Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	true_a	truth_n	word_n	7,456	5	4.2077	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54126	The counterfeit Christian detected; and the real Quaker justified Of God and Scripture, reason & antiquity. against the vile forgeries, gross perversions, black slanders, plain contradictions & scurrilous language of T. Hicks an Anabaptist preacher, in his third dialogue between a Christian and a Quaker, call'd, The Quaker condemned, &c. By way of an appeal to all sober people, especially those called Anabaptists in and about the City of London. By a lover of truth and peace W. P.	Penn, William, 1644-1718.	1674 (1674)	Wing P1271; ESTC R220484	73,223	125

anointed the God-head and with what and to what End These are thy own Words and they belong to thy own Doctrine Thou didst object against our Principle and hapned to contradict thy own Principle in it I sent thee the Objection home again for thee to disingage thy own Principle of it First Thou growest angry tellst me of contradicting my self and returnest me the Objection never considered but back it must go and when thou hast found the way to clear thy own that shall serve for thine and mine too And thus I leave thee and thy Cavils in this Section §. V. Concerning the Gospel-Rule LEt us hear what thou hast to say to the Arguments I gave about the Rule C. You deny the Scriptures to be the Rule of Faith and Practice u●to Chri●tians p. 38. ● Thou would t here insinuate as if our Faith and Practice ●ere not according to Scripture because we do not assert them but the Spirit that gave them forth to b● the ●ule especially in new Covenant Times I grant the Scriptures are to be fulfilled and that many Heavenly Exhortations Reproofs Instructions therein contained are to be regarded by us but that which is my Rule to direct my Under●tanding what is fit for me to embrace and what to reject and how to understand that which is to be received m●st be the Spirit of Truth which alone g●ves true Discerning Therefore let us hear what thou sayest to my Argument Reas against Rail p. 25. as thou they self has cited it Dial. 3. p. 38. viz. That which is more Ancient more universal and more able to inform rule and guide that must more eminently be the Rule But that hath been and is the Light within therefore that hath been and ought to be the Rule of ●aith and Practice What dost thou offer to invalidate this Argument C. Then her●in I have not misrepresented your Belief p. 39. Q. But is this the Way to confute our Belief Or did we charge thee with misrepresenting it in this particular Dost thou think thus to evince the Truth of thy Objections to grant us the Matter objected It seems we are to take this for thy Answer and consequently that the Light within is eminently the Rul● for ought thou hast said against it Proceed C. ●ut forasmuch as you often say you own the Scriptures and the holy Rules therein contained In what Sense do you acknowledge them to be your Rule Q. Thou makest me to answer this Question thus The Scripture is the Rule of Historical Faith the Spirit can only be the Rule of saving Faith Reas ag Rail p. 40. But can any Man that hath the least Draghm of Honesty or Justice think this the Way to confute me to skip over near 15. Pages containing several Arguments made to evidence and confirm the Truth of the fir●t Hadst thou not a Conscience that dares do and say any thing thou could●t never have given me such an unhandsom Slip. But let us hear what thou sayst to that which thou hast cited C. If the Light within be more able to inf●rm rule and guide and therefore more ●minently the Rule What need is there of an historical Rule p. 39. Q. Did ever any Man pretending to be in his VVits talk so idly what is it but to say If the Spirit of God was alwayes more able then the Scripture what need is there of having Scripture Is not this to infer from God's Condescension to Man's Imbecillity that the Light and Spirit of God are Imbecil Is not this to reprobate all external Means and to conclude God Christ the Light and Spirit insufficient because that any were ever used Is it a good Argument becau●e the Light does not reveal such a thing therefore the Light cannot reveal such a thing which is the utmost Strength of thy Opposition I further told thee that those who gave forth the Scripture came by the Enjoyment of those Thing● through the Light and Spirit of God or they could never have writ them therefore the Light and Spirit and not the Scriptures were the Rule of their Faith But of this and abundance more to the same Purpose thou takest no notice I further told thee that the Prophets saw him with this Light unless they saw him without Light and that those that believed him when come could not have received him had they not beheld him with an inward Eye Thus thou quotest me What Reply makest thou to this C. That the Prophets saw him by the Light of divine Revelation I grant And that none do believe in him what do not know him is true but that this Light or inward Eye is the common Light in every Man that thou must prove p. 42. Q. It was formerly and is again proved to be the same Light though not the same in Manifestations Every one had th● same Light but not the same Prohecies nor the same Sights When thou hast proved two Lights it will be Time for thee to talk at this Rate No●hing did then nor can now lead truly to know and confess to the Word that took Flesh in which VVord was Life and that Life the Light of Men but ● uch Discoveries as proceed from a Measure of the same Light as hath been already proved And should I admit of thy Construction that the Light by which such as had a true Sight of Christ before and at his Coming was not the common Light as thou callest it but that which thou thy self allowest to be divine yet wilt thou give me Leave to infer in thy Name that the divine Light was insufficient before such time as it reveald those Things to the Prophets and gave tho●e that were alive at Christ's Spiritual Coming a Knowledge and a Sense of them because they did no● know them before they knew them For at this Rate thou ●reate●●●s abo●t the Light within the Light within doth not do this 〈…〉 the Light within cannot do it presumpt●●●sly concluding it insufficient to discover those things that either do not need a Discovery because they are already known or that it seemeth good to God in his VVisdom to conceal C. If the Scriptures tell thee ●here was such ● Man as Moses David and Matthew c. without which thou couldst not have known any such ●●ing so the Scripture tells thee what they spoke and wro● of therefore the Scriptures must be the Rule of thy Belief both conc●rning those Men and their Sayings p. 45. Q. I grant that the Scriptures tell me there were such Men as Moses D●●id and Matth●w and that they wrote But what is it that gives me to believe the things they wrote to be true The Rule of ●aving Faith is that we speak of and not that which is historical It is impossible for me to understand the Truth of those Things till I come to that Spirit of Truth that gave them forth for no Man can know the Things of God save the Spirit of God The want of

him for this great Scandal to their Profession But suppose I meant the whole Law of God in that place I see no worse Consequence from my words then this That so far as man's Obedience to God's Law is requisite to his Acceptance so far only Christ became our Example For as he was not our Pattern in things that more peculiarly related to him to perform and finish so was he no more then our Pattern in that which is our constant Duty to do Now let T. H. snap and catch what he can with all his Leg●rdemains pag. 69. only take this along with him That by his Reflection upon that Argument viz. That Christ hath not SO fulfilled the Law for us as to exclude our Obedience from being requisite to our Acceptance he implies a Denyal of the N●cessity of Obeying the Law of God to Acceptance with God A Doctrine suited to his Practice contrived and continued to the Ease of Hypocrites no wonder he struggles so hard for it for without it nothing but Horror would surround him though at this rate he must not alwayes expect to escape the Blow I mean not assassinating of him a Trick that lives nearer his Complexion then mine but that Vengeance Which is the Recompence of every Soul that loveth and maketh a Lye With you the People called Anabaptists I leave this Section Right us Right your selves Right our Profession of such an Unfair Adversary and your selves of so Scandalous an Advocate § II. That T. Hicks has grosly Perverted our Writings TO Forge is bad but to Pervert may in a Sen●e be worse since it is to mis-use true words and by Disguise twist them to a Sense never intended when many times that which is false it undiscernably swallowed for the sake of something that 's true This was another Charge I exhibited again●t T. Hicks and an Argument by which I proved him no Christian I frequently in my Book took Occasion to detect him of this Unworthy Practice and more especially by 26 instances under a distinct Head containing ten page● our Principles in one Column and his Perversions in another but he seems dumb to the Charge Shall I enter him mute that may alter but not excuse the Punishment Ass●ssinating always excepted I shall Reader for thy sake and the Truth 's produce some of them that those to whom this may come may have some Account of his Carriage in his former Dialogues I. From our Belief of the Light 's Sufficiency to save he infers That all other Means are needless Dial. 1. p. 36 37. not considering it was not the Light 's Insufficiency but man's Weakness that occasion'd them He might object Insufficiency as well against God Christ Spirit Grace c. II. From our making the Illumination in man to be a natural Emanation or Product of the divine Word which made all things he wickedly turns it to An Effect of God's Power and so sayes we would make Beasts and Trees c. also divine Ibid. p. 4. III. From our asserting that the Light of Christ shineth within the Hearts of Wicked as well as Good Men He tells People in our Name that he is in the Heart of every Wicked Man as he is in his Saints Cont. p. 45 46. Though through Rebellion they partake not of his Life Power c. IV. From our affirming that God is the Teacher of his ●eople He infers That we deny all Ministry and Visible Worship though they stand in God's Power and Spirit 1 Dial. p. 42 43. V. From our believing Christ to be in his People according to express Scripture and that as such he is crucified by Wicked Men He infers That we deny Christ to be as well without as within or that he was ever crucified in the Flesh 1 Dial. p. 44. Contin pag. 37 40 42. VI. From our denying of their rigid Satisfaction that is that Christ was punished by his Father for our Sin and that Sins past present and to come are answered for And that men may be Holy by Virtue thereof though not new but old Creatures and so unholy in themselves He unworthily concludes That We disown Christ's Death and Sufferings as a Propitiation that it carried away Sins past and sealed Remission in his Blood to as many as believe And that we expect to be both forgiven and accepted not for Christ's sake nor in his Sacrifice Righteoussness but our own Works 1 Dial. p. 9 10. Contin 48 49 50 51 52 53. VII From our pleading for a Perfection from Sin and the Duty of growing to the Fulness of the Measure c. He infers Our Denyal of Perfection in Degrees and our Belief of as high a Degree of Perfection in this World as hereafter Dial. 1 pag. 48 49 50 51. VIII Because we say that such Works as are wrought by the Holy Spirit in us are necessary to Eternal Life and may in a sense be said to obtain it since the Lord hath ●o freely offered it upon the Condition of believing and ●being which are the Fruits of the Spirit of God in man T. Hicks suggests in our Name That we exp●ct to merit ●ternal Life by our good Works and those of our own Working as the Spider weaves his Webb out of his own Bowels Dial. pag. 38. Contin pag. 51 52. IX Because we say All Spiritual Liberty stands in God's Power that redeems from Sathan's Snares He inferreth That who are not of our Way should have no Liberty Cont. pag. 85. X. Because we say The Scriptures are not the great Gospel Rule but the Spirit The Dispensation of the Spirit being that of the Gospel more peculiarly and that without it we cannot understand or savingly believe any thing declared of in the Scripture and therefore that it is our Rule for believing the Scriptures them selves He basely suggests That the Quakers cast off al● Precepts in the Scriptures and so will not bring their Cheats and Impostures to the Test thereof counting them of no more Authority then Esop's Fables Dial. 1. p. 20 21 22 23 24 30 31 32 33 34 35 36. Contin Epist to the Reader Behold your Anabaptist-Preacher XI From our preaching men to a lost God and Christ that is to God and Christ whom they have lost Fellowship with He perverts it to our believing That God and Christ were in a lost or undone Condition Cont. p. 49. XII From our asserting that what was a Command to any Servant of God in old time is not so to us because so to them that is such as Moses's going to Pharoah the Performance of Types Shadows and Figur●s appointed for a Season and to pass off unless requir'd by the same Spirit anew He falsly infers That those Moral and Eternal Precepts Thou shalt have no other God but me Thou shalt not Murder Commit Adultery Steal Bare False Witness c. are not binding upon us but that we give our selves the Liberty of such horrid Principles as the contrary to those Principl●s and

he lo●● Suffering thou froward he was good to his Enemi●● thou base to thy Neighbours Surely thou hast forg●● that if thou walkest as he walked thou must have do with that dangerous Doctrine of Perfection as thou else where reputest it But at thy Rate of quoting this Scripture and following of Christ thou mayst as well bring in Circumcision and the Passover as Baptism and the Supper Christ told his Disciples The Spirit should lead them into all Truth after his Ascension and his beloved Disciple John referred the Churches to the Anointing C. You tell us these Ordinances were used as Figures and Shadows no longer to endure then till the Substance comes viz. The Baptism of the holy Ghost The Reason can be no other then the vain Conceit of a deluded mind for they are no Figures of the Baptism of the Spirit therefore this can be no Reason for the abolishing of them Christ commands his Apostles to teach and baptize promising to be with them to the End of the World Q. Who ever said that Breaking of Bread was a Figure of the Spirit 's Baptism It 's a meer Fiction of thy making as p. 107. of Reas against Rail will shew But if Water-Baptism and Breaking of Bread are no Figures nor Shadows they must be Substances and what Difference then there is between thee and Popery in this Point let the Reader judge And for Christ's bidding his Disciples Go teach baptizing Matth. 28. I told thee That no Water was mentioned and that Luke in the first of the Acts sayes before the Commission mentioned by Matthew could be given at least executed John baptized with Water but ye shall be baptized with the holy Ghost not many Dayes hence And then comes the Commission in Force Go teach baptizing how with the holy Ghost turning People from Darkness t● Light from the Power of Satan unto God C. If the Baptism of the holy Ghost do put this Commission in Force as thou saist then the Obligation to those Duties signified in the Commssion cannot be taken off If so thy Argument falls Q. A poor Shuffle indeed Does my Argument fall because thou beggest the Question which is Whether their Baptism be with Water or the holy Ghost C. If Baptism of Water be not intended then none not the Baptism of Afflictions for the Apostles were not to persecute Not the Baptism of the holy Ghost for that was a Promise not a Commission p. 63. Q. Thou dost but triffle with us still Though to be baptized was a Promise yet to baptize was a Commission To be baptized not many Dayes hence was the Promise of Christ but go and baptize all Nations which followeth was a Commission and that it was with no other Baptism Christ's Distinction sufficiently proves viz. John indeed baptized with Water but ye shall be baptized with the holy Ghost not many Dayes hence stay till then and go and teach baptizing all Nations c. C. To baptize with the holy Ghost was none of their Duty it being properly Christ's Work p. 63. Q. It was both their Work and Duty witness that Simon Magus would have bought that Gift of Peter And that Paul baptized with the holy Ghost Acts 19. Did he not therein do his Duty C. Is it proper to say I baptize you with the Spirit into the Name of the Spirit Q. Yes if thou hast the Spirit unless thou wouldst make a counterfeit Christiaen of him whom thou without the Spirit baptizest into the Name of the Spirit wouldst thou have a Man baptized into the Name and not into the Nature of the Spirit Can a Man baptize into Spirit and into Life without Spirit and Life God did convert reconcile baptize beget and build up Thousands to himself by them unto whom the VVord of Reconciliation was committed and who were Embassadors in Christ's stead Now as for Water-Baptism what Paul sayes of himself I may say of his Commission It was not behind any of the rest yet he denies Water-Baptism to be any Part of it and is as plainly rejected of him in Point of Institution as any Thing in Scripture So that either Water-Baptism is none of Christ's Institutions or else Paul had no Commission to perform Christ's Institutions which were strange T. Collier determines this The Baptism of Christ is the Baptism of the Spirit But if any of you can shew a larger Commission then Paul had let him produce it if not I must conclude they Run and are not Sent. §. VII Of the Doctrine of Justification I Perceive ●y what thou hast writ of Justification thou inten●st to end at the rate thou hast manag'd the Controversie all along I mean with the same shuffles and injustice I will set down thy Charge the Answer thou makest me give and thy Reply C. Thou hast holdly affirm'd that Justification by that Righteousness Christ fulfilled for us wholely without us to be a Doctrine of Devils Apol. pag. 148. What sayst thou is this Q. This Apology cited was written against a malitious Priest in Ireland Reas ag Rail p. 68. If thy Position cannot be prov'd it will be no Excuse to say It was given to a malitious Priest yea thy Folly and Rashness is the more aggravated c. p. 96. Q. As if I had given that Answer not to inform Persons against whom the Book was writ and the Occasion of the Passage but as one unable to say any thing in my Defence to extenuate the Fact and Excuse my writing it I perceive rather then want Occasions to Abuse me thou wilt make them But what sayst thou concerning Justification C. Thou supposest the Doctrine of Justification by that Righteousness which Christ fulfilled wholely without us to be a Sin-pleasing and dangerous Notion What Reason hast thou so to esteem it p. 67. Q. I do so taking my Words in my Sense and my Reasons are 1st Because wholely wit●out us is an unscriptural phrase 2 dly It takes away the necessity of all Inward Work 3 dly No man is justified without Faith No man hath Faith without Sanctification and Works therefore the Works of Righteousness by the Spirit are necessary to compleat Justification C. Whether a sincere Faith is necessary to our Justification is one thing But whether such a Faith be our sole Righteousness by which we are Justified is another p. 67. Q. And whether T. H. be not a● idle Shifter is another thing Was it the Question Whether our Faith were the sole Righteousness to Justification or whether Justification were by a Righteousness wholy without us and our Faith too If a sncere Faith be necessary then because Faith is not Faith without Work Justification is not wrought wholely without I told thee before that this Doctrine of thine speaks Peace to the Wicked whilst wicked But there is no Peace to the Wicked saith my God C. It is horrible wicked to conclude that what Christ hath done and suffered without us is to speak Peace to the Wicked whilest such

Conclusion THou accusest me with defending and jus●●●ying E. B. in Cursing Railing and Lying and that in the Name of the Lord Dial. 3. p. 10 82 83. where it is to be observed that thou doest not onely esteem it so thy self but supposest me both to confess it to be such and that notwithstanding I warrant it from the Lord. These are thy black and odious Insinuations and Conclusions as may at large be seen in the pages before mentioned as if to deny them to be such were to affirm them such for I know not by what other Figure I allow them such But because this cannot appear less then an absurd and incredible Lye to all that have their senses I shall the less heed it But what Proof doest thou bring that E. B. curses lyes and railes To call what he sayes by such hard Names concludes no such thing All I see is that thou ry●'st to the words by him utter'd as if a Repetition were a Proof Poor Man This it is to be upon the Fret Proud and Passionate E. B. must curse lye and raile because thou sarst so Is not this to act the Dictator with a witness The Truth is I scarce think there ever was a fouler But thou stomackst my saying that the Scripture allows those Names and retor'st it seems you can make the Scripture your Rule for Lying Cursing and Railing But this is as irreverently said of the Scripture as abusively of us and absurdly in it self can any man make them his Rule for that which is impious I had thought that at what time any act wickedly th●y cease to make them their Rule Shall I make one of thy Conclusions now against thee T. Hicks says the Scripture may be a Rule for Lying Cursing and Railing But is every Example a Rule a Rule always relat●s to Duty a President or Example not Is it my Duty to call bad men by all the Names mentioned in Scripture because there are such Examples VVhat then should I call Thee that art as bad a man every jot as the worst of them This shews that the Scripture cannot be a Rule in an hundred such Cases but the particular measure of Wisdom from God that is always present and gives to und●rstand and apply things suitably and not upon mere Imitation where thy Religion such as it is stands I say that our justifying our Practice by the Example of Scripture does not conclude it our Rule or any man's whatsoever in so citing it And therefore thy thread-bare Answer it seemes you are forc'd to make Scripture your Rule to prove this or that is out of doors and to be despised as plausible as it looks Again ●f the Scriptures be our Rule in any particular cases and I think we live up to it more then thou d●est witness thy three impious Dialogues yet this concludes not the matter in Question for thee since it proves not the Scriptures to be eminently the Rule or the most eminent or general Rule c. But T. H. why has E. B. transgress'd more than either Prophets or Apostles yea then Christ himself when he to such carn●l men as thy self seemed so unkind and harsh in his Answer and Rebuke of Peter's Love and Care of him as to say Get thee behind me Satan The Priest that E. B. gave those Names no one of which was harder then Satan was never half so kind to him as Peter was to Christ Nay they were entrapping Questions such as they used to assault Christ with when they sought occasion against him whom he called Children of the Devil And we know that some of thy race T. H. in the former times when power was in your Hands diligently sought matter against us G. Fox was about the same time indicted for Blasphemy and endeavours great in some of the old Pharisaical stock thy Brethren to take away his Life E. B. knew whom and what he answer'd And I do say that by thy Argument about the Scriptures being the Rule without further Regard thou oughtest to stop thy Mouth unless thou canst prove that E. B. had not the same Warrant the holy men of old had to name thy Predecessors by to do which thou must come to the discerning of Spirits And by what wilt thou perform that enquiry and Judgment How canst thou tell whether a man using Christ's Words to Peter to a loving Disswader of him from Sufferings that onely intends his Good is well or ill done The Scripture is no Rule for our discerning aright this case nor is it his Duty in case he be in the right because Christ's words are there recorded unless he be thereto prompted of the same Power Yet if he say so and be reproved by any 't is and must be granted that there is an Example which shuts the Mouthes or should do of all who respect the Scripture which is our case with thee Well but Christ had no Provocation by Peter's words but the Spirit that lurkt in them which savour'd not the Work of God then doing To relish the like case aright there must be the same Spirit which T. H. rejecting for the Rule of right Judgment to be sure he can be no right Judge of E. B. But upon his own Opinion ought to be silent from further Clamour against him and repent of his scurrulous reproachful Language with which he has so often run over his Grave But thou chargest p. 86. Nicholas Lucas with saying That if the Bible were burnt as good an one might be writ and though he denies it yet thou tell'st us it is never the less a Lye for that and that he knows his Accusers But suppose it were true had it not more become an Anabaptist and a Preacher too especially when one of the Scriptures in thy Title Page is A Man that is an Heretick after the 1 st and 2 d Admonition reject who never dealt so with either him or us that thou so hast publickly writ against as such first to have dealt with N L. about it and granting he had been so obstinate in a wicked Saying as thou Dialoguest him to be had this been a sufficient Ground for thee to charge it upon the Persons and Principles of the People called Quakers But now thou hast given the World a Saying to measure us by that first is of several years standing and but lately raked up and might have been either at first mis-apprehended or some word forgotten or mis-placed 2dly That N. L. denies that he ever spake it by a serious Certificate in G. W's Append. confirm'd by H. Stout appeal'd to by thy Anabaptist Informers which thou hast not so much as attempted to invalidate 3dly That he abhors the Matter contained in the Story and that without all mental Reserves And 4thly That it 's charged upon and made to be the Measure of Vs and our Principles and Motions thereby making us to blaspheme God's Spirit as well as reprobate Scripture and that with no small

Aggravation who are innocent by never speaking the Words by never countenancing such Words by not holding the Matter directly or indirectly contained in them and we do utterly renounce and abhor both the one and the other Well T. Hicks God will plead our Cause against the Malignity of thy Slanderous Spirit No Justice no Discretion could ever have led thee to this monstrous pitch of Abuse thou shewest how glad thou art to bedirt us by making other Folks Lyes thy Charges and then insisting on them with as much Confidence as if thou wert infallibly assured of every jot But we have some cause to suspect thee more then ever thy Tale wears so many Dresses One while it is Thou mayst burn thy Bible and write as good an one thy self Contin p. 5. Another while We may burn our Bible and make as good an one our self Dial. 3. pag. 3. And last of all it is to go thus If the Bible were burnt as good an one might be writ ibid. p. 86. Now T. H. answer thou that pretendest to such punctuality which of these are we to take The first is unlikely because what ever we think we could do to be sure thou canst not think that a Quaker should have so good an Opinion of an Anabaptist Woman as that she could write another Bible as good as this that we are sure understands not this If we must take thee in thy second Account then the Woman is out in her first Story If in the last Relation of this Fiction then it concerns the Quakers no more then the Anabaptists For suppose the World were under one Emperor and he so impious as to enjoyn the burning of all the Bibles and all were burnt I hope they are not so irreligious as to limit God's Power who is Almighty that he could not furnish us with one as good as this especially since Christians would else as you must hold be without a Rule for I would have thee take notice T. H. that thou hast so materially varied in thy Charge that now it is not whether if the Bible were burnt any Man could make as good an one but whether if it were by such Impiety burnt as good an one might not be writ which words are general Here T. H. to give the his due thou hast helpt thy Fiend Quaker by bringing him in saying what T. H. unless he would question God's Omnipotency dare not deny But to conclude either these Mistakes proceed from the first Authors or from T. H. If from the first Authors why should they be credited at all who show such incertainty if from T. Hicks what Reason has he to be so infallibly sure of their Memories who is not sure of his own Books much less of his own Memory being found in such manifest Variations But since every just Judge accounts that Accuser and Witness of little Credit that are found divers and inconsistent in their Stories I hope my sober Reader who is made judge betwixt us will in justice cashier T. Hicks from all Credit with him in these attempts But as against N. L. so against S. Eccles T. H. has publish● a foul Slander viz. That he should say the Scriptures are a Lye This G. W. Appe●d p. 12. reflected upon thee as an abusive and false Charge To which I cannot find that thou sayst any more then this that one of thy Witnesses against N. L. can testifie that S. E. said he used Scripture onely to satisfie him Dial. 3. p. 86. Doubtless that Witness has long Eares thou hangst so fast by them But he can witness it But why does he not Is that Put-off like to confirm the Charge But granting thy Witness remembers better against S. E. then N. L. Does S. E ' s. saying that he us'd Scripture to satisfie his Opponent prove that he said the Scriptures were a Lye Do men use to prove Truths by Lyes Doth not this make S. E. imply the Lye to his own Principles which he quoted Scripture to prove real Truths What sayst thou T. H. Is this to ●vince the truth of thy Objections and Charges against the Quakers and secure thy Credit with thy own and other People that carries with it what merits the Detestation and Rebuke of every honest mind But that thou mayst go out with the same braving Rant thou camest in with and the like Honesty thou tellest thy Reader that W. P. is guilty of wilful Lying in saving that thou disingenuously slankedst from a publick Meeting and evadedst the offer made thee by G W to that purpose It is not unlikely but thou takest thy old Way of proving which is in the end to detect thy self of that thou chargest me w●th the Guilt of First thou sayst that long before my Book was out thou didst desire to meet with me and I refused But doth this prove me guilty of wilful Lying in charging thee with evading the offer made for a publick Disputation Are the termes of a Meeting for a publick Disputation in thy Answer If not How does thy Answer reach the Question VVell But I refus'd to do what To meet a Man in private that had twice printed a Knave a Fool an Heretick a Blasphemer● and I know not how much more either in those Termes or in Circumlocution to the VVorld No such matter T. H. I never intend to release thee from the Burden and Shame of so many publick and manifest Villanies as thou hast committed against me a Stranger to thee in all respects and my Friends in general that it may be never heard of such a man Besides Let me tell thee I look upon thee to be so base a Person that as I shall always desire to have nothing to do with thee for that cause and not thy Abilities so I never intend to trust my self in such private manner with any man that is detected of such notorious Perversion Lying and Forgery there being no Security to any one in common conversing with thee save that thou deservest no Credit against any man who hast so publickly forfeited all Credit in thy numerous fictions against us But to prove thou hast not evaded the publick Meeting thou tellest thy Reader that thou didst send six Questions to G. W. to debate them upon notice in a convenient time and place that he refus'd therefore G. W. did both shuffle and lye which is the great shuffle of thy 3d. Dial. in little or the Evasion or thy whole Book Epitomized For as thou hast pretended in thy 3d. Dial. that the Evincement of the own Objections was all that we required or stood thee upon to do so here thou makest as if the Discussing of those Objections herein consider'd had bin all there was any ground to dispute upon which was for thee who art the Abuser to chuse a Char●● for the abused to insist upon But why didst thou no●●ell thy Reader that G. W. first sent thee a Charge in writing and that he offered in a publick