of the Spirit so given must be either VISIBLE or INVISIBLE though it is apparent enough by the enumeration of those Manifestations in the subsequent Verses that the Apostle spoke of visible manifestations such as were visibly APPARENT to others and for the Profit of others without as well as within the Church and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle uses signifies plainly and clearly appearing open bare or easie to be seen as a Face uncovered Sect. 3. But let the Quakers take it which way they will it destroys their Usurped Title and vain Pretences above others whom they Condemn For if they say that the Apostle meant thereby that the manifestation of the Spirit which he speaks of is given to every one in the world Then they at the same time grant it is given to the Church of England to the Baptist Churches and to me also and if they I say that the manifestation of the Spirit is VISIBLE to others then thereby they grant they have it not more than others nay are without it because the Quakers have Censured and Condemned other Churches as being WITHOUT it and yet themselves can produce visibly NO MORE manifestation of the Spirit than those whom they say are without it And if they say the manifestation of the Spirit is INVISIBLE to others then at the same time they grant the Church of England or the Baptist Churches may have it though they may not know it or cannot SEE it for how should they if it be INVISIBLE Sect. 4. But on the other hand if they say These words of the Apostle are to be taken Restrictively that the manifestation of the Spirit is given to every Man in the Churches onely as most likely in truth it is as the word IS in the Present Tense and the whole scope of the Chapter intimates the Gifts and manifestations of the Spirit he mentions being then peculiarly in the Church and no where else that we find such as the Gifts of Healing Tongues c. mentioned in the very next Verses as some of these manifestations spoken of in v. 7. Then this of the Church at Corinths having the manifestation of the Spirit is no more to the Quakers than to the POPE OF ROME For it will not follow That because the Church at Corinth had the manifestation of the Spirit that the Quakers Church must NOW have it nor because THEY SAY they have it for at that rate the Baptist Churches and ALL the Churches in England might claim it and who can hinder them And besides G.W. hath barred himself of that and plainly told us in his Glory of Christs Light within p. 33. That which was to one State was not to every particular State and Condition among the Churches neither do we read that the Church at Corinth was to go and make the Epistle to the Church at Rome their Rule Nor that the Churches at Ephesus Philippi or Thessalonica were to go to the Corinthians for Pauls Epistles to them to compare theirs with and to be their Rule but that of the Spirit or Light within to which they were all directed and which was the Rule of the New Creature whereby the things of God were Revealed and made known unto the Saints Now then what does the Apostle Paul's writing to the Church at Corinth that the Manifestation of the Spirit was then given to every Man to profit withal signifie to G.W. or the Quakers here They are not the Church at Corinth nor can they produce visibly such Manifestations of the Spirit as they did Nay G.W. himself gives you to understand such visible manifestations were onely peculiar to the Apostles times Thus then you may easily see how much this silly Quibbler is beside the business and hath confuted himself SECT VII Of the Gift of Discerning of Spirits Sect. 1. G W. p. 3. says He cannot give away the Quakers Cause as to the Gift of Discerning of Spirits for they have sufficient evidence thereof as a Gift given to divers I suppose the two Germans Young men may be some of their most sufficient evidences who pretending to be of great Families and Convinced of the Truth of Quakerism as I have heard came or were Conducted by one S.C. a Quaking Minister into England and were Entertained at London at the common Charge of the Quaking Friends of Devonshire-House for a long time The Quakers paid for their Board and bought them Apparel Glorying in their Converts But in process of Time it seems these Men in the Prosecution of their Debaucheries fell at variance and each of them fearing to be detected by the other charged one another in a Meeting of Quakers with great and notorious Crimes did they not detect one another even of haunting of Bawdy-Houses W Pilfring c. even out of those Houses where they had been entertained Was not here in the mean while an Excellent Gift of Discerning among the Quakers Sect. 2. Another Instance and pregnant proof I have heard of also One W.W. being a Minister among the Quakers for many Years and an Active man in their Cause yea and a Sufferer for the same was not discern'd nor Discovered by the Quakers till being troubled in his own Conscience he Confessed himself to have Lived in uncleanness c. Who is it will not think now that they have a most Excellent Discerning of Spirits And that they are so very wise and have such a Rare Gift they can tell any thing that 's told them and so can others SECT VIII Of Vnbelievers Muggleton c. Sect. 1. G W. p. 3. Hast not thou plainly implyed th◠self to be an Vnbeliever who wants such a Sign to be shewn thee to evidence that WE are Divinely Inspired Observe 1. How sillily does this Mr. Sleights scribble of my implying my self to be an UNBELIEVER of their Divine Inspiration when I have often directly confest it and now do it once more That I do not believe that G.W. nor the Quakers are Divinely inspired so as the true Apostles and Ministers of Christ were and I am well assured I have very good Reason for it viz. Because they cannot Evidence it as the true Apostles did This was one of the first things I writ them that I did not nor could possibly upon any good and certain grounds believe the Quakers Pretences to a Commission from Heaven Immediate Revelations and Inspirations MORE than Muggletons's except they could produce somewhat considerable MORE than Muggleton could and therefore I prayed them to shew me what they had and to tell me but this Why I might and ought undoubtedly believe them and their Commission MORE than Muggleton's or the Baptists Which I am sure is a very Reasonable and modest Request for otherwise I should have no BETTER ground for my FAITH in Believing a Quaker than a Baptist or Muggleton 2. But I do believe and declare to all the World I am a BELIEVER that the Apostles Peter and Paul and
best language and which sort of Complements is unfittest to be used among civil persons and sober Christians Oh! that men should strain at such a term as Sir and yet can open their black mouths in such foul terms and Titles as you have heard Now if all this which is my chief aim herein will not bring them to Repentance for nor perswade them to leave off such censuring and hard-speeches or shamâ— them out of the so common and frequent use of it to those that see not ground sufficient to believe them I do here let them know from henceforward I shall nor tye my self up from using such a Liberty of Speech as I shall judg meet however I 'le endeavour to use as little as conveniently I can not being over-fond of it I being still of opinion that to tell a Man he lies is no good Answer nor Argument that the frequent use of it as the Quakers do becoms not a well-civiliz'd man overmuch Where he begins to his unprejudiced-Reader p. 3. his words are General and will serve the baptists turn or another Profession as well as if not better than his They can write this against thee G.W. and thy Friends viz. If the TRUTH could have been overcome by falshood or buried under reproaches or stopt with Popular Claâ—ors or undermined by the secret Combinations of its Adversaries or supprest by Injustice or Partiality I confess these implacable and envious Men who are chiefly concerned against us would have had the day and their Iniquity been triumphant and remained uncontroulable But such their Weapons and Engines have not prevailed nor ever shall effect the Enemies Designs against God's Cause or Heritage Had they been Men of Tender Conscience or respected the Honour of Religion more than Interest and Popular fame they would not have given us occasion for these publique Contests neither by abetting a manifest Forger nor by lying Pamphlets or false Relations that they so frequently bring forth and cause to be spread against us But their hard Hearts their fretful striving Spirits vent forth their Envy and declare their Spleen and iâ—â—-will towards us only that they want Power to effect their Revenge upon us to evince this I could give divers Instances that an Inveterate Persecuting Spirit hath long been and yet lives and works in divers of these Quakers Teachers and Leaders They can if they please call you as you do them a stingie Generation of Hypocrites and Apostates many of you having as they say been but Apostates from their Church and they can tell you that many such of late do busie themselves and take Counsel together like malicious incendiaries against them But that God will bring their Counsel to naught and scatter the proud in their Imaginations And that they have a secret sadness and sorrow of Spirit because of the great loss declension and Apostacy that divers even of these Quakers are fallen into Oh! the former Zeal Religion tenderness of Conscience c. But now at one that is a Quaker himself hath plainly told you The old Serpent is got up into you again and you are run into the World and the fashions and delights thereof again and that you are run into outward forms and have lost the Spirit and the power that once you enjoyed and now you are become as Worldly Proud and Covetous as some others are As to your Sufferings if you would have me guided by that meerly then I must abundantly prefer the Church of England and Reformed Churches beyond-Sea Nay and the Churches in Poland to be in the Truth before yours for that all their Sufferings for Religion have been more and eminenter than yours in several respects First in the extremity of the punishment and sufferings themselves how many of the Church of England which you have so much condemned have expir'd in the flames for the defence and Testimony of their Religion how many strange cruel tortures and bloody massacres have they had which I did not ever hear that you have sufferred in such a degree Though I could heartily with all my Soul wish that you had not suffered so much as heretofore you have done 2. In respect to the number of sufferers how many thousands and ten thousands Butchered at a time you only had some few happened to dye in Prison which yet I wish might have been prevented 3. In respect of duration and continuance for many years Yours but for a short time and blessed be God that hath inclined the heart of our King to mercy Thus you see clearly that in this Proof or Evidence the reformed Churches beyond the Seas and the Church of England doth far exceed you As for W. P's sincere-heartedness p. 5. I have not much to say for it 't is likely I may have somewhat to say against it if occasion be offered but as for his Zeal I am apt enough to believe that it sometimes outruns his knowledg But why might not this sincere-hearted and Zealous Man W.P. Answer this Epistle it being particularly directed to him could any person do it better than one that was sincere-hearted and Zealous too If W.P. had Answered it and he indeed so sincere-hearted as G.W. pretends I should have been glad of it for then he had saved me much of this labour which G.W. hath put me to by reason of his unsincerity and double-heartedness in his pretended Answer Or did G.W. Answer it that so he might set out the praise of W. P Because it was not so convenient for W.P. to commend himself in his own Person as it was hinted of Hickeringel But it seems W.G. says I thought mâ—â—t whether he means the Man George or the Light within I know not to write that brief Tract though it be not directed to me Well George since I could not have an Answer from W.P. it seems I must be contented with such an Answer as thou wilt give me Or dost thou only intend to Practice here as I observe thou didst in the late Dispute first endeavour to throw off all by Circumlocutions and Evasive words and if that will not nor do then W.P. to come in either opeâ—ly or covertly to thy relief We shall see whether this will be the sequel of thy undertaking and Answer and not that sincere hearted Man to whom it was directed and so I perceive I am like but to have an insincere Answer We find the said Pamphlet subscribed with the Naâ—â— Thomas Thomson Whether this be the real Author's Name says he some question But he doth not tell us who questioned it though the Book-seller will tell you if you question him That G.VV. himself others of the Quakers have so much and often questioned him about it as if they had had some power of the POPISH INQUISITION that he could not be quiet for them they more than once gathering a Multitude of People about his Shop by their crying BRING OUT THE MAN BRING OUT THE MAN TO US LET US SEE
and Canting-Language c. By which one may perceive the Man has learned to Cant for in his Book you have this Canting-Quibbles Envious Canting and Canting Language and much more of the like Nature How now Quakers Is this your impartial plain Man Is this one of your US GOD'S PEOPLE As though your Sect ALONE had a Patent to be God's People Or is it not an Impropriation Can you think he hath well palliated-matters either with indifferency moderation or impartiality between us or that such work will make a Pacification or end the Controversie No No. Such deceitful dealing Hypocritical pretences will stand you in no stead And yet I must think he hath dealt kindly with me too that he hath not been pleased to afford me some of his and his friends Old Language of Conjurer Sorcerer Blasphemer Serpent Sott and thou Reprobate thou Dragon thou Antichrist thou accursed thou Cain thou dead Beast thou art unredeemed from thy vain Conversation and so art not justified 〈◊〉 nor never shalt be Oh! thou dark Beast and Conjurer with much more which Ed. Burroughs did use in the compass of about three Leaves the like I never heard in my Life before from one Man And what think you should be the occasion of all this no more but a Ministers sending or proposing twenty Questions to him whereas he and they have put hundreds and hundreds of Questions to others I am of the Opinion that any sober Man which shall read this would hardly think it credible but that he may see it in Ed. Burroughs work pa. 29. and so on And Reader that thou mayest know that George Whitehead himself hath been no ill Proficient in this Quaking School of Quakers Complements and by the way note these are the men that are offended at using the word Sir or Sirs I will give you but a taste only what you may find in a leaf and two lines more in one of his Books I dare affirm you will say it's proof enough and too much for a thousand leaves of any sober man's The Book is intituled ISHMAEL AND HIS MOTHER CAST OUT INTO THE WILDERNESS among the Wild Beasts of the same Nature in Answer to Mr. Townesend Minister in Norwich set forth by G. Whitehead and three other Quakers which they say was GIVEN FORTH FROM THE SPIRIT OF THE LORD IN THEM p. 11 12. THOU PRIEST OF BAAL FOR THAT IS THY NAME thy lies are made manifest shamâ— covers thy face THOU FULL OF ROTTENNESS and most FILTHY Dreams THOU BLIND SOT SEE thy Confusion They that are not stark blind may see thy Rottenness and thy Foundation to be in tâ— mâ—re and dirt and may see Thee to be a SENSLESâ— NATURAL BRUIT-BEAST Who with thy liâ— art MADE to be taken and DESTROYED OH THOU BLASPHEMER and Slanderer of the Juâ— when wilt thou cease from thy LIES and BLASPHEMY Priest to conclude thy filthy rotten stuff thâ— sayest they that make not the Word of God the Rule fâ— their Actions are led either by their own Fancies or tâ— Devils Temptations or both Thou PRIEST TOWNâ— END art here laid open thou art uncovered and heâ— thou art found to be a denier of the Word and Rule anâ— Foundation and thou art led by thy Dreams and Faâ—cies and thy Foundation is in the Dust THOU ARâ— RESERVED IN EVERLASTING CHAINS VNDER DARKNESS FOR EVERLASTINâ— FIRE And here thou in all these thy Lies ARâ— SHUTOUT FROM GOD and all the Children â— God among the DOGS and SORCERERS and THâ— LAKE IS THY PORTION which is the portion â— all Lyers THUS have we returned a FVLL Answer unto thy senseless stuff c. Pag. 10. THOâ— BLIND BEAST Thou that sayest that thâ— SCRIPTURES REVEAL GOD THOV ART A LYAR These are his words and much more which I aâ— weary of Transcribing in two Pages and two lineâ— only and the rest of the Book is much of the same sort And what do you think all this was for that should be so high a Provocation Only the Ministers saying that the Scripture was our Rule so long as we live on Earth or to that effect Now for G. Whitehead and his fellows to entitle and Father on the HOLY GHOST such Beastly rotten stuff on SUCH AN OCCASION and say that this their rayling cursing and damning a man everlastingly for such a cause was given forth by the SPIRIT OF GOD as they audaciously do how nigh it borders on BLASPHEMY INDEED I leave the serious Reader to Judg and consider whether these Fruits do not more resemble those of the FLESH than them of the RIGHT SPIRIT do but compare them with the notes the Apostle gives you Gal. 5.19 c. Let the Quakers at other times make what fair pretences they will By their Fruits you shall know them and our Saviour saith out of the abundance of the heart the mouth speaketh This was not done in haste only on a suddain surprise of passion which might have been the more excusable or upon the highest provocation but upon such deliberation as Men use to take in writing of Books and upon a Consultation and Approbation of three or four Quakers together UPON NO OTHER OCCASION THAN WHAT YOU HAVE HEARD which seems so abominably gross that I am doubtful while I am writing my Reader may suspect it and some Quakers pretend I have wronged G. Whitehead Wherefore that all doubtful persons may be satisfied that I have not wronged them it 's my intention if conveniently I can to procure the Bookseller to let G. Whitehead's Book be shown at the Shop for their satisfaction If this be their Spiritual Heavenly Doctrine their immediate Revelation and infallible Inspiration God preserve me from it and from spiritual pride and keep me humble and little in my own eyes still to confess my fallibility whil'st it pleases him we should be in this state and condition Possibly one may find thâ— worst of the Rabble the very dregs and wickedness oâ— the World INSPIR'D with such-like RAILING and damning language upon slight occasions But hardly any where else that I know of except among the Quakers or Muggletonians who have used it so frequently as if they took the greatest Pride in it As though they think themselves set over all others to to judg and damn them in a serious manner at their pleasure If I should believe such a cursing damning Spirit in the Quakers to be the Spirit of God then on the same ground I must believe Muggleton's Spirit to be the Spirit of God for his is likewise a cursing damning Spirit to such as oppose him But in this respect Muggletons spirit is the more charitable of the two that he curses only the Ministers and such as pretend they have a Commission to be teachers But the people that hear them he says may be saved iâ— they do not personally oppose him or his Commission Then judg sober Reader where you think theâ— malicious Spirit reigns most now which is the
there such an expression in the Scripture as Proper least Proper c. are not these Philosophical Terms SECT III. In Reply to his third Section shewing G. W's and the Quakers Ignorance of the true Spirits Evidence who deny the Gift of Tongues Prophecy Signs c. to be such 1. IN my Epistle to W.P. p. 8. I minded him of the Apostle Paul's words 2 Cor. 12.12 13. Truly the SIGNS of an Apostle were wrought AMONG YOU in all Patience in SIGNS and WONDERS and MIGHTY DEEDS For what is it wherein ye were INFERIOR to other Churches Here was a Church indeed that had the Spirits evidenee and here was an Apostle indeed that had Divine Revelation the Gift of Prophecying Tongues and Interpretation of Scripture such an Apostle was one who indeed was not of Men neither by Man but sent by Jesus Christ and God the Father who raised him from the dead Gal. 1.1 But no such Apostles nor Friends of the Ministry can I find amongst the Quakers who yet pretend to be Apostles not of Men nor by Man but immediately sent by God and pretend to have the same Spirit Calling and Power that the Apostle Paul had And yet alas do not EVIDENCE it any MORE than OTHERS do who pretend to it with as much Confidence as themselves Nay and so far are they from that that I do not see they are able to produce any MORE or give any better Demonstration of it than those who do not pretend at all immediately to it and therefore I told W.P. if he had had the GIFT OF TONGUES given him by the SPIRIT IMMEDIATELY upon his turning QUAKER Or if he could shew but ONE in all his Church that had such a spiritual Gift or Gifts upon his Conversion to their way it would put a clear difference betwixt them and the Baptists Churches and herein would the Quakers plainly then exceed and excel them and that one such Testimony if true in the Quakers Church would more confute the Anabaptists and Convince their Auditors than a hundred such days brawling disputes where the Quakers shew'd no more POWER OF THE SPIRIT than their Adversaries only fenced with words as well as they could as their wits would serve them best to Distinguish Evade or Answer And therefore I told W.P. I found his Church as Poor and Low as the Baptists whom yet they condemned I finding he had the words of Man's Wisdom in making plausible Orations but askt him Where was the Demonstration of the Spirit in Power and Sign 1 Cor. 2.4 5. 2. Now at this I find George is put to a great loss saying p. 14. What if God will not bestow such Gifts and Signs now Being afraid to say God will and yet not daring to say God will not what George art thou in a Maze Is not this Scripture-Phrase Is not this according to Scripture-Language 1 Cor. 4.19 20. I will know not the Speech of them that are puffed up but the Power For the Kingdom of God is not in Word but in Power see also Revel 2.2 And is not this according to your own Language G. Foxes Epistle before thy Book Divin of Christ have you the same Power and Spirit that gave forth the Scriptures And such miraculous Gifts are no more than what we find testifyed to have been and remained in the Christian-Church about two hundred or three hundred years after Christ Irenaeus who lived one hundred and eighty years after Christ affirmeth that in his time the working of Miracles the Raising of the Dead the casting out of Devils healing of the sick by laying on of hands and Prophesying were in being and that some that were so raised from the dead remained among them alive long after Niceph. Eccles. Hist Tom. 1. lib. 4. cap. 13. Tertullian and Cyprian which last lived till above 250 years after Christ do both make mention of the ordinary casting out of Devils and challenged the Heathen to come and see it 3. But says he p. 31. this is very strange But what then George It is not more strange than true And I say Is it not very strange that you will pretend to the Power and the Spirit and talk of being sent immediately by God as Paul was and have a Dâ—vine Commission to Prophesie and yet cannot bring any Evidence to prove it more than Others And instead of Producing one such Apostle Prophet or Minister in thy Church the best thing which yet alas is bad enough thou canst say for thy self Oh! our opposers do argue as just like the Papists and Jesuites as if they had served seven years at Rome Reply Ah Quibbler this will not serve thy turn above all Persons for who Argues more like a Papist or Jesuite than your selves about proving the Scriptures not to be the Rule of your Faith Who uses the Jesuites Arguments to prove good works the meritorious cause of our Justification more than you Was it not one of the most eminent and learnedst Men that ever you had amongst you that positively asserts THE SCRIPTURE TO BE A NOSE OF WAX yea and says it is CAPABLE of being NO OTHER Sam. Fisher Additional Appendix p. 21. And is not this the Jesuites Phrase in terminis And none but Papists except your selves use it Andrad Orth. Explic. lib. 2. p. 104. What had S. Fisher served seven years at Rome Nay I can shew you and others may see if they mind it that almost all the Arguments that Mr. Fisher uses to prove the Scripture is not the Rule of Faith are the very same that the Papists and Jesuites have used these hundred years and so G.F. in the Epistle before thy said Book says where doth the Scripture say that it self is the Word of God Just so do the Papists Argue What now George Is the Argument the better or the worse because the Jesuites have used it Dost thou think in thy Conscience this is a good Answer You can sometimes tell us that the Papists may use good Arguments and so the Jesuites make use of the Scriptures yet never the worse for that nay do but see how thou hast Answered this matter thy self in thy own Book Divin of Christ p. 38. It is but a mean way of Arguing to accuse or miscal any for owning any Truth that any sort if they do err in some things do hold for by that way I may as well be reckoned a Papist a Jew or a Turk c. How now George and yet dost thou use this mean way of Arguing against me For shame do not forget thy self and shuffle backwards and forwards thus but use some Consciencâ— in thy Scribling if thou hast any tenderness and plainness in thee lay thy hand upon thy Mouth 4. But further I 'le tell thee that I have oft used this Argument against the Papists and to chuse would use it before any other and the first and best thing as I verily think that I could use if I was to Dispute with a Iesuite
this is the Spirit of Truth or the Truth that he vindicates 2. Nay let G. Fox their grand Prophet not only speak the greatest NONSENCE but Write it and publish it also to the World in Print yet Mr. Penn will vindicate it and Justifie him also G. Foxe's words are these And so to the word Christ Jesus him by whom the World was made before it was made and this G. Fox says SEVEN times over in his Book and another time thus By which the World was made before it was made Now if any Man that understands English and Sence except a Quaker will not say this is absolute NONSENCE that G. F. here ascribes to CHRIST and not fit for any Man of Ingenuity and that is a Schollar or regards his Credit to vindicate then I am wonderfully deceived and know not my Mother-Tongue and yet if you will believe W. Penn this is the Truth or Spirit of Truth still which he vindicates oh horrid 3. Nay more Write and Print BLASPHEMY and then stand in it and Justifie it when they have done Witness Solomon Eccles one of these Quaking Ministers in his Book called the Quakers Challenge he says of GEORGE FOX whose name thou art not worthy to take into thy mouth who is a Prophet indeed and hath been faithful in the Lords business from the beginning It was said of CHRIST That he was in the world and the world was made by him and the world knew him not SO IT MAY BE SAID OF THIS TRUE PROPHET whom Iohn said HE WAS NOT But thou wilt feel this Prophet one day as heavy as a Mill-stone upon thee c. And yet G. Whitehead undertakes to vindicate this BLASPHEMOUS SPEECH and says it is a LITTLE FAILURE in Syntax for so his Conscience will serve him to call BLASPHEMY when it is utterred and published by a QUAKER though against the Lord CHRIST ah George canst thou call it but a LITTLE FAILURE is that a Truth At the best surely it is no less than a GREAT FAILURE 9. And as for George's DIRECTION of Sol. Eccles INTENTION in G. W's serious search p. 58. I pray my Reader and you Quakers but to peruse the MYSTERY of JESUITISM particularly Letter ninth Letter seventh and Letter sixth beginning at p. 122. and see whether it may not be concluded George is almost as good an Artist at it as they or at least if he be not fit and a towardly Youth for their School to teach people how to equivocate not to say â—ly neatly by DIRECTING the INTENTION and if George or Solomon Eccles may direct the Intention in THIS why not in OTHER things And if George why not the Jesuites Or if the Jesuites Why not George And this being once set thus on foot who hath power to stop it or who can tell where it may center except GEORGE FOX or the POPE For if George or SOL. may in DOCTRINALS or Cases of BLASPHEMY why may not the Jesuites in MORALS and in Cases of THEFT LYING and ADULTERY I desire you Friends seriously to weigh and consider this and what can certainly satisfy you and others herein When the Quakers shall speak or write one thing and tell you themselves they mean another or do not intend all they speak or write But here 's the misery on 't If Mr. Hicks or any of your Opponents do but write A for THE or do but say a DIALOGUE and not BY WAY OF DIALOGUE or do but say YOU for THOU or the like Oh then it is Forgery Lies Blasphemous Slanders Sinful impure and Corrupt then it is not a little Failure in Syntax only which the Law of Charity would not take notice of But let a Quaker say or write that which is a hundred times worse nay though it be in it self Blasphemy against Christ Yet then it is only a little Failure in Syntax and against the Law of Charity to reflect on a Man c. 10. Upon this occasion I could not but lament 't is not unlikely another would have smiled to see that G.W. in his serious search p. 24. hath such a rare Invention I will not say Black-Art that if Jer. Ives does but say if you dare appoint time and place to discourse about the Quakers Religion and Ministers George can and hath transform'd I will not say Conjur'd it into an Insolent frothy Challenge and like the common Hectors and Sword-men of the times But three or four Challenges that three grand Quakers viz. G. Fox E. Burroughs and Sol. Eccles made wherein the very same words are and abundantly more audacious as a Challenge at two Weapons Name Persons Time and Place a Duel and if you DARE as is worth your seeing more at large in J. Ives Quest for the Quakers yet George's Holiness hath Pope-like sanctified them and they are serious Challenges on a serious Religious Account Oh excellent Religion But the other he Condemns as if it were Curst with Bell Book and Candle in p. 19 20 and 23. Oh wonderful George that hath such a POWER to Sanctify and unsanctify words with a small dash of his Pen as he pleases Here I say is the Misery and this is the most gross abominable Hypocrisy unreasonableness Partiality and uncharitableness that can be heard of against the Light of Nature the Light of Conscience and the Light of Scripture That the same things or ten times worse should be no faults or but little trivial ones in Quakers and yet gross falshoods horrible lies and Forgeries in other men The Lord open your eyes that you may first learn to Judg your selves and Cast the Beam out of your own eye before you go to cast the Mâ—â—e out of anothers 11. Now for your saying unsaying Backwards and forwards I have particularly manifested it in this my Reply G.F. condemning what G.W. uses and G.W. condemning what G.K. used and W.P. condemning what G.W. Teaches and sometimes G.W. condemning and confuting G.W. himself and so round and round again But now notwithstanding all this considering what their Practices above related have been and that they are generally such I do expect and must not doubt in the least but that they will have that stupendious Confidence as to deny all this or not confess it yea and will say it is false and horrid Slanders though we read it we see it with our eyes and hear it with our ears yet our sences must be all deceived and the Quakers only in the Truth and if any will they may believe them not only before but against their own Eyes I cannot help it neither shall I concern my self much at it But only to express my real sorrow for to see any one so strangely deluded What else may I What must I nay what can I expect from such Men that have in this manner so often declared themselves in Print already who can undertake to vindicate falshoods and nonsence and their grand false Prophet G.F. and call this a vindication of the Truth
WHICH IS DEATH and KILLETH Oh horrid abominable and wicked besides the falshood of it how near to Blasphemy is it Not to say much to his words in p. 5. where he maketh himself a Judge for others to be Judged by viz. Let all that read these Scriptures Judge thee BY ME to be a Lyar. Nor to their words in the Title Page where they say these their Words or Writings were GIVEN FORTH from the SPIRIT of the Lord IN VS You may enough ghess at it and the Impudence of it your selves Will not the Impartial Reader now think this Book ISHMAEL a Rare Piece for the bigness of it for 't is but about three sheets I must needs think that many Sober Readers that shall see and duly Consider these Words will almost conclude it incredible it being so abominably gross but that they may see it with their own Eyes in the Quakers own Book if they dare give Credit to their Eye-sight more than to the Quakers false Tongues and therefore I refer all such to the Book it self for better Satisfaction Sect. 2. Sam. Fisher in his Addit Appendix p. 21. Speaking of the Holy Scriptures says Which Transcriptions and Translations were they never so certain and entire by Answering to the first Original Copies yet are NOT CAPABLE to be to all Men ANY OTHER than a Lesbian Rule or NOSE OF WAX Forasmuch as even where Men have them as half the World has not they are lyable to be wrested and Actually twisted Twenty ways by Interpreters whose Expositions Sences and meanings which are as many and various as the Thoughts Conceits and Inventions of men are who Comment upon them must be the Rule to such as can Read them neither in Hebrew and Greek nor in their own Mother-Tongues neither And further the said Sam. Fisher in the same page tells us that He and the Quakers have put it to the Question How it may be known assuredly uncontroulably infallibly that the Scripture is at ALL of God and not a cunningly DEVISED FABLE and INVENTION of Men Do ye not think now Impartial Readers that the Quakers are High Honourers of Holy Scripture to use such Terms and Language in Querying about it as a cunningly devised FABLE and INVENTION of Men And in his very next words he gives us and the World to understand that the Church and Clergy of England do but go-round or Dance in a Circle when they tell the Quakers and us That the Scripture may be known to be of God by the Testimony of the Spirit and that we may try and find assuredly that Spirit to be of God by the Scripture Sect. 3. Ed. Burroughâ— p. 834. The ONELY perfect Rule of â—onscience in the Exercise to God is the SPIRIT of Christ and not any other thing G.W. Again the Question being put Do you esteem of your speakings to be of as great Authority as any Chapter in the Bible makes this Answer in his Serious Apol. p. 49. viz. That which was spoken from the Spirit of Truth in ANY â—s of AS GREAT Authority as the Scriptures and Chapters are and GREATER c. Sect. 4. W. Pen also that he for his Worthiness and sincerity may not Complain as left out shall give in his Verdict in his Spirit of Truth Vindicated p. 38. Thus the Scripture is much like the shadow of the True Rule c. Now all men know a shadow is an empty and vain thing and the most uncertain thing in the World sometimes shorter and sometimes much longer than the Substance it self Sect. 5. But now to wheel about and run round again though one would think no man possibly that pretends to Honesty or common Reputation could either have the Face or Confidence to do it having so rivetted and fixed the Contrary in Print as above nay some cannot believe that any Ordinary Romancer would Publish it in Print with such a Stupendious confidence as the Quakers have lately done viz. G.W. Quakers Plainness p. 70 71. Nor did we EVER prefer our Books before the Bible as unjustly we are charged but do prefer the Bible BEFORE ALL other Books extant in the World Our Intention and Principle NEVER was to bring our Books in Comparison to the Scriptures No G Is this True Does not thy own Conscience smite thee and fly in thy Face Nay is this possible to be true When G.W. himself calls the Scriâ—ture which the Minister asserted was the Foundation of Faith as I have already told you NATURAL and CARNAL the LETTER which is DEATH and KILLETH What can be worse than Natural Carnal that which is Death and Killeth Are your Writings worse than that Then further do but consider the Titles and Epithets this very G.VV. gives to some of his own Books viz. The Glory of Christs Light within Expelling Darkness Another The Light and LIFE of Christ within well go thy ways GEORGE not onely for a QUIBBLER but an AUDACIOUS CONFIDENT surely Geo. thou hadst not forgot that your Book ISHMAEL was given forth from the SPIRIT of the Lord in you Or did you deal therein falsely with the World And with God too Was any of the Holy Scriptures any more than given forth from the spirit of the Lord And if that you say be true I am sure your Books must be EQUAL at least with the Scriptures but what need I talk of that when Geo. himself assures me that some of their Writings or speeches were GREATER if ever the spirit of Truth spoke in any of them it is of AS GREAT Authority says he as the SCRIPTURES and CHAPTERS are and GREATER Sect. 6 And to face quite about again G. Keith told us positively That W.P. hath the Scripture as the Secondary Rule of his Faith and Practice Narrative of the Second Dispute published by the Quakers themselves p. 57. Who doth not see now that these men will say any thing Or care not what they say Mr. Pen himself at best does but say The Scripture is much like the SHADOW of the true Rule so far is it from being any either Primary or Secundary true and Substantial Rule to him but onely much like the shadow of it and a shadow is sometimes three or four times longer or shorter than the Truth and Substance and in that Respect says VV.P. it may be a KIND of a Secondary Rule Observe Reader how mincingly and Quibblingly VV.P. words it 1. In that Respect as it is much like the shadow 2. a kind of Secondary Rule a shadowy Kind but neither the true substantial or certain Rule and it all comes in with it may be suppositively now which of these two Quakers is the Quibbler Both May be one Must be But that is not all neither for worse absurdities will still follow for if that be true which G.VV. said then that which is DEATH and KILLETH is A RULE of VV. Pen's Faith and Practice and that which is Natural and carnal is A RULE of the Quakers Faith and Practice then an
obscure something without them is A RVLE of the Quakers Faith and that 's not all neither But if what Sam. Fisher said be true then VV.P. hath a NOSE OF VVAX for a Rule of his Faith and Practice or one of the Quakers Rules for their Faith and Practice is no better than a Nose of VVax Nay if you will believe Sam. Fisher himself is not CAPABLE of being ANY OTHER to them that have the Scriptures which the Quakers have and as to them that have them not they can be surely nothing at all not so much as a Nose of VVax And is not this an Excellent Rule according to the Quakers own Confession that they now say they have for a Rule of their Faith and Practice Sect. 7. I am sorry that before I conclude I should have Occasion given me to Tax Mr. Pen of INSINCERITY and deceitful dealing about this matter of the Quakers Doctrine touching the Holy Scriptures by Reading the late little Book he set out Entituled A just Rebuke but more properly a huffing Rebuke p. 10. Those very words he tells his Opponents reflect most justly as a just Rebuke on himself I must tell him he hath Acted with them herein far from a Man of Common Ingenuity For whereas W.P. asserts The Quakers deny the Scriptures to be the Word of God in that sence wherein they deny them viz. The Word that was God the Essential Word Does not W.P. in his Conscience know that none of these Presbyterians Independents nor any others ever asserted against the Quakers that the Scriptures were in that sence the Word of God and consequently is no part of the matter in Dispute And not onely so but doth not W. P's Conscience witness that the Quakers have and do deny the Scriptures to be the written Word of God In which sence those men do not deny the Scriptures to be the Word of God and the Quakers do and therefore W.P. must Act against his Conscience in taxing them of being herein far from Men of Common Ingenuity when it is onely his own dis-ingenuity thus to Quibble and deceive People And Secondly The like Fallacy double dealing and Insincerity W.P. manifests in his words about the Scripture being a Rule as if the Quakers owned the Scripture to be a Rule in some things or some parts of the Scripture to be a Rule to them whereas it is manifest that the Quakers have over and over again denyed the Scriptures in general and not some part of it onely to be their Rule yea in these express words The Books of the Old and New Testament called the BIBLE See the beginning of this Section Oh Quakers REPENT REPENT of such wickedness and for shame leave off such double hearted dealing and most unparallel'd Confidence Do not think all your Countrey-men Fools besides your selves as if they could not discern such petty slights and Quibbles and take Notice of them and you also as not single-hearted in them Sect. 8. For my Part I never thought any man blame-worthy nor would be he that should blame any man for changing his Opinion or Judgment if so be he did it upon better ground and did not pretend to INFALLIBILITY nor scorn nor blame others for Confessing their Fallibility but did Honestly and Ingenuously acknowledge that he was before mistaken and in an Error But for Men to change their Opinions either really and yet endeavour confidently to vindicate and justifie their former Absurdities and Errors or pretendedly onely to fawn and flatter or curry favour with their Adversaries or any others of the World and yet still to pretend to Infallibility is so low abominably base and Hypocritical or so Impudent that it is not to be admitted by or among any Sober and Honest Men. Now whether this change alteration and difference in the Quakers words and Writings Epithets and Phrases about the Holy Scriptures be real or onely Hypocritical and Temporizing out of design to blind others and to ingratiate themselves a little more into Peoples Affections and good-will of the World God and their own Consciences best know yet the last is much to be feared for this Reason because they are so far from dis-owning their former mistakes and mis-expressing themselves that they stand to vindicate and justifie it But be it either way they thereby shew their uncertainty inconstancy and self-contradictions Confusions and the effects of their Fallibility Sect. 9. And therefore I would onely desire G.W. to tell me honestly if there be any such thing left in him or that he may return to without Quibbling or Equivocation or if not me that he would acquaint his Countrey-men 1. Whether he doth NOW Believe That the Holy Scriptures both of the Old and New Testament commonly called the Bible be the Letter which is Death and Killeth or whether they be the Letter mentioned or meant by the Apostle Paul in 2 Cor. 3.6 And 2. If he doâ—h NOW believe That were the Scriptures never so certain and entire yet that they are not capable to be to all men any other than a Nose of Wax 3. And whether he or W. Pen and the Quakers do NOW Witness and Believe that the Letter of the Scripture is CARNAL A proper direct Answer is desired and required to this without any Quibbling or mental Reservations if the Quakers are indeed what they now would pretend to the World they are and will manifest themselves to be no Dissemblers The Conclusion To Sum up all in short and to Conclude this Mess and Medly of their most irreconcileable Contradictions and irrecoverable Gulph of Confusions in which they have plunged themselves o're Head and Ears take it thus Sometimes they can call yea and positively assert the Letter of the Scripture is CARNAL and the Letter is DEATH and KILLETH But their own pityful Scriblings or Books they can call The LIGHT and LIFE of Christ within and yet to go round again at other times they tell us that they prefer the Bible BEFORE all other Books extant in the World but then to go round again they tell us without excepting one that THEIR WRITINGS and BOOKS are given forth from the immediate ETERNAL SPIRIT of God Yet to face about again That their Intention and Principle NEVER WAS to bring their Books in COMPARISON with the Scriptures but yet to go round again though to their own Confusion the same man hath given us to understand that what the Quakers speak from the Spirit of Truth is not onely of AS GREAT Authority as the Scriptures and Chapters are but GREATER And the Quakers can sometimes tell us that one might AS WELL condemn the SCRIPTURES to be BURNED as Their WRITINGS But come once more to turn about Robin Hood W. Pen now hath the Scripture positively says Mr. Keith as a Secondary Rule of Faith and Practice and yet to step half-way back again and Janus-like look two ways at once it is but much like the SHADOW of the true Rule and in that Respect
of Sence except such a wilful scoffing Perverter as W.P. could not but take TRADITA to be there put down for the Readers and especially ye Quakers better Information not for the Lord Christâ—s and so I took it on my first Reading it and could honestly take it no otherwise H.H. fearing as I perceived you might or would Quarrel or discant upon the word TRADITION just before used by him in his Prayer But by this it appears the Quakers are so Prophane and far from owning the Lord JESUS the MAN that indeed dyed at Jerusalem that they wilfully make a meer Scoff at one's serious Worship and Prayer to him Where 's W. Pen's Religion and Conscience now Is it all devoured with Lightness and turned into Scorn Nay Mr. Pen is such a Pragmaticus and a wit that rather than he would lose breaking his Jest on Jeremy Ives he would adventure the bestowing on himself the Title of Mouse-hunter or Mouse-catcher and in time if he continues as he hath begun it is hoped he may as well arrive to the Degree of a Rat-catcher amongst the Quakers P. 4. He says I term my self a scornful Fellow which is a plain and evident falsity for I did not term my self so but these were my words G.W. knows IT SEEMS it is a Scornful Fellow he hath to deal withal otherwise I thought he would not nor could have styl'd my Epistle a very scornful Pamphlet as he did Where 's this Man's Conscience now Or so much as common Honesty That cares so little what he says or writes though never so false Is this and the like the Quakers Religion Is this the Practice of one of the Vs Gods People Is this to pretend Christianity Or to talk for it at such a Rate Then many Civil Heathens may or will go beyond them SECT V. Of the Miraculous Gifts of the Spirit and of Prophecy Sect. 1. IT appears G.W. met with two such stumbling-blocks though of his own framing at the very threshold the Epistle of my Book that he dar'd hardly to enter into the Book it self onely peeps in and presently his Brother Fisher's Ghost presents it self to him and thereupon he Runs away from the rest as if he was scar'd out of his wits Without any of the Quaker's Revelation I could fore-tell my Reader how I did expect they would winch and Kick wynd and twine to Wyer-draw or draw back those two Sentences again but all will not do For as to the First he can poorly and onely give us his bare word without any Proof That those Spiritual Gifts were ONELY PECVLIAR to some in the Apostles days p. 2. I have proved the contrary by Testimonies and Records Cited in my Second Part of Quâ—k Quib. p. 53. And besides if he could do that which I conceive he will never be able to do yet his business would remain still undone For how will he be able to prove Infallibly uncontroulably Sam. Fisher's word and certainly that these Gifts of the SPIRIT viz. the Gift of Infallibility Discerning of Spirits Immediate Revelation and Prophecy or an immediate Gift of Interpretation and fore-telling things to come certainâ—y and expresly and not conjecturally onely were not PECULIAR ALSO without begging the Question to some Christians and Ministers in the Apostles times as well as the Gifts of Healing Tongues c. when besides the Gift of Infallibility is one of the matters in Question For the same Text that says Tongues shall cease and Knowledge vanish first mentions that PROPHECIES shall FAILE 1 Cor. 13.8 and that in the Plural Number Sect. 2. And whereas G. says If he could speak with the Tongues of Men and Angels that were not a sufficient evidence OF IT SELF to convince Vnbelievers I Answer That is more than he knows because he never could make Tryal It might be sufficient to convince Vnbelievers though not to Save himself But if that were any good Argument against the Gift of Tongues NOW then it is also a good Argument against the Gift of Prophecy NOW yea and against FAITH since the Apostles very next words in 1 Cor. 13.2 are of the same strain And though I have the Gift of Prophecy and all Faith and have not Charity I am nothing it profiteth ME nothing whatever it may do to others But above all G.W. shews his Folly when he had said That the Gift of Tongues and working Miracles were PECULIAR to the Apâ—stles times Yet then to talk that he cannot give away the Quakers Cause as to working Miracles in a Spiritual way Oh Senseless Man is this thy Rhetorick or Logick either Were not the Gift of Tongues and all the Miracles that the Apostles the Christians then wrought Miracles in a Spiritual way Surely thou darest not say but that they were And thus you see he is as far off as before he hath done just nothing at all to take away the dint of his own words as a strong Argument against himself But he hath here made it worse in this sheet by positively LIMITING THE HOLY ONE in those visible Gifts of his Spirit saying they were ONELY peculiar to them then Who hath given this Quaker POWER to LIMIT what Gifts of the Holy Spirit are to be PECULIAR to the Primitive Time and what are to CONTINUE and none but such and such as he says Oh Rare is not this abundantly more Arrogant than for John Perrot to Subscribe John onely Or to write Proverbs like Solomon SECT VI. Of the Manifestation of the Spirit Sect. 1. G W. p. 2. Whereas a Manifestation of the Spirit was given to every Man to profit withal Very good this makes as much for the Gift of Tongues and healing the Sick as Prophecy since they were all Manifestations of the Spirit and if the Gift of Tongues were not COMMON to all no more was the Gift of Discerning nor of Prophecy COMMON to all See 1 Cor. 12.29 And therefore that makes as much against the Continuance of BOTH as ONE And so Geo. by his own Hand is but still stâ—iking at and Destroying his own Cause Sect. 2. Besides I could wish for no fuller and fitter Text for my purpose and his confutation than this he hath Cited For if the Manifestation of the Spirit be given to every Man to Profit withal then it is a strong Argument against the Quakers that they have it not or at best have it not any more than others because there appears NO SUCH MANIFESTATION given to them MORE than others have whom yet they Condemn which will be easily further demonstrated if you do but consider this viz. That the Quakers must mean that these words of the Apostle are to be taken either Vniversally and that the manifestation of the Spirit was and is given to every one as well Women as Men to ALL Persons in the World Or Restrictively to the CHURCHES in the Primitive times and particularly that at Corinth to whom the Apostle was writing And Secondly Consider that these Manifestations
the true Apostles and Ministers of CHRIST had Divine Inspiration and that they both could and did Evidence it Though I do NOT BELIEVE that the Apostle Geo. Fox nor the Apostle G.W. nor the Minister W. Pen nor other pretended Apostles or false Ministers have such Divine Inspirations because they do not nor can â—O Evidence it as the true real ones did And let any Quaker amongst them all Answer this if he can Muggleton and the Church of Rome say they have Divine Inspirations as well as the Quakers dost thou G.W. or any of the Quakers BELIEVE it No doubt I may safely presume you will say No Why then art not thou an UNBELIEVER as well as I for want of such a sign to be shewn thee by them to evidence indeed that they are Divinely Inspired For I 'le be so Charitable as to think that if they could produce such Evidence that they were Divinely Inspired some of the Quakers at least would BELIEVE Muggleton since it is very Certain that some one or more that was of the Quakers for several Years yet now is turn'd Muggletonian and believes him without any such Evidence 3. But besides how poor and pitiful would this Quaker hereby represent his Church to be as if it had not or could produce no sign as Evidence to Convince UNBELIEVERS that they Quakers are Divinely Inspired MORE than what a Papist or a Muggleton an Impostor can do Oh sad to be proud and yet Beggerly proud in pretences and boastings but Beggerly in the Actual Demostration of the Spirit and of Power Sect. 2. G.W. p. 7. Note that this Man boggles at and evades my eight plain Questions in p. 22 23. of Qua. Plainness about the Son of God And note Reader this man viz. G.W. Boggles at and Evades five whole Sections and an Advertisement of twelve particulars that is in short my whole Book Is not this an Honest Person think you thus to cry First Is it possible that this man could have Vnderstanding and Eyes enough to see this and not the other without SPECTACLES or without being taken by the Sleeve though not so wrathfully or ruggedly as he pulled W. King to shew him his Face in a Glass But it seems the Case is altered quoth Ployden This man hath boggled at and evaded a whole Section about the Son of God the Lord Jesus Christ his Person his Nature c. He hath boggled at and evaded another Discourse about the Spirits Evidence and sufficiency the Gifts of the Spirit Miracles c. Jeremy Ives did but let a poor sorry Mouse so called run up and down the streets and their Zealoâ—â— man and great Doctor W. Pen ran presently aftâ—â—â— but a Discourse about the Lord Jesus Christ though immediately Directed to W. Pen yet he hath declined and G.W. hath slighted contemned and openly run away from However I can inform him better there was no occasion for me either to boggle at or evade those Questions I finding they were demanded of the Baptists but I was none and now G.W. himself says neither did he take me for any then but how palpable a falsity that is let any Pesron but consider his own words in Qua. Plainness p. 35. The Baptists may be ashamed of such gross and abusive Insinuations as this comparing the Quakers and Muggletonians AS WHERE IT IS SAID Muggleton says he is one of the two Witnesses and the Quakers say they are the true Witnesses c. Now it was I that said so THERE and I ONELY Thus then he made me a Baptist now no Baptist but Socinianized anon a Socinian yea a Biddlean Prosylite Oh Excellent Discerning Quaker I wonder what his huge Gift of Discerning will TRANSFORM me into next may I not be afraid of Withcraft or that he is one of the Heathenish gods I think not But 2. G.VV. Had not plainly and directly Answered to mine which he had already undertaken to Answer but instead thereof he meerly Trifles Quarrels Contemns Retorts Questions c. And therefore till that be done no Answer could or can be duly or in Course expected to those new Questions But if he pleases to give me an honest plain and direct Answer to what I have writ without Evading or Quibbling I will promise him he shall have an Answer 〈◊〉 â—hose Questions without Boggling or Evading rather â—â—an that shall be any Excuse to him Sect. 3. G.VV. p. 8. Hast thou managed the Baptists Cause well in saying they do not pretend to such Immediate Revelations Inspirations Infallibility c. contrary to their former Testimonies Observa It is not for me to boast of my self therein neither desire I but for ought yet appears it is managed well enough as I apprehend and better than thou hast managed the Quakers Cause by Sleights for 1. Thou dost not set down the place nor page in their Books nor so much as cite their own words that one may know where to find those former Testimonies thou talkest of and see how honest thou art therein for to tell thee truly I can give but little Credit to thee now seeing what thou art and hast manifested thy self in Print to be 2. But if thou dost find any such Ancient Testimonies I dare say nâ—ither you nor I shall there find that they Testifie they pretended to them AS the Quakers do for so I said 3. But yet if that were to be found why may it not be as Lawful for them to decline from what many of them pretended at first as for the Quakers to decline from what many of them pretended at first as I have Instanced abundantly in several particulars in this Third Part of the Quak. Quib What is it a vertue in You and a vice in Them Surely they might better do it a hundred times than ye Quakers because you pretended to a Gift of INFALLIBILITY but none of those men whose Testimonies you make mention of did so that I understand SECT IX Of the Quakers Art of DIRECTING the INTENTION sometimes directly Contrary to their Express words and sometimes quite beside their true proper common and Ordinary import and Signification I Having in my former Book onely hinted this and Confined my self to one Instance for fear of swelling it to too big a bulk it hath been intimated to me that some discreet Persons wished I had been larger therein which I could desire some abler Person would undertake it being a Theme whereon one may have Scope enough if he does but consider what he Reads in the Quaker's Books But the same Reason that prevented me then will in a great measure do the same still viz. The fear I have of exceeding the brevity that was design'd therefore I must now give you but a few Instances more of many that I could produce and beg your Excuse if it makes this longer than otherwise it would or should have been Sect. 1. That which I Instanced was a most eminent and remarkable one in no less Case than that