AS Madmen are to be known by the places they are committed to for Cure, more than by their Discourse at some times; since the maddest of Men may have their lucid Intervals, and speak intelligible; so, had the Author of the Book Intituled, William Penn and the Quakers either Impostors or Apostates, &c. but put his Name to it, there had been little occasion for an Answer, especi­ally in those places where the Author is known. But since he conceals his Name, and instead thereof Subscribes Trepidantium Malleus, and that being such an Herculean Character, as if after this Club, Beetle or Hammer, the Quakers were no more to hold up their Heads, I think my self obliged to Vindicate the Quakers, and their Christian Principles, from the Abuses of this Hammerer, whose Malicious Design seems to be no less than to set the Mob, (or his Ca­meronian Brethren) to tear us (if it were in [Page 10] his Power) to pieces. But if any should think, that I am obliged to Answer it Metho­dically, because an Adversaries Book, I must take the liberty to tell them, that, as it is next to an Impossibility to reduce a Mad-man's Work to method, so it cannot reasonably be expected that I should exactly trace all his wild ranges, or be very Methodical in a Reply to such; for to attempt it would shew but little Discretion: Yet nevertheless, lest any should object, That a Mad-man may sometimes speak Truth, I shall therefore proceed to examine his Book.

To pass by his Humoursome Preface to his Humoursome Brethren, as he calls his Readers, I found a long and tedious Rattle, as full of Noise, Scoffing and Envy, as empty of Truth and common Sence, until I got to page 62. where he expresseth himself thus, 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 before God and Man, I do say it upon mature Consideration, and with great Composure of Mind, that Penn and the Qua­kers are Impostors or Apostates. This I took to be the most sensible (since it was, if you be­lieve him, the result of mature Consideration, and great Composure of Mind, which the rest [Page 11] wanted) and Rational though Malicious Sen­tence in all his whole Book, and that led me more seriously to consider, Whether what he had Charged the Quakers with, was or could be proved against them; since if it could not, he so freely at one Cast Condemned himself for the greatest Defamer upon Earth, a Persecu­tor, &c. Let us therefore now take a view of his Charges, and see whether they be true or not.

Page 6. His first is against Lawrence Steel, for being lifted up with Pride, and falling into the Condemnation of the Devil. A great Charge! But wherein was his Pride, &c? The Reason he assigns for it was, his saying, Not that I am perfect, would I were: As if to be sensible of Imperfection, and to wish to be freed from it, were to be lifted up with Pride. But to this I shall say more elsewhere.

Page 7. His next is by way of Query, Whe­ther George Bishop of the City of Bristol, a Scholar, was not a most deceitful Writer? Ans. He was not for any thing that he hath proved against him, but that he himself has cleared him from being so, is most evident, from his acknowledging that G. B. has given a true ac­count out of these Authors, viz. Eusebius, So­crates, &c, and that Jerom, and others, were a­gainst taking Oaths, as well as the Quakers; to prove which, was one of the grand Designs of [Page 12] that Book. And that the Quakers were like them for Suffering, he also grants: But so, says he, were the Protestants in Queen Mary 's Days. Now what is this, but to eclipse, if possible, the Glory of those Martyrs? But he adds, So were the Papists in Queen Elizabeth 's Days, and the Nonconformists in King Charles the Second's. That the Protestants suffered in Queen Mary's Days, is true; and that they were Crowned with Martyrdom, is equally true: As also it is, that the Quakers were the Objects of his Brethrens hatred, who when they had the Power in their Hands, exercised so much Cruelty, that it cost many of them their Lives; as also that they were exposed (after their Joshua was turned out, and King Charles came in) to very great and terrible Persecutions, as Imprisonments, &c. But that any of the Nonconformists suffered at that time, was rare; I will not say none did, but it was very few, for they found the same way for themselves, that the Pope found for the Pa­pists under Queen Elizabeth, which was, that though they did Conform to the Church of England in outward appearance, yet they should keep their Hearts fixed on him, and the Catholick Church, which was the exact pra­ctice of our Conforming Nonconformists: Thus Papists, and such Noncons, agree upon one and the same way to dissemble with God [Page 13] Almighty, and to Cheat the World, till the first could furnish themselves with Tools to Blow up the King and Parliament, and the latter to Murder their King; Remember Rye­house. But that he is so angry with Geo. Bi­shop, I do not wonder, seeing he has so effectu­ally laid open the Horrid Barbarity and Mur­ther committed by those beloved Brethren in New-England, upon the Persons of many of the People called Quakers.

Page 9. He Queries, Whether the Quakers leaving their places of publick Worship, for fear of Confiscation of Goods, Imprisonment, &c. were not either Notorious Impostors or Apostates? Asserting in their Printed Books, that it was un­lawful to leave their publick Worship for any Per­secution whatsoever; adding, page 10. That they lived in the sinful omission of open Duties for many Years. I Answer, Such Books, and the Quakers practice in the late Suffering Times, abundantly proved their Unanimity; and who­ever is Ignorant of it, must have lived farther off than Moorfields Bedlam, and Box, places for Cure of Mad People. or Box either, unless In­fants, Deaf, Dumb, or Idiots: But perhaps he expects that the Quakers, to purge themselves from this Calumny that he has so unreasonably formed against them, should produce a Catalogue of their Sufferings; but that cannot be done without gratifying him [Page 14] and his Party, by reflecting on the Instruments of that Work, that he may have the Satisfacti­on to see them upon all Occasions stand Indi­cted: Against whom, as well as the Quakers, he already hath not omitted to throw some of his envious Darts, but in this he is not like to be gratified, nor is it in any wise needful, seeing their Sufferings are too fresh in the Me­mories of most staid Persons, to require the Trouble to enumerate them, or any proofs to perswade their Truth: And besides, that to recount but a small proportion of what they underwent for their constant maintaining, and openly owning, in the hottest Rage of Persecution, what they were called to profess, (far contrary to what he would falsly suggest) would swell this piece too much beyond its de­signed Bulk. Or another Reason that might induce him to urge so unjust a Charge against us, might be a desire to alleviate that just one brought against themselves, of being Deserters of their Cause in Times of Danger, by bring­ing the Quakers (a People well known to ex­ceed others for stedfastness in such Cases) up­on the level for Cowardice with himself and Brethren, and so render them as fearful, and from thence as guilty as they, whose Princi­ples and avowed Practice has been to shift from Corner to Corner in Woods, remote and obscure Places, or any where, to save their Ba­con, [Page 15] supposing themselves not to be called to Suffer, though to Believe; so that this Charge of omitting open Duties for many Years toge­ther, he seems to have aimed at us, but direct­ly hits at the Heads of his own Fraternity, for it touches not the Quakers, notwithstanding his unheard of Impudence in bringing it a­gainst them, and that for several Years too, though when and what Years, there's not one word, nor in what particular place neither, but generally all England over, it seems, which is so very false, that almost every Parish where any Quakers lived, can give him the Lie.

And for Bristol, the place he so often with Indignation mentions, it is Notorious, that when the Men and Women that constituted the Meetings, were taken up, and commit­ted to Prison, the very Children, by their constant Attendance at the usual times and place, kept up the Meeting, till they also were sent away with the rest, until the very Floors of the Prison, Tables and Hammocks were so full, that it was scarce possible to croud in any more, unless they should stow them one upon another: At which time there was scarce a Presbyterian to be found, that had Religion e­nough to think it worth Suffering for: Nay, so far were they from it, that they were frighted out of the very Profession, into a Conformity to that, which they esteemed lit­tle [Page 16] better, some time before, than Idolatry; and in that Converted State they continued till K. James his Toleration awakened them; for which Favour, by their Addresses to him, they Mortgaged their Lives and Fortunes. Nay, so stedfast were the Quakers to what they pro­fest, that when by the great Heat and Fury that possest some Men, (who since, I hope, have seen the Evil of such violent practices) there were Distresses of great Value made on them, and had their Meeting-house rifled and shut up against them, they continued their u­sual gathering at the Door, and from thence were haled away to Prison, till Bridewell, as well as Newgate, was fill'd with them, and yet even then they desisted not from their ac­customed Service for the Worship of God, though by the violence of the Keepers, they often suffered great Abuses for it. Let him therefore prove that, instead of omitting pub­lick Duties for many Years together, there was Omission in any part of England, when their Persons were at liberty from Prison to meet; and till he does this, he must stand Charged as an Impostor himself, and by his own free Election assumes the Titles of the Greatest Defamer upon Earth, a Perse­cutor. or what we please. But if he should find two or three, or a few Particular Persons, prof [...]ssing themselves Quakers, did act such a [Page 17] part of Christian Policy, as his Brethren did both practise and advise to, they therein de­clined from their Principles, and from the Quakers general Practice: But this neither af­fects the Quakers in general, nor their Princi­ples at all; but thanks be to God, there is no one thing they could have more belied us in: For as the Lord by his Grace called us to be­lieve, so also were we enabled to suffer for his Name and the Gospels sake, and of our Faith­fulness herein, we have (by the Goodness of God who hath helped us) given sufficient de­monstration.

But the Devil commonly destroys his own Work at last, by some Folly or Lies, he plun­ges his Vassals into, as is evident in the envious but false Information, this Man gives of Law­rence Steel's deserting the Publick Worship of God, after his Releasment from Prison, which though true in a Sense, yet is notoriously false and wicked in him, for this reason, viz. That though he never frequented Meetings after; yet it was not either through Fear or Policy, but only because of his great Indisposition and Inability of Body (through a Complication of Diseases) that attended him some time be­fore his Releasment out of Prison, and after­wards continued and encreased upon him to the terminating of his Days: So that it was not want of Will, but Ability of Body, that [Page 18] kept him from it. And as for E. S. who he saith, With one more, were the only Persons that held out, is as false as the former, E. S. not being resident in Bristol (but was several Miles from it) nor in any wise belonging to it, but rather a Stranger in that respect. And that none but she and D. D. kept to the Princi­ples of the Quakers, is as true as his alledging, that on private Conference with R. V. con­cerning the deviation of the Quakers from their Principles, R. V. should tell him, That they had now changed their Minds, which R. V. so­lemnly declares is a great Lie; for as he had no reason to say so, neither doth he remember he had Discourse with him on that Subject.

But if any were so weak and feeble, as not to be able to stand Suffering for the Faith of Christ, it may be partly owing to the Intima­cy they had with Neighbours of his Perswasi­on, whose wheedles went a great way with too many: For when the Fury of the Persecu­tors was vented upon the Quakers, (the others being fled) it was common with them to come creeping, Ah Neighbours, the Lord com­fort you, and keep you; we pray for you that you may stand, but we are not able, we hope we shall all be brought nearer together by these Storms; we have all but one Head, our Ministers have left us, &c. Thus in Times of Suffering there was great shew of Love and Friendship, as [Page 19] likewise upon Occasion of Elections for Parlia­ments, for then they use to alledge, we have but one Interest, and therefore ought to join together against the common En [...]my: But when there is no turn to serve, nor fear of Persecuti­on, but the Sun of Toleration [...]hines out, all those creeping Insects that lay lurking in Woods and hollow Trees, got Wings, and be­came Hornets, if not flying Scorpions, to the Annoyance of such that live near them. Thus was the Land of Ʋprightness, (New England as C. M. called it) Infected with those Ver­min, till from Whipping, and cutting off of Ears, they came to Hanging, and yet they are the Lord's Dear and Precious Ones of the Election of Grace forsooth.

But to proceed, page 12. he tells us a Story of Lawrence Steel, that for refusing to Swear, he was committed to Prison, and after that never went to Meeting more; and why pray? But because he Died. Is not that a great Argu­ment of his and the Quakers Apostacy? R. V. he says, did the like; what like? Never went more till his Death, or never since, else it could not be like Lawrence Steel; but that this is no­toriously false, is evident, R. V. being still A­live, and since that time hath been at 500 Meetings at least, and frequented them at that time, and suffered Imprisonment for it, being even then under a Persecution on the Statute [Page 20] of the 35th of Queen Elizabeth, for not com­ing to Church; and being by Habeas Corpus, and Writ of Error, removed from Newgate in Bristol to London, at the King's Bench-Bar, he was legally Discharged, but three Days after his return Home, his Father dying, and by his Will, the place (where he Deceased, at Chew in Somersetshire) falling to R. V. he has ever since had his Residence there, where it is well known, he has no more deserted his Du­ty in frequenting Meetings, than he did while he lived at Bristol.

But all the rest, he says, did the like, except E. S. and D. D. and that they wrote a Book, Damning in the Name of the Lord the rest of the Quakers, for leaving their Testimonies. That this is false in Fact, the Book it self will mani­fest, to which I refer. But all the rest, save these two, declined meeting, from the time that Lawrence Steel was put out of Prison. If this be true, then the Beetle has not belied them; but that he has, almost every intelligent Per­son in the City of Bristol at that time knows, and can give him the Lie: This is the Man that says, If what I have Charged them with be not true, let me be accounted the greatest Defa­mer upon Earth, &c. which according to his own Imprecation, he has drawn upon his Head.

[Page 21] Page 13. He insinuates as if G. W. and W. P. were as guilty of flying in Time of Perse­cution, as the Presbyterians; and how they would set some to watch the Informers, that so they might warily get a private Meeting: But this being all of the same stamp with the rest, I re­turn it upon him for a Notorious Scandal, as helping with the rest more deeply to affix his former Titles, Defamer, &c.

His alledging the Quakers left Ministers be­cause of their Learning, and yet followed Penn because of his, shews his Ignorance, as well as Baseness, being false in every part of it: For the Quakers never left any Ministers for their Learning, but because they were Unlearned, viz. in the School of Christ: Nor did the Quakers follow W. P. or any else, for their Humane Learning, but have Reason to esteem them for their Integrity and Sincerity both to­wards God and Man. And as to his saying, that a Friend of his told him that Mead should say, That Penn 's Party were all Factors for Po­pery, and that he would spend his Blood in the Service of the King. I take this to be like the rest of his Stories; for in Matters of Fact, he generally takes Care, if he mentions any Au­thor, to mention such as are Dead, or else not Name them, and so are uncapable of detecting his Lies.

[Page 22] But he has, I perceive, a great deal of Cha­rity for William Mead, as well as Loyalty for the King; but I wish the latter a better Sub­ject, as I do the first a better Voucher. By the way, let him know, That as we have no Sect-makers amongst us, so we are not for ma­king of Parties, either for one or the other.

Page 15, and 16. He makes himself very Merry, about William Penn's being little of a Scholar, as Somebody told him; but yet al­lows him to have some Learning, Barclay more, and Fisher most of all; and then adds, And that makes my Question deserve an Answer. But as he, (though by Malicious Reflections) seems inclinable enough to assign that as no Reason for our following W. P. so we can ea­sily clear our selves from adhering to either R. Barclay, or S. Fisher, or any other, upon the account of any Acquired Learning; though when those Additional Helps of Knowledge are sanctified, we never reject them; but till then, in Religion, we always accounted it useless and vain.

His Charge, Page 18. Of the Quakers bow­ing to Man in their common Practice, after they have so often decried it, is altogether unjust; for though there may be some professing them­selves Quakers, that Humour this Practice too much: Yet as it is neither allow'd of at all, nor practiced in general, 'tis unfair in him to [Page 23] bring it against the whole People, seeing those whose Natural and Youthful Vanity incline them too much to imitate those idle Customs, pass not unreprov'd for it, if under our Pro­fession, and known. But his pretending that the Quakers say, Scripture Examples have un­done the World, is a most Abominable Slander, and as such I return it upon him.

He asks, Page 19. Whether it were not un­heard-of Dissimulation, to tell O. C. Thus saith the Lord, I have put the Sword into thy Hand to destroy Idolaters, the Stewarts and Malignants; and after all to tell King Charles the Second, that all this was Rebellion, and that they gave their Te­stimony against the Murther of his Father. I observe this is but one of his Questions; and until he is positive that the Quakers did so say, I think not fit to gratifie him with an Answer; nor then neither, unless he brings better proof, than either his empty say-so, or borrowed Re­flections from the Snake in the Grass; since it refers to Crisp and Bugg, &c. all which have been Answered, and sufficiently Confuted many times over; but bray a Fool in a Mor­tar, he will be never the wiser; nor will those Apostates study to be quiet, notwithstanding their Folly has so often been Exposed and Cor­rected, and their Lies and Forgeries returned upon them; but these are the Tools for our Beetle, and the Snake in the Grass. Yet I must [Page 24] allow the preference where it is due, and there­fore fix it upon the Author of the Snake in the Grass, for more Wit (I will not say more Honesty) than to avouch as this Hammerer does, p. 62. all he saith against the Quakers, with such an Imprecation; for as he without doubt knew it to be a Bundle of Lies, &c. so for his Diversion he thought he might make bold to sport himself with the Quakers, as other Comical Blades use to do. But, if it be his hard Fate too, to have his Zipporah, which by Anonymus's telling is too common to Men of his Coat, I am induced to believe he might have another design in it, viz. to get some supplies for his Pocket unknown to her, and out of her reach, to make Merry with among his Companions.

Page 21. He tells a Story of a Quaker in Cul­lompton, that Prophesied from the Lord, that all the Women with Child this Year should Die in Child-birth. Now why this should be a Qua­ker any more than a Presbyterian, I cannot ima­gine, unless it was for want of a Black Coat, and little Band; for the same Creature in his Ramble, was taken up at Bristol, and Exami­ned before the Magistrates, and amongst o­ther things, demanded, Whether he pretended himself a Quaker, or not? To which he repli­ed negatively, adding, That the Quakers were the worst Enemies he had; or to that effect.

[Page 25] In the same page he says, These Men con­demned Humane Literature, and assert Inspirati­on. Answ. The last is true, but the first is false, for we condemn it not, when rightly used; but the abuse of it in Matters of Religion, when by that alone the Scriptures must be Ex­pounded, and esteem it absolutely necessary, the Christian Faith must be understood there­by. What he affirms of the Quakers saying, That if a Man speak through a Cane, it is not the Voice of the Cane, though it pass thro [...]h it, but the Voice of the Man; so it is not the Voice of the Quaker, but the Voice of the Spirit, is upon the same Authority with the rest of his Idle Stories, and therefore deserves the less notice. Yet to detect him in his Folly and Falshood, and the better to instruct others, I shall briefly express our Sence therein, which is, That in both Prayer and Thanksgiving, as well as Preaching, they are partly Passive, and partly Active: Passive, in that they submit to the Di­vine Power and Spirit of God, to impress upon their Spirits a grateful Sense of the Favours re­ceived, for which their Hearts are filled with Thankfulness: And Active, in expressing such Thoughts as the Spirit shall suggest to their Understanding, as suitable to the present occa­sion. Thus for Thanksgiving, and for Pray­er, it is the same thing; for since it is the Spi­rit that quickens, how can a Man pray with a [Page 26] true Sence without it? For till that quickens him to it, his Prayer is dead, dry, and formal, which God will not hear; since 'tis his own, and not another Spirit, he will hear. And in Preaching the Gospel, it is the Spirit that opens the Understanding, and makes it fruitful in the Knowledge of God, and incites Men, so qualified, to impress the same Image on others, which cannot be without being Active as well as Passive.

A [...]r his Story of the Woman 22 Years since, that pretended to Fast Forty Days, and Forty Nights, with the other, that pretended to fetch the Dead Child to Life, with many more such, as in page 22, &c. I say, if there were ever any such Persons, that so said, or so did, he ought in Justice to have told us their Names, and where they liv'd, that we might know, as well as he, whether they were Qua­kers or not; for where-ever he can find any thing that is Ridiculous, and a flying Story, he is very liberal to bestow it upon them, as he did that of Cullompton. But to do him Ju­stice, he has been kind to us in not pretending himself a Quaker; for if he had, we should ne­ver have been able to have defended him from Folly, Madness and Confusion, any more than we can such as he tells of, if any such there were; though for my part, I see not the least shew of Truth in it.

[Page 27] What he says of Dr. Griffin, and Honest Mr. Blinman, as he calls him, concerning Lawrence Steel, he seems to be safe in; seeing they are by Death put out of a Capacity to de­tect him: but that he has Notoriously Abused and Belied L. S. is most certain.

Page 16, 17, 18. He gives us undeniable Proofs of his Abhorrence of Perfection, (unless it be of perfect Nonsence) for he saith, p. 16. I wrote W. P. I would not trouble him with one Question more. At first I thought [...] an Er­rour of the Press, considering what follows, but finding no Errata, I shall leave him to Correct in his next. But in

Page 17, 18. He tells how he sent W. P. a­nother Letter, and that he had more Questions to propose to him; Ay, and to a publick Dispu­tation too: See the Confusion of the Man; Are not his Questions like Hydra's. Poor Con­ceited Man! that he should think W. P. had so little Sence, as to imploy his Time and Parts to Dispute him, or Regard his Nonsensical Clamours.

Almost every Page affords such a Rhapsody of Nonsence and Folly, that to follow him would require a great deal more Pains than his work deserves.

Page 23, 24, 25, 26. is taken up about Wil­liam Penn, his Letter to him, and W. P's An­swer, with his Reflection upon it, That Penn was a Roman Catholick; That he was not able [Page 28] to Answer him; That he Saluted King James, commended his Integrity; how he writ a Book, in which he said, There was not Papists enough in London to make Coal-fires. But to what purpose is all this, unless to render W. P. odious to the People? If he did Salute King James, did not his Brethren do the same? And Address to him too, in such terms as I will not mention now? Far differing from what W. P. did. But that W. P. endeavoured, with the Intere [...] [...]e had, what he could, to prevent K. James from taking such Methods as would un­do him, and the Nation too, is better under­stood by many Persons of Quality, than by this Hammerer. As to his Story of C. Nicco­let's, the Licenser, being turned out by W. P 's means, for Licensing a Book against Popery; if this had come directly from C. N. there might have been some more shew of Truth in it, but when 'tis only Anonymus's Friend that will give it upon Oath, that C. N. told him so, it is justly to be suspected; for you may know the Man by his Company; and I shall only ask him this, Whether it was at Box or Bed­lam his Friend told him this Story? For W. P. affirms it is a great untruth in every part of it.

Page 27. Hequeries, What the Quakers are? And then Answers himself, They are the Sink of all Heresies; some are Socinians, and some are Sabellians, and what next, but to revive the Writ, De Comburendo Haeretico? And then [Page 29] would not Old England grow New, and Religi­on flourish, and the Elect rejoice? Perhaps he has not forgot who it was, that Writ from New-England to justifie their Hanging the Quakers there, as being according to the Laws of God, as well as Men: And also who that Zealous Person was, that, because by one Vote another Quaker was saved from Hanging, Preached against the Man, whose Charitable Suffrage had turned the Ballance, in these Terms, Because thou hast let [...] the Ac­cursed Man, thy Life shall go for [...] But the Sink of Herèsie, I find to be in this, their denying the Divinity of Christ and the Trini­ty, &c. to which I shall reply in its place, and detect his Falshoods therein.

Upon all Occasions he is bringing in his Ri­diculing Stories and Reflections, in Derision of the Quakers, most of which are either false or foolish; and among the rest he brings this, page 30. What saith the Scripture, said one to me, Every Tub must stand upon his own bottom: Now whether this is true or not, I will not Dispute; for 'tis possible such a mistake might be committed, by taking a common Maxim for Scripture, but what is this to Religion? I can tell him of as great a mistake in one of his Fraternity, (whom I could name if I pleased) that told me, That Christ foretold Deceivers should come in the last Days; and that he said, By this shall they be known, they shall come fore, [Page 30] in Gray Clothing, [but] your Friends the Quakers come in Gray Clothing, and there­fore, &c. Is not this altogether as gross as the former, or worse? And yet for such lapses as these in particular Persons, to Condemn a Religion in general, would argue but too lit­tle Christian Charity.

From p. 28, to 48. there is little, besides a Collection of such Idle Stories is these, that he has pickt up here and there to asperse others with▪ [...] well as the Quakers: Nay, what shall one say of him that will foul his own Nest? (for which see page 36, 37.) But that he should go about to Ape and Ridicule the Church-men and Quakers way of Preaching; and know that there is such a Book as the Scotch Presbyterian Eloquence in the World, shews his Impudence, and is Astonishing, if the Man were not known. However, I would advise him to spend some time on that Book, and then let him tell me, Whether it would not be more becoming him, to endeavour to clear his own Fraternity from what they stand there charged with; and if he cannot, to en­deavour their Reformation, before he goes a­bout to Ridicule others, with what his Imagi­nation suggests to him they are guilty of, though upon enquiry nothing more false.

What he says of J. M. is true, for he did Apostatize, and yielded to the Temptation of the Devil; but I hope that he will not say [Page 31] much of such a Sin as that, nor throw many Stones at him about it, for his own sake, as well as for his Brothers, who (when the King's Guards came to apprehend him) was safe in Bed, (with I need not say who) the Story is well known, and he may not be ig­norant of it, I suppose.

He saith, p. 42. Mr. Speed and Mr. Vic­kris, that are Men of Parts, never speak among them. Supposing it true, is every Man of Parts to be a Preacher? To use his own Phrase, What a Dunce is he? Or what Dunces doth he make of his Hearers (if he hath any) to infer so?

The next thing I take notice of, is, his Re­commendation of the Snake in the Grass, and Faldo's Quakerism no Christianity, who, he saith, hath done his work Page 48. like a Workman; such a Work, such a Judge, and both rare in their own Eyes, the Book it self, with the Answer to it by W. P. sufficiently shews the Excellency of the Workman, to which I refer, and go on to take notice of the Whimsical Imaginations, the Man by his Envy hath run himself into, till he thinks the Quakers are the giddiest Generation that ever was Page 48. upon Earth; like Children, that fancy Trees and Hedges run round, when they have made themselves giddy by doing so.

[Page 32] After he hath sported himself with his Welsh Letter, which he would perswade the World is a pattern of the Quakers way of talk­ing, (than which I affi [...]m nothing can be more false) and is recovered out of his Apish and Comical Fits, (by which he shews the Design of his Book to be rather that of Farce, to occa­sion Laughter, by all the Ridiculous Nonsence that his wild Head could gather up, or Malice invent, than to impress any Notions of Reli­gion on the Minds of his Readers) he at length begins to be more in earnest, though very sowr with it; pray hear him: I am not more sure of any one thing in Religion than this, saith he, that no Perfectionist, (scoffingly calling the Quakers so) can be saved; which is of the same piece with page 40. where he saith, I am not more assured that Turkism is not of God, than that Quakerism is not, or than that I have pro­ved it in this Book. Answ. That he hath no Charity for the Quakers I do not doubt; and if it were in his Power to exclude them from Sal­vation hereafter, and treat them as Turks here, there's no question to be made but he would do it: But since his Knowledge of our Exclusion is upon the same foot, with his Certainty in Religion, there is little reason to be in much Pain about it, since I am very well assured, that he is certain but of very few Points in Re­ligion, if any, (for he will not pretend to In­fallibility [Page 33] I hope) and how he has proved it in his Book, That Quakerism is no more of God than Turkism, I suppose every Reader of his Book is able to judge, and there I leave it.

Page 42. He saith, That G. F. would call Preachers Conjurers, which might be true e­nough of some of them, and if he had called them Witches too, he might not have wronged them, if C. Mather See C. M. of W— be to be believed. But that G. F. used that as a common term for their Preach­ers, he will not easily prove. But, saith he, to do him right, he was none: I am glad of that, but 'tis more than he dare venture to say of all them that pretend to the Election of Grace; since 'tis so apparent that they have Impeach'd and Prosecuted one another, and Executed some for such Crimes, or at least for being suspected, though many think the greatest Witches are still behind; others, that it is a Judgment for their former unrepented Mur­therous Practice, upon those Innocent Ser­vants of Christ, whom they have not stickt to asperse with the Infamous Character of Witch­es. But he adds, G. Whitehead that hath writ so much, is a Notorious Dunce, as proved before. I do not wonder at his inserting his Welsh Let­ter; for if he had not writ much after that Co­py, how could he have been guilty of so many Absurdities, Inconerences and Lies? He ought [Page 34] to have fixt it in the Front of his Book for a Sign, and Specimen in gross of his whole Work (if it may be call'd so) and to have told his Readers in plain terms, This is the part that I am acting; if you expect any solid Sense or Reason, or any thing else, but much such as this; pray be pleased to enquire elsewhere, for I am not furnished; it's true, I have a lit­tle in page 62. For if this were not the Poor Man's Case, can any one think he would have here said, G. W. is a Notorious Dunce, as before proved, when but in two places he mentions his Name, and then at the Head of Two Lies; the first is page 13. where he insinuates, That G. W. fled in time of Persecution, notwithstand­ing his Mocking of others. Now what shall one say to such a one, who whilst he is Ridiculing the poor Welshmen (many of which would not be guilty of such Nonsence and Folly as he a­bounds with) runs into the same Practice, as one of them did, when he said Creen and Crey is all one? If a Man in his Senses affirm that Green and Gray are two distinct Colours, this bawling unintelligible Obstinate will never be perswaded to it, but must have his word for it, like another ipse dixit, pass for Gospel Ve­rity; for to pursue urging it, may bring him into a Condition that will require half a Dozen Men to rule him: So though flying and stand­ing may not be all one with our Hammerer, [Page 35] yet standing is flying; or else G. W. can ne­ver be proved guilty of flying. This is too Notorious in the City of London, as well as o­ther places, to be denied: And for W. Penn's part, if I should say any thing to clear him, it would be as useless, as his Charge is false, and will fail of Credit, seeing all that know there is such a place as the Tower of London, and a Newgate, and concerned themselves at that time with the enquiry into such Matters, may sufficiently know what a share he had (though unjustly) in both▪ for no other Cause than for being a Quaker; so that this is a Lie in Fact, that he will never be able to prove, no more than he hath done it here.

The next place where he mentions G. W. (and if any where it must be here) is in page 20. where he says, he heard G. W. Expound Prov. 9. 1, 4. which is, Wisdom hath built her a house—she crieth, Whoso is simple, let him turn in hither, and for him that is void of un­derstanding. Thus a simple thing, said he, is a thing unmixt, pure, so he that is holy, hath no Sin. Now to know who is the Dunce, and Liar too, it will be sit to enquire whether or no G. W. did thus Expound the Text, which seems to me to be this Hammerers part to prove, as well as say, for G. W. denies it as a gross Perversion; and they that know G. W. far better than this envious Scribler, knows [Page 36] he understands the Scriptures better than thus to abuse them; and for my part, seeing that in none of his Writings, any such incongruity is to be found, nor in all his Preaching that ever I heard, which I have often done both in Bristol, and London, and elsewhere, never was there any such incoherent Expression used by him: And for his Knowledge of Scriptures, and Soundness of Doctrine, he is too far out of the reach of any Impeachment, by such a vain trifling Adversary, to be wound­ed by his Malice.—And now, after so many Falshoods and Forgeries detected in him, with what Face can he think of his 62 page? I need but quote it, 'tis his Doom. Oh horrid hard­ness and presumption, for a Man to call Hea­ven and Earth to Record to the Truth of what he knows to be apparently False!

In his next Page he saith, Know, Reader, says he, I have made no use of Books, nor Men, to help me in this Work, and yet from p. 64, to 73. is little else but Quotations out of the Snake in the Grass, and Pennyman's Papers, ac­cording to his own Confession: And from page 63. backwards, no less than between 50 and 60 times has he told his Reader, what such an one told him, or what he hath heard or read concerning the Quakers, and yet after all this, hath the Impudence to tell his Reader, That he hath made no use of Books nor [Page 37] Men in this Work. What can be said of so grand an Impostor? Oh heighth of Impu­dence and Falshood! This is the Man that un­dertakes to prove W. P. and the Quakers either Impostors or Apostates; and if he do not do it, desires that he may be accounted the greatest Defamer upon Earth, a Persecutor, or what we please; which now, according to his Impreca­tion, is fastned upon him. And though Apo­stacy I am apt to think he was never guilty of, because 'tis reasonable to believe he was scarce­ly ever good for any thing; yet Impostor is his Character, and that in the highest degree, and with that I would leave him, were it not for a few passages more, that I will proceed to take notice of.

Page 73. He queries thus, Are not the Qua­kers more Sober than once they were? He An­swers himself in the Affirmative: Well, since we are amending, 'tis to be hoped we shall be mended at last; I am glad we are growing better and better: But for his part, if he be sure of any one thing in Religion, notwithstanding our mending, Page 60. we shall never be saved, no, not one of us: Such Charity is suita­ble Page 71. to his Principles. He queries again, Are they not temperate above others? To this he Answers, Let every Man speak as they find; but a Quakers Wife next Door to [Page 38] him at Bristol, confess'd to him, that her Hus­band was a Notorious Secret Drunkard. I will not descant on his Notorious Secrecy, since he pretends to be a Scholar; but when he is in his Tantarums, I suppose, publick and private, open and secret are all one with him. But since he allows every Man to speak as he finds; and seeing that is the easiest way to make up the Accompt, will e'en leave it there: But then he should not speak contrary to what he had found, which I dare say he did, not only in this, but in the Case of the Strong-water-sel­lers; or else to be sure his Charity would not conceal their Names, if publishing them might Reproach the Quakers; for 'tis apparent he neither sticks at Persons nor Things, that he thinks will discredit the Quakers: Nay, if he cannot find matter to asperse them with here, he will fetch it from the other side of the Globe, but he'll have it: Besides, any Man shall straight have the Title of a Quaker thrown on him, that acts Ridiculously, if from thence there may any Scandal arise, or it can yield a­ny thing to Reproach the Quakers, as witness the Cullompton Prophet mentioned before. But wet and dry Quakers are a distinction, says he, in other places besides Bristol. And what of all that? Suppose there were such, that use his, or his Brethrens, or others Company, till they demerit the Name of a Wet Quaker, because [Page 39] they frequent the Quakers Meetings: Doth that Intitle the Quakers to their Misbehavi­our? Let him at this Day, or Days past, prove, that any Person so Chargeable, was not dealt with, and followed by the Quakers, till they had disowned him: Nay, though it were such an one, as after many Years, like the Sow turn'd to the Mire again. This is too Notorious in Bristol to be denied, and it would be well for his Brethren, if they did as the Quakers do in such Cases, the Reproaches that are cast on Religion, would in a great degree be taken off.

But besides, I admire he should bring this as a Charge against the Quakers; for certainly in my Judgment, it makes more for their Cre­dit than the contrary; for that none of them can deviate from the strictness of the Rules they profess, but they shall have presently up­on it, a distinguishing Character fixt on them, is a great Argument of the Peoples Tempe­rance and Regularity in general, above other Professors, among whom no such thing is to be found; though the worst of these Quakers are seldom so Bad as Thousands of others of most Professions, that nevertheless are suffered to pass in the throng.

But he queries again, Are they not very hum­ble Persons? His Answer is Negatively first, and then Positively, That they are more Proud [Page 40] of their Plainness than others of their Bravery. All to me is, how Anonymous came to know this, since Inspiration with him is Heresie? And to be sure, the Quakers never told him so: But this is like the rest, a Birth of his own Fancy; and as such, I return it to him. He queries once more, and that is, Whether the Quakers are not more just in their Dealings than others, and careful not to tell a Lie? To this he assents, though very unwillingly; but to make it as bad as he can, (for this you know is but dry Morality: he yoaks us up with the Turks in it: While he that is of the Election of Grace, is pleading for Lying as no unlawful thing.—But to prove G. B. a Liar, he quotes New-England Judged, for saying, The Persecu­tors of the Quakers there, whipt them so, that the Flesh came off with the Whips. All his Ar­gument to prove this a Lie, was because Blin­man profest he never heard of it; which whe­ther he did or not, is no ways material, since it is so Notoriously known to be true; and therefore he, and not G. B. is the Liar. Yet I wonder how he came to add, That some of them were put to Death too. But that his Brethren, that thought Hanging, and cutting off Ears, too good for the Quakers, should pre­tend Ignorance of their being so Whipt, when one had his Flesh beaten to a Jelly, and many others Whipt for Miles together at the Carts­tail, [Page 41] for no other Reason, but because they were Quakers, is a strange degree of Impu­dence.

But before I go farther, I must step back to page 51. where he saith these words, 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 Debate the Question before us, or the main Que­stion, which is, Whether your flying in time of Persecution, doth not prove you either Notori­ous Impostors or Apostates? I have been the more large in this Quotation, that his Shapes may be seen the better; for how great a Fool was he to pawn his Soul with such an Impre­cation, as in page 62. for the Truth of what he Charges the Quakers with; and yet in page 51. of the same Book, which he Intitles, William Penn and the Quakers proved Impostors or Apostates; I say, in page 51. of his Book, Challengeth W. P. to an open Disputation to Debate the Question? Which implies 'tis not yet Debated. And then how Monstrous is his Folly to pretend he hath proved it, and after­wards Challenge him to Debate it? But he may soon Debate and Determine too, accord­ing to the New Fashion G. K. lately shew'd him, (viz. by himself) of whose Recovery with J. Pennyman's, he seems not a little Proud: But by that time they have proved [Page 42] both, or either, as long as the Quakers have done, they will find another Character for them, than Honest and Ingenious.

Where he says, That some are for counte­nancing a Lie now and then for Friends, 'tis still of a piece with the rest; and what he is so far from being able to prove, that I believe he scarce ever thought of it: But 'tis so much out of Fashion now with him, to give us any thing of Truth in his Charges, that it is scarce reasonable to expect it, or any sort of Proof for what he says: For, more than wild Rambles and Forgeries, he is resolved we shall have but little. But in that Address of his to William King of Pensylvania, page 83. where he begins, May it please your Majesty, &c. he appears so very much himself, that he leaves little room for wonder at any thing he has writ besides. Nor is it any more strange, that a Man possest with what he hath been too deeply Tinctured with, should Create Kings and Princes of other Men at pleasure; than it is for them to fancy themselves so, and enjoy all the Imaginary Bliss too, that such a state can afford, as he seems to do, of his fancy'd Victory over the Quakers, something of which he expresses in his next words; where, Now Friends, says he, how will you Answer me? I am sure no Sober nor Rational Answer can be given. 'Tis pity there shou'd, for sure it would be lost, [Page 43] if he means to such Harangues as this, where his wild Fancy can start up Kings at such a rate. What thanks he may have from Autho­rity for this, I will not conclude, but this is our Man of mature Consideration, and great Composure of Mind. But one thing in his past Harangue, we must take notice of, which is, his advising King William to keep his Subjects from Drunkenness, Whoredom, &c. lest the Prophecy of Jo. Owen should be verified against Friends. Strange Contradictions! Revelation and Divine Inspiration is ceased, yet Jo. Owen is a Prophet, but then 'tis against the Quakers, and there it is Orthodox, though in a Quaker rank Heresie.

But now he is for laying down his Hammer a while, and sets up for Doctor, to give Dire­ctions for the Cure of Souls infected with the Spirit or Quakerism, though I confess, I doubt his Skill in this, and his hammering are much alike; for whatever his Doctrine be, his Con­fusion is the same throughout: But there we will leave him, till he hath wearied out him­self, or his Patient, with his Directions, only taking notice of the Squint Blows he aims at us as he goes along.

The first is p. 97, 98. of our not only despi­sing, but formerly rejecting the Scriptures: In Answer to which, I must tell him, 'Tis like the rest, absolutely false, for we neither [Page 44] now think, nor ever thought them other than Admirable Writings, given by the Inspiration of the Holy Ghost, and look upon it as a great and wonderful Providence of God, that it was his Divine Pleasure to have them preserved to this Day, for the Comfort and Instruction of his true Worshippers, and to bear Witness to the Truth of what we profess, to the Glory and Honour of his Immortal Name.

Again, p. 109. He saith, Paul preached [...] Crucified Christ; but when do any Quakers hear any thing of this in their Christless Assemblies? What a Malicious Question is here? We own Christ, the Crucified Christ; we own the Scriptures that bear Witness of this Christ; we Preach him as that Precious Sacrifice for the Sins of the World, who opened the Way to our Eternal Salvation. With what Face then, seeing he pretends to have frequented our Meetings, can he ask a Question so full of Ma­lice, and empty of Reason? But there are ma­ny others, as well as Quakers, that sufficiently know the Falshood of what he would here suggest, as well as of that in his preceed­ing Leaf, concerning Adam, Paradise, the Fall, &c.

To prove the Lawfulness of playing at Bowls and Ninepins, (I will not say Cards and Dice) he quotes Zach. 8. 5. and 2 Tim. [Page 45] 1. 5. When I call to mind the unfeigned Faith, which first dwelt in thy Grandmother Lois, and thy Mother Eunice; and I am perswaded in thee also. Behold our Expounder of Scripture, who is so ready to find fault with others; is not this as excellently well done, as another of his Fraternity did, who said, The best of God's Saints have a little Tincture of Atheism, for which see Psal. 14. 1. The Fool hath said in his Heart, &c?

Page 119. He saith, The Quakers (some practically, and some in word) say, they have no Sins to confess, nor beg pardon for; they need no Scripture, nor Ordinance, nor Outward Christ to save them. All which is too Notorious an Abuse in the whole, and in every part, to de­serve to be taken asunder, and answered di­stinctly; and though I shall not do it to gra­tifie his Lying Spirit, yet I shall have occasion to speak to it more fully before I end, and there I leave it. But to the end of this Charge he adds, We may write over their Doors, as over the Doors of them that have the Plague, Lord have Mercy on them. But what then! This is but one of his Complements upon us, for he is sure we cannot be saved, Page 60. why then should he pray God to have Mercy on us? Is not this to pray not on­ly against Faith, but certain Knowledge too; besides taking the Name of God in vain, which [Page 46] he so often exclaims against? But what can we expect different from this, from a Man that seems to be made up of Malice, Forgeries and Lies, as he appears to be through his Book.

But as for his Account of Hugh's of Plimouth, I wonder his Friends would suffer him to over­hale it in Print, unless the reviving of that Sto­ry would take off the Imputation, which can never be, unless there were better Vouchers for it than this Hammerer; no, nor then nei­ther, but with such as knew not the Man.

But being at length fully recovered from his Doctrinal Part, he falls in p. 123. into an angry Humour with Ministers Wives for giv­ing some Quakers an account of the ill Conditions of their Husbands: I take this to be the Story; and if so, I say, it was not well done of the Women, to expose their Husbands Infirmities, unless it were a Case of Conscience: Though many a Poor Woman pays dear enough at Home, for being led abroad once a Week in her Topknot; but what their Lot is, they must submit to, and wade through it, as they can. Yet if the Women will Gossip, and tell of the Cheats of their Husbands, why should not they be believed, as well as the Quaker's Wife he told of in p. 74. When it becomes his own Case, he is not for hearing any Wo­mens Complaints against their Husbands; but then, he not only (if you will believe him) [Page 47] heard it, but hath also printed it; though ne­ver the truer for that.

He says he knew a Famous Minister, whose Wife broke his Heart; he advises Ministers to keep their Ground; for if they do not rule, their Wives will: He quotes many Presidents for being Henpeckt, which would make one suspect, that he himself was too deeply affect­ed that way: But on enquiry, I find his Wife hath the hardest side of it by far; and so accord­ing to the Proverb, The worst Spoak cracks first. But to come to an end (for 'tis time nor had I been here, but to clear the Truth, and its Professors, and expose his Folly; that, if possible, he may be ashamed of it, and of himself for its sake) with a Parcel of Verses, (though none of his) very well adapted to a Chiding Woman, and a few Scoffs and Jeers upon She Friends, as he calls them, together with another Ramble of unheard of Lies, which he pretends to deliver as the Sence of the Quakers, he ends his Work, and lays down his Hammer, but not without a false stroke to the very last, (lest it should any where fail of being all of a Thread) which is thus; This Barclay, says he, tells us, if Infallibility be not in his Enthusiasms, 'tis not lodged in the Scrip­ture, but we must go for it to the Chair of Rome. Here I cannot find a softer Expression than this, The Lake is for the Liar, and the Liar for [Page 48] the Lake, and that's the Portion of all such, unless they Repent; for R. B. no where in his Printed Books, says so, though this Lying Adversary of ours has the Impudence to assert it; but the best of it is, 'tis with the same Credit with the rest. But he goes on thus, Every thing, Poor Robin, to its Centre; thy Doctrine came from Rome, tends to Rome; and many that knew thee, believe that thou were't not to be reckoned in the number of Protestants. But why thus, Poor Robin? And once before, away Poor Robin, what should induce him to call over his Name at this rate? I will not de­termine, whether it was from his great Inti­macy with Poor Robin's Almanacks, as part of his Study, or with a design to lessen the Re­putation of R. B. if it was the first, he has shewn himself an apt Scholar, by his Freaks, and Comical Raileries. But if it be the latter, I pity him that he should be carried away with such Whims, as to think that he was able to Impeach R. B. who was well known by most Ranks and Degrees of Men, to be raised far e­nough above the Envy of such a Whiffling, Petulant Adversary, as this Hammerer hath all along appeared to be. And now, Reader, ha­ving done, (for the present) with Trepidan­tium Malleus, I shall Address my self to thee.

[Page 49] IT is not because I Love Controversie, or affect popularity, that I have undertook to write the foregoing Reply, but because I would take off those Bear-skins, this lurking Adversary has endeavoured to wrap us in; nor indeed had I undertook it, if many, or most of our Friends that are qualified for such Services, had not declined it as a Scurrilous Li­bel, not worth their notice, partly from the Matter it self, as being False, Idle, Comical and Vain, and partly from the Knowledge they had of the Author, since he is so well known to be out of his right Mind: But be­cause he may not be generally known to be so where his Book may come; and understand­ing that the Book is handed about from one to another of the Brotherhood, and entertained with great Applause, as an unanswerable Piece, I found my self concerned to Vindicate the Truth, against his Malicious Slanders. I ob­serve it's not his Case only, but many more of that Complection for many Years past, espe­cially in peaceable Times, to be throwing their Squibs at the Quakers, although in Times of Persecution they generally are more quiet.

If they had any reasonable or just Cause to Reproach us for holding any Erroneous or Hurtful Principles, it were something: But when we are Condemned for Hereticks, it is [Page 50] by their Forgeries, Lies and Perversions, which they would insinuate was our Belief: One while we are Papists and Jesuites, although we Challenge any of them to go as far as they dare, in any of the Negative Doctrines of the Reformation. Another while we deny the Humanity of Christ, by and by his Divinity. One while we cannot Pray without the Spirit, by and by we expect to Merit Salvation by our own Works. One while we are for turning the whole Scripture into Allegories, by and by Persecuted, because we keep to Scripture words.

Their great News about our not Confessing our Sins, is as false as the rest, though perhaps grounded upon our not doing it in the same Customary way and manner that our Adver­saries use: But what then, doth it therefore follow, as he wickedly insinuates, (page first) That we think our selves too good, and too per­fect, to ask a Holy God forgiveness for any im­perfection, in Thought, Word or Astion, by no means? Nay, see how Contradictory he is; he chargeth L. S. for Pride, and falling into the Condemnation of the Devil, because he wisht for being in a perfect Estate, but acknowledged he was not so. But in another place (if you will be­lieve him) he tells you, We don't think of any Imperfection in us, or desire of Forgiveness, or to that effect: But now L. S. don't pretend to [Page 51] it, but wisht he was so: Who will Credit such a Sayer and Unsayer? But as we are ex­horted to Confess our Faults one to another, and not to hide our Sins, for then we shall not prosper, but confess and forsake, and we shall find Mercy; so the Quakers believe, and also practice: And if he is Ignorant hereof, it's his Fault, and not ours. In short, Confession we own, and know it to be our Indispensible Duty, To God, for every Sin against him, either in Thought, Word or Action: To Man, where­in we have Trespassed against him: To the Church, wherein we have offended her. And when the Lord is pleased by his Spirit, to draw forth any of his Servants and Ministers, into either an Acknowledgment of Sins past, or Desire of Forgiveness, or both, in the exer­cise of their Gifts amongst the People they re­present, and on whose Behalf their Petitions are put up; we are so far from disapproving hereof, or thinking our selves above it, that it is exceeding Comfortable and Edifying to us. But this we shall never deny, that those in­ward Pangs of a Penitent Soul, those Sighs and Groans, as well as Words, that arise from a wounded Spirit, are more acceptable to God, than such a Customary, Formal crying out, Lord, the best of our Performances are Sin, yea, our Holy Duties are Sin; but do thou be merciful to us, miserable Sinners; and so go, and so come, [Page 52] from Year to Year as if after such a Confession, God Almighty was obliged to forgive; not considering, that 'tis those only that Confess and Forsake, that shall find Mercy.

Then again, How often are we scofft and mockt at, and compared to the Pope, because we assert, That Men ought to be Infallibly assured of their Duty to God, and that the Spirit of God, a mea­sure of which is given to every Man to profit with­al, is Infallible, and if minded, will so Infallibly assure them, that they shall be beyond doubt, which is a tossed (but not Comfortable) Estate? From this, 'tis common with our Adversaries to say, That the Quakers pretend to Infallibility, and when once turn'd Quakers, are Infallible. Now that we pretend to Infallibility is true, but 'tis as before expressed; not placing it in Persons or Opinion, but the Spirit of God, which they themselves can't deny to be Infallible: And as Man is governed by that Spirit, he will Infalli­bly be led out of all that which is Fallible and Erroneous, both in Faith and Life: Yea, they themselves will (I hope) allow the Scripture to be an Infallible Rule, and if so, the Spirit of God must be yet much more so, since from it the Scripture came, For Holy Men of Old, spake as they were moved by the Holy Ghost. But for my part, I would not give a Rush for that Religion, that is only Certain in Ʋncertainty, which is the state of all that [Page 53] hath not an Infallible Rule to walk by.

Again, about the Holy Scriptures, how a­bominably have our Adversaries abused us, particularly this Hammerer, saying, 'Tis no Rule to us; and that we have Cursed more than a Thousand times, those that call the Scriptures the Word of God. This needs no Confutation from me, since every Body that know the Quakers, know also that they use Cursing no more than Swearing; yet this is the Man, that if he don't speak Truth of us, Desires to be Esteemed a Persecutor, or the greatest Defamer on Earth, &c.

Now although we do not commonly call the Scriptures the Word of God, because we distinguish between them and Jesus Christ, who is called in Scripture the Word of God; yet it is not in the least to derogate from the Ho­nour and Dignity that is due thereto, but be­cause it is an Attribute peculiar to Jesus Christ the Word, although as they declare the Mind of God, with respect to us, and are his Com­mands to us, they may in that respect be called the Word or Command of God; and so the Quakers Own and Esteem them, and Rejoice in them, since they afford such a Comfortable History of the Dealings of the Lord with his People through many Generations, and of the Coming of his Son, our Lord Jesus Christ, his Birth, Works, Doctrine, Miracles, Sufferings, [Page 54] Death, Resurrection, Ascention, Glorificati­on, and present Mediation, and of his Com­ing at the End of the World to Judge both Quick and Dead, of the Resurrection of the Just and Unjust, with many more Precious and Comfortable Doctrines, all which are contain­ed in the Holy Scripture, and Writ for our Learning, that by Faith in Christ, the Man of God, through them, may be thoroughly fur­nisht to every good Word and Work.

And to that end we may have the true and right use of them, it is requisite Men apply themselves to the Spirit of God in the reading thereof, which never Contradicts its own Te­stimony in the Scripture, but Corroborates it, and makes it much more Effectual for Edifica­tion and Comfort; as said the Prophet, ^a I will put my Spirit within you, and cause you to walk in my Statutes, and keep my judgments, &c. and to this end we have direc [...] Peo­ple to the Spirit of God within them: For without the Assistance thereof, the Reader hath not the true Comfort of them; and therefore it's false in Fact, that the Quakers deny the Holy Scriptures, and esteem them but Dirt, Serpents Meat, Death, and Dead Letter, as this Hammerer, the Snake in the Grass, Crisp, Bugg, &c. saith: For we sin­cerely [Page 55] believe the Scripture in it self is very good and profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness: That the Man of God may be perfect, throughly furnished unto all good Works. ^b But the Best Instruments in the World put into the Hands of a Fool, or one of no Capacity, is no more to him than those which are worse, un­less to do Mischief with; but in the Hand of an Artist, the Work is excellently done. ^c Even so the Capacity for the right use of the Scripture, is the Qualification of the Spirit, without which the Scripture is not of that ad­vantage, though otherways very excellent in it self.

Now as some part of the Scripture is Alle­gorically to be understood, as well as some o­ther Literally, and some both, as our Adver­saries confess, so to turn that to an Allegory, which is to be understood Literally, is equally Foolish with taking that Literally, that is to be understood Allegorically: For the right under­standing hereof, can there be any better Me­thod proposed, than for Men to have recourse to that Spirit from whence it did at first flow? And in that Gift of the Spirit, to wait with pa­tience until the Matter is clearly opened to them, and not be hasty to conclude, either [Page 56] with or against the Resolves of Councils and Synods, &c. but being truly exercised in the Gift of the Spirit, in Waiting, and Attention on it, as well as Prayer and Supplication, it's most certain the Matter will be cleared up, and the Doubts resolved, as it shall conduce to their Spiritual Advantage.

In short, it's not so much about plain Scrip­ture Authority we differ, but about the Au­thority of those Councils, Synods, and Assem­blies of Divines (so called) that have under­taken to Expound Scriptures, and Decree Ar­ticles of Faith. For all our Confessions of Faith, and Acknowledgment to the Truth of Christianity, in plain Scripture Terms, is little with them, but Cant, unless it be in the Terms of the several Councils, or Westminster Di­vines, &c. and yet they are the People that cry up the Scripture for their Rule, though they make it a meer Nose of Wax to turn to every thing, that either Humour or Interest trumps up: Thus one Council hath Contra­dicted what the other hath Determined.

And another thing, in which 'tis common for these People to Abuse and Belie us in, is a­bout our Lord Jesus Christ, which this Adver­sary saith, (page 80.) That he was the Anoint­ings of God, and when Dead, his Body turned to Dust, and that afterwards the same Anointings were in others. But who or when any Quaker [Page 57] said so, he mentions not a word; and in An­swer to it, I say, he would have as truly re­presented the Presbyterians, as he hath done tho Quakers: If he said of them that they held U­niversal Grace, and that there was never any such thing in the World as the Solemn League and Covenant, and no such Man as the Bishop of St. Andrews Murthered, or that King Charles the First cut off his own Head, or that they ne­ver Hanged Men only for being Quakers, or that their Brethren in Scotland were for Uni­versal Liberty, notwithstanding their Barbari­ty to the Episcopal Clergy, and their Design to Excommunicate, the last Year, all Persons that should Buy or Sell with, or Entertain a Quaker, which had took effect, had not the Clemency of the King interposed to break their Mischie­vous Designs. I say, as the Matters and Things abovementioned lye, are as true the one as the other, so I Charge him for a Noto­rious Impostor, thus to abuse and deceive his Reader; and under the specious pretences of speaking Truth, to vent such apparent Fals-hoods.

Now although I positively deny what Ano­nymus affirms, and put him upon the proof, which I am sure he can never do; yet for the sakes of others that may be deceived by this Lying Spirit, I shall freely express our Faith herein, since that is the part which affords me [Page 58] the greatest Satisfaction in this Undertaking: But if I should not do it in the Terms of the Schools, though in never so plain Scripture Terms, perhaps it will find but little Credit with our Adversaries, notwithstanding the great Talk and Boast they make about the Au­thority of the Scripture.

But however, let them do as they please, I hope we shall not receed from the Testimony of Holy Scripture. As to the Heresies of the Socinians and Sabelleans, which he endeavours to fix on the Quakers, since so much has been said already in Confutation thereof, so to re­assume the Argument, and give it a fresh Con­futation, would swell this beyond my Intenti­ons; but besides, many others that has done it, I shall refer to one, that in this Author's Esteem is both Honest and Ingenuous, whose word I hope then he will not question, and that is G. K. in his Way Cast up; which was Written in Defence of us, and our Principles, to which I refer the Reader; for though G. K. hath changed his Mind since that time, the Quakers have not, and therefore his Arguments in Defence of our Principles, are as much in force against our Adversaries as ever, since we did then, and do now approve of them, what­e'er we may do by the Man; for many a Man has declared the Truth, and turned from it af­terwards; but Truth is not to be denied, be­cause [Page 59] of that. In short, besides G. K. and the many Quakers that has Writ on that Sub­ject, the Quakers believe the Substance of the Nicene Creed, as truly as any of their Adversa­ries, which cuts up all this Hammerers Alle­gations at the Roots, as it is reported by So­crates Scholasticus in his first Book of the Eccle­siastical History, Chap. 5. Page 222. which I shall insert the Substance of (save also the Curse at the latter end of it, upon them that held contrary Opinions).

WE Believe in One God, the Father Almigh­ty, Maker of all things visible and Invisi­ble, and in One Lord Jesus Christ, the Son of God, the Only Begotten Son of the Father, that is, of the Substance of the Father, by whom all things were made, both the things in Heaven, and the things in Earth: Who for us Men, and for our Salvation, came down, and was Incarnate. He was made Man; He Suffered, and Rose the third Day; He ascended into the Heavens; He shall come to Judge both the Quick and the Dead: And we Believe in the Holy Ghost.

Now though we chuse rather to express our Faith in plain Scripture Terms, than in the Terms of any Council whatever; yet where Matters of Faith are laid down in plain Scrip­ture Terms by them, we never were so cross­grained to refuse an Assent, because it was the [Page 60] Determination of a Council. But though the above abundantly clears us from his false and wicked Charges of denying the Divinity and Humanity of Christ, and the Trinity, yet we have more to say for the sakes of those whose Innocency has been destroyed by such Impo­stors as this Adversary.

Know then, that as the Holy Scripture de­clared the Divinity of Christ, so we as Faith­fully believe it, according to Micah, But thou Bethlehem Ephratah, though thou be little amongst the Thousands of Judah, yet out of thee shall he come forth unto me, that is to be Ruler in Israel: Whose going forth have been from of old, from Everlasting; or the Days of Eternity. ^d Again, In the Beginning was the Word, and the Word was with God, and the Word was God. The same was in the Beginning with God. All things were made by him, and without him was not any thing made that was made. ^e Again, Who is the Image of the Invisible God, the First-born of every Crea­ture— ^f Again, for by him were all things Created, &c. ^g Who was the Root and Off-spring of David; the Bright and Morning-Star; ^h The Heir of all [Page 61] things; the Brightness of (God's) Glory; and the Express Image of his Substance; who upholds all things by the Word of his Power. ⁱ And by whom also all things were Created. ^k And for his Humanity, according to the Hebrews, Forasmuch then as the Children are partakers of Flesh and Blood; he also himself likewise took part of the same, that through Death he might destroy him that had the power of Death, that is, the Devil. For verily he took not on him the Nature of Angels: but he took on him the Seed of Abraham. Wherefore in all things it behoved him to be made like unto his Brethren, that he might be a merciful and faithful High-priest, in things pertaining to God, to make reconciliation for the Sins of the People. ^l Again, For we have not an High-priest which cannot be touched with the feeling of our In­firmities: but was in all points tempted like as we are, yet without sin. ^m And as to his Suf­fering both in Body and Soul, and thereby be­coming a most compleat Sacrifice for the Re­mission of the Sins of the whole World, ac­cording to Isaiah, Yet it pleased the Lord to bruise him, he hath put him to grief: when thou shalt make his Soul an Offering for Sin, he shall see his Seed, he shall prolong his Days, and the [Page 62] pleasure of the Lord shall prosper in his Hand. He shall see of the travel of his Soul, and be satis­fied: by his Knowledge shall my Righteous Ser­vant justifie many: for he shall bear their Iniqui­ties. ⁿ Neither by the Blood of Goats and Calves: but by his own Blood he entred in once into the holy place, having obtained Eternal Re­demption for us. How much more shall the Blood of Christ, who through the Eternal Spirit, offer­ed himself without spot to God, purge your Con­science from dead Works to serve the Living God. ^o Again, Who gave himself for us, that he might Redeem us from all Iniquity, and purifie unto himself a peculiar People, zealous of good Works. ^p Again, For Christ also hath once suf­fered for Sins, the just for the unjust: (that he might bring us to God) being put to Death in the Flesh, but quickened by the Spirit. ^q Again, And walk in love, as Christ also hath loved us, and hath given himself for us, an Offering and a Sa­crifice to God for a sweet smelling savour. ^r That I may know him, and the Power of his Re­surrection, and the Fellowship of his Sufferings, being made conformable unto his Death. ^ſ With many more; all which we as truly and as faithfully Believe, as any Protestants what­ever; and he must have a Face of Brass that [Page 63] will say, the Quakers either deny or undervalue any part of it. And for the Trinity, (as he calls it) we as much believe it, as the Scripture de­clares it, viz. For there are Three that bare Record in Heaven, the Father, the Word, and the Holy Ghost: and these Three are One. And there are Three that bare witness in Earth, the Spirit, and the Water, and the Blood: and these Three agree in One. ^t And as for the Body of Christ turning to Dust, is so great an untruth, that he must set up for the Trade of Lying, that attempts a greater; for the Quakers Believe according to the Acts of the Apostles, which saith, Ye Men of Galilee, why stand ye gazing up into Heaven? this same Jesus which is taken up from you into Heaven, shall so come, in like manner as ye have seen him go into Heaven. ^u Again, He seeing this before, spake of the Re­surrection of Christ, that his Soul was not left in Hell, neither his Flesh did see Corruption. This Jesus hath God raised up, whereof we all are Witnesses. Therefore being by the Right Hand of God exalted, and having received of the Fa­ther the Promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For Da­vid is not ascended into the Heavens, but he saith himself, The Lord said unto my Lord, Sit thou on my Right Hand, until I make thy Foes thy [Page 64] Footstool. Therefore let all the House of Israel know assuredly, that God hath made that same Je­sus whom ye have Crucified, both Lord and Christ. ^x Again, Whom the Heaven must receive, until the times of restitution of all things, which God hath spoken by the Mouth of all his holy Prophets, since the World began. ^y So that as his Flesh saw no Corruption; he Ascend­ed far above all Heavens, and sits at the Right Hand of the Majesty in the Heavens, &c. Now of the things which we have spoken, this is the sum: We have such an High-priest, who is set on the Right Hand of the Throne of the Majesty in the Heavens. ^z And though Christ was Anointed with the Oyl of Joy and Gladness a­bove his Fellow, (referring to his Manhood) which the Quakers readily confess, yet never called it Anointings, as he says, for what rea­son I know not, unless to abuse the Quakers. And that all Christians have a degree or mea­sure of the same, the fulness of which was in him is sound Doctrine, and to be believed and lookt for, since he that has not the Spirit of Christ is none of his, and since the Hammerer don't expect it, no marvel he is so great a Slave to Sathan as he is.

His Scoffs at Perfection, and Freedom from Sin, I shall next take notice of, and answer as [Page 65] follows: That by Perfection, the Quakers ne­ver pretended to any other than a being freed from Sinning, and of a growth from one de­gree of Grace to another, to the perfecting of Holiness; ^a but a Perfection of the fulness of Knowledge, or of Glory, is what is not to be expected in this World, nor did we ever pretend to it; but if a being delivered from sinning, is not attainable, the Quakers are in­deed Fools to pretend to it, and our Adversa­ries are in the right to reflect on us for it; but if it be, who is Fool then? And that it is, is most clear from Mat. 5. 48. Luke 6. 40. 2 Cor. 13. 9. 2 Tim. 3. 17. Eph. 4. 11, 12, 13. Heb. 6. 1. or else we must Charge an Absurdity on the Holy Ghost, for injoining what was impos­sible to be attained to; and where will that Centre?

And whereas he often reflects and abuseth the Quakers for denying Prayer, and particu­larly, Page 78. They must wait for the Spirit's Call to Prayer, saith he, then asks how they and the Spirit came to be such Strangers, that it calls not to them all the Day, Week, Month, or Year long, to pray alone, or in their Families: This also is like the rest, and what that is, is plain­ly made appear; for 'tis a hard matter for him to speak Truth in any one thing, unless it be [Page 66] where he can strike us in the Teeth with a Demas or Judas, an Alexander or Hymeneus, or Philetu, or a Nicholas, &c. which that we should be without, is more than can be expect­ed, since the first Planters of Christianity were not; yet that neither rendred the Christians Impostors or Apostates, nor their Religion the Sink of Heresie, though our Hammerers Elder Brethren thought it and them so, and prosecu­ted them accordingly, as their Rabbies did their Lord and Master.

Now as to Prayer in Families, and alone, as well as in publick Meetings, this is the known practice of the People called Quakers; but because they have not set hours for it any more than some of his Brethren has set forms, he infers, though very unjustly, that the Qua­kers decline it. We do say, if Men pray, they ought to pray with the Spirit, and with an Understanding also, and therefore we say, all are to attend the Spirits time, in order to help them in the production of what it hath con­ceived; and 'tis certain, that they who are intent hereon, shall not find themselves at a loss for want of the Spirit to enable them, when the Circumstance of Time and Place calls for it; yet at all times Men are to have their Hearts set on God, and to meditate on his Law; but they are not always obliged to a Vo­cal Prayer, nor doth God expect it, though [Page 67] sometimes he do, that they may sanctifie his Name by a Vocal Prayer, as well in a private Family as a publick Meeting, and this the Quakers own and practice, therefore he is a De­famer, Persecutor, and Impostor for insinuating the contrary.

In Page 51. Our Adversary is very Abusive, touching our belief of a Christ within (which he falsly puts) in opposition to a Christ with­out, saying, This Word outward is in great Con­tempt with them; but how this word Outward is so contemptible with them, he has not as­signed: That we are Contemners of the out­ward Scripture, is false from what is said be­fore: That we are Contemners of Christ, viz. he that was Crucified, is as false; for we are well assured, that by the Offering up of him­self upon the Cross, he became a Propitiatory Sacrifice for the Sins of the whole World, and by vertue of his Blood comes Remission of Sins; and yet this Remission is no otherwise to be Experienced than by Mens Repentance, and Belief of the Truth, and a Faithful walk­ing in Holiness of Life, with which, as an In­genious Author said, we may, but without which, we never shall be saved, notwithstand­ing Christ Died for us: The Design of whose Death was not to make a good Life unnecessa­ry, but to render it efficacious and available; not to procure a Priviledge of being Saved [Page 68] without it (as some fancy) but that we might be Saved with it, &c.

After he has told his Reader, That Baptism and the Lord's Supper were Outward Ordinances with them, he queries, But why does not these Men contemn outward Meats, and Drinks, and Outward Cloathing too? If they did, the Contro­versie would soon be at an end: But for all his Scoffs he is mistaken, though by ending the Controversie, he means we should be out of his way; I must confess, I believe, it would be a joyful Day to him, and such as he. But pray let me Expostulate with these People a little; Are not you for an inward Vertue from Christ the Fountain, to Revive your Spirits, and Comfort your Souls under any Affliction, as well as to Encourage you to Perseverance? Are not you for the Marrow of the Scripture, as well as the Words and Sentences therein contained? Are not you for sitting down in an Heavenly Place in Christ? Are not you de­sirous of receiving the Substance of what Bap­tism and the Supper is, but the Sign of? If you say Yea, may not I, if I would act the part of this Hammerer, return it upon you, that you are (since you cry up the outward) all for the outward, but not at all for the inward? Which I can with as much Justice and Truth do, as he has Charg'd the Quakers for con­temning all the outward, &c.

[Page 69] But what a poor Flurt was it to bring in outward Meats, and Drinks, and Cloaths too, and then the Controversie, he saith, will soon be end­ed? But that's not true, for we are against outward Meats, and Drinks, and Cloathing too, and yet the Controversie is not ended; and if he had not been blinded with Folly, as well as Envy, he might have escaped such a Blunder: For where Meats and Drinks are offered, either Superstitiously or Profanely, the Quakers are against it, and refuse it: But what a comparison he has made! Here is Christ without, the Scriptures without, Hea­ven without, Baptism without, the Lord's Supper without, with outward Meats, out­ward Drings, and outward Cloating; and what weight there is in that, pray read Col. 2. 17. and then let him tell me, according to his own Comparison, what real ground there is for him, or any else, to blame the Quakers for disusing the Two Great Ordinances, as they call them, since according to his Comparison, they are but a shadow; and if People have seen, and enjoy the Substance, and will follow it ra­ther than the Shadow, are they to be blamed for it, or called Hereticks? But till the Sub­stance is known, those Shadows may have their Service, and we are not for pressing any to de­cline it, till their own Convictions do: For I agree with the Apostles, who said, Let every [Page 70] Man be fully perswaded in his own Mind: There has been many Books writ upon this Subject of Baptism, I shall therefore say the less; the greatest Argument I have ever heard brought for the Continuation of Water-Baptism, was from Acts 10. 48. which stands thus, Can any Man forbid Water that those should not be Bap­tized, which have received the Holy Ghost as well as we; from which they argue, that if Bap­tism was not a standing Ordinance since these had received the Holy Ghost, why was it here practiced? I Answer, first of all, there was no mention of Water in the Commission, Mat. 28. 19, 20. yet to teach Baptizing was; se­condly, since John's Baptism was distinguisht from Christ's by Water, as that was from John's by the Holy Ghost, nothing can be more plain, than that Christ intended his, and not John's Baptism.

And if the Apostle Paul was not behind (as he saith he was not) any of the Apostles, yet 'tis evident he did not understand Mat. 28. 19, 20. in the sence our Adversaries do; for if Baptizing with Water was a part of the Commission there mentioned, he never under­stood his Commission, if he had, he would not have thanked God that he Baptized so few as he did, and positively declared, that he was not sent to Baptize, but to Preach the Gospel; but that he did some, and Peter more, is true; [Page 71] but this neither proves it a standing Ordinance, nor yet that it was by Command from God to be a standing Ordinance; but as in the Case of Circumcision, Anointing the Sick, and divers other things practiced by the Jews, whose Re­ligion was greatly Ceremonious, as the Gen­tiles was Idolatrous; the Disciples of Jesus condescended, as in the case of Circumcision,, that by becoming all to all, they might gain some; for to take them off all at once, was not likely to be received by them, since by a long Custom they had used themselves to such outward things.

But besides, John himself had before decla­red, that he must decrease, and that Christ must increase, which plainly implied the de­crease of his Ministry and Baptism, not all at once, but gradually, as it did the increase of Christ's Ministry and Baptism; for as the one decreased, the other increased, as the Sun's light swallows up the Moon's; for as the Moon has its time of service, in which Mankind is much benefited by its Light, although it be a borrow­ed one from the Sun. even so was John's Bap­tism of great Benefit when he preach'd Repen­tance to the People, and Baptized them in Jor­dan, as they confess'd their Sins, being the Preparer of the Way of Christ; for though he was a burning and shining Light in his Mini­stry, yet he was but a Witness to bear witness [Page 72] of the Light, that all Men through him might believe, who was the true Light which lighteth every Man that cometh into the World, John 1. 7, 8, 9. This is the Son of Righteousness, this is the Lamb of God, this is the Baptizer with Holy Ghost and Fire, who when he comes (the Lesser, the Witness, the Forerunner) the Baptizer with Water must give place too. As when the Sun appears in our Horizon, the Moon's light is so overcome, that we have no Advantage by it, by reason of the more tran­scending Light of the Sun; so that it's very evident, John and Christ's Ministry and Bap­tisms were as much two distinct Ministrations, as John the Son of Zacharias, and Jesus of Na­zareth the Son of Mary, were two distinct Per­sons, or the Sun and Moon are two great, yet distinct Lights; for the Moon is not the same Light that the Sun is, though she has her Light from the Sun; nor is John the Baptist's Mini­stration the same with Christ's, though he came from God, and had obtained such Credit amongst the People for his time, that it was said, All Men mused in their Hearts of John, whether he were the Christ or no, Mat. 3. 15.

Nay, they were by John himself declared to be two distinct Baptisms, as the Text de­clares he shall, &c. I do, &c. mine with Water, his with the Holy Ghost: See the [Page] [Page] [Page 73] Text, (Mat. 3. 11. Mark 1. 8. John 1. 15, to 34. and make the Application.

But how preposterous is it to think, that Christ should send his Disciples in John's Er­rand or Service, who was but the Forerunner; for so to do, was to set his Disciples to run counter; and therefore, though the Disciples for the sake of the Jews, and new Converted Gentiles did do it, it's plain they did it upon the foot of Discretion, and not by Command­ment; and when these Men of the Circumci­sion, as well as the Gentiles, had received the Holy Ghost by the Apostles Ministry, since Baptizing with Water was practiced amongst them from John's Example, the Apostle did say, Who can forbid Water, &c. but that this proves the Baptism of the Holy Ghost, and Baptism of Water to be but one Baptism, I de­ny; as I do also that this Practice proves it to be of Divine Institution, notwithstanding it was not then forbidden, but they went into the Water, and were Baptized.

Again, there is a vast difference between receiving the Gift of the Spirit by the Ministry of the Disciples, and a being Baptized by the same Spirit; for by the Gift received, they came unto a Convinc'd Estate, which Con­vincement was wrought by the Holy Ghost, through the Apostles Ministry, and was to them the Glad-tydings of Salvation, if from [Page 74] that state of Convincement they prest on to a thorough Conversion: So that the receiving of the Holy Ghost mentioned in that Text, may be very aptly compared to the Leaven in the Parable, Mat. 13. 33. Luke 13. 20, 21. which as it is subjected to, leavens the whole Lump, and Plunges or Baptizeth the Soul, with all its Faculties, into its own Nature; and this is the Baptism we own, it being that of the Holy Ghost.

But to winde up the whole matter, if Mat. 28. 19, 20. was a Commission to the Disciples to Baptize with Water, then they were obli­ged to perform it in the Terms of that Commis­sion.

But they never performed it in the Terms of that Communion;

Therefore, &c.

Again, the Terms of that Commission, was to Baptize in the Name of the Father, Son, and Holy Ghost,

But the Disciples Baptized none with Wa­ter in the Name of the Father, Son, and Holy Ghost;

Therefore, &c.

And so I end this part, and shall only add, with respect to breaking Bread and drinking Wine in a Sacramental way, (as they call it) that we have disused it, because we do certainly know, that to us the Substance is come, the Hea­venly [Page 75] Bread and Wine of the Kingdom, to our great Joy and Refreshment, which are the Principal Memento's to us of the breaking of Christ's Body, and shedding his most Precious Blood for us: And as often as we are made Partakers hereof, we shew forth his Death, and bear in our Bodies the Marks of the Dying of the Lord Jesus; which Marks are a Death to Sin, and a New Life to Holiness, (for he was Crucified for our Sins, and Rose again for our Justification) as well as a perfect Resigna­tion to the Will of God: For though our Ad­versaries have set times for the Receiving of what they call the Lord's Supper; and with­out doubt such set times are to them the most Religious and Sacred part of their Devotion, and we have not yet let it be known. to them, that there are certain Times and Seasons that are more than in the common or ordinary way Sacred to us, but these Times and Seasons are in the Father's Hands, and not ours, and for them we wait in all our Religious Meetings; and though we do not always Enjoy what we wait for, yet we meet with so much Encou­ragement, as to continue our Waiting and Attention, until He we wait for, who is the Bread of Life indeed, is pleased to make him­self known to us, by a Spiritual breaking of Bread, and therefore what need is there for such to use the Outward and Visible Sign, [Page 76] when the Inward and Spiritual Substance is come? But for all those that are not come to this Substance, but are Religiously and Devout­ly Travelling after it, and hope to get it with the Visible Sign; we are not for being Censo­rious upon them, knowing that the Light of a Candle, Moon or Stars, are serviceable, till the Suns light break forth and overcome it all.

I have but one Point more to speak to, and then I shall end, and that is about the Light within, which our Adversary saith, page 78. we commonly understand by it Conscience; now that this Man should so affirm, when in page 79. he pretends to have read R. B. upon it, shews his wilful Blindness, Ignorance and Envy, for he that has read R. B's Apology, and shall yet say, That the Quakers understand by the Light, Conscience, must be Mad, En­vious or Foolish, but if he were not all three, think you he would in page 78. say, They understand by the Light, Conscience, and in page 79. say, Some Friends makes it God, but R. B. a Substance, and calls it Vehiculum Dei; this is the Man that will not Belie or Abuse the Quakers, if he do, let him be accounted the greatest Defamer upon Earth, &c. But that they, the Quakers, do not understand it to be Conscience, he himself has proved, quoting Ro. Barclay, calling it Vehiculum Dei, whose Book [Page 77] is approved by the Quakers, and contains their Faith and Doctrine in the Points Controver­ted, and thither I refer the Ingenious Reader for a more full and ample satisfaction, but since that Book is large, and this being part of our present Controversie in pursuing this Ham­merer, I shall freely declare, first Negatively, That by the Light we never understood it to be Conscience, since Conscience is liable to be corrupted and hardened, as said the Apostle; but this Principle of Divine Light is not obno­xious to any alteration or change from its own pure and holy Nature, to any degree of Cor­ruption whatsoever; nor is it natural Reason, for there is an apparent depravity come there­upon. But secondly, I declare Positively, That by the Light, we understand a glorious Beam or Ray proceeding from Christ the Foun­tain of Light, displaying it self into our Souls for the enlightning of our Understandings, and to put us in a Capacity to distinguish between Object and Object; for as a Blind Man cannot discern the difference in Colours for want of his sight, so all Men in their natural Estate, are in as great a degree of Spiritual Blindness, until by this Light they are in a degree enlight­ned; hence it is that all are called Children of Wrath, and that there is none that doth good, no not one; nor can it be otherwise, for al­though Custom and Tradition may influence [Page 78] Men to do what they think they ought to do, and deter them from what they have been taught to avoid, yet till by a degree more or less of this Light, they are enlightned, it's a Blind Zeal and Will-worship, which is not at all acceptable to God, but is Iniquity, as is the Plowing of the Wicked, though otherwise in it self an inoffensive Exercise; so that the sight and knowledge of what makes for Man's Ever­lasting Happiness, depends upon this Divine Light, for without it we have no sight, and consequently no Spiritual Knowledge, since Man's Natural Reason is so depraved, that he can no more search into, and behold the glo­rious things that relates to the Kingdom of God, and his Immortal State, they being too Sublime for him, than 'tis possible for a Man to look into, and search out the Matter and Nature of the Sun with his Bodily Eyes, which if he attempts, is soon Convinced of his Folly, by being blinded by the inaccessible transcend­ing Glory and Light thereof; so that as the Apostle said, 1 Cor. 2. 11. For what Man knoweth the things of a Man, save the Spirit of a Man that is in him? even so the things of God knoweth no Man, but the Spirit of God. And in Verse 14. But the natural Man receiveth not the things of the Spirit of God, for they are foolish­ness unto him: neither can he know them, because they are spiritually discerned. I say then, since [Page 79] Man in his Natural Estate is not able to know the things of God, it is most certain, that he must, if ever he know them, come to it by the help, not of a Natural but Divine Light, and such a Divine Light, God, who is in Christ, Reconciling the World to himself; the Father of Lights has sent his Son, the Light of the World, to bless the World with­al, that by believing in him, Men may come out of Darkness, and be turned, every one of them, from the Evil of their Ways. It's true, he was a glorious Light in his Life, Ministry, Miracles, Sufferings, Death and Resurrection, and as such there is no Dispute, but we are ob­liged to believe in him, and then we shall not abide in that Darkness and Unbelief the Jews, &c. are now in; but that it should be restri­cted to that, we deny, since himself promised to come again, and to be in his, and with his, to the end of the World, to lead them into all Truth, to Comfort as well as Convince them, and in fine, to dwell with them, and in them, according to Jo. 14. 16, 17, 18, 21, 23. and 15. 26. and 16. 7. with many more in the New Testament; so that notwithstanding a Be­lief of Christ's Coming in the Flesh, and Suf­fering, and therein becoming a most Com­pleat Sacrifice for Remission of the Sins of the whole World; Men may live and die in an unreconcileable State, and fall short of that [Page 80] Salvation Jesus Christ has by his Blood purcha­sed for them; for a bare Belief and Consent to the Truth hereof, doth not Entitle any Man to the Salvation therein offered, unless he lives conform to the Will of God, viz. Repent of his former Life and Vanity; Believes, viz. has Faith in God and Christ; and that holy Spirit sent forth to purif [...]e his Heart, and submits to the Work of it, and leads a Life of Godliness and Honesty for time to come; these are terms upon which Christ the Saviour is offered to every Man, and they that perform these Con­ditions, have the Benefit of the Sacrifice of Christ, and for his sake God will look on them as if they had never sinned at all: Now since to come to this Qualification, where the Righ­teousness of Christ is truly to be imputed, re­quires a real and effectual Change from Nature to Grace, from Darkness to Light, how is it possible that this Change can be effected with­out a steady adhering to this Divine Light, which as it is obeyed in all its Manifestations, leads out of all Darkness and Death, into the Marvelous Light of Life; nor doth this Prin­ciple of Light that manifest whatsoever is re­provable, Eph. 5. 13. to that end it may be re­linquished, contradict the Light in the Scrip­tures; for the Commands of the Holy Ghost in Scripture, are made by this Light much more Effectual and Obligatory upon us; for we do [Page 81] not place the Authority of Scripture only, from its being esteemed Canonical, but also from the Testimony of the Divine Light in our own Hearts, which would have obliged the Belie­vers therein, to have believed the Holy Scrip­tures Sacred, and of Divine Authority, if no such Canons had past to put a Sanction on them: How Unjust, Uncharitable and Wicked then are our Adversaries, that stick not to say, We debase the Scripture to set up our own Light.

In short, by the Light within we under­stand not Conscience, nor Natural Reason, but that Light which from the Son of Righteousness Jesus Christ; the Light of the World, shines into the Hearts of the Sons of Men, to give them the Knowledge of the Glory of God, or that Spirit of Truth, that was promised should Convince the World of Sin, and lead in­to all Truth, or that Word nigh in the Heart and Mouth, to be heard and obeyed, or that still small Voice, that saith, This is the Way, walk in it, when turning to the Right Hand, or to the Left, or that Grace that brings Sal­vation, and in order to it, it teaches to deny Ungodliness and Worldly Lust, and to live so­berly in this present World; or lastly, We mean by it, that Great Mystery reserved for the Gentiles, which is Christ within, the Hope of Glory, Col. 1, 26, 27. yet not in opposition to his being glorified in the Heavens, as he is [Page 82] the Man Christ, or Heavenly Man, or Advo­cate, Intercessor and Mediator with God for us; this is what we understand by that Prin­ciple of the Light within. And whoever thinks to get Heaven or Happiness another way, I wish them Repentance and Amend­ment of Life, being assured, that there is not another Name or Power whereby Men can be saved, besides the Name of Jesus, who is the true Light, that enlightens every Man that comes into the World. And though many there be that do not own him, as he is believed in, and confessed to by us, yet nevertheless are by him in some degree enlightned, in whom, if they believe and live up to what they know to be their Duty to God, and their Neighbour, the Lord will, without doubt, accept of their Sincerity, though they are labouring under the Prejudice of Tradition and Education.

And now, Reader, if I have not defended the Quakers from this Hammerers Charge, and proved him the Impostor, I must confess I have neither understood him, nor my self neither, as well as I have done my endeavour to remove those Prejudices, many People have entertained against us, which they have received one from another, not knowing us as we are; nor will they give themselves the opportunity of know­ing us from our selves, but without hearing or examining, if Mr. such a one, or such a one, [Page 83] the Minister, say so, or so, we are at once Condemned for Hereticks, and then upon pain of Excommunication, or something else, the People must not so much as Discourse with us; For is there among any sort of profest Christi­ans (save the Priests, Friars, &c.) a greater degree of Dominion and Rule over the Souls and Consciences, as well as Purses of the Peo­ple, than is now reigning among our Presby­terians? And yet who but they for exclaiming against the Hierarchy of the Bishops.

But to avoid Reflections as much as may be, I shall conclude with true desires for his, and all the rest of our Causless Enemies, their Re­pentance to Amendment of Life, that the Mercy and Favour of God, to the Remission of their Sins, they may all Witness, through Faith in the Lord Jesus Christ. And for this Adversary, I shall desire him, if he thinks fit to write any Reply to this, that he will do it under the Umbrage of some intelligent Person or other, (if he can get any) that we may ap­ply our selves to for Satisfaction for his Abuses; or else let him conclude, that if he be not Re­ply'd to again, its not because his Arguments are thought unanswerable, or that we decline it from any Consciousness of the Weakness of our Cause; but because its not worth while to detect him, since the Rhetorick of Bedlam, and his Welsh Letter, with a deal more, as from [Page 84] page 43, to 46. and from 55, to 57. and from 83, to 88. are so much alike, that it would be no Honour to any one to Reply to it, nor Benefit for any to Read it, though such as that makes up a great part of his Book: And for his Wickedness therein, as I have not called him, The Devil's Bloodhound, &c. though he insi­nuated I would, yet I can in the Knowledge of our own Innocency say, The Lord Rebuke him.