulfilled.  
After the words— And thou Beast— these Men add [the Civil Government.] See what Picking and Botching work they make to throw dirt upon us.   

XVI. Their Treatment of Kings, (p. 19)  
You, and your Kings, and Lordly Power (by which you thought to exercise Lordship over my Heritage) shall be Enslaved by the Devil, etc. against E. B's Trumpet, printed Anno 1655.  
Obs. This is not of all Kings, but all Persecutors of the Saints of God, who would Lord it over His Heritage are Enemies to Christ, and under the Dragon's Power, consequently such are enslaved by the Devil already; how Great and High soever they are in the Earth, and will go down with the Uncircumcised into the Pit, if they repent not, see Ezek. 32 chap. And dare any of these Priests affirm the contrary?   

XVII. Their Treatment of the Clergy, etc. p. 19  
The Idle Gormandizing Priests of England run away with One Hundred and Fifty Thousand Pounds a Year, under pretence of God's Ministers, etc. (against W. P's Guide mistaken, p. 18. Anno 1668.)  
I confess many things were Zealously and Sharply writ against the Covetous, Mercenary, and Persecuting Priests, pretended Watchmen and Shepherds in this and other Nations, but (in Language) according as the Holy Prophets did against the Shepherds of Israel, and their Covetous Priests and False Prophets, see Isa. 56.10, 11. His Watchmen are blind, they are all ignorant, they are all dumb Dogs, they cannot bark, sleeping, lying down, loving to slumber: Yea, they are greedy Dogs which can never have enough, and they are Shepherds that cannot understand: They look to their own Way, every one for his gain from his quarter. And Jerem. 5.30, 31. A wonderful and horrible thing is committed in the Land, the Priests bear rule by their means. See also Chap. 23.9, 10, 11. And Micah 3.11. against the Priests that teach for Hire, and the Prophets that divine for Money. 'Tis very strange, these Doctors should expose the aforesaid Complaint against the Priests of England, unless they had cleared themselves thereof; for such Recitals against their Corruptions do excite People but the more to inspect their ways, and to consider, whether they are warrantable according to Holy Scripture. I refer the Reader to W. P's own Answer at the end of this Treatise.   

XVIII. Their Treatment of the Dissenters.  
An Illbred, Pedantic Crew, the Bane of Religion, and Pest of the World, the old Incendiaries to Mischief, and the best to be spared of Mankind, etc. (Against W. P. Quakerism a new Nickname, p. 165.)  
This is not the Quakers Treatment of Dissenters in general, or without exception, as hereby falsely represented. But W. P's occasional Treatment of Such a Proud, Railing, Busybody, and such a sort of Priests, who think their Coat will bear out their worst Expressions for Religion, and practise an haughty Revi●ing for Christ, as one of the greatest Demonstrations of their Zeal; as in his antecedent words. After these words of W. P. [Against whom the boiling Vengeance of an Irritated God is ready to be poured out.] These Men leave out, viz. [To the Destruction of such, if they repent not, and turn from their Abominable Deceits.] Certainly neither the foregoing Citations (under their 18th Head) nor that which they subjoin against the bitter Stock of Hirelings, and their Sin-pleasing Principles, etc. could ever be intended for the Quakers Treatment of Dissenters, Indefinitely, or without Exception; for we always distinguish between the Moderate and Immoderate, the Charitable and Uncharitable, the Ingenuous and Disingenuous, even among Dissenters of several sorts, and others also. When Men are charging Blasphemy and Sedition upon a People out of Books, and Quotations (as these Men do) they should be more fair and just therein, than these Men have been. They are very Injurious and Offensive both in Charge and Citation; we only Defensive, and not under a necessity of reciting and reprinting their whole Citations in every part: Let their Books and ours be compared, to evince them more fully, and clear our Innocency from these Adversaries gross Calumnies, Perversions, Misapplications, Misrepresentations, and fruitless Attempts.   

Ingenuous Reader, please to take W. P's own following Answer to several Charges against him.  
LIBEL, p. 4. quotes W. P's Sandy Foundation, p. 20. thus, viz. That Finite and Impotent Creature [speaking of Christ]— Which is so gross a Strain of Envy and Abuse, that no Ingenuous Person can read it without an Abhorrence of the Author's Temper and Work; and shows, how little Credit ought to be given him in the rest of his Work. For it is plain, W. P. made the Absurdity lie here, That the Doctrine he opposed makes it Impossible for God to forgive, without a rigid Satisfaction; and yet Man, who is a Finite and Impotent Creature, is not only capable of it, but commanded to do it: See Sandy Foundation, p. 18. Sect. 7.  
Again, Libel, p. Ibid. Christ's Co-essentiality and Co-eternity with his Father, of his being made Man, Dying for Sins, Rising and Ascending into Heaven, etc. they make W. P. to call, Confused Babble, and by Rote-Canting, By-paths of vain Tradition and Invention, Romancing, dark Results of Factions, and Corrupted Counsels, etc. Whereas 'tis plain from his Book at large, as well as from the Words themselves (which they have cited) he writ not in Contempt of the Matter, but in Reproof of the Man: For he taxes him with Babbling, by Rote-Canting, and Romancing over the weighty Mysteries of Eternal Life; which words they left out, because being in, they would have disappointed them of an Opportunity of Abusing W. P. So that (in short) he reproved the Rambling and Insensible Manner of the Priest's Writing, and not the Matter treated of; which W. P. expressly calls, the Weighty Mysteries of Eternal Life. Which yet plainer appears from p. 28. upon occasion of some Queries made by W. P. to show the Indistinction and confused Way of the Priest's Writing, viz. Thou must not, Reader, from my Querying thus, conclude, we do deny (as he hath falsely charged us) those glorious Three, which bear Record in Heaven, the Father, Word, and Spirit, neither the Infinity, Eternity and Divinity of Jesus Christ, for that we know, he is the Mighty God; nor what the Father sent his Son to do on the behalf of Lost Man, declaring to the whole World, we know no other Name by which Atonement, Salvation and plenteous Redemption comes. But rather to let thee see, how unsatisfactorily he has imposed Religion on the World, and how exceeding open he lays his Principles to the Objection of every reasonable Inquirer. For the Priest's Book was entitled, A Guide to the true Religion, after going forward and backward four times in his Religion; and therefore deserved an Answer, as W. P. did in his Book, entitled, The Guide Mistaken.  
Page 19, and 20, The Libel quotes W. P. giving hard words to the Clergy;— which W. P. is far from disowning, allowing him (as in Reason) his own Sense and Intention: Are they not Idle, Gormandizing Priests, that Feed the People with that which is not Bread, and yet live upon theirs? That teach for Hire, and make a Trade of the Ministry? Have not they been the Bane of Soul and Body, through Ages, that have either been the Ground or Fomentors of the most bloody and infamous Revolutions of the World? Go ask the Martyrologies of all Nations, who are the Fire and Faggot- Men against Tender Consciences and Reformation? W. P. does not charge every Person of the Clergy, some being of a more Moderate Temper, and better Principles; but he would have these of the Clergy that take his Words hardly, or any of their Hearers, inquire how many of the Clergy stood to their Principles in the Times of K. Henry VIII. Edward VI Q. Marry, and Q. Eliz. they will find of the whole Ecclesiastical Body, containing about 12 Thousand Persons, not 5 Hundred of all Ranks and Degrees, that shown Conscience for their Religion, but took their Turns at all. And how few, through the many Revolutions, since our late Civil Wars began, have been true to their Principles, many (yet living) know, to the Scandal of Religion, as well as the Nation? After this W. P. thinks himself very little accountable for what he has said to a most Temporising and Hypocritical Parson (J. C.) of the Men of his Qualifications; for he having excluded the Quakers, Socinians, etc. from Salvation, must not take it hard of any of us called Quakers, if they think such Turncoats, and Hypocrites have nothing to do there.  
Libel, p. 4. That the outward Person which suffered, was properly the Son of God, we utterly deny. Against W. P. Serious Apology, p. 146.  
The Answer is, That if what W. P. hath said, and plainly meant, is not true, than the Body that Suffered must be of the Divine Nature; and consequently that which is of the Divine Nature, is Mortal: But that which is properly the Only-begotten of God, must naturally be Immortal. So that (properly and strictly speaking) that which could die cannot be the Only-begotten Entire Son of God; and yet it was his Body, that died, and as such it may in a Sense be said, He died; and in no other respect does W. P. deny that which died, to be the Son of God. See his Book, Serious Apology, at large, upon this Passage, which sufficiently explains itself, and exposes their great Disingenuity that Cite it.  
Page 146. Priest Jenner chargeth us with Denying the Lord that bought us, because (as he falsely says) we deny that Person (the Son of God) that died at Jerusalem, to be our Redeemer.  
Which most horrid Imputation (says W. P.) has been Answered more (I believe) than a thousand times, that is, That he that laid down his Life, and suffered his Body to be Crucified by the Jews, without the Gates of Jerusalem, is Christ, the Only Son of the Most High God. But to Assert the Body which Suffered and Died, was properly the Entire Son of God; this brings Him more under the Charge of making him but a mere Man, than us, who acknowledge Him to be One with the Father, and of a Nature Eternal, and Immortal. For he was Glorified with the Father, before the World was.  
And that it may yet farther appear, that what we give for our meaning is such (besides what is already cited) turn over Leaf to Page 149. and observe, what Confession the said W. P. then made, as to the Matter Controverted.  
We do Believe in One Holy God Almighty, who is an Eternal Spirit, the Creator of all things.  
And in One Lord Jesus Christ, his Only Son, and Express Image of his Substance, who took upon Him Flesh, and was in the World, and in Life, Doctrine, Miracles, Death, Resurrection, Ascension, and Mediation, perfectly did, and does continue to do the Will of God; to whose Holy Life, Power, Mediation, and Blood, we only ascribe our Sanctification, Justification, Redemption, and Perfect Salvation.  
And we Believe in One Holy Spirit, that proceeds and breathes from the Father and the Son, as the Life and Virtue of both the Father and the Son, a Measure of which is given to all to Profit with. And he that has one, has all, for those Three are One; who is the Alpha and Omega, the First and the Last, God over all, Blessed for ever. Amen.    
FINIS.