lent house than the earthly house after dissolution. 2. If to die was gain to him, and to depart from the flesh, desirable; and so out of it, to be with Christ, far better, he did not place his felicity upon the flesh or carnal body, as T. H. doth. Neither did the apostle so endeavour to magnify that fleshly outside clothing, which is perishing and dissolvable. But his earnest expectation and hope was on the behalf of Christ, and his future gain in him, saying: "Christ shall be magnified in my body, whether by life or by death." Phil. i. 20. But T. H.'s carnal contest is for magnifying his earthly, carnal body, and not for magnifying Christ therein; for he scornfully slights our witnessing Christ, and his being risen, in us. Though it is evident the apostle did not place his eternal felicity and advantage upon the earthly house, flesh, or carnal body that perishes and turns to dust; for if he set his heart upon man, if he gather unto himself his spirit and his breath, all flesh shall perish together, and man shall turn again unto dust. Job xxxiv 14, 15. But T. H. sees no eternal advantage to be reaped by persons after death, unless they confess the resurrection of the very self-same flesh, blood, and bones that dies, corrupts, and turns to dust. He does not say if he intends any blood in it. He will admit of no new creation of it. And by this, his religion and hope expire and perish with his corrupt body, and must only be renewed when the dust of that body shall be raised without creating it a new body. And if there be no eternal advantage without this kind of resurrection, as described by him, this either wholly denies the original and spiritual being of man, and comprehends the whole man only as consisting of a mortal and perishing body; or else admits not of the reasonable soul really to enjoy herself in any condition out of the outside perishing vesture, or decayed clothing; which for man to be di vested of, can be no more loss to him, as to his immortal being, than it is to the wheat to die and bring forth much fruit, to which resurrection is applicable as well as to man, though not to the sameness of body. And as it cannot un-man a man to put off his old clothing, that he may put on new; no more can it annihilate our spiritual existences to have the earthly clothing put off and dissolved, but be to our far greater advantage and glory, to be invested with that spiritual transcendent clothing, and most excellent house, eternal in the heavens. Which state they only attain to, who become sons of God and of the resurrection, and desire Christ may be magnified in their bodies here. And furthermore, from that belief and discovery I have received in the true light, of the resurrection and future rewards, according to the holy scripture, I desire it may be minded, that God commandeth all men every where," in their day and time, "to repent, because he hath appointed a day in the which he will judge the world in righteousness, by that

man whom he hath ordained." Acts xvii. 30, 31.—Mat. x. 15, and xi. 22, 24, and xii. 36. So that there will be a day of judgment, wrath, and perdition of the ungodly unto which day “the Lord knoweth how to reserve the unjust to be punished." Job xxi. 30.-2 Pet. ii. 9, and iii. 7. And this will be a terrible day to all that make lies their refuge, and reject the universal call of God to repentance. And seeing that in the great day of the Lord, a final dissolution may be expected of all those things that are perishing and dissolvable, even of the heavens and the earth, and that they shall be changed, what manner

of persons ought we to be here in all holy conversation," and godliness? Psal. cii. 25.-Heb. i. 10, 11, 21.

After T. H. has vented his blasphemous outrage against our religion, as before in his Catechism, be impudently abuseth our sufferings, (p. 75,) where he thus questioneth, viz. "Tell me what is it that doth influence and prevail with you to do and suffer as you do?" And then he makes us thus to answer, viz.

Answer. “What dost thou think it should be ?" And then he thus proceeds:

Question. May not the satisfaction of your wills and lusts, the promoting your carnal interests, be your chief motive and inducement?" And then he makes the answer thus:

Answer. We deny the flesh and the lusts. This is thy own dark imagination." He proceeds again:

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Question. May not you live in, and fulfil the lusts of the flesh whilst you deny it in words, since your opinion denies any eternal advantage to be reaped by persons after death in denying the resurrection of this body? Must you not, then, have respect to something to be enjoyed here as your encouragement ?” p. 75.

Reply. The malice, falsehood, and absurdity of these forgeries against the real intent and end of our sufferings, thousands may testify against; and all impartial readers that know us, and have beheld our deep sufferings, may perceive the man's envy. Considering the great number of our friends that have died in prisons, and the many hundreds that have been ruined and spoiled in their estates and callings, could these be either consistent with lusts or carnal interest ? And the many that have been banished, and many families undone; besides the many that have been knocked down, bruised and beaten in the streets, and their lives often hazarded and resigned up for meeting in the fear of God; could these things be endured for a carnal interest? No, no; but merely upon a religious and conscientious account, wherein we have eyed the glory of God, and our own peace and future happiness. If we did not own any resurrection, eternal advantage, or existences hereafter, what should we suffer for? We were" of all men most miserable." If we were of that atheistical opinion, instead of choosing our great sufferings, we

should have chosen this, viz. "Let us eat and drink, for tomorrow we die." 1 Cor. xv. 19, 32. It may be easily judged whether we are justly reflected upon or not, as being influenced either to satisfy our wills, or promote carnal interest, or to fulfil the lusts of the flesh, or to obtain any temporal enjoyment here by our losses and sufferings. These gross, abusive slanders, are so apparent, that he that runs may read them, being also manifestly detected by our apparently often resigning up our estates, liberties, and lives-and, in times of deep suffering, when we could see no public appearance of such as T. H. and many of his brethren, before the face of persecution. They could then sculk and creep into corners, and obscure themselves, and leave all the burden upon us; there being but a few Baptists that did suffer in the late trial for their religion or consciences. Though to give them their due, a few of them have suffered imprisonment, some whereof have received the benefit of our labours among our friends, in a late general discharge. But the most cowardly and base-spirited among them, are now most quarrelsome against us. And why? They have lost ground by their carnal policy in obscuring themselves in stormy times, which they are never like to regain, but still to lose more by fretting and struggling against us; and therefore T. H. is offended that our number should now augment; though that he cannot hinder, for the hand of the Lord is in it. And many having seen the coldness of Baptists' zeal, night-dipping, and their timorous creeping and securing themselves in suffering times, as also the emptiness and dryness of their religion. Divers are weary thereof. And when they come among us to receive the sense of God's power, then divers of the Baptist teachers fret and are angry, eagerly besetting the parties. And in that God hath made our sufferings effectual for his name and truth sake, for the drawing many after it, T. H. endeavours, in the malice of satan, to debase and render our sufferings odious saying; "he believes our carnal advantage is one great thing in our eye." And then he adds:

Question. Though you may sustain some outward losses, yet whether you have not a way to augment your outward gain by losing?" p. 75.

Reply. He now questioneth that which before he saith, he believeth, as namely: "That carnal advantage is one great thing in our eye." One great thing implieth something else; but what else, he leaves no place for, in what he hath concluded before, to wit: "that we have regard only to something to be enjoyed here;" afterwards he falsely reckons "carnal advantages to be one great thing in our eye," and then questions the matter surmised and before believed by him; "Whether we have not a way to augment our outward gain by losing." Thus he betrays his own guilt, falsehood, and wickedness, in

traducing a people or whole body of us, and reproaching our conscientious sufferings. Though it is known that carnal interest and advantage is a great thing in the eye of divers Baptist preachers, while they augment their gain, stipends, and pluralities, by preaching in several places in times of liberty; which liberty their occult creeping in times of trial hath not procured, but added to our sufferings. Coercion was effectual and fruitful upon such timorous Dippers or Baptists, and not at all shown to be fruitless by the valour of these opposers and quarrellers, who now further to increase our sufferings, reproach them as irreligious, and only for self-interest; and us, as neither christians nor conscientious. And such is the reward we have from cowardly, base, and envious spirits, who have strengthened the hand of persecution, and aggravated our sufferings by their own unchristian and ignoble policy, and subterfuges for self-security. But T. H. might have very well allowed us conscience and religion for our many deep sufferings, (especially while he and his brethren partake of the fruits and benefit thereof,) wherein we have resigned up all our worldly interests, outward concernments, and our lives also, although he had judged our conscience erroneous. But what is the tendency of all his embittered, traducing, and reproaching our sufferings; as, one while, wills, lusts, and carnal interests being the chief inducement thereto; another while, “respect only to some temporal enjoyment;" another while, " carnal advantages one great thing ;" and then he questions, whether we have not a way to augment our outward loss?" Thus showing his variation and doubtfulness in his own perverse and most apparent slander against our sufferings. And finally, after he hath thus perversely vilified them, (as, carnal interest being either the chief thing, or only thing, or one great thing; or whether we have not such a way to augment, &c.) he saith, "If not, then may not a disposition to be singular, and to walk antipodes to all other men, and to be noted in the world as a people of peculiar motions and fancies, prevail very much with you, to do and suffer as you do." p. 76.

Reply. His wicked surmising a carnal advantage to be our end, is now turned into a suggestion of a disposition to be singular and noted in the world, which, though varying from the former, is also abominably false and wicked; and our consciences bear us witness in the sight of God, that T. H. hath shamefully slandered the real intent and end of our sufferings in these matters. And what do all his attempts herein tend to, but to calumniate, defame, and oddify us and our sufferings to the world, and to make us so obnoxious to the powers, and both wilfully and irreligiously repugnant to the government, as that they may fall more vigorously upon us to ruin and destroy us,~~~

if indeed, they will believe this reviling, inveterate Baptist, who is so very dirty that he had need to be more dipped than ever he was who hath shown his implacable enmity and persecuting spirit, from which he hath foamed out his own shame, (like a malicious incendiary,) which will the more extend to the discredit and disreputation of himself and his brethren that own him, and not to the making void the christian reputation, which we, the people called Quakers, have on the behalf of God and his living truth. However T. H. hath published us as no christians, and most shamefully treated us like an insinuating temporizer, falsely and deceitfully accusing us of enmity against the ministry and institutions of Jesus Christ," (p. 76,) but neither tells us, who he intends are that ministry, nor what he means by those institutions—whether be intends not Baptist preachers, and their night dipping, &c. Though for his cover he would make the world believe, as if we were really acted and influenced by "some Romish emissaries to insinuate many of their heresies, to distract, deform, and defame the Protestant profession," (p. 76,) which is still slanderous and fallacious, tending to make us suffer by such deceitful and popular insinuations. As if to vindicate ourselves and our innocent and just cause from the perverse calumnies of a few peevish Dippers and Anabaptists, were such an heretical crime, as to distract and deform the Protestant professions; and as if these distracted Anabaptists were the Protestants' principal representatives. And having abused us after this his deceitful and malicious way, and with his calumniating language against us, our religion and sufferings, the summary conclusion of his method runs thus, viz.

"Cheats," and "impostors," "great impostors." (p. 27, 28, 62.) knave, knave,” “ a false and deceitful man, and that wilfully"—" a man false and deceitful, really false and dishonest." p. 39, 52, 53, 91. Before, his words were against G. W. "deceitful fellow," "audacious fellow," "impudent fellow :" "You are a knave, you are a knave." And to C. Harris, "you are a cocks-comb;" "I will prove you a cocks-comb," Such tinker's rhetorick as this, he is very ready at, when his morose, cholerick humour is up. Also blasphemers," or "blasphemy" and "heresy," he is very ready to charge men with, when his corrupt opinions are opposed. And finally, that our religion should be "a mere cheat, calculated only to the service of the devil." p. 62. This is the highest charge proceeding from the height of his rancour and malice; as also his notoriously defaming our sufferings, to be for the satisfaction of wills, lusts, promoting carnal interests, carnal advantages, outward gains," &c. as before. Concerning these matters as considered of together, I appeal to you, his brethren, W. Kiffin and the rest. Let honesty and conscience speak,