pressly placed by God, between the serpent and the woman, as between their seeds; I will put enmity between thee and the woman, and between thy seed and her seed,' Gen. iii. 15.

Mug. Words. Is not here a poor answer? let all sober people judge.

4. Mug. Words. In Page 21 he saith, that now God himself is not capable to dissolve himself into seed or nature as he was before.

Pen. Observation, saith he, 'Is God changeable, is he one thing to-day and another thing to-morrow? and can he be any more than what he was yesterday? his God may be so; but,' saith he, 'the true God is not so. I the Lord change not;' and saith, his nature, his seed, his life, his spirit, his power is the same for ever.

Mug. Words. What a weak observation is this of a wise man, cannot I prove by Scripture that God doth change, and hath changed several times when his own will moves him unto it; that is a true prerogative power that can change when he will, and not change when he will.

5. In page 21 Mug. saith, that the two seeds they were spiritual bodies, which were called by the revelation of Moses two trees.

Pen. Words. O the depth of imagination from the spirit that giveth imaginations to them, and will receive them,' and saith, 'he that is taught of God never learned thus.'

Mug. Words. Here he begins to creep towards the sin against the Holy Ghost, in that he judgeth the pure truth revealed by the spirit and revelation of faith, which is God's own divine seed and nature, to be deep imagination and deceit, as may be seen in page 41 of his book.

6. Mug. saith, Knowledge proceedeth from life and

hath wisdom in it.'

Pen. Observations. "The living knowledge doth; but,' saith he, there is a knowledge which comes not

from the true wisdom, nor doth convey life, but death;' and saith such is the knowledge he hath from his God.' and saith, 'It poisons and corrupts the mind.'

Mug. Words. Here he hath crept a little further towards the sin against the Holy Ghost.

7. In page 4 Pen. saith, 'That Mug. declares by revelation, that Moses acted his commission of the law in the person of the Tree of Knowledge of good and evil, in the form of a man.

But saith Pen. 'Doth not he call this tree the serpent?' and saith, 'Had Moses his commisssion from the serpent? Every one that is of God,' he saith, 'will say no.' 8. Mug. saith, 'It was the serpent tree that tempted Adam.

But, saith Pen. The serpent tempted Eve to eat of the fruit of the tree.'

9. Mug. saith, Moses acted as a God in the person of the Angel, or Tree of Knowledge of good and evil.

But, Pen. saith, 'Moses was faithful in all his house, and a servant,' and saith, 'Nor did he act in the person of the serpent, for the serpent was the devil, and was out of truth long before Moses's time,' and saith, 'Who can bring a clean thing out of an unclean, or an holy commission out of the devil.

10. Mug. saith, 'The law of Moses is just and good, and doth enlighten reason to do as he is done unto, and not as he would be done unto.

Pen. saith, 'If Christ may be believed, he saith otherwise; for he saith, All things whatsoever ye would that men should do to you, do you even so to them, this is the law and the prophets,' Mat. 7. 12.

for

Also in page 5. Pen. saith, That God gave man reason in his creation, and made him reasonable. Also he speaketh against the interpretation, Revelation 12. And saith, 'That the law is not trodden under foot by the commission of the spirit, or the righteousness of the law, which signifies the moon should be trodden under foot by the righteousness of faith and the gospel of Jesus Christ, called the sun who had the moon under his feet.'

11. In page 27 of the Revelations, Chap. 11. Pen. abuses and belies the true meaning of the words, as if I did affirm that none of the prophets were commissionated to write Scripture; when as it is altogather to the contrary, as my words following will clear the sense; for in all my writings I have justified all the prophets to be pen men of holy writ, in their time, more than any, but reason the devil, will pick and quibble at words, and take a place that will serve for his purpose, and leave the rest in obscurity that will clear the matter.--This the Quakers do more than any other people whatsoever, because they are more Antichistian spirited than any other.

12. Mug. saith, As for what I have written concerning the infinite vast great Spirit that doth not know itself, it is a pure truth and plainly and clearly opened at large already in that book of Revelations 11.

Pen. Words. Here,' saith he, 'is dark imagination indeed," and saith, 'He that cannot read in the Spirit, let him read that place, Isa xl. 12 according to the plainness of the letter, and see if God can be less than infinite and incomprehensible.

Mug. Words. Here is another step to the sin against the Holy Ghost; he creepeth towards damnation by degrees; likewise the reader may see how Quakers can read in spirits if there were no letters nor words; but if any can read in spirits what they were before the world was as you skilful Quakers can, then such may read in the letter of the Scriptnre, as in Isa. xl. 12.

13. In page 8 Pen. rehearseth my words, where I say death being the first-born of the law, it went forth as a conquerer of all life both in God and man.

Observe what Pen. saith to this, 'The law,' saith he, 'is holy, just and good, and bringeth forth only that which is holy. Sin,' saith he, 'is not of the law, but against the law, and the wages of sin is death, yet,' saith he, neither sin nor death could conquer the life of God; for,' saith he, God's kingdom is an evelasting

kingdom, which sin, nor death, nor hell could ever conquer; that life which Christ did give up, none took from him as a conqueror, but he laid it down freely at the requiring of the Father, knowing his glorious power was able to restore and raise it up again.

Mug. Answer. Here Pen. hath shewed his gross ignorance of the strength of the law, and of the conquering power of sin and death, and how that death did conquer, and get victory over the life of Christ for a moment; and that life of Christ that was conquered by death for three days and three nights, it was the life of God, or the Godhead life, else Christ could not be God as well as man; neither could all the fulness of the Godhead dwell in Christ bodily, as the Scripture saith; neither do we read in Scripture that the Father did require any such thing; but Christ said of himself, 'He had power to lay down his life of himself and power to take it up again, and whosoever believed in him he would raise him up at the last day. Here was no help required of the Father in that great work, neither could any lay down his life and take it up again, but the Godhead life only; but sin as I said in that book brought death upon all mankind, and upon the life of God also; but by the Godhead life quickening again, he hath got power over death; so that his own image even the children of Adam, shall not be kept under death in the grave, not eternally, but he will raise them up at the last day to eternal happiness with himself.---Nay, the seed or children of the serpent, as most of you Quakers are, shall not be kept under death in the grave, but shall be raised at the last day and shall be cast into a living death, where many of you Quakers and others, shall never die, nor never live in comfort to eternity; for it shall be a living death and a dying life, always dying and yet never dead; then will death be conquered, when death is cast alive into the lake of fire, then will that saying of Scripture be fulfilled. 'O death I will be thy death;' for the punishment of death's

death, will be a living death, or a death that always lives in misery; if any hath understanding in these secrets, let him understand, and it it will be for his good. 14. Mug. saith, Eternity did become time. and time shall become eternity again.

Pen. saith, Eternity did never become time, but is unchangeable in its nature, spirit, life, and being for

evermore.

Mug. answer, Here the reader may see the black darkness that lieth upon the antichristian Quaker's spirit; for the Quakers do say, they were in Christ before the world was, but since the world was, the body of Christ hath been seen by multitudes of people, as the scriptures are full to prove, and it is believed now by those that look for benefit by the visible body and blood of Christ that was crucified. Now I would ask Pen. the Quaker, (seeing his eternal spirit clothed itself with a pure natural body) whether God cannot change; for you may see by the scripture, that God became flesh, aud dwelt amongst men. Now I think none of you Quakers will say, that God was clothed with flesh before the world was, therefore God did change when the word was made flesh, and that flesh was in time, and that flesh is meat indeed, and that blood was and is drink indeed, to every one that truly believeth the flesh of Christ to be the flesh of God, and the blood of Christ, to be the blood of God, then it is meat and drink indeed, as I shewed in all my writings.

Here the reader may see that eternity became time, for that body of flesh was not eternal before the world was, and this body of flesh is now become eternity again; because the eternal God, who was a spiritual body from eternity, laid down his spiritual he had from eternity, in the womb of a virgin, and changed into a pure natural body, in all things like unto man, sin only excepted, this is the great mystery of God manifested in flesh, which the scriptures are full to prove, and several places of scripture do prove that God can, and doth change,