by this Mr. Keith and thou must understand and mean Either That these Three are Three Christs in Three distinct Persons Or that these Three are but One Christ in One distinct Person Or that these Three are indeed No Christ at all in No distinct Person And when thou hast plainly and honestly declared this then we shall easily discern your Quibbling or understand your Meaning better in the mean time for your condemning using Distinctions in others and yet using them your selves you fall under the Apostles Sentence and Condemnation Rom. 2.1 Therefore thou art inexcusable Oh Man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things In the beginning of this Epistle Intimated to thee the Gifts and the Power of the Spirit indeed that the Christians the members of the true Church in the Apostles days were Gifted with viz. Such as were visible and demonstrable to others and for the proof quoted several Scriptures which I thought fit to alledg That thou might seriously Consider and I leave it to the Consideration of all sober and truely understanding men When thou comest to Condemn or Correct the Baptist Church or and Church with design to set up thy own as the true Church Whether thou oughtst not to prove and Demonstrate thy Church to be truer then their Church which thou Condemnest as false or Vnchristian or Antichristian and that thou oughtest to pretend to and bring something for Proof thereof which they nor no false Church can pretend to and produce as thou doest Is not this equitable just and rational agreeing to common Justice and Equity and according to the sound understanding of all men Nay and is it not what the true Christian Church had and could and did on all necessary occasions Demonstrate Otherwise suppose it be granted theirs to be false that will not prove thine to be true Thine may be false also But if proving theirs alone to be mistaken or False would prove another Church to be true the Romanists and all the Churches in the World might then as well by this prove theirs respectively to be true as you yours To make this yet more plain it being worthy thine and every mans serious thoughts I will give thee an Instance or two As for Example Here are great Contests and Disputes betwixt the Baptists and your Church the Baptists say we are true Christians and you Quakers are not The Quakers say we are the true Christians and our way is the true way and you Baptists are not Now I and thousands of poor Souls besides would willingly know which of you two are undoubtedly in the Right and which of you indeed are false and pretenders only If any of thy Friends shall tell me We are in the Truth and therefore we are the true Church Thou knowest in thy Conscience that is so far from an Answer that it is only a shameful begging of the Question For the Baptists they pretend as much that they are in the Truth as thou dost and it is yet to be decided betwixt you so that that is still the Question If thou sayest the Light within me will testifie to thy Way I profess really I have minded and inquired of the Light within me what it says in that Particular and it testifies no such thing If thou sayest it is Demonstrable by the Effects and Fruits very well I have inquired into that also and I find none among You but what may be found amongst the Baptists also Except it be keeping on the Hat and saying Thou and Thee c. which also the Baptists or any others may and can do if they please as well as you Or if thy Friends should tell me That ye have the Spirit and are in the Power of God so say the Baptists that they have And wherein does the Power of God or the Spirit shew it self more in you than in them If thou shouldst say it is Within but does not Demonstrate it self Outwardly Why then do you trouble the Minds of People Can you not let it keep in its place in every one where you say it is and then thereby thou wouldst acknowledg the Baptists to be Externally as good Christians as your selves and so may be Internally for ought thou canst see if it cannot demonstrate it self outwardly So that here I profess in the fear of God I see no real discriminating Character that Demonstrates you to be either truer or better than they if thou canst shew any I shall be glad to see it Another Instance is this in a higher nature at your own doors also viz. In Mr. Maggleton and his Disciples Why shouldst thou or thy Friends be believed more than Muggleton or an Impostor THE QUAKERS AND THE Muggletonians Compared 1. MVggleton says He hath received a Commission from Heaven and so do the Quakers that they have and both much about the same time but of the two I think Muggleton's pretence was the first and ancienter 2. Muggleton saith he had it by Divine Revelation and so do the Quakers that they had it 3. Muggleton saith He hath or is inspired by the Spirit of God and so do the Quakers that they are 4. Muggleton pretends to Infallibility and so do the Quakers 5. Muggleton says He is one of the two Witnesses spoken of in the 11 th Chapter of the Revelations that God hath given Power to Prophesie and the Quaker they say They are the true Witnesses to the Light and have received Power to Preach the Everlasting Gâ—spel to Prophesie c. or to the same effect 6. Muggleton denies that the Father and Son are two distinct Persons and so do the Quakers 7. Muggleton pretends to and produces Scripture and yet doth not really own it for the Rule of Faith and Practice and so do the Quakers 8. And all this Muggleton assertâ— with the highest Confidence imaginable as great as it is possible for the Quakers to assert theirs 9. Muggleton hath several Disciples and Followers that Believe him and are Convinced of the Truth of whaâ— he asserts as a Seal of his Ministry and so have the Quakers several Followers that are Convinced and believe them which they say are a Seal oâ— their Ministry 10. And yet for all this Muggleton Curses and Damns the Quakers and that by the Heavenly Power and Commision he pretends to have received And the Quakers Judg and Damn Muggleton and that by the Light thâ— Heavenly Power and Commission they preâ—end is Revealed to them See the Book Intituled the Quakerâ— Neck broken writ by Muggleton and answered by G.F. Now then Consider Is it not highly necessary one should know which of these two be the Impostors or whether since they both pretend with such Confidence and yet both Damn one another and all others that Contradict them both of them may not be Impostors for it is possible What canst or dost thou produce or pretend to more than Muggleton
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
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
best language and which sort of Complements is unfittest to be used among civil persons and sober Christians Oh! that men should strain at such a term as Sir and yet can open their black mouths in such foul terms and Titles as you have heard Now if all this which is my chief aim herein will not bring them to Repentance for nor perswade them to leave off such censuring and hard-speeches or shamâ— them out of the so common and frequent use of it to those that see not ground sufficient to believe them I do here let them know from henceforward I shall nor tye my self up from using such a Liberty of Speech as I shall judg meet however I 'le endeavour to use as little as conveniently I can not being over-fond of it I being still of opinion that to tell a Man he lies is no good Answer nor Argument that the frequent use of it as the Quakers do becoms not a well-civiliz'd man overmuch Where he begins to his unprejudiced-Reader p. 3. his words are General and will serve the baptists turn or another Profession as well as if not better than his They can write this against thee G.W. and thy Friends viz. If the TRUTH could have been overcome by falshood or buried under reproaches or stopt with Popular Claâ—ors or undermined by the secret Combinations of its Adversaries or supprest by Injustice or Partiality I confess these implacable and envious Men who are chiefly concerned against us would have had the day and their Iniquity been triumphant and remained uncontroulable But such their Weapons and Engines have not prevailed nor ever shall effect the Enemies Designs against God's Cause or Heritage Had they been Men of Tender Conscience or respected the Honour of Religion more than Interest and Popular fame they would not have given us occasion for these publique Contests neither by abetting a manifest Forger nor by lying Pamphlets or false Relations that they so frequently bring forth and cause to be spread against us But their hard Hearts their fretful striving Spirits vent forth their Envy and declare their Spleen and iâ—â—-will towards us only that they want Power to effect their Revenge upon us to evince this I could give divers Instances that an Inveterate Persecuting Spirit hath long been and yet lives and works in divers of these Quakers Teachers and Leaders They can if they please call you as you do them a stingie Generation of Hypocrites and Apostates many of you having as they say been but Apostates from their Church and they can tell you that many such of late do busie themselves and take Counsel together like malicious incendiaries against them But that God will bring their Counsel to naught and scatter the proud in their Imaginations And that they have a secret sadness and sorrow of Spirit because of the great loss declension and Apostacy that divers even of these Quakers are fallen into Oh! the former Zeal Religion tenderness of Conscience c. But now at one that is a Quaker himself hath plainly told you The old Serpent is got up into you again and you are run into the World and the fashions and delights thereof again and that you are run into outward forms and have lost the Spirit and the power that once you enjoyed and now you are become as Worldly Proud and Covetous as some others are As to your Sufferings if you would have me guided by that meerly then I must abundantly prefer the Church of England and Reformed Churches beyond-Sea Nay and the Churches in Poland to be in the Truth before yours for that all their Sufferings for Religion have been more and eminenter than yours in several respects First in the extremity of the punishment and sufferings themselves how many of the Church of England which you have so much condemned have expir'd in the flames for the defence and Testimony of their Religion how many strange cruel tortures and bloody massacres have they had which I did not ever hear that you have sufferred in such a degree Though I could heartily with all my Soul wish that you had not suffered so much as heretofore you have done 2. In respect to the number of sufferers how many thousands and ten thousands Butchered at a time you only had some few happened to dye in Prison which yet I wish might have been prevented 3. In respect of duration and continuance for many years Yours but for a short time and blessed be God that hath inclined the heart of our King to mercy Thus you see clearly that in this Proof or Evidence the reformed Churches beyond the Seas and the Church of England doth far exceed you As for W. P's sincere-heartedness p. 5. I have not much to say for it 't is likely I may have somewhat to say against it if occasion be offered but as for his Zeal I am apt enough to believe that it sometimes outruns his knowledg But why might not this sincere-hearted and Zealous Man W.P. Answer this Epistle it being particularly directed to him could any person do it better than one that was sincere-hearted and Zealous too If W.P. had Answered it and he indeed so sincere-hearted as G.W. pretends I should have been glad of it for then he had saved me much of this labour which G.W. hath put me to by reason of his unsincerity and double-heartedness in his pretended Answer Or did G.W. Answer it that so he might set out the praise of W. P Because it was not so convenient for W.P. to commend himself in his own Person as it was hinted of Hickeringel But it seems W.G. says I thought mâ—â—t whether he means the Man George or the Light within I know not to write that brief Tract though it be not directed to me Well George since I could not have an Answer from W.P. it seems I must be contented with such an Answer as thou wilt give me Or dost thou only intend to Practice here as I observe thou didst in the late Dispute first endeavour to throw off all by Circumlocutions and Evasive words and if that will not nor do then W.P. to come in either opeâ—ly or covertly to thy relief We shall see whether this will be the sequel of thy undertaking and Answer and not that sincere hearted Man to whom it was directed and so I perceive I am like but to have an insincere Answer We find the said Pamphlet subscribed with the Naâ—â— Thomas Thomson Whether this be the real Author's Name says he some question But he doth not tell us who questioned it though the Book-seller will tell you if you question him That G.VV. himself others of the Quakers have so much and often questioned him about it as if they had had some power of the POPISH INQUISITION that he could not be quiet for them they more than once gathering a Multitude of People about his Shop by their crying BRING OUT THE MAN BRING OUT THE MAN TO US LET US SEE
him as that he would be ashamed of it when I consider his Learning but that his undertaking to vindicate G.F. for notorious falshoods and nonsence evident to mens Eyes and Senses and against his own senses and ocular demonstration makes me much to doubt it see Contr. ended p. 39. being sorry to see that so ingenuous a Man as W.P. once was should Sacrifice his own Senses Reason Honour and Reputation to keep up the Credit of such a Man as G. F. who hath written in many things so ridiculously that it's impossible for any Man to vindicate him without making himself more ridiculous and by his Tautologies and incoherency a sober Man would take him to be Craz'd witness his Professors Catechism Testimony of the True Light and his Primmer for the Scholars and Doctors of Europe And which is yet more G. I have this to add That I do not think Thoâ— nor all the Quakers in England can bring Express Scripture for that which is your First and Grand Principle of all whâ—ch you talk of so much above all viz. The Light of Christ within every Man or Christ the Light within every Man Now to speak in G.F. and J. Stubb's words I charge you Quâ—kers Let us see where the Scripture speaks thus in these â—xpress words Let us see where it is written come do not Shuffle for we are resolved that the Scriptures shall buffet you Quakers about and that you shall be whipped about with the Rule Give us plain Scripture for it without shuffling adding or diminishing I charge you QUAKERS to give us Printed Scriptures for all these foregoing words and let us see in what Chapter and Verse they are Printed and if they do that I think I may promise them to turn Quaker presently But besides this their Hypocrisie herein is more gross For to what end except to deceive should they pretend that they cannot own this or that in theâ— Creed if it be not expressed in plain Scripture wheâ— they have so often and so plainly avowed That thâ— Scripture is not their Rule either for Faith or Prâ—ctice But now for the Protestants to call for plaiâ—-Scripture is but according to their Principle becausâ— they own it for their Rule 7. So again p. 19. G.W. confesses that JESUS CHRIST is MAN one at first view might think hâ— spoke well so he does if he did but mean truly whâ—â— he speaks But that you may plainly see he doth not and may see what kind of Man he means in the samâ— Page he gives you to understand that it is such â— Man as hath not HUMANE NATURE and p. 24 such a Man as is not a Person without us and whâ—â— kind of Man think you must or can this be Is noâ— this a fine Quibble Judg you That this their Equivocation may appear more plain even to the Capacitâ— of the Vulgar consider That when the Quakerâ— say that Jesus Christ is Man They must meaâ— either That he is truly and substantially a Man a created Body and Soul or that he is an Imaginary and Fictitious one only If the first then they must own he is a distinct Person haâ—h as essential to him Humane Nature For to be a Man is to have the Nature of Man and every substantial Man is a distinct Person But this they deny of Christ therefore they do not mean he is such a Man If the other viz. an Imaginary or Fictitious Man let them say so if they dare and consider how Blasphemous it would be and what horrible Consequences would follow thereon And therefore to go round again let the Quakers equivocate as much as they will they must hold that indeed Christ is not Man or else fall into the BLASPHEMY or Absurdity abovementioned In plainness G. is Jesus Christ a Man and not a Person Seeing thou dost define a Person to be a MAN c. In the Introduction of thy Book intituled the Divinity of Christ What meanest thou by the word MAN A Created Body and Soul or some uncreated thing Now G. use plainness and honesty in this particular if there be any in thee or whoever he be that undertakes to Answer for thee Generally all Men in the World that use the Term Man as properly an English word understand by it a PERSON or a RATIONAL CREATURE distinct from all other Men one that is in some certain Place and cannot be in distinct Places at the same time that hath in respect of his Body Dimensions of Length Breadth and Depth that is visible one that began to exist at a certain time one that hath a head and a body so closely united that when-ever they two are severed the Man ceases to be But the Quakers they seem to mean quite another thing by the term MAN sometimes one thing and sometimes another I believe themselves know not well what By the term MAN Do you not mean one that is not a Person or Rational Creature but Flesh Blood and Bones of an eternal Nature J. P's Qu. p. 20. an infinite Soul One whose Flesh is and he is in a multitude of Men and Women in distant Countreys at the same instant of time Myst p. 68. Christ ascend p. 18. One that is not in Heaven as a place to live in remote from Men that live on Earth Spir. of Truth p. 12. Christ ascen p. 21. one that is not VISIBLE Christ ascend p. 37. one that begâ—n not to be for he was eternal one that is as far remote from his Body as Heaven is from Earth and yet lives See Quak. Plainness p. 23. In fine it seems Jesus Christ is a Man whose Glorious Body in Heaven is not a Humane or Man 's Body see the same p. 23. and doth not the Quaker use now admirable Plainness in his Confession of Faith in Scripture-Language Doth Europe or America afford such Equivocation 8. G.W. p. 19. says further That Christ's Body of Flesh and Blood that was born of the VIRGIN-MARY and that suffered was Crucifyed Dye++d and Rose again the third day is called the Body of Jesus But yet G. thou wilt not say nor own That that Living Body is Jesus or that BODY is so much as a part of Jesus Consider this serious Reader here 's still the Quakers Quibble and a clear proof of the Quakers Mystery whereby their poor unwary Hearers are deluded and deceived So they will say the seventh day of the week called Saturday and the eleventh Month called January and the Scripture called the word of God and the Writing or Declaration of Matthew called the Gospel of St. Matthew and abundance the like Which yet they do not one whit the more Believe it for Truth for saying it is called so But Believe quite the Contrary as they believe the Scripture is not the Word of God though it may be called so so they can say by their Equivocation The Body that was born of the Virgin Mary is called in Scripture the Body of Jesus and
that in such low and external things too as in giving the Hand pulling off the Hat and coming to Quakers Meetings Sect. 4. Is not the Hat and the Hand SEEN Is it not a strange thing that giving the Hand and pulling off the Hat should be Ordinances to CONTINVE in the True Church but not Water-Baptism and Material Bread and Wine in the Lords Supper Note Readers I pray you Weigh this seriously and what their Reasons can be Remembring G. Fox's words at the beginning of this Section Consider well whither it is these Quakers are a Running laying such a Necessity on such a Ceremonial and external thing as giving the Hand do they not in this of the Hand exceed the Church of Rome in her impositions I have Transcribed the more of this that you may see how far the Quakers themselves are now come to own Forms and disown the Spirit in particular Persons and are already got to the Spirit IN the Body yea and OF the Body of Friends that is the Spirit in and of their Church Like as the Pope and Church of Rome and thus you may understand how the Quakers are and have been Divided amongst themselves one pretending the Spirit and others pretending the Spirit one against another and that which one calls the Spirit of Christ the other Quaker calls the Spirit of Antichrist and that which one calls Light the other says is Darkness and if they will continue running round and groping up and down in that Darkness notwithstanding this Faithful Admonition so let them SECT IV. The Quakers Quibbles about Flesh being Silent Sect. 1. IT is as generally known that this was at first the Quakers Doctrine and they used to cry out to others Cease from Man let all Flesh be silent and so would stop the Mouths of other Men and Teachers and draw People away from hearing of others Sect. 2. But now when other Quakers tell them so then hear how they wheel about again P. Livingstone Idem p. 14.15 You that cry let all Flesh be silent and yet not silent in your selves you but mock God and belie him he hath not bid you cry so For it is seen in the eternal Light that such would have the Truth silenc'd and its Children And the Prophet said Cease from Man but HE taught or the LIFE in and by him taught but all teaching that comes not from the LIFE are Mâ—n's teachings that is the Flesh to be silenced But such as be taught of the Lord and sent of him to Publish his Truth this is not to be denyed nor is denyed by them that know its teachings in themselves c. Oh Excellent Quibbling but pitiful begging of the Question for they still take that for granted which never was nor can be granted them That that onely in them is the Life and the Lords teaching which they call so MORE than that in others who oppose them Sest 3. Thus you see one while they would have us cease from Man another while to go round we must not cease from Man nor the Light and Life in the Man another while to face about again and meet in the middle we must cease from the Man but not from the Light in the Man and one while the pretended Light in the Man is Light and at other times 't is Darkness and all this as they the Men or the Life in them fancy and please when they please how they please or what they please One while all Flesh and Man is to be silent but another time to dance the Rounds the Prophet who was a Man and Flesh Taught or the Life in and by him Taught one or the other or both or he knows not whether Oh! the profound Riddles and Quibbles of these Quakers Sect. 4. For that 's a great Mystery and a Riddle that deserves unriddling upon all Occasions that when a Quaker says I say this or I write this or I Act this or I thought good or I thought meet as G.W. said to write an Answer to the Quakers Quibbles whether he means the Man George or the Light within or both or neither And pray George be so favourable to thy Countrey-men and me as to let us know when it is the Light in thee or the Flesh that speaks or writes when thou or any for thee writes again SECT V. The Quakers Quibbles about the Anoyntting Sect. 1. THat the Quakers one while did most frequently cry out the Anoynting which they had Received abideth in them and they need not that any Man teach them but as the same Anoynting teaches them all things c. I think themselves should not have Confidence though they have abundantly too much to deny and that their Doctrine was at first This is the New Covenant I will put my Laws into their Minds and Write them in their Hearts and they shall not teach every Man his Neighbour and every Man his Brother c. G. Fox Testimony of the True Light p. 37. Sect. 2. But now when others among themselves have Objected this very thing against them then hear the Quibble P. Livingstone p. 15. Here indeed is a subtle Bait of the Enemy to stop Truths Testimony through them that are called to bear it and to Publish it to the Nations And ye need that no Man Teach you but as the same Anoynting Teacheth you â—â— all things say they But why did HE Teach both by writing and speaking who spake or wrâ—t these words Or rather was it not the Anoynting in him that wrote unto them That they needed not the Teaching of Man who was meerly Man and was not come to the Anoynting in themselves but this forbids not the Anoynting to Edifie the Church as it doth move through either Son or Daughter and this is not Man's Teaching but this is the Anoynting which is Truth Sect. 3. Excellent still the Old begging of the Question and Quibbling it is when they please not the Man but the Anoynting in the Man that writes and Teaches and when they Pope-like please it is not the Anoynting in the Man but the Man that Teaches or Writes But how came this Foxonian Quaker to have this Popedome and Infallibility of Judgment MORE than these other Quakers Who gave it him hath he not arrogantly assumed it to himself most certainly No Quaker can justly blame me if I require satisfaction of them in this particular or for asking them to shew them how they run round in a Circle about the Voyce of God the Word or Anoynting and Light within them one of their own Teachers and Learned Men having not thought it uncivil nor abusive to ask and publish the like concerning the SACRED SCRIPTVRES except they will be so hardy as to say now what or to the like purpose some of them heretofore have not much stuck at That the Voyce of God and the Light IN THEMSELVES is better higher and more certain and infallible than the Voyce of God and Light in the HOLY
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
as it is like a shadow it may be a kind of Secondary Rule Mr. Pen himself thinks but he seems not certain of that neither But to turn quite back again if Sam. Fisher may be believed the Scriptures we have Though they were 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 so far are they from being either a Primary or Secondary Rule that he says they are not so much as CAPABLE of being ANY OTHER than a Lesbian Rule and if that be the Rule G. Keith meant his Brother Pen had for his Faith and Practice it may be true enough and so he may well agree with his late Brother Fisher But yet to give one turn more the quondam sincere-hearted and Zealous man W. Pen whose Writings many times like squint-eyes which as they say look nine ways at once would make us believe if we were no wiser that notwithstanding all this the Quakers abuse of Scripture that 't is the Quakers are abused and if he does not Quibble and deal disingenuously they do indeed own what-ever they say to the contrary the Scripture to be a Rule in some things or some parts of the Scripture to be a Rule to them But yet says Mr. Fisher to confound the Quakers and knock all ot'h ' Head at once They say truly which say that A RULE and Guide should be CERTAIN which will not deceive and that which is VARIABLE and ALTERABLE cannot be A Persons Rule For it is the property of A Rule to be INVARIABLE and the SAME at ALL times But that as to the Scriptures we and the Quakers now have he tells us This is one plain VNDENIABLE Truth viz. That there are VARIOVS Lections in the Copies of the very ORIGINAL Texts of the Scripture this he asserts point blank and not onely that they are alterable and variable but varying and altered in abundance of places and some parts portions and whole Books thereof LOST and so is not fit nor capable to be a Rule or Foundation as he gives us to understand to cut the Throat of all and to make short work Thus. Sometimes 't is Carnal without Breath Sometimes the Letter oh 't is Death Sometimes 't is a Rule of Faith That 's impossible Fisher saith Sometimes a Nose of VVax no Rule They know as much as th' Ass or Mule Sometimes one way then another Sometimes both ways this and t'other Sometimes one o' th two take either Sometimes 'twixt both Rules but neither Some say it 's this some that some O Riddle Nor this nor that but just a Quibble And so they run the Rounds trace to and fro and dance up and down in their dark minds about the Holy Scriptures and their Rule of Faith I cannot think of any thing that the Quakers Doctrine about this better resembles than what their own Fisher brings to my Hand the so called Devils Neck verse which may be read upwards or downwards backwards or forwards which way they please to the scanning whereof I at present leave them wishing they may in time become wiser and honester and not run the round so still to make their Brains Giddy S A T O R A R E P O T E N E T O P E R A R O T A S Sam. Fisher Transpos'd THus Quaker's work who talk for self Is tangling talk against it self ' Gainst Truth a prate a piteous Preachment That can't make good its own Impeachment As Doctor REYNARD'S Doctrine does Who heeds not well which way he goes Whitehead's Live'stone's Pen's prances round And round again in th' self-same Ground It staggers to and fro and reels Skips up and down and runs on wheels Starts aside like some broken Bow Câ—osses Christ like Cris X Cross i' th Row Who so can feel in it may feel As 't were a wheel within a wheel A Net Ginn Trap a Snare's in It A VVhirlpool Gulph Bottomless-Pit Wind Dust Husk Chaff no Stable Steeple A Tale that takes unstable People A Toy a Cloud Mist Smoak a Fogg Both Quak'rism and some Quav'ring Bogg A Quick sand a Quagmire that sucks Who 's in 't his Feet out hardly plucks Himself who 's in gets seldom Out It self 's more seldom in than Out It flutters like some blind Night Bat Now here now there this way now That Now it is one thing then another And now and then nor t' one nor to'ther Sometimes it 's This sometimes it 's That Sometimes it 's This and This and That Sometimes 't is either this or that Sometimes 't is neither this nor that Now this not th' other anon it 's Either Then by and by both Both and Neither One while it looks like So not No Another while like No not So One way it seems or So or No Another way nor No nor So Some ways it shews both So and No So it 's a meer endless No and So. Here Follows THE QUAKING QUIBBLING ANSWERER Turned to A SLIGHT TIMEROUS REVILER OR Remarks on G. W's Slight silly Sheet styl'd The Timerous Reviler Sleighted Given forth by the said G.W. as a Reprehension for want of an Answer to the Second Part of the Quakers Quibbles COVRTEOVS READER THE Man I have here to deal withal having neither Honesty or Knowledge enough to give a Right Answer nor Prudence enough to hold his Peace you may it is not unlikely admire why I should trouble my self to take any Notice of so slight and silly a sheet the greatest part whereof is stuff'd according to the Quakers old Custom with nothing but bitter Railings scornful Revilings and false Suggestions as if the Quakers were dreyn'd and this the very dregs of their filthy Bottle wherefore I shall here acquaint you with the Considerations that moved and constrained me thereto First That Justice which I found lay upon me to clear an Innocent Gentleman and so far vindicate his Innocency and Reputation of whom this Man hath Published in Print a most gross false Suggestion Secondly To undeceive the World that I might not be false to the Truth nor unjust to my self they having raised and published of me not onely many false surmises but palpable falsities They first take me for another Person with whom they have had formerly some Contests and then New Baptizing me and dressing me up as they please they throw all the dirt at Me that they in their wicked and Malicious minds wish to Him though he be a Person by the faithfullest account I could have concerning him I not being acquainted with him whose Candor Judgment Parts and Deserts are as far beyond G. W's in Reality as Geo. can Conceit himself beyond others and so not deserving any such ill usage at their unmannerly Pens or Tongues but this confirms me in my Opinion that it is much at one and you may as soon expect an Ingenious Sober Rational Answer from a Scold at Billings-gate as
if he can and till then he may with more Justice keep his Title to himself But when these Men cannot bite yet they 'l bark Sect. 2. Sleighted a true word â—or as he hath Published it 't is to say SHIFTED or dealt deceitfully and Craftily with and in the Apostle Paul's Time we find there were some such Eph. 4.14 Be no more carryed about with every wind of Doctrine by the sleight of Men and cunning Craftiness whereby they lye in wait to deceive But G. art thou no wiser to play Hocus Pocus and shift me but that thou must tell me and the World of it in thy Title Sect. 3. But suppose his Intention is slighted for it seems a Quaker can hardly speak or Print much now without the Art of Directing the Intention or speaking by a Figure Then we have a slight Title fit for such a slight silly sheet yet Proud and Arrogant denoting rather the Pride of Quakers than the Humility of Christians alias we have a new-coyn'd Quibble for Evading an Answer or an Old term for running away and timerously quitting the Contest Sect. 4. Slighted no wonder they that have slighted the Protestant Churches beyond the Seas slighted the Church of England slighted 21 Learned Divines at a Clap slighted all the Baptist's Churches yea and slighted all Teachers and Professors in Europe besides themselves how is it possible but that I must be slighted too except I 'le Banish my self to the Indies They that have slighted the Writings or Books of Holy SCRIPTURE so far as I have shewed you out of their own Books and more particularly G.W. himself in his own words but in the last precedent Section can you reasonably expect they should not slight other Mens Books and mine too Are these the Despised People or the Despisers by G. W's own Testimony What they cannot so well Answer they pretend to slight a poor shift For thereby they manifest but their silly scorn and disdainful Pride and Arrogance Though it is not yet six Moneths since that his Brother Pen could take Notice of a ridiculous sorry Mouse as he calls it and so turn Mouse-catcher and are the Quakers thus Elevated on a sudden Sect. 5. A Reprehension what for want of an Answer It is indeed well known you are free enough of the first however timerous as to the latter Their Confidence though usually too great yet at this time it seems did not serve them to say it was an Answer Sect. 6. But by some suspected to be the Author of the two Pamphlets the one Entituled The Spirit of the Quakers tryed the other Controversie ended VVhat Infallible and yet suspect How now what suspitious George Other Men's Fallibility then is as good as the Quakers suspicious Infallibility Is this your Gift of Discerning and Prophecy But that 's not the worst of it For the Suggestion is of a matter absolutely false Satan owing them a shame as the Proverb goes hath suggested a false thing which the Quaker hath here Published to the VVorld as true to their own dishonour and shame Besides this Quaker hâ—th hereby wronged me and abused another Person whom Mr. Pen in his winding sheet says is Hâ—n Hedworth by Name Sect. 7. First G.W. hath here grosly wronged me in Publishing a Suggestion and that in Print that I was the Author of the two Books Entituled The Spirit of the Quakers Tryed and Controversie Ended when as I was not nay did not so much as see or hear of either of them till after they were in Print But in these Books Mr. Pen hath in the Quakers Name declared to the VVorld there are several falshoods scandals lyes and Forgeries and yet here G.W. hath endeavoured to fix and fasten them all if any such be there upon me as suggesting or representing me to the VVorld as the Author of them Now ye that are Quakers of G. W's Church and pretend to be the true Church of God I will try your Truth Honesty Conscience and Justice in this particâ—lar viz VVhether you will cause G.VV. to make me satisfaction for the Offence and wrong he hath done me in spreading abroad a suspition and suggestion of me in a Matter that 's absolutely UNTRUE and UNJUST in the same manner as he hath done it viz. in Print I hereby require it and demand it of you and him as you profess yourselves to be a true Church And that you may not say I am or may be unreasonable I hereby Declare that his bare acknowledgment of the wrong in Print I shall accept of as satisfaction And for your further and full assurance of the falshood of the Matter I do hereby Declare and solemnly Testifie IN THE PRESENCE OF THE HOLY GOD That I who did write and was the Author of the late Books Entituled The Quakers Quibbles was not the Author of the two Books Entituled The Spirit of the Quakers Tryed and Controversie Ended and if there be any need I doubt not but that Common Justice will Oblige Mr. Hedworth if called thereunto to witness the same thing in the presence of your Church he being it seems better acquainted with you than I am or desire to be with such unreasonable dishonest and dis-ingenuous People as some of you thus demonstrate your selves to be And that you may not make your being unacquainted with me any Excuse of not doing me Right I shall here take that off before hand For if your Minister G.VV. can abuse and wrong me in Print by a false suggestion though unacquainted with me he may and can as well and easily give me in Print the satisfaction required though unacquainted with me viz. onely acknowledge it so you having it evidenced by my own solemn Testimony and if that be doubted though you can have no Reason to doubt thereof it being the Highest Testimony that Men can give And you desâ—re further Evidence signifie it to the Book-seller and I presume Mr. Hedworth will be so Just as to clear me he being the best Evidence that it is possible for you or any one to have to clear me in this Matter if so be he was as Mr. Pen says he was the Author of the two Books before mentioned but is not the Author of the Quakers Quibbles So that ye Quakers can have no just Excuse and therefore I do again complain to you as wronged and demand that you see that just satisfaction given me that I require from G.VV. If not I 'le mark you and declare you to the world to be Abettors and Publishers of false suggestions Sect. 8. Secondly By this G.VV. hath wronged and abused the said Mr. Hedworth in raising or spreading abroad a false suggestion touching him as if he was the Author of the Book Entituled The Second part of the Quakers Quibbles in which Book G.VV. hath Asserted and published to the world there are gross perversions and abuses p. 4. Yea manifest perversions lyes and slanders that he is chargeable with and as yet he
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