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The Great Mistery of Fox-Craft DISCOVERED. AND THE QUAKER Plainness & Sincerity DEMONSTRATED,

  • First, In their great Apostle George Fox;
  • 2dly, In their late Subscribing the Oath or Act of Abjuration.

Introduced with two Letter written by G. FOX to Coll. Lewis Morris, deceased, exactly Spell'd and Pointed as in the Originals, which are now to be seen in the Library at Burlington in New-Jersey, and will be proved (by the likeness of the Hand, &c.) to be the Hand-Writing of the Quakers Learned FOX, if denyed.

To Which is Added, A Post-script, with some Remarks on the Quaker-Almanack for this Year 1705.

[Page i]

The Great Mistery of Fox-Craft DISCOVERED.

George Fox his first Letter.

DEr Leves to wham is my love and to thy wiff & the rest of Frends in the ever Lasting seed of god that chang­eth not in it live in whom yov have life that was was with the father before the world was

Der Leves mores ther is a yong man cold wilam fartis kew that is in trobell abovght Som out ward State that he shovd be are of and so if that thov canst do him any good being fatherly less doe thy best in deavar to assist and help him to the vtmost in his presant condishan which will be a good of es J do not knaw the man bvt thov find ovt the trovth & Jvestes in all things & then let rightovsness tak place in the thing J heard this reported in this Sity among Som frends & thov being aqvented with the yong man and his condishan & therfor aqvent thy self with Som frends that hath vnderstand­ing in this thing ther will be water clemenence at the term So no more bvt my lov

georg fox
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Part of George Fox his second Letter.

DEr leves mores with my love to thy wife and to all the rest of feathfvll frends in the holy pver peacable trovth that changeth not and admitteth of no evil for the divell and all his workes & Jnstrvmentes is ovt of it and by this trovth all godes children are made free to worship and serfe the god of trovth in his holy pver vnspotted trovth

J have heard not good news ovt of long Jsland and road Jsland Som have ron ovt one way and Som another to the disoner of god and his holy trovth and people and some spread it as far as barbadvs among bad Spirites & maketh them rejoyce which defileth the Simpelles minds with defiled stvf which the had beter a brovght svch things to Judg­ment and to condemnashan and then a berred svch stink­ing Here he had cause to com­plain, because the Friends of the Ministry could not play at Leap­frog privately, but they must needs let the World know it: A. Cook and C. Holder of Rhoad-Island, the one led a Sister into a Swamp after Meeting, the other closed in with W. C's Wife in a Corn-field. And Mary A— of Long-Island left her Husband to exercise her Talent in Barbadoes, and became Pregnant in that fruitful Island, and returned to her Husband with Increase, &c. stves ovt of the sight and the smell of any and spread the Lords holy preshus trovth a broad

And as for pasages of trovth in these Partes of the World the seed of christ reaneth over all glory to the lord for ever and meetinges for the most partes in in gland are prety qviet bvt by the prests and bishops for tieth and old m [...]shoveses not reparing them the do cast in presen and svch like ovld popesh thinges and in Kotland frendes ar freed from ther long impresment and in Jarland meetings j her ar qviet [...] in holond and freesland but at [...]mdom and dansek the frend [...] ther have svefered crvely [Page 5]& long and have been banished but the Ld hath svported them prase and glory to his name over all who is the strvngth and life of his people So with my love to the and to all that quereth after me in the holy seed

Thov may shvw this printed paper to th gaves ner or any of the percuting margrastas in new ingland and thov may let h. ff. coppy this printed paper over for tis worth the keep­ing a copy of it lest thov loe it

THe Originals of these two Letters under Fox's Fist, are now in my hands; I have shown them to several Persons that knew both him and his Learning, who have own'd them to be his own. Witness my Hand,

John Talbot, Missionary.
Friendly Reader,

We have had G. Fox's Will several times printed, (both in England and here in America) as it lies to be seen in the Prerogative Office in London, wherein there is scarce two Lines good Sence or English; and these two Letters are a Confir­mation of his Learning; for by the first, we see, he could not write the date of the Year or spell his own Name right; how then was he capable to write a Book, notwithstanding the many Books the Quakers have so impudently published in his Name, especially his Journal, craftily drest up by their chief Wits, that People in after Times might not suspect the Quakers great Apostle to be such a Buzard as he was. But this is Quaker Plainness and Sin­cerity.

His Book, called, A Primmer for all the Doctors and Schollars, &c. of 2434 Queries, wherein he is set up as Head and Tutor to all Europe, that the World might think him to be a Learned Person: This also is Quaker Plainness and Sincerity.

Likewise, his Book called, A Battledoor, of the Interpretation of 20 or 30 Languages, when he understood not one of them, by [Page 6]which the poor deluded Quakers were made to believe that G. Fox had the Gift of Tongues by Inspiration, as the Apostles had at Penticost. But this is proved a Cheat; for it is discovered that the Quakers hired certain learned Men to do it for them: They gave one Jew Thirty Pounds to do the greatest part of it, and G. Fox only put his Name to it, as the Author, to deceive. This is also Quaker Sincerity. Yet the present Followers of the Quakers will not believe this; so strong is the Spirit of Delusion, when once it has seized the Soul.

Yet by the Mercy of God, some who have not shut their Eyes so hard, have discovered the Quakers, especially by seeing what a wicked course this Fox took to answer his Opponents Books, viz. by picking 10, 12 or 14 words out of a Sentence of 20 or 30 words, and transposing them, and placing them so as to turn their sound and Christian Sayings into Heresie & Non-sence, and then answer them as their Sayings. Nay, sometimes he would charge his Op­ponent with the Qrs. Heresie or Error he was writing against. And the Qrs. knowing their own Guiltiness in this case, would hide it by charging their Opposers with the same base Method of answer­ing their Books. But this they charge without Proof, only to amuse. I say, some seeing these ways of Fox, are convinced that he was an Instrument of Satan, and not of God, and shewed them by what Power and Spirit he took upon him to throw aside Christs Ordinances, and instead thereof set up his Womanish Inventions of Female Prelates, and his honourable Courts of Women, &c.

And indeed, his Denyal of the Ordinances of BAPTISM and the SUPPER of our LORD, and counting them as Humane Inventions, Carnal and Devilish, is alone sufficient to prove to all who are not bewitched with the same Spirit, that he was a Minister of Anti-christ. And because all Christians from the Apostles to his Time had continued in the Practice of these Ordi­nances, he had no way to confirm his Followers in a Belief that he had Power to put an end to them, but by declaring himself to be EQUAL WITH GOD, and set up for a Worker of Miracles, by the same Authority as Christ did; for you shall find in his Journal, in the third Table, his vile and sensless Miracles are said to be done by the Power of God, Not in the Name of JESUS, as the Apostles wrought Miracles, but in his own Name, by the [Page 7]Power of God, To whom, (he blasphemously said) He was Equal, as his Books testifie. And upon this account the Quakers Idolize their great Apostle FOX, and his Inventions set up instead of Christs Ordinances, as the Turks Idolize their Prophet Mahomet's And were the Quakers but in Power, and half so Numerous as the Mahometans, we should soon see they would as little bear to hear their FOX spoken against, as they their Mahomet. And unless, it please God to contiue Watch-men upon the Walls, &c. this De­lusion may prove as dangerous as that of Mahomet, because it carries with it a Pretence of Christianity, under the Guise of an out­side Righteousness; Ministers of Satan (saith St. Paul) Transform­ing themselves as Ministers of Righteousness, whose End shall be accor­ding to their Works, 2 Cor. 11.15.

And to speak it with Commisseration; Have we not seen this to be the Self Righteous end of the Quakers? for never any right Quaker has been known to dye with a Lord have mercy upon him in his Mouth!

For their Foundation Principle being the same with the Heathen Deists, as they Live, so they dye in the Mode most in voge among the Deists, viz. Hard without any sence of Christ or of revealed Religion, trusting only to what is within them, the which, one calls Light, the other Reason, and in which both Quakers and Deists do magnifie themselves.

Now because W. Penn extols this Fox in the Preface to his Journal, for his wonderful depth in Divinity and his extraordinary Gift in opening Scripture, and would go to the Marrow of things. Therefore take two or three proofs as follow.

First, In his Book of Distinction between the Two Suppers, p. 21. he quotes 2 Tim. 17.18. But Hymen [...]us and Philetus [says he] concerning the truth erred, who said the Resurrection was past already, such overthrew People from the Faith that stands in Christ, who is the Resurrection and the Life, through which Faith they attained to the Resurrection, and had their vile Bodyes changed, and made like unto his Glorious Body.

Note, How he preverts the Scripture both in words and sence, to defend their Heresie, denying the Resurrection of the Body after Death; for the words of Scripture, Who shall [...] our vile Bodyes, Respect the time to come at the Resurrection of the dead, but Fox will have it that they have Already attained the Resurrection, [Page 8]and had their vile bodies changed. Also, he makes the Resurrection that Paul Preached, Acts 17.19, 22. and 23.6. to be Christ himself, perverting our Saviours words, who called himself the Resurrection and the Life, [...] litteral sence, which is plain [to all intelligent persons] contains a figurative sence, to wit, the Author and Cause of the Resurrection; As when God is called in Scripture the Saints Hope, Confidence and Salvation, i. e. the Author and Cause of their Hope, Confidence and Salvation.

Again, In his Book, called, Truths Defence p. 49, 50. in answer to his opponent, he quotes 1 Pet. 3.29. and says, The Ministers of God they spake to the Spirits in Prison, and the Prisoner shall come out of Prison. The Son of Perdition is above all that is called God in thee — Thou art one that keeps the Light in Prison in thee. [And in answer to the Question, Whether the Devil is stronger then Christ, the Flesh than the Spirit; or, Whether dost thou find he was ever a Priso­ner in Satans Chains? Fox answers, We witness he was in Satans Chains, and is in thee, else how could they crucify him afresh?

Note, At what a sensless rate he here perverts the Scripture, and all to prove his Blasphemy, viz. to prove that God is imprisoned, and in Bondage in Wicked Men, bound in Satans Chains in men: For the Spirits in Prison, whereof Peter writes in that place, were sometimes disobedient in the days of Noah, as the following words expresly declare. But how could Christ in them be disobedient, and not only Spirits, but disobedient Spirits? Are not these Rare instances of Fox his wonderful Depth and extraordinary Gift of Opening Scripture, and going to the Marrow of things, as W. Penn by his wit has there Romanced? I could give many the like Instan­ces to prove that his understanding in Divinity was equal to that of his Schollarship aforesaid.

But to be short; I shall leave his Books, which have all passed through the Index ex Purgitor [...]es of the Quakers, before they were published, and will conclude with a passage taken from his Mouth, which is a more perfect Proof of his Parts and Learning, being a short Dispute which he maintained against T. S. at Cambridge, Aug. 1699. in company with G. Whitehead, and another Quaker, about the Trinity. The said T S. argued thus; [...].

If the father, Son and Holy Ghost are three He's, Then there are Three Persons, But there are Three He's, [...],

Fox.
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What mean you by three hee's?

T. S

Three that may be pointed at; He, He, He.

Fox.

I do not like that Argument.

T. S.

Are you three Persons that dispute against me?

Fox

Yea.

T. S.

Prove it.

Fox.

We are in three places, therefore three Persons?

T S.

therefore replyed, The Father, Son and H. Ghost have been in Three Places, and therefore Three Persons; for at the Baptism of Christ, Jesus came up, the Holy Ghost came down, and the Father in Heaven.

Fox.

Persons have Flesh and Blood?

T. S.

Angels have not Flesh and Blood, yet they are Persons.

Fox.

They cannot be Three Persons, because they are not visible in Three Places?

T S.

If Christ was Man and the holy Ghost was in the form of a Dove, then they were both seen.

Fox.

Prove that they were seen in several places?

T. S.

One was seen in the Water, the other out.

Fox.

Prove they were seen?

T. S.

Many beheld them.

Fox.

The Holy Ghost could not be seen.

T. S.

He was in the form of a Dove, therefore he could be seen.

Fox.

Not in the form of a Dove, but in the likeness.

Hereat some langhing, Fox answerd, That he was seen, but not visible.

Surely (said one) his Religion, Reason and Wits are all lost, for he runs beyond Reason and Sence to defend his Tenet.

Behold! how this wonderful deep Fox was confounded in de­fending this Heresie, which was the heresie of Sabellius, who affir­med, That in the divine Essence, there were three Names, but denyed that there were Three distinct Subsistences or Persons, as Fox and the Quakers do. Now the Name [Person] was warrantably applyed to the holy Trinity by the antient Fathers, for Reasons too large to set down here; but most properly the name Person is applyed, because personal acts are throughout the Scripture ascribed both to Father, Son and holy Ghost.

But here we have one Proof more of W. Penns Sincerity in that [Page 10]he says, G. Fox was an Original, and no mans Copy; yet we see in this, so likewise in all his other Heresies, he has exactly copied after the antient Hereticks condemned by the Church: I will not say G Fox knew any thing of the antient Heresies, only good Wits jump't, and that so exactly, as shwes that both they and he were taught by the same Master.

An Abstract of the Oath of Abjuration, subscribed by the three Quakers of the Council, Aug. 1703. at Bur­lington, and after by 21 Quakers of the Assembly of New-Jersey.

We whose Names are under-writen do sincerely Pro­mise and solemnly Declare in rhe Presence of Almighty God, that we will bear Faith and true Allegience to her Majesty Queen Anne and will her defend to the utmost of our Power — And to the utmost of our Power Support Maintain and Defend the Limitation and Succession of the Crown, against [the pretended King] James, and all other Persons whatsoever — These things we do solemnly and sincerely declare, according to the Express Words by us spoken, and according to the plain and common sense and understanding of the same words, without any Equivocation, mental Evasion or secret Reservasion whatsoever. — And we do make this Recognition and Promise heartily, willingly and truly, upon the true Faith of a Christian.

  • Samuell Jennings.
  • Francis Davenport.
  • George Deacon.
  • and the rest,

We the Subscribers of this Declaration, wherein are these words, viz. We do faithfully promise to the utmost of [...] [Page 11]Power to [...] Support, Maintain and Defend the Limitation and Succession of the Crown, &c. Do declare our true intent and meaning is, to do ALL and EVERY thing according to our Duty, in order thereunto, Provided, That this be not understood, construed or taken, that we hereby oblige our selves to use Force and Arms, which for Conscience sake we cannot do in this or any other Action, to the destroying the Lives of Men.

OBserve, Reader: He that engages to Defend to the utmost of his Power, according to the common sense of the words, He does Engage to do it both in Person and Estate, [if he has it] for so all the World understands the words [Defend to the Utmost of Our Power] I say this is the common sense of the words, let the Quakers deny it if they can or dare.

And you see above, that the Quakers have ingaged to Defend to the Utmost of their Power, according to the common sense of the words; Therefore they have engaged to do it in Person and Estate, as their Ability, and Occasion is. And yet almost in the next breath, they declare they cannot do it in Person. Can such Equivocators as these be fit Persons to be trusted in the Goverment?

But will they Defend with their Estates? Will they pay to main­tain War or Fighting? Have they no mental Evasion or secret Re­servation in this? for we see (as above) that they have solemnly declared, they have none: Yes indeed, they have; for since the year 1660 'tis known to be the Quakers avowed Principle to deny to pay, and cannot pay so much as one penny to maintain War or Fighting. And this Samuell Jenings asserted before my Lord Cornbury at the Council Table at Amboy, the whole Assembly being present, viz. That they could no more pay towards War or Fighting, than they could Fight or bear Arms.

Behold here! The Quakers have first engaged to defend the Queen, &c. to the utmost of their Power, and that as Defence is commonly understood, without Evasion or Reservation whatso­ever, and yet at the same time declare their Intentions are, Not to do it neither in Person nor Estate: This is such an Equivocating Contradiction, as is not [I believe] to be parallelled in the whole [Page 12]World. The Jesuites of Old-Rome are but Dunces to these Quakers; Let the Nimble Fingured Miller, C. Pusey, tell us in his next Print, how and which way they can defend the Queen, &c. to the Utmost of their Power, and yet neither do it in Person nor Estate, and that too, as [Defend] is commonly understood; if he can do this, and clear his Brethern from the Guilt of Perjury, I will then be engaged he shall be set in the Legend for a Worker of Miracles along with the great Fox, and the rest of the Saints both of Old and New-Rome; Mean time, let the World Judge of this peice of Quaker-Sincerity.

But I must do S. Jenings Justice in this case, for he also said, that they did not expect to be gainers by refusing to pay; meaning (I suppose) that their Goods might be taken from them. But this is what they have always called Persecution; therefore this makes the matter worse; for here the Queen and those in Authority un­der her are rendered Persecutors, and by the Quaker-Chronicles pass for such in the next Age. Now this is at least a passive Disobe­dience to the Law; and is not their defending in any respect, much less a doing it to the Utmost of their Power, heartily and willingly declared?

I say again, What Government can be safe in trusting to such a Quick-Silver Tribe of men, whom no words will tye, though never so expresly spoken? And they are the same in most other matters. As in Swearing, they cannot in Conscience Swear, but they can take an Oath, and their Conscience in this Country is tayled to their Brethrens Conscience in England; for the Magistrates here could not perswade their Conscience, [for some time] to take their own New Oath, till they heard that their Brethren took it in England.

But now, Suppose the French should beset us: The Quakers count themselves no way engaged to assist us in defence of out Queen and Country, Therefore they are free, (if any tempting occasion offer) to Joyn with the French against us. For, as to their Saying, they cannot for Conscience sake bear Arms to Fight, or [as they word it] use Force and Arms; this is Deceipt and a Lye, as I could instance in several matters of fact: One pregnant Proof of this has happened so lately as the last August, in the County of Burlington, wher a report was, that a part of French were Lucking [Page 13]about a Branch of Anco [...]u Creek, the Quakers thereabouts got to­gether in Arms, in a Military posture, with their Guns charged, to meet the French; but you must Note, it was on their own ac­count, not at the Command of the Government, that they thus took up Arms; Therefore what their design was, who can tell, seeing no Credit can be given to what they say or subscribe; but it must be either to Defend themselves, or Joyn with the French against us▪ If to defend themselves, that they so bore Arms, surely they ought much rather to do it at the Command of the Govern­ment. No, say they we cannot for Conscience sake do that. And thus do they make a Stalking-horse of Conscience. This is Quaker Sincerity, being Hypocrisie at the least, grand Hypocrisie, and ought to be noticed by the Government.

Now let not C. Pusey in his next Print tell us, this is a Lye, and that these were no Quakers that thus bore Arms, for they are ap­proved Quakers, Listed as such under the Quaker-Banner, by Certi­ficate under the hands of Burlington-Meeting-Men, and by them given in to the Military Officers; and that they thus bore Arms is too obvious to be denyed by any but such as are endued with the above-mentioned Quaker-Sincerity. From which, Good Lord Deliver us.

Daniel Leeds.

Post-script.

SInce the fore-going was written, I met with the Quaker-Alma­nack, put out by J. T. and C. P. for this year 1705. 'Tis a Two-handed Piece, wherein they wou'd make their Readers think, that they have Conquor'd me on both sides. One will have me to be a meer Ignoramus in Art, and 'tother a Renogado in Religion, and consequently it must be as they say, That I am not fit for Religious nor Civil Society. High Charges! But if this be the worst they can do to me, I think my self the more happy in that they have said as bad of some of the best Men of our Age.

[Page 14] First, As to J. T's Vapours against me, if it would edifie, or be of advantage to Mankind, I would Confute him; for 'tis some Errors of the Press which he harps most upon, and would make to be mine; nay, and he rakes them out of old Almanacks too; whenas he knows I could severely lash him with the same Whip from all his (calculated) Almanacks, and his Book too; but I have now other Fish to fry. His grudging me the use of his Book, is like selling me Roast-Meat, and then beating me with the Spit, but what less can I expect from a Quaker? Gad­bury would have scorn'd to have done so by him, for copying after his Ephemerides several years in his Book. But in short, he is wellcome to me to go on with his Yearly Calculations; he has, (it may be) more leasure than I; and I shall make a shift to write an Almanack, (perhaps as true as his) either with his help or without it: And let him not be grieved that my Almanack sells better than his.

And as to C. Pusey's Reply to my Almanack, he has not answer'd one quarter part of it, but runs upon other matters, to bring his Reader off from the Scent of their Heresies: In his Answers he copies after the London-Quakers Answers, and dares venture no further than they have done to his hands. As to other things he sees it his safest way to tell me, He has not seen the Books out which I brought my Quotations; and that he thinks is sufficient to Refute me; or else he tells me, G. K's Quaker-Books say so and so. But this is hard patching up Religion, when one Quaker-Book must be brought to mend or justifie another. And as to the London-Quakers, alas! They are baffled in their Answers, and Confounded to their perpetual Shame, by the Author of the Book, called, The Snake in the Grass, in his Defence and Reply, as all who read those Books may see.

But has C. Pusey not one word to say to what I have charged of their Monstrous Notions concerning Christ? No. They still stand Guilty of the Charge often proved against them, viz. That when they speak or write of the Christians Christ, they mean not a word of what they say; for they will not say, nor dare not confess, That they believe in a [...] now in Heaven, and that Christ is now, and forever to come, truly [Page 15]and really a Man, in true and proper Humane Nature, With­out all other men. No, They have been several Times pro­voked to give us a Proof of their Sincerity, in answering to this Christian Confession, but they will not. And their refusing to confess to this, bewrays them, and discovers the Cloven Foot to all Intelligent Christians, and is another repeated Proof, That they Mean not a Word of what they say concerning Christ Without; and therefore are Implacable Enemies to the Christian Religion.

And whereas I noted in my Preface, That Peter Fretwell con­demned Eliz. Fenton for being baptized, and that therefore she must know a bitter Day of Repentance; and that Mary Wheat confirmed the same. Now if there be occasion Eliz. Fenton will make Oath to the Truth of this before a Magistrate.

But behold what a sincere Quaker-Turn-off they have invented for this. Why, they say, It was for her evil Life and Conver­sation that Fretwell said she must know a bitter Day of Repentance for, and not for being Baptized. But do they tell what this Evil was that she was guilty of? No, No; have a care of that; you shall not catch them there; for it was past their skill to tell that: They know that none of her Neighbours can charge her with so much as a Spot in her Life and Coversation, those many years that she has lived both a Wife and a Widdow among them: If they could, no doubt, we had had it in Print, now at this Pinch: Therefore let those her Accusers think of what Reward they must have for such slanderous Lyes against the Innocent.

But why wou'd the Quakers now deny their Banters against Baptism? Is it because they begin to be ashamed of them? Truly I should be glad to be an Instrument to bring them to that. No, but here is a Snake in the Grass, for they use their Arts of Confessing and Denying (as occasion requires) only to avoid the Odium of the World; for besides their former Outrage against Baptism (which they still justifie) C. Pusey in pag. 3. (even while he would take his Friend Fretwell off from speaking against Baptism) does himself bring a bantering Scoff against it, and falsifies Luther and Bucer by perverting their sence to make them [Page 16]speak against it too. And all this he does under a deceitful pre­tence, That 'tis only Infant Baptism that the Quakers deny; whenas 'tis evident that both he and they shoot their poysoned Arrows against Baptism it Self. Their Practice proves this to all that know them, viz. That 'tis All manner of Water-Baptism which they deny: They Practise none.

Nay, C. P. has the Impudence to deny [after his fashion] that W. Penn calls it Poyson, to believe or have faith in the History of Christs outward Manifestation. But what they expect to gain by this way of answering Books, I know not. But this I know, that several who were zealous Quakers have forsaken them for the sake of this very Doctrine of William Penn's, and that other, where he denys The Outward Person, JESUS, who was born of the Virgin, to be properly the Son of God. I say, the Quakers refusing to condemn these two Doctrines of W. P. has caused many (and some very sensible Persons, as they know) to forsake their Society, Thanks be to God for it. And as the Proverb says, 'Tis an ill Wind that blows no body Good.

I shall conclude with one Instance of what I noted before, that C. P. wou'd lead his Reader from the Scent of their Heresies, by running from the Charge to other Matters▪ You must Note, that I had provoked him to say (if he durst) That they did the Scrip­tures that honour as they did their own Books, viz. as ever to read so much as one Chapter of them in any of their Meetings, &c. Now C. Pusey knowing their own guiltiness in the case, instead of giving me a plain honest answer, he falls foul upon the Author of the Snake, &c. and then brings Cirtificates to prove that their School-Boys read them in their Schools. But, Pray what is this to the purpose? Any body knows that the Bible is as necessary a Book to learn Schollars to read in, as another Book. But this is not reading them in their Meetings, as they do their own Books and Epistles. This is one of Friend Caleb's go-by's, and this is Quaker-plainness too, which he gives instead of answers to me.

D. L.
FINIS.

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