Christians Whatsoever is a command to me I must not receive from any man or thing without me nay not the Scripture it self And Edw. Burroughs in his Works p. 62. saith He that perswades people to let the Scriptures be the Rule of Faith and Practice would keep people in darkness Now I hope T. H. is no Forger But whereas my Author doth endeavour to cover their nakedness by some pitiful Evasions that covering of his is too narrow the Light in every man doth see their folly and is above them justly condemning them by the Light of the Holy Scriptures which they do wickedly reject And their great pretences to Light and Knowledg are seen to be the manifest effects of Darkness and Ignorance To the Law and to the Testimony because they speak against this Word there can be no Light in them Quest W. L. askes this Question What Scriptures do they disown for a Rule but such as relate to some external parts of Worship and do not we our selves do the same Answ I answer They deny the Scriptures yea as Geo. Whitehead phrases it as quoted by W. L. himself the BIBLE which contains all the Books of holy Scripture both in the Old and New-Testament to be a Rule and therefore t is idle for him to talk as if it were some part of it only that related to external Worship Quest But saith W. L. Do not we our selves do the same Answ There is one thing I would be satisfied in what W. L. means by saying WE VS and OVR in this Discourse I suppose he doth it on purpose to insinuate as if himself were a Baptist because he hath been so some years ago If that be his meaning then I must tell him it 's unbecoming a man professing Religion so to carry it for I do declare That he hath not had Communion with any Baptized Church in England nor been owned by them as worthy their Communion for several years unless he hath gone to any place where he is unknown and got it surreptitiously which I think the method used in such cases among our Churches will hardly admit him to do And to my knowledg they have refused long ago to admit him to preach among them because of his corrupt and dangerous Principles And yet the chief of the Quakers in a scurrilous Book of theirs in the Title-page call him a Sober Baptist Preacher signifying to the World that he is owned so now which is a most abominable untruth But they seem to have no regard to Truth and Honesty neither with their Tongues nor Penns For as Mr. Ives sheweth in his Questions for the Quakers That two of these Publishers i. e. William Mead and John Osgood have both of them with others took their Oaths in Chancery one before Sir William Beversham and the other before Sir William Child and yet it 's known to all that this is the Quakers avowed Principle That it is sinful to swear at all or in any case For as Geo. Fox saith in his Catechism quoted by Mr. Ives p. 107. All that swear are out of the Power of Jesus Christ and his Truth and the Doctrine of the Apostles c. AND ARE FALSE CHRISTIANS c. Now though they can rail against others at pleasure yet if we do but tell them of their faults though it be with the greatest mildness that may be they presently fall a raging and raving as if they were possest with and under the power of some unclean Spirit I will therefore leave them and return to W. L. whom I know to be a man that hath adhered to and contended for the Quakers Principles for divers years And I would say thus much to W. L. by way of advice That he would either be what he pretends to be or profess to be what he is Why dost thou halt between two Opinions Be in earnest and don 't trifle thus about Religion God is a jealous God and he is very angry with Lukewarm Professors but more with Apostates Take heed to thy self and to the Holy Scriptures for thereby thou mayest be made wise to Salvation through faith in Christ And if thou shalt reject the same know of a truth that Gods Word will certainly stand against thee for evil for I perceive thou hast drunk down too large a draught of their poysonous Doctrines as is manifest in this very instance under consideration besides many other for thou sayest There is as much truth in this Position That the Scriptures are no Rule of Faith and Practice unto Christians as thou desirest Where is then the difference between W. L. and a Quaker But we shall find much more of this in his Book There is some other rambling nonsensical Discourse under this head which I shall pass with this Observation upon it 1. That W. L. confesses T. H's Charges are matters of Opinions 2. W. L. saith We read of no punishment denounced against men nor rewards given for their Opinions at the last day 3. That if W. L. hath no reward from the Quakers for this service he hath done for them in contending about Opinions he is like to have none in the last day 4. That a man may hold and maintain the most wicked and abominable Opinions that are in the World though never so Atheistical and Antichristian and not be condemned for it at the last day But sure W. L. forgets The corrupt Principles lead to corrupt Practices as he will certainly find this corrupt Principle will do if prosecuted in denying the Scriptures to be a Rule of Faith and Practice Do but debauch a mans Conscience with wicked Principles and you will quickly see him a man of a debauched Conversation Why doth God appoint the Gospel to be preached Surely besides its Office in the revelation of himself and Son it is that by it we might come to have an evil opinion of the ways of sin and so forsake them And by presenting God therein as an Holy God and the Beauty Glory and Excellency of Holiness we might come to have our minds influenced thereby fall into a love and liking of it which begets holy Principles in us and so leads us to a holy Life And herein lies much of that difference betwixt the obedience of a man that is meerly Moral and one that is Evangelical The one being taught by the Law of Nature doth that which is good for the matter of it the other as he is farther enlightned doth not only obey in doing more but in all the parts of his obedience he acts from higher Principles and to a more noble end But whilest others are slighting good Principles I desire to prize and improve them for the honour of God and my own Salvation to believe and obey as God hath commanded in the Holy Scriptures 6. Pagan Principle THe sixth charge is That the speaking of the Spirit in any is of greater Authority than the Scriptures W. L. His Answer is There is no reason in my opinion
when they are in a strait Touching these Pagan Principles as W. L. calls them I am more confirmed in my Opinion that these are the very Principles of the Quakers from what he hath written being perswaded That if he continue writing for the Quakers and against the Baptists as he hath begun not only in this Book but also in that Impertinent Letter of his to Mr. Ives he will do the like kindness for the Baptists as that Man did for his Enemy of whom it 's Storied That he thrust his Sword into his Body with an intent to kill him but instead thereof let out an Imposthume which was a means of his preservation And my Reasons for it are these 1. Because he doth not deny any one of those Charges laid upon them by Mr. Hicks but under each Head he acts the part of an Advocate I wish he had better Clients and a better Cause The Principles he saith are Pagan and the Men are no Christians Neither indeed do they impose upon us to believe them so nor have they that Appollation given them bur instead thereof they call themselves and are called by others Quakers He endeavours to Excuse them from what they cannot Excuse themselves without a manifest injury to their own Opinions And where this will not do he labours to Extenuate the Fault by substracting from and adding to the Quakers Sayings and then tells us it is but a little word as putting in OF and taking away IRRELIGIOVS But sure less than either of these may totally destroy the sence as will appear by these following instances 1. The first is That a Compositor that was a Papist being imployed at the King's Printing-House in the Days of King James took out of the 7th Commandement the Particle NOT and then it was thus read Thou shalt Commit Adultery and that was less than the word Irreligious and it was then esteemed so great a crime that it 's said the Printer was fined a 1000 Pounds In the 1 Cor. 15. 51. where it 's said We shall not all sleep but we shall all be Changed leave out but C and then it must be read we shall all be Hanged and yet this is less than OF Such liberty as this being allowed I will make my Antagonist speak what I list but this is the practice of this Author I hope I may be allowed the liberty of thinking that the man is in a strait 2. Because where he cannot deny but those words were spoken by the Quakers which T. H. charges upon them and that they do also bear the same sence which he puts upon them there he endeavours to perswade us that they may also bear another sence and saith It 's a sign of hatred to catch at the worst Now from thence I perceive if W. L. say true That the Quakers Words are delivered as Ambiguously as the Heathen gods used to deliver their Oracles that so the falsity thereof may be the less capable of detection A Man of great credit among the Graecians named Oenomaus who for that he had been much delighted with Oracles and more deceived wrote a Book in the end of their Falshoods and Lyes and yet sheweth That in many things wherein they deceived it was not easy to convince them of open Falshood for that they would involve their answer on purpose with such Obscurities Generalities Equivocations and Doubtfulness that they would always leave themselves a Corner wherein to save their Credits when the event should prove false As for Example When Craesus that famous and rich Monarch of Lydia consulted with the Oracle of Apollo whether he should make War against the Persians and thereby obtain their Empire or no Apollo desirous of Bloodshed as the wicked spirits are gave his Oracle in these words for deceiving of Craesus If Craesus without fear shall pass over Halys this was a River that lay between him and Persia he shall bring to confusion a great Rich Kingdom Vpon which words Craesus passed over his Army in hopes to get Persia but soon after he lost Lydia by an evil understanding of this doubtful Prophecy Eusebius Lib. de Praep. Evan. Cap. 10. Surely all such dark unintelligible language in my understanding ought to be exploded by all the Ministers of the Gospel and all true Christians for it hath no better tendency than to deceive and beguile ignorant and unstable Souls This was not the Practice of the Holy Apostles of our dear Redeemer the Man Christ Jesus who delivered their Doctrines in the most plain and intelligible words that might be for the instruction and information of their Auditors especially about the great and most important Truths of the Gospel as the blessed Apostle Paul doth testify 1 Thess 2. 3 4. For our exhortation was not of Deceit nor of Vncleanness nor in Guile but as we were allowed of God to be put in Trust with the Gospel so we speak for if the Trumpet give an uncertain sound who shall prepare himself to the Battle So likewise you except ye utter by the Tongue words easy to be understood how shall it be known what is spoken for ye shall speak into the Air 1 Cor. 14. 8 9. The direct contrary is found in the Quakers as appears not only by this Man's Confession but also by their Writings and Expressions as is obvious to all that have experience of them Surely they are not guided by the Spirit of the Lord their Practice being so contrary to the first Ministers of the Gospel and so agreeable to the Method used by the False gods among the Heathen whose Words and Writings are like their Oracles i. e. full of Deceit and Ambiguity And if W. L. thinks this to be the way to make Men in Love with Quakerism it must be such that are men of corrupt Minds Reprobate concerning the Faith As for me I will say of all such vile and deceitful Practices as Jacob said of Simeon and Levi touching that wicked Act of theirs Gen. 49. 6. O my Soul come not thou into their Secret unto their Assembly mine honour be not thou united 3. Because in these 12. Pagan Principles he hath cleered T. H. of those Black Charges the Quakers have laid upon him in calling him Lyar Forger Slanderer c. For if these words were spoken by the Quakers or written in their Books then he cannot be a Lyar Forger c. And that they are so take W. L.'s Confession under each Head as they stand in his Book in the method following 1. Pagan Principle THe first Opinion Charged upon the Quakers is That the Light in every man or the Light with which every Man is enlightned is God W. L. His Answer is How small a Word would stop this Breach put in but OF and all 's well Rep. By the same Rule where the Apostle John saith He that doth good is of God John 3. Epistle v. 11. Take out but OF and then it is thus He that doth good is God
he made upon our Saviour And I believe a Quaker that says he hath attained such perfection that he doth not commit one sin cannot say but the Devil tempts him to many Now if the Devil be such a fool to attempt that which is never effected why may not the Jesuites do the same For I always thought the Devil was too cunning for a Jesuite and I doubt they will find it so too at the last 4. But why doth W. L. make such a stir about this Book called The Quakers Pedigree I am of opinion there is some wit if not much truth contained therein But why doth he insinuate as if the Baptists made it and as if they promoted it This must needs be to render them ridiculous which is a very unworthy design But to prevent him from persevering therein for the future I will tell him what the man is not which made that Book HE is not one of the People called Baptists I could let him know who did write it but I will not humour him so far at this time because he hath so pleased himself to throw dirt upon us in Print about it for which he deserves a sharper Reproof than I will permit my pen to give him at this time Will. Pen who seems to have dipt his quill in Gall and Wormwood may do that piece of Justice for me if he please But said W. L. Why should we think they deny the Person of Christ it is not long since they were railed on as the Spawn of SOCINUS for denying the Divinity and now they are faced about to oppose his Humanity either they are very unsettled or T. H. misunderstands them Answ Will. Luddington is no sooner got out of General Venables Wood but he is got into one himself But I 'le do that kindness for him as the Law required when a man saw his neighbours Ox or Ass going astray to bring him home if I can There is a man hath written a Book very lately entituled The Christian a Quaker The Quaker a Christian Which they seem to glory in very much and do him the kindness to sell his Books And one Reason he gives to prove that the name of a Christian doth most properly belong to a Quaker is this Because a Quaker is an Ass His words are these He being before speaking of Antioch saith The Disciples were there first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Christ's Asses And in a break made for that purpose he inserts these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's Asses page 23 24. And continuing his Discourse upon this subject in the latter end of p. 25. and beginning of p. 26. he hath these words But these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom this Author calls Quakers meaning T. H. walk by a better Rule for if they receive a Blow on the one Cheek they turn to them that give it the other also so they profess patiently undergoing all manner of Affronts Persecutions Reproaches and Revilings returning not evil for evil according to the Commandment of the Everlasting God So that they may truly enough be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's Asses To which I answer Answ 1. This Author doth abuse his unlearned Reader for that word in the 11th of Acts vers 26. is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which the Learned Leigh in his Critica Sacra p. 288. renders thus Qui Christi discipulum se profitetur à Christo se denominat Who professes themselves Disciples of Christ and derive their name from Christ And it is so used also in Acts 26. 28. and in 1 Pet. 4. 16. both quoted by the said Learned Author But suppose we should interpret the word as the Quakers Advocate doth then we must read Acts 26. 28. thus Almost thou perswadest me to be one of Christ's Asses and 1 Pet. 4. 16. But if any man suffer as one of Christ's Asses let him not be ashamed But how ridiculous this would be I leave to all that hold the name of Christian as Venerable to determine If this will not make a Quaker to blush what will 2. But secondly Besides those he mentions I am perswaded he consulted as his Oracle in this point that famous Conjurer Cornelius Agrippa who at the end of his Book called The vanity of Sciences gives the like ridiculous account of a Christian by comparing him to an Ass But what have the Quakers gained by this man's Book He hath proved them to be Asses and he that took them to be otherwise was mistaken in them And I am much afraid I shall find one property of an Ass in W. L. which is given by a very Learned Author now living his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Ass some way or other saith he it seems to be a troublesome Beast by its name for the root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was troublesome and so any Ass tanquam Davus aliquis perturbat omnia troubleth all where he cometh But let the trouble be as great as it will I will go on to prosecute my purpose and perform my promise to bring him out of this Labyrinth if I can 1. W. L. saith They railed on them as the Spawn of SOCINUS for denying the Divinity 2. But now he saith they are faced about to oppose his Humanity From whence he draws this Conclusion Either they are very unsettled or T. H. misunderstands them And till this Dilemma be removed it seems W. L. can 't go forward If this be the difficulty I 'le do him that kindness to remove it 1. I do affirm That in this point T. H. doth not misunderstand them for the Quakers do say That Christ is not a distinct Person without us Geo. Whitehead in Dip. pl. p. 13. saith Jesus Christ a Person without us is not Scripture Language but the Anthropomorphites and Muggletonians The Socinians tell us of a personal Christ and that the Man Christ Jesus our Lord hath in Heaven a place remote from Earth a Humane body But doth he believe him to be the Eternal God whilst he imagines him to be a personal Christ a Humane body so limited and confined to a remoteness Geo. Whitehead Append. to Reas against Railing p. 21. Therefore you see the difficulty lies not here 2. If any persons did rail on them as the Spawn of Socinus for denying the Divinity I suppose they were mistaken But suppose they should have said they held that part of Socinus Doctrine that saith Christ gave no plenary Satisfaction to the Justice of God for the sins of men herein they had not wronged them For while the Quakers believe Christ to be only God he is not capable to suffer death it being absurd to imagine that the Deity can become Mortal And because they deny the Body to be a part of the Christ they are forced to say Christ never died and so consequently he did not satisfie Justice
I have reason to suspect W. L. also For in a certain Discourse he had with R. S. a good Friend of mine about two years ago he pleaded for a sinless Perfection here in this life as it 's opposite to that Imputed Righteousness of Christ made Ours by believing as the way by which he expected to be justifified Whereupon R. S. asked him Whether he had yet attained it W. L. told him he had not Whereupon R. S. replied You do not know but you may die before you have attained it how then can you think to stand justified before God It cannot be by your own personal Righteousness for that you confess you have it not I should be amazed to hear him utter such expressions so contrary thereunto as these are in his Book but that I consider he may have learned the Art of Equivocation from W. P. by his often converse with him But now I am upon this Head I would make so bold as to ask W. P. and the Quakers one Question Quest Suppose they do attain to a state of sinless Perfection here in this life yet seeing many of them have lived in a course of sinning twenty thirty or forty years before they attain it What must make Compensation for the sins they have committed in the time past of their lives If they shall say Their own Obedience which they perform to the Light within them after they are thus perfect That is to suppose the good deeds they perform in the latter part of their lives should make Compensation for their former evil deeds Which will proclaim to all intelligent men not only that they hold Justification by their own personal Righteousness exclusive of Christ's Righteousness which is to be justified by Works in the strictest Notion being the next Principle we are to enquire into but also that they do hold that other Popish Principle To believe that they can do Works of Supererogation And yet this Author is much displeased that any should suppose the Quakers do derive their Pedigree from Rome W. L. Goes on to excuse his beloved Friend W. P. by telling us That forasmuch as many Teachers so word this Doctrine of Justification as the weak are thereby misled into a vain hope that God will justifie them or look upon them as just and righteous THROUGH Christ at the last day though they live and die in sin Hence saith he so great a zeal might arise in W. P. against such Expositions of Scripture-Justifications and chiefly against this phrase THROVGH CHRIST Answ To which I answer If W. P. hath so great a zeal risen up in him CHIEFLY against this phrase THROVGH CHRIST Then it follows That if we should word the Doctrine of Justification so as to please Will. Penn we must say That men are justified WITHOVT CHRIST But I hope I shall never make that one of the Articles of my Creed But farther W. L. saith These words Wholly without us may very well satisfie us That they level not at Scripture-Justification but at our conceits of it Reply Then it seems W. L. concludes That Justification by that Righteousness Christ fulfilled for us wholly without us is not a Doctrine agreeable to Scripture but a conceit I perceive now T. H. is no Forger for W. L. doth not only own the words to be spoken by W. P. but owns the Doctrine of the Quakers about it And yet forsooth we must be very tender of calling this man a Quaker Howbeit I conclude he avoids the name for no other Reason but that he might be the more serviceable in propagating their cause An excellent Stratagem As for what he saith about the Doctrine of Justification springing from the Doctrine of Predestination misunderstood and as held by Calvin Beza Piscator Synod of Dort c. As I do not believe it in the sense that I have defined it and as Protestants generally hold it So for those mens Opinions about the Decree of Absolute and Irrespective Reprobation I shall leave it to them whose concern it is to clear themselves of it for it 's none of mine at this time 9. Pagan Principle W. P. SAith His ninth Charge against the Quakers is That Justification is by Works Here W. L. hath followed his own advice viz. To leave out words most material in this Charge For the words laid down by T. H. are That the Quakers hold Justification by Works in the strictest Notion And brings these proofs out of the Quakers own Books God accepts not any where there is any failing or who do not fulfil the Law and answer every Demand of Justice Edw. Burrough's Works p. 33. And in Answer to Quest 14. Was not Abraham justified by Works We must not conceive that his personal Offering was not a justifying Righteousness but that God was pleased to count it so Nor was there any Imputation of anothers Righteousness to Abraham But on the contrary his personal Obedience was the ground of that Imputation Therefore that any should be justified by anothers Righteousness imputed and not inherent in him is both ridiculous and dangerous W. P. Reas against Rail p. 80. Now I hope T. H. is no Forger But let us hear what W. L. hath to say W. L. This is almost of the same nature as the former and it 's a greatdeal of pity to Heathenize men for preaching up Good-works especially in a day when they are so scarce Reply Rarely well guest Is T. H. finding fault with mens preaching up good Works Surely that 's none of the Question Neither doth he Heathenize any for so doing that 's no part of the Charge nay he doth not so much as mention the words Heathen Pagan or Pagan Principle in all his twelve Charges I wonder how W. L. did to give them so right a name The honour of that belongs to himself and not to me nor T. H. But seeing so great a Friend of theirs as W. L. is hath so often called them so I hope they will not find fault with me for writing after his Copy As for what he is pleased to say of his own renouncing meriting by Works and that he thinks no rational Papist can be so weak to imagine that forty or fifty years spent all in Good-works nay forty or fifty thousand years can deserve Eternal Recompence of Reward is no Argument to the contrary but that an infatuated Quaker may be of that mind And why we should not think so of them till they have cleared themselves of it by renouncing Edw. Burroughs Will. Penn and their Books with all others who have asserted such Doctrines as these I see no Reason 10. Pagan Principle THe tenth Charge is That Christ fulfilled the Law ONLY as our Patern The proof cited by T. H. is W. P.'s own words For not the hearers of the Law are just before God But the doers of the Law shall be justified Rom. 2. 13. From whence saith W. P. how unanswerably may I observe Vnless we become doers of
that Law which Christ came not to destroy but as our example to fulfil we can never be justified before God Nor let any fancy that Christ hath so fulfilled it for them as to exclude their obedience from being requisite to their acceptance but ONLY as their Patern W. P. Sandy Found p. 26. W. L.'s Reply is How T. H. puts an ill face upon an honest Sentence and repeats W. P.'s words as cited by T. H. and endeavours according to his accustomed manner to excuse his great Friend W. P. but so faintly that it expires with the breath that names it And being soon spent he concludes in these words But take it at the worst as in the Charge though I will not justifie it so worded and understood as T. H. doth yet methinks its too harsh to reckon it Heathen Doctrine I would rather have compared him to Apollos and wishing him a little more fully instructed in the ends of Christs Life and Death have passed it by But before I pass it with you give me leave to ask a few Questions 1. Why you say This is an honest Sentence of W. P. and yet afterwards say you will not justifie it Sure you are very inconsistent with your self 2. Why you say T. H. puts an ill face upon it when he repeats W. P.'s words as you your self do and as they are in his Book 3. Why you say it s too harsh to reckon it Heathen Doctrine when the word Heathen is not so much as mentioned by T. H. Sure W. L. hath the word Heathen by Inspiration or else he would never hit of it so often as he doth 4. Why should you compare Will. Penn to Apollos Do you think him so great a man for Water-Baptism when he denies the Baptism both of John the Baptist Christ and his Apostles who were all for Baptism in water 5. Why do you suppose that W. P. wants to be more fully instructed in the ends of Christs Life and Death Is it possible that you should imagine the chief Freacher of and Disputer for the Quakers to be ignorant of the ends of Christs Life and Death If so what Opinion must you needs have of the ignorance of many hundreds among them that are men of an Orb much inferior to W. P. Surely they must be ignorant indeed 6. But pray tell me how it 's possible for any Quaker admitting their Notions to be true to be ignorant of any thing that is knowable and necessary to be known seeing they say They have immediate Revelation for the Rule of their Faith and Practice and could have known all that is in the Scripture if it had never been written there ONLY by the Teachings of the Light within them But I wonder they should be so ignorant as not to know the Author of the Quakers Quibbles Sure they need not have come so often to the Bookseller to have known if the Light within them could have taught them all things If they shall object and say It is matter of Fact I answer So are many things written in Scripture as the names of persons the places of their dwellings things done by them c. and some of them five thousand years ago And shall I think they can know things done at so great a distance seeing they are so ignorant as not to know things that are done at present 11. Pagan Principle THe eleventh Charge against the Quakers is That the Doctrine of Christ's Satisfaction is Irreligious and Irrational T. H.'s Proof is out of W. P.'s Sandy Found p. 22. where W. P. speaks thus Consequences that is from this Doctrine Irreligious and Irrational and concludes one of his Consequences thus O the Infamous Pourtaiture this Doctrine draws of the Infinite Goodness Is this your Retribution O Injurious Satisfactionists Thus saith W. P. But what saith W. L. W. L. Substract but the word Irreligious and there have been others neither Quakers nor Heathens nor Illiterate men that have thought the common understanding of Christ's Satisfaction as between Creditor and Debtor to be Irrational and therefore have Queried how Free-Forgiveness and Full-Satisfaction can stand together I perceive T. H. is no Forger in this neither But to Reply to W. L. 1. As to what he saith Substract but the word IRRELIGIOUS c. Answ I answer Take away but the word IRRATIONAL too and then the Doctrine of Christ's Satisfaction is But who knows what But W. L. may remember it 's put in by W. P. and therefore the word irreligious is not to be substracted for he speaks by immediate Inspiration as G. Keith hath lately attempted to prove in a Publick Dispute And though he could not make it out yet they would have People believe it without proof for they say they witness it and that may go very far with such ignorant men as W. L. represents the Quakers to be 2. But if W. L. had come to me for advice when he had been writing on this subject I could have taught him a nearer way to the Wood than he hath gone For if he had but taken away Ir from both the words then it had been thus That the Doctrine of Christ's Satisfaction is Religious and Rational And if he could but have perswaded his intimate Friend W. P. and the rest of the Quakers to have believed it then I would have perswaded T. H. to have substracted the whole Charge and so the Dispute between him and them as to this particular should have been ended But I have cause to fear W. L. will not undertake that because he is so indifferent about it himself saying That for the sake of more necessary Truths he never contends about this So that it seems his speaking to it is to gratifie W. P. 12. Pagan Principle THe twelfth and last Principle saith W. L. T. H. charges on the Quakers is That this body which dies shall not rise again The proofs T. H. brings to justifie himself in the truth of this Charge are as followeth Geo. Whitehead asserted in the hearing of many witnesses That this body shall not rise again Such a Resurrection is inconsistent with Scripture Reason and the Belief of all men right in ther wits W. Pen. Reas ag Rail p. 133. For shame let us never make so much stir against the Doctrine of Transubstantiation for the absurdity of that is rather outdone than equalled by this Carnal Resurrection W. P. ib. p. 134. The change which shall be is not of Accidents but of Bodies W. P. ib. p. 136. and in p. 138. He calls it a Barbarous Conceit From our denying the Resurrection of the Natural and Corruptible Body c. W. P. Counterfeit Christian p. 32. Now I hope every one will be satisfied That Mr. Hicks is no Forger Lyer Slanderer c. as the Lawless Quakers have allowed themselves a liberty untruly and without just cause given so to call him And I am much perswaded the reason why they rail and rage thus furiously against him