as the devil doth, who is out of the truth; but thou, John Cole, art fallen into the earth, and there art quarrelling.

And as for the rest of the stuff in thy book it is not worth mentioning; but when thou feels the root and tree burn and fall into a fire about thee, and thou in it, then remember thou hast not that which doth savour, as thy confused, childish works do make appear, which in print thou hast published to the world.

Alexander Ross's Book, which he calls, A view of all Religions.' His Lies and Principles.

P. GOD is not in the quaking of the body.'

A. Was it not God that made the body of David to quake? and Daniel, and Habakkuk, and Job? And the mountains quaked at the giving forth of his law. And doth not God say, 'he doth not shake the earth, but heaven also?" Now dost not thou manifest thyself to be one of them that cast those out that tremble at the word, and tell them that God is not among them?

And as for Alexander Ross's lies and slanders, in saying the Quakers said, Christ had failings, and distrusted God; which thousands of thousands that can witness to thy face thou art a liar, it is a sufficient proof to them that thy book is made up of such stuff, of lies, which is thy view from the creation. And the rest of thy book is much like unto that. And the false prophets' studying a divination of their own brain, to get money by we deny; but such as divide the word aright we own. And all that pray, and preach, and sing for money, and make a trade of the scripture to get money by, we disown; but such as pray and sing by the spirit we own. And all your readings for money we deny; but who read freely we own. And all your ceremonies we do deny, and are come to the substance Christ Jesus, who was before the world was made.

P. 'The leaves of a tree are not the fruits thereof, and yet without them the fruit would not prosper.'

A. Art thou a fit man to give a view from the creation of the world, who errest thus in naturals? For, pluck off the leaves of the vines, and see if the grapes will not prosper? Art thou a fit man to give a view of religion, and blasphemy, and error, from the creation, who art not able to give a true view of the naturals?

P. Thou sayest, 'It is horrid blasphemy to say the scripture is not the word of God, and to say the soul is a part of God.'

A. The scriptures are the words of God in Exodus, and the four books of the Revelations, but Christ is the word in whom they end; and it is not horrid blasphemy to say the soul is a part of God, for it

came out of him, and that which came out of him, is of him, and rejoiceth in him.

Why wilt thou lie, in saying the Quakers deny the word? We say, it sanctifies them.

His lies. Christ is not ascended into heaven; that there is no heaven, nor hell, nor resurrection of the body; that we have no sacrament nor trinity.'

A. As for the words sacrament and trinity, they are from the pope, the mass-book, and the bishops' common prayer; but unity and the Lord's supper are owned; and heaven, hell, Christ, and ascension, and resurrection are owned by the Quakers, as the scriptures declare them. And your old mass-house, with the cross atop of it, which you call your church, the beast hath set up since the days of the apostles, with his lying sign at the end of it, the pope's cross. And Christ came to destroy self, and reconcile into one; and Christ forbid men to be called of men master, and said the Pharisees did so. And magistrates are owned in their place; but all those ministers that teach for filthy lucre, that serve an apprenticeship at schools and colleges like tradesmen, such we deny, such are not fit to study nor expound scripture; for they bring people into heats and into blood, as their fruits in christendom declare. But the prophets, Christ, and his apostles and ministers, their practices are owned, and elders, and their honour; but the honour of the false prophets and apostles is defaced by the true. And the scripture doth not speak a word of sprinkling of infants, but the baptism of the spirit is owned. And all your prayers in your mass-house, Pharisee like, and your songs in the temple shall be turned into howling; but that which is according to the spirit of God is owned; and private and public instructions are owned that are in the spirit of God; and David's psalms in their place are owned, and the saints' singing with understanding also we own.

P. They say, 'The Church is in God, therefore God is not in the church, they may say.'

A. This is like thy reason, and thy measure and weight. The church is in God, and God is in the church; and where two or three are gathered together, he is in the midst of them.

P. He says, 'We speak against tithes and clerks' wages for saying, Amen, and this thou sayst is an absurd opinion.'

A. Tithes before the law, and in the law, were owned, that they should give the tenth of the spoil and the tenth of the earth, for the services that were required, for widows, strangers, fatherless, and Levi who had no portion in the earth, that there might not be a beggar among them; these tenths preserved them from beggars, and this was the law. And Melchizedeck, who was without father or mother, took the tenth of the spoil, before the law; and Christ the end of the law,

puts an end to all spoils, and redeems men out of the ninth and tenth parts of the earth to God; and here the day of salvation is known to reign upon the earth. For when man transgressed, being drove from God into the earth, then the law came, that was over all transgression, and led out of it; by that law were they to offer up the tenth; and Melchizedeck before the law had the tenth of the spoils, but Christ who ends the wars, ended the spoils, and the tenths, who is the heir of all things, the covenant of God; who reconciles all things in one, things in heaven, and things in earth. And this the apostles preached, who were in the power of God, who brought men out of the ninths of the earth and tenths too, and brought men out of the occasion of the wars into that which ended them, which was the power of God. But they who went forth from the apostles into the earth, that had the form of godliness and denied the power thereof, who led the world after them, set up ninths and tenths, unlike the ministers of the gospel, who brought them out of the ninths and tenths into unity with the power of God, and the son, and to reign upon the earth. And they that take tithes now, are unlike them that took tithes under the law, or before the law, that Abraham gave the tenths of the spoil to, who met them with bread and water, but these now have no storehouse for widows, strangers, and fatherless, that there need not be a beggar among them. So they who are called christian priests, who cannot get their tenths without prisons, courts, and writs, and treble damages, and casting into prison until death for them, are worse than the Jews. These are called christian practices in our days by them who are apostatized from the true apostles and church, and from the power of God they were in! But the maintenance that Christ speaks of to his ministers is owned, but all that make a trade of the words of the prophets, Christ, and the apostles, who laid down their lives for speaking them forth, we deny. And the apostles did not give a clerk wages to say amen, but that came up since the apostles' days, and is judged by the spirit of truth, and whosoever will make Alexander Ross's lies in his book called, 'A view of Religion,' their refuge, are in a sad condition, both which, he and his lies, are condemned to the fire and lake by the power of God. Glory in the highest! rejoice over them ye saints.

Richard Mayo, Priest of Kingston, his Doctrine and Principles, as follow.

P. THAT the light within is the light of nature, which teacheth to do all things that the law commands, and to deny all things that the law forbids.'

A. That which teacheth to do all things the law commands, and deny

what the law forbids, is above nature; that is it which keeps nature in its course, that it shall not be of a fire; but we see thy nature is gone out of its course; and is all on fire among you priests and professors. P.

That God set up a dim light in every man.'

A. The light that God set up in every man is not dim, but men grow dim when they transgress the light, which God hath set in them, to give them the knowledge and feeling of himself.

P. 'He said the devil was the power of God, and that Christ was made manifest to destroy the power of God, and to destroy him that was the power of God.'

A. The devil that went out of the truth, went out of the power of God, and Christ was manifest to destroy the works of the devil, and not the power of God, though Christ came to put an end to all figures, types and shadows, priests, first covenant, and temple; Christ, who is the power of God, did not come to destroy the power of God, the power of God is not divided against itself; and the devil that went out of the truth, the power of God went against him: so he is not the power of God, that went out of the truth, that tempted others out of the truth to transgress and to sin, by which came death, by which the devil, that went out of the truth, hath the power of death. So it is the power of death, which Christ the power of God destroys, and him that hath the power of it..

P. Mayo saith, 'To say the gospel is the power of God, is but a metaphorical speech.'

A. The apostle doth not say so; for the Apostle saith, "The gospel is the power of God unto salvation, to every one that believes,' in plain words. Rom. 1 chapter.

P. He said, 'that by that lantern or light, spoken of in the Psalms, which was a light unto David's path, was not meant Christ the word.' A. Why then doth the apostle often bring David's words to prove that David did speak of Christ; and spake of the sure mercies of David, of the everlasting covenant of light, and that in his light he should see more light, and called him Lord? and David saw his flesh that should sce no corruption, and his resurrection; and many other scriptures might be brought to prove this.

P. He said, 'The scriptures were the seed which the sower went forth to sow,' Mat. 13.

A. The seed is that which the scripture speaks of, which Christ said is the word; and many who have the scripture, know not the seed, nor the thing it speaks of, nor the seed that is sown, which is the word, as instance the Jews and you Christians, who put scripture for it; for if the scripture be the seed, it is sown already, it is printed, and what need you go out to sow it?

P. He saith, that Paul in the v. of the Ephes. 18. exhorts the

Ephesians to follow a light which was not the light of the gospel,' and he said, he could not prove in plain scripture in so many words, that any of the ministers of Christ exhort the saints to follow a light which was the light of the gospel.'

A. We herein see his confusion, who confounds himself; and that in the Ephesians which he saith was not the light of the gospel, let all people read, where Paul bids them not to be drunk with wine, but be filled with the spirit; and this is the light of the gospel, which 'doth enlighten every man that cometh into the world,' which darkness cannot comprehend, where the God of the world hath blinded the minds of the infidels, lest the light of the glorious gospel should shine into them; as the minds of all the priests in the world do appear to be blinded by the god of the world, that the light of the glorious gospel, which is the image of God, which shines in the hearts of believers, they do not behold, and though the light shines in darkness, their darkness comprehendeth it not. Therefore they rage like the Jews, and are professing the letter as the Jews did, standing against the light, with which light they are comprehended, which was before ages

were.

P. He saith, that Paul's persecuting the saints was a righteous thing in the sight of men,' and he said, that he denied that any doer of the law is justified, so as to be saved.'

A. Paul's persecuting the saints was not a righteous thing among righteous men, that were in the righteousness of God; for Christ the righteousness of God saith, Paul, why persecutest thou me?' Now Paul's persecuting was justified by them who were in the self-righteousness, out of the righteousness of Christ; and such as are in that righteousness may justify thee and thy persecution. And the doers of the law are justified, and they who are justified are saved, and Christ the end of the law, who redeems from under it, they come to know to be salvation itself. So I through the law, am dead to it, and know it a schoolmaster, and the righteousness of the law fulfilled in me.

P. That a man may be a righteous man, and not a godly man.' A. A righteous man in the righteousness of Christ, is a godly man, who has the righteousness of the law fulfilled in him, but a righteous man in self-righteousness is ungodly.

P. "That a man may be justified by God, and yet condemned by his own conscience; and justified by his own conscience and condemned by God.'

A. A man that is justified by God is not condemned by his own conscience, for the mystery of faith is held in a pure conscience, in which men are justified in the sight of God. And a man that is condemned in his own conscience, is not justified in the sight of God; that which condemns is the light, and that is the cause of condemnation, the hating of