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 Lyar c. 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 finisht my Reprimand and then put in a few lines about Cato c. or not 1. To prove G. Keith no Apostate tho' very Erroneous and proved the contrary from his charge of Election c. Then 1. The Arminians in their Church are Apostates too which must not be granted 2. Then tâ—â— New Church of England is an Apostate Church from her Doctrine Discipline and Manners which I have done at large The Vnion with Rome c. 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 provoak'd to it yet the Nâ—â— Church I reflected on my work lay not so muâ—h with them that own her Doctrine 〈◊〉 Old Discipline that keep from the Lord Table Men Ignorant Scandalous Contentious that use not the new uninjoyn'd Ceremonies lowing to the High Altâ— c. What is he that writing of Reprobation could not distinguish between a Nâ—â— possibile and a Non futurum Who says God makes any mans Salvation impossible others besides G. Keith have denied it God hath made my being unable to flee a non possibile naturally but ne'er ordain'd my being born in Constantinople so he made it a non futurum so of Christs 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 Imposters c. by proofs not commonly known therefore I intituled 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 us'd 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 Greeâ— 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 Politicks History and Theology Thine in the Light without the Outward Name THE FOXONIAN Quakers DUNCES LYARS and SLANDERERS Proved out of George Fox's Journal c. 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 lookt into these Winter Evenings when Stories are most acceptable for Merriments sake Mahomet was but little skill'd in this trick when on the back of his Elboâ—â— he rode up to Heaven receiv'd the Law and came back again By the way I have it from good hands that Dr. Pocock averr'd That the story of the Dove in his Ear was a Fable that he found the Turks knew nothing of it and that Grotius confest to hiâ— he toâ—â— 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 Maâ— met knew himself to be an Impostor in having the Falling-Sickness did think the Angel Gabriel did appear to him c. 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 appear'd 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 Revilings what passages were for Oliver and against the Stuarts are left out so those words G. F. the Son of God Did not the Prophets words continue the same in all Changes yet this was the man who was call'd 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 abhorr'd and disown'd him as a Deceiver c. Mr. Penn in his large Preface says The Quakers declar'd a Perfection from Sin but held not a Perfection in Wisdome 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 York-shire 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 c. Well
THE FOXONIAN Quakers DUNCES LYARS and SLANDERERS Proved out of GEORGE FOX's Journal And other Scriblers Particularly B. C. his Quakers no 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 Church-man the Quakers Advocate his Trepidantium Malleus Intrepidanter Malleatus c. TITUS I. XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Trepidantium Malleus LONDON Printed for W. Marshall at the Bible in Newgate-street and J. Marshall at the Bible in Grace-church-street near Cornhil 1697 TO HIS Vnholiness 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 publisht 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 c. 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 clapt 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 offer'd to give all their dues to a Minister 10 year Fellow of Lincoln-Colledge but then Poor if they would employ him aâ—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 fâ—r I never heard the story till now and to be plain I believe he neither That al o aff rms That Bristol Friends Steel c. never left the Place of their Publick Worship unless when sick c. When I appeal to the whole City particularly the disappointed Informers whether for several years before King James's 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 Custome 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 c. and in such a stile as if he were hastning thither or lately came from thence Cur Yeâ—â—ing Cur Mr. Woodcock Goodman Goose c. this is no banter but amongst Children Young and Old Whether You Sir were the Aâ—thor â—f the Quakers no Apostates or helper to the materials or rather immaterials of that Booâ— or only the Licenser or Approver mâ—n think as they see cause no Book must now go without consent thus the Lords Mâ—ssage is stopt curtail'd 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 â—f that bugger'd 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 damn'd all Yet when did we hear of a curs'd Cavileer E'er play'd 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 c. Had your Friends and Advocates these stories of me by Revelation as the two friends that came to Henry Windor had of the murther of his Child and that the Spirit should appear in the Court before the Judge which proving false were imprisoned c. Is it true that in Pensilvania some have been put to death on friends 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 unaskt 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 c. such Tricks are often among the â—erfect 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 crucifi'd Rose again and is circumscrib'd 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 Mens Relying on this c. as I had it from that good Ministerâ— to whom with others you said all this Oh! How deceitful are Sinless Men Goldney that Creature in the shape of a man lately deny'd 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 Villany No Papist shall Lye or Equivocate more for the Church than the greâ—test Quakers for the Light You having refused the proposals for a meeting to consider my Questions and not owning the late Reply I purpose
not to Prophesie George Fox in another book I have seen calls the Scripture and names Matthew Mark Luke and John Dust c. Papers sent forth for detecting Error p. â—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 oâ— the Lord the word of God though this was too high for Scripture only for Christ and their words Mr. Crisâ—â— a Reformed Quaker in his Babel builders unmasking themselves hath made a Collection of their Abominable Errors and Blasphemous Assertions taken out of Buâ—roughs's Works That the Sufferings of the Quâ—kers were Greater and more Vnjust than those of Christ and the Apostles for tâ—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 Ecâ—les a great Prophet a Famous Man who burnt on Tower-hill his musical Instrumâ—nts worth about twâ— hundred pounds as Câ—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 Eccleâ— 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 Womens preachings and Womens meetings the Church and Brethren have bound thee on Earth and thou art bound in Heaven Be reconciled to George Fox who is Gods Friend and the great Apostle of Jesus Christ this is the word of the Lord to thee This year shalt thou dye because thou hast taught Rebellion against the Living God He replyed as the Quaker present told me I expect to dye in a few hours yet I know the Lord sent you not But see the Goodness of God to detect such Villany the Man Recovered and Liv'd four or five year after now if he had dyed what a famous Prophet had Sollomon Eccles been Pray prophecy 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 reveal'd 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 profest 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 c. this is so common Vast is the difference between Preaching for hire and taking hire for Preaching The Priests under the Law liv'd 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 liv'd 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 Maâ— 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 Disciplâ— 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. â—3 How many pair of Shoos 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 Shoomaker preaches up 〈◊〉 Mortification You shall find how much George was concern'd at what others said of him I have heard of one much concern'd this way and ask'd 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 Publick Schools and read instead of Scripture in their Faâ—â—â— from day to day This in a word 〈◊〉 become the Quakers Bible they 〈◊〉 have written against our Bible I 〈◊〉 have written against theirs Jam â—â—mus ergo Pares Not only do the folloâ—ers of George Keith condemn this 〈◊〉 as a Notorious Deceiver and Impostâ—â— but the Harp-Lane Quakers disown 〈◊〉 Discipline as the Womens Meetâ—â—â— c. though they are corrupt as to 〈◊〉 Doctrine about Christ with 〈◊〉 Grace-church-street Quakers who 〈◊〉 both Doctrine and Discipline Wâ—â— G. Fox's Wife once Margaret Fell 〈◊〉 past Child-bearing was to have an 〈◊〉 the Midwife was sent for but nothing comes yet this was the Marryage that was a type of Christ and the Church I commend George among all the lyes 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 howâ—â—â— made bold to whisper this among themselves and have been so impudent to tell me so That his followers differ aâ—â—â—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 â—ead his Journal will be Printed also and his prophesies as some of his Disciples tell us though Fox and he damn'd one another as False Prophets times without number He that would
know more of George Fox's Ignorance Lyes c. Read his great mystery and battledore a large Folio also They the Quakers can tell who â—â—e are Saints who are Devils who Apostates without speaking a word He denies p. 99. That Christ has a Humane Body oâ— Humane Soul Asserts plainly Tâ—â— the Soul of man is a part of God â—e it came from him and goes to himâ—â—â— p. 272. and p. 99. That Christ is not distinguisht from the Father if â—â— Penn pleads he meant Separate 〈◊〉 George though Inspired was ignorant of words and in the name of the Lord condemned them that rightly useâ— them You are says he p. 114. conceâ—â—ed in sin David did not say Yâ—â— arâ— but I was Profoundly answered His answer to Dr. Owen's Chatechisâ— is fit only for Laughter He answers John Gilpin's Book a book worth reading of Qua ers beâ—â—â—â— That he was Drunk after he left the Quakers and a Warrant was out for him thâ— usual Answer Page 244. The Inâ—â—â—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 German 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 anothers 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 Prophesies 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 askt 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 sence one to quiet an Objecter another to satisfie 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 Lyar 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 your selves 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 Quakings 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 Physick 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 call'd 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 't was Jereboam that caus'd Israel to sin and as his name was branded to Posterity so shall theirs 〈◊〉 We cannot own them to be Head and Law-givers their Church Government Orders Canons Ecclesiastical are becometh Reproach Taunt By-word in the Nation as a just recompence of their Pride Apostacy and deep Hipocrisie The QUAKERS No Apostates Or the Hammerer Defeated c. Examin'd MY Learning is talk'd 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 bite though they câ—â— bark This Man of impotent malice haâ—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 Church-man 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 Booâ— which are Writings of Truth Are they good subjects that deâ—â— King William to be Lawful King of England beeause they grant him lawful Prince of Orange As vast a difference is there between the light of Naâ—â—â—â— 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 frantick 〈◊〉 grow their Errors are so many thâ—â— if one should ask a Quaker What is 〈◊〉 Name instead of the blasphemeâ—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 my self 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 â—â—â—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 Pâ—gan 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 Exeâ—â—tion any Treason or Murther and say they are as innocent as the Child to Night born Why because forfooth they have been since absolv'd nay if occasion be that they dye Protestants too that is they protest against the Hâ—resies of the times It was well said of Mr. Mead 〈◊〉 true English-man in the late Reign 〈◊〉 his Immortal Honour when Sir D.C. told him of the Quakers Knavery about five years since in Bristol in cheatâ—â—â— 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 thâ—â— he said thou hast them upon the hip spâ—â—â— not a man of them B. C. iâ— a Foâ—onian Quaker I deal with him as such not a separate Quaker these roundly answered to Dr. Lancasters Questions Bp. of Londons Chaplain aboâ—â— Christ c. when the Foxonians did it sophistically the Separate ones answer'd well to all the questions from Philadelphia in Pensilvania when the Foxonian ones there refused to do it 〈◊〉 swallow all that Fox once said and now Penn without chewing To Reâ—â—â—â— and Curie is Common Oh! what putrid stinking words come from the mouths of the pretenders to Pure Breathings 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 Benefactâ—r Why not Redeemer I have been ask'd 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 meer Tricks Ignorâ—â—â— Whitehead now Preacheth Christs 〈◊〉 is in Heaven that was once in the Grâ—â— Well if you be Inspired Persons not you were Impostors once Now for some of B. C's Assertiâ—â— the naming of which is enough or mâ—â— than enough for any that have readâ—â— Quakers Impostors or Apoststes pâ—â—â— from their Avowed Principles and contâ—â—ry Practises he saith That he found 〈◊〉 Truth or Sense till he came ro pâ—â—â—â— that Book That the Bristol Quakers â—â—ver left their meeting in the last Persecâ—â—on unless when Sick c. not Lawreâ—â—â— Steel or others That the Quakers geâ—â—rally bow not to men c. 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 Thâ— I plead for Lying as a Lawful thing That I bring 2 Tim. 15. When I câ—â—â— to mind the unfeigned faith that dwelt 〈◊〉 thy Grandmother Lois c. as a place 〈◊〉 scripture for playing at Bowles and Nâ—â—â— 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 â—â—w I prove them Apostates on this mans 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 â—y Confessions and put up in a Madâ—â—ise BOX Hence I am call'd what he pleas'd 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 Falshoods 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 abâ—â— leaving the place of Publick 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 alway Lyars and so are the Quakers Should I say I thâ—â— day saw a Quaker carryed along Drunk by six Men holding his Hands Legs Body that I never saw none so carryed 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 c. Never heard you of Mrs. C. of Plymouth If bâ— 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 write what I have read and heard Every Child B. C. excepted would know the sense of this Did any one think tho 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 Pneâ— and yet did about not serving Protestant but Popish Kiâ—gs in
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 alâ— prâ—ceeded from Mature Judgment and P … ed Principles c. Yet 1. They kept Fast Days for fear of Popery and Slavery 2. Then could K. James be no Papist if he believed it Unlâ—wful 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 Proseâ—ution of men for Heresie was no Persecution for Conscience besides an Erroneous Conscience was no Conscience Quiâ— non est scientia c. 3 The Addressers would say privately All was but a Trick of K. James No wonder he Laughed at them when they were gon and PVAW'd c. 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 Countrey 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 denyed 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 Lyar as thou that talks of my being once in a mad-house that deniest Quakers Bow Couldst not thou have said Sonâ— Enemy or the Printer or others put in those Words or that some Letters accidentally jumpt together and make these unhappy Sentences Where is Inspiration now when he was lately told some Quakers deny any Body of Christ in heaven c. He said they were Ignorant tho 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 c. 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 thâ— 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 joyn'd with me who he is I know not He is said to be worse then Mad worse then the Hammerer why the two Quakers that came to Henry Windor and his Wife from the Lord that they had Murthered a Child and must dye the Spirit would appear in the Court They were Melancholly or Mad says B.C. 1. They were owned by the Quakers before in and after to their Death 2. This Madness was not discern'd by the Justice or Judge or Quakers or others but the Quakers clos'd 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 falsly to John Story not when he prophesied of the burning of London of which Friends took no more notice then the Men of the World and so never mov'd 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. Fâ—x was about to Eat The word of the Lord came unto him saying Eat nâ—t as before Now B. C. to humble thee if it may be for thy Folly and Falshood I will suppose I should apply my self to thee in the same Language thou hast done to me and with the like Falshood 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 anâ—ther Thâ—u Impostor in thy Colours fit for Box or Bedlam in thy Youth thou wert burnt in the hand at Bristol for a Highway-man yea thou were Pillored â—nd thy Ears were cropt off for Sedition Thou refusest to Preach to the Quakers â—nâ—er Five Hundred a Year None of my Friends in Bristol ever deserted St. James's Back c. 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 Publick Places to a thousand at a time Lords Days O thou Impudent Man Mad-man c. Thou didst prove the Vnlawfulness of Bowls and Nine-pins 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 leafe is full of Nonsense None have so much the command of the Peoples Purses as the She Speakers yet to avoid Reflections as much as may be I have thus spoken to thee c. 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 VVell one consideration is comfortable a Quakers word is no Slander You have been known to be Notorious Lyars 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 c. 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 intend no more to answer such scriblers 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 then 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
〈◊〉 Moulins Fools Coat which though 〈◊〉 would wear all would not Would 〈◊〉 a Fools Coat well become a Miâ—ister of the Gospel when I was a â—reacher at Brislington and Châ—â—â—eton â—ad Presbyterian Ordination I baptized â—cording to the Directory I Catechised in the Church in What is the chief end of Man c. Mr. W. Churchman tells me Hâ— could prove G. Keith 's Questions to be Propositions if need were He can sâ—â— more of the Aberdeen business then I 〈◊〉 know or are like to know for him 〈◊〉 a fine way of answering I ask yoâ— one question Whatever place Mr. Keith Allegorized in Scripture Dâ— he once disown the Literal Sense this his Adversaries you plead for have done though sometimes they woulâ— own it Politickly Shew one plâ—â—â— where he is guilty here For your Citations It is no more 〈◊〉 Body of Flesh Blood and Bones wheâ—â— Riseth then say I Not the same Nâ—merical Body He ever own'd it thâ— same for Substance though not Quaâ—â—ties What think you of the stubstanâ—â— 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 Thâ— Body c. 1 Cor. 15.27 53. Yet tâ—â— Mortal shall put on Immortallity Hoâ— shall it arise Various opinions arâ— 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 â—nowledge of Christ in the Letter he says Many know little of the History of Christ â—is Birth manner of Life and Death that must know him to be a Mediator and Saâ—iour and how far God may even to Heathens discover a Mediator before they â—ye who knows You have many in your Church and too many in ours that â—ssert more than this That Heathen Turks c. that never disown their Maâ—omet may Love God and be Saved â—re these Apostates too For that is â—y Question not whether G. Keith â—rote Unsoundly at one time or conâ—adicted himself at another For that â—istaken 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 Baptized himself in Infancy which he owns c. You tell us not what bitter Expressions he once dropt against Presbyterians and others but in the general Hard ones only that he call'd your Prelâ—â—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 call'd 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 dropt an Unadvised word at Turners Hall I had not been his Voucher but an Apostate he was not by any Arguments of yours and therefore you a Libeller 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 Vngrateful VVretch c. 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 Lyes his Refuge which I suppose makes Mr. Penn disown any haâ— in it I say it again My work was not fully to justify G. Keith nor whether he hatâ— contradicted himself but to detect W. Church-man '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 c. I replyed Then are the Arminians Apostates which is to be abhorr'd by Sober Men He says I am no Arminian No and yet â—oques after B. C. and sports himself with you of the Election of Grace the Reprobate VVorld 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 Yâ—u are an Vngrateful VVretch to reflect on that Church that gives you your Liberty We humbly and heartily 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 Circumstanâ—es worse than King James did yet to be plain Had not he given a Toleration we might have been to seek fâ—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 Highway-man 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 c. which I have abundantly proved consequent to his Opinion to say You are Vngrateful and neveâ— answer one of my Arguments Is this Disputing The Title of my Book shews what I designed not a Vindication of G. Keith against all his Citations no but to convince B. C. of his feeble Arguing about Apostacy 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 iâ— such hast you say Yâ—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 practise of some Innovators this body hath for scores of years lost its â—urgative Faculty and therefore is so â—â—healthy and giddy by keeping in those Dâ—egs that should be thrown out you now take and keep Atheists Adulterers Swearers Ignorant Persons notoriously â—isibly such thus is its Discipline corrupted as well as Doctrine for its Doctrine it is one of the best Churches upon Earth You ask Wâ—y â—â—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 aâ—â—ndantly which you reply nothing too and I love not Landem Cantilenam Well The Presbyterians Perseâ—uted in New England say you Whom Blasphemers of Christ Cursers of Magistrates in the Streets False Prophets c. Obj. In Scotland now What such as were found in Popish Cabals that say Their Interest and Religion is concern'd in the bringiâ—g in of K. James again But your Church early Persecuted B. Hooper for not wearing a Surplice who honestly condemns all Symbolical Humane Câ—remonies in the wâ—rship of God in his Preface to his Savory Exposition on the prophesie of Jonah â—ox that Glorious Martyrologer was a Non Con Famous Mr Cartwright and many more such must be involv'd in trouble for a few Popish Trinklets Were your New Englâ—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 Ruin'd for not coming to their Communion c. It is not the Suffering but the Cause that makes the Martyr for when Christ was crucified two Theeves were crucified with him Did ever any Presbyterian persecute as your Brethren Who countenanced Sham Plots By whom was Stephen Colledge Murthered Who condemned him and rejoyced 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 seiz the King What he and he alone It is well known what the Earl of Anglesey said Could my Lord Howard after his Pardon and Discovery of another Plot confirm this No he knew nothing of the Shaftsburian Plot Mr Colledge with a shower of Tears solemnly protested to me when I beg'd 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 Sham 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 rail'd as much at the Quakers as the Quakers at them Neither can you think the Lords Prayer and Ten Commandments turn'd into verse by me so bad as you say Pray read how your Church hath done the Lords Prayer at the end of the Psalms approv'd to be Sung if mine be Vncouth Rhime Doggrel Prophaning 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 talkt better then you or some others yet out of it argued more subtilly I have heard of Mr Widdows famous for a Tract of Natural Philosophy that being heard to make a great noise in such a place some came to him and askt 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 Lyâ—r from the beginning and would be so to the end The Devil began Syllogistiâ—ally 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 denyed the miâ—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 denyed 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 Widdows in â—eâ—d there is my name Widdows so I â—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 Ravings than now we do How is it you have not a word to favour the Quakers Prophesies Is it because you have such in your Church Arise ap Evan that mad blasphemous Prophet Was it before the VVars 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 inferiour 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 your self Now Sir you would let the world know you have read more then Cato's Verses perhaps the Sentences under for you bring us Noble Apotheigems In ipso limine titubare ominesum est Nullum reprehenderis vitii cujus ipse qâ—â—â—as reprehendi Faedares invidiâ— 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 â—e that you have yet your Grammar by you but all will not do Iâ—sipieâ—tes est discere non putarem c. Well Eris mihi magnus Apollo is right De mortuis nil nisi bonum and all that follows it was answer'd in my Vindicâ—ae and Reprimand too therefore I shall not answer now Only Are not those you Revile every 30th of January Dead VVas not Dr. Oweâ— Dead who never swore to Richard Cromwel as Oliver his son lately assured me If I must I will produce the testimony of Dr Goodwin Mr Jenkins abâ—â—t Evaâ—gelista Quintus and also of Mr Sydrack
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 practice Phisick for the good of Mankind seeing the natures and vertues 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 mans 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 fulness 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 Schollar that Preacht that could not tell me whose Wife Sarah was how many Tribes there were I knew another who when he preacht 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 thrâ—â— Jonas 's at a morsal c. I have heard of one in Exon Colledge 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 then 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 c. Some kept to this and cared not for any mans teaching but after all George sets up for a Teacher himself contrary to his first sayings when You need not that any man teaâ— you Is none of the Hereticks he had Detected for John at that time taught them by his Epistle Geâ—â—â— was Adam's equal for Perfection and what Christs too yet the aforenamed Goldney a famous or rather infamous Quaker among other notorious untruths by him and Wyat denyed That any Quakers held Perfection no not George Fox himself for I knew him said he then run on Thou art a Lyar Report and we will Report Report and we will Report Had George been a Physician none had Cur'd half so many as he had kill'd why had he not acquainted Physicians of those Vertues 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 c. when they were almost choakt 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 helpt 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 Steeple-house and testify against that Idâ—â— and the Worshippers there I cured 〈◊〉 distracted Woman Many were cured of Infirmities and Devils were cast out One hearing a Priest in a Steeple-house 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 Shoos and to go through the City of Litchfield 〈◊〉 cry Wo to the bloody City of Litchfield I saw in the street a pool of blood and my fâ—et were warm I knew not what it was but I was told in Dioclesian 's time Thousands of Christians were there Martyr'd so I was to go without any shoos in their blood Who can believe this Fable One said to a Justice of Peace aâ— Angel came in at Beverly Church It wasâ— said George Observe the trick he soon got in and went out It was strange to see a man come in without a Bâ—nd Bands and Hathands were once condemned by the Infallible Spirit as well as Lace and Ribonds I cryed 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 Countrey People When they saw the man with leathern Breaches come in the Priests would be gone Terror surprized 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 c. 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 Christs Blood the blood of a Duâ—â— in a vial c. when he tells of Outward Ordinances know Reader the design of this Book is a Lye in this thing We affirm That as Food or Phisick lookt 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 knowlâ—dge as well as with the Heart for Grâ—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 Theeves Theeves I thought to have gone on to George's Epistles full of Blasphemy and Falshood 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 disown'd all Courts himself The Light was Suffieient He pretends a word from the Lord to set up such Assemblies by them was the Light tryed thousands of Quakers seeing this bare-sac'd Iniquity hated him for his Hipocrisie 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 call'd Ministers False Prophets they were strictly neither false Prophets nor true ones they were True Teachers but pretended