The timorous reviler sleighted being a brief reprehension of a scornful pamphlet, styled, The second part of the Quakers Quibbles, subscribed by the name of Thomas Thompson, but (by some) suspected to be the author of the two pamphlets, the one entituled, The spirit of the Quakers tryed; the other, Controversie ended; with divers others against the people called Quakers.
Whitehead, George, 1636?-1723.
1674
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The timorous reviler sleighted being a brief reprehension of a scornful pamphlet, styled, The second part of the Quakers Quibbles, subscribed by the name of Thomas Thompson, but (by some) suspected to be the author of the two pamphlets, the one entituled, The spirit of the Quakers tryed; the other, Controversie ended; with divers others against the people called Quakers.
Whitehead, George, 1636?-1723.
Hedworth, Henry, attributed name.
8 p.
s.n.,
[London :
1674]
Caption title.
Signed at end: G. W.; attributed to George Whitehead.
Dated at end: London, the 27th of the 12th moneth, 1674.
A reply to a pamphlet attributed to Thomas Thompson, but sometimes thought to be by Henry Hedworth, the author of the other two pamphlets named in the title.
Copy has some print fade.
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eng
Thompson, Thomas. -- Second part of the Quakers quibbles -- Controversial literature -- Early works to 1800.
Society of Friends -- Apologetic works -- Early works to 1800.
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THE
Timorous
Reviler
SLEIGHTED
:
Being
a
Brief
Reprehension
of
a
Scornful
Pamphlet
,
styled
,
The
second
Part
of
the
Quakers
Quibbles
,
subscribed
by
the
Name
of
Thomas
Thompson
;
but
(
by
some
)
suspected
to
be
the
Author
of
the
Two
Pamphlets
,
the
one
entituled
,
The
Spirit
of
the
Quakers
Tryed
;
the
other
,
Controversie
Ended
;
with
divers
others
against
the
People
called
QUAKERS
.
Shun
Prophane
and
Vain
Bablings
,
2
Tim.
2.
16.
THe
Author's
Account
of
himself
,
viz.
I
not
pretending
to
Infallibility
,
my
Opinion
being
still
,
so
long
as
we
are
men
in
this
Condition
,
humanum
est
errare
,
Q.
Quib.
1st
part
,
pag.
38.
God
keep
me
humble
and
little
in
my
own
Eyes
still
,
to
confess
my
Fallibility
,
whilst
it
pleases
him
we
should
be
in
this
State
and
Condition
,
2
part
.
p.
6.
My
Opinion
is
,
Humanum
est
errare
;
and
that
would
have
born
me
out
,
I
honestly
and
ingenuously
telling
the
World
,
that
I
pretended
to
no
such
Infallibility
,
as
the
Quakers
do
,
p.
25.
If
unwillingly
there
should
happen
any
Mistake
,
to
be
committed
by
me
,
as
possibly
there
may
be
,
considering
the
Weakness
that
all
men
are
subject
unto
(
unless
Quakers
)
I
should
not
be
ashamed
honestly
to
acknowledge
it
in
Print
,
and
beg
their
Excuse
for
it
,
pag.
81.
Observ.
That
his
Scurrilous
and
Abusive
Pamphlets
against
the
Quakers
,
are
Effects
,
not
only
of
his
Fallibility
,
but
of
his
Envy
also
to
us
,
is
evident
;
but
whether
he
will
be
as
good
as
his
word
(
or
perform
his
Pretension
)
before
,
as
to
acknowledge
any
of
his
Mistakes
in
Print
,
the
Sequel
will
try
him
;
which
to
do
,
would
not
be
so
Disgraceful
to
him
,
as
to
lie
under
the
Guilt
of
manifest
Perversions
,
Lyes
and
Slanders
,
which
he
is
chargeable
with
in
much
more
then
this
Tract
takes
notice
of
.
To
begin
with
him
:
Touching
the
Two
Passages
he
seems
to
take
great
Advantage
upon
in
his
Epistle
and
much
of
his
Pamphlet
;
I
begin
with
,
and
state
the
first
as
followeth
.
1st
,
Whereas
to
convince
him
of
W.
Penn's
or
our
Christianity
,
he
proposed
the
Gift
of
Tongues
immediately
inspired
,
and
such
Mighty
Signs
as
were
in
the
Church
in
the
Apostles
dayes
for
Evidence
.
Upon
this
I
queried
thus
,
viz.
And
what
if
God
will
not
bestow
such
Gifts
and
Signs
now
,
must
we
therefore
be
no
Christians
?
Qua.
Plainness
,
p.
14.
He
concludes
,
That
this
Interrogation
absolutely
destroyes
my
own
Cause
,
and
answers
my self
in
all
I
writ
,
Argumentum
ad
hominem
:
and
why
so
?
He
puts
the
Case
to
Immediate
Revelation
from
God
,
to
Divine
Inspiration
,
to
being
sent
and
commissionated
by
God
,
and
called
by
the
Spirit
to
Prophesie
and
Preach
the
Gospel
,
as
the
Apostles
were
,
and
to
the
Light
Within
,
which
the
Quakers
so
much
talk
of
,
and
to
the
Doctrine
of
Infallibility
,
and
to
the
Gift
of
Discerning
of
Spirits
.
From
all
which
he
infers
,
What
if
God
will
not
bestow
such
Gifts
now
,
must
we
therefore
be
no
Christians
?
Epist.
p.
2.
The
ingenuous
and
impartial
Reader
may
easily
suppose
how
he
hath
mannaged
the
rest
of
his
Controversie
by
this
Beginning
:
How
plain
and
evident
is
his
Perversion
and
Fallacy
in
this
his
Retorsion
,
and
how
Unchristian
:
as
for
instance
,
from
my
implying
by
way
of
Interrogation
,
that
we
might
be
Christians
,
though
we
had
not
the
Gift
of
Tongues
,
Mighty
Signs
,
or
Outward
Miracles
(
that
were
peculiar
to
some
Christians
and
Ministers
in
the
Apostles
dayes
)
he
infers
the
same
putting
the
Case
that
the
Dispute
be
about
Immediate
Revelation
,
and
so
to
Divine
Inspiration
,
the
Light
Within
,
&c.
supposing
,
that
if
God
will
not
bestow
these
upon
us
now
(
any
more
then
the
other
)
are
we
therefore
no
Christians
?
(
saith
he
)
as
if
we
may
as
well
be
Christians
without
Immediate
Revelation
,
Divine
Inspiration
,
&c.
as
without
the
Gift
of
Tongues
;
and
he
would
make
my
Question
be
speak
the
same
of
the
one
as
well
as
the
other
,
to
give
away
my
Cause
:
Oh
Injustice
!
Apparent
Partiality
and
False
Construction
put
upon
my
words
,
never
spoaken
nor
intended
by
me
[
as
my
Principle
]
for
the
Gift
of
Tongues
and
Working
of
Miracles
were
only
peculiar
to
some
in
the
primitive
Church
,
1
Cor.
12.
Whereas
a
Manifestation
of
the
Spirit
was
given
to
every
man
to
profit
withal
;
and
he
that
hath
not
the
Spirit
of
Christ
is
none
of
his
:
So
that
though
men
may
be
true
Christians
and
Ministers
without
the
Gift
of
Tongues
,
yet
not
without
Divine
Inspiration
,
Divine
Light
,
and
Immediate
Revelation
from
God
,
in
some
Degree
,
more
or
less
.
Also
,
as
to
the
Spirit
and
Gift
of
Prophecy
,
and
of
Discerning
of
Spirits
,
and
Working
Miracles
in
a
Spiritual
Way
,
I
cannot
give
away
our
Cause
as
to
these
,
nor
did
I
ever
intend
to
exclude
those
Gifts
out
of
the
Church
among
us
;
for
we
have
sufficient
Evidence
both
of
true
Prophets
and
Discerning
of
Spirits
,
as
a
Gift
given
to
divers
[
And
doth
not
the
Apostle
prefer
Prophecy
above
Tongues
,
which
were
for
a
Sign
,
not
to
them
that
believed
,
but
to
them
that
believed
not
?
see
1
Cor.
14.
5.
&
22
,
23
,
24.
vers
.
So
hast
not
thou
plainly
implyed
thy self
to
be
an
Unbeliever
and
a
Dark
Man
,
who
wants
such
a
Sign
to
be
shewn
thee
,
to
evidence
that
we
are
Divinely
Inspired
?
And
yet
,
if
we
could
speak
with
the
Tongues
of
Men
and
Angels
,
that
were
not
a
sufficient
Evidence
(
of
it self
)
to
convince
Unbelievers
,
that
we
are
●o
inspired
]
And
I
must
say
,
that
though
every
Member
in
the
true
Church
hath
not
all
those
peculiar
Gifts
that
some
have
,
yet
none
can
be
either
True
〈◊〉
or
Living
Member
of
the
True
Church
(
or
of
Christ
)
without
Divine
Inspiration
(
for
a
Rule
)
or
a
partaking
of
the
Spirit
,
Life
and
Power
of
Christ
within
(
viz.
in
an
Immediate
Way
)
which
is
sufficient
to
evidence
and
shew
forth
it self
in
what
Operation
,
Gift
or
Demonstration
,
as
the
Spirit
pleaseth
or
willeth
;
and
not
as
man
willeth
,
in
his
own
Will
and
Time.
2.
Whereas
to
clear
our selves
from
that
Charge
of
Preferring
our
Books
before
the
Scriptures
(
because
of
the
Titles
given
to
some
)
after
I
had
discovered
the
Unjustness
of
the
Charge
,
and
Falseness
of
the
Comparison
,
I
said
,
Such
Titles
therefore
have
been
not
strictly
,
but
figuratively
placed
upon
some
Books
*
Hence
he
infers
,
That
Thomas
Hicks
may
as
well
tell
me
—
for
all
his
words
,
wherein
W.
P.
and
I
charged
him
with
Forging
and
Forgeries
,
Slanders
and
Lyes
,
that
such
Titles
,
such
Words
or
Sayings
are
not
strictly
but
figuratively
placed
,
and
put
down
in
his
Dialogues
.
Upon
which
this
Opposer
vapours
and
triumphs
,
as
if
he
had
gotten
some
great
Prize
,
filling
part
of
his
Book
with
his
Taunts
and
Jeers
hereupon
,
as
if
he
were
some
singular
Rhetoric●an
;
but
his
Perversion
and
silly
piece
of
Quarrel
appears
very
plain
:
For
,
Are
there
not
some
Figurative
Phrases
lawfully
used
?
Yes
.
He
denyes
not
all
Figures
,
he
sayes
;
Why
does
he
quarrel
then
?
And
how
grosly
and
fallaciously
does
he
compare
some
Titles
of
our
Books
with
those
Passages
in
Tho.
Hicks's
Dialogues
,
which
we
not
only
charged
upon
him
(
but
also
proved
in
our
Books
)
to
be
Forgeries
,
Slanders
and
Lyes
,
though
affirmed
by
him
for
very
Truth
?
And
from
our
Charge
this
Author
and
all
his
Abettors
can
never
clear
him
,
by
all
his
Shifts
and
Retorsions
.
For
,
supposing
(
as
for
ought
this
man
knows
otherwise
)
T.
H.
be
really
guilty
,
as
charged
of
Forgery
,
Slanders
and
Perversions
,
Is
it
as
lawful
to
excuse
this
by
a
Figure
(
which
must
needs
be
the
Devil
's
drawn
Figure
)
as
when
we
treat
of
the
Light
Within
being
risen
out
of
Darkness
,
such
a
Title
is
placed
upon
the
Book
,
as
,
Light
risen
out
of
Darkness
:
which
properly
belongs
to
the
Matter
or
Subject
treated
on
,
and
is
explained
in
the
Treatise
accordingly
?
Is
this
all
one
with
forging
Lyes
and
Ridiculous
Stuff
in
other
men's
Names
?
Oh
sensless
Man
!
Is
this
thy
Rhetorick
?
Dost
thou
make
no
Difference
between
a
Metonymical
Phrase
,
used
in
a
serious
Sense
,
and
a
palpable
Slander
or
designed
Forgery
to
render
men
Odious
,
as
T.
Hicks
hath
done
,
beneath
the
common
use
of
Phrases
Ironical
?
Surely
this
will
not
blow
away
our
Charges
,
nor
make
T.
H.
much
beholding
to
me
,
or
his
Way
easie
*
(
as
this
man
reckons
I
have
done
)
nor
have
we
Cause
to
think
,
that
I
have
so
furnished
my
Adversary
with
such
Weapons
as
may
mortally
wound
our
Cause
,
as
he
saith
;
nor
is
there
any
need
for
the
Quaker
to
wind
or
twine
,
kick
,
winch
,
slatter
and
flutter
,
as
he
scornfully
words
it
;
however
,
he
thinks
he
has
found
a
Net
,
and
is
able
to
hold
the
Leviathan
,
he
saith
.
Oh
silly
Scorner
!
blush
and
be
ashamed
:
Is
this
thy
Net
,
that
if
we
use
Words
or
Phrases
in
a
figurative
Sense
in
some
Case
,
then
a
Lyar
and
Forger
may
as
well
excuse
himself
by
a
Figure
?
Wilt
thou
grace
thy
Cause
by
such
Rhetorick
,
thinkest
thou
?
Being
so
accustomed
to
equivocate
and
quibble
thy self
,
thou
art
ever
and
anon
accusing
us
therewith
.
Thou
sayest
,
The
Quakers
have
excluded
themselves
from
using
of
Figures
:
Why
so
?
Because
all
Figures
were
ended
by
Christ
,
the
Substance
.
Here
thou
art
a
very
silly
Quibbler
:
Did
we
ever
say
,
That
Christ
ended
Figurative
Speeches
,
when
he
so
much
used
them
?
And
also
,
his
Ministers
often
spoak
figuratively
,
not
only
Metaphors
and
Allegories
,
but
Metonymyes
also
:
Or
have
we
not
rather
confessed
Christ
,
the
Substance
,
as
ending
the
Figures
and
Shaddows
under
the
Law
?
See
now
how
thy
silly
Quibble
is
evident
,
and
what
a
Scornful
Fellow
,
as
thou
termest
thy self
,
thou
hast
shown
thy self
to
be
.
Thy
Pamphlet
is
made
up
much
with
Scoffs
,
Quibbles
,
gross
Perversions
and
Abuses
,
the
greatest
part
of
which
I
am
necessitated
at
present
to
pass
by
,
as
looking
upon
thee
to
be
an
unworthy
,
cowardly
and
base-spirited
Man
,
who
shuffles
about
to
hide
thy self
,
but
makes
no
Conscience
of
exposing
others
by
Name
to
Infamy
and
Reproach
;
as
for
instance
[
after
thou
hast
charged
me
with
Circumlocutions
and
Evasive
Words
]
thou
both
evadest
and
shufflest
about
the
Question
made
concerning
the
Name
Thomas
Thompson
(
subscribed
to
both
thy
Pamphlets
against
us
)
as
,
Whether
this
be
the
real
Author's
Name
?
thou
putst
us
off
thus
,
He
hath
a
Nose
in
his
Face
,
as
well
as
any
Quaker
hath
;
what
if
the
Author
,
instead
of
Thomas
Thompson
had
subscribed
M.
A.
could
not
W.
P.
have
joyned
N.
and
then
have
read
it
thus
,
A
Ma●
?
and
sayes
,
It
is
happy
for
him
that
I
am
so
ignorant
,
and
that
my
Light
leaves
me
into
so
much
Darkness
of
the
Author
—
Suppose
the
Author
be
a
Private
Person
;
what
if
he
dwells
50
or
60
Miles
from
London
?
&c.
pag.
10
,
11.
And
what
Evasions
and
Shufflings
is
here
?
Hast
thou
not
bewrayed
thy
own
Equivocation
,
and
that
the
Author's
Name
is
not
Thomas
Thompson
?
A
shuffling
Apology
of
the
like
Nature
we
have
in
the
Pamphlet
,
entituled
,
The
Spirit
of
the
Quakers
Tryed
,
p.
44
,
45.
wherein
the
Author
(
it
is
supposed
this
same
)
gives
his
Reasons
why
he
is
afraid
to
discover
his
Name
.
But
what
doth
my
Person
signifie
to
the
Merit
of
the
Cause
(
sayest
thou
)
that
is
that
which
they
ought
to
mind
,
if
they
were
ingenuously
honest
,
and
not
my
Person
?
&c.
p.
12.
It
is
very
likely
thy
Name
and
Person
would
neither
add
to
the
Merit
of
(
nor
grace
)
thy
Cause
:
Thou
art
very
Cautious
and
Timorous
thy
Name
or
Person
should
be
discovered
,
and
here
hast
gotten
a
Pretence
that
stands
in
Judgment
against
thee
,
while
thou
makest
no
Conscience
of
scurrilously
abusing
other
men's
Names
in
Print
,
with
a
Multitude
of
scornful
Reflections
upon
G.
Whitehead
,
W.
Penn
,
and
others
,
and
not
only
so
,
but
upon
the
Quakers
in
general
,
with
which
thy
Pamphlet
is
much
stuffed
,
short
of
all
Seriousness
and
Sobriety
:
Where
is
thy
Conscience
and
Religion
?
Is
it
all
devoured
with
Lightness
,
and
turned
into
Scorn
?
Dost
thou
think
to
terrifie
us
with
using
such
a
Liberty
of
Speech
as
thou
tellest
of
,
pag.
7
?
And
hast
not
thou
made
use
of
such
mean
and
unmanly
Artifices
as
thou
tellest
of
,
pag.
12
,
as
namely
,
to
be
Angry
and
Waspish
,
and
therein
to
reflect
upon
Persons
?
What
is
then
become
of
thy
Cause
?
And
when
did
we
ever
tell
thee
,
That
we
would
have
thee
guided
by
our
Sufferings
meerly
?
p.
8.
Herein
thou
pervertest
:
But
hast
thou
not
formerly
perceived
something
of
Religion
and
Christianity
,
as
the
Ground
of
our
giving
up
to
suffer
?
However
,
we
are
satisfied
,
that
we
suffer
as
Christians
,
and
that
the
Presence
of
God
hath
been
with
us
in
many
Sufferings
and
Tribulations
,
and
that
his
Presence
and
Power
is
with
us
to
this
day
,
whatever
Mockers
and
Apostates
say
to
the
contrary
.
I
deny
all
Prejudiced
Angry
Anabaptists
Spirits
,
p.
15.
Dost
thou
so
?
Deny
Prejudice
and
Anger
in
thy self
then
:
Why
hast
thou
appeared
so
much
then
(
like
an
Envious
Socinian
)
for
the
Angry
Anabaptists
,
as
one
greatly
possest
with
the
Leaven
of
their
Spirits
?
As
for
Craftily
taking
thee
for
a
Baptist
,
or
jumbling
thee
with
them
.
I
did
not
,
nor
do
take
thee
for
a
Baptist
;
though
I
did
look
upon
thee
as
having
jumbled
thy self
as
a
Consederate
with
them
,
or
an
Assister
of
them
against
us
;
I
have
Ground
to
think
who
thou
art
,
and
possibly
in
time
thou
mayest
be
more
manifest
,
for
thy
creeping
underly
Work
of
Strife
,
and
dark
Attempts
against
the
Lord's
People
.
And
whereas
to
clear
the
Baptists
Innocency
touching
thy
other
Pamphlet
,
thou
addest
these
words
,
viz.
I
do
hereby
declare
once
more
,
and
affirm
,
as
in
the
Presence
of
God
,
that
no
Baptist
nor
Anabaptist
,
so
called
,
did
see
that
my
Epistle
to
W.
P.
till
after
I
had
writ
it
,
p.
15.
Very
like
so
;
how
should
they
?
But
to
take
thy
Intention
;
If
they
did
not
see
any
part
of
it
,
nor
advise
thee
in
the
writing
of
it
,
this
clears
them
not
from
seeing
or
approving
it
for
Publication
,
nor
thee
from
being
a
Partial
Abettor
of
them
in
their
Socinianiz'd
Cause
,
which
it
seems
is
very
lame
therefore
,
and
like
to
be
more
lame
and
defective
,
if
they
leave
it
in
thy
hands
to
mannage
:
It
is
well
,
if
while
they
are
contending
for
the
Humanity
of
Christ
,
they
do
not
at
length
oppose
or
further
deny
his
Divinity
.
As
for
clearing
thy self
of
Contradictions
,
thou
art
so
far
from
it
,
that
I
think
I
can
easily
make
it
appear
to
any
indifferent
Person
,
met
thou
hast
added
divers
more
Contradictions
,
Confusions
and
Gross
Perversions
;
as
also
can
as
easily
remove
thy
Charge
of
Contradictions
or
Inconsistencies
,
which
thou
hast
framed
against
Me
,
W.
P.
G.
F.
G.
K.
J.
C.
&c.
but
at
present
I
count
it
not
worth
my
Labour
or
Time
particularly
to
enervate
them
,
except
thou
wouldst
appear
and
shew
thy self
,
like
a
Man
,
not
afraid
to
discover
thy self
or
Name
:
but
it
appears
in
thy
hiding
and
obscuring
thy self
under
another
Name
,
as
divers
think
,
thou
hast
the
more
Liberty
to
traduce
and
abuse
thy
Neighbours
,
or
such
as
have
wished
thee
well
,
and
are
not
willing
to
render
thee
Evil
for
Evil.
But
if
thou
wilt
enter
into
any
serious
Debate
about
Principles
,
come
forth
and
shew
thy self
,
and
do
not
use
such
Equivocal
Subterfuges
:
I
proffered
thee
fair
enough
in
my
Letter
to
thee
,
when
I
desired
but
so
much
Civility
from
thee
,
as
to
have
an
Hour's
Discourse
with
thee
in
the
Presence
of
Two
or
Three
of
thy
Friends
and
mine
,
that
I
might
have
shewn
thee
,
wherein
I
apprehend
the
Truth
,
my Self
and
my
Friends
wronged
,
in
divers
Passages
of
thy
Book
;
proffering
,
either
to
come
to
thy
House
,
or
to
meet
thee
,
if
I
might
know
where
:
But
instead
of
either
,
thou
shuffledst
me
off
with
a
long
Letter
,
subscribed
T.
T.
neither
letting
me
know
where
thou
dwellest
,
nor
where
I
might
meet
with
thee
;
pretending
some
Circumstances
of
thy
Occasions
would
not
conveniently
admit
;
with
some
other
trivial
Allegations
.
A
strange
Put-off
!
What
,
not
spare
an
Hour's
Time
to
discourse
or
examine
thy
own
Injuries
and
yet
can
take
many
Hours
to
write
Pamphlets
thereof
against
us
?
Oh
Timorous
Man
!
What
sorry
Shuffling
art
thou
fain
to
make
use
of
?
And
as
concerning
our
Confession
of
the
Christ
of
God
,
both
as
to
his
Divinity
and
Manhood
,
we
have
not
been
nor
are
ashamed
thereof
;
and
instead
of
proving
us
guilty
either
of
Equivocations
or
Confusions
,
therein
it
may
be
easily
made
appear
,
how
far
thou
hast
brought
forth
both
,
together
with
many
impertinent
and
groundless
Cavils
against
us
thereupon
:
And
as
for
the
Divinity
or
Deity
of
the
Son
of
God
,
and
his
Sonship
,
and
being
Christ
before
he
took
Flesh
,
thou
art
so
far
from
confessing
this
with
us
,
that
thou
makest
a
meer
Scoff
at
our
serious
Account
thereof
,
p.
30
,
31.
Telling
me
of
a
pretty
Medley
of
Hypocrisie
,
Quibbling
and
Confusion
,
and
deviating
from
Scripture-Language
in
speaking
of
the
Divine
Nature
,
or
Word
cloathed
with
the
Most
Holy
Manhood
being
the
Christ.
But
is
this
a
Truth
in
it self
,
yea
or
Nay
?
What!
is
the
Socinian
or
Biddlean
Proselyte
offended
at
our
confessing
the
Divinity
of
Christ
so
much
as
we
do
,
when
he
dares
not
appear
ingenuously
and
publickly
to
state
his
own
Principle
?
But
whatever
he
thinks
of
our
deviating
from
Scripture-Language
,
or
of
opposing
our selves
therein
‖
we
would
not
impose
or
force
a
Belief
of
our
Principles
in
such
Language
as
is
Unscriptural
and
doubtful
,
or
make
meer
Words
Matter
of
Contention
,
where
they
are
sound
,
or
according
to
Scripture
;
neither
would
we
be
imposed
upon
by
Words
both
Doubtful
and
Unscriptural
;
and
if
we
be
necessitated
,
in
our
own
Vindication
,
to
use
any
words
that
are
not
expresly
laid
down
in
Scripture
,
it
is
in
Condescension
,
and
not
for
Contention
[
Note
,
that
this
Man
boggles
at
and
evades
my
Eight
plain
Questions
in
pag.
22
,
23.
of
Q.
Plainness
,
about
the
Son
of
God
;
and
instead
of
giving
any
ingenuous
Answer
,
he
meerly
Triffles
,
Quarrels
,
Contemns
,
Retorts
,
Questions
,
&c.
through
much
of
his
second
Section
.
Passing
by
at
present
many
Injuries
and
Falshoods
,
and
scornful
Cavils
against
my self
.
I
must
take
notice
of
one
Abuse
against
Samuel
Fisher
,
pag.
54.
and
reiterated
p.
59
,
89.
where
thou
thus
chargest
him
,
That
he
positively
asserts
the
Scriptures
to
be
a
Nose
of
Wax
;
yea
,
and
saith
,
it
is
capable
of
being
no
other
;
and
for
this
quotes
Samuel
Fisher's
Additional
Appendix
,
p.
21.
Thou
art
here
very
positive
in
thy
Charge
,
which
indeed
is
a
Charge
of
a
high
Nature
;
But
hast
thou
dealt
honestly
or
truly
in
this
?
Was
it
S.
F's
positive
Assertion
concerning
the
Scriptures
themselves
?
Or
did
he
speak
it
with
Reflection
upon
them
who
make
or
render
the
Scriptures
no
better
then
a
Nose
of
Wax
by
their
own
various
Interpretations
?
Though
he
be
Dead
,
yet
he
speaketh
for
himself
so
much
as
may
detect
thy
Injustice
and
Abuse
against
him
;
where
treating
of
the
then
Priests
Confusion
,
or
going
round
,
&c.
about
the
Transcriptions
and
Translations
of
their
Text
,
which
they
take
to
be
their
Rule
(
he
thereupon
addeth
)
Which
were
they
never
so
certain
and
entire
,
by
answering
to
the
first
Original
Copies
,
yet
are
not
capable
to
be
(
to
all
men
)
any
other
then
a
Lesbian-Rule
,
or
Nose
of
Wax
;
forasmuch
as
even
where
men
have
them
(
as
half
the
World
has
not
)
they
are
lyable
to
be
Wrested
and
Actually
Twisted
Twenty
Wayes
by
Interpreters
,
whose
Expositions
,
Senses
and
Meanings
(
which
are
as
Many
and
Various
as
the
Thoughts
,
and
Conceits
,
and
Inventions
of
the
Men
are
,
who
comment
upon
them
)
must
be
the
Rule
,
&c.
see
his
Additional
Appendix
to
his
Rusticus
ad
Academicos
,
pag.
21.
Now
judge
(
serious
Reader
)
whether
it
be
Samuel
Fisher's
own
positive
Assertion
,
That
the
Scriptures
are
a
Nose
of
Wax
(
in
themselves
)
or
whether
that
they
are
not
rather
made
so
(
or
no
better
)
by
such
as
Wrest
and
Twist
them
?
What
a
manifest
Perverter
is
this
Man
!
Surely
the
Lord
will
rebuke
him
,
and
all
perverse
Opposers
and
Perverters
.
Whereas
thou
sayest
,
That
the
Baptists
have
this
to
say
for
themselves
,
They
do
not
pretend
to
Immediate
Divine
Revelations
and
such
Inspirations
,
nor
to
a
Gift
of
Infallibility
,
nor
yet
to
any
such
Immediate
Commission
from
Heaven
,
as
the
Quakers
do
,
viz.
to
go
forth
as
Prophets
and
Apostles
,
p
56.
I
say
,
the
Baptists
are
then
greatly
declined
from
what
many
of
them
pretended
at
first
,
as
may
be
seen
in
divers
of
their
ancient
Books
;
wherein
they
profest
Inspiration
,
and
confest
to
the
Sufficiency
of
the
Spirit
's
Teaching
,
and
being
moved
and
led
thereby
,
both
in
Praying
and
Preaching
;
see
Sam.
How
's
Sufficiency
of
the
Spirit
's
Teaching
,
commended
by
W.
Kiffin
;
D.
King
's
Way
to
Sion
;
T.
Colster's
Works
,
with
many
others
:
Hast
thou
mannaged
the
Baptists
Cause
well
,
in
saying
,
They
do
not
pretend
to
Immediate
Revelations
,
Inspirations
,
&c.
contrary
to
their
former
Testimonies
?
And
whether
we
or
they
will
shew
more
or
greater
Evidence
,
Time
,
Tryals
and
Sufferings
will
further
manifest
,
as
it
hath
already
:
God
hath
made
our
Testimony
both
evident
and
effectual
in
many
Consciences
,
through
our
Travails
and
Suffering
as
Christians
;
wherein
he
hath
appeared
with
us
and
for
us
,
and
stood
by
his
Prophets
and
Faithful
Witnesses
among
us
.
As
for
thy
Comparison
between
the
Quakers
and
Muggleton
in
both
thy
Pamphlets
;
there
is
enough
in
it
to
manifest
how
Unjust
,
Irrational
&
Dishonest
thou
art
therein
;
it
will
neither
hold
as
a
just
Comparison
either
in
general
,
or
in
the
particulars
*
For
all
the
rest
of
thy
Revilings
,
Hard
Speeches
,
Cavilling
and
Quarrelling
against
us
,
we
commit
our
Cause
to
God
,
and
appeal
to
him
to
plead
it
,
and
to
evidence
for
us
in
the
Hearts
of
our
Adversaries
,
as
we
doubt
not
but
he
will
yet
further
,
for
his
own
Name
and
Truth
's
sake
;
in
the
mean
time
,
he
hath
given
us
to
Rejoyce
over
the
Revilings
of
our
Adversaries
,
to
pray
for
them
that
persecute
us
.
And
though
we
are
as
Fools
for
Christ
,
we
have
learned
to
shew
forth
so
much
of
Christianity
,
as
when
Persecuted
,
patiently
to
Suffer
it
;
when
Revised
,
to
Bless
;
when
Defamed
,
to
Intreat
;
Rejoycing
when
men
Revile
,
Persecute
and
speak
all
manner
of
Evil
of
us
falsly
for
his
Name
's
sake
:
whose
Sufferings
we
esteem
Greater
Riches
then
all
the
Glory
of
Egypt
.
London
,
the
27th
of
the
12th
Moneth
,
1674.
I
subscribe
my self
thy
Abused
Friend
and
Lover
of
Truth
and
Men.
G.
W.
THE
END
.
Notes, typically marginal, from the original text
Notes for div A65890-e10
*
And
withal
,
shewed
as
high
Titles
given
to
Baptists
Books
as
ours
,
Qu.
Plainness
,
p.
71
,
72
,
73.
*
Which
renders
his
Friend
T.
H.
his
Cause
very
lame
,
and
sorely
wounds
it
▪
then
‖
When
we
Oppose
our
Adversary's
Raising
Conten●ion
,
by
their
imposing
Unscriptural
and
Unsound
Words
.
*
It
is
not
thy
Mocking
[
and
telling
G.
W.
That
when
thou
talkest
of
Reason
he
presently
thinks
of
Plums
]
that
will
clear
thee
.
How
easie
is
it
for
a
Scoffer
to
fill
Books
witk
such
Frothy
Stuff
?