gotten and born, I fay, they are not counted the Fruits of the Serpent: For we fee by Experience, and by the Scriptures, that fometimes reprobate Men and Women, who are both of the Seed of the Serpent, yet the Child that is begotten by them, is of the Elect: This I know by Experience, fince I came to know the Scriptures, and could diftinguish between the two Seeds.

Likewife it is clear by Scripture, that a faithful Man and Woman, they being both of them the Seed of Faith, that is, the Seed of the Woman; for there is but two Seeds spoken of in Scripture, that hath begotten Reprobates, as that of Ifaac and Rebecca, they being both of the elect Seed, yet they begot Efau, which the Scriptures brands for a Reprobate: So that fometimes two Reprobates may get an elect Child, one or more; and two of the faithful Seed may beget one or more Reprobates: So that Children are not called in the Scriptures Fruits of the Serpent-tree; for Children are Trees themselves, if they live to Maturity of Age.

3. But thofe Motions and Actions which thefe Trees bring forth in their Lives and Converfations, are called in Scripture Fruits of the Tree; if good Motions and Actions, then called a good Tree; if evil and finful Motions, then called an evil or corrupt Tree: For the good Tree bringeth forth good Fruit, even the Fruits of the Spirit, which is Patience, Meeknefs, Love, and Faith in God, and fuch like Fruits, which good Trees, which are Men and Women, do bring forth. So likewife the evil Tree is Men and Women alfo, and they bring forth evil Fruits, even the Fruits of the Flefh, which is Envy, Unbelief, Perfecution, Blafphemy against the true God; thefe fuch like Fruits proceed from the evil Tree of the Reason in Man, and the good Fruits proceed from the good Tree, which is the Faith in Man: For there is but two Trees fpoken of in Scriptures, to wit, the Tree of Life, fignifying the Tree of Faith; and the Tree of Knowledge of Good and Evil, fignifying the Tree of Reafon : So that all Men, good and bad, are ranked under thefe two Trees; and thofe Men that bring forth Fruits of Faith, as aforefaid, may be faid to bring forth good Fruit; and thofe Men that bring forth Fruits of

Reason,

Reason, as aforefaid, may be faid to bring forth evil Fruit, as you have done: So that what Fruits Man or Woman bringeth forth in their Life, being come to Age, is counted by the Scriptures good or evil Fruit, and so faid to proceed from a good Tree, or an evil Tree, and not with any Relation to the Fruit of the Womb that is generated and begotten as Children. Therefore, when John Baptist faid, The Ax is laid to the Root of the Tree, he meant wife and prudent Men, who were wicked Perfecutors; he did not mean that their young Children should be hewn down, and caft into the Fire.

So likewife when the Apostle fpeaks of the Fruits of the Spirit, and the Fruits of the Flesh, he tells what they both are; fo that Children are not called the Fruits of the Serpenttree, though they be of the fame Seed: For Seed is one Thing, and Fruit is another; fo you err, not knowing the Scriptures, nor the Power of God; for I never knew any Quaker give any Interpretation of Scripture, but fpeaks the Words as they lie, which is the Caufe of their grofs Miftake of the Meaning of the Scriptures, and run into thofe and fuch like Errors that God fills Heaven and Earth; from thefe Words they believe God is fo big as to fill Heaven and Earth. And of that Saying, Know you not that Chrift is in you, except you be Reprobates? From these Words they ground their Faith that Chrift is within them, and fo will admit of no Body, or Person of Chrift without them, nor in Heaven above the Stars; and fo of other Sayings in Scripture: As that, that Chrift enlightneth every Man that cometh into the World; but will admit of no Interpretation themselves, because they cannot; but are angry.with others that can: For the Scriptures being truly interpreted, difcovereth the Quakers Principles to be the greatest Cheat and Deceit, and more Antichriftian than the Pope, or any other Sect whatfoever, in Matter of Religion.

6. You do upbraid John Reeve and myself, because we are in the fallen State of Adam; but you Quakers do not acknowledge yourselves in that fallen State: You are not willing to be found in that State, for you look upon yourselves fo purified by the Light of Chrift within you, that you are become perfect in your own Conceit; but you know not what that Perfection is the Scriptures fpeak of? For I am fure your Hearts

are

are not purified by Faith: How can your Hearts be purified by Faith, when as your Faith hath never an Object? For your God nor Chrift hath never a Body, nor Perfon of his own, but he must be beholden to every Quaker's Body to refide in, and he is every where befides; therefore, what Faith can you have to purify your Hearts, when as no God can be found, but what is within you? But I fhall fhew what it is that purifies your Hearts, and what Sins you are cleanfed from. That which purifies your Hearts, is the Law written in your Seed and Nature, even the fame as was written in the Angel-Serpent's Nature, before his Fall, which is no other but the Nature of Reafon; fo the Angel's Nature being in you, and the moral Law written in it, it hath the fame Workings in you, as the Heathens had, the Apostle speaks of, to wit, your Thoughts accufing and excufing, and the Motions of this Law arifing in your Minds, you call the Light of Chrift, when indeed it is nothing but the Light of the Law; for if it were the Light of Chrift, it would make you to own the Perfon and Body of Chrift without you, as well as to own Chrift within you; and if you Quakers fhould do fo, your Principles would quickly fall. And as for thefe Sins your Hearts are cleanfed from, they are no other but fuch like as thefe; that is to fay, to keep the Hat on the Head before a Magiftrate, and to find Fault with Gold Lace, and a Piece of Ribbon, a Bandftring, and a Gold Button, and to rend and tear Gold Lace, and other Lace off their Clothes, and burn it, and to use the Language of thee and thou: He or she that gets thee and thou perfectly, is a very good Quaker; they are gotten half Way to the Quakers Heaven. Thefe, and fuch like Righteousness, is the Quakers Perfection, and all the Cleanfing of Heart they have. This I know to be true; for I know they have no Faith to purify their Hearts, neither can they be juftified by Faith, and have Peace with God; for how can they have Peace with God, when as they own no other God in a Body, but what is within them? But they will find that God within them to be the greatest tormenting Devil of

all.

Again, I marvel how you Quakers came to make it fuch a great Sin, for a Man to put off his Hat to a Magiftrate! I

do

do not remember any Place of Scripture, that it was the Practice of Prophets, Apoftles, or Saints. Surely your Teachers might have given their Difciples a little more Liberty than they have; for you Quakers do not read that the Prophets, when they went with Meffages from God to the Kings and Rulers of Ifrael, I fay, we do not read they went before the chief Magistrates, with their Hats on their Heads. Likewife the Apostles, when they were brought before the Rulers of the Jews, we do not read they went with their Hats on their Heads. Are you Quakers certain that Paul had his Hat on his Head, when he spake for himself before King Agrippa and noble Feftus, fitting in the Judgment-feat? Neither did Paul ufe the Word thee and thou altogether to them; but gave them civil Respect, Titles of Honour, one Noble Feftus, and the other Ob King Agrippa, according to the Places of Honour they had in this World: So that the Apostles did not tie the Believers of them to the Hat on, and to thee and thou to Magiftrates, as you Speakers of the Quakers do: Besides, if it could be proved that the Prophets and Apoftles did keep the Hat on, and thee and thou to Magiftrates, yet would it be no Ground for you Quakers to do fo; for God never chofe, nor fent you, as he did them; God never beftowed so much Honour upon any of you, to make you Meffengers to Kings or Magiftrates; for you are but private Men, not chofen of God, as all true Prophets, Apoftles, and we, the Witnesses of the Spirit, were; yet you, by the Light within you, will imitate those that are chofen by Voice of Words froni a God without us; nay, you are more impudent in your Way, than ever any Prophet or Apoftle was, who were chofen of God, and made equal with Kings in Power from on High, yet have given civil Refpect unto Kings and Magistrates, they being as Gods on this Earth, as the Scripture faith. But feeing the Hat put off to a Magistrate, is fuch a great Sin to a Quaker, I shall let him alone in his Righteoufnefs, and let him fee if that Righteoufnefs will deliver him in the Day of Trouble.

I have spoken something more of the Hat than I thought to do, only to inform those that shall fee it, that the Scriptures doth no ways justify such a Practice, but it is one of the Quakers main Points of Doctrine they hold forth, and if that and

fuch like Things will not fave them, they must be damned; for their Righteoufnefs is as much in the Hat, as in the Heart: For I am fure they have no true Faith in their Hearts, nor in the true perfonal God, the Man Chrift Jefus in Glory, in Heaven above the Stars.

And as for us being in the fallen State of Adam, I do acknowledge and confefs it; therefore we are redeemed by Christ's Death; for all that are in the fallen State of Adam, are made alive by Christ, and all that are not found in the fallen State of Adam, will certainly be damned to Eternity; for they that did not fall in Adam, did fall in the loft Angel, and so have no Benefit in Chrift's Death; because that Chrift took not on him the Nature of Angels, but the Seed of Abraham; and Abraham was the Seed of Adam in the fallen State, and Chrift redeemed him by his Death, and all his Seed; I mean by his Death without me, and not of his Death within me, as the Quakers do vainly imagine; for they own no other Death of Chrift, but what is within them, whatever they pretend, by ufing the Words of the Scripture, because they fo frequently fpeak of Chrift's Death; but they own no other Death of Christ, nor Benefit by it, but what they have within them; Refurrection is all within them.

I marvel why you Quakers fhould talk of Chrift loving his Church, and that by one fuffering Chrift hath perfected for ever them that are fanctified, when as you own no Body of Chrift without you; but it is because you read fuch Words in the Scriptures, which were others Mens Words, and Faith: Alas, what Benefit will that be to you to affume to yourself that which did belong to others! For what is that to you what the Apostles faid to thofe Believers at that Time? They understood what the Apostles meant by thofe Sayings; for the Scriptures were not spoken to Quakers, nor given to them, neither do you understand them: The Scriptures were given to John Reeve and myfelf, neither doth any Man understand them, or can truly interpret them, but us two only, we being the chofen Witnesses of the Spirit: For we only can unfold what the Fountain is which is open for Sin, and for Uncleannefs; for every commiffionated Prophet hath the Key of David given unto him, to open the hidden Mysteries, even the Fountain of living Water,

to