THE FOXONIAN Quakers, DUNCES LIARS and SLANDERERS, Proved out of GEORGE FOX's Journal, And other Scribblers; Particularly B. C. his Quakers not Apostates, or the Hammerer Defeated: Amanuensis, as is said, to G. C. (as he sometime wrote himself) Gulielmus Calamus, alias, William Penn.  
Also a Reply to W. C. (a Churchman, the Quakers Advocate) his Trepidantium Malleus Intrepidanter Malleatus, etc.  TITUS I. XII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
By Trepidantium Malleus.  
LONDON: Printed for W. Martial at the Bible in Newgate-street, and J. Martial at the Bible in Grace-church-street, near Cornhill, 1697   

TO HIS unholiness WILLIAM PENN, THE ENGLISH POPE.  
IT is notoriously known, when the Old Papists, the Fathers of the Quakers, could neither by Scripture or Reason, confute the Doctrine of Luther and Calvin, they invented and published Libels instead of answers against the Men and their Morals: Luther was a Drunkard and had his Familiar: Calvin was an Intemperate Man, and would often call for Wine, and they had sound the mystery in his name; he was also a second Lucian, and by an Anagram, they had found this in his name also.  
That their Children, the Quakers, have taken the like method with the best Ministers and People in the World, is so notorious, that it needs no proof; that they have done the like also with some, that, for their Blasphemies and other wicked procedures, have deserted them, is too well known; Mr. Bugg, Mr. Pennyman, Mr. Keith, Mr. Crisp, are Madmen, etc. I therefore can expect no better Treatment.  
I am charged, by B. C. the Quaker, and by W. C. the Churchman, their Advocate.  
1. With Love-Melancholly, and what Confessions I made on that Subject.  
2. With being clapped up in a Mad-house (BOX)  
3. With high demands for Preaching, and what befell me for it nigh Bristol.  
To all which, I Answer.  
1. That they are stories all False; and I declare, I never beard any such things charged on me by my greatest Enemies, till I read them in their Libels.  
2. That I will give to any man Five Pound, that shall prove, that ever I was in Box, or any such place, One Hour.  
3. That I never got much by Preaching, but at Brislington, named, I offered to give all their deuce to a Minister, 10 year Fellow of Lincoln-Colledge, but then Poor, if they would employ him, a●d I freely gave him his Table also.  
Who shall regard a Quaker, who tells a story, That I or my Brother (for he cannot tell which) were found in bed with I know who, by an Officer. Not I, f●r I never heard the story till now; and to be plain, I believe he neither: That all o off rms, That Bristol Friends, Steel, etc. never left the Place of their Public Worship, unless when sick, etc. When I appeal to the whole City (particularly the disappointed Informers) whether, for several years before King James' Indulgence came out, they could find Men or Women there. That also denies, That the Quakers Bow to any Man, except a few, Corrupted by us, and Reproved by them: When it is so notorious to all the World. You (their Infallible head) are a great Bower, and so a common Idolater; that B. C. imitates you his Master, and continueth the Custom, since his denial of this, to his and the Quakers perpetual shame, as some of them confess.  
Who shall regard what this Church man says after him, that talks of the Fable of the Mad-house, etc. and in such a stile, as if he were hastening thither, or lately came from thence; Cur, Ye●●ing Cur, Mr. Woodcock, Goodman Goose, etc. this is no banter but amongst Children Young and Old: Whether, You Sir, were the Author ●f the Quakers no Apostates, or helper to the materials (or rather immaterials) of that Boo●, or only the Licenser, or Approver, m●n think as they see cause; no Book must now go without consent; thus the Lords M●ssage is stopped, curtailed or changed, since it pleased you to set up Ecclesiastical Courts, and make Canons to try the Light by.  
What if I should have affirmed stories, perhaps too true, of friend Green of Colchester, that Cleveland speaks ●f, that buggered a Mare; I had been guilty of too great rashness.  
Help, Woodcock, Fox and Naylor,  
For our Friend Green's a Stallion;  
Alas what hope of converting the Pope,  
When the Quaker turns Italian.  
And that in good time of Christmas,  
Which tho' our Friends have damned all  
Yet when did we hear, of a cursed Cavileer,  
E'er played such a Christmas gambal?  
But thus our matters teach us,  
The intent being well directed,  
Tho' the Devil trapan, the Adamical Man,  
The Saint stands uninfected, etc.  
Had your Friends and Advocates these stories of me by Revelation? as the two friends that came to Henry Windor had of the murder of his Child, and that the Spirit should appear in the Court before the Judge, which proving false, were imprisoned, etc. Is it true, that in Pensilvania some have been put to death on friend's Spirit of Discerning? When Christ was Crucified, had you been there, had you not told five false stories to their one? B. C. talks of my Learning, and that I am now the Champion of the Cause; that my Book was handed up and down the City as an unanswerable Book: I doubt not but you thought it unanswerable from the time you saw it; and I thank your scribe (as is said) for contributing his best help to prove it to be so, though you were pleased (unasked) lately to send me word, You had no hand in the Book; yet your sophistry is so great and abominable, I cannot understand you. Such a man was Drunk, said a friend, when found to be false, yea with passion, hath been the answer, etc. such Tricks are often among the perfect ones.  
Y u have lately, to serve a turn, declared, That you believed Imputed Righteousness in the sense we plead for; the Body of Christ that was crucified, Risen again, and is circumscribed in Heaven; That there shall be a Resurrection of the same Body laid in the Grave; that you believe 1 Cor. 15.20, 21. in a literal sense, without an Allegory, when it was proved upon you, you had Printed the contrary, You made answer That was against men's Relying on this &c. as I had it from that good Minister● to whom, with others, you said all this.  
Oh! How deceitful are Sinless Men? Goldney (that Creature in the shape of a man) lately denied he said this and that of such a place; when proved on him at my Lodgings, said, I did not name the place, though I pointed to it and spoke of it; like him that said, George Fox never said, He was the Son of God; which when proved, said, No, his words were, I am the Son of God. But there is no end of this Villainy.  
No Papist shall Lie or Equivocate more for the Church, than the greatest Quakers for the Light; You having refused the proposals for a meeting, to consider my Questions, and not owning the late Reply, I purpose to trouble you no more.  
Pardon me that I begin with George Fox's Journal, a new Folio, Printed lately, since his death, and your large Preface; if I prove him a Liar, etc. your Cause falls to the ground, for he was your first Apostle, or rather Deceiver: I doubt as you do not, so you cannot believe the Fables you relate of him.  
Some think, You Sir, in another disguise, to be the Author of the book W. C. William Calamus; I fear it is so, I hope it is not; if not, I question not but you know him, I appeal also to you, whether the dasign of my Reprimand were to answer both Papers, as he said, when I never saw the first, till I finished my Reprimand, and then put in a few lines about Cato, etc. or not.  
1. To prove G. Keith no Apostate, tho' very Erroneous, and proved the contrary from his charge of Election, etc. Then.  
1. The Arminians in their Church are Apostates too, which must not be granted.  
2. Then t●● New Church of England is an Apostate Church from her Doctrine, Discipline and Manners; which I have done at large, The Union with Rome, etc.  
Is this an answer to say I am no Arminian? What then? Are such as be, Apostates? You are an Ungrateful Wretch thus to reflect on the Church of England▪ What if I were? my Argument leads me to it; I am provoked to it; yet the N●● Church I reflected on; my work lay not so mu●h with them that own her Doctrine 〈◊〉 Old Discipline, that keep from the Lord Table, Men Ignorant, Scandalous, Contentious, that use not the new uninjoyned Ceremonies, lowing to the High Alt● etc. What is he, that writing of Reprobation, could not distinguish between a N●● possibile, and a Non futurum? Who says, God makes any man's Salvation impossible? others, besides G. Keith, have denied it: God hath made my being unable to flee, a non possibile (naturally) but ne'er ordained my being born in Constantinople so; he made it a non futurum: so of Christ's Legs not broken, he made it not an impossible thing, but a thing not future.  
2. My design was to reprove him, for favouring the Foxonian Quakers, whom I proved to be Blasphemers, Impostors, etc. by proofs not commonly known, therefore I entitled my Book a Reprimand, not a Vindication; I dare appeal to you whether things are not so, and therefore such is he; as if unparaled Lying, Rudeness and Impertenencies had contended, which should make his Reply most Infamous.  
To all this account of the Foxonian Quakers, he replies, without attempting to vindicate them, We are Fools.— and he hath found me, I thank him; very good Company; worthy good men of his own communion, and zealous for it too, as Mr. Bugg and Mr. Snake, for so I used to call him, seeing he puts not his name to his book as I do not to mine, yet all know the Authors. Mr. Keith's being my Tutor, I laugh at it; I speak it without vanity, and I suppose he knows it, he need be no more my Tutor, than I his; nothing is more evident to me, that W. C. wants not only a Tutor but Schoolmaster, to teach him to make True Latin and Verse, as the after account will prove; I take him to be a man of no True Learning, though a man of some wit, only childish terms and nauseous phrases sometimes spoils that too; the broken Latin Sir, looks like yours, who have little knowledge of that Tongue, less of the Gree●, though you once would venture upon a criticism, forsooth, with Mr. Faldo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which occasions a little merriment, there are that know your Excellency lies not that way, but in some other parts of Learning, Politics, History and Theology.  
Thine in the Light, without the Outward Name.   

THE FOXONIAN Quakers, DUNCES, LIARS and SLANDERERS; Proved out of George Fox's Journal, etc.  

PREPARE thy Ears, Reader, to hear Legions instead of History, and Fables, as prodigious as those in Father Cressy's Church-History, both fit to be looked into these Winter Evenings, when Stories are most acceptable for Merriments sake: Mahomet was but little skilled in this trick when on the back of his Elbows he road up to Heaven, received the Law, and came back again: By the way, I have it from good hands, that Dr. Pocock averred, That the story of the Dove in his Ear, was a Fable; that he found the Turks knew nothing of it and that Grotius confessed to hi●, he to●● up the story only on common fame.  
Cressey makes no bones of Miracles by a Parenthesis (Who was raised from the Dead) Jacob Beoman and Muggleton, had their Lying Wonders, and all to prove their contrary Messages from God, foretold 2 Thess. 2.9. But the greatest wonder was, That these Impostors were regarded; a Distempered Body and Mind, may make Men imagine strange things A late Author of more wit than Honesty, in his Interest of Reason in matters of Religion; seems much to doubt, Whether Ma● met knew himself to be an Impostor, in having the Falling-Sickness, did think the Angel Gabriel did appear to him, etc. What shall we then think of the story of Sergius the Monk, and his Indoctrinating his Young Pupil, who never knew Letters? For Popish Miracles, I believe the Rosary, scattered up and down at Hounslow-Heath (where only King James appeared as a Man of Valour) did more good against Popery, than all the Learned Tracts of Bishop Tillotson, and Bishop Stillingfleet, tho' all were as gravely told as Fox's Journal, full of Heresies, Lying Wonders done in a Corner, Revile; what passages were for Oliver and against the Stuarts, are left out; so those words, G. F. the Son of God: Did not the Prophet's words continue the same in all Changes? yet this was the man who was called, as Simon Magus, The Mighty Power of God; but his Wickedness was so great in pretending to bring contrary Messages from the Lord, that Thousands of Quakers abhorred and disowned him as a Deceiver, etc.  
Mr. Penn, in his large Preface, says, The Quakers declared, a Perfection from Sin, but held not a Perfection in Wisdom and Glory in this Life: Well, Friends had once no Sin, whatever they have of late; the Ranters, from whom they came and derived some pure Principles, thought Drunkenness no sin, not Uncleanness, for there could be no Adultery among those old Friends, for Adulterium quasi ad alterum; and that was impracticable among them, for they were Corpus Vnum.  
But Oh! the Wonderful Humility and Modesty of Mr. Penn, that Confesseth, They be not so Wise and Glorious as they in Heaven: No truly, not many of them so wise as those accounted here on Earth; not Wise, but Otherwise.  
Mr. Penn tells us, G. Fox on a high Mountain in Yorkshire, had a Vision, He saw People as thick as motes in the Sun, that should in time he brought home to the Lord: Many, saith he, had Convincements, who are now at Rest, Thomas Salthouse, James Naylor, etc. Well, whoever had Convincements, it is doubted, by Thousands of Quakers and others, whether William Penn had ever any Convincements, except of the Folly of this People, and how soon he might take the Chair, when George was gone, and play King or Pope with this Ignorant Tribe: What is James Naylor honoured by him; that unheard of piece of Blasphemy, whom many Quakers cannot endure to hear of? I knew a Man born in the same Town with him, who told me, How all began with Spiritual Pride; after he was a great Repeater of Sermons, he would hear no more, he knew enough, etc. What if Friends should come to Mr. Penn, or Benjamin Coole, or others, in the name of the Lord, to lay aside their Periwigs; would they obey? No, no, but laugh at it: How can they then expect that others should on these pretences, throw away the Ordinances of Christ? Richard Richardson, a great Quaker, hath written a Book against Periwigs, how Condemned they are by Sober Heathens, Ancient Christians, etc. at last he tells us, How John Mulliner, (a Friend) about Northampton, was made to leave that Trade, and to burn one of his Periwigs before his Servants; that John Hall, a great Man sitting in a Meeting, was shaken by the Lord's Power, and so pulled off his Periwig, and threw it away: Now were not these Inspired? What means the New College to teach Inspired Persons to Preach, etc. Did not our Preface-Maker threaten Friends, If such orders of his were not observed, to break their Meetings, though he seems to write so zealously for the sufficiency of the Light in Man, etc.   

A Collection out of G. Fox's Journal.  
WE have here the account that Margaret Fell, the wife of G. Fox (once of Judge Fell) gives of her Husband, it is laden with Impertinencies, and little circumstances of his Life.— At last she tells us, How when he came into the Steeplehouse, she hearing him, cried out, We are all Thiefs, we are all Thiefs, we have taken the Scriptures in words, and have known nothing of them in ourselves: That Thomas Salthouse followed him: I knew him, he was an Idle Vagrant; never did work, that they were at last weary of him, and would have him work; once I met him, and he urged that of Paul against us, these hands have ministered to my Necessities: so would Fox say, yet neither of them would work: Who would regard such shameless Beasts?  
G. Fox's Journal. I had a Gravity and Studiousness of mind, when young, above others.— I took ●are not to eat or drink much.— I kept to ●ea and Nay; my Relations were about ●o make a Priest of me, but they made a shoemaker of me; when I was with my Master, he was Blessed, when I left him ●e broke.— People generally loved me for my Innocency and Honesty.— I saw ma●y possessed not what they professed.— I ●as a long time almost in despair; and I ●alked many Nights by myself: Priest ●tephen wondered at my Answer, why ●hrist said, My God, My God, why ●ast thou Forsaken me: I said, He died 〈◊〉 the Sins of Men, and died not as God: ●or Priest said, it was a good full answer, ●●th as he had not heard; afterwards he ●ould highly applaud me, and what I said 〈◊〉 him on the week days, he would Preach 〈◊〉 First Days, for which I did not like ●●m.— I was so dried with Sorrow, that ●hey could not get one drop of Blood from ●y Arm or Head.— I would not go to ●arriages, but Visit after, and if they ●●re poor, I would give them some Mo●y, etc.  
They that set up for Great Persons, often tell us of the Convictions of the● Childhood, though nothing to wha● others have known that keep silence I suppose his Dulness made his Parents make a Shoemaker of him, when they saw he was not fit to be a Priest; like him that said to the maker of an Image of Christ, of a knotty piece of Wood that would not do, If you cannot make a God of him, make a Devil of him. Well, But why followed he not his Trade? I believe, if the Truth were known, he was such a Blockhead he could never make one pair of Shoes well, and if his Shoes were no better than his Teachments, he could not live by that Trade, and so tried another; I believe not a word of the story of Mr. Stephens, a Child of 10 year old might answer as well.  
Well, George was a Madman too was in Despair; he was then temp●ed to commit sin; he tells not what; was here not Love Melancholy? No doubt this poor Shoemaker was Ambitious 〈◊〉 the honour and wealth he got by Marriage and Speaking. I doubt, Read●● whether thou art able to believe, a Minister should Preach on the Lord's Day, what he got from a Quaker week days, especially such a Notorious Dunce as this, who was not able to express himself, but others must word his thoughts for him, and so is this Book no doubt changed to purpose.  
Now for his Revelations.  
Nigh a Gate, a Consideration arose in me, all Christians are Believers, both Protestants and Papists; and the Lord opened to me, that if all were Believers, than all were born of God. Make Sense of this, or Truth, Reader, if thou canst.  
At another time in the field, the Lord opened to me, That being bred at Oxford and Cambridge, was not enough to fit a Man to be a Minister of Christ; and I stranged at it: I would take my Bible and go into the Fields and Woods, and told my Friends, It is said you need not that any Man teach you, but as the Anointing teacheth them, and the Lord would teach them himself.  
Then I met with a sort of People that said, Women had no Souls; but I told them, Mary said, My Soul doth magnify the Lord. Choice Observations, Rea●● and no doubt we have here the choi●● flowers of what he laid up, gathere● by Friends.  
When I had these openings, many tr●●bles and temptations came upon me; in●● Morning I wished for Evening, and the Evening for Morning; the Opening answered one another; many Opening● had of Scripture and the Revelations Wonderful Ones no doubt: I set 〈◊〉 hollow Trees by day, and walked mour● fully by night; Yet none of us reporte● he was in a Mad-house at Box, 〈◊〉 Then, even then, I heard a voice, saying There is o●e Jesus Christ, who can ans●●● to thy condition. If this were examined perhaps we should be told, this w●● not vocally but mentally, an inwar● voice (that is motion) might ser●● the turn. One Brown had Prophecies 〈◊〉 Sights of me on his death bed; and be sp●● openly of me, and what the Lord w●● bring forth by me: I prayed, when 〈◊〉 house seemed to shake, and they said, 〈◊〉 now as was in the Apostles days. Perhaps two or three giddy Women might thus prate; and that is enough for a Quakers Miracle.  
I was come up in Spirit through the Flaming Sword, into the Paradise of God. I knew nothing but Pureness, Innocency and Righteousness; so that I was come up to the State of Adam before he fell: the Creation was opened to me; I was at a stand, whether I should practise Physic for the good of Mankind, seeing the natures and virtues of the Creatures were so opened to me. Wonderful Depths were opened to me, beyond what words can declare, p. 20. All I meet with cannot bear man's coming to Adam's state before he fell: Reader, Tremble at the next Blasphemy. How then can they bear to hear of man's coming to the measure of the fullness of Christ? which he before said he did.  
Observe, Reader, what Nonsense and impertinencies are in these Openings; I doubt not, Drunkenness and Swearing are no sins, in comparison of such belying of God. Whoever said, It was enough to go Oxford to be made a Minister. No, many there, and that come from thence, are too Ignorant to be such; I knew one there, a good Scholar that Preached, that could not tell me whose Wife Sarah was, how many Tribes there were.— I knew another, who when he preached on 1 Eccles. 2 began thus, Vanity at the first was but a little imp, but now it is grown to such an exuberant Whale, that it can swallow thr●● Ionas 's at a morsal, etc. I have heard of one in Exon College, coming down late to dine in the Hall, was asked the reason, Oh, said he, I was rending the pleasantest story that ever I read in my Life, if it be true; What story, said they, than he began to tell the story of Joseph and his Brethren.  
Now Friend George, it is opened to me, that it is not enough for a man to be brought up in a Shoomakers-shop to be made a Minister. The Lord would teach them, etc. Some kept to this, and cared not for any man's teaching; but after all, George sets up for a Teacher himself, contrary to his first sayings when You need not that any man tea● you.— Is none of the Heretics he had, Detected; for John at that time taught them by his Epistle. Ge●●● was Adam's equal for Perfection, and what Christ's too? yet the aforenamed Goldney (a famous or rather infamous Quaker) among other notorious untruths by him and Wyatt, denied, That any Quakers held Perfection; no not George Fox himself; for I knew him, said he; then run on; Thou art a Liar, Report, and we will Report; Report, and we will Report. Had George been a Physician, none had Cured half so many as he had killed; why had he not acquainted Physicians of those Virtues and Operations of the Creatures Opened to him for the good of Mankind? No, no, the Cheat had then soon been discovered: How did Mr. Penn, and other Friends, like the Pudding that George put Herbs into, etc. when they were almost choked with eating it? Truly I believe they had rather have been at a Friends Spiritual Supper at Bristol, who invited several, all sat an hour, or more, at the Table, none were helped, nor did Eat, the meat carried away, Friends, I invited you to a Spiritual Supper; which made some Quakers joque, when one said, Truly he found great refreshment there: I could prove all, if they dared to face me,  
On goes George.  
The Lord said to me, go to such a Steeplehouse, and testify against that Id●● and the Worshippers there.— I cured 〈◊〉 distracted Woman.— Many were cured of Infirmities; and Devils were cast out. One hearing a Priest in a Steeplehouse, the word of the Lord came to him, dost thou not know my Servant is in Prison, so he came to me.— One said of me, there was never such a Plant bred in England O Pharisaical Vain-glorying! I was moved of the Lord to put of my Shoes, and to go through the City of Litchfield, 〈◊〉 cry, Woe to the bloody City of Litchfield▪ I saw in the street, a pool of blood, and my f●et were warm; I knew not what it was; but I was told, in Dioclesian 's time, Thousands of Christians were there Martyred; so I was to go without any shoes in their blood.— Who can believe this Fable? One said to a Justice of Peace, a● Angel came in at Beverly Church.— It was●, said George. Observe the trick▪ he soon got in and went out.  
It was strange to see a man come in without a B●nd. Bands and Hathands were once condemned by the Infallible Spirit, as well as Lace and Ribonds.— I cried, preach freely. (Did George do so?) People were moved by my Groans. Did he not groan on purpose? I saw a Profession without a possession. See how proud the Fool was of a common Gingle going up and down among Illetirate Country People. When they saw the man with leathern Breaches come in, the Priests would be gone; Terror surprised the Hippocrites. Some of them would say, The Hireling fleeth, but forgot it was when the Wolf cometh, the Quaker. I had a Vision of a Bear and two Mastiffs that should pass by me and do me no harm.— which was the Constable. So may we call every idle dream a Vision from the Lord.  
Meat was set before me, as I was about to Eat, the word of the Lord came to me saying, Eat not the bread of him that hath an evil eye. (that is, a thought or motion arose) Immediately I arose from the Table, and eat nothing, etc.  
Every Whim was at first a word from the Lord, till they mistook Places, Persons and Things, and their Folly manifest to all men. His Miracles were no more real than Popish ones of the Rood of Grace, Christ's Blood, the blood of a Du●● in a vial, etc. when he tells of Outward Ordinances, know Reader, the design of this Book, is a Lie in this thing; We affirm, That as Food or Physic looked on, handled, tasted, neither kill hunger nor cure pains; so the bare talking or knowing of Scripture, will not do without a deep impression on the heart; yet the work of God lies with the head for knowledge, as well as with the Heart for Gr●ce. Must Men Experience Scripture, and know it after? They were of old commanded to teach their Children the Law: Christ said, How readess thou? None said, Thiefs, Thiefs.  
I thought to have gone on to George's Epistles, full of Blasphemy and Falsehood but I grow weary of such stuff; and I suppose so doth the Reader too.  
After this Impostor and False Prophet, condemned teaching by Man, but by the Light; he becomes a Teacher himself; after he disowned all Courts himself, The Light was Suffieient, He pretends a word from the Lord to set up such Assemblies, by them was the Light tried; thousands of Quakers seeing this baresaced Iniquity, hated him for his Hypocrisy. The Author of the Spirit of the Hat, cries out, O Popery! O Prelacy! O Presbytery! This was the thing we condemned in them.— Mr. Rogers wrote smartly against them, and tells you what a bag of Iniquity Friend George was: Whereas George called Ministers False Prophets; they were, strictly, neither false Prophets nor true ones; they were True Teachers, but pretended not to Prophesy, George Fox, in another book I have seen, calls the Scripture, and names Matthew, Mark, Luke and John, Dust, etc. Papers sent forth for detecting Error, p. ●6.  
In Epistles I lately saw, George Bishop wrote to the King and Parliament, That the Quakers were Innocent; in no Rebellion not Dissaffected to him. Yet he, and Fox, and others, cursed the Presbyterians for attempting to bring in the King; and when he came in, they wrote to him of their Love to him and Faithfulness. George Fox would call his Writings, The word o● the Lord, the word of God; though this was too high for Scripture, only for Christ and their words. Mr. Cris●● a Reformed Quaker, in his Babel bvilders unmasking themselves, hath made a Collection of their Abominable Errors and Blasphemous Assertions, taken out of Bu●roughs's Works.  
That the Sufferings of the Quakers were Greater, and more , than those of Christ and the Apostles; for t●ose, said he, suffered by Law, and in some respect, by a due Execution of Law. p. 279.  
In another Book he tells the story of Solomon Ec●les, a great Prophet, a Famous Man, who burned on Tower-hill his musical Instruments worth about tw● hundred pounds, as C●ueso says. He was a great Foxonian; and after John Story, a Quaker, had condemned the Courts Fox set up, Solloman Eccles came to him (as I have had it also from a Quaker then present) desiring to speak with John Story, who craved excuse, being very Sick and in constant expectation of Death: Tell him, said one of Eccle● his Companions, Solloman Eccles hath a message to him from the Lord; when they were admitted he thus said, O John Story thou hast condemned the Ordinances of Jesus Christ, women's preach and women's meetings, the Church and Brethren have bound thee on Earth, and thou art bound in Heaven.— Be reconciled to George Fox, who is God's Friend, and the great Apostle of Jesus Christ, this is the word of the Lord to thee, This year shalt thou die, because thou hast taught Rebellion against the Living God: He replied, as the Quaker present told me, I expect to die in a few hours; yet I know the Lord sent you not: But see the Goodness of God to detect such Villainy; the Man Recovered, and Lived four or five year after; now if he had died, what a famous Prophet had Sollomon Eccles been? Pray prophesy next, Thus saith the Lord, This winter! O this Winter! thereshall be Snow and Ice; yea, I say, Ice and Snow; yet the next Summer, many Flowers shall be seen in your Gardens; yea, much Corn in your fields, and not only so, but much fruit upon your Trees, for so it is revealed unto me, and by this you shall know that I am a True Prophet: But suppose none of this should be, why then all was understood, not Carnally, for that is nothing, but Spiritually: This Reformed Quaker professed to me, No man can understand them by their words.  
I mention not George Fox in his Journal, comparing the best of Men with the worst of Men, the Holy Laborious Ministers of Christ, to Baal's Priests, Sorcerers, Judas, the Devil himself, etc. this is so common: Vast is the difference between Preaching for hire, and taking hire for Preaching: The Priests under the Law, lived by the Altar, and a good Livelihood they had; can words be plainer than those of St. Paul, As they that waited on the Altar lived by the Altar, so hath the Lord ordained, that they which Preach the Gospel should live of the Gospel, 1 Cor. 9.6.7. Now, how is a Ma● said to live on any Employment; but to have a Competency (at least) for himself and his, and to lay up for wife and Children, and himself too, against Sickness and old Age: The Disciple 10 Mat. 10. As Labourers were so worthy of their Hire, that they were to be provided for by their Hearers; they were forbid to carry Money of their own; the thing is quite contrary to what our Perfectionists would drive at; Christ worked then Miraculously, and they were commanded to Trust Providence.  
Paul took Wages of some Churches, and Robbed them, as we say, I shall Rob you, if we take freely; he told the Corinthians, He had power to forbear working, which was enough, as well as Barnabas and other Apostles: If he wrought, he complained of it to them, and lays the fault on them: Must we be reviled too, or stoned, because he was? But I pray when did Fox work? If any say, he had much other work; Paul had more, The care of all the Churches lay on him: Paul bid Timothy give himself wholly to those things, Meditation, (or Studying) and Reading. 1 Tim. 4. ●3. How many pair of Shoes, I pray, did friend George make, after he got so well by Speaking? He grew Rich, he eat the fat and drank the sweet, and so the poor Shoemaker preaches up 〈◊〉 Mortification. You shall find how much George was concerned at what others said of him; I have heard of one much concerned this way, and asked one, What do men say of me? He replied, Fools say you are a Wise Man, all Wise Men say you are a Fool; and I pray which thin you?  
This Journal of G. Fox is now taught in their Public Schools, and read instead of Scripture in their Fa●●● from day to day; This, in a word, 〈◊〉 become the Quakers Bible: they 〈◊〉 have written against our Bible, I 〈◊〉 have written against theirs: Jam ●●mus ergo Pares. Not only do the follower's of George Keith condemn this 〈◊〉 as a Notorious Deceiver and Impost●● but the Harp-Lane Quakers disown 〈◊〉 Discipline, as the women's Meet●●● etc. though they are corrupt, as to 〈◊〉 Doctrine about Christ.— with 〈◊〉 Grace-church-street Quakers, who 〈◊〉 both Doctrine and Discipline. W●● G. Fox's Wife, once Margaret Fell; 〈◊〉 past Childbearing, was to have an 〈◊〉 the Midwife was sent for, but nothing comes, yet this was the Marriage that was a type of Christ and the Church.  
I commend George among all the lies he tells, he added not this, That they who went to Convert the Pope, according to their expectation, could by Inspiration speak to him in his own Language: I have not so much Charity to believe that Conscience or Modesty kept him from this, but an open Notorious Confutation; Friends how●●● made bold to whisper this among themselves, and have been so impudent to tell me so. That his followers differ a●●●t their sentiments, concerning the Trinity and Scripture, yet they care not for that, whilst they all keep to the fundamentals of their Religion, that Men put not of their Hats, nor the Women Kirsey, but both say Thee and Thou. There are about One Hundred Thousand that have followed him, as has been computed; these make Heathens Christians, and Christians Heathens. It is expected when Muggleton is ●ead, his Journal will be Printed also, and his prophecies, as some of his Disciples tell us; though Fox and he damned one another as False Prophets times without number.  
He that would know more of George Fox's Ignorance, Lies, etc. Read his great mystery and battledore a large Folio also. They, the Quakers, can tell who ●●e are Saints, who are Devils, who Apostates, without speaking a word. He denies, p. 99 That Christ has a Humane Body o● Humane Soul. Asserts plainly, T●● the Soul of man is a part of God, ●e it came from him and goes to him●●● p. 272. and p. 99 That Christ is not distinguished from the Father, if ●● Penn pleads, he meant Separate; 〈◊〉 George, though Inspired, was ignorant of words, and in the name of the Lord condemned them that rightly use● them. You are, says he p. 114. conce●●ed in sin; David did not say, Y●● ar● but I was,— Profoundly answered His answer to Dr. Owen's Chatechis● is fit only for Laughter.  
He answers John Gilpin's Book, (a book worth reading) of Quadratus er be●●●● That he was Drunk after he left the Quakers, and a Warrant was out for him; th● usual Answer. Page 244. The In●●●al Seed are the Saints, and then they are not Dust and Ashes; Abraham was so: In his Battle-door we have a large book about Thou and You; what it is in Latin, Greek, Hebrew, Syriack, Samaritan, Dutch, Germane, French, all Languages to me, saith he, is dust, who was before all Languages were. O Blasphemy! the whole of this Book is a Cheat: this Fool understood not English, much less what he wrote of, which was another's words. He could write Hebrew Letters, and many were hung up in Friends Houses to make them believe he did all by Revelation; an Ungodly Cheat.  
I shall only propose to the Quakers a few Questions.  
1. Seeing the Papists pretend to Infallibility, Miracles and Prophecies, and the Muggletonians too, why should you be credited more than they? Had any one man of you the gift of Tongues? George Fox himself, when he was sent abroad, when in America he sent for one Emperor and two Kings to Preach to them, they understood not his English, he was a barbarian to those barbarians: if you say the Testimony was inward.— of pray be sure keep it there, trouble not us with it.  
2. Can any Atheist or Papist speak worse of the Holy Scriptures than you? It is well known, Sam. Fisher said, They were not capable of being but a Lesbian Rule, a nose of wax; and asked this question, How could any one be Infallible, that they were not a cunning devised fable? I have not seen his works in Folio 〈◊〉 many years; but I remember 〈◊〉 playing on this subject (and that inverse too) as is not fit to be named 〈◊〉  
3. How abominable is it in Disputations and Discourse, to use words, Janus like, with two faces or a double sense, one to quiet an Objecter, another to satisfy Friends privately? You are good at Hocus Pocus (the old phrase from the Papists, Hoc est Corpus, turning a Wafer into a Body) yet you will call a man Liar if he repeat your sense, if not exact words; should you say a Shilling, and I repeat it 12 pence, if to serve a turn, you would say you never said so: How often do Friends answer to what is not asked, and evade what is? You sometime ask us, What Scripture for Absolute and Relative? yet use such words yourselves.  
4. How much are you unlike the People you were? Muggleton long since cursed you, That your Visions and Revelations should fail: Blessed, said you of old for your Quake, are they that tremble at my Word; yet some said, The Devil trembled in them: What is he blessed then? Now you tell us, That as when a man taketh Physic, he is much disordered in his Body till his distemper be gone; so you, till sin was purged out: What have none that turn Quakers, for almost forty year past, any sin in them to be purged out, as well as the first Quakers? Nothing was more common at first then this Scripture, They shall not teach every man his Neighbour, saying, know the Lord, for they shall all know me from the greatest to the least. yet G. Fox taught them every where; and it hath been often said in Meetings, Friends, you are to take notice, William Penn will be here next First Day. But how could they tell, on their Principle, whether he should be moved to speak to them?  
I close this part of my Work, with the words of Mr. Rogers, a Bristol Quaker, he wrote a Poem, called A Scourge for George Whitehead an Apostate Quaker, in the close of which, he hath these words. Let George Fox, and they that uphold him, Remember 'twas Jereboam that caused Israel to sin, and as his name was branded to Posterity so shall theirs 〈◊〉 We cannot own them to be Head and Lawgivers; their Church, Government, Orders, Canons Ecclesiastical, are becometh Reproach, Taunt, Byword in the Nation, as a just recompense of their Pride Apostasy and deep Hypocrisy.   

The QUAKERS No Apostates, Or the Hammerer Defeated, etc. Examined.  
MY Learning is talked of by this Man, to make Trophies for his Victory, yet it seems my Arguments are light; If by light, said one in the like case, you mean clear, I wonder you cannot see them; if by light you mean trivial, I wonder you cannot answer them. I thought I had in my first Book so smitten the Quakers, that I need not to have smitten them a second time.  
Because Repetitions are tedious, especially of Impertinencies, I shall not trouble you with many of his words; neither shall I actum agere of what is my own.  
I see I have so broken their Teeth that they cannot by't, though they c●● bark.  
This Man of impotent malice, ha●ing lost his reason, falls a Raving and Lying prodigiously beyond all Men, as shall be proved: I had taken no not 〈◊〉 of him, nor W. C. the Churchman, had it not been for my foregoing work being the feeblest Adversaries I ever had. Reader, know for the veneration this man and some few more seem to pretend to for the Scripture, it is nothing; they deny it to be the word of God any more than their own Boo● which are Writings of Truth.  
Are they good subjects that de●● King William to be Lawful King of England, because they grant him lawful Prince of Orange? As vast a difference is there between the light of Na●●●● and that of Scripture, as between the light of a Glow-worm, and the light of the Moon in the Night time  
I brought, a writ of Error against the Quakers, and see how frantic 〈◊〉 grow; their Errors are so many, th●● if one should ask a Quaker, What is 〈◊〉 Name? instead of the blaspheme●s answer of one, my name is, I am; he might reply in the words of the Demonaick in the Gospel, to Jesus, Legion, for we are many; ask their Principles, one tells you one thing, & another, another, and all from the same Infallible Spirit; nay, the same man shall transform himself into several shapes; they cannot stand before Scripture or Reason; when the Sun appears, the night of Bats and Owls is come.  
I profess myself to be ashamed to meddle with this Accuser, who is so Infamous for Lying, that all the world can confute him: The Papists in their Casuistical Writing, have asserted, It was lawful for a Priest, if suspected and ●●●en, to say or swear it before a Justice of Peace or a Judge.  
Quest. Are you a Priest?  
Answ. No, that is of Bacchus or any Pagan God.  
Quest. Did you ever read Mass?  
Answ. No, that is not with a design 〈◊〉 you of it. &c  
They can deny at the place of Exe●●tion any Treason or Murder, and say they are as innocent as the Child to Night born: Why? because forsooth, they have been since absolved: nay if occasion be, that they die Protestants too; that is, they protest against the Heresies of the times.  
It was well said of Mr. Mead (〈◊〉 true Englishman, in the late Reign 〈◊〉 his Immortal Honour) when Sir D.C. told him of the Quakers Knavery about five years since in Bristol, in cheat●●● the King (a piece of Roguery too long to relate) the men chosen, as the best of them, by his Majesty's order, to decide the matter, were so vile, th●● he said, thou hast them upon the hip, sp●●● not a man of them.— B. C. i● a Fo●onian Quaker, I deal with him as such; not a separate Quaker, these roundly answered to Dr. Lancaster's Questions (Bp. of London's Chaplain) abo●● Christ, etc. when the Foxonians did it sophistically; the Separate ones answered well to all the questions from Philadelphia in Pensilvania, when the Foxonian one's there refused to do it; 〈◊〉 swallow all that Fox once said, and now Penn, without chewing: To Re●●●● and Curie is Common; Oh! what putrid stinking words come from the mouths of the pretenders to Pure Breathe?  
No doubt when some of the Quakers, Fellow-Heathen in America, hear their hard character of the best Ministers with us, they think we are like Canabals, or like Infernal Fiends.  
Some when they drank of the old doctrine of Christianity, desired not their new. 5 Luke 39 but said as he of the wine, The Old is better.  
Deism is now a thriving weed in England, and Quakerism is of kin to it. The Deist (observe) and Quakers are very friendly one to another: how writes Mr. Norris of Love to God as Creator, Benefactor; Why not Redeemer? I have been asked the question, Is he a Deist? I do not say he is; this is he that hath written so favourably of the Quakers to his perpetual shame.  
I am informed, the Quakers Preach more a crucified Christ within a year or two, then ever they have done this thirty year. Well, G. Keith, and other Reformed Quakers, have taught them to speak well, but have they yet taught them to think or believe well? They say no, All but mere Tricks: Ignor●●● Whitehead now Preacheth, Christ's 〈◊〉 is in Heaven that was once in the Gr●● Well, if you be Inspired Persons not you were Impostors once.  
Now for some of B. C's Asserti●● the naming of which is enough, or m●● than enough for any that have read●● Quakers Impostors or Apoststes, p●●● from their Avowed Principles and contrary Practices. he saith, That he found 〈◊〉 Truth or Sense till he came ro p●●●● that Book. That the Bristol Quakers ●●ver left their meeting in the last Persec●●on unless when Sick, etc. not Lawre●●● Steel, or others. That the Quakers generally bow not to men, etc. That George Whitehead and William Penn did 〈◊〉 bear their open Testimoney, that in 〈◊〉 boo I grant the Quakers are more just 〈◊〉 others, and careful not to tell a Lye. Th● I plead for Lying as a Lawful thing.  
That I bring 2 Tim. 15. When I c●●● to mind the unfeigned faith that dwelled 〈◊〉 thy Grandmother Lois, etc. as a place 〈◊〉 scripture for playing at Bowls and N●●● pins: These and many more things, I dare be bold to say, He knows all to be false. He must have a face of brass that asserts this. No wonder Quakers cry shame, and Mr Penn sent me so civil a Message to disown his being concerned since the Cry about it. This man hath cut the throat of their cause. If I prove they ●●w, I prove them Apostates, on this man's Confession; then Penn is an Apostate; and the Quakers so, and B. C. himself so, and that since he wrote this Book, as well as before, as Quakers themselves confess.  
Other things I shall Reply to; That I had a fit of Love Mellancholy, made ●y Confessions, and put up in a Mad●●ise BOX. Hence I am called what he pleased times without number; as he had this from the Devil, so I suppose W. C. from his Book: if this be false, if I never was one hour in any such place, What Defamers are these? Who shall believe any thing on their Evidence? as all my Friends and Enemies too, acquainted with me, know these stories to be some of the most Impudent Falsehoods that ever were written, as I declare they are, and I never heard the stories till now; so I say, as in the Epistle, I will give Five Pounds to any man that shall prove it. I hope no Ministers, for my sake, will regard what these Monsters, not Men, say of them, and People not Regard.  
That R. V denies, That he confessed to me, their Minds were changed, ab●● leaving the place of Public Worship a time of Persecution. That Monsieur Whitehead, denies he expounded Solomon's Fool for a Holy Man. Whoso is Simple, Prov. 9.4. Give me any form of Words as an Oath or Protestation before God; I will use them, That I heard both these two things with my 〈◊〉 Ears; the Cretians are always Liars, and so are the Quakers. Should I say, I th●● day saw a Quaker carried along Drunk by six Men, holding his Hands, Legs Body, that I never saw none so carried but he, I care not for their denying when so many Spectators know it True. That he knows not the story of the 40 days Fast, etc. Never heard you of Mrs. C. of Plymouth? If b● husband A. be alive, let him that you, not me, you force me to it; I care not to mention names, for reasons mentioned in that Book.  
That W. P. denies the story of Mr. Nicholet whom he caused to be turned out of his place for Licensing a Book against Popery, in the Reign of K. James the 2d. Why had not Mr. Penn gotten this under Mr. Nicholet's, own Hand? Let him yet do it, it much concerns him; No, no, his guilty Conscience keeps him from desiring it, & Mr. Nicholets' honesty & credit from doing it. That I say, I have no men or books to help me, yet I writ what I have read and heard. Every Child, B. C. excepted, would know the sense of this; Did any one think, though I am far from my Study and friends, I must forget all that ever I read and heard too?  
That I said, I would not propose a Question to William Pne●, and yet did, about not serving Protestant but Popish Ki●gs in Wars, when the sense is plain, I proposed it not for an Answer to me, he being suspected to be no small Jacobite. And now the Guns roar, Oh impudence & Falsehood: The Lake for the Liar, and the Liar for the Lake, etc. But what is for thee B.C. thou impudent Publisher of so many notorious Untruths? nay, no end of them: as that I wrong the Quakers, to charge them with denying Scripture to be a Rule: Judge all men, Quakers themselves; That to pray in Families and alone, is the known practice of Quakers, etc. must be a notorious Untruth or Equivocation: What is it the Old shift, mental Prayer? no friend C. that is almost gone too. Seeing you so provoke me about Barclay, others remember the Words as well as I; & I declare, He was once a Papist and served the Priest at the High Altar: I am ready to prove his Confession of this, where, and to whom, had my challenge been accepted of: I am a Hundred Miles from my Study, I think it not worth while to go to Cullington to carry your Answer, who hast out done all men in Lying, by telling me in Print, that Quakers generally bow not to men; What will you say as one, We bow not, but give a civil Nod? Well, the Civil Nod was once called Bowing and condemned to man, as due only to God, and all in the name of the Lord.  
I am not bound to follow thee B. C. in thy large discourse to make up something about Baptism and the Lords Supper; only was not 1 Cor. 1.14 etc. a notable place to prove it is out of door to Baptism, when Paul nameth whom he Baptised, did he go beyond his Commission? or acted he not according to Mat. 28.19, 20. He gives the reason why he was glad he Baptised no more, lest any should say I Baptised in my own name: for some said, I am of Paul: Christ sent him not to Baptism, as his principal Work, for that was to preach the Gospel; Like that, Labour not for the meat that perisheth (not so much, or not in comparison) but for that which endures to Eternal Life, Labouring for food that perisheth, is so far from being a sin, it is a great Duty in all, and the neglect ● great sin against the Law of God and Nature. Mat. 28.19 must be of water baptism, for man cannot baptise with the Spirit.  
For the Syllogism B. C. lays down (once condemned by the Infallible Spirit as a Heathenish Custom, hateful to a Christian) how knows he the Apostles Baptised not  to the Form, Mat 28.19. because we read not so; besides,  
What if Christ's Words be not a necessary form to be then Used; they that preach in the name of God and christ, may do it without naming this in so many words, I determine not now but confute his Argument; the Lords Supper they Say, they need not; the Substance is come to them; you wicked and Ungodly Wretches was not the Substance come to Paul, and other Saints at that time: what Substance is come to you, you Prayerless Worldly Creatures?  
Now how can this Man call his Idle Tale an Answer? might I not have expected my Questions to W. Pe●n to be considered in Order?  
Q. 1. About Perfection. What I say of Job, Asa, Paul, None of my reasons here are considered; if the Doctrine of Perfection be not True, they were Impostors, if True, Apostates, for they now Confess, They are not Perfect; then say I of the Devil, for so they once said to us.  
Q. 2. Of G. Bishop's Lookings Glass, if the way of the Quakers was not like the Old Christtans, He was an Impostor; if the Old way was good, they be Apostates  
Q. 3. For Meetings, They left in Bristol their Public Place, were taken in a Private One: Would in a good Humour tell some of ours, how they stole a meeting such a Week d●y, carefully going in and coming out for fear of Informers; Were they Apostates that did t●is? They that came out of Prison went no more Openly; O shameless Creatures to deny this, and call me Lyar.  
Whitehead, when blamed for not appearing in London as before, said, He could be of as good Use in such a Private Place; Was never in Prison in all the last Persecution, as I am credibly Informed; yet some wished Acts 9.24. that had not been in Scripture Paul's being let down in a Basket, etc. Deny, and Deny as you will, I know you so well I will as soon take the word of a Seminary Priest or Jesuit about his Church, as yours about your Light, etc.  
Mr. Vickris at his own House told me, There was a Dark Day came on us cannot be denied.— Some were in Debt, Prudence was to be used. When I answered him, The Practice was Justifiable in itself, not in them. He was not in Debt, When I put him to it, he said, I believe their Minds were changed, else it must be bad as thou sayest. Then said I, Repent of bringing a false Message from the Lord, and do it no more. so we sat down good Friends, and talked of other things The Story of Elizabeth Serring and Dorcas Dole, is Notorious; did I name the Habitation of either of them, that you thus B.C. quarrel? Pray Look again.  
Quest. 4. The Question is, About leaving Ministers for Humane Learning and following Pen for his. The answer is about Spiritual Learning. Was not Penn followed for his Parts? Had he more of the Spirit than the rest? No, say some Quakers, much less; others say he had none at all: Was not Latin, Greek, and Hebrew condemned, etc. Must I name things again and again, and still unanswered? My charge against Penn's being no Scholar seems to be granted.  
Qust 7. About Bowing to men. Thou tellest the Greatest Lie that ever was told the world, You bow not; you Quakers, Men, Women and Children, speak out; Is not B. C. an Impudent, Infamous, Ungodly Liar?  
Quest 5. For saying one thing to Cromwell in the name of the Lord, and the quite contrary to King Charles; I am put off, The Snake in the Grass will be answered. It will be a pure dish; it hath been long looked for; the answer you give me and others may serve a Mentiris: For my Questions they should have been considered, which I answered of the Reader.  
What is W. Penn? what are the Quakers?  
I am told, How many of us promised lives and fortunes to K James; I answer, Too many, yet not so many as you imagine; They that did, did not pretend to Infallibility, Inspiration, and I know not what: The Bristol Address was from them called Presbyterians; There were five ●f us in or nigh the City; this was the act only of one Man; all the rest of us (Ministers) protested against it; nay, One (now Dead) Said, He could be content, they and their Posterity, should lose the Benefit of Law, who s● shamefully betrayed it. I, and one Minister more, were in danger of being had at Council-Board for opposing the Court design: What a horrid Infamous piece of Flattery was it, to tell that King That they nothing doubted the Security of their Religion and Property, knowing al● proceeded from Mature Judgement and P … ed Principles etc.  
Yet 1. They kept Fast Days for fear of Popery and Slavery.  
2. Then could K. James be no Papist, if he believed it Unlawful to Persecute Men for Conscience, in the common Acceptation of the Words; then had the Pope Erred, and a Council, and that in no small matter; but alas K. James knew Prosecution of men for Heresy was no Persecution for Conscience, besides, an Erroneous Conscience, was no Conscience Qui● non est scientia etc.  
3 The Addressers would say privately; All was but a Trick of K. James; No wonder he Laughed at them when they were gone, and Pvawed etc.  
I have been every where, of late years, Plagued about those Scandalous Addresses. Some would call a Second Judas, a Second Cyrus, and the Destroyer of their Country, the Repairer of their Breaches. Well done B. C. to call them that did it to Repentance, I have called on them: all little enough.  
Now Friend C. let me ask thee a few Questions.  
Was it not shameful to censure me and another man, for not putting our names to our Books, and thou never put thy name to thine? I gave it out to all I was the Author.  
May I not debate the matter with Jews Mahometans and others, and yet be conclusive in the Doctrine of Christianity? Why Child, what ails thy Noddle?  
Is it proper to censure me for being Comical, after I gave my reasons, and they not considered? p. 6.  
Is it true W. Penn Expounded on Mat. 18.17. Tell the Church, a sense denied in one place, confirmed in another; to serve a Turn (I see there was a little Mistake in putting the names of the Book) could not so great a Liar as thou, that talks of my being once in a mad-house; that deniest Quakers Bow; Couldst not thou have said, Son● Enemy, or the Printer, or others, put in those Words, or that some Letters accidentally jumped together and make these unhappy Sentences: Where is Inspiration now▪ when he was lately told some Quakers deny any Body of Christ in heaven, etc. He said, they were Ignorant though Sincere: What friend William, is the Light and Infallible Spirit come to this?  
Did I say in my Book, The Quakers were more humble than others? etc. Away thou shameless Man; What wilt thou say next? Or that, The Quakers were more Just than others? No, I did not so wrong them? Did I not give a true account of Barclay about th● Light? p. 79. Look once again.  
May not Perfectionists, long continuing so, at last reform, and so God 〈◊〉 merciful to them in their Conversion, 〈◊〉 a proper Petition: I am not used to deal with such silly Arguers.  
Suppose I should plead the cause of him that wrote the story of Henry Windor; let it not displease, seeing he was joined with me; who he is I know not.  
He is said to be worse than Mad, worse than the Hammerer: why? the two Quakers that came to Henry Windor and his Wife from the Lord, that they had Murdered a Child and must die, & the Spirit would appear in the Court: They were Melancholy or Mad, says B.C.  
1. They were owned by the Quakers before, in and after, to their Death.  
2. This Madness was not discerned by the Justice or Judge, or Quakers or others, but the Quakers closed in with them.  
3. If any thing falls out as they say, They be the Lords Prophets; if not, they were then mad. Was Sollomon Eccles Mad when he Prophesied falsely to John Story; not when he prophesied of the burning of London, of which Friends took no more notice than the Men of the World, and so never moved their Goods, saying, It was a Delusion? Was W. Penn Mad, when he prophesied against Thomas Hicks? For the story in Bristol of a Quaker that said, Thus saith the Lord, give the man his Rope again; it is denied; so is every thing else; but I pray, Why not as well as when G. F●x was about to Eat, The word of the Lord came unto him, saying, Eat n●t.— as before.  
Now B. C. to humble thee, if it may be, for thy Folly and Falsehood; I will suppose, I should apply myself to thee in the same Language thou hast done to me, and with the like Falsehood, What wouldst thou say of me? what many now do, and many more will of thee: Suppose I should besprinkle thee with some of thy Oratory to me and an●ther; Th●u Impostor, in thy Colours, fit for Box or Bedlam: in thy Youth thou wert burnt in the hand at Bristol for a Highwayman; yea, thou were Pillored, ●nd thy Ears were cropped off for Sedition: Thou refusest to Preach to the Quakers ●n●er Five Hundred a Year. None of my Friends in Bristol ever deserted St. James' Back, etc. in the last Persecution; and I will prove it, for it is well known John Weeks was committed to Prison; therefore neither he, George Founs, Samuel Winney nor I, did ever refuse to walk up and down the City on week days, or to Preach in our Public Places to a thousand at a time, Lords Days. O thou Impudent Man, Madman, etc. Thou didst prove the unlawfulness of Bowls and Ninepins from Mat. 1.2. And Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat Judas and his Brethren. He must set up for the trade of Lying, that doth it more than thou; every leaf is full of Nonsense: None have so much the command of the People's Purses as the She Speakers; yet to avoid Reflections as much as may be, I have thus spoken to thee, etc. But there is no end of this; should I thus do, might I not fear as Cain; you had as good cut off a man's arm or leg as thus defame him: Well, one consideration is comfortable, a Quakers word is no Slander.  
You have been known to be Notorious Liars in your highest Pretences, your greatest Speakers.  
I had almost forgotten to tell the Reader, that B. C. in the name of Friends, says, As Scripture contain the Word and Command of God to us, so they are the word of God, etc. No more need to be said; your cause is gone: I therefore declare my work lies with Mr. Penn, to him were my Questions sent, and seeing he cannot answer, and therefore wisely attempts it not, I intent no more to answer such scribblers as B. C.  
I leave you with St. Paul's words, Gal. 1.6, 8, 9 I marvel you are so soon removed to another Gospel; but though we or an Angel from Heaven Preach any other Gospel unto you, than which we have Preached unto you, let him be Accursed; as we said before, so say I now again, if any man Preach any other Gospel unto you then that ye have received, let him be Accursed. Which words have been wisely and seriously used by some Ministers, when Quakers have come from far to them to deliver a Message, forsooth, from the Lord, against the Outward Word, and Outward Christ, and Outward Baptism, and Outward Supper.   

Now for the Man of Wit, Civility and Learning; the Author of, Trepidantium Malleus, Intrepidanter Malleatus:  
Or, the West-country Wiseacre, Crackbrained Reprimand, to a late Book called, Mr. Keith no Presbyterian, nor Quaker, but George the Apostate. Hammered about his own Numscul, being a Joco Satyrrical Return to a late Tale of a Tub, emitted by a Reverend Non-Con, at present residing not far from Bedlam, By W.C.  
NOw Monsieur, I hope I have pleased you to the heart, and no more will you send a Hue and Cry after me for taring away a Rag of the Title of your Book.  
What a Blustering Title is here? I must not examine its Grammar or Oratory, because the Writer is a great stranger to both, as will be soon enough discovered: In the mean while, I remember I have heard that when K. James I. was about to Knight one Williams of Essex, he asked him, what his Christian Name was? He answered, penny ruden huden hudibras penny knip knap clip clap clun clap, I think, said the King, the Old Nick was thy Gadfer that gave thee such a name; Sir Ruden, I cannot tell what, Williams, arise, said he: whoever gave him his name, let the world judge who made your Title for you, who is the Father of Lie, the Slanderer of the Brethren: Well, Mr. Trepidantium Malleus, Intrepidantur Malleatus, I can't tell what; let me parley with you; Empty Casks make great Sounds: Your Title, that Blazing Comet, doth it presage any mischief? certainly it's own disappearing. You tell the World strange news of me, that I assure you I never heard till now. Had you it from the Infallible Spirit and Writings of Friend B. C. of my Love Melancholy, and being at Box, mentioned and hinted 10 times in your little Pamphlet? Always on the same Tune you know what Creature is so: When was this? when was I at Box, or any such place? Oh I have hit it, it was when the Presbyterian said, If ever Jesus Christ was D— it was when be made the Lords Prayer; which W. C. makes no bones of to write plainly, though a Turk would hardly write so of his Mahomet:— What will not Church and Quakerish Jacobites say: W. C. a Churchman, he says, and perhaps the first letter may stand for Wicked. Well, Mr. W. C. you Wicked Churchman, I promise any of your Brethren, Five Pound, if they can before me, prove your Charge: You say, You are afraid, lest by answering me, you should be forced to go to Bedlam too, etc. Sure here are bad simptomes of hastening there, but alone for me; and in the close of all, you anticipate an objection to your Readers.  
What think you Sirs, am not I almost as mad as my Antagonist to answer his rambling stuff? How doth W. C. answer, by granting the thing, but p●●mising Reformation; Excuse it this 〈◊〉 I will trouble you no more: Well t●● You have been once mad; if this be gr●●ted, your Readers are mad too, if t●● regard such a man's promise out of 〈◊〉 fit, much more if in it.  
I never heard what the fate was th● befell me for my High Demands 〈◊〉 Preaching; Had you it from B. C. you are grown a great Church-Frie● to Friends; you writ of Mr. Pen● Mr. Whitehead and other Quakers, wi● great veneration and devoir, and h● many a good word for them; T● Allegorise not away the Literal Sens● Scripture; though it is so notori● they have done it often; though 〈◊〉 serve a turn, they shall call for t● Literal Sense, Take it up, look on 〈◊〉 l●y it aside again: but Mr. Keith and are both fit for Bedlam; it is pity 〈◊〉 Hospital in moorfield's should part 〈◊〉 &c.: Nay, which is more strang● Mr. Bugg, a Reformed Quaker, a● now a Zealous Pious Churchman, ca● not escape the Lash: He, Mr. Penn● man and Mr. Crisp left the Quakers 〈◊〉 disgusts, and particular Pecques; why had you not told what they were? for fear of a Confutation: All know they left them only for their Blasphemies, Heresies and Abominable Practices.  
But that which is almost unpardonable, is, your Vilifying the Man whom all the World Admires, an high Episcopal Man too, the Author of the Snake in the Grass: All that wrote against the Quakers before, played with them, till he wrote that unanswerable piece. p. 17. That his writings are collections of those Gentlemans before ●amed; which is, say you, as if we should take an account of the Presbyterians from Bishop Laud or Heylen; or of our Church from Bellarmine and Harding: Well matched Mr. Churchman, say I, but the mischief is, his Collections are not in their Books; in good truth Sir, you might well ask your Reader, Whether he did not think you mad? Mr. Sna●e consulted the Authors he citys, and it would have been a most Injurious Charge to so great a Man to be so unworthily Reflected on, had it not been by such a D— as all must see that are Scholars, and read your Book.  
He, Mr. Keith and I, in our Three New Ways of Dealing with the Quakers, help not one another to Materials: after you censure us all, as if Fools or Madmen; you tell us, Su●● Fools as you think to ma●e Fools of them (Quakers)  
You ask us, How doth it appear Mr. Keith is Reform? He desires you to appear, so do I; there is no end of Printing in your way, Cite at l●rge and then dispute what is the sense 〈◊〉 this word and that word; but neither you, nor William Penn, will meet Mr. Keith, or me; Come forth you Cowardly Defamers, show your Faces 〈◊〉 you dare.  
Because Mr. Keith changed not 〈◊〉 any one Article of Faith, may he 〈◊〉 therefore be changed in other things You say, You see as a looker on, That 〈◊〉 Joy of all Ministers about G. K. 〈◊〉 groundless, and they be all mistak●● What is the Bishop, Lord Mayor, a● Clergy mad too, as well as G. K. a● Trepidanti●m Malleus? Conformist● know not who you are: You seem to own yourself to be a Jacobite, though not a Socinian, and that I have hit the mark about your being paid by the Quavers for the Service y●u do them, and ask me,  
Why may not I as well as Dr. Stubbe? It is an old question, Why may not one man play the Knave as well as another? Perhaps you are of the opinion of H. P. ●n the time of the War, when one called him Knave, said, If thou wert not ● Fool thou wouldst be one too now: Yet ●ou tell me, I would unsay all I have ●●itten against the Quakers, for Money: Well Brother, I am then no fool, tho' ●o often called so: You ask me, Whether ●●en I had a Privilege Place, I ever put ●my Surplice? No Sir, when I was at ●he worst, I was never so Mad yet, as ●o put my Shirt on all my ; I ●ill not only as soon, but sooner take 〈◊〉 Moulins Fools Coat, which though 〈◊〉 would wear, all would not; Would 〈◊〉 a Fool's Coat well become a Minister of the Gospel? when I was a ●reacher at Brislington and Ch●●●eton, ●ad Presbyterian Ordination; I baptised 'cording to the Directory; I Catechised in the Church, in, What is the chief end of Man? etc.  
Mr. W. Churchman tells me, H● could prove G. Keith 's Questions to be Propositions, if need were.— He can s●● more of the Aberdeen business than I 〈◊〉 know, or are like to know for him; 〈◊〉 a fine way of answering: I ask yo● one question, Whatever place Mr. Keith Allegorized in Scripture, D● he once disown the Literal Sense? this his Adversaries, you plead for have done; though sometimes they woul● own it Politicly; Show one pl●●● where he is guilty here?  
For your Citations, It is no more 〈◊〉 Body of Flesh, Blood, and Bones whe●● Riseth; then say I, Not the same Numerical Body: He ever owned it th● same for Substance, though not Qualities: What think you of the stubstan●● of the Egg, and Chick coming of 〈◊〉 Of Rain, when Ice or Snow? So 〈◊〉 other, is not that Flesh that shall 〈◊〉 raised; the Apostle saith not, Th● Body, etc. 1 Cor. 15.27, 53. Yet t●● Mortal shall put on Immortality: Ho● shall it arise? Various opinions ar● about it, among them that are found in the Doctrine of the Resurrection.  
For your great Contradiction, p. 13. about Faith in the Man Christ, as universally necessary to Salvation, and yet True Christianity may subsist without the knowledge of Christ in the Letter; he says, Many know little of the History of Christ, ●is Birth, manner of Life and Death, that must know him to be a Mediator and Saviour; and how far God may even to Heathens, discover a Mediator, before they ●ye who knows? You have many in your Church, and too many in ours, that assert more than this, That Heathen Turks, etc. that never disown their Ma●omet, may Love God and be Saved: ●re these Apostates too? For that is ●y Question; not whether G. Keith ●rote Unsoundly at one time, or con●adicted himself at another: For that mistaken passage in his Exact Narra … ve, He had not changed in one Principle 〈◊〉 Religion, for Thirty Year or more: He … d not mean by Principle, Opinion, as 〈◊〉 seem to understand him, but Arti … of Faith: Sure he confessed before, … s Change in Opinion about many things, as Matthew 28.19. but he was Baptised himself in Infancy, which he owns, etc.  
You tell us not what bitter Expressions he once dropped against Presbyterians and others, but in the general, Hard ones; only that he called your Prel●●y Limbs of Antichrist, your Ministry, Ambitious, Lordly, without Zeal for God, and you bid me look in his Books.— Why Sir, I thought you had known that not only G. Keith, but the Scots Presbyterians, Rutherford, Gelaspec, and many others, called them so too: and at home the Anabaptists, and some Independents and Presbyterians themselves have done the like: Doth this prove them Apostates? No, no more, nor so much as the names you give our Ministers and Meetings, too gross to foul my Paper with, prove you to be so: For Election, I take him to be more sound than you, your Citations of him & your joques compare together.  
If you prove him a Corrupt Man, a Man that had forgotten himself, and dropped an Unadvised word at Turner's. Hall, I had not been his Voucher; but an Apostate he was not by any Arguments of yours, and therefore you a Libeler; what your design was in that abusive Pamphlet, he that runs may read: I know he hath corrupt notions many and great, and yours of the New Church of England (Remember there I keep, not the Old one) not few or small; how I have proved that, I need not tell you; so well, you thought it not safe to Reply, but only rage, You Ungrateful Wretch, etc. I profess, when I look upon my Reprimand, I wonder how you could call your Return an Answer; Was it Ignorance or Malice? perhaps both; but no wonder when you tell the Quakers, that I have written nothing to purpose against them; I suppose you do not, cannot think so: Why answer you not my Questions to Mr Penn, he could not, B. C. attempted it, but hath ruined their cause, and advanced mine, by making Lies his Refuge, which I suppose makes Mr. Penn disown any ha● in it.  
I say it again, My work was not fully to justify G. Keith, nor whether he hat● contradicted himself, but to detect W. Churchman 's design, which was to strengthen the hands of Penn and the Foxonian Quakers, to wound the Separate Ones; this is obvious to any Sober Reader to be his Design: Did G. K. ever reject the Literal Sense, as they often did of Scripture? If he said Christ within was the Object of Faith; did he say only as within; denying Christ without to be so, which all know the rest did times without number: I am glad we have him so far, I wish more, I doubt not he is Culpable yet not so vile as W. C. makes him; he will shortly answer for himself.  
Further, W. C. proves him an Apostate by denying Election, etc. I replied, Then are the Arminians Apostates, which is to be abhorred by Sober Men: He says I am no Arminian, No, and yet ●oques after B. C. and sports himself with you of the Election of Grace; the Reprobate World; you babes of Grace; which Pious Sober Arminians do not: Well, if he be not so, are such Arminians as appear in a great Figure, and who are numerous in the Church of England, Apostates? I proved at large, the New Church of England is an Apostate Church on his Principles, not mine: I am answered, Y●u are an Ungrateful Wretch to reflect on that Church that gives you your Liberty: We humbly and hearty Thank His Majesty and the Parliament, for continuing the Liberty we had before, but will you not thank us for helping you to secure your Liberty, by joining with you to effect the late happy Revolution: How odious would it have been, after all, to have made our Circumstances worse than King James did; yet to be plain, Had not he given a Toleration, we might have been to seek f●r it for some of you: Suppose a Man on the Highway is full of Rage, Boats me, takes away my Money, and was about to cut my Throat; there comes a Highwayman to destroy both, he calls for my help, we kill him, he cuts not my Throat after all, I am beholding to him I confess; but is this an answer to my Objection, Then is this Church an Apostate Church, etc. which I have abundantly proved, consequent to his Opinion to say, You are Ungrateful.— and neve● answer one of my Arguments; Is this Disputing?— The Title of my Book shows what I designed, not a Vindication of G. Keith, against all his Citations; no, but to convince B. C. of his feeble Arguing about Apostasy.  
In what sense Baptism with Water is & is not a Fundamental; I shall take no notice of an old objection, when my answers are not considered: Let him read once again my Reprimand.  
Mr. W Churchman, you tell, What care you should take to keep G Keith out of your Church: I pray let him attempt first to come in: We do not see he is i● such haste: you say, Y●u will not so easily take Members. I grant according to your good old Constitution, you should not: We might be agreed about Communicants; but according to the practice of some Innovators, this body hath for scores of years lost its purgative Faculty, and therefore is so unhealthy and giddy, by keeping in those Dregss that should be thrown out; you now take and keep Atheists, Adulterers, Swearers, Ignorant Persons, notoriously visibly such: thus is its Discipline corrupted as well as Doctrine, for its Doctrine it is one of the best Churches upon Earth: You ask, W●y ●●ave we the Church of England? I affirm we cannot find it, you have left it, as I have proved in my Reprimand, clearly, fully, abundantly, which you reply nothing too, and I love not Landem Cantilenam.  
Well, The Presbyterians Persecuted in New England, say you, Whom? Blasphemers of Christ, Cursers of Magistrates in the Streets, False Prophets, etc. Obj. In Scotland now: What? such as were found in Popish Cabals, that say, Their Interest and Religion is concerned in the bringi●g in of K. James again: But your Church early Persecuted B. Hooper for not wearing a Surplice, who honestly condemns all Symbolical Humane Ceremonies in the w●rship of God, in his Preface to his Savory Exposition on the prophecy of Jonah: ●ox, that Glorious Martyrologer, was a Non Con: Famous Mr Cartwright, and many more, such, must be involved in trouble for a few Popish Trinklets: Were your New Engl●nd or Scottish Saints such as these? Are your now Martyrs taken up and sent to Goal, for being in a Corporation, or within 5 miles of it? Ruined for not coming to their Communion? etc. It is not the Suffering, but the Cause, that makes the Martyr, for when Christ was crucified, two Thiefs were crucified with him.  
Did ever any Presbyterian persecute as your Brethren? Who countenanced Shame Plots? By whom was Stephen College Murdered? Who condemned him and rejoiced at his death? I speak the more freely of him, because I was with him often after his Sentence, and before his Execution: Who believes he came to Oxon with a design to seize the King? What he, and he alone? It is well known what the Earl of Anglesey said: Can my Lord Howard, after his Pardon and Discovery of another Plot, confirm this? No, he knew nothing of the Shaftsburian Plot: Mr College, with a shower of Tears, solemnly protested to me, when I begged his silence if in the least guilty, I never expect mercy from God, if I was guilty, or know any man to be so that way: Such Shame Plots, put some on real ones, which indeed were not successful, as your Plot was against James the Second.  
I dare say, you cannot believe it, say what you will, That the Presbyterians railed as much at the Quakers, as the Quakers at them.  
Neither can you think the Lords Prayer and Ten Commandments turned into verse by me, so bad as you say: Pray read, how your Church hath done the Lord's Prayer, at the end of the Psalms, approved to be Sung; if mine be Uncouth, Rhyme Doggrel, Profaning of Scripture, yours much more; so I challenge any man to take the substance and words of the Ten Commandments more exact in one stave or eight lines; others approve and more than so, but you will not any thing that is mine, and for that reason, because mine.  
I suppose some in Bedlam have talked better than you, or some others yet out of it argued more subtly; I have heard of Mr Widows, famous for a Tract of Natural Philosophy, that being heard to make a great noise in such a place, some came to him and asked him what it meant? The Devil, said he, hath appeared to me, and told me, he could prove I could not be saved; I told him he was a Ly●r from the beginning, and would be so to the end: The Devil began Syllogistically, He whose name is not written in the book of Life, cannot be saved, but thy name is not written in the book of Life, Ergo thou canst not be saved: I told him, said he, my name was written in the book of Life, and therefore I denied the mi●or: so the Devil went on, The Scriptures is the book of Life, but thy name is not written in the Scriptures, Ergo, thy name is not written in the book of Life: I denied, said he, the minor again, and told him my name was written in the Scripture, he asked me where, I told him, Honour them that are Widows: in ●e●d there is my name Widows, so I ●asted the Devil, and he is gone.  
Were you in such an Academy, or amongst such Collegiates, as you phrase it? perhaps you might hear things more Ingenious with your Rave than now we do.  
How is it you have not a word to favour the Quakers Prophecies? Is it because you have such in your Church? Arise ap Evan, that mad blasphemous Prophet: Was it before the Wars, that a Parson prayed, Confound all the Enemies of thy Church and People, a violent cough took him, when over, he thought he was in that part of the Pulpit Prayer for the Prelates, and so went on, By what Names or Titles soever they be Dignified, whether the Most Reverend the Arch-Bishops, the Right Reverend the Bishops, and all inferior Priests and Deacons.  
You a Defender of the Church of England! and take no notice of the Cassandrian Articles, Non Resistance, Bowing to the High Altar, not indeed, Book of Sports now; thank our Meetings: Desire some one to answer for you, seeing you cannot for yourself.  
Now Sir, you would let the world know you have read more than Cato's Verses, perhaps the Sentences under, for you bring us Noble Apotheigems.  
In ipso limine titubare ominesum est  
Nullum reprehenderis vitii, cujus ipse q●●●as reprehendi.  
Faedares invidi● est▪ et Authori interdum perniciosa.  
Ex me disces, quid ingenui homines ferre non possunt.  
O rare discoveries! such as a Parson said, Amor res est bona, as St. Austin saith: Perhaps you would convince ●e, that you have yet your Grammar by you, but all will not do.  
I●sipie●tes est discere non putarem, etc.  
Well, Eris mihi magnus Apollo, is right.  
De mortuis nil nisi bonum, and all that follows it, was answered in my Vindic●ae and Reprimand too, therefore I shall not answer now: Only, Are not those you Revile every 30th of January, Dead? Was not Dr. Owe● Dead? who never swore to Richard Cromwell, as Oliver, his son, lately assured me: If I must, I will produce the testimony of Dr Goodwin, Mr Jenkins, ab●●t Eva●gelista Quintus; and also of Mr Sydrack Symson, Dr Sanderson and many others, whose little ●●●ger was thicker than my Loins: We are better reconciled than you think for, except a few men that talk as you writ: You tell me of one that said of me, I was fit for Bedlam, but it was as the Quakers say, Good Company.  
Mr Baxter was a Prodigy for natural and acquired Accomplishments, I never doubted, only he wanted the culture of better Education; he was a grave Man, of a sober life, full of life and motion, a hard Student, very Zealous, and of a Public Spirit, one of the gravest Preachers upon Earth, which pleased me well; and I more believe he was a Good Man, than that Origen or Tertullian were so.  
But the Quakers will (say you) take Advantage of my comparison between Baxterianism and Quakerism: that I suppose pleaseth you, why complain you if so? but others will see where they are going; whose Cure I hope and see, and could tell of great instances of Great Men already, were it convenient; I expect no cure of Quakers when others made a comparison be, 'tween Baxter and Bellermine: N-doubt Papists triumphed, What theno Protestant's Reform.  
Because we are often twitted about some men's expresing themselves in these points, particularly Mr. Shepherd; I declare I am well assured, that the Sincere Convert was never wrote by him; he gave this under his own hand to Mr. Giles Fermin, and told him, He never saw it but once, and neve● desired to see it more; this Mr. Fermin in censuring that Book, and Mr. Baxter's Saints Rest and other Tracts, with great depth of judgement hath told the world I also with them, disown Dr. crisps wild, unsafe, unsound expressions, and as it is a trouble to me, so it is to others, particularly some Worthy Congregational Divines, that some men, who seem to plead our cause, have dared to be his Advocates: How odious is it to hear some men, when reproved for idle walks about business Lords Days, to say, Jesus Christ hath kept the Sabbath for me, etc. and then cite Dr. Crisp; why do not such say, Jesus Christ hath kept the sixth seventh & eighth Commandment for them, and therefore they may Kill, Commit Adultery and Steal; s●●● may as well say, Jesus Christ intent into Heaven for them, and that is enough, though they never go there; we are content with Mr. Bolton's way for Distressed Consciences, Dr. Sibbs and others, without the Doctor's Wild Phrases.  
But O wonderful! you have some verses out of O●id too, but still mistaken  
Quo me fixit amor, quo me vehementuis ussit.  
Whether the Printers mistake or yours, is a query with me, for the next verse which must be yours not his, shows what you are.  
Hei mihi quod Amor non-sit Medicabilis Herbis.  
This strongly proves what you say, Fools will be meddling; I suppose you learned it not out of Ovid, but your Grammar, at the end of Syntaxis; look, if you have it, you shall find it thus.  
Hei mihi, quod nullis Amor est medicabilis Herbis  
Thou art not able to scan a verse is evident, that took Quod— a to be a spondee, when both short; now how might I triumph had I but the tithe of thy brutality.  
Seeing you love Cato so well, I will direct to some choice verses, and suitable ones too, as well as I can remember, without Books by me.  
Virtutem primam esse puta compescere Linguam.  
Had you remembered this and the next,  
Rumores fuge, ne inciipas novus Author haberi.  
You had never Printed your fal●e stories of Box, etc.  
Fistula dulce canit, volucrem dum decipit au●●ps.  
You flatter the Church of England, smile in her face and cut her throat.  
Nam sine Doctrina vitu est quasi mortis imago.  
There is for you Sir!  
Now for some choice Sentences in Prose (Erasmus if you have learned so far) instead of your dull ones.  
Si male dixeris pejus Audies: That you deserve though not have.  
Bete sapiunt, et Quercus concion●●●  
There is for you and the People; now for his Echoes  
Quid agunt, qui ambiunt Sacerdotium? Otium, non felix si boni Literis? Eris.  
Now for some Proverbs, Ne suitor ultra Crepidam: Haddit G. Fox, the poor Shoemaker, and you, thought of it, he had not set up for a Preacher, nor you for a Poet.  
Ante victoriam canis Triumphum; be sure play the fool no more that way: Omnium horarum homo: for the Church of England and the Quakers, at the same time too? There is your man for you: Asinus ad Lyram: W. C. at the Poets.  
Now I have stocked you, How often will you throw out these say? I have read them in Erasmus Adag. and else where.  
You are coming on as a precious Youth among Friends; Sam: Fisher, or G. Fox cannot go beyond you for Lying, in loathsome phrases, and homspun Sentences: Suppose I should, in your words, charge you as falsely as you me, Forty times, about Box or the Mad-house, etc. would you not (and all the world with you) say, I was a most Impudent Rogue: Suppose I should say,  
You craced brain; Mad man, in no degree Compis Mentis; you measure your own Corn by another's Bushel (Learnedly Expressed) You Cur, you Yelping Cur, you make my worship smile; remember the Proverb about your charge of Amorous Passions, etc. the old woman had never sought her Daughter in the Oven, had she not been there herself: Remember how you were condemned for an Assassinator, and are shortly to be hanged: You got lose lately from a Mad-house, remember what you endured there: You were whipped about London streets for cutting Purses, as all know.  
You D●nce and Blockhead, that writ of Latin in Prose and Verse, and understand not a sentence of either: You deserve to have your bones broken: Do you hear? Goodman Goose, Goodman Woodcock, you ought to be thankful that I am so favourable to you: Away you Blockhead, to talk against the Dissenters; I could answer you if I saw fit; you deserve a kick o'th'—  
Or suppose my Book bore this Title,  
The London Wiseacre, Crack-brained Apostate maker, proved an Apostate, about his Numseul, being a joco Satirical ●eturn to a tale of a Tub, emitted by a Reverend Conformist:  
How should I expose myself instead of you, as you have done yourself in stead of me?  
Who shall believe such shameless ●nfamous Libelers, as B. C. and W. C. brothers in Iniquity? Had you served ●ome Men so, they would have ruined ●ou both; but you have done it your ●elves, as to your Reputations, etc.  
I advise you read a Book over before ●ou answer it, and if you have not so ●uch wit as to speak sense, have so ●uch wit as to be silent.  
The great Dean, Thompson of Bristol, remember once in the Church, asked Boy, before all the Congregation:  
Quest. Who made the Catechism, ●●d Man's Chief End?  
Answ. A company of Perjured Pres●yterians.  
Quest. What did I do with one of those ●●●●hisms that that Prodigal Fellow gave? (That was Trepidantium Malleus.)  
Answ. You tore it in pieces, and trampled it under your feet: (He d●● so in the open street.)  
Quest. What say they of it?  
Answ. Oh that it is a most Heavenly Piece, etc.  
Quest. But what say you?  
Answ. They tell of the Trinity: Distinguish between Justification and Sanctification, etc.  
A Curate of his Preached on 〈◊〉 30th of January, on that Text, 〈◊〉 stilleth the Madness of the People: O● went he to work, to prove, The P●●ple of England were a mad People, 〈◊〉 that they chose mad Representatives to 〈◊〉 in Parliament; and he would prove 〈◊〉 were Mad, in that they voted against 〈◊〉 Succession of his Royal Highness the D●● of York; in that they sent for and committee to Prison his Majesty's best Subjects, particularly one now present (〈◊〉 Thomson) etc. But, said he (as to your Readers) You will say, th●● a mad discourse; if I am Mad, said 〈◊〉 I am sure you cannot say as Fester 〈◊〉 Paul, Much Learning hath made me the People smiled, and said, No● ●ould clear him there You Sir, writ like one, if you are such, I also, and all that read your book, cannot but ●●ear you too in that point.  
It is too large here to tell the world of the manner of Mr. Keith's Convictions, of a Meeting in England, in Pen●ylvania, etc. he hath done it.  
Now, That it cannot be charged on him, That ever he denied Christ's Body in Hea●●n, etc. which the others did; & Curtis in ●●dding now still doth, Owns no Christ, ●●r Heaven nor Hell without him, etc.  
Can it be imagined, W. Penn and G. whitehead had not appeared, when 〈◊〉. Keith called a Meeting at Turners●all, had they not known they were ●●iity? How many vain pleas were ●ere to excuse their Non-appearance?  
I forgive you from the heart, for ●ese Abuses; but were I Quaker, 〈◊〉 you had so abused me in Print, perhaps I had made my Fleshly Arm 〈◊〉 have smitten thy Outward Man.  
I thank you for the kindness you ●e done me, Slander is sometime the beatest, that makes all, even Enemies, to Pity, and Pity paves the way 〈◊〉 Love: and I suppose, your story abou● the Presbyterians, & the Lords Praye● no one will believe for my sake; the● that object against the use of it say what I suppose you cannot answer.  
It was made under the Legal Dispensation; that is, when Circumci●●ons Sacrifices, etc. were in force: nothing in it is explicitly asked in th● name of Christ; if it be the Land a●● custom of all the Churches to conclude a Prayer, or Grace, if never so shor● with a Through Jesus Christ our Lord Is this form proper for us now? Hitherto you have asked nothing in my nam● (mplicitly) sure, what you shall ask t●● Father in my name (explicitly) y●● shall receive; after this manner pray yo● Ties to things, not words; Say thus 〈◊〉 such a man, saith the Master to th●● Servant, He doth his business, though in other words; I will not say, w●●ther the use of it be a matter of Liberty which lies between Sin and Duty.  
Be so wise as not to Talk of y●● Church's kindness; I was once to 〈◊〉 Tried on the 35th of Elizabeth; o● ●as then questioned for saying, the ●●le was good for nothing but to ma●e 〈◊〉 humour some, that he received the sacrament in Spain as well as at Bristol, ●●ere they pleased for him; that the Communicants in their Church, looked like a ●●mpany of Geese that were to be crammed; 〈◊〉 be had nothing to do at Church but to 〈◊〉 fair Women; when this was heard, ●any were in a rage for questioning ●is Gentleman about such things as ●ese, this was no Fanaticism, and ●elieved that it was Spite, not Zeal, in ●●eir Brethren, that put some on complaints, which they found true.  
Well, Mr. Jacobite (for all observe 〈◊〉 deny not this, though you do your ●●ing a Church Arminian or Lauden●●n) I pray remember what your ●●end Mr. Penn, wrote to Pensylva in Mr. Keith.  
I am sorry any should quarrel with ●●est and Learned G. Keith; my Love ●●m, let him enjoy his Principles; he 〈◊〉 want no encouragement from me, for love his Spirit, and honour his Gifts, 〈◊〉 peculiar Learning, Tongues, Mathe●●cks and Platonic Studies; yet to please others, Mr. Penn played the Proteus, and Excommunicated him in London, with such Zeal or Fury, that he said, He knew not whether he S●●● Stood, or Kneeled; yet had so muc● wit not to prophesy against him, as h● blasphemously and wickedly did against others, which came not to pass, there fore Mr. Whitehead hath done that i● these words,  
Thus saith the Lord, Thou hast pour out great reproach and contempt upon 〈◊〉 Servants and People, I will assured pour out great contempt and confusion 〈◊〉 thee. Yet we hope he will go to t● Grave in Peace, as did Thomas Hit●  
You Mr. Wicked Churchman, w●● are such a Lying Historian, cann● you set up too for a Lying Prophet and be talked of as such, with Mr. Pen● and Mr. Whitehead, your dear Friend  
If it be objected by my Reader why I have not been less facetious 〈◊〉 dealing with my Adversaries, I ha● answered to it in other Books, an● shall only add, Some think to give 〈◊〉 ways grave answers to ridiculous Pers●● and Things, is to make the answer ridiculous too.  
Well, Sir, To draw to a close, Whatever bad Properties I have (too many) some say I have this good one, To be easily Reconciled.  
If we fall out, we must fall in ●gain, I know no other Remedy amongst ●en, unless those that by a figure we call so.  
If you please to come to my Lodgings, I am plain without a compliment, you go not where where yond can ●e more welcome; and the subject of ●●r discourse you shall choose, not I; ●n Amicable Conference or Silence about these things as you please: I ●●ve often said, It is not falling out ●hat doth so much mischief in the world (for that is to most unavoidable) but not falling in again.  
If you signify your Reconciliable Temper (for you seem to be too facetious to be malicious) be pleased to let ●e know when, where and with whom, I ●ay wait upon you and kiss your hand. Anger, saith Solomon, Resteth in the bo●●m of Fools: I am not in the least disturbed by what you have done against ●our self, and for me Eventually.   

Postscript  
SINCE this Book went to the Pre●● Mr. Keith hath witten a Just V●●dication; and his long promised an● long looked for Retractions are now i● the Press, and to them I refer W. C. a●d his Friends the Quakers. I decla●● I never read, nor never will, M● Keith's former Books, nor dispute what he meant by this word and that for I stand by him no farther than 〈◊〉 by the Old, though late Explode Doctrines of Christianity: The Author of the Snake in the Grass, this d●● hath Learnedly appeared in his Vindication, against Mr. Ellwood (a Quaker The Title of this Masculine Tract, 〈◊〉 Satan Disrobed, where he tells us, ●●puted Righteousness, when examined was in putted Righteousness: Me● need not seek to Jerusalem to Chris● Blood, Quakers have Printed, Ellwo● says, It was a mistake of the Printer too, for whoever did go there to seek his Natural Blood shed; he says, they condemn them that plead for an Outward Sanctification: Who of us ever said, Sanctification was an outward thing: a great Preacher among them on Jo. 14. said, In my Father's house are many Manchets, he applied it White-bread, Fine Provision was in God's House: yet all was by Inspiration: One Printed, such a Friend was Meeker than Moses, Stronger than Samson, Wiser than Solomon, more Patiented than, Job, Harmless and Innocent as Christ himself; That some pretended to come beyond the Outward Christ, or Jesus: That Isaac Pennington wrote to the Jews, and never names the Outward Christ, but the Light within: That they have condemned going beyond Yea and Nay, and attesting God to any thing, and made such things Oaths, yet now have consented to this Form, on the Parliaments giving them this favour, In the Presence of Almighty God, the Witness of what I say: As the Lord Liveth, they said was an Oath, yet denied, W. Penn swore, when he said, As sure as the Lord Liveth, because the word sure was added, which made it the Higher: Read p 45, 46. about Penn's Prophecy of Thomas Hicks, what Lies and Folly was used to secure Mr. Penn from being a False Prophet, which no man can do, and this will be a stain and curse on his name: He names T. Curtis and others, that deny, or will not own, what Penn's followers are forced to say after Mr. Keith.— This Ingenious Author (on whom our Conforming Episcoparian flings dung as well as on me (became once more an Advocate for Mr. Keith, who is his Intimate and Correspondent, That nothing but Conscience induced him to this Change, it being against his interest in the World, etc. They tried Mr. Keith in Pensilvania for his Life, about his Doctrine, and no doubt had put him to Death, had not his Majesty at the nick of time sent over a New Goverrour, W. Penn then Absconding (the world too well knows for what) they there sent out warrants to seize Printers and Publishers of Books against them. He tells how Mr. Pennyman left the Quakers because they would not in London proceed against Friends for Lying; Deceit, Uncleanness, that was fully proved against them, whilst they would continue in the Unity: He proves Cressius the Dutchmans' History of the Quakers very lame and defective, as about Burroughs' Sufferings, when the quite contrary was known, that learned Man was too credulous and believed their Lies and published them: The Whoredoms of Arcler proved, for which he fled, and here received, read in that Book.  
I justify the late hand of God on my mind and Body, after many years ease in both: But was Spira mad? Was Mr. Rogers of this City so? Mr. Tragross of Cornwall who pined away for a time? to name no others: Such as B.C. and W. C. who Lie, etc. as if past feeling, are not so safe as Spira, of whom Mr. Perkins hath spoken favourably, and given weighty reasons, and Mr. Baxter more in his Christian Directory; no Scoffers know what lie between them and their Graves: A tempestuous winds arise on a sudden on Mariners, who just before were in a Calm, and (it may be) at their Music, which may not only toss them, but cast them away, and none can allay, but he whom the Winds and the Seas obey; so may an inward Tempest do.— Remember that of David, Search me O God and know my heart, etc. and that of P●ul, Examine yourselves, whether you be in the Faith, etc. for the best may say as Heman, I am even distracted through thy Terrors; yet was he no Mad Man; None accused him of I know not what Impieties; neither doth my Conscience Accuse of such idle stories, that those men and Mr. Sylvester (like an old Quaker) have set on foot; none of which I ever saw, and they dare not face me: Is their cause good? They are Suspicious Commodities that cannot bear the Light.  
It is expected when Muggleton is dead his Journal will be Printed also, and his Prophecies, as some Muggletonians tell; yet Fox and he damned one another as False Prophets times without number.   
FINIS.   

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