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.

SECT. V. Of the Miraculous Gifts of the Spirit, and of Prophecy.

Sect. 1. IT appears G.W. met with two such stum∣bling-blocks (though of his own framing) at the very threshold (the Epistle) of my Book, that he dar'd hardly to enter into the Book it self, onely peeps in, and presently his Brother Fisher's Ghost pre∣sents it self to him, and thereupon he Runs away from the rest, as if he was scar'd out of his wits.

Without any of the Quaker's Revelation I could fore-tell my Reader how I did expect they would winch and Kick, wynd and twine, to Wyer-draw, or draw back those two Sentences again, but all will not do.

For as to the First, he can poorly and onely give us his bare word without any Proof, That those Spiritual Gifts were ONELY PECƲLIAR to some in the Apostles days, p. 2. I have proved the contrary, by Testimonies and Records Cited in my Second Part of Qu••k. Quib. p. 53.

And besides, if he could do that (which I conceive he will never be able to do) yet his business would re∣main still undone: For how will he be able to prove Infallibly, uncontroulably (Sam. Fisher's word) and certainly, that these Gifts of the SPIRIT, viz. the Gift of Infallibility; Discerning of Spirits, Immedi∣ate Revelation, and Prophecy (or an immediate Gift of Interpretation, and fore-telling things to come, cer∣tain••y and expresly, and not conjecturally onely) were

not PECULIAR ALSO (without begging the Question) to some Christians and Ministers in the Apostles times, as well as the Gifts of Healing, Tongues, &c. (when besides, the Gift of Infallibility is one of the matters in Question.)

For the same Text that says, Tongues shall cease, and Knowledge vanish, first mentions, that PRO∣PHECIES shall FAILE, 1 Cor. 13.8. and that in the Plural Number.

Sect. 2. And whereas G. says, If he could speak with the Tongues of Men and Angels, that were not a suf∣ficient evidence (OF IT SELF) to convince Ʋn∣believers: I Answer, That is more than he knows; be∣cause he never could make Tryal: It might be suffici∣ent to convince Ʋnbelievers, though not to Save him∣self. But if that were any good Argument against the Gift of Tongues NOW, then it is also a good Argu∣ment against the Gift of Prophecy NOW, yea, and against FAITH; since the Apostles very next words in 1 Cor. 13.2. are of the same strain; And though I have the Gift of Prophecy — and all Faith, and have not Charity, I am nothing — it profiteth ME no∣thing; [whatever it may do to others.]

But above all, G.W. shews his Folly, when he had said, That the Gift of Tongues, and working Mi∣racles were PECULIAR to the Ap••stles times: Yet then to talk that he cannot give away the Quakers Cause, as to working Miracles in a Spiritual way. Oh Senseless Man, is this thy Rhetorick, or Logick, ei∣ther? Were not the Gift of Tongues, and all the Mi∣racles that the Apostles & the Christians then wrought, Miracles in a Spiritual way? Surely thou darest not say, but that they were.

And thus you see he is as far off as before, he

hath done just nothing at all to take away the dint of his own words as a strong Argument against himself.

But he hath here made it worse in this sheet, by po∣sitively LIMITING THE HOLY ONE in those visible Gifts of his Spirit, saying, they were ONELY peculiar to them then. Who hath given this Quaker POWER to LIMIT what Gifts of the Holy Spi∣rit are to be PECULIAR to the Primitive Time, and what are to CONTINUE; and none but such and such as he says? Oh Rare, is not this abun∣dantly more Arrogant than for John Perrot, to Sub∣scribe John onely? Or to write Proverbs, like So∣lomon?