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

been who have sacrificed Vniversal Love Natural Affection Relation the Liberties and Lives of Men diff●rently perswad●d to the Promotion of your so much Beloved Interests Remember T. Edward's Gangraen and the London-Ministers Petition and the New-England Tragedy How exceeding short doth this fall of the Admirable Sweetness of his Nature who is Lord of the Christian-Religion that was so far from Indulging Hatred to his Conscientious Friends that he forbid it to his greatest Enemies Can you call for Fire from Heaven upon Dissenters and rather then not compass their Destruction kindle Fire on Earth to devour them and yet with any the least Pretence to Modesty cheek others for Incharity and S●paration But take this with you that good Notions will signifie little to the Comfort of an ill Soul at God's Bar it will not be Well H●ld but Well Done Good and Faithful Servant Preferring Opinion before Piety hath filled the World with Perplexing Controversies and Mens Censures have been according to Notion not according to Conversation It is not what Works but what Faith though Works best of all define and evidence what Faith is But this Age hath no Kindness for Good Works the more the Pitty Loose Men slight them in Life and you in Doctrine A Man cannot plead for them but at the Hazard of being counted a Papist Tell you such an one is a Virtuous Person and you an●wer us commonly He is a Good Moral Man but he hath no Saving Grace as if Grace and Morality were at as great Distance as London and Constantinople These Notions have abused Religion and greatly injured the Souls of People 1. By giving them to conceit themselves Christians though Vnlike Christ 2. In Distinguishing between a Good Man and a Christian from whence hath flown that Stinginess of Spirit that denies any to have Saving Grace that fall not in with their Principles and so divides Gr●ee from Virtue which God hath Inseparably joyned This is the Doctrine that deceiveth Men which make them too great for the rest of Mankind Moral Men are no Company for them they may be that and go to Hell for their Pains if what some of you say be true It is the Presbyterians special Grace that saveth for Morality's Part alas she is a poor Heathen an Alien an Infidel without the Pale of the Church and Mercies of the Covenant but then it is to be understood of the Scotch One Oh I beseech you for the sake of Jesus Christ by whom alone God will judge you and I in the Dreadful Day of Account let the Vniversal Principle in your Consciences have Power with you the Divine Fruit of which is first A Discovery of Duty to be done and as clo●ed with there next Power and Ability to perform it which strips you of Self and Glorying in it and will work all necessary Works In you and For you It will first correct and then comfort you Its Wayes are Wayes of Pleasantness and all her Paths are Peace To Faith it adds Virtue to Virtue Knowledge to Knowledge Temperance and to Temperance Patience and to Patience Godliness to Godliness Brotherly-Kindness and to Brotherly-Kindness CHARITY Contend not against it your Credit is a Temptation to you sacrifice it for the sake of your own and other Mens Souls upon the Altar self-Denyal and that Humble and Heavenly Obedience you owe to the God of the whole Earth and think not Repentance a Work to Mean for you because you have been so long Preachers of it to others your Time hastens on and in the Grave it will be too late If it was John's Honour to receive him when he came in Flesh let it not be your Judgment to reject his coming in Spirit God knows I have no Ill-will but much Kindness for you I wish you were as truly taught of him as you are great Teachers of others could my Desires prevail you should be such upon better Terms but as Wo be unto them who are sent and don't preach so Wo be unto them who do preach and are not sent It is not hard in this Sense to be Righteous overmuch to be too Officious and to act Thanklesly for God Oh that we may all consider what we are Building with and whether our Works will stand the Tryal of God's Fire whose Terrible Day hastens upon the World in which he will severely plead with all Flesh that hath corrupted its Way before him as with the Gentile so with the Jew as with the Prophane so with the Professor VVho hath had a Name to live and yet will be found Dead who calls himself a Jew and yet is not a Christian and is not who runs and God hath not sent him who cryeth thus saith the Lord and God hath never spoaken by him Let us therefore be perswaded into a Serious Examination of our selves and Preparation for this Great and Notable Day of the Lord that the Sound of the last Amazing Trump may not surprize us or any of us be overtaken at unawares but in Godly Fear wait till our great Change comes that with Holy Habakkuk we may all find Rest to our Souls in the Day of Trouble Amen Your Friend in much Sincerity W.P. A POSTSCRIPT AS for his Appendix it s an arrant Cheat obtruded upon the Reader The Title-Page be speaks it a new Piece whereas it is no other in the Matter and for a great Part of the Words of it then what hath been answered by me again and again It consists of two Parts 1. Two Letters of our Friends with his usual disingenuous Discants which Letters are justify'd from his Black Imputations in my Rejoy●der and another Discourse call'd Judas and the Jews The second Part of the Appendix is a Collection of our Principles which both in my Answer and Rejoynder I have prov'd to be his own Indirect Foul Consequences from our R●al Principles which lye at his Door or rather now at his One and Twenty Learned and Reverend Divines that have so Imprudently espoused his Cause and recommended his Endeavours Qu. no Chr. pag. 45. My Answer pag. 42. Rejoynder pag. 60 61 62. Rejoy ibid. Qu. no Chr. p. 117 119 My Rejoynder from pag. 141. to 157. Qu. no Chr. pag. 41. Answ p. 35. Rejo. p. 424. Vind. p. 50. Rejo. p. 194 195. Qu. no Chr. part 3. p. 88. Answ p. 250. Qu. no Chr. pag. 89. Answ p. 251 252. Rejoy p. 395 396. Qu. no Chr pag. 163. Vindic. from p. 75. to 87. Rejo. p. 348 349 350. Qu. no Chr. p. 9 10. Answ p. 14. Rejo. p. 420. Qu. no Chr. pag. 190. Rejo. p. 126 127 425.

obnoxious Tenets we usually mask under Expressions Doubtful Vnintelligible or under Scripture and Orthodox Phrases If Doubtful your Consequences can not be Certain If Vnintelligible you infer that which you do not know If Scriptural and Orthodox you must either tell us how you come to know our Meanings to be Contradictory to our Phrases and prove them such or you must acknowledge that we stand upon Equal Terms with your selves I do not say upon no better for as great Infidels as you would have us to be we have both Discretion and Religion enough not to write such Abusive and Contradictory Things as so fluently drop from the pens of One and Twenty Learned and Reverend Divines But your Incharity far exceeds your Indiscretion You make us to know Poyson and to hide Poyson giving for Antidotes Destructives to the Souls of Men and Women I would fain know why the Conscience of a Quaker should not be as good as the Conscience of a Presbyterian or an Independent what Mischiefs have we made our selves Authors of to the World that it should not be as valid every Jot Have we no Souls to be sav'd Is there no Desire in us that they may be sav'd No Honesty No Con●cience No Fear of God All animated to such Evil Purposes as the Wilful Damning of our selves the Proselyting others into Eternal Misery and rather then not compass such an End expose our selves to all sort of Sufferings in this World Oh bitter Invective God the Searcher of Hearts will require this Injustice at your hands You have unworthily traduc'd the Reputation of those who dare meet with you upon a publick Test to prove their Integrity to God and Men Why will you give such occasion to remind you of Old Stories But of that anon Had you judg'd us Ignoramus's you had been kind to the Cruelty of making us designed Murderers to our own and other mens Souls God forgive you But this I must tell you that it is not We That say one thing and think another but You and such as you are that make us think another thing then what we say and then entitle us to your own Inventions I must further tell you We make it not our Business as you falsly insinuate to decoy People into antifundamental Principles for besides that we know none to be such that we hold we make not our Religion to stand in a Belief of so many verbal Articles but a Conformity of Soul to the Grace of God It is a great part of our Work to dehort People from curious Enquiry after Notions Opinions be they never so true in themselves knowing how much more beneficial it is to Men and well-pleasing to God to have an Honest Heart then a Full Head DOING is degenerated into TALKING and the LIFE of Religion into Contention about the NOTION of it Such Christians will not stand in God's Day Besides many of those who are otherwise remote enough from saying any thing in favour of the Quakers do frequently acknowledge that They generally preach and press Good Living It is our Desire to bring men into a Sence of God's Grace in their own Hearts and to know the effectual Operatio●s of it to the Renewing of their Mind to God And That Divine Assistance within and right Vse of the holy Scriptures without are enough to inform them of what is fit to be believed And though you would have People think very severe things of us with respect to the Scriptures of Truth by telling them the Quakers hold That the Scriptures are not the Word of God nor a Rule of Faith and Pract●c● yea that we readily assert it in so many words I must tell you you have acted with us herein far from men of common Ingenuity A man might at this rate by Scripture prove There is no God if he would but leave out The Fool hath said in his Heart We deny the Scriptures in that sense wherein you deny them to be the Word of God that is to say The Word that was in the beginning with God and was God which you call the Ess●ntial Word and because we find in no place that it calls it self The Word of God we rather chuse to say The Scriptures given forth by Inspiration are the Words of God The like Abuse you put upon us about denying them to be a Rule of Faith and Practice you leave what makes for us behind that you may make your Advantage of what you take That the Scripture is not a Rule in all things therein exprest you your selves consess respecting the Dispensation of the Jews and other things and that there may be somethings wherein the Scriptures cannot be a Rule I presume you will not deny and that they are not a Rule in any Case the import of your Charge we utterly deny for we believe and know they contain many godly Rules I shall place this to the rest of your Account of Calumnies and so proceed One and Twenty Divines Though the Reverend Author hath shewed you how much infidelity is among them and how many of the very Essentials of Christianity their Leaders contradict and how consequently they are indeed no Christians yet it is not his purpose as he plainly premiseth to fix this sad Character upon all those who pass under the Name of Quakers There are divers of them who are honest and well-meaning Persons W.P. Methinks you are got into a very kind mood of a sudden but it holds not a whole page for you tell us soon after That the whole Body of this People seems to be judicially deserted of God If so then no more Christians then their Leaders as you are pleased to call them neither Honest nor Well-meaning unless God judicially d●serts honest and well-meaning People In the next page you call them Wasps of Satan's H●ving who have Hives but no Honey or sweetness of Spirit except for themselves The less we have the more you have And would not one think you all Honey by your Writings How can you expect that we should have any to spare whom you make to have so little if any at all And what need is there of giving to them that think they have so much already The Truth is we are Wasps and you are Bees by one and the same Figure We know that you have always a good Name for your selves and have long loved the Honey-Pot But where did you get it Did you gather it No such mat●er Of who then Of the People no doubt they Toyl and you Talk they are the Bees and you so many cunning Hivers at the Tinkling of whose Bells the silly Bees assemble and when you have safely Hived them your next Business is to take their Honey from them Howbeit if we are Wasps then not Bees by which I suppose you intend Christians if so your Charity is at an end and those you Christian'd with J. Faldo just now you do here manifestly Vnchristian unless Wasps be

Christians and that Christians while such may be judicially deserted of God and hived by the Divel Methinks such Contradiction becometh not Men of your Style and Pretences But tell me why are we judicially deserted of God Is it not because we have judiciously deserted you And don't you therefore say we are hived by the Devil because we will not let you hive us speak Truth Fain would you have it according to the old Proverb as your Bell tinketh the poor Quaker thinketh But blessed be God his Grace has made us wiser then such Teachers we know the Heavenly Voice of our spiritual Shepherd and can no more suffer our selves to be carried away with a Worldly Ministry and that I aver to be such which is not founded upon the Revelations and internal Motions of God's Holy Spirit a Principle you do in the Person of your Reverend Author J. Faldo not only deny but deride who is so far from shewing any Infidelity amongst us that his Book is but a Proof of his own Injustice and not that our Principles but his corrupt Consequences contradict the Essentials of Christianity This is an Inadvertency in you that well deserves as my Reproof so your Repentance But to your next Passage One and Twenty Divines And the Truth is excepting some Jugling Socinianiz'd Persons or Papists that assume their Name there are few of them who are Men of so much Vnderstanding and Consistent Principles as to be Able and Willing to give a Methodical and Intelligible Account what they themselves or their Party hold W.P. A quick Way to do a Quakers Business at once He must either be an Ignoramus a Socinian or a Papist chuse him whether if an Ignoramus he is laught at if a Socinian or Papist he is hated Doth this flow from the Beeishness of your Nature Jugling Socinians Papists or Ignoramus's These Expressions do not quadrate with the Titles of L●arned and Reverend Divines What is it but to tell us you resolve to render the Quakers odious and if they have nothing of themselves you will adapt any thing that is hateful of other Perswasions into theirs that you may bring them into Suspicion and Abhorrence with your People However you are so constant to contradict your selves that you grant to some of us both an Ability and Willingness to render a Methodical and an Intelligible Account of what we and our Friends believe after having rated us for designed Obscurities and affected Vnintelligibleness But that I may not leave you so let me tell you first that both Socinians and Papists have written and that with Severity against us next The Labours of no Adversary hath had more grateful Acceptance in the Thoughts of your Reverend Author J. Faldo then a noted Socinian of whose Attempt he speaks thus I resent it as one of the best and most ingenuously mannaged that ever I read against that Sort of People meaning the Quakers He also both in his first Book and in his Vindication as heartily advocates the Cause of a Socinian against me as if he had been doubly feed to the Work Besides all this we have been of late both publibkly and vehemently yet groundlesly exclaimed upon for denying the Man Christ Jesus and asscribing the Christship to the Divinity alone and you know the Socinians own him to be but a bare Man and that some of our eminentest Adversaries in that Controversie were assisted by Socinians I am able to prove But to what Pitch of Inconsistency may not the Pride Passion and Prejudice of Men raise them You think it enough to do our Business to pin the Pope at our Tail but you may remember how unjust you thought such Suggestions from some of the former Prelates of the English Church who made the same Use of your Separation and as well as you Presbyterians Independents agree against us both of you have mutually Jesuited one another the Refuge of Malice when drove to a Pinch To conclude I must tell you we are neither Socinians nor Papists and I do hereby require at your Hands to produce one Socinian or Papist that goes under the Name of a Quak●r among us till when you remain under the Just Imputation of Slanderous Persons But let us see what is next One and Twenty Divines Divers Honest W●ll meaning and Ignorant Persons have fallen in with the Quakers supposing them by their plain Habit Austerity and rude Deportment to be the strictest and therefore the Holyest Sort of Professors And thu● seeing no farther they become Quakers from the same Principles in the main and from the same Dispositions as the more Ignorant Votaries among the Papists are Carthusians Franciscans and other such like Monks and Nuns W.P. I would fain ask you if you can yet think your selves Men of Charity You elsewhere say we want it at this Rate we may do so for all you Behold the Brand you set on every Soul that leaves you Can you satisfie your Consciences that you have herein shown the Justice you promised us in describing the Quakers or Imitated the Rectitude of God in the Measures you have taken of us Truly if you can they are greatly to be suspected Give us one Instance of any Honest or Well-meaning Person that for the sake of those outward Appearances became a Quaker which in other Terms is to expose themselves to the bitter Anathema's of such High-Priests as your selves the Severity of their dearest Relations the Penalties of Magistracy and to the general Reproach of the Multitude Methinks upon second Thoughts you should not have such good ones of your selves and such bad ones of your Neighbours But though you take so little Care of being tender nay Just to us yet you should be more circumspect for your selves You tell us in the Person of J. Faldo That the Quakers deny to perform any Thing relative of Religion bu● upon Inspiration or Motion of the Spirit And you all know or may know the Papists turn not Carthusians Franciscans c. upon such Pretences or as being so disposed You or your People have affirmed That they by such Works think to merit Eternal Life Whether it be true or fal●e let them look to that sure I am that such as say Those Works are my Works and that upon my Principle who otherwhile tells the World That I admit of no Work in Religious Matters but by the Impulse of God's Spirit contradict themselves to purpose and that you have done Popery brought into Company with what you call Quakerism doth your Work with some of your Vulgar but your Comparison had shown less of Envy if you had pleased to produce those Principles and describe those Dispositions you unworthily insinuate Quakers and Monks in common to be acted by But methinks your frequent frothy Reflections upon our Deportment as Monk●sh and Cynical c. look more then ordinarily ugly from the Mouths of such as profe●s themselves to be of the Race and Stock of Ancient Puritans whose little