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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54003	A just rebuke to one & twenty learned and reverend divines (so called) being an answer to an abusive epistle against the people call'd Quakers subscrib'd by : Thoman Manton, Thomas Jacomb, John Yates, John Sheffield, Anthony Palmer, Thomas Cole, Thomas Doelittel, Richard Baxter, William Cooper, George Griffith, Matthew Barker, John Singleton, Andrew Parsons, Richard Mayo, Thomas Gouge, William Jenkyn, Thomas Watson, Benjamin Needler, William Carslake, Stephen Ford, Samuel Smith / by William Penn.	Penn, William, 1644-1718.	1674 (1674)	Wing P1131; ESTC R208998	24,420	33

these words And is this to Deny or throw Dirt upon the Scriptures If any shall object W. Smith's making the Spirit necessary to the profitable Reading of the Scriptures let them go to W. Tindal J. Bradford Bp. Jewel J. Philpot Luther Calvin Peter Martyr and others they will preach them the same Doctrine which I have observ'd in my Rejoynder and may easily be found in my Catalogue of Authors 2. My second Instance shall be this That he maketh W. Smith call the Scriptures Traditions of men Earthly Root Darkness Confusion Corruption All out of the Life and Power of God which he only asscribed to degenerated Men their Worship Imaginations and Traditions Shall this be call'd Proof or Perversion Doubtless a Proof of nothing but of that hateful sort of Perversion 3. That the Quakers understand by Knowledge according to the Flesh the Vse of the Vnderstanding though sanctified which is also a grofs Abuse both of our Words and Sense 4. That I. Penington should call Visible Worship as such the City of Abomination This is a downright Forgery and your Praise of his Proof makes you Accessories Look on it as you will 5. That by Traditions of Men we understand the Scripture or written Word A base Abuse of our Words 6. That the Quakers mean by the Vail that is over People their Belief of the Man Christ Jesus born of the Virgin Mary to be now existing in Heaven An Impiety of ●is own Inventing and your Approving 7. From W. Smith's saying that the present Practice of the Sacraments as Baptizing with a Cross and counting the Bread and Wine the Flesh Blood of Christ arise from the Pope's Invention You in the Person of John Fal●● give out That W. Smith calls the Lord's Supper the POPE's INVENTION At this rate what will your Testimony be worth Little certainly with such as know Good Coyn from B●d 8. From Edw. Burrough's making the Light of Christ within to be One in Nature with the Spirit of Christ J. Faldo infers That the Quakers hold the Soul to be God as if that had been said of the Soul which was said of the Light of Christ shining in the Soul or that they were Synonymous What cannot a Man of his Skill in This black Art do yet this is your own Reverend Author who for his Proof against the Quakers is not a little in your Books 9. Because G.F. rejected that carnal Notion that confines the Infinite Omnipresent God to a Residence only above the Stars he makes no Difficulty of inferring That we deny the Manhood of Christ Jesus As Absurd as Base 10. From our affirming that such a kind of Reading of Scripture as the Pharisees us'd and to those Ends makes men harder to be wrought upon to true Conversion then the Heathen John Faldo infers That reading the Scriptures and getting Knowledge thence puts men into a worse Condition then the Heathen and that there is scarcely any thing more Dangerous then reading the Scriptures Yea he accuses us of Charging the Miscarriages of mens Souls on the Knowledge the Scripture BY GOD's BLESSING doth convey Behold at what rate your Reverend Author hath investigated our Principles you have said truely in saying he did it throughly for he hath scarcely toucht any Thing that he hath not throughly abused yet this is the Man whose Attempts so obnoxious as you see you have adventured to commend You say you judge it among other Things for the PROOF of it to be especially useful for those who desire Information concerning the Quakers and their Principles That ever Men of your Age Experience and Reputation should precipitate themselves into any Thing so foul and scandalous Can you believe this is Imitating God and being Just to the Quakers I hope your Condition is not yet so dangerous I think fit further to add for the Information of the Ignorant that J.F. began with us in this Book call'd Quakerism No Christianity I answered him in a Book entituled Quakerism a New Nick Name for Old Christianity against this he put forth his Vindication unto which I made my Rejoynder consisting of TWENTY THREE CHAPTERS in which I vindicated our Principles stripping them of those frightful Vizards and hateful Disguises he put upon them confirmed them by many Scriptures and Reasons and to compleat our Defence produced in favor of the whole above TWO HUNDRED TESTIM●NIES out of both ancient and modern Authors Besides all this I faulted his Conduct and Behaviour in this Controversie in above FOUR HUNDRED PARTICULARS and that under distinct Sections None of which hath he taken notice of how much soever it stood his Credit upon but after his own Proof of his Books wanting a Vindication he reprints it to consummate the Controversie To me it is a manifest Token that the Man hath gotten to a Ne plus ultra therefore goes back again and doubtless were not his Cause deeply sunk it should never need the Help of One and Twenty Divines and those term'd so Learned and Reverend as you are to recover it and yet you see at what a Rate you have performed your Task We have Hopes you will be better advised the next Time I am sure your Circumstances need it And that you have as well abused us in your STYLE as Proof and therefore proportionably deferve the Censure of Impartial Readers I shall produce some Instances out of your Epistle and his Book I may say yours for ye have made it so by adopting it First In your Epistle A strange Sort of People preach another Gospel and endeavour to seduce well-meaning Souls Poison of their Anti-fundamental Doctrines Infidelity among them Jugling Socinianized Persons Papists Carthusians Franciscans and other such like Monks and Nuns Judicially deserted of God arrived to Pride and Ignorance seek Back-biting Reviling and Reproaches nauseous Conceitedness Deluded Souls Barbarous Language Pittiful Ignorance No Christians subverting Christianity Wasps of Satan's Hiving This is the Language of your own Epistle that do not love Reflections nor Railing if we will believe you Now for the Style of your Reverend Author in his Books whom you would have us believe is a Friendly Person to the Quakers Of our Light Ignis fatuus the second Anti-christ the Quakers Idol Pernicious Guide and Saviour Fancyful Teacher And in his Vindication A Sord●d Sinful Corrupt and Ridiculous Thing Of our Religion and Friends Quakerism made its Way by and began in Blasphemies against the Lord Jesus Christ Quakerism entered the World as if Hell were broak loose and Possessions of Satan were to make Way and fit Souls for the Quakers Spirit Blasphemy and Idolatry Our Friends Quakers so called Dark-Lanthorn-Men being hid with Palpable Knavery and Impudence Absurd and Blasphemous Idiots Prodigiously Wicked Oh the Hell-Dark Expressions of the Quakers Preachers speak the Amazing Delusions of Satan And in his Vindication A Presumptuous and Blind Accuser a Sophister an Haman

A JUST REBUKE TO One Twenty Learned and Reverend DIVINES So called Being an Answer to an Abusive Epistle against the People call'd Quakers subscrib'd by Thomas Manton Thomas Jacomb John Yates John Sheff●eld Anthony Palmer Thomas Cole Thomas Doelittel Richard Baxter William Cooper George Griffith Matthew Barker John Singleton Andrew Parsons Richard Mayo Thomas Gouge William Jenky● Thomas Watson Benjamin Needler William Carslake Stephen Ford Samuel Smith By William Penn. Quid enim iniquius quam ut oderint homines quod ignorant etiam si res meretur odium Tertul. Apologet. The Lord frustrateth the Tokens of the Stars and maketh Diviners mad that turneth wise Men backward and maketh their Knowledge foolish Isa. 44.24 2● Printed in the Year 1674. A JUST REBUKE TO One and Twenty Divines So called c. THe CAUSE of the GOD of TRVTH hath rarely wanted the Endeavours of men of greatest Power and Literature in almost every Age to slander it nor the constant Adherers to it contumelious Treatment for their Integrity No Virtue hath been so Conspicuous no Quality so Great no Relation so Near as to protect them from the Fury of blind Tradition and prejudic'd Education But as this ought not to discourage any that pursueth so Good and Heavenly an Interest especially when the Invincible Faith Patience and Hope of those Holy Ancients that so heartily espoused it stand before us as so many bright Examples and Encouragements so neither have the many and great Attempts of Men of divers yea opposite Interests to render us Vnfit for the Earth and what in them lyeth to invalidate our Claim to Heaven abated one Grain of our Love to Confidence in and Zeal for that worthy Cause And Blessed be the God and Father of our Lord Jesus Christ their Essayes have been Insuccessful their Designs frustrated and not one of their Weapons form'd against our Sion hath yet prospered But Crescit sub pondere Virtus These very Sufferings God hath turn'd to our Enlargement daily rewarding our Tribulations with Patience and our Conflicts with Joy in the Holy Ghost fulfilling to us that comfortable Saying of the Apostle All things shall work together for good to them that love him Having this Encouragem●nt from God what Injury soever we sustain from Men well may we say with that Kingly Prophet Whom should we fear Of whom should we be afraid With that Godly Resolution which becometh the Justness of my Cause I enter upon my present Work and first of the Occasion We have been long threatn'd with a Report of the joynt-Endeavours of many Minist●rs which rais'd several into an Expectation of some notable Piece some grave and moderate Disquisition of what had been as frivolously as fouly mannaged by our other petulant Adversari●s that the Controversy so long depending might terminate with some Advantage to such as had made any sober Enquiry after it but we had no sooner received and lookt into the Book then we saw our selves under a very great Di●appointment for instead of some New Essay behold an Old Discourse new vampt or a new Impression of a Book twice largely consider'd and some think effectually Answer'd I mean John Faldo's Quak●rism no Christianity but now recommended as the Title-page tells us by the Epistles of many Learned and Worthy Divines But since it hath pleased so many Persons under that Character to fall in with his Di●course against us to Commend it so highly Recommend it so earn●stly and bestow so liberal an Elogie on him that wrot it I think I may without any the least Injustice look upon them as Authors of this Impression and consequently by espousing his Endeavours R●sp●nsible to the People call'd Quakers for all those Miscarriages therein rightly chargable by them upon him And I no waies doubt through God's Assistance to evidence their Concern in this Affair to carry with it an utter Inconsistency with that Superbe Title they have either given themselves or the Author or Book s●ller conferr'd upon them for the good turn of their so seasonable Epistle viz. LEARNED REVEREND and WORTHY DIVINES Words that make a fine Jingle and please and blow up Vain People at a strange rate The first Paragraph of their Epistle is a great Truth both worthy of the Minds of good Men and necessary to be consider'd at any's Entrance into the Judgment of another's Cause It runs thus One and Twenty Divines That as God is the Wise Distinguisher of Good and Evil and so loveth the Good in any as not to abate his Hatred of their Evil and so hateth the Evil as to love all that is Good So is it no small part of the Wisdom and Integrity of his Servants to Imitate him herein and not like Men blinded by Partiality to just●fie all in those whom they like and Vilifie all in those they d●slike c. W.P. One would think by this that you had Imitated God in your Conduct towards the Quakers and doubtless you writ it that those that read it should think so but why I know not unless because you looking upon your selves his Servants such ought to do so or else to give greater Credit to your Work then your selves perhaps believe it deserves But let us hear what Use you the great Men of Vses make of this Introduction I find it in the next Paragraph in these Words One and Twenty Divines This Justice we must and will observe towards this People called Quakers The Fear of God and Love of Truth forbids us to render them Worse or Better then they are W.P. Better there is little Fear you will You may turn Pelagian in the Case and exclude all Divine Assistance for I hope none are so ignorant in this Age as to think that Men of your Stamp need special Grace to keep you from the Sin of rendering the poor Quakers Better then they are How much Worse will be the Question I confess you say fair but what if you break your Word with us Must not your Censure of us fall upon your own Heads And will it not be reasonable for us to interpret your Use of so true an Expression to be a Trick to decoy People into a Belief that you had taken right Measures of us whilst you have really dealt most unjustly with us Let me a little expostulate with you in this Matter You have either read or not read the Book ye recommend If you have not read it certainly you have done very Ill to recommend it since you know not what you recommend which is not to Imitate God or do the Quakers Justice If you have read it you manifestly entitle your selves to all the Evils of it Again since the Strength of the Book depends upon Testimonies out of our Writings either you have compared his Citations with the Books themselves or ye have not if you have not and I am apt to think that 's your Case you commend him and condemn us by rote If you have compared and considered

Bands cropt Lock● exceeding plain Apparel severe Aspects with many more Instances of Preciseness and Austerity as you call it were the Subjects frothy Minds play'd upon You do not think B. Jonson acted like a Christian-Man in his Comical Representation of Puritans yet your selves call'd Learned and Reverend Divines have shown as much Injustice though it may be one and Twenty more of you could not show so much Wit It is known to God with what Sincerity we are acted in Obedience to the Convictions of his own Spirit and that it is not Affected Singularity but Real Conscience that engageth us to those things you make the Subject of your Mo●kage and Contempt and God hath to reckon with you for the Liberty you give and your People take To indulge them in that Vnchristian Latitud● and fling Monkish Aust●rities upon us who through Fear of offending Almighty God by giving Way to a Worldly Appetite conscientiously live under s●me more then ordinary Restriction is to deal deceitf●lly with them and injuriously with us and God will judge for these Things The Truth of the Matter is you are Angry the People can live without you and rack your Wits to bring that Principle People and Way into Suspicion and Hatred whose self-Denyal judgeth you and yours your Interest in People stands in that which when the Everlasting God shall terribly shake all Things will fall and such as have vainly conceited themselves Christians upon your Character they will be found without their W●dding-Garment But the Truth is nothing is well with some Men that a Quaker doth if he be retired he is sullen if plain in his Apparel Cynical if careless about Salutation Proud his Industry must be Worldly-Mindedness his Mod●rate Vses of Imjoymens Penuriousn●ss his Hospitality Fl●sh-Pleasingness his being at a Word a Decoy for Custom and a New Way of Cheating if he refuse to answer any Questions relating to Religion eit●er he can give no Account of his Religion or he he holds some Error he is afraid to discover if he doth answer them either it is Nonsense or Equivocation In short his Virtues must be Vi●es but thi● is his Resolution if to be as he is be to be Vile he will be more Vile and I doubt not but God will plead our Cause against you and evidence to you and all Men that we have not pursued Cynical Singularities nor Affected undue Separation but with Holy Fear and Sincerity of Soul have been herein resign'd to the Good-Will of God as he hath made it known by the Light of his Son in our own Consciences and this I affirm that all those Endeavours many vigorously employ to vilifie an Inward Principle and disswade Persons from believing in it waiting upon it and being guided by it center in the rankest Atheism because the Sence and Influence upon the Mind is the most sensible express and constant Argument for God and his pure Religion which lost makes Way for Infidelity But as in Point of Doctrine so in Conversation you believe we are not all alike your Words are these One and Twenty Divines And yet some of them being Rich and grown into Estates in the World can and do live in as Flesh-pleasing Fulness Splendor and indulging to a sensual Life as others whom they have condemned W.P. I would willingly know these Persons who they are and where they live Did you love Truth and your own Credit ye would scarce be so lavishing of your Words You say We condemn all but our selves what is the Consequence but this if you speak true That there is not a Person in the World that is not a Profest Quaker who either hath more Ability to-live Flesh-pleasing or that actually doth indulge himself more to a Sensual Life then some Quakers can and do Which way to save your Credit I know not unless you make it appear that the Quakers are both as Rich as other Men and as indulgent to themselves in all sensual P●easures I perceive rather then the Quakers shall want Faults you will make some for them a Practice very unfit for One and Twenty Learned and Reverend Divines But to do you right you are kind in your Cruelty you provide against believing what you say by saying what is incredible of us I shall now consider your Recommendation of his Book One and Twenty Divines Wherein the Quakers Principles are more thorrowly investigated then in any Book which we have seen and we judge it for Matter Proof and Style to be especially useful for those who need or desire Information concerning the Quakers and their Principl●s W.P. Had we no other Weapon this were enough to Wound your Cause incurably for first he hath laid down about 20 Principles in the Quakers Name 18 of which are not only None of theirs as so exprest but not so much as by Consequence That they are none of ours it is enough we say so unless our Faith is not to be taken at our Mouthes but at our Adversaries He that tells me I believe that which I do not believe is either Foolish or Dishonest and his Confutation is not of me but of himself That they are not our Principles by Consequence I have abundantly proved both in my Answer and Rejoynder However Matter Proof and Style you commend it for The Matter of it lyeth in the Proof of it What Proof and what Style I am willing to shew you and first as to Proof Who would not think it excellently performed that hath such an Epistle and so subscribed on Purpose to recommend it But that so many Men with such fine Titles may ●e guilty of great Mistake and Abuse I will produce you Ten Instances of Notorious Perversion any one of which were unworthy even of such poor Heathen as ye think us to be referring you to my Answer and Rejoynder for a more compleat Detection of his Miscarriages 1. John Faldo affirms That W. Smith had not one Exhortation to read the Scrip●ures nay that the main Design of the Book was to deny them and throw Dirt upon them yet J.F. cites him concerning the Scriptures thus Child Then the Scriptures are to be own'd and believed c Father Yes They are to be OWN'D and BELIEV'D and they that do not so are to be DENIED Observ. Can any thing be more inconsistent then your Reverend Author Is it this sort of Proof you commend Can you think this the Way to convert such Infidels as you deem us to be To this let me add another notable Passage in the same Discourse he faults with Dirting and Denying the Scripture Quest Of what Service are the Scriptures as they are given forth and recorded without Answ. MUCH EVERY WAY unto those that have receiv'd the same Spirit from whom they were given forth for unto such they are PROFITABLE and MAKE WISE unto Salvation and are unto them of Service for INSTRUCTION EDIFICATION and COMFORT Obs. Is there no Exhortation lodg'd in

be impertinently Tautological and say the same thing in four pages five times over to fix an Odium in the Minds of People against us What is this but to do what you condemn But the Truth is you have so well exprest the Matter for your selves that an unwary Reader would think you equally Enemies to Separation and Reviling those you separate from But of a●● men this Language is most infufferable from you who have transcended in the Guilt of those things you seem so heartily to censure You are made up of Presbyterians and Independents let me a little Expostulate with you Argumentum ad hominom I will begin with you who are called Presbyterians Are you not Separatists from the Church of England You know you are And pray what is the Ground of your Separation Is it Difference in the Essentials of Religion you know you say it to be only in some matters of Discipline for this you have divided your selves and smartly vindicated your Separation witness Galaspee in Scotland and Smectimnaeus in England Was it not a great Reason of the Wars that divided so many Famili●s shed so much Blood and exhausted so great a Treasure Did it not lay Episcopacy in the Dust and excite the Parliament in these very Terms Elijah opposed Idolatry and Oppression so do ye Down with Baal's Altars Down with Baal's Priests Do not I beseech you consent unto a Toleration of Baal's Worship in this Kingdom upon any Politick Consideration whatsoever Which is as much as to say Away with the Arch-Bishops Bishops the wh●le Ministry and Worship of the Church of England Again The Morthes of your Adversari●s are opened against you that so many D●linquents that is to say Royalists are in Prison and yet but very few of them brought to their Tryal Did he mean to relea●e them And saith another of your eminent Brethren be●ore the Commons Aug. 28. 1644. Ye cannot Preach nor Pray them down directly and immediately Well That which the Word cannot do the Sword shall To render which saying authentick the Apostle is brought in two lines after I could set out this part of your Story to the Life but at this time shall forbear nor do I delight in this but since I must needs mention Your Separation how can I do it without telling who it was you separated from And can I do it more candidly then in your own Words I wish there had been no need for it Only from hence you may observe your sort of Dislike of Separation and how notably Presbyterians revile even Men that are one with them in the Essentials of Religion Behold a short Instance of your Carriage to the Church of England you separated from Let us now take a short view of your Treatment of those that dissented from you You shewed the Independents the way first to separate upon Conscience and then to plead Conscience for Separation and how reasonable it was that Conscience should be Tolerated Are you constant to your selves Do you give what you will take No such matter But let us hear you Matters of Religion says Dr Corn Burges in his Sermon before the House of Commons Novemb. 5. 1641. ly a Bleeding all Government and Discipline of the Church is laid in her Grave and all putredinous Vermin of bold Schismaticks glory in her Ashes making her Fall their own Rising to mount our Pulpits That the Independents are concern'd under the term Schismaticks Dr Cawdrey bestows an whole Book upon it which is Entituled INDEPENDENCY a great Schism yet some of these great Schismaticks are some of the One and Twenty Reverend Worthy Divines I find another of your Brethren Octob. 22. 1644. that tells us of Parliamentary Heresies saying You are the Anabaptists and you are the Antinomians these are your Errors if they spread by your Connivance Was not this spoaken like a Man of Charity one that disdain'd not the Communion of other Christians that are not altogether of his Mind A Virtue commended by you in your Epistle Another eminent Person of your Way before the Parliament Sept. 12. 1644. We are grown beyond Arminianism Brownism Anabaptism we are come to the down-right Libertinism that every man is to be left to the Liberty of his own Religion An Opinion most pernicious and destructive saith he And another of your Brethren in his great Zeal before the House of Commons 1644. styles them Bastard Imps of the Whore of Babylon Though you know that many of you plead a Romish Succession for your Ministry and consequently that you ministerially descend of what you call the Whore think on 't as you will But all this is exceeded by a zealous Presbyterian who in his Book called The Gangraen c. Part 1. p. 91. querieth thus Shall the Presbyterians Orthodox Godly Ministers be so cold as to let Anabaptism Brownism Antinomianism Libertinism Independency come in upon us and keep in a whole skin when Arch-Bishops Bishops c. hazarded the loss of their Preferments to withstand the Toleration of Popery Where not only Anabaptists and Independents are rendred unworthy of a Toleration by this great Presbyterian but their Perswasion rendred more intolerable then Popery I would ask G. Griffith M. Barker R. Mayo M. Palmer T. Cole who help to make up the One and Twenty Learned and Reverend Divines if this Man was a Wasp or a Bee one that had more of Sting or Honey Well what 's his Resolution Let 's therefore saith he fill all Presses and cause all Pulpits to ring and so possess Parliament City and whole Kingdom against the Evil of Schism and a Toleration that we may no more hear of a Toleration nor of separated Churches being hateful Names in the Church of God AMEN ' AMEN All I shall say of the Man is this he was hearty in his Work and what he did he did with all his Might Another of them runs so high that he impeacheth Gamaliel for a loose Naturalist a Time-serving Polititian a second Achitophel and only because he was for Toleration when you know the rest of the Jewish Counsel were for Persecution If you will not believe me peruse I. Words Sermon before the Commons 1645. How agrees this with your present Desires of Indulgence and Thanks for it Let me say there is the same Exception against you upon this Doctrine as any other sort of Dissenters But as ill as this man thought of Worthy Prudent Gamaliel his Counsel hath been strong and sea●onable even in Presbyterian Apologies But lest you should reject these Evidences of your rank Severity to others though for minute Differences as being but the Opinion of 3 or 4 men I will conclude with the Judgment of the Presbyterian Ministers in the City of London presented in a Letter to the Assembly of Divines sitting at West minster 1645. INDEPENDENCY is a Schism they draw seduce our Members from our Congregations a Toleration of it will be follow'd with inevitable Mischiefs They erect