no Prophet, nor Apostle doth deny; none but fuch Antichristian Devils as you Quakers are, that will have God to make all Things of Nothing, elle you will call him a Devil, as you have done in your Writings.

2. Furthermore, where do you blind Quakers think this valt Earth and Waters were before God created them, which, according to Mofes's Relation, is not fix thousand Years? And we can know Nothing of the Creation of the World, but it must be grounded upon Mofes his Words: I fay, where do you think thefe great Subftances of Earth and Waters were before? Certainly you Quakers do believe that they came out of God's Belly; for your God is fo big a God, that he can fill Heaven and Earth, and all Places, and be in every Quaker's Body, and make all Things of Nothing befides.

So that the Quakers God is fo big, that he cannot be comprehended, yet they get him within them, and when they die, then he gets them into him again.

So the Quakers God and their Souls gets one into another, so that no body else can tell where to find either of them both. But my God, the Man Chrift Jefus, who is a diftinct Perfon in Form of a Man, by whom the Worlds were framed, he will find you out when your Souls are rotted in the Duft of the Earth, think of yourfelf what you will, it will be as I have faid.

Furthermore, if Earth and Waters were made of Nothing, then I fay they fhall turn to Nothing again; and if your God did fpeak them out of his own Bulk or Belly, as aforefaid, then I fay, he will fpeak them into his Belly again, fo that no Man need to fear Damnation; for all that came out of God fhall go into him again, and if they were made of Nothing, they fhall turn to Nothing again. I fpeak these Things, that whofoever shall read this Writing, may fee the Vanity of the Quakers Doctrine, and be afhamed of it.

3. John Reeve doth fay, That God must have some Place of Refidence, when he created this World.

In your Anfwer to this, you flap your Hand in the Mouth, and fay, God abides in himself, and is what he is. And fur

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ther you fay, To create is most properly to bring fomething out of Nothing by the powerful Word of God.

Answer. I marvel what Satisfaction any Man can have in his Mind in believing in a Quaker's God, to tell a Man that God abides in himfelf, and is what he is, but never tells what he is, nor whether he be any glorious Substance, or Form, or whether he have any Nature; which to know God in his Form and Nature, is Life eternal.

But to fay a Thing abides in itfelf, and is of itfelf, and not to tell what that is that abides in itself, it is Riddle me, Riddle me, what is this! But it is like all the rest of the Quakers Points of Doctrine; for they are mistaken in every true Point of Doctrine, which are but Six.

1. Of the Form and Nature of the true God. 2. The Form and Nature of the right Devil. 3. The Place and Nature of Heaven. 4. The Place and Nature of Hell. 5. The Mortality of the Soul. 6. The Perfons and Natures of Angels. Thefe fix Principles are the Ground of all true Knowledge, in Relation to eternal Life; but the Quakers Doctrine is ignorant of every one of them.

Firft, they are grofly mistaken in their God, both in his Form and Nature; for they fay he is fo big that no Place, neither Heaven, nor Earth, can contain him: When as the Scriptures faith, He made Man in his own Image and Likeness; and he calls himself a Man. For when the Man faid to Chrift, when on Earth, Good Mafter, what shall I do to inberit eternal Life? Chrift answered and faid, Why calleft thou me good? There is no Man good but one, even God; fo that Chrift did acknowledge God to be a Man, for he was God himself.

2. The Quakers are as much mistaken in the right Devil; for they know not how the Devil came to be, nor what will become of him hereafter, though many of them, their own Souls is the Devil.

3. 4. And fo Heaven, and of Hell, they are ignorant of any Places where they are; for they know no other Places of Glory nor Pain, but what is within them.

5. They have got no mortal Souls that can die.

6. And as for Perfons and Natures of Angels, they know not what I mean by it; fo that God and Devil, Hell and Heaven, immortal Souls and Angels, are all within them, and when they die, they deliver up all this within them, it goes into God again, and fo are no more fenfible of Joy, nor Sorrow, than they were before they had a Being

For I perceive by this Thomas Taylor, that the Speakers of the Quakers go all in one Strain, only fome of them are more fubtile than others, to hide themfelves with the Words of the Scriptures, carrying the Senfe of the Scriptures in an Allegory, and fo gets Chrift within them, and fo keeps his Body from going up to Heaven above the Stars, but that Chrift in a Body above the Stars, hath given me Power,- that am but a mortal Man, over that Chrift within you, and that you fhall know to your eternal Pain and Shame.

Furthermore you fay, To create is most properly to bring Something out of Nothing, by the powerful Word of God.

Answer. 1. In this you fhew yourfelf to be one of the Serpent's Seed indeed; for that was the Serpent-Angel his Sin in Heaven above the Stars, which you so much flight: I fay, it was his Sin before he was thrown down from Heaven; for he . thought in himself, if he had been God, he would have made all Things of Nothing, he would have created all living Creatures without Subftance or Matter, that is to fay, of Nothing: This was the Serpents's Sin and Nature, when he was in the State of Immortality and Glory.

And you being of his Seed, you fhall fpeak and act the fame Sin in the State of Mortality and Shame; which is a clear Testimony to me, that you are of the Serpent's Seed; for you will have God to do that which he cannot do, to make Earth and Waters, and all other Things of Nothing, elfe you call him a Devil, or a falfe God. For I must tell you, that God never faid fo himfelf that he would, or could, make living or dead Subftances of Nothing; neither did any Prophet, or Apoftle, or Saint, believe any fuch Thing; but, it was always the Devil's Nature to look upon God's Power to be greater than it is, or elle to be lefs than it is; for the Devil is always miftaken in God's Infinitenefs; but the Seed of Faith knoweth by Faith what God's Power is, fo far as to M 2 the

the Saving of the Soul, to wit, that God did make. living Creatures of dead fenfelefs Matter, and living Forms of formlefs Substance, and that God could, and did die, and that he he can, and will raife the Seed of Adam, to eternal Happiness, and the Seed of the Serpent, you being one, to endless Mifery, though both Seeds be afleep in the Duft of the Earth, until the Day appointed.

This is true Faith in God's Power, and that which Mofes, the Prophets, and Apoftles, and us the Witneffes of the Spirit did, and doth witnefs unto, against all the Seed of the Serpent whatsoever; for though by Faith we understand the World was made, yet by Faith we understand, and fo did the Apostles, that the World was not made of Nothing, but by the Word of God's Power it was made of Something, to Wit, of Earth, and Waters, which were eternal.

4. You call these wicked Sayings, because we fay, No Children damned, though they be the Seed of the Serpent, if they die in their Childhood.

To this you fay, That the Serpent was curfed from the Begin ning; for, fay you, certainly all his Seed, young and old be fo; for, fay you, as is the Tree, fo are its Fruits.

Anfwer. Here you that have any Light of Faith in you, may fee the grofs Darkness of this Man; for he cannot abide fuch a God that hath not Power to make Things of Nothing, and now he is angry because God doth not damn Children, if they be of the Seed of the Serpent; for he is angry with John Reeve for faying all Children will find Mercy, as aforefaid; for, faith he, all, Young and Old, must be damned of the Serpent's Seed: And this is his Ground, As is the Tree, fo are its Fruits. This Man would have God to do that which he cannot do, as I faid before; fo he would have God to be more cruel than he is, to condemn Children who have done neither Good nor Evil, which the Scriptures do no ways juftify: For though God doth fay, He will have Mercy on whom he will have Mercy; Jacob have I loved, but Efau have 1 hated, before they had done Good or Evil: And that Saying, The Seed of the Woman fhall break the Serpent's Head: And of that Saying, The Election of God ftands fure. All thefe Places of Scriptures doth not reach

that

that Children fhould be damned, although they are of the Seed of the Serpent.

For this is to be minded, that the Scriptures were spoken to Men and Women capable of Understanding; for God did not fay to Children, I will have Mercy on whom I will have Mercy, it was to Men that understood what Mofes faid: Likewife the Apoftles fpake to Men and Women, and not to Children, elfe why fhould the Apoft les exhort the People to make their Calling and Election fure? It would have been a vain Thing to give Exhortation to Children. And as for the Seed of the Woman bruifing the Head of the Serpent, it is in Relation to Men and Women: For doth not Men and Women that are the Seed of the Woman, who have Faith in their Hearts, by their patient Sufferings, break or bruife the Head of the Serpentine Men and Women, who are the Seed of the Serpent, who doth rage, and rail, and perfecute the Innocent? So that Children have Nothing to do in this Matter.

And as for that Saying of Jacob and Efau, the one being loved of God, and the other hated, when they were both in the Womb: To that I fay, though Jacob was in God's Decree beloved, and Efau in God's Decree hated, or reprobated; yet this I fay, they were decreed and appointed to live to Man's Eftate, fo that they might both be capable of Election, and Reprobation, and not to die in their Childhood. And this I fay further, that if you T. T. had died in your Childhood, you fhould have been faved, though I know you are of the Seed of the Serpent; but you being appointed to be damned to Eternity, you were appointed to live to defpife the Living God, and blafpheme against the Doctrine of the true God, declared by thofe Meffengers whom he hath fent.

And as for that Saying of yours, As the Tree is, fo is the Fruit; your Meaning is, if the Serpent be damned, the Children that are his Seed must be damned alfo: Here you fhew your grofs Darkness and Ignorance in the Scriptures, because the Scripture faith, A good Tree bringeth forth good Fruit, and an evil Tree bringeth forth evil Fruit, therefore you conclude that Children are Fruits of the Serpent, he being that evil Tree.

5. To this I anfwer: That the meaning of the Scriptures in thofe Words aforefaid, is not meant that Children that are begotten