William Penn and the Quakers either impostors, or apostates which they please: proved from their avowed principles, and contrary practices. By Trepidantium Malleus.

WILLIAM PENN And the QUAKERS EITHER Impoſtors, or Apoſtates, Which they pleaſe: Proved from their avowed Principles, and contrary Practices

— Ineſt ſua gratia parvis. 2 Tim. 3.8, 9.

Now as Jannes and Jambres withſtood Moſes, ſo do theſe alſo reſiſt the truth: men of corrupt minds, reprobate concerning the faith.

But they ſhall proceed no further, for their folly ſhall be made manifeſt unto all men, as theirs alſo was.

By Trepidantium Malleus.

LONDON: Printed for the Author, and are to be Sold by John Lawrence at the Angel in the Poultrey. 1696.

TO THE Humourſom READERS. My Brethren,

IN this quarrelſome Age, wherein little that is written can pleaſe all, or moſt, I muſt expect to fall under the Cenſure of not a few. Perhaps in an angry fit, you will be ready to Object;

Is there not enough, and more then enough in this ſcribling Age, written againſt this People already? I Anſwer,

There is too much, and yet too little: Many trouble the world with long vagaries about things leſs material; or their more weighty things are not expreſs'd in ſo few words, nor their arguments managed with that conciſeneſs as could be wiſh'd.

He is the beſt Soldier, who attacking an Enemy, runs on him and ſtabs him to the heart; whether I have ſo ſtab'd Quakeriſm to the heart, if you will be ſober, be you judges, or the Quakere either, who have any intervals from their Deliriums.

Two things are often enquired about Books, How large they be? And what they coſt? If they be too large, or coſt too much, Men either neglect them, or read them with a running eye; but if ſhort, and of little coſt, not only their Money, but (that which is more precious to Studious men) their time is well ſaved.

Here is a little Book, and of ſmall price, and things not written of by others. Some may ask,

What ſhould induce you to this work?

A. I have ſought for William Penn many years, and coming as a ſtranger to London, have here found him; and I think the Queries ſent to him are unexceptionable and unanſwerable; and I have more reaſons than one to think William Penn is of the ſame Opinion; for this I appeal from his mouth to his conſcience, if he hath any; he may ſay as Ahab to the Prophet, Haſt thou found me, O mine enemy! 1 Kings 21.20.

It may be you will ſay, You are too hot. A. Perhaps you are too cold; read the after-account of the Man before you are ſo waſpiſh and quick. If you ſay, I like not this Diſpute; then let it alone, and leave it to them that do: If the Bookſeller have been deceived by me, it is pity you ſhould be ſo by him. Look well to your Pockets, and be ſure you throw not away your Money for nothing, eſpecially when good Money is as ſcarce as good Subjects.

Many Writers get others to recommend their Books to the world; but I care not to trouble any ſuch; for they overvalue their Freinds, and ſo their Writings: I will therefore do it my ſelf. In ſhort, I tell you I am a quick writer of ſudden flights. Yet if you will have my opinion, I think it is not jejunely done, nor to be reckoned among the meaneſt Books againſt this People. However I have pleaſed my ſelf, and that is ſomething, and many an honeſt man too (I doubt not) and that is more. But if I pleaſe not you, I care not, and ſo till you and I be in a better humour,

Farewell.

QUESTIONS SENT TO William Penn.

Queſtion 1.

WHether He, or any of them will, or dare ſtand forth and ſay, I deſire no Pardon from a Holy God, for any Imperfection in Thought, in Word, or in Action, in the cloſe of a Day, of a Week, of a Month, of a Year, ſince his or their imaginary perfect ſinleſs State?

I intreat them into whoſe hands this Book ſhall fall, to take notice, That I kept no Copy of my Queries to him, not intending them for open view, much leſs for the Preſs; I dare not therefore pretend ſtrict exactneſs to words, but ſenſe; and for this I dare challenge him to deny it.

Now if they are as Perfect as Adam was before he Fell, as ſome have ſaid, I ſay, he then needed no Pardon; if they be as Holy, as ſome have blaſphemouſly ſaid, as God himſelf, I ſay, God need not Pardon himſelf.

Perfection in Scripture is ſometimes put in oppoſition to Hypocriſy. So all the Saints are Perfect; God ſo loveth Holineſs, that he calls the leaſt degrees of Holineſs by this honourable name Perfection, to encourage men in the thoughts of their preſent acceptance with him, and to let them know the unſhaken foundation is now laid.

So Noah, Abraham, Job, and others, are ſaid to be Perfect, that is, no Hypocrites, but Sincere ones. Yet they were guilty of great and viſible Sins, and made Confeſſions of them to God in this their perfect State.

The inſtance of Aſa is moſt pregnant; it is ſaid of him, That he put the Prophet in Priſon who Prophecied to him in the Name of the Lord; that he was wroth with him; very great ſins ſure, and of a deep die, and one would think inconſiſtent with true Grace: When he was pained in his Feet he ſought not to the Lord, but to the Phyſician; one would think he could be no Good Man; yes, ſays the Holy Ghoſt, He was no formal Hypocritical Man, he was good in the bottom; and how is this expreſs'd, 1 Kings 15.14. Nevertheleſs the heart of Aſa was perfect with the Lord his God all his days. What is that? Without Sin? Then the ſenſe is this, Aſa committed very great ſins, nevertheleſs he ſinned not all his days.

Sometimes perfection is put in oppoſition to imperfection. This diſtinction is clear in the words of Paul, 3 Phillip. 13, 14. Not as if I had attain'd, or were already perfect; I preſs on: as many as are perfect be thus minded. In the firſt place he ſpeaks of Perfection in oppoſition to Imperfection; I have not attained it, ſays he (if he had not, by the way, we have mad men running up and down among us that ſay, they have; but without the breach of Charity I dare be bold to aſſert, the Perfection they have attained to, is a perfection of Stupidity and Obduration); but ſaith Paul, I preſs forward; I have perfection in my Eye, tho not in my Heart; as many as be perfect (that is, ſincere, upright) be thus minded. For they that in the former ſenſe are perfect, cannot be ſaid not to have attained it, or to preſs after it. Job ſays of himſelf, of whom God gave this teſtimony, There was none like him in all the earth; a perfect man, that is, a ſanctified man, 1 Job 1. If I ſhould ſay I were perfect, that would prove me perverſe; ſay it! no he deteſts it in the next words, I perfect (for thoſe words are only found in the Original) I would not know my own ſoul, 9 Job 20, 21. Who can ſay his heart is clean? ſays Solomon; Yes, A Phariſee, a Papiſt, and a Quaker.

The Doctrine of Perfection, or a Sinleſs State, began among the Phariſees, who thought mental ſins nothing; therefore Chriſt reproves them, convinceth them, that a Wrathful thought is Murther, an Unchaſt thought Adultery, a Covetous thought Theft; for theſe are contrary to the Divine Law, and ſtain the Heart of Man. The greateſt wickedneſs that ever was acted by the moſt Profligate man in the world, was at firſt but a Thought, and his greateſt ſin virtually therein. The greateſt Oak was once no bigger than an Acorn; the Fire that Burnt London but a Spark.

I trouble not the Reader with the uſual diſtinctions among the Learned, of a Perfection of Parts, and a Perfection of Degrees. Not that I think them unuſeful, but not ſo intelligible to all Capacities.

He ſinneth in his higheſt acts of Love to God, that cannot ſay, I love God ſo well it is not my duty to love him more; neither have I reaſon to bewail the want of it. So I might enlarge about Time, Prayer, &c.

Now as this Doctrine began among the Hypocritical Hereticks in the Church of the Jews, ſo it was taken up by ſuch in the Church of Rome, and carried on by ſuch in the Proteſtant Church: I affirm, and am able to prove it, The Quakers borrowed their Expoſitions and Arguments out of Popiſh Authors. Let any man compare Kelliſon the Jeſuit, his Survey of the New Religion, and Barclay's Apologia pro Theologia vere Chriſtiana, together, and ſpeak his mind in this point.

I could never get any of our Perfectioniſts (for ſo I often call them, as deteſting them for this worſt of Doctrines) to Anſwer this firſt Queſtion, They deſire no Pardon of God for any Imperfection in the end of a Day — For fear, I think, God ſhould take them at their word; few of them now pretend to it, or talk ſo much of it, for fear, it may be, they ſhould be laught at, ſo many living and converſing with them, ſee ſo much pride, paſſion, unfair dealing, neglect of all Family and ſecret Duties.

I remember one of Briſtol, a Scholar, who tells us in Print, his outward name was Lawrence Steel (a Novice lifted up with Pride, and ſo fell info the Condemnation of the Devil) he once ſaid to the Reverend Mr. Fairclough of that City, Not that I am Perfect, would I were; yet going on in Diſputing (or rather Prating) he urged that much miſtaken and abuſed place, He that committeth ſin is of the devil; then you are ſo, ſaid Mr. Fairclough to him, on your own confeſſion, according to the wrong gloſs you give of the words. Inſtead of an argument for an anſwer, he fell into an angry fit, and ſo into angry words.

Queſtion 2.

Whether George Biſhop, of the City of Briſtol (a Scholar) writing a Book call'd, A Looking-Glaſs for the Times, was not a moſt deceitful Writer, though then their grand Champion?

He ſaith in the Title page, That the quakers were moſt like to the ancient Chriſtians, as was proved, in the Book, out of Euſebius, Socrates Scholaſtieus, Evagrius, and Dorotheus. Yet in the Folio is ſo far from ſuch a proof, that he doth not attempt it: But to do him right, he gives a true account out of thoſe Authors; but ſuch a deſcription of Ordination by Laying on of Hands, Singing of Pſalms, Swearing againſt the Arians, and all other things, that prove them to be altogether unlike the Quakers, and like us.

It is true by the ble, in a few leaves, he ſpeaks of Jerom (and it may be ſome others) who were againſt taking of Oaths; which if true, is not material; for I knew one worthy Miniſter againſt it, and ſome private Chriſtians; and would to God this were all the Controverſie between us and our Perfectioniſts. The Book cur'd me of the temptation which, I confeſs, induc'd me to read it.

Tell me, Was there ever ſuch a cheat ſince Writing or Printing were known in the world? Did he think we would look no further than the Title Page, and take his word for all the reſt? One of theſe Books for this rare admirable Diſcovery, was ſent to every Doctor in the Univerſity in my time, which was twenty ſeven year ſince, for their Conviction and Edification. If any ſay, the Quakers were like them for Sufferings; ſo were the Proteſtants much more in Queen Mary's days, the Papiſt in Queen Elizabeth's days, the Nonconformiſts in the Reign of King Charles the Second (that Papiſt in Maſquerade, as he confeſſed on his Death-bed): No, he pretends likewiſe in Principles and Practice. Since the Reading of his Book, I could never think of the Author without great deteſtation, as the greateſt piece of Falſhood and Impudence that ever appear'd in the world.

Yet our Perfectioniſts never teſtified againſt this man; have call'd me a Perſecutor for thus telling the truth. I could name other Quakeriſh Writers of Hiſtory, but will not.

Queſtion 3.

Whether the Quakers, in the time of the violent Proceedings againſt Diſſenters, begun about almoſt Fifteen years ſince, and continued about Five years, leaving the Places of their Publick Worſhip, for fear of Confiſcation of Goods, Impriſonment, or Baniſhment, were not either Notorious Impoſtors, or Notorious Apoſtates, acting on our Principles, after the ſevereſt Cenſure of them?

They have aſſerted in many, many, many of their printed Books, Speakings, and private Conference, That it was unlawful for any to leave the Place of their Publick Worſhip for any Perſecution whatever.

That they were moved by the Holy Spirit, ſent by the Ever-living God, to teſtify to us, in the Name of the Lord, That we were Hypocrites, Carnal Perſons, Lovers of the World more than of God, for not appearing openly. So Pen and others: Though we declared we ſo far were from thinking ſuch an open Appearance to (as they phraſe it) bear our Teſtimony to be Duty, that it was Folly. Either, ſay I, when they themſelves leſt their Meetings, (which they generally did all England over, where the then Rage was fiery and burning) their Minds were changed about this thing, or not.

If they were not, they were Notorious Apoſtates, to live in the ſinful omiſſion of open Duties ſo many years, as many did, going up and down about their buſineſs, till, not Conſcience, but King James's illegal, deceitful Toleration, brought them to thoſe Places again. They obſerv'd not their own Meſſage from God to us. And if we through ignorance muſt be damned, they much more for acting againſt their Light, and that after thouſands of Proteſtations to God and man of the contrary.

If their Minds were changed, (as Richard Vicarr confeſſed privately to me he believed they were) then were they Notorious Impoſtors, to bring us a Meſſage from the Devil, in the Name of the Lord. Then have they blaſphemed the Name of the Eternal God, and belied the Holy Ghoſt. Then have they defamed, ſlandered the Generation of the Righteous, and reprobated and damned them for an innocent, lawful, juſtifiable Action.

Know, Reader, that we ever aſſerted, That it was lawful to flee in a time of Perſecution; Chriſt hath ſaid it plainly, If they perſecute you in one City, flee to another, Matth. 10.23. Be wiſe as Serpents, ſaid the ſame mouth, and almoſt in the ſame breath, that ſaid, be innocent as Doves. Had any of us been let down in a Basket over a Wall, as Paul was for fear of the Jews, Acts 9.24, 25. they would have made ſport of us, though none were ſo weak in thoſe days to do ſo of him.

We told them, That in a time of danger, it was lawful to withdraw, from the Example of the Prophets, Chriſt, the Apoſtles. The Holy Jeſus in this reſpect was not Holy enough for his Holy Brethren, (in pretence); obſerve Chriſt did as we do; his Brethren, who are ſaid not to believe in him, objected and cenſur'd him almoſt in the ſame words as the Quakers (their Followers) do us the Followers of Chriſt?, John 7.1, 4. Jeſus walked no more openly in Jewry, but walked in Galilee, becauſe the Jews ſought to kill him: There is no man that doeth any thing in ſecret, and he himſelf ſeeketh to be known openly: If thou do theſe things, ſhew thy ſelf to the world, ſaid his unbelieving Brethren to him.

All our Martyrs did as we did: Theſe ſaid (Barclay Apol. and Thouſands of them) that by this were they known to be the People of God, That they were not found in Corners, kept the Places of their Publick Worſhip, which, if pull'd down, they ſtood on the Rubbiſh of them, and would have done ſo even to the death. But, ſay I, ſince they are known not to be the People of God, for they left thoſe Places in the heat of Perſecution. I, being once a Briſtol man, will tell you what was done there, where were the chief Quakers. I will inform you what I know of this Lawrence Steel of Briſtol, once a Candidate for the Miniſtry; who left us, and turned a Perfectioniſt, becauſe of this Principle of theirs, yet left their Meetingplace a long time. At laſt, when driven here by ſome hot quakers, he was taken only with ſix or ſeven perſons, as I remember. He was ſent to Gaol a half-year, for refuſing the Corporation Oath; after the expiration of which he never went-more, and ſo continued to the time of his death.

R. V. another great man (eſpecially in his own eyes) did the like; and all the reſt, only Elizabeth Sterring, and Dorcas Dole, two zealous Women, wrote a Book againſt them all, damning them, in the Name of the Lord, for leaving their Teſtimony, contrary to their Manifeſtation from the Lord. They tell them of Daniel's opening his Windows; contemned their Plea, that God can hear in ſecret; and they drop this charitable, and I doubt not true paſſage by the way:

Had many of the Profeſſors (for ſo they call other Diſſenters) been of your Perſuaſion, they would not have done as you now do. Honeſtly ſaid. Heaven forbid!

Is it not worth while to ask William Pen how he bore his Teſtimony? Did not he flee? Not Whitehead, after all his mockings of others? They would ſet ſome to watch at doors, to ſee whether Informers did eſpy any of them coming into a Houſe, warily (as others did) for a private Meeting.

This was the great thing theſe men ever gloried in; it was a good Providence before this Liberty was given, that theſe men were tried and caſt; elſe how had they now triumphed and exalted themſelves above all others. The reaſon of all was this:

If there were taking away of Goods in one place, it was not ſo in another till now; therefore the Sufferers were helped by the Non-ſufferers out of their Fund, (a commendable Practice) but now the Storm comes on all, and no help. Every Quaker now muſt ſtand (or rather run away) on his own Legs.

Queſtion 4.

Whether it were not horrid Impiety to leave Miniſters becauſe of their Learning, and yet follow Pen and others becauſe of theirs?

Latin was once the Language of the Beaſt, not fit for the mouth of a Chriſtian. This, with Greek and Hebrew, were the Three Languages nailed at Chriſt's Croſs; (but they have ſince cryed to them as the Jews to Jeſus, Come down from the Croſs); That Philoſophy was Ariſtotle's Vomit; Serpents Meat in us, and yet Angelical Food in him.

In ſhort, How can Learning make us like Devils, and William Pen like an Angel? So that the Light within was almoſt turn'd to the Light without: Pen's Dictates. Only ſome were more eagle • ey'd, and could look through men. Meade told a Friend of mine, That all Pen's Party were Factors for Popery: But that he himſelf was ſo Loyal, he would ſpend his All, his Blood, in the Service of this King. Honeſtly, ſaid Meade, I believe thou ſpeakeſt thy heart.

Reader, I muſt ſtop thee here for a while, and tell thee, Since the ſending of this Queſtion, I have been informed by ſome, who knew Pen as much as one man can know another, That Pen is indeed a grand Politician, a great Stateſman, one that hath great command of words, (but an Inventer of ſome, which the Quakers uſe as to Un-religion a man, and the Bowed-downneſs of Souls) but that he could not talk plain Latin with any man. They believed he could not turn a plain piece of Engliſh into Latin; That he was no Grecian; That he underſtood little Logick, or Philoſophy; and told me ſome of his Blunders in Natural Philoſophy, too Comical now to relate. I was ſurprized.

And now, William Pen, ſeeing I am better informed concerning thee, that thou haſt more eſcaped the Pollutions of this Learned Age, than I, and Thouſands of others imagin'd, I beg thy pardon for abuſing thee; and clapping this Indignity on thee, and if Reformation may be thy ſecurity, and Repentance (that younger Brother to Innocency) ſet matters right, thou needſt not fear ſuch foul Aſperſions for the future. However, ſomething of Learning thou haſt, Barclay more, but Samuel Fiſher moſt of all; that makes my Queſtion to deſerve an Anſwer. I know the Learned Quaker that gave Barclay the Collections in his Apology out of the Fathers, as he told me. Sam. Fiſher, and others, could come with their old heatheniſh way of Diſputing, teſtified againſt by the Spirit of the Ever-living God, by Syllogiſms, Major, Minor, Concluſion, and Poetry too, condemned in others.

I wrote W. Penn, I would not trouble him with one Queſtion more.

Whether it were not Hypocriſy to condemn all Wars (even Defenſive) as unlawful, and Murther, when they were called to ſerve in this way Proteſtant Princes, and yet all was well for a Popiſh Tyrant? Becauſe I knew he did not dare on many Accounts to give me a Reply.

After I had ſent him theſe Queries, I went to his Lodgings, but he was not there. One of his Friends there knew of my Letter, and told me that William Pen ſaid, He loved not Controverſies, (that is, I ſuppoſe, Queſtions he cannot anſwer; for Controverſies are his work and trade) and that Books might inform me: But I know none, and I preſume he neither. What Books vindicated George Biſhop, that falſe, deceitful, vile Corrupter and Abuſer of Hiſtory? &c. What were the Titles of the Books? Who were the Authors? He could not afterwards tell me. This Friend of his told me very ſoberly and calmly, That if the Charge againſt the Quakers, of leaving their Meetings in a time of Perſecution were true, for which they condemned us, I had a juſt Charge againſt them, and they ought to give me ſatisfaction. No Book meddles with theſe Queſtions.

The next morning I ſent him another Letter, and told him what Excuſes I had heard why he would not meet with me, which he knew not to be true; that I did believe he knew no Reply could be given, and therefore declined it; and that he had as good tell me ſo in plain words, as thus practically, and by interpretation. I had promiſed him if he could give me a ſatiſfactory rational Anſwer to my Queries, I would turn Quaker, but not till then. And that I had ſome more Queſtions to propoſe to him, about which I deſired his ſober Conſideration; and that I challenged him to a publick Diſputation about them.

Queſtion 5.

Whether it were not great Folly, or worſe, to ſay, That bowing to a man was Idolatry, a Breach of the ſecond Commandment; a Sin, which rather than Mordecai would commit, he would run a Risk for his own Life, and the Lives of all the Jews; and yet after all this Harangue, turn this Cuſtom of bowing to men, into a common Practice?

When we were reaſoning with them once, Did not Abraham bow to the Children of Heth, &c? They would reply, If Abraham were ſatisfied in it, we are not; following Scripture-Examples hath undone the world; and yet, of late years they obſerve that civil decent Ceremony.

By the way, Reader, give me leave to tell a pleaſant, though plain Story. I knew two Grave, Learned Divines, who parting, bowed one to another. A zealous Quaker, in a great Fury, runs to them, and ſaid to one of them, (a facetious man) Doſt thou not know it is written, Thou ſhalt not bow down? The Miniſter looking on this ignorant, impudent Fool with Contempt, ſaid to him, Doſt thou not bow down when thou doſt Sh—The Quaker replies, Thou art a Beaſt to talk ſo. And ſaid the Miniſter, Thou art a veryer Beaſt if thou doſt not do ſo. Nay, Prieſt, (ſaid he) why talkeſt thou like a Beaſt? Why (ſaid be) quoteſt thou Scripture like a Devil? alluding to that Scripture where the Devil ſetting on Chriſt, cites Scripture, of Angels preſerving men that they hurt not their feet againſt the ſtones, but left out in all thy ways, Mat. 4.6. So the Quaker names, Thou ſhalt not bow down, but left out to graven Images.

Queſtion 5.

Whether it were not unheard-of Diſſimulation, to tell Oliver Cromwell, Thus ſaith the Lord, I have put the Sword into thy hand—to to deſtroy Idolaters, the Stuarts, and Ma • nants. And yet, after all, to tell K • Charles II. That all this was Rebellion, 〈◊〉 that they gave their Teſtimony againſt the m • ther of his Father?

What George Fox and Burroughs did, well known: He that would fully und • ſtand this wickedneſs, let him read a li •• Tract, done by a curious hand, call'd, 〈◊〉 Snake in the Graſs. The beſt Thing t • ever was written on this Subject. 〈◊〉 Pennyman's Papers, (once a Quaker) w • hath, out of their Authors, ſhewn h • they always ſhuffled Principles about • vernment, Scriptures, Miniſters, &c.

Queſtion 7.

Whether it were not great wicked • to pretend to Inſpiration, Infallibility, P • phecies, Miracles, and yet expound ſo 〈◊〉 congruous, and contrary to Scripture?

As Pen and I heard George Whitehead to in Briſtol, on Prov. 9.1, 4. Wiſdom h • built her a houſe—She cryeth, Whoſe ſimple, let him turn in hither; and for 〈◊〉 that is void of underſtanding.—A ſim •• thing, ſaid he, is a thing unmixt, pure? So he that is Holy, h • th no Sin. Now • hough the latter part of the Verſe explains the former, yet this mighty man of theirs, that hath printed ſo many large Books, could not ſee it. Beſides, though the word Simple be an equivocal word in Engliſh, yet not ſo in Hebrew, for here it fignifieth fooliſh. That a Quaker, about a year ſince, in Cullington, propheſied from the Lord, All Women that are with Child this Year, ſhall die in Childbirth; which was far from being true, though ſome in that Caſe were in great fear. If this coſt any of them their Lives, I cannot contradict it, if any ſhould ſay, that this falſe Prophet deſerved to die, as much as any Thief or High way-man whatever.

Reader, know, theſe men condemned all Human Literature, and aſſerted Inſpiration. But can the Spirit in a Quaker, contradict the Spirit in the Scripture? They ſay, That as if a man ſpeak through a Cane, it is not the voice of the Cane, though it paſs through it, but the voice of the Man: So it is not the voice of the Quaker, but the voice of the Spirit. I needed no more to prove them Deceivers, but hearing them. Yea, ſome have p •• tended to Miracles.

One came into a Houſe where a Chillay dead, and ſaid to the People, Weep no the Child is not dead, but ſleepeth. And, i • imitation of the Prophet, 2 Kings 4.3. Stretcht her ſelf on the Child, ſaying, In 〈◊〉 Name of Jeſus of Nazareth, ariſe. I ſuppoſe, Reader, I need not tell thee, that th • Soul of the Child returned not to it again • A Story well known, and by whon • among Briſtol Friends.

A Quaker told me, that it was ſaid George Fox could, by Inſpiration, ſpeak a • Languages where the Lord ſent him, an • reſtored a Man to Life who broke hi • Neck. Impudent Falſhoods!

I knew a Woman, about 22 years ſince who muſt faſt 40 days, and 40 nights, b •• ſoon died, and would have eat, but cou • not. L—S of Briſtol, before named aſſerted he was as much Inſpired as wa • the Prophet, yea, as Balaam's Aſs. Thi • Inſpired Aſs, after a continued idle Life fell ill of the Diabetes, by drinking alway • Red-ſtreak Cyder: When on his Death Bed, he ſaid to his Phyſician, (Dr. Griffin) who told me the Story, I ſhall not die, • ſhall be in ſuch a place by ſuch a day; If ſhould now die, the Lord would reveal it to me. But the Fool ſoon turn'd up his Trotters, and died.

The Spirit, ſay they, is Infallible. What then, doth it make us ſo? God is Omnipotent, Omniſicient, doth he make us ſo? This L—S (the Inſpired Aſs) once found out a notable place of Scripture for taking away Baptiſm, and the Lord's Supper: Iſa. 3.1. For behold, the Lord takes away the ſtay of bread. There is the Supper, ſaid he, and of Water, there is Baptiſm; as honeſt Mr. Blinman a Miniſter had it from him, and told me the Story.

Now who would talk with ſuch profane Wretches, thus playing with Scripture!

AFter this I receiv'd a Letter from William Penn, who told me, That he had conſulted ſome Briſtol Friends, and they told him, I was a Hot-headed man, and a Perſecutor of them; and that if I were Sober and Temperate, he would ſpend an half hour with me, though much buſineſs lay before him.

To whom I preſently replied in a Letter, That I was never taken for a Wet Diſſenter; that it was very unfair to put me off with ſuch an excuſe; For what if I ſhould ſay, I had conſulted my Friends about him, and that they told me, 〈◊〉 was a Roman Catholick, a Plotter for • Popiſh Tyrant againſt the beſt of Kings But ſaid I, away with ſuch traſh. Tha • I did ſuppoſe R.V. was the Man, no • with him, who was my Accuſer; h • knew the contrary, that I received him civilly in my houſe, he me in his; tha • many Quakers could teſtifie, that I ha • been very kind to many of them, ſhew • kindneſs to their Sick when I was in th • ſame Goal with them; that I once pai • the Fine of one and cauſed his Goods t • be returned.

He bids me in his Letter to take my courſe; but I obſerved added not, h • feared not, as men commonly do; which now I have done, and let him try what he will gain by it.

READER,

Seeing William Penn would not (that is in plain Engliſh, could not) Anſwer my Queſtions; I will treat thee more fairly, I • will Anſwer thine which may be in thy Heart.

Queſtion 1. What is William Penn?

I will tell you ſome things he wrote, and what I have heard from credible Witneſſes that knew him; then judge you, not I.

He in the Reign of King James the Second ſaluted him thus, That he was the moſt Illuſtrious Example of Integrity, that for his Conſcience ſake ventured the loſs of Three Kingdoms. Now it is well known, the excluding Parliaments never Treated with him, nor made him any Propoſals about Religion.

He alſo then told the world, there are not Papiſts enough in London to make the Coal fires, and yet here is ſuch a cry of the danger of Popery.—To that Objection, Shall we Tolerate Idolatry? If Popery (ſaid he) be Idolatry, He makes an If of it. Now he that at that time ſhould ſay, There was no danger of Popery, muſt be a Knave, or a Fool; a Fool, if he thought as he ſaid; a Knave, if he ſaid as he thought not. Now Penn was no Fool. There were Papiſts enough in London once to burn the City; whether enough or no then to make the Coal-fires. One that knew him very well told me, he was no more a Chriſtian than a Mahumetan; for they believe Chriſt to be a Good Man, and that W. Penn (as he thought) believed not now either Chriſt's Divinity, or Humanity.

I will tell you one Story more of William Penn, and then ſpeak your Minds; I have had it from good hands, that Mr. Charles Nicholets hath often declared, that when the late K. J. preferr'd him for a Paper of Verſes in commendation of his Vertues, offering him firſt to be Ranger of his Park, which he refus'd, afterwards by making him Licenſer of the Preſs, that he gave a Licenſe to a Book againſt Popery; William Penn ask'd him, What he meant to Licenſe a Book againſt the King's Religion? Why, ſaid Mr. Nicholets, I am no Papiſt, and though I have Licenſed Popiſh Books (which I know I ſhould not) yet I will not deny a Licenſe to a Proteſtant Writer. So Penn was much diſpleaſed, and cauſed him to be turn'd out of his Office. My Friend told me he would give it on Oath Mr. Nicholets ſo told him.

Queſtion 2. What are the Quakers?

Quakeriſm is the ſink of all Hereſies: Some Quakers are Socinians, believe not the Trinity, nor Divinity of Chriſt; ſome be Sabellians, they believe Chriſt's Divinity, but not the Trinity; ſome of them have reſpect to Scripture-Authority, others regard them no more than an old Almanack, not containing any Duty for us, but for others in their day. Some are for, others againſt Womens ſpeaking. A Quaker came from a Meeting and told a friend of mine, I have heard Nine Women ſpeak this day, but a Man may put in an Eggſhell all the ſenſe they ſpake.

Every Wh • m was once a Meſſage from the Lord; but now that folly is ſo manifeſt to all Men, that they are more ſober.

One came to another and ſaid, Thus ſaith the Lord to thee James Nobbs, thou art this and that; the Man heard all patiently, and then ſaid, Hold thy Tongue thou prating Fool, for the Lord knows I am not James Nobbsae.

Another had a Revelation to go with a Meſſage from the Lord from Oxon to Abbington, Five Miles; when he return'd in the cloſe of the day, his Wife (who was no Quaker) ask'd him, Whether he had delivered his Meſſage? No, ſaid he, the Man was not at home, he is gone a great journey. O thou Child of a Man, ſaid ſhe, Doſt thou think the Lord ſent thee to a Man that was not at home? Which, as I remember, made the Man more ſober.

In my younger days on a Temptation, I confeſs, I ſought converſe with the chief of them I could meet with, to try their Perfection and Attainments above all others: I found (as others know that went amongſt them on the like Temptation) their hearts, heads, and hands were all in the world; no Family, or Secret Prayer minded, their Children's Souls neglected; ſome of them ſaid, they would teach them to be Sober and no more. I firſt read G. B's Book, then Converſed with R. B. of Oxon, a great Quaker, but he was a vile Jeſter, ſaid he to one, I can prove thou art an Atheiſt, How ſaid he? Thus, Art thou a Wiſe Man or a Fool? No Wiſe Man, replied the Man, then ſaid B. Is it not ſaid, The fool hath ſ • id in his heart there is no God, &c.?

J. L. of Plimouth (who for his Bounty, which indeed was very great) was a moſt frothy abuſive Jeſter, though his Name founds with a delicious Air every where among them, yet a filthy and wicked Jeſter was he.

J. M. of Penſilvania hardly eſcaped whipping a few years ſince for Lying with his Maid, who had thus Puniſh'd others for the ſame Vice, he being there a Juſtice of the Peace, and a great Speaker.

How they painted out one another in Print in their open Meetings in Briſtol for Drunkenneſs and other Vices is well known. He that would read their Blaſphemies, let him read Rogers's Book, a Quaker of that City, what he ſays of Fox and others; and yet theſe were the Perfect Sinleſs Creatures all the while.

In their Letters one againſt another, they would begin on both ſides, This is the word of the Eternal God from me to thee, Thou art an Hypocrite.—Some muſt Blaſpheme; Reviling of Miniſters was a Meritorious work. Some reported of Mr. Hughs, once of Plymouth (the beſt Man that ever that Town was bleſt with) that he would drink Fifty Glaſſes of Sack at one Meal. Say it as often as they would, I dare ſay not one believed it.

Every common thing was from God. Read the Snake in the Graſs, a Book worth Gold. Let Penn, or any other anſwer it if they can, I am ſure it much concerns them to do it. I ſaw a Letter from a Quaker to his Sweetheart, no Quaker, and he began thus:

In my Bed, the other Night, a word paſſed through me: Here was my Perſon, but my Heart was with thee.—I can remember no more of the ſtuff, ſuch bring all Religion into Contempt. What ſaith the Scripture, ſaid one to me, Every Tub muſt ſtand on his own bottom?

They ſaluted one of their Leaders as the only begotten Son of God, who lay from everlaſting in the boſom of the Father. He received of ſome Divine Honour, as was proved.

I knew a Miniſter diſturbed in Preaching by a Quaker Woman. He got her at laſt into diſcourſe of practical matters, in which ſhe betrayed ſo much ignorance, that ſhe got away as faſt as ſhe could. An unhappy Boy followed her to the Churchdoor, I pray thee, ſaid he, tell me who ſent thee here to day? Who, ſaid ſhe, God. No, ſaid the Boy, I am ſure God never ſent thee here; for if he had, thou hadſt never ſpoken ſo many things contrary to Scripture. And for my part, ſaid he, I cannot tell what to ſay to it, for I cannot eaſily imagine the Devil ſent thee here; for I thought be had more wit, than to ſend ſuch a Fool as thou art about his work. She never diſturb'd them after.

The heads of many of their Children are Dungeon dark about Scripture, only learn ſome of their Cants.

Queſtion 3.

Do not many Miniſters miſtake, and that groſly in ſome words, and in their Expoſition, and in their Doctrines too; and many Hearers talk ignorantly as well as Quakers?

The Anſwer is eaſy: They pretend not to Infallibility, or Inſpiration; but acknowledge the imperfection of their Underſtanding, as well as Faith and Affection, and the neceſſity of Human Literature, and much ſtudying: But this is not the Caſe of the Quakers, but the quite contrary. Now if I prove a man that pretends to Inſpiration in all that he preacheth, (and that therefore he needeth not the knowledge of Tongues) to ſpeak quite contrary to the Scripture, and ſays the Spirit tells him, that is the meaning of ſuch a Scripture, which is as obvious as the Sun, to be quite contrary to what the Spirit there intended; I prove that man to belie the Spirit, and ſo to be a Cheat and an Impoſtor. And this is done thouſands of times by theſe Quacks in Divinity.

The great miſtakes of ſome of our Miniſters, ariſe from their want of the culture of good Education. How often is it with us, as in thoſe times of Jeroboam, 1 Kings 12.31. He made prieſts of the loweſt of the people?

They expoſe themſelves and work to Contempt. I pray all true Proteſtants, under what Denomination ſoever, to take care in this reſpect, that their Preachers be not gifted with Ignorance and Confidence, like Quakers Speakers.

The Stories of the three motions of the Sun, and the one was when he ſtood ſtill; and the four ſort of Seekers; one was them that never ſought, are well known: but I will name ſome, not commonly talkt of which I had from worthy perſons, who know the truth of them, by men which are, it may be, adhuc in vivis.

One preaching on that Text, Pſal. 139.14. I am fearfully and wonderfully made. Read, I am fearfully and wonderfully mad. The e being left out by a miſtake of the Printer, this Obſervation was drawn from the words, (and drawn to purpoſe it was) That the beſt Saints may fall into mad Fits. On goes Mr. Parſon, to ſhew what mad Fits the Saints may fall into, 1. Of Anger. Anger is a ſhort Madneſs—Till the Hearers thought he had been wonderful mad indeed.

Another Tradeſman ſets up for a Preacher, and to work goes he, on that Text, Nahum 3.8. Art thou better than populous No? (which No is taken to be Alexandria in Egypt.) Now, Beloved, ſaith the powerful Preacher, I ſhall inquire into two things.

1. What No was. 2. Why he was call'd populous. No was the eighth perſon, a Preacher of Righteouſneſs, and he was call'd populous, becauſe all the world was once in his Ark.

Another Reverend Mechanick, very lately preach'd a Sermon, and a Funeral one too, on that Text, Pſal. 39.13. O ſpare me, that I may recover ſtrength, before I go hence, and be ſeen no more.

And you muſt ſuppoſe this warm Man, laying about him, beating the Air, O! my Friends, ſaid he, is one Scripture word, and is uſed by Daniel three times in one Verſe, Dan. 9.19. O Lord, hear; O Lord, forgive; O Lord, hearken. Spare is another Scripture word, and is joined with Shield and Buckler.

I remember Col. Crook told me a Story of Col. L- preaching in a great Church in Ireland on that Text, The Spirit and the Bride ſay, Come, Rev. 22.17. The i, by a miſtake of the Printer, that ſhould have been put after the Letter r, was put before it, and now moſt devoutly and fervently goes our Preacher to work, and reads. And the Spirit and the Bird ſay, Come. Now enquiry is made, what is meant by the Bird? the Church: what Bird was the Church here compared to? Some, ſaid he, think the Nightingale: As if the Man had conſulted many a Commentator to find out the Myſtery. Others thought the Dove. and now a Compariſon is made between the Church and the Dove for Innocency, Chaſtity, Purity.—

Another ſetting up for a Preacher, in a Pariſh I knew, would ſpeak ſomething from thoſe words (from, no doubt nothing to) that in all things he might have the preheminence; when he came to this hard word he could not read it well, but ſaid, That in all things he might have the p r e pre h e he m i mi n e n c e nence, preheminence, Coloſ. 1.18.

I lately ſaw the Notes of a Tradeſman that had been a Speaker thirty years (leaving his Trade) full of prodigious nonſenſe. The world abounds with them. The Biſhops have too often Ordained ſuch, I knew one who gave a Spiritual receit; Take a pint of Repentance, with a quart of Faith, and ſo walk forth into the fields of Meditation.

I knew alſo one that was made Deacon, and told this ſtory at his return; When we ſate down at Table my Lord bid me Eat, he had Two or Three Queſtions to ask me; Eat thought I, I fell a ſweating, ſure my Lord will ask me Queſtions in Divinity, and in Divinity, ſaid he, I am one of the ſillieſt Rogues in the world; pray, ſaid my Lord, Is ſuch a Great Man come to Town? No, my Lord: O thought I, that the other Queſtions may be no harder; pray, ſaid the Biſhop, When doth he come to Town? He is expected, my Lord, very ſpeedily: Where doth he lodge when he comes, ſaid the Biſhop? My Lord, at ſuch a place. When, ſaid he, I heard what the Queſtions were, I fell to it.

Now ſuch Fellows juſtify our Quakers in their work. If one Tradeſman, why not another?

Obj. But the Quakers, ſay ſome, Preach very Powerfully.

Poor ſenſe, and a powerful Voice, will not do. I cannot believe ever God ſends Fools about his work, and ſuch as expoſe it to contempt. Too many juſtifie the Quakers in their affected tones, theatrical geſtures, contrary to plain expreſs words of Scripture, 2 Titus 7. In doctrine ſhewing uncorruptneſs, gravity, ſincerity; Ʋncorruptneſs, reſpects the ſoundneſs of the matter of our Doctrine: Gravity, the manner of our delivering it: Sincerity, the Principle from which all ſhould come, and end to which all ſhould be directed.

And for our Hearers, many of them are much more ignorant than any one would ſuſpect; I know a Man of a great Eſtate, an Entertainer of Miniſters, who asked lately one of them at his houſe, Whether Abraham were not a Proteſtant, and the Canaanites Papiſts? Whether Joſeph that we read of in Geneſis, that was ſold into Egypt by his Brethren, was not the ſame Joſeph that we read of in the Firſt of Matthew who was Eſpouſed to the Virgin Mary?

If you ſay, What difference then between their ignorant Speakers and ours? Much every way. Theirs deſpiſe Scripture and helps, Providence puts into their hands of being better informed, and pretend to Inſpiration, and ſo blaſpheme the Spirit, and talk how they can confound any of the Prieſts by the Spirit; when others are aſhamed of their folly, and not flee in the face of an Inſtructor. I have heard ſuch ſay, Wilt thou talk to me againſt what I feel and handle of the word of Life? Alluding, no doubt, to the 1 Epiſtle of John ch. 1. v. 1. John lay in the boſom of Chriſt, and his natural hands handled the natural body of him who is call'd the Word of life. To queſtion them is to queſtion the Spirit. I am unwilling to ſay all I think, and know of ſuch filthy dreamers, clouds without water, Jude 12. Is it not able to make a Wiſe Man ſick to hear what I have heard in their Aſſemblies remote from Religion, Reaſon, and Gravity. For a half-witted Fellow and a Jackpudden, that unmans himſelf to ſtand up and ſay;

I have been in many places in Kerſendom, and I will never ſell my reaſon to think Chriſt came to ſave men from ſin, and yet ſin to be in them — And now my Freinds ah, may you fe feel ah, the life ah, and the power ah —

Now you muſt ſuppoſe this was ſome notable Traveller that had compaſs'd Sea and Land to make Proſelytes, according to 3 Matthew 15 verſe; and ſure if his reaſon were to be ſold he would be moſt lamentably chous'd in a woful pennyworth that ſhould buy it; Thou fool and blind, ſaid Chriſt in another caſe to your elder Brethren, 23 Matthew 15. Cannot you believe a Phyſician ſhould come to give Phyſick, or give a Man eaſe in order to perfect Health in time, if pains, atches, or any diſorders be in him from the crown of the head to the ſole of the foot.

The Women I obſerved, and Women like Men, when they heard their affected modes, would according to their frequent cuſtom ſay, La, La, La, La, &c.

Now tell me, Reader, Whether ſuch a ſpeech of incoherent Blaſphemies were not able to make a Man purge both ways. In the time of great danger, when Twenty pound was to be paid by the Speaker, they would ſeldom ſpeak. Therefore I remember when an Informer came into a Quakers Meeting, he was very buſie to find the Speaker, that he might pay the Money; Where is your Speaker ſaid he? Up ſtood a Quaker, Thou art he.

In many Meetings nothing is ſaid, ſome times only one place of Scripture; I have heard that when they ſate a long time and ſaid nothing, a Quaker was moved to ſpeak a place of Scripture, and, in my opinion, he choſe the moſt ſuitable place for them, he ſtood up and ſaid, O ye fools when will ye be wiſe; and down he ſate again. When indeed!

When theſe ſinleſs Creatures fall out (which is not ſeldom) you would think they had gone down to Hell to fetch their Rhetorick from thenee, fouly charging and condemning one another. But preſently the Devil transforms himſelf into an Angel of Light, the Old Man was ſtirr'd in them; nay, their chief Leaders complain of one anothers Pride and ill Temper, and ſay, Their hearts are ready to break for Friends Diſorders. And yet they the Perfect, Sinleſs, Pure, Innocent Lambs all the while.

I am not more aſſured that Turciſm is not of God, than that Quakeriſm is not; or than that I have proved it in this Book. I declare before all the world, That I am ready at an open Dſputation to prove my Charge againſt them. If what I have writeen recover any Quakers, I ſhall rejoyce: Why ſhould we deſpair, ſeeing the recovery of the Honeſt and ingenious George Keith, Pennyman, and many more? However, I cannot but hope (or more than hope) this will prevent the fall of not a few who till now knew not the Men, as I and others have long known them, to be ſome of the greateſt Doctrinal, (if not Practical) Enemies to Chriſt that ever were in any Age, that would ſometimes call themſelves by the Name of Chriſtians.

Reader, I do aſſure thee by my Obſervation, and the Obſervation of others, that this People that were wont to talk againſt Pride, are ſome of the proudeſt Perſons upon Earth; ſo Proud, that though they have condemned putting off the hat, and kirching, as Sins, yet ſome tell you in plain terms, they expect it of you, and take it amiſs if you do it not, as the abovenamed L. S. ſaid to a Friend of his and mine. And as great is their Pride, ſo great is their ignorance; ſo that ſome Wiſe Men leave them, and are aſhamed. Mr. S. of Briſtol ſeldom, if at all, goes to their Meeting, though at their firſt appearing one of their moſt Learned Advocates; he troubleth not himſelf much now about Mens Souls, but is well acquainted with what is good for their Bodies (eſpecially his own) by which he much obligeth his Friends, not Quakers, but any Men of Civility, Churchmen and others. A late Writer, Mr. Norrice, hath made this People not a little to value themſelves, by favouring their Opinion about the Light within; and by telling the world, That he more dreaded one Barclay, than an Army of Bellarmines or Stapletons; which make me doubt he is not well acquainted with the latter, though with the former. I doubt that young, raſh, (though ingenious) Gentleman, hath a deſign to make a new Party bearing his Name, whoſe grand Particularity is this, that we muſt love nothing complacentially but God; I hope whilſt he retains this Notion, he will continue in Celibacy; for he is not fit for Marriage, forgetting that of Solomon, Let her breaſts ſatisfy thee at all times, and be tho • ever raviſht with her love.

Yet by the way obſerve, he aſſerts, That God not abſolutely conſidered, but relatively, is to be the Object of this Love. This is indeed to make our ſelves the end, God the means. To love our ſelves more than him. Thus he, that pretends to exalt the Love of God, hath debaſed it above all men. I hope ſome learned Biſhop or Clergy-man, will ſoon take this conceited Man, and cut him up, and ſend him to the Tribes in Iſrael, with a ſee, conſider, and ſpeak your minds; who hath aſſerted, that the Quakers Cauſe calls for their moſt Learned Pens, and they may triumph in the Victory if they get it.

The Quakers ignorance diſcovers it ſelf on all occaſions. G. Fox would call Preachers, Conjurers: But, to do him right, he was none, as all know, that read his Books, or heard him talk. George Whitehead, that hath writ ſo much, is a Notorious Dunce, as proved before.

Mr. Speed, Mr. Vickris of Briſtol, never ſpeak among them, who are Men of Parts and Senſe. I will imitate the Quakers way of ſpeaking, and judge; what if you heard ſuch ſtuff as this, though ſometimes better, in their greater Meetings, where contrary to their firſt Principles, many of them forbid Womens ſpeaking, or the ſpeaking of Nonſenſical Fools, that talk at this or the like rate.

Frunds,

I am moved by the — to ſpeak unto you, though I know not what I ſhall ſay. Noah was a Perfect Man, yet ſome ſay Men cannot be Perfect, or without Sin, yet Noah was ſo; and his Son Cham was Curſed for uncovering his Father's nakedneſs, when drunk. Judas was the Traytor, and bore the Bag, and cared not for the Poor. It is ſaid, he that taketh Kirjah Sepher. — Now that is the Spirit of the Book: Now look, Fru • ds, the Heart is the Book, and the Spirit is the Light within. It is ſaid indeed, I forbid a Woman to ſpeak in the Church; but the Prieſts are in the dark mind, and underſtand it not; by the Woman is meant the Fleſh, and by the Husband is meant the Devil; but they in the Witchcraft cannot ſee it; but I ſay, look to the Light within you. Frunds, If you have motions to a Woman, and do not do the act; or deſire to take another Man's goods, and do not do it, you Sin not. Mary Fiſher had leave from the Lord to go fro • New-England to ſave her life, when other • had not. Now they uſed carnal Weapon • Paul ſaid, Theſe hands have miniſtred to • neceſſities. And whatſoever doth mak • manifeſt, is Light. Now we abhor th • Papiſt Tranſubſiſtation and Infannibility, and many things be taken figuratel • When I ſhoed a Horſe the other day, th • Horſe went the better; ſo you, if you lo •• to the Light within you, ah the pure Ligh • The Prieſts uſe Heatheniſh words, ſuch a • be not in Scripture, as Sacrament, &c. Th • word of the — is come upon m • I am to read a Letter from Friend F. o • P. though we read not Scripture, th • was of old, yet we may what comes fro • the pure ſtreams. One came to me 〈◊〉 know, where John Steeplehouſeman dwel • whom he prophanely call'd Mr. Chur •• man; but I bid him defiance for Wo • ſhipping the Beaſt. They ſay, if you 〈◊〉 Perſecuted from one City, flee to anoth •• But theſe Hell-hounds underſtand no • they be Baals Prieſts, Hirelings, a Gene • tion of Vipers; for it is revealed unto 〈◊〉 Flee to another, is to the City, Heave • O Frunds flee there; flee there Frund There is none that doeth good (they ſay) 〈◊〉 not one; but David ſaid after, O that the ſalvation of Iſrael were come out of Sion. The Prieſts ſay, this world ſhall in time end, but they be in the dark, and make Solomon a Lyar, who ſayeth, yea he ſayeth, One generation paſſeth away, and another cometh, but the earth abideth for ever; now mark, Frunds, what abides for ever, ſhall never end; but they be Sorcerers, Wolves in Sheeps cloathing. They ſay, That when the outward fleſhly Chriſt was Crucified, the vale of the Temple was rent in twain, and the Rocks rent, and the Graves were opened — But they be blind Guides that lead the blind, and ſo both fall into the Ditch. I am moved to tell you, Frunds, (and now the two thumbs muſt be put againſt the Breaſts) that this is meant Mens Hearts were torn, Hearts as hard as Rocks; what think you, Doth the Scripture tell you of outward Temples, and outward Books? Do not, F • unds, ſtrike any one after the manner of Men; for Paul ſaith, Lay hands ſuddenly on no man. The world is angry if we Honour them not by putting off our upper Covering, and ſay Thee to them; but abide you in the Light, &c. They talk much of Paul's Epiſtles; But what do they tell us of the Epiſtles of Apoſtatizing Jews? And they talk of Abraham's Faith; we muſt be better than they in their day. They tel • us what David and what the Apoſtles did 〈◊〉 but being led by Example hath undon • the world. Now, my Frunds, the People of God of old were Quakers; Moſe • was a Quaker, for he ſaid, I exceedingly quake and fear; and Habakkuk was a Quaker, for his lips quivered; yea they were all Quakers, for they taught Righteouſneſs which is the very Principle of the Quakers; yea, I ſay, ſo do the Quakers ſay • Now the world ſaith, That the Body of Chriſt is gone to Heaven, but it turned to the duſt. They ſay the Scriptures be Gold's Word, but they lie, they be dirt, Serpent's meat; ſome Frunds threw their Bibles into the fire, and they periſhed, and therefore are not God's word. Frunds. It is often ſaid, and truly, the Scripture • and the Body of Chriſt be the Two great Harlots that have deceived the world; many things in Scripture are evil; in on • place Circumciſion is commanded, in another place forbidden, &c.

That ſuch and worſe Speeches have been made in thouſands of their Aſſemblies, 〈◊〉 doubt not, and I am ready to give an account of the things, as their aſſertions, that I have read in their Books, or heard in hearing them, or talking with them.

Becauſe many are decoyed by the Quakers mode of Speaking, as moſt agreeable to Scripture, as Thou to a Single Perſon, not you, which word we uſe, Thou, not You, to God: I will conſider it.

We are no more bound to Scripture modes of communication, than to Scripture dreſſes; and becauſe many, many weak ones are deceived by theſe ſpecious pretences, I will plead this caſe, Bildad ſaid to Job only, 18. Job 1, 2, 3. How long will it be ere You make an end of words? How long ſhall we appear vile in your ſight? for be teareth— Why may I not ſay You to one, as well as Thou to many? When God delivered the Law on Mount Sinai, Thou ſhalt not kill — Spoke he not to Thouſands? We borrow this from the French Vouz; for they have no other word to a ſingle Perſon, we took You from it. We deſpiſe not the word Thee to a King (as they often ſay) in all caſes; he that Marrieth him to his Queen, ſaith, Wilt thou have this Woman? He that gives him the Lords Supper ſaith, The Body of Chriſt given for Thee, preſerve thy Body and Soul — What if men agree ſuch a word ſhall ſignifie ſuch a thing, is not that ſufficient?

Quem penes arbitrium eſt & jus, & norma lequendi.

Barclay's Objection is vain, What if (Apol) ſays he, a • cholar ſhould ſay to his Maſter Vos amas, Vos legis; I ſay we put the Verb alſ in the plural number in Engliſh; we ſay not You loveſt, you readeſt, but You love, you read.

I put it to their Conſcience, Is it Sinful thus to ſpeak? If not, Why then trouble they the world about nothing?

I am not willing to run out much into other things that many have written well of; Read Faldo's Quakeriſm no Chriſtianity; who hath done his work like a Workman; and the aforementioned Tract which will commend it ſelf, and to which little need be added.

And now tell me Reader, What thinkeſt thou? Was there ever ſuch a giddy Generation upon Earth? As great Apoſtates from Reaſon moſt of them are, as from Religion. It is true ſome few Men among them have ſhap'd their Notions for them, and made them more intelligible than once they were. When ſuch a Queſtion as this hath been under Conſideration, Whether it were Lawful for their Women to Speak in their Meetings; I have been Anſwer'd, That Jeſus Chriſt was Crucified, and that the Prieſts accuſed him, and Pilate condemned him, &c.

I remember I have read, Where doſt thou read, thou Hireling, that ever any of God's Meſſengers ſtood on a Carnal Pulpit? When that Scripture hath been urged, 8. Nehem. 4. And Ezra ſtood on a pulpit of wood, and read the law, and gave the ſenſe; the Anſwer hath been, What haſt thou to do with Ezra? Ezra was a Holy Man, and thou art an Hypocrite. Or when the Queſtion hath been about Swearing, and that Scripture hath been urged, 10. Rev. 6. The Angel ſwore by him that liveth for ever and ever, Time ſhould be no more; the Anſwer hath been, But to which of the Angels ſaid he at any time, Thou art my Son, to day have I begotten thee? Some ſay, That Miniſters muſt not be paid, becauſe it was ſaid, The Prieſts bear rule by their Meant, 5. Jer. 31. That Miniſters muſt not uſe helps in Reading, for Paul would not meddle in another man's Line. Some have asked one another, Haſt thou experienced that Scripture in thee, The ſun ſhall be turned into darkneſs, and the moon into blood? The Anſwer hath been, Yea, The Spirit was in them, and the Spirit was not to be tried by any thing, Scripture, nor Man's Reaſon. So that a Man had almoſt as good go into Bedlam and talk with the Wiſe Men there, as with many of our Inſpired Quakers: I adviſe any that engage with them, to get a Promiſe of Two things:

1. To end one Argument before entrance be made on another.

2. To have as much time allowed you to ſpeak, as you allow them.

So have I underſtood ſome of them, and there hath been ſome coherence, or conſiſtency in our diſcourſe. When they have multiplied words, and crack'd many of them, and run on to things nothing to the Queſtion, they go away and ſay, That ſuch Miniſters could not ſay a word to them, or could not reſiſt the Spirit by which they ſpake; that a She Friend ſhould ſilence any Prieſt of them all; though they have talk'd ſuch prodigious Nonſenſe, that might make any Man ſweat to hear them.

If I knew ſuch glorious nonſenſe among their Leaders by my little (and yet too much) converſe with them, I may eaſily imagine, how much they that hear them often meet with ſuch triflings.

May what I have ſaid be an Amulet to prevent infection from their poiſonous Doctrines, eſpecially ſuch as are incompatible with true Grace: As the Doctrine of Perfection, of a Chriſt within in oppoſition to a Chriſt without.

This word Outward is in great Contempt with them. The outward word (the Scriptures) the Outward Chriſt, (Chriſt Crucified) and ſome an Outward Heaven (that Glorious State above).

Baptiſm and the Lord's Supper were Outward Ordinances.

But why do not theſe Men Contemn Outward Meats, and Outward Drink • , and Outward Cloathing? If they did, the Controverſie would ſoon be at an end.

And now, William Penn, I once more declare to thee, and all the world, that I am ready to meet with thee at an open Diſputation, when thou wilt, to de •• te the Queſtions before us, or the main Queſtion, which is this;

Whether your putting in practice our Principles, by you condemned (as you ſay) from the Lord, in the time of Perſecution, doth not moſt certainly and evidently prove you to be either Notorious Impoſtors, or Notorious Apoſtates?

There is nothing more evident to me, and I ſuppoſe to thee, that ſo it is: Then is the Mask fall'n off thy Forehead, and let me ask thee, or rather thou thy Conſcience, a few Queſtions.

Queſtion 1.

Art thou not aſhamed to hear Folly, Falſehood, Ignorance, father'd on the Holy Spirit by thy Followers?

Queſtion 2.

Doſt not thou frequently do what they condemn us for, uſe Philoſophical Terms and Diſtinctions in thy Writings, which they ſay is from the Serpent?

Queſtion 3.

Couldſt thou underſtand any Phyſician or Lawyer, ſpeaking of Phyſick or Law, in that way theſe do of Religion?

Here, for a diverſion, will I preſent thee with a Paper given me above twenty years ſince, and which lately I ſaw in Print, and tell me how much like hath been the old common way of the talk of our Perfectioniſts.

A Welſh Letter. Good Couſin,

A Coording to my promiſe, I am to let you underſtand the unkind dealing of Edward towards Marmaduke, when Thomas was arreſted by Henry, at the Suit of Leonard, Charles came in with Robert, to entreat Richard to go to John, to certify William, who was ſorry that Jeffery had been at variance with Anthony, conſidering that Matthew had done ſo much for Bartholomew, when old Father Timothy was contented to take wrong of Gregory, notwithſtanding his Kinſman Ralph was abuſed by Rowland, ſending for James without the conſent of Cuthbert, when Edmond, for the love he bore to Silveſter, gave warning to Hugh, that in caſe George ſhould make much of his Ʋncle Peter, little thinking that Simon had play'd the knave with Nicholas, in cauſing of Walter to give Clement knowledge, how that Martyn had invited Humphrey to Bernard's houſe to Breakfaſt. Now cunning Roger, perceiving by Godfrey, what was told by ſlie Ambroſe, that if Alexander was not reveng'd upon Lawrence, for the Love that he bare to Oliver; whereas Eraſmus, had it not been for Jarvaſe, had like to have ſlain Nathanael, which Jaſper perceiving, had certified Luke, that Tell-tale Francis was the cauſe of all their falling out, and all this was for Adam's White Nag, which was left in Eraſtus's Stable by Andrew; and becauſe Hopping Giles would not believe him, without Philip would bring him ſome money; whereupon Barnaby and Chriſtopher ſent for Arthur, who, by the help of Felix, brought the ſame to a general Concluſion, and was thus ended.

VALE. St. Taff'y's Day.

I declare ſuch kind of Harangues have I often heard from the Quakers, as incoherent and unintelligible, and ſo have many others; which makes us weary of converſing with ſome of them, who, after all, triumph for Victory. Would not ſuch a profound Speech, ſtun the wiſeſt Judge that ever ſat on the Bench? And might not the Welchman ſay, after all, Her had baffled Her; ſo that Her had not one word to ſay to Her, not being able to remember, no nor underſtand what her ſaid.

And now William Penn, not to convince thee (for I think thou art convinced already) of the madneſs of this People, for Blaſpheming the Name of the Lord; for Railing, for Incoherencies, for vain Predictions; I will ſuppoſe any of us ſhould accoſt thee, as the Quakers do us many a time: Wouldſt thou not ſay, We were ſo far from being Chriſtians, that we had forfeited the Name of Men? I ſhall leave out the words after, Thus ſaith—the Eternal God, Living God the Lord. Let none be offended, if their Folly be thus diſplay'd. Suppoſe I ſhould thus ſay —

FRiend; For this is the Name by which you ſpeak one to another, and Chriſt to Judas the Traytor, the Son of Perdition, thy elder Brother, and to no ſingle Perſon but to him. I ſay, (by the ſame Figure Chriſt ſaid to Judas) Friend Penn, though I, and others, have taken pains to intellectuate and prudentiate thee, yet all in vain; Bray thee in a Mortar, thy Folly will not depart from thee; and therefore in the Bowed-downeſs of my mind, I do declare unto thee, Thou haſt Unreligion'd thy ſelf; Thou Croaking Frog of Egypt; Thou Babyleniſh Brat; Thou goeſt up and down the world in the pride of thy heart. O Lucifer, Son of the Morning, Where are all thy mortified, Self-denying Garments, that Friends of Old went up and down with? Thou, who art of many years in the world, haſt lately gone after Fleſh, Young Fleſh; Yea, I ſay unto thee; Very Young Fleſh. And becauſe thy mind hath thus ſtray'd after the Viſibles, I bear my Teſtimony againſt thee, Thou art yet in the Carnal Mind. This is the word of — to Thee, Repent, Repent; For thou loveſt the Things of the world, yea, the things of the world doſt thou love. William Penn hear, O William Penn, I teſtify to thee in the Name — that becauſe thou haft loved the Man pull'd down, and contrived, yea, hatched miſchief againſt the Man ſet up, Thou ſhalt die this year, becauſe thou haſt committed Rebellion, for which thou, Friend, deſerveſt now the Captivity of the outward Tabernacle, (ſo one Quaker lately wrote to another, that lived four years after.)

Now thou Serpent, thou Deceiver, thou Scarlet-Whore, that fitteſt upon many Waters, What if all thy Converſes with Jeſuites, and Popiſh Enemies to WILLIAM the King, were written in thy Forehead, where, yea where wouldſt thou hide thy impudent Face, thy brazen Face, thy iron Forehead? Friend William, it is a great Principle, and common Saying among you, That what you once hold, you always hold; for the Spirit is the ſame, and it dictates the ſame, but in this thou lieſt. Thou art changed in many things, yea, thou art fallen; Thou Apoſtate, Thou Conjurer, my Spirit teſtifieth to thee in the Name—that thou art full of all Subtilty, the Child of the Devil, one of his Imps; if thou ſayeſt I ſpeak not the Truth, I know I do it, by the Light within me, the infallible Teſtimony. And I know I have ſtab'd thy Doctrine to the heart; for ſo it is revealed unto me, yea to me is it revealed. As I was looking, yea, as theſe fleſhly Eyes of mine were looking, I ſaw thee in thy fine Attire, and Things of this World. And I looked, and beheld, and lo thou wert much like to the Sons of Men, the Children of Men, Thou art an Offence unto me, &c.

PArdon me, you that read this; for I declare, at this rate do many of the Quakers (whom Penn owns as Inſpired) ſpeak ſometimes to the beſt Men, Miniſters and Chriſtians, and ſo have they written. Now what mad Diſcourſe would this be, and worſe, ſhould I ſo apply my ſelf to him? But if William Penn ſhould die this year, then were I a famous Prophet: But if he ſhould not die, not a word muſt be ſaid of it, or ſome other ſenſe muſt be put on the words.

And now I humbly beſeech and intreat all that are ſerious in, and zealous for the Proteſtant Religion, to conſider whether their Time, and Parts, and Zeal uſed one againſt another (who are ſound in the Fundamentals of Religion, and ſo Brethren) were not better uſed againſt the Quakers, who have crafed the Foundation of Chriſtianity, and ſo are the worſt of Hereticks.

The deſign of the Holy Scripture is to bring man to the ſenſe of two things.

1. His own vileneſs, deficiency in the beſt of his Duties, his imperfect ſtate when in his Zenith for Wiſdom, and the love of God. O how much do we debaſe the moſt High in our apprehenſions of him, when they are moſt refin'd and rais'd! How imperfect is our Love to God and Chriſt, when moſt flaming! What an infinite diſproportion is there between our Love and its Object! What if our wandring Thoughts in the heart in Prayer, or other good Duties, ſhould or muſt have vent through the mouth, and guſh out into words, how ſhould we flee from one another; or whither ſhould we go? Thoughts are before God, what Words are before men. How fail the beſt in Principles and Ends? Humble Nehemiah, when zealous againſt Prophaners of the Sabbath, 13. Nehem. 22. Spare me according to the greatneſs of thy mercy. The Quakers diſdain thus to pray. When Iſaiah beheld the King, the Lord of Glory, he cries out, Wo is me, for I am undone; I am a man of unclean lips, Iſa. 6.5. Theſe make no ſuch Confeſſion, and were he now alive, they would ſay he was of the Devil, 1 John 3.8. Theſe, if they ſleep in the time of their Worſhip, if Paſſion never ſo much break out among themſelves, and hateful Words, and many notorious viſible Enormities, they diſdain to ſay what Chriſt taught his Diſciples, to whom God was a Father, to pray, Mat. 6.12. Forgive us our treſpaſſes. So that I am not more ſure of any one thing in Religion, than this, That no Perfectioniſt can be ſaved.

2. To ſhew man the Want, and then the Worth of Chriſt the Saviour. The Apoſtle preached nothing more; he tells the Corinthians, 1 Cor. 2.2. I determined to know nothing among you, but Chriſt, and him crucified. Nothing in compariſon of this. Now it is well known in their Meetings they determine to know nothing leſs than Chriſt, and him crucified. Salvation by an outward Chriſt is diſowned. Penn and Whitehead expounded the Lamb ſlain from the foundation of the world (in a large Folio), to be the oppoſing the Lamb-like thing, The Light within.

Thou talkeſt (they were wont to ſay) of the Man crucified at Jeruſalem ſixteen hundred years ago: Doſt thou believe to be ſaved by Blood ſhed upon the ground? Now there is no Name given under Heaven, by which men can be ſaved, but the Name of Jeſus. There is no Salvation in any other, Acts 4.12.

If it be asked, Why I am ſometimes Comical, and Reflect ſo ſeverely on ſome of their Leaders?

I anſwer, Quacks and Jugglers, and fooliſh Pretenders to any thing, are not to be treated as wiſe and ſober men. Anſwer, ſays the Wiſeſt of Men, a fool according to his folly, leſt he be wiſe in his own conceit, Prov. 26.25.

Says the ſerious Worſhipper at Mount Carmel, that approached the Altar of God with all imaginable Reverence, and not as a Stage player, when he ſaw the Prieſts of Baal (ſeemingly moſt devout) cut themſelves, and leap upon the Altar, Cry aloud, 1 Kings 18.27. either he is talking, or in a journey, or ſleepeth, and muſt be awaked. A goodly God!

For my ſevere Reflections on ſome Men, I lived nigh them, knew them well; they were ſome of the great Advocates for their Cauſe, talk'd of all England over for their Zeal among the Quakers, who ſpared not the moſt Learned, Religious Miniſters and People in the world, for want of ſelf-denial (which little appeared in the Accuſers) for leaving the Places of their open Meetings, the Miniſters were Hirelings, 10. John. 12, 13. who did flee when the wolf came, that cared not for the ſheep, and that becauſe the ſheep were not their own. (As if to flee from a Place were to flee from an Office). And after they had call'd them, and the People, Hypocrites, Children of the Devil, Haters of Chriſt, Lovers of the World, that ſhould be damned for ever for this their great open Sin and Wickedneſs; they did the ſame thing themſelves when their Fund failed.

Either what I have Charged them with is True or Falſe; if it be Falſe, let me be accounted the greateſt Defamer upon Earth, a Perſecutor, or what they pleaſe. If it be true (as I call Heaven and Earth to Record it is, and can juſtifie the Charge before God and Man) I do ſay it on mature Conſideration, and with great Compoſure of Mind, That Pen and the Quakers are Impoſtors, or Apoſtates.

Know, Reader, I have made no uſe of Books nor Men to help me in this Work; tho it is ſaid by ſome, it were impoſſible I could thus deſcribe them without help from ſome Man that had been a Quaker.

I have not troubled you with ſome ſtories of Quakers upon common fame; though I doubt not the truth of them, yet cannot prove them if required; as that one Friend came to another and ſaid, The Lord hath ſent me to thee to tell thee thou muſt lend me Twenty pound. It was a lying Spirit ſent thee, ſaid the other, for the Lord knows I am not worth half the Money.

Neither have I troubled you with their denying ſuch a ſenſe of Scripture when writing againſt us, and aſſerting the ſame ſenſe to ſerve their own turn; and all from one and the ſame Infallible Spirit: Penn is a notorious inſtance; who in a Book call'd Judas and the Jews, ſaid on thoſe words, Tell the Church, 18. Matt. 17. That the Church was to judge of matters of wrong between Man and Man, but not of Faith or Conſcience; yet in another Book to all Proteſtants, aſſerts, The Church had Power about matters of Faith and Conſcience; when he pleaded for the Church-Quakers.

Nor much of what I have read of ſome of them many y—s ſince; I remember in the time of a long continued Drought, about Twenty year ſince, when many fear'd and talk'd of a Famine, out comes Fox and tells us, What reaſon we had to expect a Famine — That before the Plague he ſa • the Angel of the Lord with a drawn Sword over the Court. See the Cheat. Rain ſoon pour'd down. You falſe Prophets, tell us your Prophecies before, not after their accompliſhment.

I muſt recommend to you the aforementioned Book, The Snake in the Graſs. If you are Diſſenters, pardon ſome warm paſſages proceeding from intemperate Zeal for Biſhops and Liturgies. In the Book may you be informed of,

The Authority of the Church-Quakers, for ſo Penn's Faction are call'd, who often Aſſemble at London, and aſſume to themſelves power over the Light within, eſpecially in the Separate Quakers, for ſo are the Followers of George Keith call'd, a Scholar, once Maſter of Arts; who owns,

Faith in an outward Chriſt crucified; him that died at Jeruſalem. The Reſurrection of the Body, Defects to be bewail'd. The inſufficiency of the Light within without Scripture, and ſpeaks favourably of Baptiſm and the Supper. All this George Keith hath printed, and told me.

He proves George Fox, their Great Apoſtle, to be a Blaſphemer and impoſtor. That he ſaid before ſome Governors, That he ſaid he was equal with God, and Judge of the world. He receiv'd the Title and Worſhip of Chriſt from many who lay proſtrate before him; he ſmoothing them on the face, and bleſſing them.

(So did Sabbata Sevi, his deluded Followers, and Nathan the Prophet, in the Year 1666. till he turned Turk to ſave his Neck.) Penn pleads for this Fox, attributes his abuſe of many Terms to his Ignorance. What! and yet inſpired, and ſent of God! That he call'd on the Army to fight againſt Rome and the Turks. That Balaam muſt be ſlain, and all the Hirelings turn'd out of the Kingdom. He bad them pull down Maſs-houſes, and Colleges. Give the Prieſts Blood to drink, for they are worthy, ſaid Burroughs.

The Blaſphemy of many of their Leaders, who ſaid they were as holy as God, not only in quality, but equality; and that the preternatural diſtortions of their Bodies, and their Quakings, at firſt were of the Devil. Though the Numen that then inſpired them, hath now left them.

Though Solomon Eccles, a Quaker before the Fire of London, went up and down with a Pan of burning Coals, yet he was proved to be a falſe Prophet in other things. That the Quakers moved not their Goods, believing it was a Deluſion, and knowing that almoſt every Week one Quaker or another would go up and down the Streets in London, and cry, Thus ſaith the Lord; Fire, Peſtilence, Sword, &c. And if Solomon Eccles prophecied of the Burning of the City, all know ſo did Oliver's Porter. That Muggleton hath his Prophecies too to be printed. How ſoon Joſiah Coal died after he teſtified againſt him. That Muggleton a Taylor, and Fox a Shoemaker, ſet up for Inſpired Perſons together. Though Fox at firſt condemned all outward teaching by Man, till he had gotten men from the Miniſtry, then he ſet up Preaching — but Muggleton doth not, but keeps to the old Principle. He ſaith, The Father to whom Chriſt pray'd was Elijah, who governed in Heaven, when Chriſt was on Earth, becauſe in his abſence there was no God there. And ſuch Blaſphemous ſtuff. They pretended to the Spirit of diſcerning Perſons and Things, and could tell what Men were on the ſight of them. They now Damn one another; the Muggletonians and Quakers call one another Sorcerers, Serpents, — and ſay, what was inflicted by the Civil Magiſtrate on one another was juſt.

That Penn defended (and engaged ſo to do) Penſilvania by Soldiers and Arms, againſt the Indians; Commiſſions were given to Fight for the recovering of a Sloop taken from ſome Privateers; that they Impriſoned ſome Quakers for Printing ſome Books without a Licenſe, though but in their own defence.

That Burroughs ſaid, God could Arm Thouſands of his Saints, yea, and Ten Thouſands to Fight his Cauſe, but for the preſent muſt not be ſo, till Chriſt command them; and this Chriſt is the Light within. He asks this one plain Queſtion of Friends?

Is not force of Arms neceſſary in England, and all other Nations, though condemned, and that by the Spirit of God, as Antichriſtian and Diabolical?

This Gentleman entertains you with a very pleaſant Comedy; how they play their Infallibilities, Inſpirations, Prophecies, one againſt another; how they damn all the Chriſtian world, and yet aſſert the Salvation of Heathen.

How Fox, and eſpecially (the Old Cheat) George Biſhop, told Oliver, How much they loved him, and ſtood by him, and what ſhould be done to prevent the coming in of Charles Stuart. And yet when he came in, told him, They acted not againſt him, but mourned for him: And talk much, how they ſuffered as he did, and what was their Loyalty; till Billin, a great Quaker, Proteſted, That if it coſt him his life he would declare againſt any ſuch pretences; for, ſaid he, we were not for the King, but againſt him.

Howgil ſtole whole Paragraphs out of Mr. Selden of Tythes, verbatim. Yet this in others hath been highly condemned, where not practiſed, but injuriouſly charged. He gives you an account of their horrid Blaſphemies about Scripture, as Serpents Meat, duſt, — about Chriſt and the Light within, about Perfection, Ordinances, &c.

AND now I adviſe all Perſons of Parts and Wiſdom that look into the Controverſie between us and the Quakers, eſpecially Gentlemen and Miniſters, to buy and peruſe the aforenamed Book, the beſt (in my opinion) that ever I ſaw: I have given you ſome of the dainties there, to invite you to a more plentiful eating.

What ſhame is it for Men to pretend as Preachers to convince Gainſayers, and yet know not the moſt convincing Arguments to confute their Folly, whom they know to be the worſt of Hereticks, and oppoſe them as ſuch? Or what a ſhame is it for Gentlemen, who ſhould be advocates for truth, not to know what can be ſaid againſt ſuch Deceivers as theſe? Theſe are Hereticks indeed, ſome of the worſt, when others cannot be ſo call'd (though they are too often ſo) but rather Erraticks; and perhaps we are all ſuch, though ſome more than others.

As I have recommended the Snake in the Graſs; ſo I will Pennyman's Paper, call'd The Quakers Contradictions, according to the Times, and their Intereſt; Once a Quaker, but left them for their Folly and Madneſs.

Some have ſaid (as he proves out of their Writers) That their Writings are equal to the Scriptures, and of as great Authority. Some, That the Scriptures are Carnal, Duſt, Death.

Others have declared before the Lord, That ſuch words were never ſpoken by Friends; which if not great impudence, muſt be great ignorance. For it may be Friends in one place know not what Friends in another place do ſay or Print. I therefore commend Pennyman for ſometimes repeating their words, and no more. He proves that they that have denied the Scripture to be the word of God, have called their own Writings ſo.

Some have ſaid, That they are no Miniſters, but are under the curſe, that be not infallible, and ſpeak not immediately from God; that cannot reſolve all doubts, and convince all Gainſayers. What a curſed ſort of Teachers then, ſay I, are moſt of the Quakers Teachers, who are ſo far from this, that they cannot ſpeak tolerable ſenſe, nor pronounce right many common words?

They alſo have ſaid, That they that have not the Spirit of diſcerning, and know not Mens ſtate infallibly upon the ſight of them, cannot apply themſelves to them accordingly, not knowing whether they be holy or unholy. But did they know all the Prieſts and Jeſuits that came among them, whom they almoſt adored? Bedlo told my Brother, how often Whitebread and he, as well as other Papiſts, had been at Quakers Meetings; that Whitebread, Executed, was a Speaker. Why diſcerned they not ſuch Speakers that have been found to have lived in Drunkenneſs, Whoredoms? Muſt you know hearts too! this is the work of Chriſt. Judas was not ſmelt by the Diſciples.

Some ſay they know Thouſands of Friends that are free from Sin. Once they all pretended to be ſo, and that they that were not ſo, were not of God, but of the Devil.

Some ſay, That Friends be all of one Mind and Soul. Yet we know there are great diviſions among them here at home, and beyond Sea.

He tells you of a Quaker's ſtealing the Hour-glaſs out of a Church; and that Fox ſaid, If a Friend be moved to ſuch a thing by the Lord, by the Eternal Spirit, it is defended.

Now you Prieſts and Steeple-houſe Wardens, look to the Silver Veſſels uſed in the Sacrament, for if a Friend ſhould be moved to take them away by the Eternal Spirit, it would be defended.

Some of the Separate Quakers have deſired Liberty of Conſcience in things not Evil, as was once pleaded for, but they cannot be heard.

Some have condemned asking any thing of outward Rulers. Others have often Petitioned King and Parliament.

The Quakers Speakers take the chief Seats in their Aſſemblies now, though once they condemned it.

Many now in Diſputes and Diſcourſe uſe terms others condemn as wicked.

Some have ſaid, It is laid on them by Chriſt, not to Sue any Man at Law. others (I ſay) have done it; and as I have been credibly informed, they that would not take an Oath in Briſtol, have in London.

Pennyman tells you, how Penn blamed the Church of England in the Reign of the Late King James, for Cenſuring the King's Acts, and Reflecting on Roman Catholicks, as not Manners, nor Juſtice. He cites the Book.

Some have ſaid, If the Spirit direct to fight, we have nothing to ſay againſt it. Others ſay, they can never be directed by the Spirit to any ſuch thing, for it is not of God.

He ſpeaks of their rudeneſs to him, ſaying he deſerved to be whipp'd at a Carts tail; that they thruſt him in the ſide with a ſtick. Yet all theſe were Inſpired and Infallible in contrary Doctrines.

Now having given an account of theſe two excellent Writers; Let me a little conſider the Plea of ſome among us for this People.

Queſtion 1.

Are not the Quakers more ſober than once they were?

Yes, and many know not the Opinions nor Practices of their firſt old Leaders. No Men or Women run up and down Naked now, &c.

Queſtion 2.

Are they not a People very Temperate above others?

Let every Man ſpeak as he finds: I lived long next door to one who was found out to be a notorious ſecret Drunkard, as his Wife confeſſed, but would have hid it, ſhe being a Quaker too. I have known others, that ſelling ſtrong Waters, would let the vileſt of the Pariſh drink as much as they would, till Drunk; and yet one ſuch would ſay to me, Wilt thou tell me againſt what I feel and handle of the word of life? Wet and drie Quakers is a diſtinction in other places beſides Briſtol.

Queſtion 3.

Are they not very humble Perſons?

No, They are more proud of their plainneſs, than others of their bravery. Baptiſm and the Lords Supper are things too mean for them, Shells, &c. but they were not too mean for the Son of God. What good will a little Water, a little Bread and Wine do me? It is true, the things be not changed in their Nature, though in their Uſe. What good will a little Paper, a little Ink, a little Wax, do me, may a Pardoned Man ſay when he reads the King's Pardon to him? Some now uſe the Lord's Supper: Barclay in his Apol. ſays, He would not condemn them that do.

Queſtion 4.

Are they not more juſt in their dealings than others, and moſt careful not to tell a Lie, and ſay one thing and do another?

Theſe things are among ſome of them, and among others too; yea, Turks themſelves. Yet by the way, It is not unlawful to ſay one thing, and do another on the change of the mind, 19. Gen. 2, 3. The Angel was deſired by Lot to come into his Houſe; Nay, ſaid he, but we will tarry in the ſtreet all night; yet when Lot preſſed upon them, they went in. They obſerved Providence, their intentions altered. If they had Sinned, had Lied, they had never found their way back again to Heaven.

By the way, let all look to it, of what perſwaſion ſoever; if they lie for Gain, they are not upright: To ſay things Coſt them ſo much, They never ſold them Cheaper, They are as Good as can be had for Money, and know all to be falſe, and continue in this Sin, they may call themſelves Chriſtians, and others may call them ſo, but Chriſt will call them workers of iniquity. The getting of treaſures by a lying tongue, is a vanity toſt to and fro by them that ſeek death, ſaith Solomon, 21. Prov. 16. Death ſeeks not them, but they court it. When I wrote to you, did I uſe lightneſs according to the fleſh, ſaith Paul, that with me it ſhould be yea and nay? but as God is true; he makes God his Example; But as Chriſt is true, ſaith Paul to the Corinthians, 2 Cor. 1.17, 18, 19, 20. all the promiſes of God in Chriſt are yea, let ours be ſo.

To ſay I will do ſuch a thing, bring it to you at ſuch a day, and know you cannot, or reſolve you will not, and ſo for paying of Money, and to make this a common practice, is no more conſiſtent with Grace, than Drunkenneſs or Theft.

Complemental Lyes are an abomination in the ſight of a Holy God. To ſay, I am glad to ſee you. I thank you for your good Company. Pray eat. You eat nothing. When not a word of this is true, and the perſon that ſays it was weary of their Company, as (it may be) vain, and therefore undeſirable, and know they eat very freely, or more than they need. Some Quakers are careful here, and ſo are others; would all were ſo; ſuch as are not, are curſed.

The Quakers, the great ones, in Talking and Printing are not free from Lying.

George Biſhop in his Book of Martyrs, called, New-England judged not by man's Spirit, but the Spirit of the Lord; How doth he repreſent the Whipping of the Quakers there? What Strokes were fetch'd? Fleſh brought off with the Whips: Which Mr. Blinman, then of New-England, profeſſed to me he never there heard of. They curſed Magiſtrates and Miniſters in the ſtreet, blaſphemed Chriſt and Scripture. If they were baniſhed, they returned again, ſo that ſome were put to death. I know ſome of their Chief Leaders, whoſe Tenderneſs this way was not very great, but ſpoke as if they thought a Lye now and then for Friends might be excuſed.

Q. Have not the Quakers more of the Spirit than others?

No; nor as much. They (poor men) muſt not run before their Guide: Muſt wait for the Spirit's Call to Prayer. I pray, How came they and the Spirit ſuch ſtrangers, that it calls them not all the Day long, all the Week long, all the Month long, all the Year long, to pray alone, or in their Families? Always to pray, in their ſenſe, is never to pray; and every day a Sabbath, is no day ſo. I knew a Quakers Meeting, where I believe was not a Sentence ſpoken from Month to Month in a time of danger; but when a Toleration came out, then they were inſpired by it to purpoſe.

They all talk of The Light within (a Phraſe that was never uſed but once in Scripture, and that too what was ſeeming Light, but real Darkneſs, Mat. 6.22.) yet they mean not the ſame thing by it. Commonly they underſtand by it Conſcience, and that this Light tells a man when he doth evil, and when he doth good, and that it was in all men always. And when we preſs'd them with ſuch places as theſe, They that kill you, ſhall think they do God good ſervice, John 16.2. I verily thought with my ſelf that I was bound to do many things contrary to the name of Jeſus of Nazareth, ſaith Paul, when he perſecuted: They could not tell what to ſay. But now Barclay tells us, The Light comes in the time of the Lord's Viſitation or day of Grace to every man; if it be received, it abides; if not, withdraws. That this Light is not God (yet ſome inſpired Friends, by the way, ſaid it was), nor a Quality, but a Subſtance, and calls it a Vehiculum Dei. That the Turks have a Light ſometimes that tells them Mahomet was a Deceiver, the Chriſtian Religion is true. (Away, Poor Robin, with thy borrow'd Collections out of the Fathers.) Now, ſays he, this is a Supernatural thing, that comes not at the will of the Creature, therefore we are no Arminians; yet it is a Reſiſtible Work, and ſo we are no Calviniſts; but our way is a middle, ſaith he, between both.

I was ſurprized when I read it, knowing all the Quakers I converſed with, had no ſuch Notions of the Light within. I pray, How ſhall I appeal to the Lord's Witneſs in every man, and the Teſtimony of God in his Conſcience? Why, it may be, I ſpeak too ſoon, the Light is not yet come; or too late, now it is gone. Any thing! Now it is not God, which ſome Friends ſaid, and that it was to be worſhipped, as if a man ſhould worſhip his own Convictions; and this made ſome call the Quakers, Idolaters, as the Scots and others; and now R. Vickris defends Barclay againſt Norris. Any thing!

Though ſome Quakers know not the depth of Satan, and ſeem to ſpeak Orthodoxly of God, Chriſt, the Soul, &c. yet their old Teachers (or rather Deceivers) taught otherwiſe. The Soul was a part of God, came out of him, and returns to him again. You ſenſleſs Wretches, could a part of God ever ſin, or be made miſerable?

That Chriſt was the Anointings of God, which were once in the Man called Chriſt; when he died, his Body turned to duſt; and ſince the ſame Anointings are in others, and they are the Chriſt of God as really as he was, and therefore ſome have been ſo worſhipped as he was. The Scriptures are no Rule to them. Let therefore the Reader remember what, I doubt, few conſider. If they diſpute with you by Scripture, it is but to take you in your own way; if he caſts you, he hath you; but if you him, he is where he was before. Why? He caſt you by your Rule, Scripture; but you cannot him by his, that is, The Light within. So that the Quakers Judgment muſt be tried by his Judgment, and his Opinion by his Opinion, and his Light by his Light.

I know ſome Quakers will ſay, Were it not for the Scriptures, we had been in a miſerable condition; and they will believe nothing ſaid againſt them; but theſe know not the bottom of Quakeriſm.

The Quakers generally are very ignorant, and yet very conceited. For Ignorance: In oppoſition to us, they ſay, It is not true Chriſt had but Three Offices, 1. Of a King. 2. Prieſt. 3. Prophet: But go on, 4. Biſhop. 5. Paſtor. 6. Teacher, &c. as if variety of Names did make variety of Offices. For Pride I could give notorious Inſtances, which are not convenient; Luther in his Table-talk ſpeaking to ſome to whom the Devil did ſometimes viſibly appear with his Temptations, To be rid of him (ſaid he) remember, he is a Proud Spirit: Let a F—: He will ſoon be gone, for he cannot endure Contempt. It may be ſome, when the Quakers in the heighth of Pride, Talk backwards, anſwer them ſo, if I have err'd in my Manners, I have err'd by a great Example, Luther.

And now as I have conſidered William Penn the Quaker, ſo I will apply my ſelf to him according to his Grandeur or Magnificence.

To WILLIAM King of Penſilvania. May it pleaſe Your Majeſty,

I Humbly offer it to Your Conſideration;

1. Whether the firſt Leaders of the Quakers being proved not to be inſpired or ſent of God, coming with Blaſphemies, and yet pretending to Inſpiration, Prophecies (all which are proved to be Deluſions) are not evidently Cheats, and the worſt ſort of Deceivers?

2. What induced the Quakers not to trouble the Churchmen in their Aſſemblies, as they did the Presbyterians of old? Some ſay, they were much worſe than the Churchmen, for they were Hypocrites, but theſe ſhew what they are. Others ſay, They were much better than the Churchmen, and there was a Seed of God among them to be called out (and all from the ſame Infallible Spirit). May not all theſe be Pretences, and the true Reaſon this; Should they diſturb or come in naked in their Churches, or there prate or rave, they ſhall be puniſh'd now, though they often eſcaped then?

3. Though they ſo often talk of The Light within, where do they ever read the Phraſe in Scripture, except in one place, as if wrote on purpoſe for them? 6 Mat. 23. If the light that is in thee be darkneſs, how great is that darkneſs?

4. Whether You and Your Brother James, late King of England, were not mere Pretenders for Liberty of Conſcience, when You rowed one way, and look'd another, both oppreſſing Your Subjects, contrary to Your Proteſtations?

5. Do not You know more Inſtances of Quakers pretended Miracles, falſe Prophecies, than ſome of us can tell you? I care not to name Perſons nor Circumſtances, for the ſake of their Relations. Know You not of them that have openly declared in the Name of the Lord, That by To morrow, or within ſuch a Month, ſuch a Judgment ſhould come on a Place, that came not? I will tell you (if you ask me (but I ſuppoſe You may as well tell me) who put Stones into the Oven, ſaying, They ſhould be made Bread; but when not Bread, but Stones came out, ſaid to his Wife, Woman, becauſe of thy Ʋnbelief is it thus: To whom ſhe replied, If my Ʋnbelief continued ſome of the Stones Stones, one would think your Faith ſhould have made half of them Bread.

Govern your Subjects without Carnal Weapons, for they are not lawful. If they ſmite one another on the one Cheek, let the other be turned alſo. If any one take away their Cloak, let him take the Coat alſo; leſt their fighting by virtue of Your Majeſty's Commiſſion, ſhould be told in Gath, and publiſhed in the ſtreets of Askelon. Great are the Complaints there in Your Kingdom: Many, becauſe they are not Quakers, are much impoſed on and abuſed. I pray remember what became of Your great Friend and Brother, James, late King of England, when an Oppreſſor; leſt being Brethren in Iniquity, Your Majeſty ſhould flee into France, and there once again keep him company. And therefore William King of Penſilvania, I pray You to imitate Your Brother William, King of England, a Man who ſhineth in His Integrity, Wiſdom, and great Conduct of all His Affairs; a Man whoſe Life is a Syſtem of the beſt Morals in the world. So keep Your Subjects from ſome late abominable Practices of Drunkenneſs, Whoredoms, and Oppreſſions; leſt the Prophecy of John Owen againſt Friends ſhould be verified, That their Light, that Ignis Fatuus, would at laſt lead them into a Bog or Quagmire of Filthineſs and Prophaneneſs. For if ſuch great Wickedneſs ſhould abound among the Perfect Ones, Your Majeſty may ſay to them, and they to Your Majeſty, what was ſaid to Simeon and Levi, Brethren in Iniquity, You have made me ſtink in the noſtrils of the inhabitants of the land.

Your Majeſty's Humble Servant, Anonymus.

NOW, Friends, How will you anſwer me? I am ſure no Sober, Rational Anſwer can be given. Either you muſt deny the Principles laid down, or Practices, though proved: Either that they never aſſerted, That the Place of Publick Worſhip muſt not be left for any Perſecution. Or, That they kept to thoſe Places in the greateſt Heat.

Or that Miniſters were not teſtified againſt for their Learning; or Fiſher followed for his real (as Penn for his imaginary) Learning.

Or that bowing to man was never condemned, or not now practiſed, &c. But this would be unheard-of Impudence. What muſt I expect now I have hedged them in? A Confeſſion and Humiliation? No. I know them too well to expect it, (yet without deſpairing of it) if lying and and railing may be their Reſuge, Scripture and Reaſon are gone out of ſight. I expect they will talk of me, to me, or ſend Letters in the old Dialect they were wont to do to the beſt of men (and now ſometimes do one to the other, when they fall out about Doctrinals, or other things, as may be ſeen in Books before-named). Were it not for the ſin, I would not deſire a better diverſion to ſhake off Melancholly.

THou ſcoffing, perſecuting Iſhmael, thou blaſpheming Devil, thou Limb of Antichriſt, I teſtify to thee in the Name —that thou haſt belied the People called Quakers, yea, I ſay unto thee, the People called Quakers haſt thou belyed. They are an innocent people, and to that do I bear witneſs. Therefore thou Devils Bloodhound, thou Thief and Robber, that never didſt come in at the door, but didſt climb up ſome other way, Thus ſaith, — Thou art not able to judge, for thou art blind, Thou Beaſt, thou Sot, thou Incarnate Devil, I am full of Zeal, yea, with Zeal I am filled, ready to burſt, in teſtifying againſt thee, thou ſcarlet-colour'd Beaſt, thou canker'd Apoſtate, thou Son of Belial.

Thou greedy Wolf in Sheeps Cloathing, thou Dog, thou dumb Dog, thou barking Dog, thou Emiſſary of Satan, thou Beelzebub the Chief of Devils, Repent, and know that this People whom thou hateſt and doſt not love, are dear precious ones. To this will I ſet my Seal, and do I bear witneſs. Hear, O thou Serpent, fiery Serpent, biting, hiſſing Serpent, thou unclean Spirit, thou Devildriven Sot. I am ſent to thee to declare againſt thee. I am ſent as Mary Fiſher was to the great Turk, who could ſpeak nothing but Engliſh when ſhe came to him, as honeſt Friend G. Biſhop is forced to confeſs, in his New-England tryed.— Now I ſpeak to thee in the ſame Language ſhe did to him.

If any of you intend thus to ſet upon me, I wiſh it may be when I am ſo coſtive, that no other Phyſick would make me ſoluble. I am ſorry for the Diſhonour that ſuch bring to Religion, and the Wrong they do themſelves, and the ſcandal they give to the Prophane; but as for me, I find nothing more eaſy, than to forgive them, pity them, and love the Men▪ though not the Quakers.

I muſt deſpair of underſtanding any thing, or of proving any thing, if in this little Book I have not ſufficiently proved, and that ex abundanti, That William Penn and the Quakers are either Impoſtors or Apoſtates (which they pleaſe), from their Avowed Principles, and Contrary Practices.

BUT, methinks, I hear ſome ſay, We ſee what it is for men to talk of the Spirit, which is nothing elſe but a warm Fancy following a deluded Judgment: What may we think of Prophets of old, and their Inſpirations and Prophecies ſo much talk'd off? We doubt all were ſuch as theſe of the Quakers.

Stop, Reader, if theſe thoughts be in thee, let us reaſon together. Though I doubt not but that this giddy People have contributed very much to the increaſe of Scepticiſm, and Atheiſm, and Contempt of Religion: Yet why? Becauſe there is ſo much bad Coin, adulterate Coin, Caſe-Pieces, Clipp'd-Money, is there therefore no Good Money, or Money of full Weight? Is it all alike?

Becauſe there is ſo much Falſe News going, and ſo many Miſtakes and idle Stories paſs for Truth, is there therefore no True News, or True Relation of things?

Becauſe we are ſo often miſtaken in men, who are often ſaid to be good-natur'd, wiſe and pious, whom in our nigh approaches to them we find ill temper'd, half-witted, and ſcandalous, are there therefore no good-natur'd, no wiſe, no pious Men in the World.

To talk of the Spirit, is a Cant among ſome Men, almoſt a Community of Men, who own Scripture and read Leſſons out of it. They will talk of God, and of Chriſt, but nothing, or next to nothing, of the Spirit. I deſire them to read Neh. 9.20. Thou gaveſt alſo thy good Spirit to inſtruct them. 2 Cor. 1.22. Who hath given the earneſt of the ſpirit in our hearts. Rom. 8.9. He that hath not the ſpirit of Chriſt, is none of his. John 3.5, 6, 8. Except a man be born of water and of the ſpirit, he cannot enter into the kingdom of God. That which is born of the Spirit is ſpirit. Rom. 8.16. The ſpirit it ſelf beareth witneſs with our ſpirit, that we are the children of God. Pſalm 51.11. After David ſinn'd ſo foully, he prays, Take not thy holy ſpirit from me. Conſider, their abuſe of ſuch Phraſes ſhould not take us off from the uſe of them. Becauſe the Papiſt have abuſed the words of Chriſt, This is my Body, by their monſtrous Doctrine of Tranſubſtantiation, and ſo to worſhip a Wafer for a God; we are not therefore to deny the Bread the honourable Name Chriſt gave it. The Holy Ghoſt, or Holy Spirit, is not ſo call'd from his Eſſence and Nature; for ſo we might as well ſay, The Holy Father, or the Holy Son, as the Holy Ghoſt; but from his Office. Whom the Father elects, the Son redeems, and the Holy Ghoſt ſanctifies and makes holy.

Now a skilful Phyſician is not to be deſpiſed, ridiculed, becauſe of ſome Quacks; nor a good Lawyer, becauſe of ſome ignorant Pretenders; nor a Spiritual Man, becauſe of ſome ſenſleſs, vain Talkers of the Spirit.

Though I have written more already than I intended when I begun, yet give me leave to add ſome Directions to cure this Malady, which we find occaſion'd for want of theſe things you are now preſt to, and that our Perfectioniſts little mind.

Direction 1.

1. Keep up a due Veneration for the Scriptures and their Authority.

He that cannot ſee a God, one would think could ſee nothing. Infinity and Eternity muſt be lodged in ſomewhat. Some Cogitative Being (which word with Mr. Lock, I like better than Intelligent) ſuited means to end. Read him in that excellent Chapter of Human Ʋnderſtanding. Mr. Perkins's Caſes of Conſcience of the Being of God.

Is the Soul of Man made for God, to ſerve and injoy him? Not to ſay any thing of the Reflex Acts of the Soul; That Matter cannot act on it ſelf: The tip of my finger, that toucheth thouſands of things, cannot return upon it ſelf, touch it ſelf: But my Underſtanding, that underſtands other things, reflects on it ſelf, and underſtands it ſelf, and therefore the Spirit of a Man is not as the Spirit of a Beaſt. The Poet could ſay, Sanctius his animal, mentiſque capacius altae Pronaque cum ſpectant— No Creature but Man can turn up his eyes to Heaven, for Man hath a Muſcle more than they, to help to look up to God. Doth it not convince you (Good Readers) as well as this Pagan (Ovid Met.) That though Man was made in this world, yet not for it?

Are not ſome men deſigned for the Recovery of the Loſt Love and Favour of God? That is hoped by all. What then will follow? That there muſt be ſome Rule whereby Man may know this God, and ſerve him. Now this muſt be either by Revelation, or there muſt be ſome ſtanding written Rule: The former we ſee is gone; and our giddy Pretenders to it prove it: Therefore the latter. Then ſay I, The Scriptures muſt be the ſtanding Rule, or ſome other thing; But no other thing; Therefore the Scriptures.

If any thing, What is it? Mahomet's Alcoran? I need not confute it: None plead for it: Nay, It is worthy obſervation, Not one Family among Chriſtians we can hear of, turn Turks. The Ignorance and Prophaneſs of the Man, ſhew what his Writings are.

Well then: It is not what Objections men can make againſt Scripture being a Rule, but what better can they put in its place? Now conſider we, What Signatures and Marks are on Sacred Writ to ſatisfy us: How is it morally impoſſible (or more) that the world ſhould be impoſed on? Was there ſuch a man as Abraham, ſo call'd of God? Did the Twelve Tribes come from the Loins of the Sons of Jacob or Iſrael? Were theſe Slaves in Egypt, brought out thence by a mighty Hand? Was Pharaoh and his Hoſt drowned in the Red-Sea in the purſuit of them? Did they wander in the Wilderneſs, were fed with Manna, and the Cloud before them? Were they brought into Canaan by a mighty Hand? How well writes J • ſephus againſt Appion on this ſubject. I remember Biſhop Stillingfleet in his Orig Sacra, ſays, If I meet with any Paſſage in Prophane Hiſtory, contradicting Sacred Hiſtory, I laugh it away with that of Juſtin, That Moſes was the Son of Joſeph; That the Jews were driven our of Egypt becauſe of the Itch, that the Egyptians might not be infected.— Were it poſſible for the Jews to impoſe upon the world this way? Gen 49.10. The ſcepter ſhall not depart from Judah.—How unlike was it to an eye of ſenſe, the Scepter ſhould come to any Tribe? When it did, it came to Moſes, who was as a King, of the Tribe of Levi; then to Saul, of the Tribe of Benjamin; and at laſt to David, who was of the Tribe of Judah, and there continued.

The famous Story of Joſephus, about Alexander's Conqueſt of Judea, when he ſwore to Parmenio his General, That he would deſtroy all the Jews, is great. Jaddus the High-Prieſt, and the Jews, faſted three days and three nights, and God revealed to him what he ſhould do. Alexander approaching with Fury nigh the Gates of Jeruſalem, Jaddus, as God directed him, opened the Gates, and went out to meet him in all his Prieſtly Attire. Alexander fell down and worſhipped him. Parmenio asking him, What he meant to worſhip the man whoſe death he had vowed? He ſaid, Three days ago this man in this dreſs appeared to me in a Dream in Dio in Macedonia. Jaddus carried him into the Temple, and ſhewed him the Prophecy of Daniel concerning him, who was the Grecian Goat, Dan. 8.21, 22. A clear Prophecy; let Antiſcripturiſts conſider it. So he gave the Jews great Treaſures. Could Joſephus mention a Story ſo little time before, if not true, when thouſands of Jews and Pagans could contradict all?

Could the Evangeliſts tell the world ſuch a loud Lye in Matters of Fact, Place, Time, Circumſtances, of Chriſt's feeding ſo many Thouſands with a few Barley-Loaves and Fiſhes; his opening the eyes of the Blind, making the Lame to go, raiſing the dead, eſpecially Lazarus, and all with their Circumſtances, had it not been true? The Diſciples knew they ſaw his Miracles; that they converſed with him forty days after his Reſurrection, and ſaw him aſcend into Heaven. They often ſay, as we read in the Acts, We are his witneſſes, ſaith Peter. Paul could not be miſtaken whether he heard the Voice from Heaven, Saul, Saul, Why perſecuteſt thou me? I am Jeſus— Acts 9.4, 5. Or whether he were blind three days, and recovered his fight by Ananias laying his hands upon his eyes. He and the Diſciples as they were not deceived themſelves, could have no deſign to deceive others. Not one of them in their moſt exquiſite Torments confeſt a Combination; and, which is more, it was never pretended by any of their Adverſaries they did. When I was a Lad about Seventeen Years old, I often converſed with a Jew, who had the Old Teſtament almoſt memoriter: My urging that of Paul to him, ſtruck him to the heart, and he was afterwards baptized. Tell me, Reader, if thou haſt with the men of Herod (men of War) ſet Jeſus at naught, Doth not thy heart now burn within thee? as Luke 24.32.

Yet the Scriptures by our Perfectioniſts were at firſt as nothing. You ſpeak the words of David and Paul— They were wont to ſay. But at laſt it was agreed upon, Scripture ſhould be uſed in their Meetings. The ſtory of turning one man down ſtairs for looking in a Bible in their Aſſemblies, is well known. I am glad ſome have more Veneration for Scripture now. Some ſay, They be as good as Friends Writings: A few ſay, Better. What would the Church do without a Bible, but as Mariners at Sea without a Pilot or Compaſs?

Q. What did they do before Scripture was written?

A. Revelation and Oral Tradition was their Guide, which was at laſt upon Record.

Obj. But, ſay ſome, You make Scripture not only a Rule, but the only Rule: So the Aſſembly in their Catechiſm: And make not the Spirit a Rule at all.

I anſwer; The Spirit is not the Rule, but the Author of the Rule. A Counſellor is not his Counſel, nor a Director his Directions. Where did the Heathen wander, that had no Scripture? What a woful Syſtem of Divinity is Ovid's Metam, though he borrowed ſo much out of Moſes, and corrupted it?

Ante Mare, & Terras, & quod tegit omnia Coelum, Ʋnus erat toto naturae cultus in Orbe, Quem dixere Chaos, rudis indigeſta que moles. Gen. 2.2. Sic erat inſtabilis tellus, innabilis unda.

The Golden Age was a corrupting of the Account of Man before the Fall.

—Nec ſupplex turb a timebat Judicis ora ſui. Per ſe dabat omnia tellus.

The Scriptures acquaint man with things neceſſary to be known, and which the Quakers have contemn'd, in their adoring of the Light within, (the Phariſaical Light, which Chriſt call'd Darkneſs): I ſay the Scriptures acquaint us with

1. The Fall of Man, and the Corruption of Human Nature thereby. Our Head, Foederal Head ſell. Acts 17.26. God intended of one blood to make all Nations. Now that was tainted, and a clean thing cannot come out of an unclean. Had he ſtood, we had ſtood by him, and there had been, no doubt, a ſtate of Confirmation for all Adam's Deſcendants. How long it was Adam ſtood (ſome think Months, Years,) is eaſy to conjecture. That it was before the Conjugal Act, elſe they being before under the Bleſſing, Increaſe and Multiply, had had ſome Child born without Original Sin; but Cain was the firſt Child, and therefore I conclude the Fall was before Adam knew Eve, and therefore the ſame day in which they were made. And it may be had Adam overcome in the firſt Aſſault of Satan, the Serpent, he and all his had been confirmed. Our firſt Parents by Sin murthered themſelves actually, were under the Curſe (though, it may be, recovered by Grace); they murthered their Poſterity virtually, that they then not born ſhould be curſed; they murthered Chriſt occaſionally, as their Sin was the occaſion of Chriſt's death, to make Satisfaction to Divine Juſtice.

In the day thou eateſt thereof, thou ſhalt ſurely dye, Gen. 2.17. Now Eve was concerned in this, as well as Adam, though not then made; for ſhe grants it to the Serpent, Gen. 3.3. God hath ſaid, Ye ſhall not eat of it, leſt ye dye. The Woman being deceived, was firſt in the Tranſgreſſion. Now where there is no Law, there is no Tranſgreſſion: 〈 in non-Latin alphabet 〉 . Now whether God gave the Commandment to Eve immediately, as he did to Adam; or mediately by Adam, who can tell. This Sentence, Thou ſhalt dye, was definitive, not barely Comminatory, like that of Jonah, Jonah 3.3. Yet within forty days, and Niniveh ſhall be deſtroyed. Therefore a Saviour to dye in our ſtead, became neceſſary. He died that day as God paſt Sentence on man, Gen. 3.19. Duſt thou art, and to duſt thou ſhalt return. As a wounded man (mortally wounded) cries out, I am a dead man. Adam was not dead Naturally, for he lived many years, Gen. 5.5. but Legally; ſo as when the Judge hath paſt Sentence, we ſay, He is a dead man, though Body and Soul be not parted days or weeks after. The Devil made uſe of the Serpent: And our firſt Parents, I think, knew nothing of Devils or Fallen Angels; which is ignorantia purae negationis, and conſiſtent with a perfect ſtate; as for Chriſt not to know (as not the Angels) the day of Judgment. If ſome ſay, The Serpent is not more ſubtle than any Beaſt of the field; let them remember, neither doth Moſes ſay he is, but he was; and who can tell what the Serpent was before his Curſe? The Baſilisk and other Serpents ſtand up in curious Colours, like Man. Now ſome think from Gen. 3.6. When the woman ſaw the tree was good for food, and good to make one wiſe, ſhe took and did eat, and gave to her husband, and he did eat: How the Temptation was; for how could ſhe know this before ſhe eat? They therefore imagine the Devil or Serpent ſaying to this effect;

O Woman, thou knoweſt the great Creator made me a Senſitive Creature, and thou feeſt I am now become Rational; I can diſcourſe with thee, underſtand thee, and give thee a reply; How came this change? It was by trying the Virtue of the forbidden Fruit. As I of a Senſitive Creature am become Rational, thou by trying the ſecret Virtue of this Tree, of a Rational Creature wilt become Divine, and ſo more like God than he will have thee to be. Now wherein could the Devil more act like himſelf than this way?

For Sin (Gen. 3.24.) God drove out the Man from Paradiſe, the lower Heaven; and a woful change was there on Man by the firſt Tranſgreſſion.

Of a Man dwelling in Paradiſe, converſing there with God, he was caſt out into a wide Deſart, converſing with Beaſts. How ſad was it to ſee Nebuchadnezzar ſitting on the Throne at one time, grazing among Beaſts at another! When Tamerlain cauſed Bajazet to be carried up and down in a Cage, he beat his Head againſt the Cage, and would cry, O give me my Kingdom; Knolls's Turk. Hiſt. How doth King James think of Three Kingdoms loſt by Perjury, and Tyranny, and Folly? Of a wiſe Creature he became ignorant of God, of himſelf, of things made by God. How ſad was it to ſee the famous Cheynil, famous for Learned Tracts, make Balls of his — in Bedlam! and ſo others.

Of an holy Creature he became ſinful; the ſeeds of all ſins were in his Nature; out of the heart proceed murthers, adulteries, and all wickedneſs. Anatomize the heart: The tongue is ſet on fire of hell; and though many wild Beaſts and Serpents have been tamed by man, yet the tongue can no man tame; it is unruly, evil, full of deadly poyſon, James 3.6, 7, 8. His Life is abominable: Pſalm 14.7, 8. The fool hath ſaid, There is no God. They are corrupt, abominable. The ſame Words, or the ſame Pſalm you read, Pſalm 53. Now this was done twice by David, and not mentioned twice by the Compoſer of the Pſalms, becauſe the Titles differ, and they were written by the ſame hand the Pſalms were. The one is, To the chief Muſician, A Pſalm of David. The other, A Pſalm of David upon Mahalath Maſchil. To the chief Muſician.

Of a happy Creature, Man became miſerable; in his Body, Pains, Sickneſs; in his Soul, Trouble, Sorrow, Fears; in his Enjoyments, Diſappointment, Perplexities; miſerable in Time and Eternity. Now the Tree of Life was ſo ſacramentally and ſymbolically, as ſignifying and preſerving Life to him if he had ſtood. The other Tree of the Knowlege of Good and Evil was only ſo ab Eventu; That Man, if he ſtood, ſhould know the good he had gotten, and the Evil he had eſcaped. If he fell, he ſhould know the Good he had loſt, and the Evil he had incurr'd. For it could not be ſo call'd, à forma eſſe rationalis, nor ab effectu per ſe.

Hence ſaith David, Pſalm 51.5. I was ſhapen in iniquity, and in ſin did my mother •• ceive me. To ſay he ſpeaks of his Mother's ſin in the Conjugal Act, it is contrary to David's deſign. He, confeſſing his Murther and Adultery, runs up his Sin to the Fountain-head: What was this to ſay, My Mother ſinn'd? Dr. Jer. Taylor, and other Denyers of Original Sin, urge that in Job 33.18. That he took care of the widow from his mother's womb, which is a Hebrew Phraſe for early, ſay they. I believe Job was compaſſionate when young and tender, and knew his Duty that way: But doth he ſay, I took care of Widows when I was ſhapen, when I was conceived? In the Womb, and from the Womb, are different things. I know this Error is a growing Weed in the Church of England, tho they ſubſcribe to the 39 Articles, and ſo to Original Sin. O, ſay ſome, they are but Articuli Pacis: Then may Anabaptiſts ſubſcribe as well as you, nay, better, who deny Infant-Baptiſm, though there afferted; and thoſe that deny the Hierarchy: And what indeed is Subſcription worth at this rate? But, I pray, you that put this Cheat on your ſelves, Do you not baptize Children according to the Form in the Liturgy, which bottoms all on Original Sin, and on all mens being born in ſin? Now what need have they of Baptiſm, the ſign of waſhing away of ſin, that have no ſin? Therefore the old Pelagians and the Socinians, that denied Original Sin, were againſt Infant Baptiſm, and muſt be ſo unavoidably; but our Arminians of this mind ſtick at nothing. Original Sin may be ſeen early in Children: What Pride, and Envy, and immoderate Deſires after what they would have, ſee we early in them? as Auſtin in his Confeſſions obſerves. And beſides, Doth God lay Miſery where was no preceding Sin? If by Sin comes Death, do they •• t and periſh, poor Infants, that never ſinn'd?

Sin ſo ſet Man againſt God, that it is ſaid, 6. Gen. 6. It repented the Lord that he made man on the earth, and it grieved him to the heart. Man ſoon ſhewed himſelf to be ſuch a Creature, that no Meſſengers from God did him good. Noah was a Preacher (and no doubt a Liver) of Righteouſneſs an Hundred and twenty years: To have ſeen but one Convert a year had been ſad, but he ſees none at the end of Twenty, Forty, Threeſcore, an Hundred years. No pricks of Conſcience did them good. The Spirit ſtrove for a time. Men may roar, that never Repent. No threats of God do them good; when they were told of a Deluge, they feared not. Yet Man's Nature, before Sin, was conformable to God's Image, his Will to God's Law; he was deſigned to ſerve God here, and enjoy him for ever; yet after Sin he is call'd Fleſh, as if diſpirited, a Worm, as David ſaith of himſelf, a Dog, for without are dogs, ſaith Paul; nay, a Devil, ſo Chriſt called not only Judas, but Peter, when he would hinder him from Suffering. Get thee behind me Satan, 16. Mat. 23. What Devils are the beſt (and much more the worſt) for Pride, Paſſion? &c.

Now how little the Quakers regard the Fall, is notorious. Some make Adam, Paradiſe, the Tree of Life, Serpent, and all, an Allegory; and laugh at Original Sin, and believe all come Sinleſs Creatures into the world. Here is the foundation work, this makes Man loathe himſelf.

Another thing the Scripture teacheth as neceſſary to be known, and which our Perfectioniſts will not underſtand, is.

2. Man's recovery by a Crucified Chriſt, the Son of God: Who ſo fit as he, who was the Son of God by Eternal Generation, to be ſo by his Conception? Who ſo fit to make Man the Son of God by Adoption, as he that was the Son of God by Nature? Who ſo fit to be a Mediator, that in ſome reſpect was ſo for ever? Mr. Ainſworth well obſerves from 3. Gen. 21. God made of Skins Coats, and cloathed our firſt parents. That this repreſented Man's being cloathed by the imputed Righteouſneſs of Jeſus, for, ſaith he, their Cloathing was not of the Skins of Beaſts eaten, for no Beaſts were for food till the time of Noah's Deluge was over, 9. Gen. 3. Every moving thing that liveth ſhall be meat for you, even as the green herb have I given you all things. Nor yet of Beaſts that died of themſelves, for there was a Ceremonious work of Sacrificing, as did Cain and Abel; therefore it was, ſaith he, of Beaſts Sacrificed, which were Types of Chriſt's.

As Men be Redeemed by the Blood of Chriſt, ſo are they cloathed by his Righteouſneſs. Biſhop Hall in his excellent ſavory Paraphraſe, thinks this is the ſenſe of the words of Solomon in the Book of Canticles. 8. Can. 5. I raiſed thee up from under the apple-tree, there thy mother brought thee forth; there ſhe brought thee forth that bare thee; as Chriſt ſpeaking thus to the Spouſe, O my ſpouſe, I raiſed thee up from under the tree of offence; there Eve brought thee forth (under the curſe) ſhe brought thee forth that bare thee. Now Mr. Cotton obſerves, when the Church commends Chriſt, She commends his hands; but when Chriſt commends the Church, he commends not her hands, Canticles, chap. 4. and 5. Man is Juſtified by Chriſt's Obedience, not his own.

Now Paul preached a Crucified Chriſt to all the Gentiles, idolatrous and prophane Gentiles: But when do any Quakers hear any thing of this in their Chriſtleſs Aſſemblies?

God the Father choſe ſome from everlaſting, gave them to Chriſt to be Redeemed, to the Spirit to be Sanctified; elſe we cannot (as ſome obſerve) talk of a Predeſtination, but may of a Poſtdeſtination, if Men be Saved on foreſeen Holineſs; 2 Epheſ. 5, 6. By grace are ye ſaved, and are made to ſit down in heavenly places in Chriſt Jeſus. The Church is the lower Heaven; they above, and they below, make one Family; in whom the whole Family in Heaven and Earth is named, ſaith Paul. As the Kitchin below, and beſt Room above.

Chriſt may ſay to every Believer, as Pharoah's Daughter of Moſes, I drew him out of the waters. Juſtice placed us all at the mouth of Ruine; the Son of God, as the Daughter of Pharoah, comes and hath Compaſſion. Without underſtanding Salvation by Chriſt, there is no hope. They that reject the outward Crucified Chriſt, reject life. Now they once took all in a Myſtery, an inward Chriſt was inwardly Crucified. This is, ſaith Penn and Whitebread, The Lamb ſlain; the Light within, oppoſed by the Sons of Men.

2. Another thing the Scriptures ſhew, is the way God and Chriſt have appointed to Salvation; ſo we call the Scripture the word of God, Chriſt is ſeldom ſo call'd, 1 John 1.19. Rev. 13. The Word was God. His Name is called the Word of God; Why? He declareth the Mind and Word of God to men; but 30. Proverbs 5, 6. Add thou not to his word. What is that to Chriſt? You received our teſtimony not as the word of man, but as it is indeed the word of God, ſaith Paul. If they are called Gods, to whom the word of God came, and the Scriptures cannot be broken, ſaid Chriſt; You read of them that corrupt the word of God; What, did they corrupt Chriſt? The Quakers have thouſands of times curſed them that call the Scriptures the word of God.

Heathens could not find out the way to life by any Light within, but by Scripture-Revelation. Many Atheiſts and Quakers object againſt it, though now ſome more ſober. Some object,

Moſes, 1 Gen. 16. makes the Moon greater than the Stars, which all Aſtrologers know to be ſo only in appearance. What an unneceſſary noiſe do ſome Divines make to anſwer this; to tell what it is Subjectively, what it is Objectively. Doth Moſes ſay, he made the two greater Bodies, the Sun to rule the Day, the Moon to rule the Night? No: Now though a Star is a greater Body than the Moon, yet the Moon is a greater Light ſure. So 9. Acts 7. it is ſaid, They that were with Paul heard a voice, but ſaw no man; yet in the 22. Acts 9. They that were with me ſaw indeed the light, but heard not the voice of him that ſpake. There is an Inarticulate and an Articulate ſound or voice; they heard the ſound, but not the voice, not the ſenſe ſpoken. How do ſome triumph in ſuch trifles? If any Learned Men be perplexed about things of this nature, let them read Searphius his Symphonia; If any Unlearned Man be, let him read a Book call'd, The dividing of the Hoof; both which Books have done this work incomparably well, of reconciling ſeeming contradictions in Scripture. Our Perfectioniſts care not to direct their Children to Scripture. Conſider how the Old Teſtament ends, and the New begins. I have ſometimes pleaſed my ſelf not a little with this Meditation, Mal. 1.4, 5. what a Prophecy is here of Chriſt and John Baptiſt! and it is a good Providence that the Jews, though in unbelief, never added any thing to the Cannon of Scripture ſince; none comes now to tell them how large, read Iſaiah 53. and the Goſpel; May not he well be call'd the Evangelical Prophet? If you be ſtumbled, regard it not. As now, How often is it objected, That the Jews borrowed of the Egyptians Jewels of Silver, and Jewels of Gold, with an intent never to pay them; and one gives one anſwer, God bade them; another, another, they had abuſed the Jews. For my part, I think the matter is clear, they gave them, for as the Jews borrowed, ſo the Egyptians lent; now did they think, when God by a mighty Hand brought them out of Egypt, they ſhould ſee the Men more? no nor the Jewels neither. How often have I ſeen others mock 4. Matt. 8.9. The Devil took Chriſt on a high mountain to ſhew him the kingdoms of the world. Why, I hope the higher the Mountain was, the more he might ſee, and how high he was lifted up above the Mountain, who can tell. Divines ſay, there was a Map and Idea of all to Chriſt. Hobs himſelf in his Leviathan ſeems not to be ſcandalized here; take his Opinion rather than blaſpheme, That all was done Viſionary. Many places in the Old Teſtament mentioned in the New, are carried from their primary intention, to a ſecondary one; Out of Egypt have I call'd my Son, 11. Hoſ. 1.2. Matt. 15. is clear, 8. Pſalm. 4. What is man! is true of all, though carried in a high ſenſe of Chriſt. And becauſe ſome cannot be perſuaded but that of the Prophet Iſaith, A Virgin ſhall conceive and bear a Son, 7. Iſa. 14. was of the Propheteſs to whom Iſaiah went, who bare a Son, one that was a Virgin when Iſaiah made the Prophecy, might not be ſo after. They ſay, That what was true in ſenſu diviſo, of that Propheteſs, was in ſenſu compoſito, of the Virgin Mary; a Maid and Mother at the ſame time, as the Propheteſs in a different time. If this be yeilded, I know not but ſome are ſooner and more fairly ſilenced. I will not tell my thoughts; if any conjecture, they ſhall but conjecture. Now the Scripture direct about matters of Faith and matters of Practice, without which we ſhould not know the one or the other.

Direction 2.

Timely inſtruct your Children, and endeavour to tranſmit Religion from Family to Family.

Do your Children love Hiſtory? What is better than that of Joſeph and his Brethren; of Eſther, Haman, and Mordecai, and Ahaſuerus? The Creation of the world? Fall of Man? Call of Abraham? Plagues of Egypt? — Contract ſome things in hints, and Books in Verſes, Engliſh ones ſuch there are; others in Latin, as the Ten Plagues of Egypt, are expreſs'd in four Verſes: Fit cruor ex undis, conſpurcant omnia vanae. Dat pulvis cimices, poſtea muſca venit: Dein pectu, poſt ulcera, grando, locuſta, tenebrae; Tandem proto tocos ultima plaga necat.

Convince them of their natural ſtate, you may ſay 9. John 20. That this is our ſon we know, and that he was born blind we know; blind in Spirituals.

Look well to their Company; Mr. White adviſeth Parents to invite ſober Lads to their Houſe, and make them their Childrens Companions: He that walketh with the wiſe ſhall be wiſe, a companion of fools ſhall be deſtroyed, ſaith Solomon. Above all duties teach them ſecret Prayer, 6. Matt. 6. ſhew them the neceſſity, benefit, ſweetneſs of this; this gives life to all other duties.

Talk moſt againſt the Sins they be inclined to, Pride, Paſſion, Idleneſs, Stealing, taking God's Name in Vain, &c.

Allow them convenient time for Diverſions and Recreations. Look well they be ſuch as for nature are Lawful, for time Seaſonable, for uſe Moderate. Avoid Plays ſuſpiciouſly Evil. Mr. Perkins condemns, in his Caſes of Conſcience, Playing at Cards as an Evil in it ſelf. Dr. Taylor in his Ductor Dubitantium doth not ſo, yet doth diſſwade from the uſe of them. You will at a full Table, let alone a ſuſpicious Diſh, not proper for you, when many ſafe ones. Plays are lawful, and the matter of God's Promiſe.

The Quakers have condemned all, as well as Family Prayer, and other Duties. How feebly doth Robert Barclay, the great Quaker, in his Apology, write againſt playing at Bowls and Nine-pins? we have Bodies as well as Souls; 8. Zech. 5. The ſtreets ſhall be full of boys and girls playing. Paul took delight to think of the Family Timothy came from, 2 Tim. 1.5. When I call to mind the unfeigned faith which firſt dwelt in thy grandmother Lois, and thy mother Eunice, and I am perſuaded that in thee alſo. Not the ſame numerical Faith, which could not be without a Tranſmigration of Souls; but ſpecifical, like for kind. Qui ſtudes patrimonio terreſtri magni quam caeleſti, — filios tuos commendas Diabolo magis quam Chriſto. I remember Cyprian ſomewhere ſays, Pray conſider he that minds his Child's Body more than his Soul, is like one, that if Child and Dog were like to he drowned, ſhould take care to ſave the Dog, but let the Child be drowned.

To make your Childrens lives Religious, is to make your own comfortable. Let the Spirit teach my Children, I will not, ſay ſome Perfectioniſts: If you will not, an evil Spirit, you ſee, early doth.

Catechiſe them often and well.

Direction 3.

Endeavour to retain what you hear or read, to confirm your Faith againſt all unſound Doctrines.

Pray to God for good Heads and Memories, as well as for good Hearts and Affections; many are turn'd to and fro with every wind of Doctrine. Many take want of Memory to be only their infelicity, which, I ſay, is their fault. To help you here, take theſe Directions:

1. Mind the chief word in a ſentence, direction, ſtory, or compariſon, on which all depends; revolve that in your mind over and over.

2. Chuſe ſome good Companions, whoſe good Memories may help your bad ones; ask them what they remember, tell them what you do. Thus let one hand rub another till both be warm.

3. Write down (if you can) what moſt concerns you; you do ſo in other things, Debts, Directions for Diſtempers. New Affections many years hence will make old things heard, new.

4. Beware of Meats and Drinks, for Quantity or Quality, that indiſpoſe you to dullneſs in hearing.

5. In the cloſe of a Sabbath, and in the opening of the next day, in your Beds, repeat what you are willing to retain in your mind.

6. Uſe ſome mark with a Pen, or Pencil, in reading excellent Books, where you are moſt willing to remember.

O what a ſhame it is for Men to remember every thing; except what they ſhould! can tell all the News going, long ſtories of Contentions, or Paſtimes, but what is ſaid to ſtrengthen Faith they have forgot; here Fuller in his Meditations ſays thus, I heard a merry ſtory long ſince, and that I remember; I heard a good Sermon lately, and that I have forgotten; thus Lord is my Memory like a filthy pond, where Frogs live, and good Fiſh dye.

Mind theſe Directions, ſo may you give an account of the reaſon of the Hope in you; ſo may you convince Gainſayers; ſo may you be kept in an hour of Temptation, for Hereſies muſt be to try Men.

Who could believe the Quakers Sins, poſſible Sins, if he ſaw them not, for an ignorant Creature to ſay, not only practically, but ſome in words,

I have no Sin to confeſs, or beg Pardon for, I need no Scripture, nor Ordinances, they be low things;

I need no outward Chriſt to ſave me?

We may write over their doors, as over the doors of them that have the Plague: Lord be Merciful to them.

REader, Having told you before, how the Quakers thought Reviling of Miniſters a meritorious work, and in particular how ſome of them, with others, ſlander'd Mr. Hughs of Plymouth, (where was the place of my Nativity, and to whom I ow'd my ſelf) I ſhall give an account of a great defamation of that great Man on the Return of King Charles the Second; it was commonly reported, that he was, with his Vertuous Conſort, ſo drunk with drinking that King's Health, that he knock'd under the board; a Paper of Verſes were Printed on this occaſion, but all borrowed out of Cowly, with ſome additions about him and her, which I ſhall not now Name, as about, S S S, &c.

This Drunkard's Song on this report was in all Mens Mouths: THE thirſty Earth drinks up the Rain, And drinks, and gapes for drink again. The Plants ſuck in both Earth and Air, By conſtant drinking freſh and fair. The Sea it ſelf, which one would think, ſhou'd have but little need of drink; Drinketh ten thouſand Rivers up, So fill'd, they overflow the Cup. The Sun it ſelf, as one may gueſs, By's drunken fiery Face no leſs, Drinks up the Sea, and when that's done, The Moon and Stars drink up the Sun. They drink and dance by their own light, They drink and revel all the Night. Nothing in Nature ſober's found, But an eternal Health goes round. Then fill the Bowl, then fill it high, Fill all the Glaſſes there, for why, Shall every Creature drink but I, Thou Man of Morals tell me why?

A very dull Reply was Printed with this, but by whom I could never certainly know; at laſt I met with the following ingenious Reply; which, pardon me, if I think one of the beſt Replies ever I ſaw; wherein Cowly is baffled in all his Altitudes: THE thirſty Earth, when one would think, His duſty throat requir'd moſt drink: Wets but her lips, and parts the Showres, Among ten thouſand Plants and Flowers; Theſe take their ſmall and ſtinted ſize, Not Drunkard like to fall, but riſe. The Sober Sea obſerves her Tides, Even by the drunken Sailors ſides; The roaring Rivers preſſing high, Seek to get in her company: She riſing ſeems to take the Cup, But other Rivers drink all up. The Sun, And who dares him diſgrace? With drink, that keeps his ſteady pace; Baits at the Sea, and keeps good hours. The Moon and Stars, and mighty Powers, Drink not, but ſpill that on the flore, The Sun drew up the day before: And charitable Dews beſtow, On Herbs that Dye for Thirſt below. Then fill no more, then let that dye, That would the Drunkard kill, for why, Shall all things live by Rule, but I, Thou Man of More-Ale, tell me why?

It is a great pleaſure to me many times to think, when Debauchees and Hereticks have gotten all the Knavery, they have not gotten all the Wit.

I cannot, indeed, underſtand the Quakers were the Inventers of this ſtory againſt that Worthy Man, whoſe Name will be ſweet there, when the Names of others will ſtink, though they helped to publiſh him as a notorious Drunkard, as before.

If the Quakers can get a Story againſt a Miniſter from his Wife, though ſhe be infamous for an Unquiet Spirit, they care not for that. I remember I was once with a diſcreet well-bred Quaker, and ſome talking of a Miniſter reputed very famous for Piety, whoſe Name is well known all England over for a good Book he printed; the Quaker ſaid, Ah Poor Man! His Wife knows — I enquired into the Story, and found ſhe had given a hard Character of him, and was a ſore Affliction to him, as he confeſſed on his Deathbed. I never regard the Charge of a Zipporah. I believe God, who ſaith, M • ſes was the meekeſt man in all the earth: Not Zipporah, who ſaid, He was a bloody Husband. Hear how the Virago talks, throwing it at his feet. She circumciſeth the Child (for ſo, with the leave of Mr. Joſeph Mead and his new Reading), I believe. You ſee ſhe makes nothing to invade the Office of the Man, and that in the higheſt Act too. You Miniſters, If God and Conſcience know you be meek Mofes's, never be concerned if Zipporahs ſay, You be Bloody Husbands. You have excellent Company in this Abuſe. I care not to hearken to the Charge of any Wife againſt the Husband. I believe Socrates was the moſt Patient Philoſopher in the World, though Xantippe chide never ſo much, and throw — upon his head.

One of the beſt Miniſters that ever I knew, for Piety, Learning, and Good-Nature, (famous for Learned Tracts) had a hard Name becauſe of his Wife's Complaints. He would ſay, All was a little Domeſtick Talk; but that Domeſtick Talk broke his heart; that before he dyed, he ſaid, God hath bleſſed me with ſome Parts, that now I begin to be uſeful in the World, and muſt I now go out of the World through the Humour of a Woman? Many dye of the ſame Diſeaſe. Poor Men! they may pity one another, whoſe Caſe is ſuch, but cannot help one another. The true Reaſon of all is this; Theſe Good-natur'd Men, when firſt married, thought to win their Wives by throwing up their Authority and all, to them; but in this they wanted diſcretion: They ſought for Peace out of God's way, and therefore no wonder if they miſs'd it. Gen. 3.16. He ſhall rule over thee, ſaith God to Eve, concerning Adam. Yes, verily, it is ſo. You Husbands, eſpecially Miniſters, keep your ground: Look to it: Rule over your Wives, or elſe they will ſoon rule over you. One Head or Governor there muſt be in a Family: God and Nature hath appointed the Man ſo. Never buy your Peace at ſo dear a rate, to throw away the Image of God ſtamped upon you. Make them to be Obedient; it is the Apoſtle's Command and Word, Titus 2.5.

Biſhop Ʋſher drank of this Cup. The great Hooker alſo, Author of Eccleſiaſtical Polity; and they that muſt pledge ſuch Great Men, Drink round patiently. It may be good Phyſick, though unpleaſing ſtuff.

The Worthy Dr. Fuller, Author of the Church-Hiſtory, &c. was one of your Brethren; and ſee how excellently well he deſcribes the Unquiet Wife on this Theam,

No Pleaſure like Chiding. SOme men delight at Sea to ſail, As others do in Riding; But all their Pleaſures do them fail, There's no ſuch Joy as Chiding. When in the Morn I ope mine eyes To entertain the day; Before my Husband can ariſe, I chide, and then I pray. And when at Dinner I take place, Whatever be the Meat, I firſt do Chide, and then hear Grace: If ſo diſpos'd, I eat. Let it be Fowl, or Fleſh, or Fiſh, It never ſhall be ſaid, But I'll find fault with Meat or Diſh, With Maſter, or with Maid. Too fat, too lean, too young, too old; I ever do complain. Too raw, too roſt, too hot, too cold. I fault will find, or feign. And when I go to bed at Night, I then could even weep; For I muſt part with my Delight, I cannot Chide and ſleep. However, this doth mitigate, And much abate my ſorrow; That though to Night it be too late, I'll early Chide To-morrow.

And Madam, when aſleep, was as quiet as any one in the houſe, and continued ſo till ſhe awoke.

Here I have given you a Copy, but, perhaps, many need it not, having the Original at home.

You Loyal, Obedient Wives are highly to be commended, but the Number is ſo ſmall, a few words may ſerve the turn.

And now, Friends, a Word or two among Friends: Doth not ſometimes one of your perfect Wives make you perfect Men almoſt perfectly mad. I knew the Woman mentioned before, that muſt faſt Forty Days and Forty Nights, would not ſpeak to her Husband a Fortnight together upon a Pett, though he ſhew'd her all imaginable kindneſs: She would commonly lye by her ſelf. It had been well for her Husband if ſhe had begun her Forty Days Faſt Twenty Year ſooner.

A famous Biſhop, now dead, after the Death of his Wife, preached on this Text, In all things be thankful: A moſt Ingenious Diſcourſe it was, how every Condition might afford matter of Thankfulneſs: At laſt he brought it to the Wife's death. Now, ſaid the honeſt Old Gentleman (for ſo he was) If ſhe was a Good Wife, be thankful you had her ſo long; if ſhe were a Bad Wife, be thankful you were troubled with her no longer. So in every thing be thankful.

Now, Friends, you that take ſuch advantages againſt Miniſters and others, What if others ſhould ſerve you ſo, if they heard what is whiſper'd in your Ears, Doſt thou hear, Friends ſhall know what thou art, &c.? Or the Complaints made among your ſelves againſt one another, which the World muſt not know, for they would not then believe you were Perfect Men, b • t Perfect Fools.

Now I know you will not talk of ſuch a Friend's Sin, but of his Fault; and when you are ſometimes ready to take one another by the Throat, you have gone to Prayer, and confeſt others faults (perhaps not your own). David, a better man than you, confeſſed often his ſins. Though it be a Shame to commit ſin, it is an Honour to confeſs it. But you Perfect ones (and without being ſo, the Old Fox that play'd with you till he caught you, ſaid you were all of the Devil) muſt not confeſs Sin, no, by no means, but will ſometimes Faults, and, to be plain between Friends, Notorious ones. But tell me, If Friends ſhould go to Hell for Faults, will it not be as bad as if they had gone there for Sins.

I appeal to the Light within you, you Children and Servants of theſe Perfect Sinleſs Men and Women, Do you not ſee your Fathers or Maſters come home half drunk, or more ſo? Do you not hear them ſpeak falſly now and then, and outwit others? (You know the meaning of the Phraſe). Do you not ſee them fiery and contentious too often? Are you not ſometimes ready to ſigh, and ſay, The Men of the World, that own the outward Chriſt, and outward Word, and outward Prayer, are far better than Friends, yea, Angels in compariſon of them? I have known ſome of the greateſt Pretenders to Perfection, ſo unquiet, ſo full of Paſſion, that it hath cured ſome I were acquainted with, from deſiring their Company, when no Diſſuaſions or Arguments of mine could do the work.

For my part, when I heard Whitehead and other Inſpired Perſons preach, when I ſaw the vain Converſations of other Quakers, what the Queen of Sheba ſaid of Solomon's Wiſdom, and the Order of his Houſe, I muſt ſay of their Folly and their Brutality; 1 Kings 10.6, 7, 8. It was a true Report I heard where I dwelt, of thine Acts, and of thy Folly: Howbeit, I believed not the words, till I came and mine eyes had ſeen it; and behold, Half was not told me. Unhappy are thy Men, and unhappy are theſe thy Servants, which ſtand continually before thee, and hear thy Folly.

A word to She Friends, guilty of the Fault (not Sin) before-named. You Sinleſs Perfect Scolds, I have been the happy Inſtrument of recovering ſome ſinful ones of your Hue and Complexion; I wiſh I could hope to recover you. You, like the Phariſees, ſay, You ſee, therefore your ſin remaineth, John 9.41. You whole ones (in Conceit) need not the Phyſician, but they that are ſick. I cannot call you righteous ones (in your Conceit) but ſinners to repentance. Can your Husbands, that being without ſin, pleaſe God in every thing, pleaſe you in nothing? What, are you not only as Holy as God (I tremble to mention the Blaſphemy) but more Holy, more Wiſe, more Good? Thus you are deceived by the Serpent, who told the Woman, Gen. 3.5. Ye ſhall be as Gods, knowing good and evil. You that by your Diſorders, Paſſion, Revilings, would make not only many Heathens, but the Devil himſelf, were it poſſible, to bluſh, I tell you theſe things, Friends, are Faults, great Faults, though no Sins.

So I might lay the like to Unquiet, Chiding, Reſtleſs, Turbulent, Foulmouth Husbands; for ſuch there are, though not ſo common as Women that are ſo. You beg not Pardon of God by Secret Prayer, nor Family Prayer: None ſhall you have. You that all this while boaſt of your Perfection, and ſay when we plead againſt the Commiſſion of Sin, but for its Confeſſion, we plead for the Devil's Kingdom; know you, according to your deſire, God will ſhortly render to you according to your works.

To my knowledge many of you take the Name of God in vain, and ſuffer your Children ſo to do; a great, though a common ſin, and a breach of the Third Commandment; and have been angry with me for reproving you and yours for this. Yet after all this, I think there was never ſuch an Impudent, Shameleſs Generation of men, ſince God made man on the face of the earth, who diſdain to make any Acknowledgment to God or Man of theſe and other horrid Impieties, but boaſt of a Perfect Sinleſs State.

I have not ſaid ſo much of the Immoralities of this People, eſpecially for the ſin of Lying, as others talk of, and I once could not believe, but by converſing with them, find to be true. What Falſhood and outwitting of men (a new Phraſe for Cheating) is found under Yea and Nay! Who would have imagined that Barclay, in his Apology, the Goliah of their Camp, vilifying the Scripture like any Seminary Prieſt or Jeſuit, ſhould dare to ſay that which carries notorious Falſhood in the Front of it, That there is hardly any one place of Scripture, that two men be agreed in the Senſe of: When there are ſo many Thouſands of Places of Scripture, not only Hiſtorical, but Doctrinal, that it is hard to find two men but what are agreed in. But why reply I to that which is not to be honour'd with a Confutation? May ſuch Grand Impertinents and Falſe Speakers learn of Job's Friends, Job 2.13. To ſit down, and ſay not a word: An Argument, by the way, which this man brought for Silent Meetings. But for my part, complain who will of their Silent Meetings, I will commend them as the beſt Meetings they have, and would theirs were all ſuch: Yea, Friends, hearken to no Prieſt of them all that adviſe you to Speak; for the Wiſeſt of Men ſaith, A fool is thought to be wiſe, when he is ſilent. No Nonſenſe, no Blaſphemy will then be any more heard in your Aſſemblies. This Barclay alſo tells us, If Infallibility be not in his Enthuſiaſms, it is not lodged in Scripture, but we muſt go for it to the Chair at Rome. Every thing, Poor Robin, to its Centre. Thy Doctrine came from Rome, tends to Rome; and many that knew thee, believe thou were't not to be reckoned in the number of Proteſtants.

FINIS.

Books Printed for John Lawrence, at the Angel in the Poultrey.

POol's Annotations. Folio.

Mr. Baxter's Life. Folio.

Mr. Lorimer's Apology for the Miniſters who ſubſcribed only unto the ſtating of the Truths and Errors in Mr. Williams's Book, in Anſwer to Mr. Trails's Letter to a Miniſter in the Countrey. 4to.

An Anſwer of Mr. Giles Firmin to Mr. Gran • tham, about Infant-Baptiſm. 4to.

Some Remarks upon two Anabapriſt Pamphlets. By Giles Firmin. 4to.

Mr. Firmin's Review of Richard Davis his Vindication. 4to.

A Propoſal to perform Muſick in Perfect and Mathematical Proportions. By Tho almon, Rector of Mepſal in Bedfordſhire. Approved by both the Mathematick Profeſſors of the Univerſity of Oxford; with large Remarks by John Wallis, P.D. 4to.

Mr. Stephens's Sermon before the Lord Mayor and Aldermen of London, at St. Mary • le-Bow, Jan. 30. 1693.

Mr. Shower's Winter-Meditations: Or a Sermon concerning Froſt, and Snow, and Winds, &c. and the Wonders of God therein. 4to.

Mr. Slater's. Thankſgiving-Sermon, Octob. 27. 1692. 4to.

— His Sermons at the Funerals of Mr. John Reynolds, and Mr. Fincher, Miniſters of the Goſpel. 4to.

The Jeſuits Catechiſm. 4to.

Dr. Burton's Diſcourſes of Purity, Charity, Repentance, and ſeeking firſt the Kingdom of God. Publiſhed with a Preface by Dr. John Tillotſon, late Archbiſhop of Canterbury. 8vo.

Remarks on a late Diſcourſe of William Lord Biſhop of Derry, concerning the Inventions of Men in the Worſhip of God. Alſo a Defence of the ſaid Remarks, againſt his Lordſhip's Admonition. By J. Boyſe. 8vo.

The Works of the Right Honourable Henry late Lord Delamere, and Earl of Warrington; conſiſting in Thirty two Original Manuſcripts under his Lordſhip's own Hand. 8vo.

Biſhop Wilkins's Diſcourſes of the Gift of Prayer, and Preaching; the latter much enlarged by the Biſhop of Norwich, and Dr. Williams. 8vo.

Mr. Samuel Slater's. Earneſt Call to Family-Religion; being the Subſtance of Eighteen Sermons. 8vo.

Mr. Addy's Stenographia: Or the Art of Short-Writing compleated, in a far more Compendious way than any yet extant. 8vo.

The London Diſpenſatory reduc'd to the Practice of the London Phyſicians: Wherein are contained the Medicines, both Galenical and Chymical, that are now in uſe. Thoſe out of uſe omitted; and thoſe in uſe, and not in the Latin Copy, here added. By John Peachey of the Colledge of Phyſicians in London. 12 s.

Mr Hammond's Sermon at Mr. Steel's Funeral. 8vo.

Hiſtory of the Conqueſt of Florida. 8vo.

Mr. Aikin's Engliſh Grammar: Or, the Engliſh Tongue reduced to Grammatical Rules. Compoſed for the uſe of Engliſh Schools. 8vo.

Mr. John Shower's Diſcourſe of Tempting Chriſt. 12o.

— Hs Diſcourſe of Family Religion, in Thres Letters. 12o.

Mr. Daniel Burgeſs's Diſcourſe of the Death, Reſt, Reſurrection, and Bleſſed Portion of the Saints. 12o.

Mr. George Hammond's, and Mr. Matthew Barker's Diſcourſes of Family Worſhip. Written at the requeſt of the united Miniſters of London. 12o.

Miſcellana Sacra: Containing Scriptural Meditations, Divine Breathings, occaſional Reflections, and ſacred Poems. 12o.

Monro's Inſtitutio Grammaticae. 8vo.

Sir Jonas More's Mathematical Compendium. The Third Edition. 12o.

Mr. William Scoffin's help to true Spelling and Reading: Or, a very eaſie Method for the teaching Children, or elder Perſons, rightly to Spell, and exactly to Read Engliſh, &c. 8vo.

The Triumphs of Grace: Or, the laſt Words, and edifying Death of the Lady Margaret de la Muſſe, a Noble French Lady, aged but Sixteen Years, in May 1681: 12o.

The Map of Man's Miſery: Or, the Poor Man's Pocket-Book: Being a perpetual Almanack of Spiritual Meditations: Containing many uſeful Inſtructions, Meditations and Prayers, &c. 12o.

Man's whole Duty, and god's wonderful Intreaty of him thereunto. By Mr. Daniel Burgeſs. 12o.

Advice to Parents and Children. By Mr. Daniel Burgeſs. 12o.

Mr. Gibbons's Sermon of Juſtification. 4to.

Scala Naturae: Or, a Treatiſe proving both from Nature and Seripture, the Exiſtence of good Genii, or Guardian Angels. 12o.

Graaf de Succo, Pancreatico: Or, a Phyſical and Ana • omical Treatiſe of the Nature and Office of the Pancreatick Juice. 8vo.

Dr. Packs Praxis Catholica: Or, the Countryman's Univerſal Remedy: Wherein is plainly and briefly laid down, the Nature, Matter, Manner, Place, and Cure of moſt Diſeaſes incident to the Body of Man, 8vo.

Engliſh Military Diſcipline: Or, the Way and Method of Exerciſing Horſe and Foot, according to the Practice of this preſent time: With a Treatiſe of all ſorts of Arms, and Engines of War, &c. 8vo.

Orbis Imperantis Tabellae Geographico-Hiſtorico-Genealogico-Chronologiae, &c. Curiouſly Engraven on Copper Plates. 8vo.

Clavis Grammatica: Or, the Ready way to the Latine Tongue: Containing moſt plain Demonſtrations for the Regular Tranſlating Engliſh into Latine; fitted to help ſuch as begin to attain the Latine Tongue. By F. B. 8vo.

Cambridge Phraſes. 8vo.

Mr. Stephens's Thankſgiving Sermon, April 16. 1696.

Mr. Showers Thankſgiving Sermon, April 16. 1696.