for fear of Popery and Slavery 2. Then â—ould 〈…〉 be no Papist if he believed it Unlawful to Persecute Men for Conscience in the common Acceptation of the Words then had the Pope Erâ—ed and a Council and that in no small matter but alas K. James knew Prose ution of men for Heresic was ro Persecution for Conscience besides an Peroneous Conscience was no Conscience Quit 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 Scandâ—lous 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 Lyer as thou that talks of my being once in a maed-house that deniest Quakers Bow Couldst not thou have said Some Enemy or the Printer or others put in those Words or that some Letters accidentally jumpt together and make these unhappy Sentences Where is Inspitation 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 saynext 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 the Light p. 79. Look once again May not Perfectionists long continuing so at last reform and so God be merciful to them in their Conversion be 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 Winder and his Wife from the Lord that they had Murthered a Child and must dye the Spirit would appear in the Court They were Meiancholly 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 Bristel 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. Fox was about to Eat The word of the Lord came unto him saying Eat not 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 another Thâ—â— impostor in thy Colours fit for Box or Bedlam in thy south thou wert burnt in the band at Bristol for a Highway-man yea thou wert Pillored and thy Ears were cropt off for Sedition Thou refusest to Preach to the Quakers under 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 lease 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 desame 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 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
THE FOXONIAN Quakers DUNCES LYARS and SLANDERERS Proved out of GEORGE FOX's Journal And other Scriblers Particularly B. C. his Quakers no Aposiates or the Hammerer Defeated Amanuents as is said to G. C. as he sometime wrote himself Gnii lmus Calâ—â—ius alias William Penn. Also a Reply to W. C. a Church-man the Quakers Advocate his Trâ—pidantâ—um Mallens intrepidâ—â—tur Maâ—â—â—â—tus c. TITUS I. XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Trepidantiâ—â—â—â— Mallâ—us LONDON Printed for W. Marshal at the 〈…〉 and J. Marshal at the 〈…〉 169â— 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 Libe is 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 found the mystery in his name he was also a second Lucian and by an Anagram they had sound 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 Consessions 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 and 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 for I never heard the story till now and to be plain I believe be neither That alâ—o affirms 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 rotorious 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 Ma. House c. and in such a stile as if be were â—astning thither or lately came from thence Cur Yelping Cur Mr. Woodcock Goodman Goose c. this is no later but amongst Children Young and Old Whether You Sir were the Aâ—â—â—â—r of the Quakers no Apostates or helper to the materials or rather immaterials of that 〈◊〉 or only the Licenser or Approver mâ—n think as they see cause no Book must 〈◊〉 without couseâ—t thus the Lords Massage is sâ—opt curtail'd or changed since iâ— plâ—â—sed you to set up Ecclesiâ—stical 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 of that bugger'd a Mare I had been guilty of too great cashness 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 â—â—â—d 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 aâ—â—snâ—er c. such Tricks are often among the Perfect ones You have lately to serve aturn declared That you believed Imputed Righteousness in the sense we plead for the Body of Christ that was crucisi'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 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 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 greatest Quakers for the Light You having resused 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 Lyar c. your Cause falls to the ground for be 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 design of my Reprimand were to answer both Papers as be 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 Erroncous 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 the 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 New Church I reflected on my work lay not so much with them that own her Doctrine or Old Discipline that keep from the Lords Table Men Ignorant Scandalous Contentious that use not the new uninjoyn'd Cercmonies lowing to the High Altar c. What is be that writing of Reprolation could not distinguish betweens Non 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 〈◊〉 non possibile naturally but ne'er ordain'd my being born in Constantinople so be made it a non futu rum 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 be 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 be bath sound 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 callinm 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 be knows it be need be no more my Tutor than I his nothing is more evident to me that W. C. wants not only a Tutor lut 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 locks like yours who have little knowledge of that Tongue less of the Greek 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 lut 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 Mabomet was but little skill'd in this trick when on the back of his Elborae 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 Bar was a Fables that be found the Turks knew nothing of it and that Grotius ' confest to 〈◊〉 he look up the story only oncommon some 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 When or Mâ—homet knew himself to leâ—an Imposter but 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 Saillingfleet tho' all were as gravely â—old 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 nor 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 be brought home to the Lord Many saith he had Convincements who are now at Rest Thomas Salthouse James Naylor c. Well whoever had Convincements it is doubted by Thousands of Quakers and
Adam before be 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. 10. All I meet with cannot bear mans coning to Adam's state before be 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 be 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 three 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 reading 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 teach you Is none of the Hereticks he had Detected for John at that time taught them by his Epistle George 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 Quaâ—ers beld 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-joqne when one said Truly he sound 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 Ido'l and the Worshippers there I cured a 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 and cry Wo to the bloody City of Litchfield I saw in the street a pool of blood and my feet 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 an 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 Band. Bands and Hatbands 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 barm 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 then Folly to all men His Miracles were no more real than Popish ones of the Rood of Grace Christs Blood the blood of a Duck 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 knowledge as well as with the Heart for Grace Must Men Experience Scripture and know it after They were of old commanded to teach their Children the Law Christ said How readest 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 Sufficient He pretends a word from the Lord to set up such Assemblies by them was the Light tryed thousands of Quakers seeing this â—are-fac'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 not to Prophesie George Fox in another book I have seen calls the Scripture and
Infamous for Lying that all the world can confute him The Papists in their Casulstical Writing have asserted It was lawful for a Priest if suspected and taken 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 to tell you of it c They can deny at the place of Execution 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 dyè Protestants too that is they protest again the rieresies of the times It was well said of Mr. Mead the true English-man in the late Reign to his Immortal Honour when Sir D. C. told him of the Quakers Knwery about five years since in Brislot in cheating 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 that he said thou hast them upon the hip spare not a man of them B. C. i◠a Foxonian Quaker Ideal with him as such not a separate Quaker these roundly answered to Dr. Lancasters Questions Bp. of Londons Ciraplain about Christ c. when the Foxonians did it sophistically the Separate ones answer'd well to alltl equestions from Philadelphia in Pensilvania when the Foxonian ones there refused to do it they swallow all that Fox once said and now Penn without chewing To Revile and Curie is Common Oh! what puputridstinking 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 Quakerisin is of kin to it The Deist observe and Quakers are very friendly one to another how writes Mr. Nor is of Love to God as Creator Benefactor Why not Redeemer I have been ask'd the question Is be 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 Ignoramus Whitehead now Preacheth Christs Body is in Heaven that was once in the Grave Well if you be Inspired Persons now you were Impostors once Now for some of B. C's Assertions the naming of which is enough or more than enough for any that have read my Quakers Impostors or Apoststes proved from their Avowed Principles and contrary Practises he saith That he found not Truth or Serse till be came ro p 62. of that Book That the Bristol Quakers never left their meeting in the last Persecution unless when Sick c. not Lawrence Steel or others That the Quakers generally bow not to men c. That George Whitehead and William Penn did ever hear their open Testimoney that in my bro◠I grant the Quakers are more just than others and careful not to tell a Lye That I plead for Lying as a Lawful thing That I bring 2 Tim. 15. When I call to mind the unfeigned faith that dwelt in thy Grandmother Lois c. as a place of scripture for playing at Bowles and Nine-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 Bow 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 Mell ancholy made my Confessions and put up in a Mad-house 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 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 be corfessed to me their Minds were changed about leaving the place of Publick Worship in 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 own Ears the Cretians are alway Lyars and so are the Quakers Should I say I this 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 von of Mrs. C. of Plymouth if her husband A. be alive let him thank you not me you force me to it I care not to mention names for reason-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 〈…〉 me yet I write what I have read and heard Every Child B. C. excepted would know the sease 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 Pnen and yet did about not serving Protestant but Popish Kings in Wars when the sense is plain I proposed it not for an Answer to me he being suspected to
Catechised in the Church in What is the chief end of Man c. Mr. W. Churchman tells me He could trov G. Keith 's Questions to be Prepositions if need were He can say more of the Aberdeen business then I do know or are like to know for him is a fine way of answering I ask you one question Whatever place Mr. Keith Allegorized in Scripture Did he once disown the Literal Sense this his Adversaries you plead for have done though sometimes they would own it Politickly Shew one place where he is guilty here For your Citations It is no more a Body of Flesh Blood and Bones when it Riseth then say I Not the same Numerical Body He ever own'd it the same for Substance though not Qualities What think you of the stub stance of the Egg and Chick coming of it of Rain when Ice or Snow So his other is not that Flesh that shall be raised the Apostle saith not That Body c. 1 Cor. 15.27 53. Yet this Mortal shall put on Immortallity How shall it arise Various opinions are about it among them that are sound in thâ— Doctrine of the Resurrection For your great Contradiction p. 13. about 〈…〉 the 〈…〉 Christ as universally â—â—â—essaâ—â— to Sâ—â—vation â—nd yet True Câ—ristiaâ—â—y may sulâ—â—â—â—n about the â—â—â—â—â—edge of Christ in the â—â—â—â—r he says â—â—ny know little of the History of Christ 〈◊〉 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 dye who knows You have many in your Church and too many in ours that assert more than this That Heathen Turks c. that never disown their Mabomet may Love God and be Saved are these Apostates too For that is my Question not whether G. Keith wrote Unsoundly at one time or contradicted himself at another For that mistaken passage in his Exact Narrative He had not changed in one Principle of Religion for Thirty Year or more He did not mean by Principle Opinion as you seem to understand him but Artitle of Faith Sure he confessed before 〈◊〉 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 yâ—â— Prelacy Limbs of Antichrist your Miâ—â—stry Ambitious Lordly without Zeâ—â— 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 Gelaspee 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 found 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 sinail 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 〈◊〉 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 hand in it I say it again My work was not fully â—â—â—â—ify G. Keith 〈◊〉 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 Câ—â—pable 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 joques after B. C. and sports himself with you of the Election of Grace 〈◊〉 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 〈◊〉 the New Church of England is an Apostate Church on his Principles not mine I am answered You 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 Circumstances worse than King James did yet to be plain Had not he given a Toleration we might have been to seek for it for some of you Suppose a Man on the Highway is full of Rage Beats 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 never 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
Company Mr Baxter was a Prodigee 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 Publick Spirit one of the gravest Preachers upon Earth which pleas'd 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 No doubt Papists triumpht What then Protestants Reformed Because we are often twitted about some mens expresing themselves in these points particularly Mr. Sâ—â—phâ—ard 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 never 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 judgment hath told the world I also with them disown Dr. Crisp's 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 c. 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 such may as well say Jesus Christ entered into Heaven for them and that is enough tho 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 Ovid 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 shews what you are Hei mihi quod Amor non sit Medicabilis Herbis This strongly proves what you say Fools will be medling I suppose you learned it not out of Obid 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 or thy Brutallity 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 remembred this and the next Rumores suge ne inciipas noviâ—s Auther haberi You had never Printed your false stories of Box c. Fistula dulce canit volucrem dum decipit auceâ—s 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 learn'd so for instead of your dullones Si male dixeris pejus Audies That you deserve tho not have Bate sapiâ—â—â—â— et Quercus concionantur There is for you and the People now for his Eccho's Quid agunt qui ambiunt Sacerdotium Otium non felix si boni Literis Eris Now for some Proverbs Ne sutor ultra Crepidam Had G. Fox the poor Shoomaker 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 borarnm bomo for the Church of England and the Quakers 〈◊〉 the same time too There is your mâ—â— for you Asinus ad Lyram W. C. at the Poets Now I have stockt you How often will you throw out these sayings I have read them in Erasmas 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 falsly as you me Forty times about Box or the Mad-house c. would you not and all the world with you say I was a most Impudent Rogue Suppose I should say You crackt brain Mad man in no degree Compis Mentis you measure your own Cornby anothers Bushel Learnedly Exprest You Car you Yelping Cur you make my worship smile remember the Proverb about your charge of Amorous Passions c. the old woman had never sought her Daughter in the Oven had she not been there her self Remember how you were condemned for an Assassinator and are shortly to be hanged You got loose lately from a Mad-house remember what you endured there You were whipt about London-streets for cutting Purses as all know You Dunce and Blockhead that write 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 Wise-aker Crack-brain'd Apostate maker proved an Apostate about his Numseul being a joco Satyrical return to a tale of a Tub emitted by a Reverend Conformist How should I expose my self instead of you as you have done your self in stead of me Who shall believe such shameless infamous Libellers as B. C. and W. C. Brethren in Iniquity Had you served some Men so they would have ruin'd you both but you have done it your selves as to your Reputations c. I advise you read a Book over before you answer it and if you have not so much wit as to speak sense have so much wit as to be silent The great Dean Thompson of Bristol I remember once in the Church asked a Boy before all the Congregation Quest Who made the Catechism call'd Man's Chief End Answ A company of Perjur'd Presbyterians Quest What did I do with one of those Catechisms that that Prodigal Fellow gave That was Trepidantium Malleus Answ You tore it in pieces and trampled it under your feet He did so in the open street Quest What say they of it Answ Oh that it is a most Heavenly Piece c. Quest But what say you Answ They tell of the Trinity