WHereas in my late Brief Treatise, entituled, An­tichrist in Flesh unmasked, I did complain against the Envy and Persecuting Spirit of Edward Paye and his Abettors, William Allcott and Henry Loader, as appearing Envious against our present Liberty; 1. By seeking to make void one Condition thereof, which was our Profession of Faith, ‘ In the three Divine Witnesses in Hea­ven, &c. (according to 1 Joh. 5.7) and acknowledging the Holy Scriptures of the Old and New Testament to be given by Divine Inspiration; being sincerely owned by us before the Parliament (when proposed to us, and accord­ingly [Page 32] accepted, and more fully insert­ed in the Statute for Exempting their Majesties Protestant Subjects, dissent­ing, &c. from the Penalties of certain Laws)’ and therein confessed to be a Profession of their Christian Belief.

2. That in Contradiction thereunto these Persons aforesaid have grossly Be­lied and Misrepresented us, the People called Quakers, accusing us with vilifying and contemning the Holy Scriptures; and with saying, We own not the Scriptures, but seemingly allow them; and that the Qua­kers are great Enemies to, and contemners of Holy Scriptures, Epist. and p. 14. and 20. of their first Pamph. Antichrist in Spirit; both contrary to our Sincere and Christian Profession, and to the Civil Governments Belief and Accep­tance thereof, thereby contradicting, and consequently affronting the Go­vernment in its Belief and Charity to­wards us, and to set Subjects at Vari­ance, and to raise Persecution against us again, instead of being humbly thank­ful for their and our present Liberties. The very Nature and Tendency of these their Bitter Lying Invectives being to bring Persecution upon us, as a Peo­ple not to be given any Credit unto, in our Solemn Profession before Authority.

[Page 33]3. When we have solemnly and sin­cerely declared to the Government, That we believe the Holy Scriptures of the Old and New Testament are given by Divine Inspiration, two or three Anabaptists (so called) divulge the contrary to the World in Print, &c.

Unto which E. P. replies, viz. to all which I answer: 1. We did not know till our Book was published, that you had professed this as your Faith before the Parli­ament.

The more Shame for you, to be so pre­cipitant in your Unjust and Censorious Attempts to the Contrary; your Igno­rance herein will not excuse your Rash­ness, much less your Falshood, in charg­ing us as a People ( i. e. the Quakers in general) with being great Enemies to, Vilifyers and Contemners of the Holy Scri­ptures, and now their chief Guides (as E. P. terms them) and our former Writings, directly to oppose and evidently to contradict this Confession of Faith, p. 3, 4. which is, our believing the Holy Scriptures of the Old and New Testament to be given by Divine Inspiration.

Now I challenge E. Paye and his Abet­tors, W. Allcot and H. L.

1. To produce plain Proof, That the People called Quakers do Vilifie the Holy [Page 34] Scriptures: This is Matter of Fact charg­ed, What Vilifying Terms or Characters hath that People put upon the Holy Scri­ptures? We do in good Conscience still deny the Charge.

2. What Expressions of Contempt hath that People put upon the Holy Scri­ptures, it being contrary to our Consci­ences and Intentions, either to Contemn or Vilifie them? The Matter of Fact charged ought directly to be proved a­gainst us, as a People, or else retracted, and for ever condemned.

3. What former Writings of ours, or our Ministers, do directly Oppose and Contradict this our Profession, That we believe the Holy Scriptures of the Old and New Testament were given by Divine Inspi­ration? Where do we the said People or our Ministers declare, That the Holy Scriptures were not given by Divine In­spiration, or only given by Human Tra­dition? We demand plain Proof of the Indictment or Matters herein charged against us, and by us denied.

E. P. proceeds, viz. 2. We must the more admire your Presumptuous Confidence herein, that you should so affront the Govern­ment, except you had at the same Time re­nounced your former Writings, that so evi­dently contradict it, p. 3, 4.

[Page 35]Both which are still to prove, being sincerely denyed by us. Our Confidence in what we professed to the Government, was from an honest and good Confidence in the Truth of what we professed, and not to affront, but to answer and satisfie the Government, in what was required of us as Christians, and under a Christi­an Profession, and therein to be allow'd our just Liberties, both as Men and Chri­stians (as the Parliament then desired we might approve our selves); which Christian Reputation you seek to deprive us of, and, like Persecuting Incendi­aries, falsly charge us with affronting the Government in our Profession, which (God knows) was both Sincere and Christian, both with respect to the Eternal Deity, and the Holy Scriptures.

E. P. Which way could the Quakers ex­pect to escape being defamed or discredited? Why, it's like they did suppose, That the Ho­nourable Assembly of Parliament had Mat­ters of greater Moment, in Hand, than to compare their former Writings with their new Faith: So that if we had not concerned our selves to peep into their Writings, and compare them with their newly-professed Faith, and published this to the World, namely, That the Quakers former Writings and their late Profession of Faith, are as really alike [Page 36] as an Apple to an Oyster, and agree as di­rectly as Light and Darkness, it had not been known, p. 7. Thus far E. P.

'Tis very rare to find such a Piece of Presumptuous, Proud and Fallacious Insinuation as this, implying not on­ly, that we dissembled a Profession of our Belief, in Words, before the Parlia­ment, as directly contrary to our former Writing as Light is to Darkness; but that the Parliament was drawn into a Mistake (or deceived) concerning us, by such Dissimulation: Wherefore to undeceive them and the World concerning us, these Adversaries (to make themselves wiser than the whole Parliament, and every Member thereof) have peeped into our former Writings, to find out Matter to Defame and Discredit us in our Christian Profession, before the Par­liament. Herein they have acted like Peepers in the Dark; but they have peep­ed to little purpose, for a Dark Lying Spirit has attended their Peeping (as is clearly in this and our other short Trea­tise made manifest): And that E. P. has but peeped indeed, into some of our former Writings, and not seriously or honestly read them with due Observa­tion, is apparent in his manifold Perver­sions, Mincings and Curtalizings.

[Page 37]Concerning Primitive Errors and Cor­rupt Principles in Point of Faith, unduly charged upon the Quakers, p. 8, 9.

To the first I answer, We never denyed the Scriptures to contain the Words and True Sayings of God, whereas Christ is the Word, his Name is called the Word of God, Rev. 19.9, 13. Exod. 20.1. But that they are the Rule, that is, the only Rule of Faith, Life and Practice, as he terms them, p. 8, 17, 33. In that we cannot so call them, he must excuse us herein, until he produce us Plain Scripture, that SO calls them, though the Holy Scriptures be a Rule of Doctrine subordinate to that Spirit from whence they first came. But seeing it is an Article of his Faith, That the Scriptures are the only Rule of Faith, &c. He had need to produce plain Scripture, that SO saith; otherwise his Failure therein will be an Indication, That the Scriptures are not the only Rule of his Faith, because there wants Scripture Proof of this great Article of his Faith; and then where's his Faith?

2. Truly I never knew the Quakers affirm the Scriptures to be of NO Use in order to the true Knowledg of God, but that the Holy Scriptures are very useful, with the help of the Spirit of God.

[Page 38]3. I never knew the Quakers hold it a Sin, much less of Idolatry, to take the Practices of the Saints, Recorded, Commanded and Continuing Commands in Force in the Scriptures, for our Ex­amples and Rules, because the Spirit of Truth, which is our chief Guide and Rule, does not lead to Reject, but to Own and Follow its own Precepts and Com­mands, which are in Force in Scripture.

4. I have not known it asserted by our Friends, That whatever is commanded in Scripture is no Duty to us, except we receive the Command by immediate In­spiration, as the Prophets and Apostles did; for something commanded in Scri­pture is, and may be, truly in it self a Du­ty for all, but cannot be truly understood nor performed without the Assistance and Guidance of the Holy Spirit; and that Spirit will not be wanting to assist in both, as truly heeded.

5. I never knew our Friends, the Qua­kers (so called) deny the Resurrection of the Just and Unjust, though probably your gross Sense thereof; but we have only pleaded for the Spiritual, Celestial and Glorious Bodies in the Resurrection, as far excelling the Natural, Earthly and Corruptible Bodies, and sincerely believ­ing the Holy Scriptures in that Case, [Page 39] Luke 20.35, 36. Joh. 5.28. 1 Cor. 15. Hosea 13.14. Phil. 3.20.

6. I never knew our Friends (the People called Quakers) deny the Body of Christ, that suffered, to be raised from the Grave or Sepulchre, but divers declare their Belief to the contrary; namely, That his Flesh saw no Corruption (or did not Corrupt) but rose again the Third Day; and that Christ in the same Body Ascended into Heaven; yea also, that he ascended far above All Heavens, that he might fill all things.

7. As to that Point of your Water-Bap­tism, and your Bread and Wine, you must excuse us, we are not yet satisfied that they are Gospel-Ordinances, and to continue al­ways in Force, under the Gospel and New Covenant-Dispensation, being a Dispensation of Substance, and not of Shadows; nor do we believe that you Baptists have any immediate Call from Heaven to Baptize People in Water, nor that your observing Breaking of Bread or Drinking of Wine can properly be called the Lord's Supper, either in the Fi­gure or in the Substance; yet we do not Despise or Contemn either Water-Baptism or Breaking of Bread (as we are falsly ac­cused) as once practised, nor as observed by such now as are Conscientious therein, [Page 40] from a Belief that 'tis their Duty to observe the same, we charitably think, they mean well therein, but wish they might more mind and partake of the Sub­stance, both as to the Spiritual Baptism and the Bread of Life from Heaven, for their poor Souls Relief, and Safety in Christ the Substance.

8. We never held that pernicious Te­net, of Believing, That no Blessedness is to be enjoyed by the Saints after Death, as is most unjustly insinuated against us, from Suggestions grossly false, p. 9. and elswhere detected.

9. We never denyed Justification by Christ's Works, Righteousness and Me­rits, much less call it a Doctrine of De­vils, as we are most horridly belied, p. 9. as is clearly evinced.

10. We are not ashamed to say, and affirm, That Christ is the Light of the World, and that he is that True Light that enlightens every Man coming into the World, and that God is our Light and our Salvation; and is not this Di­vine Light within, think ye? Doth not both God and Christ, in some degree, appear within, to be known within, suppose ye? else how should that which may be known of God be manifest with­in, seeing there's no knowledg of God but by Christ?

[Page 41]11. And as to Billingsgate Complements charg'd, and for Moderate and Mild Treatment of our Antagonists. The truth on't is, the former I like not, but the latter: I am truly for Moderation and Mildness, even in treating Antago­nists, if they are any whit Treatable, Rational or Fair Opponents. But if I find an opposing Adversary guilty of Envy, Lying, Forgeries, gross Perver­sions, Wresting and Turning my Words to a contrary Sense than they naturally import or ever was intended by me, then I hope I may tell and shew him his evil and injurious Work, and justly re­prehend him for the same, and yet I not be justly deem'd guilty of Billingsgate Complements, or Rhetorick either; for I can make no better of a gross Lye or Forgery than 'tis, nor give it a better Character than it deserves, or that lying Spirit from whence it comes, which I have plentifully met with in Edw. Paye's Works of Envy against us, for which I think he justly deserves to be paid off by just Reprehension. And of his mild Treatment you may hear anon.

To excuse his envious and scornful Story from our Persecuting Adversaries, the Westmorland Petitioners about Sorce­ry, cited in his other Pamphlet against [Page 42] the Meetings of the People called Qua­kers, p. 7, 8. Antichrist in Spirit. Now E. P. saith, viz. For my part, I have seen them Quake and Foam at the Mouth, besides several that have been Eye and Ear-Witnesses of it, Railings, p. 10.

But neither tells us the Persons, nor in what Meeting or what Place he saw them in both those Postures, nor who else, besides himself, were the Eye and Ear-Witnesses thereof: And what rea­son have we to believe his Testimony any more in this than in many other no­torious Falshoods?

And Corrupt Notions and Deceivable Gestures, p. 11. he hath not proved against us. But instead of Proof, is now fain to beg Questions, and come to his Supposition, viz. Suppose you formerly u­sed to Quake, Tremble, Roar, Swell and Foam at the Bull and Mouth in London, the Westmorland Petitioners may say true, &c. p. 11.

See how faintly he comes off, for those Westmorland Petitioners and their Story, to render us odious. As for Quaking and Trembling, I ask him, If these be the Deceivable Gestures which he accuseth us of? And as to Roaring, Swel­ling, and Foaming, which he would fain Insinuate against us, I neither know nor [Page 43] remember these Gestures among our Friends at the Bull and Mouth Meeting, or elsewhere in London, ever since I knew the Meeting in that place, which has been above 34 Years. E. P. grants, Christ present in Spirit, but the reason of Fasting; his being personally taken from them into the glorious Heavens above, be­yond the Stars, and they obliged to Prayer and Fasting, &c. till his second personal Coming, p. 15.

Whereas Christ assigned another cause of Prayer and Fasting, even when per­sonally present with his Disciples for the casting out the unclean Spirit, Mark 9.29. and the Apostles approving them­selves Ministers in Watchings, in Fast­ings, by Pureness, &c. 2 Cor. 6.5. was not because of Christ's personal or out­ward absence. And as for your being obliged to Prayer and Fasting, 'till Christ's second personal coming, I do not believe you'l fast so long: G. W. denies not Quaking and Trembling, (quoth E. P.) p. 16. And what then? Was that all the In­stance the Westmorland Petitioners were brought for? Does that prove, ei­ther Sorcery, or a Diabolical Spirit, Swel­lings or Foamings in our Meetings, (as they insinuated) or deceivable Gestures, as he has accused us? Where proves he Qua­king [Page 44] and Trembling, (without exception) deceivable Gestures? Or so called in Scri­pture?

Pag. 18. E. P. I have, it's true, exa­min'd the Quakers Appeal, by way of Charge, against Tho. Hicks, wherein they charge him with Lies and Slanders and For­geries. —And I have perused Mr. Hicks 's Answer to their Appeal, where Mr. Hicks clears himself both of Lies and Forgery. I find his Answer to their Appeal subscribed by no less than 22 Persons of Credit, who te­stifie they have Compared Tho. Hicks his Citations with the Quakers Books, out of which they were taken, and find them truly cited.

Thus far Edw. Paye, in Vindication of his Brother Tho. Hicks, to regain his long since lost Reputation. Which I did not think any of the Baptists would have un­dertaken to defend at this time aday, especially since he was so publickly and often detected of many Gross and No­torious Forgeries; Besides those few Pas­sages wherein he pretended to clear him­self, as his 22 Witnesses also attempted, who were of his own Party, and willing to cover him what they could; but all would not do, they did but thereby dis­grace and defile themselves, as we made it plainly appear in a small Treatise, [Page 45] Entituled, The second Treatise wherein the Forgers, Compurgators are Impeached, in a strict Examination of divers Citations and doctrinal Matters, in their Book, Entituled, The Quakers Appeal Answered. In which Impeachment they are proved both Un­fair and False Witnesses, as well as Un­just Judges, even in Matter of Fact, as to Citations. But of this Treatise E. Paye takes no notice; but is willing to credit and vindicate his Brother Hicks, 1. Upon his own Testimony, where­in he is Witness only for himself in his own Cause. 2. Upon the Credit of his 22 Compurgators, who were of his own Party, and willing to say as he would have them, for a cover to him­self; whereby they got no good, but shame and disgrace, as is clearly evinced in the said Second Treatise.

And many of the said Hicks his deceit­ful Forgeries are discovered both in our Friends Narratives of the Two Meet­ings with the Baptists, in 1674. And also in our Answers to Hicks, one Entituled, The Counterfeit Christian, and the other, Reason against Railing. With more Books, wherein his Deceits, Forgeries and Abu­ses are detected. And therefore the more shame for E. P. thus to credit and justifie Hicks, as he has done, whom we [Page 46] well knew to be a very Envious Person, and so seems this Paye very much to re­semble him therein, by espousing so ma­ny of his Lies as he has done, and now has the more pull'd an old House about his Ears, by owning Hicks and his Ro­mantick, Fictitious Dialogues, so much as he has done; so that now E. P. is the more bound to stand or fall by Hicks his Dialogues, seeing he has so cordially e­spoused his Interest. And by E. P.'s Me­thod of Writing against the People cal­led Quakers, we may charge all the Bap­tists and their Society with Hicks his Dialogues and E. Paye's disingenuous ly­ing Pamphlets: But some among them, wiser than himself, should consider, whe­ther his Method may be safe or reputable for them.

His crediting and quoting Hicks a­gainst us, who was a bitter and virulent Adversary, is somewhat like his quo­ting J. Faldo's confuted Book, stiled, Quakerism no Christianity, to support his scurrilous Story from the Westmorland Petitioners, viz. That Mr. J. Faldo saith, How generally were their Meetings (viz. the Quakers) either silent or taken up with sudden and violent Eruptions of dismal Howl­lings and horrid Ravings, Persons suddenly taken as with the Falling sickness, Shaking [Page 47] and Foaming at the Mouth, and some lying flat on the Ground, as if stark dead? p. 15.

Here's a long Question, containing strange Stories, but never the truer for his Mr. J. Faldo's mis-insinuating them by way of Question, neither are Questions Proofs. But we who have known our Meetings and the Manner of them all a­long, do know it to be a great untruth. That they were generally taken up with those sudden and violent Eruptions (or Breakings out) mentioned, though ma­ny times silent, we grant, which is a far different posture from horrid Ravings, dismal Howlings, Foamings, &c. But how does your John Faldo make out his Story? E. P. tells us, viz. And, saith Mr. Fal­do, some Such things as these I have seen and heard. Which is short of proving these things, according to his general ac­cusation against our Meetings; some such things as these, are not the same things: Then, How poorly does E. P. come off against us herein? Yet fain thus to fly to our Adversaries Books for such Sub­terfuges, lame Proofs against our Meet­ings.

But would the Baptists be so serv'd? would they take it well to have Books made out of their Adversaries against [Page 48] them? Whereof I could instance not only that stiled, The Anabaptist wash'd and wash'd, and shrunk in the washing, long since writ by Rich. Carpenter, Inde­pendent, (probably as much a friend to the People called Anabaptists, as John Fal­do was to the Quakers, or them either) and many others of their Adversaries Books against them (as E. P. has done a­gainst us) which I presume these Baptists now would not take well, nor accept as proof against them; so that in suffering E. P. in such his credulous and unfair Dealing, thus to gallop on against us, surely they would not be so dealt by.

E. P.'s Story, accusing the Quakers out of Hicks's Dialog. 1. Pag. 24, 25. with saying, as for us, had the Scriptures never been, we could have known what is therein contained. This (E. P. saith) he hath al­so heard from their own Mouths, Anti­christ in Spirit, p. 14, 15.

But in the Name and Behalf of the People called Quakers, I deny both Hick's and Paye's Accusation; and that he hath heard this from their Mouths. This I look on as a Lie of his own making, my self and many thousands never spoke those words, nor so believed, viz. that we could have known what (i. e. or whatever [Page 49] all) that is therein contained, &c. we disown the Expressions, as they relate to our selves. And E. P. has varied and fallen from his own Testimony as 'tis general against the Quakers. Now to tell us, He has heard it from a Quaker himself, in p. 18. of his Railings and Slan­ders: So in one Book 'tis thus, I have also heard from their own Mouths. In his other Book, 'tis, I have also heard this from a Quaker my self. Thus the Man faulters and varies in his own Evidence to defend a Falshood. And his unlearn­ed Questions (or rather Challenge) he pretends to be grounded on the said (false) Story against the Quakers, they are as impertinent and insincere on his part, namely, to resolve him what those things were that Jesus did, that are not written, Joh. 20.25. or what were the the Contents of that Writing on the Ground, Joh. 8.6, 8. or else let their proud boasting of Immediate Inspirations be condemned to perpetual silence.

Which is a sad Sentence, both unna­turally and unjustly deduced from a Pro­position made altogether in a disbelief and contempt of the Matter proposed, viz. To resolve all those other unwrit­ten things that Jesus did, &c. by imme­diate [Page 50] Inspiration. But now the Chal­lenge is altered, and abated too, Now let him resolve me in some of those things that Jesus did, that was not written, and what was wrote on the ground, and let him or any other Quaker do it either by a Mediate or Immediate Inspiration, or Revelation, p. 21.

And what follows? If by neither of these ways we can resolve him, then not to pretend to Immediate Inspiration. And yet he himself pretends to Mediate or more Common Gifts of the Spirit, and then confusedly tells of the use of these more immediate or common Gifts, p. 19, 20. And yet by these his pretended more immediate or common Gifts of the Spi­rit, or rather mediate Gifts, in his sense, I presume he cannot resolve himself his Two Questions before, nor can he upon his own Principle either resolve them or be resolved them, either by any me­diate or immediate Gifts. For the imme­diate, he has disclaimed, he needs it not, (he says) but pretends the Scriptures to be the Only Rule of Faith. By what Rule then should he be resolved what those or any of those other things were that are not written? John 20.25. There­fore he has insincerely and temptingly imposed unlearned Questions and Pro­positions, [Page 51] which he does not believe can be resolved to his conviction or satisfa­ction, and thereupon has past unjust Judgment against our having immediate Inspiration; & yet in contradiction to him­self, tells us of common and more immediate Gifts and Graces of the Spirit, and of the use of these more immediate or common Gifts to help our Infirmities, p. 19, 20. Altho I presume he would be loath to have his own Judg­ment and Condemnation against us re­turn'd upon himself, on the same condi­tion. For 'tis certain, he that has not the Spirit of Christ, is none of his. And what are these more immediate Gifts and Gra­ces of the Spirit he pretends to the use of, seeing he and his Brethren pretend not to immediate (or extraordinary) In­spirations, p. 19, 20.

There's another Contradiction in the Case, to prove their Call to Baptize Peo­ple in Water. (He saith) they have a suffi­cient Call for it from the Commission of Christ our Great Prophet, who is to be heard in all things, Matth. 28. Mark 16. and the frequent Examples of his Apostles, &c. So that we need not immediate Inspirations for our Call or Authority herein, p. 21.

Ans. Which is to tell us, you may take upon you to be Preachers and Bap­tizers in Water, without being inspired [Page 52] by Christ, because he gave a Commission to his Disciples to teach all Nations, bap­tizing them [...], into the Name of the Father, Son, and Holy Ghost. But, 1. This is no proof, that you are called by Christ to either. 2. Here's no Wa­ter mention'd in the Commission. 3. And to baptize into that Name, is a work of the Spirit attending a living and spiri­tual Ministry, given and authorized by Christ himself, which this proves not yours to be, no more, than that the false Prophets were true and truly com­missionated, because they said, thus saith the Lord; when yet God never spoke to them no more than Christ hath spoke to you to Preach and Baptize with Water; when as you do both without his imme­diate Inspiration, Commission, or Spirit; and consequently you do not hear him in all things. 4. Neither does it follow, that you hear Christ, because you Preach and Baptize People in Water, by imita­tion of others, whom he sent to Preach and Convert People by his Spirit, where­by they did Minister. 5. You might as well argue, that because Peter, James, John, and Paul, &c. were Apostles and Ministers of Christ, therefore we Ed­ward Paye, and William Allcott, &c. are Ministers of Christ. 6. If Reading [Page 53] Christ's Commission to his Disciples, Mat. 28. Mar. 16. be sufficient authority for persons to turn Preachers, and then to tell People they hear Christ, because they read his said Commission, and presume to take it upon them without immediate Inspiration from him, why may not the Priests of England, &c. be his Ministers as well as you? and why do you dissent from them? Thus we see how you have proved your Call and Authority for what you pretend, even as well as any sensual Impostors, blind Guides and De­ceivers may.

On Rom. 10.6.7, 8. E. P. saith, nei­ther did the holy Apostle understand the Word here to be Christ, p. 22.

Ans. How does he answer the Que­stions then which the Righteousness of Faith gives answer to? Say not in thy Heart who shall ascend into Heaven, that is, to bring Christ from above? Or who descend into the Deep, that is, to bring Christ again from the dead? But what saith it? The Word is near thee, &c. Is this all one as to say, the Scripture is near thee, even in thy Mouth and Heart? Or was the Enquiry after the Scripture? Who shall ascend or descend to fetch me the Scriptures? No sure: Was not the antecedent Question of Christ? And [Page 54] surely, none can savingly believe with the Heart, and in true Faith confess with the Mouth, that God hath raised Christ from the dead, so as to be saved, but by that Living Word of Faith in the Heart, which works a true and living Faith therein; and therefore that Word of Faith, which begets and works this Faith, is Christ in Spirit, who is the Author of this Faith, otherwise the Questions who shall fetch Christ, &c. are not answered. For where, with the Heart, Man belie­veth unto Righteousness, and with the Mouth maketh Confession unto Salvation, Rom. 10.10. he must needs first feel that Living Word of Faith in his Heart to work that Faith in him which produ­ceth that Righteousness in Man which attends Salvation.

'Tis true, that I did complain of E. P.'s injurious way of Writing, in accusing us with giving better or higher Titles to our own Books than to the Holy Scripture, in­stancing that of H. Smith's Book, where E. P. gave these words only for the Ti­tle, [ A True and Everlasting Rule] being but the first words of the Title, and leaving out the next following in the same Sentence, viz. [From God discover­ed.] This I did deem very disingenu­ous. Now to extenuate and excuse the [Page 55] Offence, he asks me, Does those Words [ from God discovered] added to The True and Everlasting Rule, diminish the Heighth of the Title? p. 23.

Answ. Yes, as the first Part was only (by E. P.) attributed to the Book, con­trary to the Design of the Title and Mat­ter contained in the Book, to which the Title had plain reference, as taken to­gether entirely, that True and Everlast­ing Rule, from God discovered, being the Holy Spirit, the Eternal Light and Manifestation of Christ within, or what may be known of God being manifest in Man, plainly testified unto (in the said Book) as that True and Everlasting Rule, that was from God discovered; so the Perversion and Abuse is plain.

I think E. P. might have spared his Labour of giving the Reader a Breviate of what he Ironically calls, The Sweet Convincing Language the Quakers use to treat their Antagonists withal, unless his own Language had been sweeter, and more convincing than it is, and less Partial and Abusive in his Accusations, as to Matter of Fact; wherein he is still general against the Quakers, as if they all treated their Antagonists of all Sorts with such sharp Language, as some have treated a few; and how far they merited severe Treat­ment [Page 56] from our Friend, concerned he does not know.

The Instances of the Quakers Treat­ment, E. P. gives, are upon T. Lawson, E. Burroughs, W. Penn and G. Whitehead, but chiefly on E. B. who, in Scorn, he terms Famous, p. 25. for using the Words Repro­bate, Child of Darkness, Diviner, Antichrist, Beast, Blind, Pharisee, Hypocrite, Sottish, &c. These with other Words of like import he has pick'd up among Matters of Con­troversie; which though the Language be sharp, 'tis not unscriptural; both Pro­phets of God and Ministers of Christ, (yea Christ himself) did sometime use the like against Wicked Men, who re­ally were such in Spirit and Practice, especially against Envious Persecutors, Deceivers, Hypocrites, &c.

In his accusing E. B. hereupon, with sentencing a Man to Wo and Condemnation for ever (for asking some sober Questions) p. 26.

Herein he apparently wrongs E. B. for 'twas not only for the Questions that he censured him (though they were not sincere nor consistent clear Questions), but as knowing that Adversary to be in Strife and Envy, as he declares, f. 31, 32. denounces severe Judgment; 1. Ab­solutely upon the Envious Persecuting [Page 57] Spirit of the Beast in him. 2. Condi­tionally, upon the Envious Person, leav­ing him room for Repentance: Exhort­ing him, ‘To Own and Obey the Light in his Conscience, that he might know that Obedience (of Christ) which reconciles to God; and that by the same Light he might see his Evil Deeds, and be led up to Christ, from whence the Light comes (thus E. Bur­roughs, f. 30, 31, 33.)’ Whence it evi­dently appears, He did not absolutely condemn the Man for ever, but the Beast in him, the evil envious Spirit and Works of it in him; and this can be no just Occasion for E. Paye or W. Allcott, to accuse the People called Quakers with having Affinity with the Muggletonians in their execrable Imprecations, Curses, &c. as they falsly declare in their Antichrist in Spirit, p. 9. For the Muggletonians have absolutely Cursed and Damned Persons for opposing them only; allowing them no condition of Repentance, or of owning or obeying the Light of Christ in them to lead them up to him, as E. B. did; neither does any Just Ground ap­pear from his Words (as justly distin­guished before) to deduce any such Rude Censorious and Reviling Question, as E. Paye and W. Allcott, &c. have done, [Page 58] in their Antichrist in Spirit, p. 34, 35. Their Reviling (yet mistaken) Questi­on follows.

☞ viz. Could the Devil himself have been more Vile, and prodigiously Arrogant, to take upon him to Determine a Man's endless Condition? When it was not the Endless Condition of the Man, but of the Evil Spirit in him, the Beast in him, that E. B. absolutely excludes from God for ever; but conditionally declares Judgment upon the envius Man, warning him, ‘ To own and obey the Light of Christ in his Conscience;’ that so he might find Repentance, otherwise Destruction would be his Portion. This Distinction I ob­serve, and clearly find in E. B's said An­swer to Bennit: The Matter justly con­sidered is, much like as if a Son of Thun­der (stirred up in Zeal, for Truth) should severely Judge and Condemn the Evil Lying Envious Spirit of the Beast and false Prophet in E. P. and his Abet­tors, and unto that Lying Spirit in them, declare, viz. ‘Thou Envious Lying Persecuting Beast, thou Foul Wicked Spirit, thou Malicious Devil and Fa­ther of Lyes and Lyars. thou Author of all Mischief and Discord, thou Troubler of the Creation, thou Re­proacher of God's Heritage, thou that [Page 59] hast opened thy Mouth in Blasphemy against God, his Tabernacle, and them that dwell in Heaven; thou art utter­ly cast down and condemned for ever, and to the Pit thou must return, &c.’ And you, in whom this Lying Envious Spirit has so violently appeared against the People of God, to Defame and Re­proach them and their Christian Profes­sion: You and your Lyes and Perver­sions are condemned with the Light of Truth, and you'll come to Shame and Contempt for the same, and utterly perish, if you do not repent (this is more than a Supposition, 'tis a real Warning to you) the Lake, which is the Second Death, is, and will be the Por­tion of all Lyars; and therefore I ex­hort you, in love to your poor Souls, Return, Own and Obey the Light of Christ in your Consciences, that will shew you your Evil Deeds, your Hypo­crisies, your Falshood and Envy, and lead you to repent of the same, that you may find Mercy and Pardon in Christ, if your Day be not over; the Spirit of Truth, the Saints Comforter is the World's Reprover, and Judge also of the Prince thereof. Christ's Ministers, who were led by this Spirit, did not wrestle against Flesh and Blood, but [Page 60] against Principalities and Powers, and Ru­lers of the Darkness of the World, a­gainst Spiritual Wickedness in High Places, Eph. 6. These testified against Evil Spi­rits and Wickedness it self, both in Root and Branches.

The great Degeneracy hath been such in the World, that a Generation of Men have turned Beasts; the Persecuting En­vious Spirit of the Beast has made them Beasts, Bulls, Dogs, Foxes, Swine, Wolves, Devourers, Destroyers of o­thers; the Old Serpent has made them Serpents, Vipers, Children of the De­vil, &c. These being Characters in Scri­pture put upon Wicked Men: And it is no hard Matter to shew E. P. and his Brethren as severe Judgment and sharp Language given in Scripture to Envious Wicked Persons as E. Burroughs gave to his Envious Antagonist before-mention­ed, and which I am persuaded is as justly applicable to our present Malicious Ad­versaries, as to those to whom first di­rected by the Spirit of true Judgment, in the Servants of God and Christ, as Ps. 52. (observe E. P. &c.)

1. Thy Tongue deviseth Mischief, like a sharp Razor working deceitfully, thou lovest Evil more than Good, and Lying rather than to speak Righteousness, Selah. Thou lovest [Page 61] all devouring Words, O thou Deceitful Tongue; God shall likewise destroy thee for ever: He shall take thee away, and pluck thee out of thy Dwelling place, and root thee out of the Land of the Living, Selah. v. 2, 3, 4, 5.

2. And Isa. 56.10. His Watchmen are blind, they are all ignorant, they are all dumb Dogs, &c. v. 11. Yea they are greedy Dogs which can never have enough; they are Shepherds that cannot understand, they all look to their own way, every one for his gain from his Quarter [as the Covetous Per­secuting Priests used to do; and 'tis well if some of you be clear thereof.] And,

3. Ye Serpents, ye Generation of Vipers, how can ye escape the Damnation of Hell? Matt. 23.33. O Generation of Vipers, who hath warned you to flee from the Wrath to come? Matt. 3.7.

4. Read also the Epistle of Jude, v. 10. But these speak evil of those things which they know not, but what they know naturally as Bruit Beasts, in those things they corrupt themselves. 11. Wo unto them for they have gone in the way of Cain, &c. 12. These are Spots in your Feasts of Chari­ty, &c. 13. Raging Waves of the Sea foaming out their own Shame, wandring Stars, to whom he is reserved, the Blackness of Darkness for ever.

[Page 62]Many other Instances might be given of the Prophets, Christ, his Servants and Ministers, giving severe Judgment against the Wicked. And what think you now, do not these Instances contain as much Sharpness of Language and Judg­ment (if not rather more) as either the said E. B. or any of our Friends have given their Envious Adversaries; and yet 'twere not warrantable to com­pare them to the Muggletonians, much less to the Devil's Vileness or prodigious Arrogancy. The Lord open these Men's Eyes, and soften their hard Hearts, and make them more charitable, if it may yet stand with his good Pleasure.

And I perceiving the very same Bitter Envious Spirit of Persecution in these present Adversaries Pamphlet, styled, Antichrist in Spirit, I could do no less than tell them of their Hypocrisy, Envy and Bitterness, their Turbulent Perse­cuting Lying Spirit, their Gross Lyes and Falshoods, &c. for which I am not condemned of the Lord, nor conscious to my self of Wrong done them, for these Evils are apparent in them, but really believe the Just God will Rebuke and Judge them, and plead our Inno­cency.

[Page 63]And seeing Ed. Paye upbraids us with the Sweet Convincing Language of the Quakers, I will not so unequally retali­ate, and say, I shall give the Reader a Breviate of the Sweet Convincing Lan­guage the Anabaptists use to treat their Antagonists withal: But (to speak in his Terms) of the Sweet Convincing Lan­guage which Edw. Paye and his Brethren, Will. Allcott and H. Loader, have treated the People, commonly called Quakers, withal, in their said Pamphlet, Anti­christ in Spirit, viz.

‘ Quakerism a great Delusion, their Deceit, their pretended Faith proved a Counterfeit (Title) their Profession a Labyrinth of Confusion, a Com­pound of Heresies, corrupt Notions, Equivocal Reserves, Proud Boastings, the Pride and Ignorance of these Impo­stors, these deluded Impostors, the Qua­kers, great Enemies to and Contemners of Holy Scriptures. The Quakers dream, This Generation of Impostors the Qua­kers, who say, Behold he (Christ) is within thee, to deceive the Hearts of the Simple; Horrid Blasphemy. They labour to keep a Christian-Mask over their Anti-Christian Face; a Bundle of Blasphemy. Could the Devil himself have been more Vile. Why should these Im­postors [Page 64] talk of the Blood of Christ? their Pofession but a Painted and De­ceitful Flourish. The Quakers Grand Deluders; Blasphemous Absurdities. By no means their Word must be taken; blasphemous Confidence. The Title on each Page is, [ Quakerism a great Delusion]; (above 70. times over) and, Turn to the Light within, saith the Quaker, (7. times over in three Pages, repeated in Derisi­on, and set in Opposition to Christ's Doctrine, &c.) The Spirit of Delusion and gross Ignorance in the Quakers. These Clouds of Popish Darkness. These Men care not for the Scriptures, except it be to abuse them. A Spirit of De­lusion. Their impertinent Evasions and manifold Corruptions of the Scri­ptures. The Quakers are greatly de­luded. What Horrid Contradictions and gross. Absurdities attend this Spi­rit of Delusion. The Quakers vainly feed themselves with Wind, in Ima­gining that they have the Holy Spirit who rebel against Christ, contemn his Blood, despise his Ordinances, &c.’

With much more such like Treatment in their said Pamphlet, in pages 8, 16, 18, 20, 24, 25, 28, 29, 34, 35, 37, 39, 40, 43, 46, 54, 55, 56, 58, 62, 64, 69, 70, 71, 75, 76. which as 'tis un­merited, [Page 65] so it is utterly denyed by us.

Take a View farther of some of Edw. Pay's Sweet Language, he treats us withal, to convince us, in his Second Pamphlet, styled, Railings and Slanders detected, viz.

‘The Folly and Heresies of the Qua­kers. Quakerism a great Delusion, (in the Title.) Slanderous confused Rai­leries. Ill-shapen Cub. Your Defects in Truth and Reason. Gross and abo­minable Errors. All their Authors Books full of Railings and Blasphemy, that they have formerly called it a Do­ctrine of Devils; viz. Justification by Christ's Works, Righteousness and Merits (which is an abominable Fals­hood). I have seen them Quake, and Foam at the Mouth. Your Corrupt No­tions and Deceivable Gestures. Sup­pose you formerly used to Quake, Tremble, Roar, Swell, Foam, &c. G. W. an old Stickler for Quakerism. Mr. J. Faldoe saith, How generally were their Meetings either Silent or taken up with sudden and violent Eruptions of dismal Howlings and horrid Rav­ings, Shaking and Foaming at the Mouth, &c. G. W. is so daringly Con­fident; his Impertinent and Absurd [Page 66] Evasions. This small Bundle of Rai­lery, written by G. W. Like raging Bears. Their Ragings. The confused Profession of Faith that G. W. makes, p. 1, 2, 6, 7, 9, 10, 11, 12, 15, 22, 24, 27, 28, 34.’

I am not willing to trouble the Reader in this Place with more of E. P's sweet Treatment, or rather his sowre scurril­ous Contemning, and undeserved De­tractions; he had better have let what he calls the Quakers Sweet Convincing Lan­guage alone, than to have reflected so scornfully upon us, unless his own had been sweeter than 'tis, and more Convin­cing and obliging; though I confess this his latter Pamphlet is not quite so bad as the other.