The Quakers quibbles in three parts : first set forth in an expostulatory epistle to Will. Pfnn [i.e. Penn] concerning the late meeting held to Barbycan between the Baptists and the Quakers, also the pretended prophet Lod. Muggleton and the Quakers compared : the second part, in reply to a quibbling answer to G. Whiteheads, entituled The Quakers plainness ... : the third part, being a continuation of their quibbles ... / by the same indifferent pen.

The Third Part OF THE QUAKERS QUIBBLES.

Being a Continuation of their Quibbles, Equivocations, Contradictions, Riddles, Rounds, and Confusions, in several par∣ticulars.

THAT Flood of Follies and Absurdities, that Cloud of Confusions, and Self-con∣tradictions, which shatters it self up and down by Plats in sundry Showres throughout the sundry Pages of those Mens Books, every Eye that Reads them (as they there lye at a distance) 'tis possible may not so easily set sight on them. There∣fore I shall cull some few of them only out (for the whole Number passes my skill to cast Account of) and clap them a little closer together, not so much to shame them, as to honour the Truth which they would shame. That they may be the more Ready to be Read, and apparent to the view of every Or∣dinary Reader, (That any, save such, as seeing, will not see) may see the Sword of the Lord already laid on the Arm and Right-eye of the Idol-Prophets,

to the drying up of the one, and the darkening of the other, for perverting the right way of the Lord; so that they see not the Sun of Righteousness, nor yet the Moon of so much as Common sense and Rea∣son; but grope about in the mist of their own mud∣dy minds, so as to need some to Lead them by the Hand, and shew them whereabouts they are, and what a shaking Sandy Foundation they stand on. Sam. Fisher's Addit. Appendix, [Transpros'd] p. 2.

SECT. I. The Quakers Quibbles concerning Quaking and Trembling, and Discerning the Lord's Voyce.

Sect. 1. ABout sixteen Years ago, this was their Doctrine; A Paper sent forth into the World from them that are scornfully called Quakers, p. 5.

Moses, who was Judge over all Israel, feared, Quaked, and Trembled exceed∣ingly: And the Son of Man was to eat his Bread, with Quaking: And Daniel the Man of God trem∣bled, and was astonish'd. And Jeremiah, the Prophet of the Lord, all his Bones did Shake: And David, who was King, Trembled and Qua∣ked: And Habakkuk, who was a Prophet, Trem∣bled; his Belly shook, his Lips quivered. And Isaac, in whom the Seed was called, Trembled exceedingly: And Paul, a Minister of Christ,

Trembled: But they [viz. The Priests and Teach∣ers] make a scorn of Trembling and Quaking, and shew themselves ignorant, and strangers to the Life and Power of God, as their Genera∣tion ever was— But the Seed of God and the Prophets, and the Servants of the Lord we own, and their Conditions we witness; and therefore all the Priests we utterly deny.

Sam. Fisher, in his Rusticus ad Academicos, se∣cond Exercitation, p. 18.

As for that Holy Duty it self of Quaking and Trembling at the Word of God, which as blind a Guide, and brute a Beast as thou [viz. Dr. Owen] art in speaking evil of what thou knowest, as also of what thou know∣est not; thou both ownest and acknowledgest the Holy Men of God were taken with of Old, when moved to utter his Word, as it came to them, (witness thy own words, the coming of the Word to them filled them with dread and Reverence of God, Hab. 3.16. And also greatly affected even their outward Man) — yet we own it (as thou in word doest) &c.

And accordingly then was their Practice; it was a very frequent thing among them, almost in every Meeting, one might see One or More of them, Quaking, Shaking, and Trembling.

Sect. 2. But now to wheel about again; about Ten Years afterwards, Observe how the Quaker would Quibble and mince the Matter, in Patrick Livingstone's plain and down right dealing with them that were with us, and are gone out from us, p. 10. I will here give you his own words, he be∣ing (as I understand) one of the Quakers Mini∣stry.

Now, those that were with us, and are gone from us, they pretend to own the first coming forth, and they cry, where is the Power that was at first? — But here we see the subtilty of the Ene∣my, because the mighty motions of the Bodies of Friends are ceased, and Friends are still, cool, and quiet; therefore these Persons are made to think that the same Power is not in Meetings; but Oh ye Foolish Ones, and beguiled by the Enemy! Can ye not discern the Times; That time, and this time? When Physick is given to the Body, is it not to work terribly, that it may purge the Body? And when all is purged out the Physick leaves working, and the Body is still? Were not all the breakings and meltings, and terrible Sha∣kings and Quakings of Friends Bodies, to purge ••ut sin, and to bring to stilness, coolness, and calmness of mind? — Now, when these terrible Shakings, Breakings, and Meltings were, they were but for a little time, and so were quickly gone again; and the Voyce of the Lord was not distinctly discerned there; but these were that thereby Sin might be purged out; and then the Cause of Terrible Potions was taken away, and the stilness being come, that's a durable thing, a Solid Condition; and here the Mind is brought into a CAPACITY to discern the Voyce of the LORD; whereas in the time of the violent Motions, the Mind was so hurried, and tossed with the Rage of the Enemy, so that there was not a clear discerning what might be done, or left undone in many things.

So far he: And what Concords here? Does not this sound like Harp and Harrow? Let any one Observe how the Quakers

are changed, both in their Doctrine and Practice, and yet I am almost of the Opinion, that the Qua∣kers will have the Face and Confidence to deny it, though it be thus palpable to our very eyes and Sen∣ses.

Sect. 3. P. Livingstone, one of their Ministers, would here Quibble indeed, mince and extenuate the Business, and yet alas, all to no purpose, except to render themselves both more Ridiculous, and Hy∣pocritical; For,

When the Quakers opposed the Ministers, then Quaking and Trembling was to continue for Thou∣sands of Years, even from Isaac, Moses, &c. to our time, and the Ministers not witnessing in them∣selves that Condition of the Holy men of God, was then by the Quakers urged as ground enough for the Ministers utterly to be denyed. But to turn round again, when now within this seven Years the Foxonian Quakers are Questioned by other Qua∣kers for their Quaking being CEASED among them; Oh then! [it is the subtilty of the ENEMY, and they cannot discern times, and Quaking was but for a little time, and was to purge out sin:]

And that you may yet further see the Vanity of all this Quibbling, do but consider, or let P. Living∣stone tell you if he pleases.

1. Whether the Son of Man's Trembling and Quaking was to purge out Sin?

2. What, had the Son of Man Sin to purge out, and the Quakers now none? Had Isaac, Moses, Daniel, Jeremiah, and those Holy Men of God, Sin then to purge out more than the Quakers have now?

3. But how do those that have within these seven

Years been Converted to Quakerism without such terrible motions of Body and Quakings as was at first among them? What, had they no Sin at all to purge out? Or, are they still among the Quakers with their Sins unpurged?

4. Now, when these Terrible shakings were (says the Quaker) [The VOICE of the LORD was not distinctly DISCERNED there] Oh Excellent! what, did not the Son of Man, Isaac, Moses, Daniel, and Habakkuk, &c. before, and when they Trembled, and Quaked, distinctly dis∣cern the Voice of the Lord? Surely they dare not say so: and if they say they did, but the Quakers did not, then the Quakers Trembling was not like the Trembling of those Prophets and Holy Men of God of Old.

5. Besides, whereas this Quaker tells us, That when these Terrible Shakings were, the Voice of the Lord was not distinctly discerned. He thereby con∣fesses that the Quakers THEN (notwithstanding all their talk and high pretences) did not distinctly discern the Voice of the Lord; which I think may be a great Truth, though he hath given himself and Party a desperate blow by it, which he can be never able to recover, (and I Challenge W.P. to do it, without shameful begging the QƲESTION, or having others to believe it on his bare word, if he can.)

For, if when they pretended so high, and to such strange Power among them, and had such mighty motions, they themselves now confess, that not∣withstanding all that, (and all their Preaching up, and confidence of the Light, Spirit, and Voice of the Lord WITHIN them,) they yet had not

a distinct discerning of the Lord's Voyce, not their minds brought into so much as a CAPACITY to discern it, how can they be MORE confi∣dent, and Infallibly evidence they are MORE certain of it now? Or, why may they not be mi∣staken, and mistake the Lords Voyce now, as well as fifteen or sixteen Years ago, or not well discern which, or what is the Lords Voyce? And why may they not change again and again, fifteen or six∣teen Years hence, and say then they had not be∣fore a distinct discerning of the Lords Voyce? If the Quakers say, but they know now they have it, so the Quakers formerly said, they knew it, they felt it, they handled it, they witnessed it IN themselves, and yet the Quakers now say, they were so far out then, as not to have a distinct dis∣cerning of the Lords Voyce. And so then may the Quakers now, for all their pretences and con∣fident talk.

Let my Reader take Notice, and they Consider, what's become of their Quaking and Shaking, their mighty Motions, and pretended Voyce of the Lord within.

And I think this may be enough for Quaking, to shew that the present Quakers I deal withall have little more than the Name now, in this particular. Sic mutantur.

SECT. II. The Quakers Quibbles about Set-days and Set-places.

Sect. 1. PRinciples of Truth, p. 42. per E. Burroughs, We believe his True Wor∣ship required and accepted of him, is not by the Tra∣dition of Men, in outward Observances, or Set-days, or Places, but he is Worshipped onely in Spi∣rit and Truth without respect of Times, Places, or Things. And this was (one while) the Quak••rs ge∣neral Doctrine, that they should not run, nor be enjoyned by others to come to Meetings, but as they ••re moved of the Lord thereto, and that without that, it was but Will-Worship: See Principles of Truth, p. 24. & 51. Every Man ought to be left FREE as the Lord shall perswade his own mind in doing, or leaving undone this or th' other practice in Religion.

Sect. 2. But to whirle about, and run round again, at other times, P. Livingstone can tell you, Idem, p. 5.

It is a dark Spirit, clearness and FREEDOM is not in it, but it hath, and doth lead into Bondage. — And here Satan by Trans∣forming himself hath obtained his End and pur∣pose in such, for which cause he first Transformed himself in the matter of the Hat and the Hand, and not coming to Meetings, until they should be moved of the Lord, untill at last he obtained his end to get them not to come at all, and not to

let them rest therewith, but also made, and makes them believe lyes; as namely, that they be mo∣ved of the Lord to cry against Meetings, &c. And we are certain enough what that Spirit leads to in the end (for all its fair appearance) if it be followed to the end, &c.

And who now Observes more their set-days and hours too, their first, and fourth days meeting, and set places Built on purpose (a•• the Bull and Mouth, and Grace-Church-street, &c.) than the Quakers? And thus are they run into Forms as those whom they once condemned, and now deny that FREE∣DOM they once allowed and cry'd for; which is all but a Quibble.

SECT. III. The Quakers Quibbles about Forms and the Church.

Sect. 1. THat the Quakers at first did cry out against Forms and several external Ordinances, and all Formality in Divine Worship and the Church of God, is so generally known, that I think I need not trouble the Reader with Instances; yet if any should doubt it, see G. Fox Mystery, p. 65. Paul brought the Saints off from things that a•••• seen, and water is seen, and it's Baptism: Here is a few words will serve for all.

Sect. 2. But then to go round again, when o∣thers of the Quakers Object against them, That taking off the Hat in prayer, and taking by the Hand are but Formal, and that by setting up this, Friends were setters up of Forms; now, hear the Quakers Quibble, P. Livingstone, Idem, p. 12. in Answer to that Objection. The Form of Truth we own; that which Truth appears in, that is the Form of Truth: Friends do not chuse a Form for the Truth, but Truth chuseth its own Form, and moveth in it at its pleasure. Oh Excellent! then it seems taking off the Hat, or taking by the Hand is the Form among the Quakers that Truth appears in, and this is the Form that the Truth chuseth for its own; Oh rare Formalists!

Sect. 3. Then P. Livingstone goes on, p. 13.

And we know those that do the contrary, pretend what they will, it is by and in that Spirit which is opposite, and opposes the Truth of God, and its Children, and we know if they were lead by the Spirit of the Body [id est, the Church] they would be led to the same things it leads the Body, and acts the Body in, for the Body is one, though many Members, it being guided by one Life, and they agree in these things, and one stands not with the Hat on, and another with it off; nor one doth not give the Hand, and another refuseth, which is a contradiction; but we see further into the thing than the Hat and Hand. We see and know the Spirit of Enmity in the ground — and it is tru∣ly testified against, to be that Spirit of ANTI-CHRIST, against CHRIST: and the Spirit of Truth in the Body [i.e. the Church] beareth this Testimony against that Spirit and them Acted

by it: Oh, what Rents and Divisions this evil Spirit hath made! How many poor simple Hearts have been drawn aside by it!

So far he.

Now, is not this exactly like the Doctrine and Practice of the Church of Rome? Nay, the Qua∣kers are got so far, as to say, Friends that stand in the Life, and are the Body, know that there is not, NOR CANNOT BE preservation out of the Body [meaning the Body of Quakers] For they that are out of the Body, are out of the Faith, ••••d are not of the Body, Pat. Living∣stone, p. 20. Just as the Papists say there's no Salvation out of the Church: Yea, and more; that they must believe as the True Church (mean∣ing the Quakers Church) Believes, or else posi∣tively they cannot be saved: For these are his ex∣press words, viz. I bear my testimony for that People, in scorn called Quakers, that the Lord hath chosen them a peculiar People, above all Peo∣ple upon the Earth, and we are to turn to no other People, &c.

And they that believe not as the true Church-Believes CANNOT BE SAVED — But this we know of an INFALLIBLE certainty, that WE being faithful in the Truth, those that are gone from us are of another Spirit, and not of the Faith of the True Church.

P. Li∣vingstone, p. 22, & 23. (this is like the very top∣stone of Popery) 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

CONTINƲE in the True Church, but not Wa∣ter-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 begin∣ning of this Section.

Consider well whither it is these Quakers are a Running, laying such a Necessity on such a Ceremo∣nial 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 dis∣own 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 pre∣tending the Spirit, and others pretending the Spirit, one against another, and that which one calls the Spi∣rit of Christ, the other Quaker calls the Spirit of Antichrist, and that which one calls Light, the o∣ther says is Darkness, and if they will continue run∣ning round, and groping up and down in that Dark∣ness, 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. Li∣vingstone, 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 M••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 'tis 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 Pro∣phet (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 pro∣found Riddles and Quibbles of these Quakers!

Sect. 4.

For that's a great Mystery and a Rid∣dle, 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 Coun∣trey-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 Anoynt∣ting.

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 Cove∣nant, 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 Bro∣ther, &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 •••• all things, say they; But why did HE Teach both by writing and speaking, who spake or wr••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 Anoyn∣ting

in themselves, but this forbids not the Anoynt∣ing 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 In∣fallibility of Judgment MORE than these other Quakers? Who gave it him? hath he not arrogant∣ly assumed it to himself? most certainly.

No Quaker can justly blame me, if I require sa∣tisfaction of them in this particular, or for asking them (to shew them how they run round in a Cir∣cle) about the Voyce of God, the Word, or Anoyn∣ting, and Light within them; one of their own Tea∣chers and Learned Men having not thought it un∣civil, nor abusive to ask and publish the like con∣cerning the SACRED SCRIPTƲRES (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 bet∣ter, higher, and more certain and infallible than the Voyce of God, and Light in the HOLY SCRIPTƲRES, and is not to be Questioned by others, though the Holy Scriptures may be Questioned by the Quakers or Papists;)

you will find it in Sam. Fishers Addit. Appendix, p. 21. an Eminent approved Quaker, whence I take it, muta∣tis mutandis, viz.

Tell us then, how may it be known assuredly, un∣controulably, infallibly (that the Scriptures, says Fisher, but say I) that that which the Quakers call the Word, Anointing Voyce of the Lord WITH∣IN THEM, is at all of GOD, and not a cun∣ning devised FABLE, or their own Invention and Phantasie?

If they tell us by the Testimony of the Spirit WITHIN which (say they) is onely All-sufficient to that purpose, and they have the Wit∣ness in themselves, the Spirit bearing Witness with their Spirits; Then we ask them, But by what shall we Try, and find assuredly, and infallibly, that that Testimony and Spirit is of GOD, and not a false one, that tells us (that the Scripture is of God, boldly, says Fisher, but say I,) that that Light, Word anoynting, or Voyce WITHIN, is of GOD?

Sect. 4. I request and desire Geo. Whitehead,

W•• Pen, either, or both, or any Quaker in Eng∣land to give a Visible manifestation, or a Direct and demonstrative Answer to this, without going round in a Circle, or basely begging the Question: If not, for shame let them be silent, and Learn to be humble, and not arrogantly Contradict and Con∣demn OTHERS, if they cannot say, and evi∣dently produce MORE for themselves in their Pretensions▪ and Motions, than OTHERS do or can, that make no such pretensions; For it is not enough to say, that John Witnessed the Anoynting, or the Church then enjoyed it, or the Apostles had it, for that John and the Apostles and Churches then had such an Ʋnction as impowered them with many and several Excellent SPIRITƲAL

Gifts; as the Gifts of Healing, the Gift of Tongues, the Gift of Prophecy by Imposition of Hands of the Presbytery, &c. which they have not now, for all their High pretences, nor never had, that I have heard; and besides, to say, that John and the Saints, and Churches of Old witnessed it, does no more prove that the Quakers now have it, than that the Baptists, or some other Churches (which they disown) now have it. This then is so far from a Proof, that it is but a silly Quibble.

Sect. 5. But the Anoynting that the Lord JE∣SƲS and the True Apostles had, was with ••he Holy Ghost indeed, and with Power (and not the Word or Name onely of it, which is all that yet ap∣pears the Quakers have) enabling them to go about doing good, and HEALING ALL that were oppressed of the Devil, and curing their BO∣DILY Distempers, Acts 10.38. How God An∣noynted JESƲS of NAZARETH with the Holy Ghost, and with Power, who went ••••out doing good, HEALING all that were Oppres∣sed of the Devil, for God was with him, and WE are Winesses, &c. But the Quakers, and the Christ within them, doe onely (for ought yet appears to others) go about with words and talking, but de∣monstrate no more Power, than the Papists when they Convince, and bring over some Persons to them by their Words and Doctrine, as sometimes the Je∣suites, and sometimes the Quakers, both do, ac∣cording to the Ignorance, or weak Brains, or the private Ends and Interest that the Persons they meet withal, may happen to have. Simplicibus facilè Imponitur.

SECT. VI. The Quakers Quibbles about the Spirit.

Sect. 1. THat no Persons in England have talk∣ed more of the Spirit, and pretended more to the Spirit, nor cryed out the Spirit, the Spi∣rit, so much as the Quakers did at first: I suppose none that knew them, will, or can deny; and that they blamed others for calling it a private Spirit, or whining Spirit, and for saying that it lead them in∣to private places, and to creep into Houses.

Sect. 2. And yet behold the very same Accusati∣on have some of the Quakers took up now against others of them. See P. Livingstone, Idem p. 19.

Now, you that are led by that private Spirit, though you pretend it to be Ʋniversal, you draw into secret places, — for you absent the Meetings of Gods People; Mark (says he) here is a de∣ceitful whining Spirit, that would be counted a Sufferer, and would be counted Innocent and meek, but this is truly seen not to be the Spirit of Sion's Children.]

And what was all this for, think you? but because one that was of the Quakers, writ thus, Tell the Daughter of Zion, behold thy King cometh unto thee, meek, and sitting upon an Ass, though it be smitten on all hands, yet it bears it all, and suf∣fers it, although it be smitten in the House of its Friends yet grudgeth not, nor repineth.] And this is the Language, that P. Livingstone crys out, mark, here is a deceitful-whining-Spirit.

Sect. 3. So that it appears they have Learnt of their Adversaries; the word Whyning, and Whin∣••ing-Spirit, and thus now the Quakers cry out (as their Adversaries did formerly against them) a-pri∣vate-whyning-Spirit, instead of the pure-living-powerful-Spirit of the Lord. Here you may Ob∣serve, That if others (though Quakers, that own the same Principle with themselves, of the Light within) pretend to the Spirit, or talk of the Spirit, Oh, then it is a dark-Spirit, a whining-Spirit, pri∣vate-Spirit, the Spirit of Antichrist: and the Spi∣rit of the Body onely is the Spirit of Christ: See more of this in the third and fifth particular before, and thus still, stat pro ratione voluntas, & ipse dixit is all, and must be sufficient to others, or nothing, for ought yet appears.

SECT. VII. The Quakers Quibbles and Hypocrisie in their Doctrine about Scholar-ship and Langua∣ges, with reference to their own Practi∣ces.

Sect. 1. ONE while this is the Quakers Do∣ctrine, that is, when they Cry out against Learning in others, (because they would have all People come to be so silly and Ignorant as

to believe them, or not to have Learning enough to Confute them) then thus;

The Word, which is the Original, which the Apostles Preached a∣mongst the Hebrews, and Greeks, which was be∣fore Tongues were, and your Original; which will break all your Tongues and Original to pieces; Pilate had your Original of Hebrew, Greek, and Latine, who Crucified Christ: He that draws back into many Languages, as into Hebrew and Greek••, draws back into the Naturals, and so draws into Confusion. But the Ministers of God, who Preach the Everlasting Gospel, which endures for ever, draw up into one Language, and so the Priests and all that Trade into Natural Languages, we ƲTTERLY deny.

A Paper sent forth into the World, p. 3.] and much to this effect we had formerly from them,

That the Light within is able ALONE to reveal to them the Truth, and maintain it against all others, and that they receive their Doctrine by Inward Revelations, and not by any outward means, &c.

Sect. 2. Another while (that is, when the Qua∣kers are either to maintain their own Principles, or confute others) then to go round again,

It is Law∣ful and good to draw back into many Natural Lan∣guages, as into Hebrew and Greek, yea, and La∣tine too, as G.W's Practice evinces in his Intro∣duction to his Divinity of Christ, (though it is probable He understands as little Hebrew as G. Fox doth Greek;) and many more Natural Lan∣guages you have (and more abundantly) in W.P's. Vindication of G. Foxes Falsities, and Non∣sence.

See here according to their own Verdict, they are drawing back into the NATƲRALS,

and so draw into CONFƲSION, and are not the Ministers of God, who draw up into ONE Language, for they now draw down into MANY Languages, and therefore are utterly to be denyed, if Quakers themselves may be Credited.

Sect. 3. And not onely so, but also in their Practice it is to be further Observed, that when any Publique Dispute is with them appointed, not∣withstanding all their Talk and Pretences to others of Immediate Revelation, and Divine Inspiration, and the sufficiency ALONE of the Light with∣in, yet they dare not trust to that, but commonly they will have one, if not two that are Scholars, and that have been bred Scholars at our Schools; as Sam. Fisher formerly, and G. Keith, or W. Pen, of late Years, and the like; the Discourse or Dis∣pute is for the most part managed by them, and most commonly lyes wholly upon such, whereas if their Light within every one was ALONE suf∣ficient, and they had it Divinely Inspired into them by the Spirit at that very Instant, then any other of the Quakers might be as able to manage such Dis∣putes as them that have been brought up Scholars at our Schools. But alas, when some such come to the business, we have seen what pitiful work they have made on't, and how quickly they have been Non-plust for want of some of those School-distincti∣ons, that G.K. and W.P. can furnish them with∣al, better than all the Light G.F. their great Pro∣phet appears as yet to have.

Sect. 4. Yet to turn half round back again, see G. Foxes words, Testimony of the True Light, at the beginning of p. 42. It's too long and too full of Tautologies here to Transcribe.

But to dance the rounds, and face quite about, once more; at last G. Keith can tell us, and reprove Jer. Ives for Transgressing the Just Laws of Dispute, by an Error called in the Schools 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Transition from one kind of Matter to another. Did G. Keith speak and know this Just Law by immediate Inspiration at that instant, since he assured us all along in that dispute he found the Presence of God assisting him? Or had not he before learnt it at the Schools? I Challenge them to nominate but ONE Quaker (amongst them all) that could have made that Answer to detect Jeremy, by the ALONE sufficiency and Revelation of the Light within at that very Instant, that had not first heard of it from some others, or learnt it at School; I press and urge any Quaker in England to Answer, and Witness this in plainness, if he can: But alas, poor Men! if they would be ingenuously ho∣nest, they must grant they cannot, and that G. Keith did not there (and therein) speak ANY MORE by immediate Revelation than others, and so was not Infallible in all he said.

Sect. 6. However now it seems ou•• ••chools have the Just Laws of Dispute amongst them, by a Present Quakers Confession; thank thee, George, thanks kind∣ly. It is hoped W. Pen, and thee Geo. may come to bring the silly Quakers (off from some of their Old Fancies) to own more of ours, and amongst us e're long, though to give you your due, you are come a pretty way already, and fall in softly by degrees, even whilst you pretend the Contrary, that so the People might not take too much notice of it.

Sect. 7. And some do Observe, that notwithstand∣ing all the Quakers former hideous Out-crys against Schools of Learning, Ʋniversities, against Hamane

Learning, Philosophy, Logick, Scholastical Divinity and Doctrines; yet now notable Mr. Pen is framing and setting up, both a Formal, Scholastical, and Phi∣losophical Divinity amongst the Quakers (whether they mind it, understand it, or can see through it or no) in his writings and Vindications of Resolves, De∣crees, Rules, or Aphorisms, Bodies, or Systems of Principles and Doctrines, with Genus, Species, Pro∣prium, accidens, & differentia in Communem, propri∣am, maximè propriam, formalitèr, simplicitèr, Rela∣tivè, Secundùm se & secùndum quid, or the like; as Substance, Accidents, Essential, and Descriptive, Simply▪ and Relatively, most proper, proper, and less proper, abstract and Concrete, and much more of the same Nature, that Great Geo. Fox so long since Chal∣lenged the Scholars and Doctors of Europe about, in∣quiring what was their Root, Ground, and Derivati∣on, and if they were not all begot in the Fall, or sprang up out of Babel. See G. Foxes Primmer for the Scholars and Doctors of Europe; 'tis a pretty piece indeed! 'tis conceived worthy of Mr. Penn's Study, and I cannot think of any Body that would be so fit for the purpose, as he, to satisfie his great Pro∣phet, G. Fox, in most of those vain, silly, and Ri∣diculous Questions about Words and Terms in the Schools, the Ground, the Root, the Derivation, &c. of them: Why may it not be as good and profitable employ for W. Pen to Answer them, as for G. Fox to Ask them, Write, and Publish them? I should think it the more profitable of the two; For now the Que∣stions being without Answers, G. Foxes Primmer is of little Value, and less Use, except onely to shew the grand Prophets Whimsies, and Wind-mill in his Brain, or to Teach his silly Disciples the Art of Tautologizing.

Thus you may see Tempora mutantur, and the Qua∣kers run the Rounds; but yet have a care that you do not imagine but that these their Teachers and Leaders are immediately inspired, and Infallible still, I warrant you, as much as ever they were, but not one whit, MORE than before, or since they became Quakers.

Sic Diruit, aedificat, mu•• at Quadrata Rotundis.

SECT. VIII. The Quakers Quibbles and Hypocrisie in their Doctrine about Punching People, and Haling them out of Assemblies, with reference to their own Practices now.

Sect. 1. ONE while (that was, when others thrust and punch'd, and pulled the Quakers out of their Assemblies, Meetings, or Synagogues, for coming in and disturbing them, then) the Quakers Doctrine was such as this —

They profess Moses, Christ, and the Apostles words, but see not the ful∣filling of Moses, and the Prophets, nor Christ's words, and Apostles words, such as be out of the Light, that believes [that's G. Foxes English very frequent] not in it, these are now Haling out of the Synagogues, Prisoning, and Beating, and Per∣secuting, that believe not in the Light that enlightens every Man that cometh into the World, as the Jews did out of their Temple, &c. G. Fox Testimony of the True Light, p. 46.

Come, let us Reason, had not many the Scriptures, yet Haled out of the Synagogues, what think you

of them? — And your Teachers have got into the chiefest place in the Synagogues, in the PHARISEES steps, and cry, take them away that are moved to come into your Synagogues to speak, so many are knock'd down, haled out of the Synagogues, and be∣fore Magistrates, and cast into Prison; what do you differ herein from the Jews which did not believe in the Light?

G.F. professors Catechism, p. 6.

The Spirit of Christ doth not lead to hale out of the Synagogues, to buffet, to pluck off the Hair of the Head, to draw the blood of People in the Synagogues, &c. Idom p. 10.

See more, p. 11.

Did you ever Read of any of the Saints, the Christians, did use your Weapons, or go in your steps? You have brought your Names upon Record, and make them to stink.]

But now if any Man come among them while they are speaking, or when they have done, and be mo∣ved to speak any thing; them of their Church, the Rude Multitude fall upon him, with Staves, Fists, and Punches, &c.

A Paper sent forth into the World, p. 6. Here they shew themselves to be no Ministers of Christ, and their Assemblies to be no Church, but in Confusion, Idem.

Sect. 2. But now to run round again, (That is, when some Persons come into the Quakers Synagogues or Assem∣blies, while they are speaking, or when they have done, and be moved to speak any thing, then) they will not onely tell the People, and make their silly Disci∣ples believe, That the Man is a Drunkard, but if they are questioned to prove it, Oh, they meant onely Spi∣ritually Drunk, (a pretty Quibble by the way) nor onely basely insinuate, that he is a Distempered, and Distracted Person▪ but a Cain, or a Devil (as some said of John) but that's not all; For to tack quite about:

If one comes into their Assemblies, and be moved to speak any thing, though asserted, as in the Na•••• of the Lord, yet if it does not please them, the Com∣mon Practice in their Meetings is now, to hunch and punch the poor Man; nay, I have seen them Actually lay violent Hands on some, and thrust, and pull, and hale them out of their Meeting; once at the Bull and Mouth, and once in their Meeting near Wheeler-street, insomuch that I was astonish'd at it, and could not have then believed that any such thing should be acted, or Suffered in a Quakers Meeting, had not my Eyes be∣held it, (they having so much cry'd out against it, and been pull'd out themselves in other Meetings) and yet I did not hear so much as one Quaker speak against it, or oppose it, when they punch'd and thrust, and laid violent Hands on the Man, to hale him out of their Meeting in such a manner.

Sect. 3. How they struck and abused another Man in their Meeting, you may take the Account in Qua∣kerism i•• Paganism, p. 67, &c.

Sect. 4. Nay, no longer ago than in the Moneth of December last, a Civil Person that came to London out of the Countrey, and moved as (he said) he hoped from the Lord to speak to them, and opposing G.VV. in their Meeting, as I am Informed, after G. had askt him two Questions, and he had Answered them direct∣ly, and by consent the Person was to ask G.VV. as many, which he did, but G. finding himself, as it seems, puzled by one of them, about Circumcision of the Heart, the Person was so far from getting a direct Answer, that he onely got his SHINS BROKEN di∣rectly there amongst them. I hope the Quakers will not have the Confidence to deny this, (but I am not sure, considering that sometimes they have denyed things as

plain) The Person (it seems) p••lling down his stock∣ing•• and shewing his plaistered shins to them in another of the Quakers Meetings before many witnesses; and 'tis said he was hunch'd and punch'd so, that he was black and blew in several places on his Body; and thus the poor honest Man was fain to return home with BROKEN SHINS: Oh, meek, mild Qua∣kerism! Your great Prophet hath Condemned you all, saying,

That such things manifest ye are out of the Light and Life of Saints, & of true Christians and that you differ not from the Jews, and are none of the Mi∣nisters of CHRIST, nor the TRƲE Church.

Sect. 5. And 'tis no wonder they do not whip, or Imprison People, because they have not power to do it, but you see that as far as they can and dare, and have power, they do, and suffer to be done in their Assemblies: And so it cannot be doubted, but that those which will do so much, would do more, if they had power enough; but Blessed be the Lord they have it not. Besides, I must tell you in this very P••actice of theirs they use sometimes a kind of a Quibbling way: For many times they will not down right strike a Man, but hunch him, & punch him, and thrust him, and crowd him, till the Man is almost stisted amongst them; and so in a secret way sometimes almost kill him, by forcing his Breath out, because it should not be taken Notice of by others; though twice (as I said before,) I have seen violent Hands laid on persons in their Meetings; Oh strange turning! Oh Hypocritical and horrid Change!

Sect. 6. One Francis Chadwel, who I understand Lives in London, hath felt, and Experienced this in the Quakers Meetings, not onely once, or twice, but nearer Twenty times, and h••th, and will Witness it,

as I am very well informed, but I would not have pub∣lisht it, but that I find Mr. Pen himself (in his own book, truly styled Judas and the Jews, p. 38.) can∣not deny it, but says,

He is a man of no Conscience nor Credit, in what Relates to them, and that he hath known him grosly Guilty, both of Lying and Tipling, his aim hath been to raise up an envious and scoffing Spirit against them, &c. and what then?

what of all that? supposing all this w••s true, Must you Quakers lay violent Hands on him, and be your own Judges and Ju••y, and Hangman too, to Execute Justice on him? Oh rare! is it possible, that this is Quakerism, or these Quakers, that houted and bawled, and disturbed others in their Meetings? and if some did but thrust and shove them out, though by Authority, and the Magistrates Order, Oh then, Persecution, Persecu∣tion, wicked Jews, &c. Do ye Quakers not demon∣strate your selves now to be the same in the Ground? Here then it is evident by Experience, that there is not onely a Persecuting Spirit, but a Persecuting Hand amongst the Quak••rs; and as for a Persecuting Pen and Tongue, there's none goes beyond them, if any to be compared with them for Billingsgate-Rhetorick, Re∣viling, Railing, and Damning their betters to the pit of Hell: Are these the men that once pretended to turn the other Cheek to the Smiter, and now do they smite others, because their Enemies, as they suppose?

Sect. 7. I cannot but Observe how SLILY Mr. Pen raises an evil Report of Mr. Chadwel, saying, He is a Man of no Conscience nor Credit in what Relates to them, i. e. the Quakers; he did not dare say, he was a man of no Conscience nor Credit in what R••••••∣ted to others, because then he might have been dis••••••∣ved, but onely to the Quakers, they themselves being

Judges also; when as, you must note, if a man does but oppose the Quakers, that That is enough to make him a man of no Conscience or Credit with them; Oh neat Quibble! pray let the Quakers name you ONE man that does oppose and Contradict them, that they will say is a Man of Good Conscience and Credit in what Relates to them.

Who is so silly, that cannot see the baseness of such slie and Quibbling Suggestions?

Pray before I leave this Section, hear another of them, about the same Person, p, 39: Mr. Pen says, he had as good as confest, that he had been Hired by some Professors to disturb us, who sees not the Quibble in the words as good as confest? That is, in plain Eng∣lish, he did not tell him so; neither is it at all likely; but well, on the contrary, I have heard, that some Years since a Quaker would have Hired him to have let them alone; the Story runs thus: He owed a Quaker a certain sum of money, and the Quaker would have forgave it him, and writ, or would write him an Acquittance, as Received so much money of him, provided he would not disturb them any more; Mr. Chadwel Answered him to this purpose, that if he writ he had Received so much money, when indeed he Received none, that would be a Lye, and he would not consent to it. So here it seems Fran. Chadwel had more Conscience than the Quaker.

Sect. 8. And besides, the Truth of their abusing, punching, haling, thrusting and throwing the said F. Chadwel out of their meetings by main Force, depends not upon his Testimony alone, but there are some scores that have been Eye-witnesses of it, that can testifie it. And if the Quakers can Justifie doing thus to one, whom themselves shall alone Judge to be a man of no Con∣science

nor Credit, then they may do it to another and another, and to Twenty, on the same Ground, and at last, to whom they please, as far as they dare: And▪ to be sure none shall want their Judgment and Censure of being Forgers, Lyars, or Tiplers, Men of no Credit nor Conscience, if they do but oppose them: And so at present I'le leave them, with their Apostatized Perse∣cuting Spirit, as to this particular; wishing they may for the Future learn more Honesty, Humility, and the Royal Law of Charity, which never fails, and that they may put on Bowels of Compassion, and Lowly∣ness of mind to others; for if they shew Love to their own Friends onely, what are they better than the Pub∣licans? Don't they do so?

SECT. IX. The Quakers Quibbles and Hypocrisie in their former Practice of Disturbing of Ministers in Parish-Chur∣ches, with reference to their Practice now.

Sect. 1. THat it was the Common Practice of the Quakers for many Years, to pretend They were sent and moved by the Lord, and by the Spirit to come into the Parish-Assemblies to oppose the Ministers, and accordingly did commonly every Moneth, and sometimes oftner, come in and disturb the Mini∣sters and Congregations, with their Messages, Vi∣sions, and Revelations from the Lord, as they said, is so generally known, that I need bring no Instances, and I think they will not deny it.

Sect. 2. But now since His MAJESTIES

Happy Restauration and Government, I do not find but those ORACLES are generally ceased, or at least, for the most part; and now their Common Pra∣ctice therein is altered, which shews either their great Hypocrisie now they think they cannot do it but with more danger, or that these motions were only pretences, and so very unreasonable, as most likely they were; or if true motions from the Lord, then the Quakers have rarely, if any, of those true motions from the Lord now among them, nor do grow in MORE Ex∣perience of such Revelations, but are withered:

Where's G. Foxe's Lambs of CHRIST, which have been sent forth to reprove Sin in the Gates of Cities, Markets, High-ways, and Countries? [What, are they all asleep?] G.F's Professors Cat. p. 22. What, is there no Sin to be Reproved within the Gates now, as then? What, no such Messages from the Lord now? Oh Hypocrisie!

Sect. 3. By this it would appear, that Muggleton is the best Prophet of the two, and that his Sentence and Curse hath taken hold of the Quakers, viz. Be∣cause I [saith Muggleton] have passed Sentence upon the Quakers, they shall never grow to have more Ex∣perience in Vision and Revelation, but shall wither. See G. Fox his Answer to Muggleton's Book, The Quakers Neck broken, p. 11.

SECT. X. The Quakers Quibbles about the Holy Scriptures.

Sect. 1. THis is a very weighty Point, Dear Friends and Countrey-men, consider it

well; you shall first hear what G.W. himself, and three more Quakers say (in Answer to one Sampson Townsend, a Minister in Norwich) in their Book, Entituled, ISHMAEL, &c.

The Ministers Propositions (which he and they op∣posed) were these two.

1.

That the Scriptures, contained in the OLD and NEW Testament (Commonly called the BIBLE) is the Revealed Will and Word of God.

2.

That the Scripture, which is the Word of God, is the onely Foundation of our Faith, and onely Rule for our Obedience.

Now, in their Answer to thi••, I onely desire the Reader to Observe the several Epithetes G.W. gives to the SCRIPTƲRE, viz. that commonly cal∣led the Bible, which ONELY the Minister affirm∣ed to be the Foundation and Rule of our Faith and O∣bedience, as above; THIS G.W. calls NATƲ∣RAL and CARNAL, p. 3.

Obscure something without them, p. 3. Bids him prove that ever it was called by the Saints a Written Word of God, and that with these thy Lyes thou hast deceived the Blind, p. 4. That which is Written is the Letter, which is DEATH and KILLETH, p. 10. Thou that sayest, that the Scriptures Reveal God, thou art a Lyar, p. 10. Where did ever any of the Holy men of God, say, that the Scripture Converts the Soul, or makes Laws for mens thoughts, p. 11. He calls it a Lye, to say the Scripture is the means by which Faith is wrought, p. 11. Now, that which Matthew, Mark, Luke, and John wrote of Christ could not give Life, for that is called a Declaration of those things which was freely delivered among them, Luke 1.1. And that thou callest the Word, which is DEATH

and KILLETH, as thou mayst Read, 2 C. 3. p. 9.]

And that which the Minister then called the WORD (as G.W. himself, and the Quakers tell you, just before in the same page) was the sayings, and doings of our SAVIOƲR, which are frequent∣ly Recorded in the NEW TESTAMENT, and hence IT [the New Testament] is called the word of CHRIST, says he; and in the Quakers Answer to this, G.W. and they, tell the Minister [and that thou callest the WORD, WHICH IS DEATH, and KILLETH] Oh horrid! abominable and wicked! besides the falshood of it, how near to Blas∣phemy is it?

Not to say much to his words in p. 5. where he ma∣keth 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 Ti∣tle Page, where they say [these their Words or Writings] were GIVEN FORTH from the SPI∣RIT of the Lord IN ƲS.] You may enough ghess at it, and the Impudence of it, your selves. Will not the Impartial Reader now think this Book ISH∣MAEL a Rare Piece for the bigness of it, for 'tis 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 Tran∣scriptions

and Translations, were they never so cer∣tain and entire by Answering to the first Original Co∣pies, 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 Twen∣ty 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, uncon∣troulably, 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 Scrip∣ture 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. Burrough••, p. 834.

The ONELY perfect Rule of ••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, ••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 con∣fidence 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 Scri••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 Ex∣pelling Darkness. Another, The Light and LIFE of Christ within; well, go thy ways, GEORGE, not onely for a QUIBBLER, but an AUDACI∣OUS CONFIDENT: surely, Geo. thou hadst not forgot, that your Book, ISHMAEL, was gi∣ven 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, Nar∣rative of the Second Dispute, published by the Qua∣kers 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 Scrip∣ture is much like the SHADOW of the true Rule (so far is it from being any (either Primary or Secun∣dary) true and Substantial Rule to him, but onely much like the shadow of it, and a shadow is sometimes

three or four times longer or shorter than the Truth and Substance) and in that Respect (says VV.P. it may be a KIND of a Secondary Rule: Observe, Reader, how mincingly and Quibblingly VV.P. words it; 1. In that Respect [as it is much like the shadow.] 2. a kind of Secondary Rule, [a shadowy Kind, but neither the true, substantial or certain Rule,] and it all comes in with it may be suppositively; now, which of these two Quakers is the Quibbler? Both May be, one Must be.

But that is not all neither, for worse absurdities will still follow; for if that be true which G.VV. said, then that which is DEATH, and KILLETH, is A RULE of VV. Pen's Faith and Practice, and that which is Natural and carnal is A RULE of the Quakers Faith and Practice; then an obscure something without them, is A RƲLE 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 Scrip∣tures, (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 Ex∣cellent 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 INSIN∣CERITY, 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, re∣flect 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. as∣serts, 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 Qua∣kers 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 ma∣nifest, that the Quakers have over and over again de∣nyed 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 dou∣ble

hearted dealing, and most unparallel'd Confi∣dence! 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 Honest∣ly and Ingenuously acknowledge that he was before mi∣staken, 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 Impu∣dent, 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 Tempo∣rizing, 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 Conscien∣ces 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, in∣constancy, 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 do••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 pre∣tend to the World, they are, and will manifest them∣selves to be no Dissemblers.

The Conclusion.

To Sum up all in short, and to Conclude this Mess and Medly of their most irreconcileable Contradicti∣ons, 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 Prin∣ciple NEVER WAS to bring their Books in COM∣PARISON 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 Qua∣kers 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 some∣times 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 SHA∣DOW 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 an∣swering to the first Original Copies▪ yet are not CA∣PABLE 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 Wri∣tings 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 'tis the Quakers are abused, and (if he does not Quibble, and deal dis∣ingenuously) 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 can∣not 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 ƲNDENIABLE Truth, viz. That there are VARIOƲS 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, por∣tions, 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 'tis Carnal, without Breath,

Sometimes the Letter, oh, 'tis Death!

Sometimes 'tis 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, bet∣ter 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