when his glory doth move him to it; so that it is a true saying of mine, 'That eternity became time, and time became eternity again.

Pen. page 12. saith, That the immortal nature of Christ could not die.' He is woefully troubled here to make it out, yet in a lame manner he says somethnig of it for he overthrows himself; for saith he, 'I am the resurrection,' saith Christ. Now if Christ be the resurrection and the life, he must needs be God, he poureth out his soul unto death; then the Godhead life suffered death. Yet the Quakers saith, The life of Christ did not die, but left the body of Christ to suffer; for saith he "The life and power of the father, which dwelt in, and was revealed through the body, died not with the body, but remained alive to raise the body.' This is right antichristian, that denies the power of Christ's Godhead, who said, 'He had power to lay down his life, and take it up again;' as I said before. But I perceive Pen. believes that the Godhead spirit, or life that was in Christ, slipt out of the body as he was suffering death, and left the body to suffer all, and after he was buried, the Godhead spirit or life might enter into the body, and raise it up again.

This is a pretty juggle, and little benefit shall any man find by the death of Christ, if his Godhead, life and spirit slipped out and suffered nothing, but left the body to suffer without any life in it, then it cannot properly be said, that Christ died or was offered up through the eternal Spirit, or that his soul was heavy unto death, or poured out his soul unto death as the Scriptures doth abundantly prove, but he that hath any true light in him, may see by what light the Quakers are led and guided, even the absolute spirit of Antichrist in these last times. Also it is an infallible truth that the Quaker's ministry have not received the same spirit as the prophets and apostles had, not in no measure at all, but the Antichristian spirit of reason, the devil, they have received in a great measure. Pen. saith, page 17. The Quakers keep from griev

ing God's Spirit, much more from sinning the great unpardonable sin against it.'

Mug. reply. Yet in the next place he sinneth that unpardonable sin, in these words, page 8. 'Oh! cease deceit, for shame be silent; thy cursing is manifested too narrow;' also you say in the same page, 'But he hath manifestly in these things, as in several others also discovered himself to be a false witness, and,' say you, 'a false witness can never be a true judge.'

'Nay, alas,' say you, his judgment is of and like his spirit, which manifestly is not of God, and his knowledge,' say you, which he holds forth, leads not to God, nor to life, but to the chambers of hell and death.'

Pen. saith, 'That the sum of the law is love, even to love God above all, and our neighbour as ourself.

Mug. reply, The sum of the law, which is love in one thing, and the law written in the seed or nature of reason is another.

Page 3. Pen. saith, 'The earth is the Lord's, and the fulness thereof. The devil, saith he, hath no right to it, and said, God never gave it to him.

Answer, That God hath given the kingdoms of this world into the devil's hands, I shall prove.

Page 3. Pen. saith, 'The enmity is as exactly placed by God himself, between the serpent and the woman, as between their seeds.

Answer, That the enmity between the serpent and the woman, it was properly placed by God in the two seeds, else the persons of the seed of the serpent, and the persons of the seed of the woman, would never have joined themselves in copulation, as they have ever since the sons of God looked upon the daughters of men, and saw that they were fair, and they went in unto them, and begat giants. These daughters of men, were the daughters of Cain, who was the serpent himself, and the sons of God were the sons of the seed of the woman. Yet the persons of these two did like one another very well, but their seeds and natures did not agree, but were always at enmity.

Pen. saith, page 3. Is God changeable, is he one thing to-day, and another thing to-morrow.

Answer That God is capable to change his person and mind; that I shall prove, he hath both changed his own spiritual body into a pure natural body; and that he hath changed his word and his mind several times, I shall prove by Scripture.

Pen. saith, page 4. In the feeling sense and experience he knoweth the two seeds.

Answer. It is necessary you Quakers should feel, that is, have the sense of feeling; for I am sure you Quakers are more stone blind in spiritual matters than any professors, and cannot see the true light of life eternal no more than the Sodomites did see where Lot's door was, for the two angels had smote them blind. So have we the two witnesses of the Spirit, smote you Quakers blind in the knowledge of the Scripture, and what God is; so that you may feel after the door of heaven, but I am sure you shall not see the door of heaven, no more than the Sodomites did Lot's door,

Pen. saith, page 4. Had Moses his commission from the serpent; surely,' saith he 'every man that is of God will say, no.

Answer. Moses acted his commission in the person of the serpent, before the serpent was cast down from heaven upon this earth, that pure law was written in the serpent angel's nature before his fall; and Moses being chosen of God to be a law-giver, he gave forth that pure law of the serpent's seed to practise and walk by here in the state of mortality, even that law that was written in the serpent's seed and nature before its fall; and the law written in his seed was also pure. And Moses may be said to act as a God, in the person of the reprobate angel, or tree of knowledge of good and evil; in that he gave forth a pure law, that was written in the serpents nature before his fall, for the seed of the serpent to walk by, now the serpent is fallen and become mortal; therefore it is said in Scripture, 'that

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the law was given by the dispensation of angels (meaning Moses,) so that Moses did act his commission in the person of the serpent angel before his fall; as is more largely opened in the interpretation of the 11th of the Revelations you speak against.

Pen. page 5, seems to contradict that saying of mine, that reason, or the law of reason, is to do as he is done unto, not as he would be done unto; against this he pleads the words of Christ, 'Whatsoever you would that men should do to you, do you even so to them.'

Answer, These words of Christ were a new law, which was written in the seed of faith's nature, the seed of Adam, and not in the angel's nature, nor in the law of reason; for the law of reason speaks on this wise, and so doth the law of Moses say, 'An eye for an eye and a tooth for a tooth; and thou shalt love thy friend, and hate thine enemy.' This did Christ say was of old time (meaning Moses) and the law of Moses which he gave to Israel. But, saith Christ, 'I say unto you, resist not evil, if one smite thee on the one cheek, turn to him the other And when it has been said of old, thou shalt love thy friend and hate thine enemy. Christ said, love thine enemy, and such like sayings of Christ, which the law of Moses, nor the law of reason, did not bind men to, but the law of Christ is the law of love. or law of faith, differing from the law of reason, or the law of Moses, like unto a new law God would write in the hearts of his people. and cause them to walk in his statutes; that was to believe in his apostles doctrine of Christ's death, resurrection and ascension, it was not the old law of Moses made them to believe the apostles doctrine, but the new law of faith written in their hearts made them. to believe. So it was the new law of Christ gave to those that had power to receive it, they could do as he advised them to do, and had power to become the sons of God, even as many as believed in his uame. But I see Pen. cannot distinguish between the new law of faith, from the law of reason, the old law, they are both one to the Quakers.

Pen. saith, page 6. 'See if God can be less than infinite, and incomprehensible, and saith he, 'He that knoweth the nature and spirit of God, knoweth God to the eye of reason.

Answer, That God is infinite and incomprehensible, I do acknowledge, but not without a body; for the seed of faith doth comprehend God also, now it is life eternal, to know, if a man cannot comprehend God, he cannot know God. Indeed if God were a formless, bodiless Spirit as the Quakers do vainly imagine, then God could not be comprehended indeed, neither by faith, nor by reason; but the seed of faith doth know God is infinite, and can comprehend him, because he hath a body of his own, his wisdom, power, and glory are indeed incomprehensible, both to faith and reason, and his ways are unsearchable, and past finding out; but he himself may be comprehended by the seed of faith, and known in his form and nature, as at this day by many; for we know what the nature of infiniteness is. Pen. doth not know what the nature of infiniteness is, so doth not know what God is; for there never was, nor never will be any such infinite Spirit without a body of his own, as the Quakers do vainly imagine.

But

Pen. page 8, saith, 'The body of man is not the Tophet, or Hell, but,' saith he, Tophet is that whereinto the souls and bodies of the wicked are to be cast.

Answer. Those that I have cursed shall never be cast into any other Tophet or Hell, but their own bodies, the which shall be that Tophet, where the spirit of reason, the devil in you, shall burn in your bodies, being barred up close prisoners in your bodies to eternity, and you shall find no wicked in your Tophet, but your own souls in particular. You shall have every one of you despisers, a Tophet distinct of yourselves; you shall not go one to the other, but every one of you shall abide in his own Tophet, his dark spiritual body to eternity.

Pen. saith, page 9, Eternity did never become time,

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