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. III. In Reply to his third Section shewing G.W's and the Quakers Igno∣rance, of the true Spirits Evi∣dence, who deny the Gift of Tongues, Prophecy, Signs, &c. to be such.

1. IN my Epistle to W.P. p. 8. I minded him of the Apostle Paul's words, 2 Cor. 12.12, 13. Truly the SIGNS of an Apostle were wrought AMONG YOU in all Patience in SIGNS and WONDERS and MIGHTY DEEDS. For what is it wherein ye were INFERIOR to other Chur∣ches?

Here was a Church indeed that had the Spirits evi∣denee, and here was an Apostle indeed that had Di∣vine Revelation, the Gift of Prophecying & Tongues, and Interpretation of Scripture: such an Apostle was one, who indeed was not of Men, neither by Man, but sent by Jesus Christ, and God the Father, who raised him from the dead, Gal. 1.1. But no such Apostles nor Friends of the Ministry can I find amongst the Quakers, who yet pretend to be Apostles, not of Men, nor by Man, but immediately sent by God, and pretend to have the same Spirit, Calling and Power that the Apostle Paul had. And yet alas do

not EVIDENCE it any MORE than OTHERS do, who pretend to it, with as much Confidence as themselves: Nay, and so far are they from that, that I do not see they are able to produce any MORE or give any better Demonstration of it, than those who do not pretend at all immediately to it: and therefore I told W.P. if he had had the GIFT OF TONGUES given him by the SPIRIT IMMEDIATELY upon his turning QUAKER: Or if he could shew but ONE in all his Church, that had such a spiritual Gift or Gifts upon his Conversion to their way, it would put a clear difference betwixt them and the Baptists Churches; and herein would the Quakers plainly then exceed and excel them: and that one such Testi∣mony (if true) in the Quakers Church would more confute the Anabaptists and Convince their Auditors, than a hundred such days brawling disputes, where the Quakers shew'd no more POWER OF THE SPIRIT than their Adversaries; only fenced with words as well as they could, as their wits would serve them best to Distinguish, Evade, or Answer. And therefore I told W.P. I found his Church as Poor and Low as the Baptists whom yet they condemned. I finding he had the words of Man's Wisdom in making plausible Orations, but askt him, Where was the Demonstration of the Spirit in Power and Sign? 1 Cor. 2.4, 5.

2. Now at this I find George is put to a great loss, saying p. 14. What if God will not bestow such Gifts and Signs now? Being afraid to say, God will, and yet not daring to say, God will not, what George, art thou in a Maze? Is not this Scripture-Phrase? Is not this according to Scripture-Language, 1 Cor. 4.19, 20. I will know, not the Speech of them that are puffed up, but the Power; For the Kingdom of God

is not in Word but in Power; see also Revel. 2.2. And is not this according to your own Language, G. Foxes Epistle before thy Book Divin. of Christ, have you the same Power and Spirit, that gave forth the Scriptures? And such miraculous Gifts are no more than what we find testifyed to have been and re∣mained in the Christian-Church about two hundred or three hundred years after Christ. Irenaeus who lived one hundred and eighty years after Christ, affirmeth that in his time the working of Miracles, the Raising of the Dead, the casting out of Devils, healing of the sick by laying on of hands, and Prophesying, were in being; and that some that were so raised from the dead, remained among them alive long after, Niceph. Eccles. Hist. Tom. 1. lib. 4. cap. 13. Tertullian and Cyprian (which last lived till above 250 years af∣ter Christ) do both make mention of the ordinary casting out of Devils, and challenged the Heathen to come and see it.

3. But says he p. 31. this is very strange, But what then George? It is not more strange than true? And I say, Is it not very strange, that you will pre∣tend to the Power and the Spirit, and talk of being sent immediately by God, as Paul was, and have a D••∣vine Commission to Prophesie, and yet cannot bring any Evidence to prove it more than Others? And instead of Producing one such Apostle, Prophet or Minister in thy Church, the best thing (which yet alas is bad enough) thou canst say for thy self, Oh! our opposers do argue as just like the Papists and Jesuites, as if they had served seven years at Rome.

Reply. Ah Quibbler! this will not serve thy turn above all Persons, for who Argues more like a Papist or Jesuite than your selves about proving the Scrip∣tures

not to be the Rule of your Faith? Who uses the Jesuites Arguments to prove good works the meritorious cause of our Justification more than you?

Was it not one of the most eminent and learnedst Men that ever you had amongst you, that positively asserts THE SCRIPTURE TO BE A NOSE OF WAX, yea, and says it is CAPABLE of being NO OTHER? Sam. Fisher Additional Appendix, p. 21. And is not this the Jesuites Phrase in terminis? And none but Papists (except your selves) use it, Andrad. Orth. Explic. lib. 2. p. 104. What had S. Fisher served seven years at Rome? Nay, I can shew you and others may see if they mind it, that almost all the Ar∣guments that Mr. Fisher uses to prove the Scripture is not the Rule of Faith, are the very same that the Papists and Jesuites have used these hundred years; and so G.F. in the Epistle before thy said Book, says, where doth the Scripture say that it self is the Word of God? Just so do the Papists Argue. What now George? Is the Argument the better or the worse, be∣cause the Jesuites have used it? Dost thou think in thy Conscience this is a good Answer? You can some∣times tell us that the Papists may use good Arguments, and so the Jesuites make use of the Scriptures, yet never the worse for that; nay do but see how thou hast Answered this matter thy self, in thy own Book, Divin. of Christ, p. 38. It is but a mean way of Arguing to accuse or miscal any for owning any Truth, that any sort (if they do err in some things) do hold; for by that way, I may as well be reckoned a Papist, a Jew, or a Turk, &c.]

How now George, and yet dost thou use this mean way of Arguing against me? For shame do not forget thy self and shuffle backwards and forwards

thus, but use some Conscienc•• in thy Scribling! if thou hast any tenderness and plainness in thee, lay thy hand upon thy Mouth.

4. But further I'le tell thee, that I have oft used this Argument against the Papists, and to chuse, would use it before any other; and the first and best thing (as I verily think) that I could use, if I was to Dispute with a Iesuite, should be to put him to the Proof of his Church, and its Infallibility; That's their first Principle and their Foundation, and without doubt any person that will make Tryal, shall find it best there to begin with them; and it is but equitable, just, and reasonable, that if they say or propose their Church to be infallible and the only true Church, that they should first prove it to be so; and there would I begin with a Quaker, it being both necessary and reasonable. Wherefore this is so far from being only a Jesuite's Argument, that I am of the Opinion, there can be no better way of Arguing against them: I need no better Authority, than the Example of wor∣thy Mr. Chillingw••rth, and I would advise all people to go that way to work with the Quakers, their main Principles being easily reduced in effect to those of the Church of Rome, and those Arguments that prove effectual against one, may as effectually serve against the other. Take but THEIR LIGHT WITHIN for the POPE, and their INFALLIBILITY (which now of late is run out of particular persons into that) OF THE BODY, for the CHURCH, and the business is done. For as the Papists calls it the CHURCH, so the Quakers now call their CHURCH the BODY, the BODY of Friends. So here's only the difference of words, and who-ever discreetly con∣siders this, and makes use of it, will doubtless find

the ease and Benefit of it, in Disputing with a Papist or a Quaker: I have already shew'd it to be both ne∣cessary and equitable.

Now Reader, canst thou think this was a good or sufficient Answer from G.W. alas it is a sign he was hard put to it, that he could find no better Eva∣sion!

5. Then he says p. 31, and 32. the Baptists pro∣duce no such signs, and I so told him before; that I found them both a like poor and low in this respect, (so far as I knew with certainty,) and hereby then he grants, that he stands upon no better ground than the Baptist-Churches, why then will be condemn them, since they have, if not better, yet as good, demonstrations as the Quakers for ought yet appears? But besides, the Baptists here have this to say for themselves, they do not pretend to immediate Divine Revelations, and such in∣spirations, nor to a Gift of Infallibility, nor yet to any such immediate Commission from Heaven, as the Qua∣kers do, and therefore no wonder if they hold, there's no need of Miracles or Signs, to Evidence or prove that which they do not pretend to: Wherefore George is at a loss and beside the b••siness here by thinking to Answer me, by Quotations out of the Baptists Books: for what's all this to the Quakers, who do pretend to immediate Divine Revelations, and Inspirations as the Apostles had, to a gift of infallibility, and to an immediate Commission from Heaven, to go forth as Prophets, Apostles, &c, What, because the Baptists that pretend not to this, need bring no Miracles to prove that which they lay no Claim to, must there∣fore the Quakers who do lay Claim to all this, be be∣lieved that ••hey have it without giving us any visible Evidence, Sign, or Demonstration that they so have it

indeed? only their bare word, a very good one! as If I should lay Claim to an Estate, and yet need bring no more Evidence to prove my Title, than all other Persons that lay no Claim, nor pretend to it at all.

But yet this is not all; For I find there are three sorts of Persons now in the World, that do in a more eminent manner pretend a Title, and lay all Claim to infallibility, a Divine Commission, and a power or Gift of the Right Interpretation of Scripture; viz.

• The Papists (or the Church of Rome)
• The Quakers (or their Friends of the Ministry, or Body)
• The Muggletonians, (or their Prophet)

Here the Quakers have two grand Competitors which lay Claim to what they pretend to, How will they do here, TO EVINCE THAT THEY HAVE IT MORE THAN THE OTHER, the least of which viz. Muggleton seems to stand upon even ground with the Quakers; but the Papists seem to have a grand ad∣vantage above them, for they produce a claim of above a thousand years standing, whereas the Quaker's is but an Up-start: Besides, they pretend to be in possession of it, and how the Quakers will dispossess them I cannot tell, since they have now left going to Rome, and I hear no more of Divine Comm••ssions they receive to convert the Pope of late years. Now George, Thou hadst dealt honestly and plainly, if thou hadst told me this, and this is it which is both Rational and necessary if thou expectest or claimest credence before them; and this I expect of thee.

For it is not enough to say, Thou art in the Truth, and they are in Error and Blasphemy; for they say that of thee,

and this I told W.P. that he knew

in his Conscience was but a shameful begging of the Question: For why shouldst thou be believed on THY BARE SAY-SO, more than they? And this is so ho∣nest G. that it is according to thy own arguing with me: p. 41. sayest thou, as if they were all bound to believe his Accusations on his bare word; so say I, are we all (or any) bound to believe thy Pretensions, and thy Commission from Heaven upon thy bare word, or if not upon thy bare word, upon what then? Answer this George plainly.

6. Pag. 32. G. would mince the matter if he could, saying, Now as we have not this way impo∣sed our Faith upon our Opposers, so we shall not thus impose upon this Man or the Baptists. But desire he and they may seek and try further.

Reply. Thanks to thee for nothing George; Thou and thy Friends have been UNCHRISTIANING of of us these twenty years, and UNCHURCHING all the Churches in England and Europe, calling the Priests and Professors of all sorts, all the abominable names that you could invent; and now truly when you are questioned your selves, and find that not∣withstanding all your boasting pretences and Bragga∣docio's, you can produce NO MORE than others, whom you have condemned and unchristianed, oh true∣ly then thou sayest, we shall not thus impose our Faith upon the Baptists, or this Man: Pray tell us which way thou wilt impose it; or what way dost thou propose for a Discrimination, and a Rule to try you by, since you have disowned the SCRIPTURES fit for that? see S. Fisher, Addit. Append. p. 21. which Tran∣scriptions and Translations WERE THEY NEVER SO CERTAIN and intire 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, &c.

If you say the SPIRIT shall be the Rule to try you, The Papists and Muggleton say you have it not, but each of them are as certain as you they have it, therefore it will be absolutely requisite for you to Evince and give some such Demonstration that you have the Spirit, 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 im∣posing, 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 Spi∣rit: 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 Mug∣gleton 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 An∣swered me to the purpose and main bent of my Epi∣stle to W.P.; But this thou pittifully evadest and sl••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 shuff••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 de∣sign is, that I may know you better, what Real Power, Evidence and Authority you have BE∣YOND others, that so I may have a good Foundati∣on 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 Po∣verty, (though you say (as the Church of Laodic••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 im∣posed 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 a∣bove 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 gav•• 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 Priest••, 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 THE••R HANDS] and shew me any ONE of thy MINI∣STERS CALLED SO George.

G.F. To all People in all C••ristendom says thus, p. 2. All Sects —have the words of the Apo∣stles, 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 Rail∣ing, p. 115. Many may run into the Practice of se∣veral 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 I∣mages 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 Pow∣er] But alas where is the thing it self, viz. the visi∣ble Power and Gifts of the Spirit, the Demonstration of the Spirit that the true Apostles had, and the Scrip∣ture 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 Bap∣tists 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 De∣monstration 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 th••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 ridiculous words as these. I could tell the Quakers that some of them have a Record somewhere else, be∣besides the Court of Heaven, viz. in the Court of Chancery for Swearing or Oaths.

I told W.P. That if his Church be the True, and the Baptists Church false, (rightly to convince others thereof upon good and infallible grounds) he must pretend to, and produce some such discriminating Evi∣dence or Sign for Proof thereof, which the Baptists nor no false Church could in like manner produce, as he doth. I pray'd W.P. to shew wherein the POWER of GOD or the SPIRIT DEMONSTRATED it self MORE in the Quakers than the Baptists, or a false Church? And that he must do, & say something for his Church (if he would say any thing to purpose) which they could not do and say for theirs as an Evidence or Demonstration thereof; and that this was NO MORE than what the true Primitive Church had, and could, and did on all necessary occasions visibly produce and Demonstrate. Now what does the Quibbler Answer to all this, he says nothing but what the Baptists can or do say, that they have a Record in Heaven, and in many Consciences also, and that they doubt not but where the Spirit of God Lives and Rules it will ma∣nifest

it self, for it is self-Evidencing: Then by that Rule the Quakers should not have the Spirit of God, at best, no more than others have; because it does not manifest it self in them more than in others.

11. P. 33. says G.W. This seems to be a hard task,] and I believe so indeed, and too hard for all the Quakers, though I was so reasonable as to demand but one such Testimony or Gift in all their Churches, and they never read of any Christian-Church in Holy Scripture, that had not some and many such Gifts. Yet G. undertakes to say, that it is no difficult matter for W.P. and many more to produce or demonstrate some such effects of that living Testimony, presence and power of God among us, as no false Church CAN PRODUCE: although herein neither W.P. nor any of us will ADMIT OF PREJUDICED and ENVIOUS SPIRITS to be our JUDGES or WIT∣NESSES in th••se matters.]

Reply. Bravely said George, if it were as well done; but for all thy boasting, that not only W.P. but ma∣ny more among you could; yet the poor Man, does not dare produce, or so much as name one of them: is not this excellent? What must all Men believe it, because thou saiest it? Is IPSE DIXIT come to Town, and the Quakers bare word all the Evidence they have or can produce?

Now it would have been a great piece of this Quakers-plainness, if he had produced one or two of those effects, only, which he boasts he 〈◊〉〈◊〉, (and no Church which he Condemns for false) can pro∣duce. I charge him to do it, if he will not prove himself a MEER PRETENDER and VAIN-BOASTER speaking high swelling words, like them in Jude.

But this Man is very timerous I

I perceive he would do it with Caution enough, though so silly, that he makes himself Ridiculous by it. 1. Where did the Apostles or the Churches ever make such a Proviso in their producing the Testimony and Power of God? Did they not do it before all, and in the presence of Envious and malicious Spirits as well as others, and left them to judg as it had operation upon them? And 2. May not the Baptists say so, and make this Proviso as well as you, that they will not admit of prejudiced and envious Spirits to be their Judges or Witnesses in these matters? and then no doubt, they will be able to produce as many such effects as the Quakers: Oh silly and absurd! But 3. well G. produce those effects, and that Power thou talkest of in W.P. however, and I am contented with thee for this time, that you shall not admit of Envious, or Prejudiced Spirits to Judg of it; but produce it, that others may behold it, though not Judg of it: or wilt thou say, that there's not one person in all England (except Quakers) but what are Envious and Prejudi∣ced Spirits? Poor Evasion!

12. As for them which thou sayst in whose Consci∣ences there is a Record, many of which were gather∣ed out from Baptists and other Churches. They say such are but Apostates from their Church, and some such you have had in your Church (which you call Apostates) when they leave you, and go to other Churches, so that all this is nothing for proof of the thing; nay several of your grand Prophets (so once esteemed among some of you for true Prophets of the Lord) did and have left you, Witness CHARLES BAYLY, JOHN PARROT, &c. and the Baptists have gathered amongst them several out of other Churches as well as you: and what then? The

Baptists may tell you, that if the Quakers see no such thing amongst them, as the Blessed Operation and effect of the Power and Ministry of Christ Jesus, That is because the Quakers have not honestly made Tryal, b••t stood in Prejudice and gainsaying, as many did against Christ, the Apostles and Primitive Church of old, and what can the Quakers say to it, ONLY DENY IT and so may the Baptists. Besides, the Baptist. Churches have this to say for themselves, which you have not, (being you have denied and disowned it) viz. They own the Holy Scriptures for the Rule of their Faith and Practice; and pretend to no such extraordi∣nary immediate Inspirations and Revelations as you do.

13. But above all, you ought not, you cannot, in good Conscience, complain against others for Que∣stioning whether you are Christians, you having first not only Questioned others, but pronounced them all, both Ministers and People, and Professors also, un∣christian. See G.F. Professors Catechism, his very first words, are, come you UNCHRISTIANS, let us talk with you, &c. Therefore look at home and re∣buke your selves first for this.

14. And whereas G.W. p. 34. says, That a foo∣lish and Adulterous Generation seek a Sign: 'Tis true, our Saviour did so upbraid the Jews and might very well, they having had Sign upon Sign, & Miracle upon Miracle wrought by our SAVIOUR amongst them, and such mighty Deeds almost innumerable, wrought before them; and yet to cry out for more, when they saw so many from him, was foolish: but what is this to the Quakers, who have not wrought one true Mi∣racle, nor produced so much as ONE such Sign (not∣withstanding all their Pretences) among us, that ever

I heard of? must we therefore be a foolish Generation that ask a Sign of them to prove such their pretences? No surely, it follows not, I am certain, from that Text: and yet notwithstanding that the Jews were such an Adulterous Generation, and had had so many Miracles wrought among them: yet Jesus Christ said, they should have one Sign more, and that was doubt∣less the greatest Miracle and Sign of all: By this Text then, if the Quakers will stick close to it, they may lawfully give this Adulterous Generation one Sign, and that's all I ask of them.

15. And thus G.W. says amiss, when he talks as if I did not acknowledg the sufficiency of the Spi∣rits Evidence and Teaching: for I do fully acknow∣ledg it▪ where it APPEARS indeed to be (and do more fully own it than yet the Quakers seem to do (who are loath to own Real Miracles and the Gift of Tongues to be a certain EVIDENCE of the SPIRIT)

But must I therefore own that to be the Spirits Evidence which every one calls so? or will G.W. himself acknowledg it so? I dare say not, why; then it re∣mains that G.W. & others must Evidence to us, That that is indeed the Spirits-Evidence, which they call so, Before that either he or they can justly call us UNBELIEVERS, or accuse us for not owning the sufficiency of the Spirits-Evidence; and this G.W. and all the Quakers in England must confess, or else I may as justly accuse them, for not acknowledging the sufficiency of the Spirits Evidence and Teach∣ing in the Church of Rome, or in Muggleton, and let them clear themselves of it if they can.

16. Now since the Quakers will not produce any of their Miracles, I would not have them angry with me, if I should produce one or two; that are

the likeliest that I know of, if that which they say be true. I never found any upon Record in their own Writings, except this may be Recorded for one: viz. in G.F's Professors Catechism, p. 13.

And is not the POPE the MOTHER of all your observing of Days, Saints days as you call them?

According to this it seems G.F. their Grand Prophet, Converted a MAN into a WOMAN, and that a POPE too! which if true, must needs be a Miracle; and that it was not the Printers fault, his next words assured me, [And is not SHE your Ex∣ample, and not the Scripture?] And again in another place in the same Page [is not the POPE the MO∣THER?] Then I considered what Pope this was, whether it might not be Pope-JOAN, that did first Institute Saints Days, and so G.F. the Prophet by a strange impulse speak more Truth than he thought of: But my Authors assure me, 'twas not Pope-JOAN; but that it was a MAN-Pope, and the name Pope signifieth as much as FATHER; and yet for all this, G.F. hath turned the HE, into a SHE, and Converted the MAN into a WOMAN; & yet this is the Man that hath helpt to set out a whole Book in Folio, shewing the sinfulness and impurity of saying you and not thou, to one in the singular. What a Prophet? What a Scholar is this? that cannot tell the MASCULINE Gender from the FEMININE? was he (can any one think) skill'd in so many Languages as he hath set his Name to, that does not write true English?

17. The other thing which I shall leave to your own Judgments, whether it be a Miracle or not, is what is Recorded of them in the Court of Chancery, THAT THE QUAKERS CAN TAKE AN

OATH, AND YET NOT SWEAR AT ALL; If this be so, some think it must be miraculous: That they cannot swear, that they swear not at all, is their Principle; That several of them have taken Oaths and have been sworn in Chancery, is upon Record in that Court, as Jer. Ives hath satisfied the World by Certi∣ficates, in his Questions for the Quakers; and yet the Quakers still say, they did not Swear nor take an Oath, which if true, must be won••erful at least. But these are not such Miracles and Evidence as lie ne∣cessarily incumbent on the Quakers, to produce for the better Evidence and Proof of what they say and pretend to, and therefore I shall say no more of it here, but refer them to produce such Evidence as will in∣deed prove them to be sent of God to go forth as Apo∣stles, Prophets, &c. more than all others, and be satisfactory in Answer to the foregoing Particu∣lars.