hardned Judg and let all intelligent Readers Judg. This is then the thing that I did and do still demand of thee Why shouldst thou or thy Friends be believed more than Muggleton or an Impostor that thou speakest immediately from the spirit of God and that thou hast a Commission from Heaven and he not What canst or dost thou produce say or pretend to more than Muggleton does whom yet your selves say is AN Impostor and a Deceiver 6. Instead of that G.W. p. 36. weakly tells me that some of the Baptists have denied the Father and Son to be two distinct Persons and then cites Hicks Dialogue p. 9. What 's this in Answer to my Epistle And yet for ought I understand he hath falsly accused Mr. Hicks therein for on the Contrary he doth expresly own the Father and Son to be two distinct Persons and then G. would basely come off by saying wherein they Imply the Father and Son to be one Person without us whereas I do not find one such word in all T. H.'s Dialogues and I dare say the thought never entred into his heart but what falshood will not this Man use Not regarding either his own Honour or Reputation nor that of his Religion which yet he pretends to whilst he defends it by such base means To accuse a Man positively and then when he comes to prove it he doth but barely say it is implied when indeed it is not implied and I know not why my Testimony should not be as good as G. W's 7. G.W. p. 36. What if Quakers pretend to these viz. that they have received a Commission from Heaven that they had it by Divine Revelation that they are inspired by the Spirit of God that they are infallible Says he the Apostles and true Church did not only pretend to but experience the same does it therefore follow that they must be compared with the Muggletonians and be deemed Impostors Reply That ever any Man in his wits should make himself so Ridiculous in Print as G.W. here does For 1. Because the Apostles and true Church did pretend to these things and did EXPERIENCE the SAME and could visibly demonstrate them and so were no Impostors nor like Muggleton Must thâ—refore the Quakers and Muggleton who pretend to these things but do not experience the same nor can visibly demonstrate them as the true Apostles did be no Impostors on the contrary it directly follows that the Quakers and Muggleton pretending to these things and not experiencing the same nor visibly Demonstrating them as the true Apostles did are Impostors and get off of it if you can 2. Cannot Muggleton also say what if he as led by the Spirit of Truth pretend to these things the Apostles and true Church did not only pretend to but experienced the same does it therefore follow that he must be compared with and deemed an Impostor What Answer wouldst thou make to Muggleton Take the same to thy self and thou wilt be Answered 8. And thus hast thou made thy self Ridiculous and thy deceit and Hypocrisie apparent to others and therefore George since thou hast undertaken for thy Brother Penn to Answer my Epistle I will not let thee go free so no no I cannot be satisfied with thy shuffles and such poor Shifts I intend now not to leave thee till thou hast indeed Answered to the MATTER in Dispute or made thy own Folly and vain-boasting manifest to all Men of sound understanding still asserting That it is a strange piece of Confidence for you to censure and condemn others or to claim Credence from People if you cannot produce something considerable BEYOND such as your selves own to be a GRAND IMPOSTOR and a DECEIVER And I do still demand of you What can or do you produce say and pretend to more than Muggleton does Or why shouldst thou in particular G.W. be believed MORE than Muggleton or an Impostor in thy Pretences of having Received an Immediate Commission and Ministry from Heaven Infallibility and immediate Inspirations from the Spirit of God to go forth as an Apostle or a Prophet And this lies at thy door still notwithstanding all thy pittiful Evasions and deceitful equivocations And this is sufficient for thy fourth Section SECT V. In Reply to his fifth Section about SABELLIUS and the Agreement of the Quakers Doctrine with his touching the three Persons G.W. P. 41. Tells me that because I did not lay down particularly what those old exploded Fancies of Sabellius were I am smiting at them in the dark Reply Is not this indeed Ingenious I writ my Epistle to W.P. who is generally known to be a Scholar and a Man of Learning and could not well be thought so Ignorant or of so little Reading as not to know who Sabellius was and what his Opinions which were exploded therefore it was altogether needless for me to lay down what I concluded he knew as well as my self But now a Man who is unlearned or no good Scholar comes in his Ignorance and undertakes to Scribble me an Answer and for want of so much Light and Learning in himself accuses me of smiting at them in the Dark 2. To Inform this Man and enlighten his dark mind in this particular I understand that Sabellius was one who denied there was a Trinity of Persons he denied there were three persons saying all three were one Epip haerâ—s 62. Aug. lib. haer as the Quakers now do And so confound the Father Son and Holy Ghost and impiously imagined three Names in one thing and in one Person therefore not without Cause we forbid them the Church c. Soc. Schol. lib. 2. These and the like were the Exploded Fancies that were long since revealed by SABELLIUS without rather than by the Light within and such-like are now the Quakers Fancies which they pretend are revealed to them by the Light within notwithstanding all their plausible Quibbles and equivocating pretences sometimes to the contrary as is manifested in this foregoing Discourse 3. G.W. p. 42 43. instead of answering my Epistle tells me that some of the Baptists have denied the Divinity of Christ Reply Quid hoc ad rem I never requested that of him or W.P. I matter no more what some of the Baptists hold than what some of the Quakers do hold But it seems G. found it much easier for him to set down what Doctrines some of the Baptists have held than to prove and make good such Doctrines as himself holds If he hath any thing to say to the Baptists it is likely enough they may be able to Answer for themselves as well as he can for himself if not better because they own the Holy Scriptures to be their Rule and not their own Spirit or Fancy within But if not what 's all this to me I am no Baptists and so I told W.P. before Therefore this is no better than a Quibbling Evasion in lieu of an Answer 4. G. W p. 44. seemeth to like the Close of my
they themselves now confess that notwithstanding all that and all their Preaching up and confidence of the Light Spirit and Voice of the Lord WITHIN them they yet had not a distinct discerning of the Lord's Voyce not their minds brought into so much as a CAPACITY to discern it how can they be MORE confident and Infallibly evidence they are MORE certain of it now Or why may they not be mistaken and mistake the Lords Voyce now as well as fifteen or sixteen Years ago or not well discern which or what is the Lords Voyce And why may they not change again and again fifteen or sixteen Years hence and say then they had not before a distinct discerning of the Lords Voyce If the Quakers say but they know now they have it so the Quakers formerly said they knew it they felt it they handled it they witnessed it IN themselves and yet the Quakers now say they were so far out then as not to have a distinct discerning of the Lords Voyce And so then may the Quakers now for all their pretences and confident talk Let my Reader take Notice and they Consider what 's become of their Quaking and Shaking their mighty Motions and pretended Voyce of the Lord within And I think this may be enough for Quaking to shew that the present Quakers I deal withall have little more than the Name now in this particular Sic mutantur SECT II. The Quakers Quibbles about Set-days and Set-places Sect. 1. PRinciples of Truth p. 42. per E. Burroughs We believe his True Worship required and accepted of him is not by the Tradition of Men in outward Observances or Set-days or Places but he is Worshipped onely in Spirit and Truth without respect of Times Places or Things And this was one while the Quakâ—rs general Doctrine that they should not run nor be enjoyned by others to come to Meetings but as they â—re moved of the Lord thereto and that without that it was but Will-Worship See Principles of Truth p. 24. 51. Every Man ought to be left FREE as the Lord shall perswade his own mind in doing or leaving undone this or th' other practice in Religion Sect. 2. But to whirle about and run round again at other times P. Livingstone can tell you Idem p. 5. It is a dark Spirit clearness and FREEDOM is not in it but it hath and doth lead into Bondage And here Satan by Transforming himself hath obtained his End and purpose in such for which cause he first Transformed himself in the matter of the Hat and the Hand and not coming to Meetings until they should be moved of the Lord untill at last he obtained his end to get them not to come at all and not to let them rest therewith but also made and makes them believe lyes as namely that they be moved of the Lord to cry against Meetings c. And we are certain enough what that Spirit leads to in the end for all its fair appearance if it be followed to the end c. And who now Observes more their set-days and hours too their first and fourth days meeting and set places Built on purpose aâ— the Bull and Mouth and Grace-Church-street c. than the Quakers And thus are they run into Forms as those whom they once condemned and now deny that FREEDOM they once allowed and cry'd for which is all but a Quibble SECT III. The Quakers Quibbles about Forms and the Church Sect. 1. THat the Quakers at first did cry out against Forms and several external Ordinances and all Formality in Divine Worship and the Church of God is so generally known that I think I need not trouble the Reader with Instances yet if any should doubt it see G. Fox Mystery p. 65. Paul brought the Saints off from things that aâ—â— seen and water is seen and it's Baptism Here is a few words will serve for all Sect. 2. But then to go round again when others of the Quakers Object against them That taking off the Hat in prayer and taking by the Hand are but Formal and that by setting up this Friends were setters up of Forms now hear the Quakers Quibble P. Livingstone Idem p. 12. in Answer to that Objection The Form of Truth we own that which Truth appears in that is the Form of Truth Friends do not chuse a Form for the Truth but Truth chuseth its own Form and moveth in it at its pleasure Oh Excellent then it seems taking off the Hat or taking by the Hand is the Form among the Quakers that Truth appears in and this is the Form that the Truth chuseth for its own Oh rare Formalists Sect. 3. Then P. Livingstone goes on p. 13. And we know those that do the contrary pretend what they will it is by and in that Spirit which is opposite and opposes the Truth of God and its Children and we know if they were lead by the Spirit of the Body id est the Church they would be led to the same things it leads the Body and acts the Body in for the Body is one though many Members it being guided by one Life and they agree in these things and one stands not with the Hat on and another with it off nor one doth not give the Hand and another refuseth which is a contradiction but we see further into the thing than the Hat and Hand We see and know the Spirit of Enmity in the ground and it is truly testified against to be that Spirit of ANTI-CHRIST against CHRIST and the Spirit of Truth in the Body i.e. the Church beareth this Testimony against that Spirit and them Acted by it Oh what Rents and Divisions this evil Spirit hath made How many poor simple Hearts have been drawn aside by it So far he Now is not this exactly like the Doctrine and Practice of the Church of Rome Nay the Quakers are got so far as to say Friends that stand in the Life and are the Body know that there is not NOR CANNOT BE preservation out of the Body meaning the Body of Quakers For they that are out of the Body are out of the Faith â—â—d are not of the Body Pat. Livingstone p. 20. Just as the Papists say there 's no Salvation out of the Church Yea and more that they must believe as the True Church meaning the Quakers Church Believes or else positively they cannot be saved For these are his express words viz. I bear my testimony for that People in scorn called Quakers that the Lord hath chosen them a peculiar People above all People upon the Earth and we are to turn to no other People c. And they that believe not as the true Church-Believes CANNOT BE SAVED But this we know of an INFALLIBLE certainty that WE being faithful in the Truth those that are gone from us are of another Spirit and not of the Faith of the True Church P. Livingstone p. 22 23. this is like the very top-stone of Popery and
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
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
or Spirit of Truth Is G. Fox the Truth or Spirit of Truth no certainly much less then are his Falsehoods and nonsence the Truth or Spirit of Truth and who will vindicate such words as are in themselves no less than Blasphemy asserting it may be said yea and SO said of George Fox as it was said of CHRIST That he was in the World and the World was made by him and the World knew him not whom John said he was not nay and this is not only set down without exception but on the contrary a parity or likeness affirmed that SO it may be said of this true Prophet G. Fox now we believe it was truly said of CHRIST 12. I doubt not but that I may with safety say That Mr. Penn and G. Whitehead if either of them please may with as much Truth Honour and Sence and with as little BLASPHEMY undertake to vindicate and Justify POOR ROBINS Position and Allegorical Proof That the Moon is made of Green Cheese And though this at first may seem strange to some Persons that may read it yet I speak it considerately and not rashly and do really think that if any Judicious Person does but duly weigh the one and the other he will find it so and yet these are the Pretending Divinely-Commissioned and Inspired Prophets and Ministers and the Infallible Doctors of the only True Church which undervalue and Condemn all the World besides Surely had they instead of this Arrogance and Pride but a little Humility and Charity it would make them quite of another mind and thus all that will may see how they RESPECT Persons among the Quakers and what DIVINE HONOUR some of them give and DIVINE POWER they ascribe to their grand Prophet George Fox God in his Infinite mercy open the eyes of all sincere-hearted though not so discerning yet well-meaning Christians That they may understand and see that it is absolute FOLLY if not MADness for any one to turn from another Church to the Quakers since they do produce no real or certain Discriminating Testimony and Evidence but only their bare say-so nor do SAY any MORE than others can no nor yet so much as many other Churches in some things do And this I leave with you and all seriously to consider and judiciously to weigh in the Ballance of true Judgment T. T THE Quakers Character OF THE QUAKERS QUIBBLES 1. IN the first place I was given to understand that Mr. Ed. Billing having been at the Quakers Cabal was first pleased to bestow this Character on 't viz. That it was the Quibblers Quibbles and that was Answer enough to it Reply Honest Ned hath hit the Nail o' th head For the Quibbles I am certain were the Quakers and thus then by their old Friends confession the Quakers are still the Quibblers But I suppose he did not there find any of these Quibbles Oh if thou couldst but see my heart within as plainly as thou seest my Face without Thou wouldst not deny as I am a man as I am an English man as I am a Christian I will However if this little Epistle be any yet certainly not such a Quibble as modest Ned B's little Paper Printed for satisfaction of There was a Quibble indeed a grand Quibble with a witness so loud that it was heard through the Kingdom thus he might have been silent or better Answered himself And 't is no small Quibble of the Quakers to own any Persons privately whil'st they pretend to disown them publickly 2. Thomas Taunton a Quaker Characterized it on this wise That that Pamphlet was made by a Cabal of Anabaptists and was a meer Forgery c. Reply This Man I declare to be a false Prophet and that his Revelation herein was a meer Forgery to speak in his own Language for there was not one Baptist or Anabaptist did see it or know any thing of it till after it was written delivered to the Bookseller as I have before declared as in the presence of God and therefore this Quaker was herein led by a False Light or a False Spirit and hath abused and wronged the Baptists with a matter absolutely UNTRUE 3. Lastly it past it seems the Censure of one Tho. Rudyard which I heare was on this wise He being askâ— if he did not think it was an ingenious piece answered No and that he Believed a Boy of ten years old might write as Rational a thing and that the Author designed to make a piece of Drollery but not having Wit enough brought it forth an Hermophrodite Reply If T.R. thinks good to call his Brethren the Quakers Quibbles Drollery I cannot help it let them call him to an account for that but I am much of T. R's mind that their Quibbles want wit enough though not Confidence to make a piece of Drollery and so come forth but an Hermophrodite Witness T. R's own Quibbling Answer to Jer. Ives sober Request who therein Quibbled so finely and Drolled so long with Jeremy about Oaths and being that Jeremy c. till at last he brought that Jeremy in good earnest upon all their Backs who hath given some of theâ—r Grand ones their Bellies-full of Swearing and Oaths too in his Questions for the Quakers Now this of T. R's might be such a rational and ingenious piece indeed as it may be a Boy of ten years old might not and yet a Boy of about thirty might Write And I have heard that some of T. R's own Brethren have lookt upon it as a very Ridiculous and silly thing for him to write so about Swearing as he did but that he deals so much in it and a Quaker may be Fool-hardy as well as others why not Had I been John Osgood or Gerard Roberts I would rather have given T.R. fifty pounds than to have had my Name brought upon the Stage in so gross a matter as here T.R. by his over-self-conceited-Ingenuity hath wondrous well occasioned to no small shame of the Quakers Let Thomas Rudyard compare his Practice of SUEING people with James Naylors Doctrine Possession of the Living Faith p. 7. It was never the Faith of Christ to SUE Contend c. and and T.R. may see what an Hermophrodite-Quaker himself will appear Besides one might take notice here of a Quakers Belief but let that pass as not being worth taking notice For they manifest sufficiently they regard not much what they say or write so it may but undervalue others and arrogantly lift up themselves FINIS Mr. Smith YOU having so well and carefully published the former I have thought fit to send you by this Porter do Recommend this second Part of the Quakers-Quibbles to your like Care and desire you to ask no Questions Only I must request this favour of you if without too much trouble to you it may be done That if any sober Person or Civil Quaker shall suspect or doubt whether I have truely cited the Quakers words out of their own Books That if
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
say again that 't is no new thing for a Mountebank or Stage-Player to have a grateful utterance or fluent Tongue c. and so that being a natural or an acquired gift in VV.P. proves not him to be any more immediately inspired than it will so prove a Mountebank or Stage-player and do thou deny it if thou canst But whoever the Author be G. hath it over once more his work will further declare what dark spirit it came from and that it much resembles that of a Prejudiced angry ANABAPTIST only disguised c. This surely should be G 's Master-piece though he does not know mens Bodies yet he knows their Spirits yet I wonder how the Man should come acquainted with dark Spirits I thinking he had pretended to have no Converse but with Spirits of Light However I can and do assure him he is mistaken and as ignorant of one as he confesses himself of the other I denying all prejudiced angry Anabaptists Spirits as much as he lawfully does or can do As to this pretended Answer in General I do further observe that he craftily all along takes me for a Baptist or would jumble me with them whether I will or no though I did so ingenuously profess to VV.P. and the World in my Epistle that I was none nay never was which he does wilfully that so he might in like manner jumble his Answer and so instead of Answering me as at first he pretended he palpably and deceitfully evades it and shuffles me off sometimes to and sometimes with the Anabaptists and this I and you must it seems take for the Quakers plainness Now how he could possibly think that I or if I that all other understanding Readers would be so fob'd off I cannot imagine As Dark as I am I am clear enough sighted to see that and so some think I had no need to make a Reply because he hath wrote almost nothing in Answer to me but talks to the Baptists Oh poor shift Oh pittiful shuffle seen through as it runs through thy Book with half an eye Yet however that G. might have no occasion vainly to boast of his Quibbling undertaking the QUAKERS-QUIBBLES I shall endeavour to enlighten him where he is wilfully blind and shew him where his real Fallacy is instead of Pretended Plainness And to take that false Cover from him and vindicate the baptists as to their Innocency in that particular and for further satisfaction to all People I do hereby declare once more and affirm as in the presence of God That no Baptist or Anabaptist so called did see that my Epistle to W.P. till after â— had writ it nor had I any of their Advice or Counsel for the writing of it or in the writing of it as G. W. would maliciously falsly insiâ—â—ate to the abuse of them and me and the world besides I say if this be the Quakers-plainness it is neither Christian-plainness nor honesty But I being one of the Auditors at the Meeting and really observing as I told VV.P. in my apprehension a great deal of unfairness subtilty and Quibbling in the words and carriage of VV.P. G. VV. and G. K. it came into my heart to signifie as much in an Epistle to VV.P. not out of Pride Envy or Malice but in Sobriety and Love yet faithfully to admonish him and because I was plain and down-right with them in telling them of their unreasonableness in some particulars and my desire of being informed in Truth and plainness without Railing or Quibbling of their Doctrines in others Oh how they Censure my Epistle and me But I value it not for that I am assured from a better and higher Authority than theirs THAT THE CURSE CAUSELESS SHALL NOT COME SECT I. Wherein the Author clears himself of those self-Contradictions that G.W. charges him with and the Answerer charged with several self-Contradictions or Inconsistencies IN His First Section he is pleased to accuse me with these four things p. 9. 1. Partiality 2. Confusion 3. Hypocrisy 4. Envy But makes not good one of them now if alone to accuse would make a Man Guilty who shall nay who can be innocent As to the First G. VV. acquits me himself p. 14. where he says I have condemned the Baptists as well as them for wrangling and fighting in the Dark c. And yet if the Baptists promote the said Epistle as such an ingenious or excellent piece 't is more than I desire of them however thereby they shew more of Ingenuity in Commending a Piece or owning it may be Ingenious notwithstanding it reproves them than you are willing to shew because it reproves you who are hardly got so far as to be willing to own any thing for excellent that reproves or condemns you So here 's your own partiality demonstrated more than mine As to the Second of Confusion and self-contradictions He is so kind to nominate but four Particulars he might as well have pretended there had been forty-four for who could hinder him But since the number he finds is so small I thank him for easing me for if he had made ten times as many they might have been as impertinent and false and have put me to the more trouble to blow away the dust he would raise to hinder my Readers Eye-sight I have heard say That this man hath such a rare Art of making Men contradict themselves that if one should but say a Groat at one time four pence at another he would go nigh to make his silly Disciples believe that the Man had contradicted himself and much after the same rate it fares with me as I shall now clear to you 1. The first self-contradiction he charges me with p. 11 is Between my commending W.P. for an excellent Rhetorician and fluent Tongue and so was Cicero and yet telling them you give occasion to persons to think and judg you a perverse Generation without Order or Rule Rime or Reason says he was Cicero such an one then Reply Does it follow That if one says VV.P. be like Cicero in one thing that therefore he and all the Quakers are or that I said they are like Cicero in all things no surely let him shew me such a word Again in p. 6. I spake of a particular person viz. VV.P. and a particular Act and in p. 25. I spake of the Quakers carriage generally and then did but say you gave occasion to persons to think and judg you so I never had such high thoughts of the Quakers in general as to think them fit to be compared to Cicero in many things and where 's now the Contradiction Here nothing remains but one of the Quakers-Quibbles So this I note for the first Quibble of his New Edition 2. The second he Charges me with p. 11. is for saying If W.P. had this Gift of a fluent Tongue and good Voyce meerly by turning Quaker it would more convince me of the Truth of W. P ' s. Christianity than all the
Arguments I heard that day from him and my confessing that St. Paul saith Though I speak with the Tongues of Men and Angels and have not Charity I am become as sounding Brass or a tinkling Cymbal Reply If there be any contradiction here it must be in G. W's Brain and not in my Words For I do still say That the Gift of Tongues immediately inspired into those of the True Church upon their becoming Christians which was the Gift I spake of p. 7. in express words without acquiring it by Study was a certain Proof of Christianity yea and I do now say so discriminating that I do not know that ever we find in the whole Scripture any others but only Christians that were indued with that Gift by immediate Power and Inspiration of the Holy Spirit And accordingly the Apostle Peter took it for a sufficient and undeniable sign of their Belief and Christianity who had received this Gift upon his Preaching Christ Jesus to them and thereupon commanded them to be Baptized Acts 10.44 c. They which Believed were astonished as many as came with PETER because that on the GENTILES ALSO was poured out the GIFT OF THE HOLY GHOST for they heard them SPEAK WITH TONGUES Then Answered Peter CAN ANY MAN FORBID WATER That these should not be Baptized which have received the HOLY GHOST AS WELL AS WE And he commanded them to be Baptized in the Name of the Lord. And do thou G. deny it against this plain Testimony of Scripture or make the Apostle Paul to Contradict the Apostle Peter here if thy Conscience can serve thee Therefore G. thou art so far from proving this a Contradiction that thou hast committed a great mistake in saying That the GIFT of Tongues is not a certain proof of Christianity wherefore consider what thou hast it's possible only rashly and hastily asserted and be not ashamed to confess thy Error But on the other hand though I owned SUCH A GIFT as before mentioned p. 7. of my Epistle would be a good Proof to me of W. P's Christianity Yet I do not nor never did own that Men speaking never so MANY nor so EXCELLENT Tongues by ACQUISITION AND STUDY much less that any of W. P's Plausible Orations or fine Harangues was a certain Proof of Christianity no nor any Proof at all and those were the fine words without Charity I spake of p. 9. and where 's then the Contradiction Surely in G. his own Fancy This being natural mediate and acquired by Study but the other Spiritual and a Gift immediate from God at an Instant And although it is not to be doubted but that the Apostle Paul had learned to speak lâ—ke an Orator and more Tongues than one by Study before his becoming a Christian he being brought up a Scholar yet suppose it be granted that he speaks 1 Cor. 13.1 of the Gift of Tongues he had immediately he doth not say any such thing as that it is no certain proof of Christianity to OTHERS nay so far from it that in Chap. 14. v. 22. he asserts Tongues are for a sign to them that Believe not that is chiefly to them and in the Quakers sence such are we who do not believe them But that Charity which he speaks of is a Proof of his or a mans SINCERITY BEFORE GOD that he did make use and imploy those GIFTS really in LOVE TO GOD AND HIS CHURCH for the Planting and edifying of it and not to any by and base ends which if he should it would profit him nothing v. 3. it would signifie nothing to his own Salvation though possibly it might to others much like to this you have it expressed again by the Apostle in Chap. 9. v. 27. But I keep under my Body and bring it into subjection lest that by any means when I have PREACHED to OTHERS I MY SELF should be a CAST AWAY So that TONGUES IMMEDIATELY inspired by the Holy Spirit are a SIGN and PROOF to others of Christianity wherever that Gift was or is found and CHARITY is a SIGN and PROOF of a man's sincerity before God and of his SINCERE LOVE TO GOD AND HIS BRETHREN in his Exercise of that GIFT OF TONGUES and other miraculous Gâ—fts which God hath given him for the planting and edifying of his Church But what 's all this to W.P. who alas is so far from having THAT CHARITY and SINCERITY in the Vse and Exercise of those spiritual Gifts of Tongues and Miracles for the love and benefit of the Church that HE hath NONE OF THOSE GIFTS TO USE OR EXERCISE AT ALL And where 's now the contradiction therefore I must note this for G. W's second Quibble The Apostles were to stay at Jerusalem till they were endued with power from on high viz. with thaâ— Spirit whereby they were enabled to speak with Tongues being to Preach the Gospel to all Nations and not only to those that understood only the vulgar Tongue of the Jewes But W.P. or several of the Quakers Prophets have been sent to Preach the Gospel as they pretend to Peoples and Countrys that did not understand their Language particularly G. Fox to America where he as I have heard sent for at once an Emperor and two Kings to Preach to the Indians in English which they understood noâ— Thus have these Prophets rendered themselves more Barbarous than those Barbarians to whom they Preached Had not men the Light within them in the Apostles time as much as now If the Light within is now a sufficient evidence of the Truth of the Gospel why not then also why should the Apostles Peter and Paul have need of the miraculous gifts of the Holy Ghost then and the Apostles George and William in these days have no need of them at all 3. He charges this as a self-contradiction For saying thou madest thy self the Author of a Lye and shewedst thy self not only a Fool but unjust and yet that I hint for W.P. to say It is a Lye is neither Answer nor Argument and therefore in Love I should advise him to leave off such Billinsgate Rhetorick Reply Oh excellent Artist He leaves out part of my words and then tells me I have contradicted my self For these words TO EXPRESS IT IN THY OWN LANGUAGE he deceitfully leaves out which I did in my very writing the Epistle think of and put in on purpose to prevent any such mistake for thereby I gave W.P. plainly to understand that it was his Language and none of mine I did express it in his Language and not my own that so he might be the more sensible of it Now George call to mind thy own words p. 68. But if you take this kind of unfair Curtailing which destroys the sence is this your Care and Justice would you be thus served both to wrong me and abuse the World or your Reader And see how out of thine own mouth thou hast Condemned thy self both as a partial and self-contradictory Pen. In his 3d. Sect.
which neither they nor others can give before you can be tryed by that because that is the question whether you have the SPIRIT and the POWER OF GOD or no MORE than others 7. And then let me tell George That if he could Demonstrate it this way it would not be nay it could not be any Imposing upon me if G.W. did visibly Evidence and demonstrate to me by Power and mighty Deeds that he had indeed that Power and Spirit that he says he hath Therefore thou talkest deceitfully as if that would be an Imposing But now yours is imposing when you condemn Men for not-believing that you have immediate Revelations or in that you assert and would have us believe you are MORE inspired than other Men or other Societies and Bodies of Christians And you tell us you have the Spirit and are in the Truth MORE than others whom you Condemn as false and yet you produce NOTHING except YOUR BARE SAY-SO MORE than others who SAY SO of themselves as you do of your selves Now here 's the IMPOSING you pretend you are Infallible and yet produce no more or other effects of your Infallibility than other Men can or do Nay on the contrary the same effects of Fallibility are evident among you as among others and yet if any deny it in you you Censure and Curse them for not believing you and this is your way of Imposing And you Quakers say you are immediately sent of God and commissioned from God to deliver such or such a Message or Curse and that this and that is given forth by the Holy Ghost in you or from the Spirit and yet you shew no more certainty to prove to us and for us infallibly to build our Faith on that you are so sent and SO Commissioned from God than Muggleton does or other Churches which yet your selves say ARE NOT SENT OF GOD nor Commissioned by him Now here 's imposing upon Mens beliefs and this I say you are guilty of yea and most eminently guilty of next to Muggleton or the Pope of any Person or People I know and this is the thing George thou shouldst have Answered if thou hadst Answered me to the purpose and main bent of my Epistle to W.P. But this thou pittifully evadest and slâ—ly wouldst slide from But now since you pretend to such high things if you had the visible Spiritual Gifts that were amongst the true Primitive Churches and Apostles to evidence and demonstrate the Truth of what now you ONLY SAY and pretend I should never nor I suppose any Man in his wits call or esteem it any imposing on my Faith But the other is so indeed as I have shew'd you and therefore G. I would take thee by the hand and lead thee back again praying thee not to shuffâ—e and Cut also but Answer this and not that which I never desired of thee nor W.P. That 's the very thing I found fault with you before viz. That you would Answer to that which was not askt you instead of returning Answer to that which was and yet still thus thou servest me but it will not do For my design is that I may know you better what Real Power Evidence and Authority you have BEYOND others that so I may have a good Foundation for my Faith and give Credit to it and you Or that for want of it you may be brought to a better fight of your selves and see your nakedness and Poverty though you say as the Church of Laodicâ—a that you are rich and so may learn to be humble and not Censure others except you can better evidence your own 9. And yet why wilt thou say you have not imposed thus your Faith on others Was not and hath not your Language been such as this viz. It 's true that Timothy Titus and others WHO HAD GIFTS IN THEM for the Ministry were approved by Paul and others of the Primitive Elders for the work but this is no Proof that these opposers Ministers are either so gifted or approved G.W. Enthusiasm above Atheism p. 5. And so say I neither is it any Proof that the QUAKERS MINISTERS are SO GIFTED or APPROVED and the Words before-cited of G.F. before thy own Book Have you the SAME POWER and SPIRIT that gavâ— forth the Scriptures G.W. Wilt thou believe thy own words Then see thy Answer to Mr. Richard Baxters two sheets for the Ministry p. 16. We never understood that they that set up these Priestâ— were called as Peter or Paul or the Elders who had Power to lay on the hands that the HOLY GHOST FELL ON THE PARTY ON WHOM THEY LAID ON THEâ—R HANDS and shew me any ONE of thy MINISTERS CALLED SO George G. F. To all People in all Câ—ristendom says thus p. 2. All Sects have the words of the Apostles but out of the Power and Life A Paper sent forth into the World from the Quakers p. 5. We are against the Pastors that NOW STEAL the words of the Prophets of Christ and his Apostles W.P. Reason against Railing p. 115. Many may run into the Practice of several outward things mentioned in the Scriptures to have been the practice of Saints in former Ages and yet not be led into the Truth for all that is but will-worship Imitation and unwarrantable And all this I may say against you which you have said against others and if they were good then why not still For you have but the Names and Images of things you have got the words used in Scripture the Power and the Spirit the Gifts of the Spirit the Demonstration of the Spirit and Power But alas where is the thing it self viz. the visible Power and Gifts of the Spirit the Demonstration of the Spirit that the true Apostles had and the Scripture speaks of To this George can poorly say what if God will not bestow such Gifts now why then George I say thou hast them not only hast stolen the words out of the Scriptures thou hast got the Name the Image and words as thou sayest the Baptists and others have done but alas art as barren of the Gifts themselves as they are only art got into a Form but denyest the True power of God and Demonstration of the Spirit in Signs and mighty Deeds 10. Pa. 33. G.W. hath this further to say That he doubts not but where the Spirit of God lives and Rules it will manifest it self by its Fruits for it is self-evidencing and that they have a record in Heaven and also in many Consciences of the blessed Power of God with them and in them Reply And cannot the Baptists say all this nay and do not they many times They can say thâ—y have a Record in Heaven and in many Consciences also who believe them and pray tell me G. how thou wilt get up to Heaven to search the Record there and disprove them Did one ever hear such silly stuff as this man writes did he indeed think to shufflle it off with such
SCRIPTVRES and is not to be Questioned by others though the Holy Scriptures may be Questioned by the Quakers or Papists you will find it in Sam. Fishers Addit Appendix p. 21. an Eminent approved Quaker whence I take it mutatis mutandis viz. Tell us then how may it be known assuredly uncontroulably infallibly that the Scriptures says Fisher but say I that that which the Quakers call the Word Anointing Voyce of the Lord WITHIN THEM is at all of GOD and not a cunning devised FABLE or their own Invention and Phantasie If they tell us by the Testimony of the Spirit WITHIN which say they is onely All-sufficient to that purpose and they have the Witness in themselves the Spirit bearing Witness with their Spirits Then we ask them But by what shall we Try and find assuredly and infallibly that that Testimony and Spirit is of GOD and not a false one that tells us that the Scripture is of God boldly says Fisher but say I that that Light Word anoynting or Voyce WITHIN is of GOD Sect. 4. I request and desire Geo. Whitehead Wâ— Pen either or both or any Quaker in England to give a Visible manifestation or a Direct and demonstrative Answer to this without going round in a Circle or basely begging the Question If not for shame let them be silent and Learn to be humble and not arrogantly Contradict and Condemn OTHERS if they cannot say and evidently produce MORE for themselves in their Pretensions and Motions than OTHERS do or can that make no such pretensions For it is not enough to say that John Witnessed the Anoynting or the Church then enjoyed it or the Apostles had it for that John and the Apostles and Churches then had such an Vnction as impowered them with many and several Excellent SPIRITVAL Gifts as the Gifts of Healing the Gift of Tongues the Gift of Prophecy by Imposition of Hands of the Presbytery c. which they have not now for all their High pretences nor never had that I have heard and besides to say that John and the Saints and Churches of Old witnessed it does no more prove that the Quakers now have it than that the Baptists or some other Churches which they disown now have it This then is so far from a Proof that it is but a silly Quibble Sect. 5. But the Anoynting that the Lord JESVS and the True Apostles had was with â—he Holy Ghost indeed and with Power and not the Word or Name onely of it which is all that yet appears the Quakers have enabling them to go about doing good and HEALING ALL that were oppressed of the Devil and curing their BODILY Distempers Acts 10.38 How God Annoynted JESVS of NAZARETH with the Holy Ghost and with Power who went â—â—out doing good HEALING all that were Oppressed of the Devil for God was with him and WE are Winesses c. But the Quakers and the Christ within them doe onely for ought yet appears to others go about with words and talking but demonstrate no more Power than the Papists when they Convince and bring over some Persons to them by their Words and Doctrine as sometimes the Jesuites and sometimes the Quakers both do according to the Ignorance or weak Brains or the private Ends and Interest that the Persons they meet withal may happen to have Simplicibus facilè Imponitur SECT VI. The Quakers Quibbles about the Spirit Sect. 1. THat no Persons in England have talked more of the Spirit and pretended more to the Spirit nor cryed out the Spirit the Spirit so much as the Quakers did at first I suppose none that knew them will or can deny and that they blamed others for calling it a private Spirit or whining Spirit and for saying that it lead them into private places and to creep into Houses Sect. 2. And yet behold the very same Accusation have some of the Quakers took up now against others of them See P. Livingstone Idem p. 19. Now you that are led by that private Spirit though you pretend it to be Vniversal you draw into secret places for you absent the Meetings of Gods People Mark says he here is a deceitful whining Spirit that would be counted a Sufferer and would be counted Innocent and meek but this is truly seen not to be the Spirit of Sion's Children And what was all this for think you but because one that was of the Quakers writ thus Tell the Daughter of Zion behold thy King cometh unto thee meek and sitting upon an Ass though it be smitten on all hands yet it bears it all and suffers it although it be smitten in the House of its Friends yet grudgeth not nor repineth And this is the Language that P. Livingstone crys out mark here is a deceitful-whining-Spirit Sect. 3. So that it appears they have Learnt of their Adversaries the word Whyning and Whinâ—ing-Spirit and thus now the Quakers cry out as their Adversaries did formerly against them a-private-whyning-Spirit instead of the pure-living-powerful-Spirit of the Lord. Here you may Observe That if others though Quakers that own the same Principle with themselves of the Light within pretend to the Spirit or talk of the Spirit Oh then it is a dark-Spirit a whining-Spirit private-Spirit the Spirit of Antichrist and the Spirit of the Body onely is the Spirit of Christ See more of this in the third and fifth particular before and thus still stat pro ratione voluntas ipse dixit is all and must be sufficient to others or nothing for ought yet appears SECT VII The Quakers Quibbles and Hypocrisie in their Doctrine about Scholar-ship and Languages with reference to their own Practices Sect. 1. ONE while this is the Quakers Doctrine that is when they Cry out against Learning in others because they would have all People come to be so silly and Ignorant as to believe them or not to have Learning enough to Confute them then thus The Word which is the Original which the Apostles Preached amongst the Hebrews and Greeks which was before Tongues were and your Original which will break all your Tongues and Original to pieces Pilate had your Original of Hebrew Greek and Latine who Crucified Christ He that draws back into many Languages as into Hebrew and Greekâ— draws back into the Naturals and so draws into Confusion But the Ministers of God who Preach the Everlasting Gospel which endures for ever draw up into one Language and so the Priests and all that Trade into Natural Languages we VTTERLY deny A Paper sent forth into the World p. 3. and much to this effect we had formerly from them That the Light within is able ALONE to reveal to them the Truth and maintain it against all others and that they receive their Doctrine by Inward Revelations and not by any outward means c. Sect. 2. Another while that is when the Quakers are either to maintain their own Principles or confute others then to go round again It is Lawful and good to
your Teachers have got into the chiefest place in the Synagogues in the PHARISEES steps and cry take them away that are moved to come into your Synagogues to speak so many are knock'd down haled out of the Synagogues and before Magistrates and cast into Prison what do you differ herein from the Jews which did not believe in the Light G.F. professors Catechism p. 6. The Spirit of Christ doth not lead to hale out of the Synagogues to buffet to pluck off the Hair of the Head to draw the blood of People in the Synagogues c. Idom p. 10. See more p. 11. Did you ever Read of any of the Saints the Christians did use your Weapons or go in your steps You have brought your Names upon Record and make them to stink But now if any Man come among them while they are speaking or when they have done and be moved to speak any thing them of their Church the Rude Multitude fall upon him with Staves Fists and Punches c. A Paper sent forth into the World p. 6. Here they shew themselves to be no Ministers of Christ and their Assemblies to be no Church but in Confusion Idem Sect. 2. But now to run round again That is when some Persons come into the Quakers Synagogues or Assemblies while they are speaking or when they have done and be moved to speak any thing then they will not onely tell the People and make their silly Disciples believe That the Man is a Drunkard but if they are questioned to prove it Oh they meant onely Spiritually Drunk a pretty Quibble by the way nor onely basely insinuate that he is a Distempered and Distracted Person but a Cain or a Devil as some said of John but that 's not all For to tack quite about If one comes into their Assemblies and be moved to speak any thing though asserted as in the Naâ—â— of the Lord yet if it does not please them the Common Practice in their Meetings is now to hunch and punch the poor Man nay I have seen them Actually lay violent Hands on some and thrust and pull and hale them out of their Meeting once at the Bull and Mouth and once in their Meeting near Wheeler-street insomuch that I was astonish'd at it and could not have then believed that any such thing should be acted or Suffered in a Quakers Meeting had not my Eyes beheld it they having so much cry'd out against it and been pull'd out themselves in other Meetings and yet I did not hear so much as one Quaker speak against it or oppose it when they punch'd and thrust and laid violent Hands on the Man to hale him out of their Meeting in such a manner Sect. 3. How they struck and abused another Man in their Meeting you may take the Account in Quakerism iâ— Paganism p. 67 c. Sect. 4. Nay no longer ago than in the Moneth of December last a Civil Person that came to London out of the Countrey and moved as he said he hoped from the Lord to speak to them and opposing G.VV. in their Meeting as I am Informed after G. had askt him two Questions and he had Answered them directly and by consent the Person was to ask G.VV. as many which he did but G. finding himself as it seems puzled by one of them about Circumcision of the Heart the Person was so far from getting a direct Answer that he onely got his SHINS BROKEN directly there amongst them I hope the Quakers will not have the Confidence to deny this but I am not sure considering that sometimes they have denyed things as plain The Person it seems pâ—lling down his stockingâ— and shewing his plaistered shins to them in another of the Quakers Meetings before many witnesses and 't is said he was hunch'd and punch'd so that he was black and blew in several places on his Body and thus the poor honest Man was fain to return home with BROKEN SHINS Oh meek mild Quakerism Your great Prophet hath Condemned you all saying That such things manifest ye are out of the Light and Life of Saints of true Christians and that you differ not from the Jews and are none of the Ministers of CHRIST nor the TRVE Church Sect. 5. And 't is no wonder they do not whip or Imprison People because they have not power to do it but you see that as far as they can and dare and have power they do and suffer to be done in their Assemblies And so it cannot be doubted but that those which will do so much would do more if they had power enough but Blessed be the Lord they have it not Besides I must tell you in this very Pâ—actice of theirs they use sometimes a kind of a Quibbling way For many times they will not down right strike a Man but hunch him punch him and thrust him and crowd him till the Man is almost stisted amongst them and so in a secret way sometimes almost kill him by forcing his Breath out because it should not be taken Notice of by others though twice as I said before I have seen violent Hands laid on persons in their Meetings Oh strange turning Oh Hypocritical and horrid Change Sect. 6. One Francis Chadwel who I understand Lives in London hath felt and Experienced this in the Quakers Meetings not onely once or twice but nearer Twenty times and hâ—th and will Witness it as I am very well informed but I would not have publisht it but that I find Mr. Pen himself in his own book truly styled Judas and the Jews p. 38. cannot deny it but says He is a man of no Conscience nor Credit in what Relates to them and that he hath known him grosly Guilty both of Lying and Tipling his aim hath been to raise up an envious and scoffing Spirit against them c. and what then what of all that supposing all this wâ—s true Must you Quakers lay violent Hands on him and be your own Judges and Juâ—y and Hangman too to Execute Justice on him Oh rare is it possible that this is Quakerism or these Quakers that houted and bawled and disturbed others in their Meetings and if some did but thrust and shove them out though by Authority and the Magistrates Order Oh then Persecution Persecution wicked Jews c. Do ye Quakers not demonstrate your selves now to be the same in the Ground Here then it is evident by Experience that there is not onely a Persecuting Spirit but a Persecuting Hand amongst the Quakâ—rs and as for a Persecuting Pen and Tongue there 's none goes beyond them if any to be compared with them for Billingsgate-Rhetorick Reviling Railing and Damning their betters to the pit of Hell Are these the men that once pretended to turn the other Cheek to the Smiter and now do they smite others because their Enemies as they suppose Sect. 7. I cannot but Observe how SLILY Mr. Pen raises an evil Report of Mr. Chadwel saying He is
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
and Truth either their own FANCY SPIRIT or MIND within or at best the dictates of their OWN CONSCIENCE or what some Men commonly call the Dictates of Conscience or others call Reason Man's Spirit the Mind within or the Life of Man or cannot be well and truly differenced distinguished discriminated from them And therefore they do but Quibble and Equivocate to blind the World when they talk of owning the DIVINITY OF CHRIST For in Truth They own no other Divinity of Christ than what is properly or essentially within their OWN BODIES Neither do they in truth and plainness own any other DIVINITY of Christ nor any other CHRIST than what 's born into the World with them when they come forth of THEIR Mothers Wombs or is manifest in THAT individual Flesh of theirs as their words and writings inform me And what a rare DIVINITY of Christ is this think you that the Quakers own It is possible I may declare to you a MYSTERY of the Quakers Doctrine which you have not yet heard of or so well understood which their sayings give me to understand viz. That CHRIST and the Divine Nature or the Divinity of Christ is as truly properly or really in the BODY of GEO. FOX or the BODY of G.W. as it was in THAT BODY born of the VIRGIN MARY and yet further That the CHRIST manifest in GEO. FOX'S or some Quakers FLESH is really properly and truly CHRIST MANIFEST IN FLESH as that CHRIST was which was manifest in THAT Flesh at Jerusalem Born of the VIRGIN MARY above 1600 Years ago Let them directly and positively deny any one of these two if they will and tell us that what they say is to be taken in the Grammatical sence to avoid Quibbling Equivocation if they dare and 't is very probable you may have a most full proof of it and that from their own Mouths or Pens and therefore when they say That Geo. Fox is not Christ that 's but a Quibble for they mean then by G. Fox ONELY his Flesh or Body and so they do likewise say That the Body of JESVS or the Body called JESVS is not the CHRIST and thus no wonder then if they say that Geo. Fox's Body is not the Christ But will they say that the LIVING and BETTER Part in Geo. Fox's Body or in and of GEO. FOX is not THE CHRIST No I never could hear them say that So you may see what CHRIST it is they own and what DIVINITY it is they talk of to deceive ignorant People and unwary Souls withal a meer Quibble and most horrid Equivocation no worse nor better notwithstanding at other times their feigned Pretensions to hide it G.W. p. 6. says I tell him of a pretty Medley of Hypocrisie Quibbling and Confusion and deviating from Scripture-Language in their speaking of the Divine Nature or Word Cloathed with the most Holy Man-hood being the Christ But says G.W. is this a truth in it self yea or nay What is it or can it be now then with him a truth in it self though it deviate from Scripture-Language or be a Medley of Hypocrisie Quibbling and Confusion Oh rare if this be thy Rhetorick Geo. where 's thy Reason and Logick SECT IV. Of Scornful Reflections Sect. 1. G W. p. 5. With a multitude of Scornful Reflections upon G.W. W.P. and others and not onely so but upon the Quakers in general with which thy Pamphlet is much stuffed short of all seriousness and Sobriety To which I Reply that were it so yet their playing the Fool would be excuse enough why do they Act Write or speak things to render themselves so Ridiculous if they would not have their Auditors and Spectators be moved at it I never heard of any Jack-Pudding that wilfully made himself Ridiculous but that it was with design to raise a pleasant Humour in others and if G.W. or the Quakers have not the like design it is to be feared they have a worse But if they would not have others be moved to Laugh at them their best course would be to learn to be no more Ridiculous nor write and Print Non-sence For if G. Fox will pretend to be wiser than and to Instruct all Europe and yet is such an Ignoramus as to call a Father Mother a Man Woman or a He She or not know the Masculine Gender from the Femiâ—â—â—e is any Man to be blamed for Laughing at â—im For my part I do here say I think not at all But rather that it may be a Duty at least very convenient to Laugh at such vain boasting Pride Ignorance and Ridicuâ—â—sity to shame them out of it Sect. 2. But still Mr. Sleights thy Brother Pen falls under thy lash why dost thou not Reprehend him Thou oughtest to have done that in the first place You shall I think hardly find any use more scurrilous scoffing in such matters than he hath done To instance but in three or four because of brevity of his scornful Reflections viz. W.P. Rejoynder to Mr. Faldo p. 38. I cannot but Observe after what a SVSPECTED RATE the SCRIPTVRES have been first Collected and then conveyed throuâ—h the several Ages c. P. 39. From hence we may Observe the VNCERTAINTY of JOHN FALDO'S WORD OF GOD. Pen's Rebuke p. 31. It is the Presbyterians special Grace THAT SAVETH and as for particular Persons take this in his Winding sheet p. 2. That Little Great Pragmatical T.F. a MONSTER ALL Tongue and NO Ears Will ye say now that it 's likely any Man should out-do this Pragmaticus your Brother Pen for Personal Reflections nay he gives the Gentlemans Name at Length though as I hear one that is a good substantial Citizen a Person of very good Repute and Estate besides the Personal Reflection if one should inquire into the Truth of it strictly one should find it to be a most notorious falshood for I have inquired and do understand that that Gent. hath TWO EARS though W.P. sayâ— NO EARS and so might give Occasion to some silly suspitious Quakers to think as if the Gent. was indeed Born without Ears or had lost them so base was his scurrility and at best W.P. will have need of a Quakers Figure which must needs be the Devils drawn Figure for to help him out and excuse this Scoffing Slander If you would have a Scornful Reflection above all that ever I read a silly and Prophane one too See W. Pen's Winding sheet p. 8. speaking of H. H's Prayer to the Lord JESUS But indeed his Margin proves to us he takes him for A MAN and none of the BEST LINGVISTS neither for lest HE should not well understand the English word delivered he refers HIM to Tradita in the Margin though both Translations and one as good as the other for the Original word is Greek which either H. Hedworth does not know or he doubted the skill of him he prayed to or else he did foolishly to Correct by a Translation the Original word being ready Any other Man
came on them and they spake with Tongues and prophesied and all the Men were about twelve 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 * Isa 29.11 12. And the Vision of all is become unto you as the words of a Book that is Sealed which Men deliver to one that is Learned saying Read this I pray thee and he saith I cannot for it is Sealed Aâ—â— the Book is delivered to him that is not learned saying Read this I pray thee and he saith I am not learned Mica 3.6 7. Therefore night shall be unto you that ye shall not have a Vision and it shall be dark unto you that ye shall not Divine and the Sun shall go down over the Prophets and the day shall bâ— dark over them Then shall the Seers be ashamed and the Diâ—iners Confounded yea they shall all cover their Lips for there is no answer of God see Psal 34.9 Ezek. 13.6 7. * 1 Cor. 2 4 5. My Speech and my Preaching says the true Apostle was not with inticing Words of Mans Wisdom But in demonstration of the Spirit and of Power c. 2 Tim. 2.24 25 The Servant of the Lord must not strive but be gentle unto all men apt to teach patient in meekness instructing those that oppose themselves if God peradventure will give them Repentance See Gal. 6.1 and Phil. 4.5 See 1 Tim. 1.5 6. 2 Tim. 2.16 17 18. Shun prophane and vain Bablings for they will increase unto more ungodliness and their Word wil eat as doth a Canker of whom is Hymeneus and Philetus who concerning the Truth have Erred saying That the Resurrection is past already and overthrow the Faith of some 1 Pet. 3.15 But sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a Reason of the hope that is in you with meekness and fear reverence 1 Câ—r 14. â— So likewise you excâ—pt ye utter by the tongue words significant or easâ—e to be undâ—â—stood how shall it be kâ—â—wn whâ—t is 〈◊〉 for ye shall speak into the Air. * And some of the Quakers quibble as much about the word Body as thou dost about the word Christ not being willing to own that Christ hath any other Body now then his Church from Col. 1.24 or sometimes then the Bodies of the Saints from Ephes 5.30 mistaken Titus 3.2 3. To speak evil of no man to be no Brawlers but gentle shewing all meekness unto all men For we our selves also were sometimes foolish disobedient deceived c. * Rom. 12.5 John 5.31 and 36. John 10.37 15.24 Acts 2.22 36. Heb. 2.3 4. Prov. 27.5 15.32 G.W. p. 18. * Which is the most true and pure Language to a single Person to write that thou ORDERED me or to say that you Ordered me Are they not both alike as to the impureness of speech Oh ye rare Linguists that write by Inspiration †If you have bad English again I cannot help that you have it as such a School-Master and Dictator as G.W. sent it me I would not take notice of this but that the Quakers pretend to Infallibility and have condemned oâ—hers for bad English or not speaking it Grammatically * It seems G.W. says or to deny it was added Whether it be so or no and What G.W. meant he WAS to deny or would IMPOSE upon him to deny I know not but it is still the same as to the purpose I brought it viz. their IMPOSING upon others as if they had the Power of or would new erect among them A HIGH COMMISSION COVRT for even there their IMPOSITION was the same that the Parties accused had the Liberty to confess or deny the Questions that were put to them * Mr. Penâ— Judas and the Jews is no more than a little above sixteen sheets in Answer to four and a hâ—lf and this you must not doubt but without disgusting their Sober Readers it being a Quakers Method See also hiâ— Spirit of Truth Vindicated it is but seventeen sheets in Answer to six
CONFIDENCE of the Leading Quakers of the Foxonian Tribe audacious Attempts in such Evasive Replies to their Opponents daubed over to beguile the simple-hearted or deceived Quakers with seeming Vindications when their dreadful accusing Consciences if not absolutely seared at the same time cannot but tell them how greatly the sincerer sort of Quakers have been burthenâ—d yea grievously afflicted these many years under the sence of Guilt that rests on those called the BODY I may say even to the highest Degree of Perplexity witness J.P. W.M. J.O. W.G. T.M. M.S. T.F. J.F. M.P. A.M. with many more and although some of them may have trâ—ckled under the TYRANNICAL power of this BODY so called i. e. their Church though it be indeed Principally but of G. Foxes Building yet their Consciences cannot but bear Witness to what I have said in this Respect Here 's all that can be said in favour of such wicked Practices that it seems they must by Decree to uphold their Cause as long as they can set SOMETHING forth in Print as an Answer or that bears the Title of an Answer to all that comes out against them 6. It must be a very strong and notorious Delusion these Leading-Quakers are under if they do not see themselves manifestly Guilty of Abominable Equivocations and Quibbling in the greatest matters of Faith and Religion controverted between them and others Insomuch that notwithstanding their now loud pretences of professing Christ according to the Holy Scriptures so long as they do not nor will disclaim their Forâ—er Professions to the Contrary and their former abuses put upon the Scriptures and notwithstanding their loud Clamors against the Socinians as denying the Divinity of Christ yet themselves must know that they deny CHRIST to be either God or Man in the sence that Christians acknowledg him to be so see Contest for Christianity p. 115 116 117. and Controv. ended p. 44. to 54. And consequently they Introduce into the profession of Religion and the Scriptures such Equivocations and ambiguous Quibbling as Renders the most Religious Confessions Profound Deceits and the Words of God Recorded in Scripture no better than a Nose of Wax most dangerous and false 7. There are five or six little Books that do very ingeniously and fully set forth and give an accompt of the Deceit Impostures intolerable Pride Hypocrisy and Tyranny with the Popish Principles and vile Practices of some of your Leaders and Ministers of the Foxonian party chiefly in Matters of Fact which are visible to the Eyes and subject to the Senses of Men viz. The Spirit of the Quakers tryed Controversy ended The Spirit of the Hat Tyranny and Hypocrisy detected Questions for the Quakers to which may be added The Quakers Spiritual-Court The which or some of them at least I should advise all Persons Judiciously to peruse that would be inforâ—ed concerning them For notwithstanding that the Quakers have Printed something that bears the Name of Answers I do seriously think and hereby advertise them that those Books are IN EFFECT as much un-answered as if they had not writ twenty lines about it for indeed what these Quakers have writ in Reply is but ABOUT it not TO it They beat about the Bush and that 's all they make the greatest noise like the Lapwing when indeed they are farthest off What shall I say to your poor pittiful slight shifting evasive and equivocating Replies to these Books What shall I say to that heavy Charge of TYRANNY and HYPOCRISY exhibited against you in the Book bearing that Title What shall I say to that equal just and fair Proffer made to you therein and your not-accepting of it p. 49. and Title-Page 'T is offered over and over again to the Quakers To refer the Judgment of matters of Fact to the verdict of twelve impartial and honest men EQUALLY to be chosen and that in case the Quakers the others should not agree in the choice of the Persons it was proposed that the Vmpirage should be referred to the LORD-MAJOR of London or any Alderman on the Bench or to any one of twenty Common Council-men and if the Quakers would put it to this just honest and fair Issue that they should signifie it in writing and leave it with Francis Smith Bookseller dwelling in Cornhil and they should find their Accusers ready to comply therewith Now why dare and do you not thus adventure the Tryal of it And why will W.P. notwithstanding Cry out for Proof and exclaim that you are horribly belied and slandered and that they are all Lies Slanders and Forgeries and this is the chiefest part of your Answers If they are so indeed or ye Quakers so innocent therein as you would pretend nothing could possibly more honour and advantage the Quakers and their Cause here as clearly to Evince it and have this Judged for them by honest and impartial Men on both sides and it being only matter of Fact such men are capable to judg of it for shame then W.P. and ye Quakers do not any more cry out Gross Lies Slanders and Forgeries till you have agreed to this fair propose and have had the matters indifferently heard as so long profferred you and it be proved so what will ye thus decline the Proof and Tryal and yet exclaim as wronged oh unreasonable 8. What shall I say What can be said to such Men What can be expected from them Or who that is not infatuated can believe them or approve of their Confidence whereby they make themselves ridiculous and manifest to the world that some of them have neither tender Consciences nor shame in them to stand in things with such perverseness of Spirit not to say Impudence against not only Common Sense and REASON But OCULAR DEMONSTRATION saying any thing Backwards or Forwards as they please and that without Blushing I will name but three Instances now 1. Witness those many Texts of Scripture perverted â—ltered changed and corrupted by G. Fox when he charges others with falshood corrupting and perverting the Scriptures for doing the like or less as is set forth in several particulars in the Spirit of the Quakers tryed where in some places G. Fox puts THEM for HIM Col. 3.10 Conscience for Thoughts Rom. 2.15 he puts Christ's Belly for the Believers Belly John 7.38 puts another person into the Text John 10.29 Leaves out the SPIRIT in 1 Cor. 2.10 puts IT for WE in 2 Cor. 2.16 IS for WAS in 2 Cor. 5.19 Leaves out the word WILFULLY in Heb. 10.26 puts speaking for Prophecying 1 Cor. 14.31 c. Now as that Author says well any one that can but Read and understand English and knows that A is not B or HIM is not THEM or that IT is not nor can be WE may know that G. Fox hath committed Falshoods altered changed and corrupted several Scriptures and yet Mr. Penn hath undertaken to vindicate him in these matters though against his own other Mens Eyes and yet if you will credit W. Penn