the Debt of our sins as he is God because then the Father Spirit being God they also pay the Debt Nor not as Man he being Finite as above Nor not as God Man as W. P. in that page expresly affirms A Little of G. Whiteheads help here might do well to word the matter so as to reconcile this Doctrine of W. P. and G. F. Numb 56. R. B's Apology p. 95. Wherefore as we believe he Christ was a true and real Man so we also believe that he continues so to be glorified in the Heavens in Soul and Body Note W. P. says as above Christ as Man was finite viz. came to an end But here R.B. says he continues a real man in Soul Body so is not finite Chuse which of these you will believe Numb 57. G F's Gr. Mysâ—ry p. 90 Priest says There is a kind of Infiniteness in the Soul but it cannot be infiniteness in it self G F. answers Is not the Soul without beginning coming out from God returning into God again Note W. P. as above holds the Soul to be properly the man And here according to G F. this Man is without bâ—ginning if no beginnâ—â—g then no end which is not only Infinite â—ut also Eternal And yet Mark the Confusion W. P. before denys the Man Christ to be Infinite Numb 58. G. W's Div. of Christ p. 27. The God whom we serve and bâ—lieve in is infiniâ—e the only wise God and nothing relating to him or his being finite Sandy Foundat p. 20. W. P. there calls the Man Christ The Finite Impotent Creature Note the Clash unless the Man Christ be not relating to God Here I cannot but take notice that tho' W. Penn blasphemously calls the Man Christ the finite impâ—tent Creature yet he afterwards in his Reas against Rail a above and in other Books calls his Body a holy Body as if he thought that way to salve and excuse his former gross Doctrine or at least to hood-wiâ—k his Readers so as to let them see that he has so reverent esteem of Christ as to call his Body a holy Body after he haâ—â— so irreverently call'd his whole Man the finite impotent Creature Again I observe W.P. to be one with his 24 Brethren that in the City Mercury or News Book owns and and defends these sayings first in the Battledoor viz. All Languages are to me sayes G. F. no more but Dust who was before Languages were Next in J. Pâ—s Collection p. 199. But to the end of all Dâ—sputâ—s and Argumeâ—ts I am come for before they were I AM says James Parâ—ell To Pre-exist is to â—ave a being before where 't is plain the declare themselves at least to pre-exist and yet W. P. denys the Apostles to pre-exist for in his Rejoynder p. 299. he says Paul did not pre-exist Christ did Now is not this a setting themsâ—lves above the Apostles and equal with Christ For Christ pre-existed G. Fox and Ja. Parnell pre-existed but Paul did not pre-exist says VV. P. Nay further I find in pag. 1. of the Book of the two women at Malta D. Baker is not only for having his Friends the Quakers to pre-exist but also declares them to be Eternal saying O ye Eternal and blessed Ones whilest the man CHRIST must be calld The finite impotent Creature by this high and elevated dust and ashes VV. Penn. I shall now return to insert a few more Contradictory Clashes and so haste to another head Numb 59. W. P's Rejoynder p. 13 That Christ his coming was but Mark but to bring the world to a more improved knowledge and large enjoyment of that divine Power Wisdom Life and Righteousness which former Ages had comparatively but an obscure sight and imperfect sence of And p. 296-300 he justifies this saying viz. That which Christ took upon him was but a Garment even the flesh blood of our Nature which is of an earthly perishing Nature Truths Principles by J. Crook If Christ had not â—yed Man must have peâ—ished in sin this being the way found out by God to recover him Note Here 's one Christian he grants the merit of Christs coming and Death But W.P. makes the benefit of his coming to be no more but to shew man more plain what he saw before as through a glass perhaps thinks he mends â—he matter by often calling the Body A holy Body whilst yet he renders that earthly perishing Numb 60. G. F's Gr. Mystry p. 222. Priest says Câ—rtâ—â— is witâ—out his Saints in respect of his Bodily presence G. F. answers Hâ—w then are they of his flesh and his bone W. P. Chr. Quaker p. 97. The Body of Christ is not so much as in any one Note This W P. is still clashing against G. F. almost on every hand Numb 61. W. P's Address to Protestants p. 119. Let us saith he but soberly consider what Christ is and we shall the better know whether Moral men are to be reckoned Christians What is Christ but Meekness Justice Mercy Patience Charity Virtue in Perfection Note Tho' W. P. Allegoriâ—es Christ and makes him nothing but Virtues yet his Brother G. W. tells W. Hâ—râ—orth as above â—hat Christ is something else viz. a MAN consisting of Spirit Soul body the same Body as dyed or he only words the matter so to deceive the People Observe now That tho' these two mens Books quarrel about Doctrine yet they agreâ— in praising one another for G VV. in Qrs. plainnesâ— p 5 calls VV. P. A sincere hearted and zealous Man and VV. P in one of his Books does as â—uch for G. VV. And 't is abundance of Books these two men have written yea more by halâ— than ever I have seen nor do I desire to see them for truly I find Confusion enough in those I have seen yea more than I intend to â—emonstrate at this time here being enough to shew the reason why they have not profited the People at all W Penn says Christ left nothing in writing Chr. Quak. p 114 Christ wrote no Books But they have not followed his Example in this and yet he says Christ was their Example But Note further tho' W. P. will have Moral men to be Christians yet R. Habberthorn denys that Christ oâ— Gods gift is obtained by moral means and in p 33. he calls them Lyars that so affirm So let the Reader judge who is the Lyar in this case Again I cannot but mind W. P 's devised distinction and unscriptural Expression if it were no worse in calling the Man Christ The FINITE and IMPOTENT Creature and yet G. VV. in his Introduction to Divinity of Christ says We judge that such Expressions and words as the holy ghost taught the Apostles and holy Men mentioned in the Scriptures are most meet to speak of GOD and CHRIST and not the words of mans VVisdom and devised Distinctions since the Apostles days Now is not here a doublâ— face they carry in seeming
that they call them Amaleck exhort one another to smite Amaleck and yet like Cowards never come at them or like Cocks crowing on their own Dunghills they do it only in their own Meeting-houses among their own Friends and he that 's most ingenuous at comparing G. Keith and his Friends to the worst of Men and Devils they can find named in the whole Bible he 's an excellent Preacher and followed from Meeting to Meeting many Miles and of this Truth my own Eyes and Ears are witness In the years 1694 95. Ralph Ward a poor Friend at Philadelphia was several times fined for conscientiously refusing to serve on Juries and had Goods taken from him to the value of 4 l. 6 d of which he complained to the Governour and Council but had no Relief The Members of Council present were S. Carpenter S. Richardson A. Morris C. Pusey D. Lloyd all Quakers At a Court at Burlington 3d Mo. 1697. Daniel Bacon was fined 10 s. by Quaker Justices only for refusing to serve on a Jury tho' he pleaded both Liberty of Conscience and the Law lately made in England which says No Quaker or reputed Quaker shall serve on any Jury nor bear any Office of Profit in the Government Now here take Notice The Quakers in England used to plead with the Rulers against the Kings Laws for Liberty of Conscience But now being got into the Saddle of Government and being Rulers themselves they deny Liberty of Conscience to others that plead FOR the Kings Laws for Liberty of Conscience Let my old Friends at London consider that and whether 't is not Time now to cry out as Sam. Fisher once did p. 144. O Gross Horrid Hideous and Sordid Also several Friends in East and West-Jersey had Goods taken from them for not answering sumons to Courts also for refusing to pay a Tax raised to pay Souldiers wages Where Note the Quakers in East-Jersey who were in Unity with their persecuting Brethren at Philidelphia paid this Tax either directly or indirectly which was to pay Souldiers wages I shall give no perticular account of these distresses beâ—leving the rest are more than you wiâ—l Record but I cannot well omit to instance one more and leave it and the rest to your Consideration And that is John Wood one of your Brethren a Preacher in Gloucester County in West-Jersey being Sheriff of that County came with men armed to take Goods from John Roberts at Pensoaken sent two meâ— bâ—fore who pretended they had lost their way of which the said Joh. Roberts his Wife took pity and gave them meat to eat Soon after they espied Wood coming with his Company wherefore Roberts made fast the Door but Wood told him he had those within that would do his business they seeing him so treacherous opened the Door this Wood when came in offered his hand Roberts said if he came as a Friend it was well But said Wood I come not as John Wood the Preacher but as the Sheriff of Gloucester Now by the way observe that in the case between G. R. the Magistrates at Philadelphia those Magistrates could not find how to distinguish between Magistrates Quakers or Preachers but here you see their Brother J. W. had the art to do it But this J. VVood proceeded and took several soâ—s of Goods in use in the house among which was a Warming pan which the woman earnestly desired him to leave by reason of the great use themselves and the Nighbours had of it in case of Sickness or Child-bed there being none there about except that But she could not prevail with this VVood but away he carried it and soon after this Roberts fell sick and beginning to Recover again he sate up one day but at night going to his Cold Bed for want of the pâ—n to warm it being Winter the cold Bed made such impression on him that his speech was soon taken away which he did not recover again but dyed in a few days and what trouble this was to the Widdow the Neighbours can tell how much she imputed the death of her Husband to the want of the pan which she could not perswade this Wood to leave tho' she offered him to take any other thing instead of it Note the occasion of this Distress was only for not answering a Summons to Gloucester Court when the Court at Barlington required the same the place having been some years in contest between the wo Counties about the bounds not decided which County it belonged to Come you London Friends to say no more of the Inhumanity of this Action of a Preaching Quaker can you parrellel this in the whole Worlâ— that ever a preâ—ended Gospel Minister took the Office of sheriff before W. Penn cites plenty of old Authors in most of his Books pray set him to search all the Rusty Authors to see if he can find a President and if he can find none you may Record this for one if you please for the said Roberts was an honest Friend of your Society and I being wâ—â—h him in his sickâ—ess that very day that he sat up as aforesaid he desired me to publish this Preachers Action to the World and so far have I now fullfilled the Will of the deceased as also the Desire of his Widdow and Neighbours since his Death Now perhaps some for want of other Falsity to accuse me of will say I Taunt or Scoff But what would such say if I should use such Airy Expressions as that eminent Friend Sam. Fisher has done in his Rusticus ad Accademic 〈…〉 viz. As the Fool thinketh so the Clock Clinketh The Cat winkt when both her Eyes were shut The Wheel-barrow runs Rumble to Rumble A Tale of a Tub with the bottom out Tittles Tattle Twittle Twattle Whirle-gigs Flim-flams Gim-cracks Hog-styes Bumble-bee Propositions Magpye Premises Roaring Meggs Thundeâ—ing Canons to frighten poor fools c. This was Sam. Fishers phrase in writing Religious matters and re-printeâ— for Posterity by the lisence of the 2d Days Meeting in London And W. Penn in his Testimony before that Book makes the Scriptures their Rule for this stuff too and cites 1 Kings 18.27 of Elijah's words to Baal's Priests Thus I see how far I should be Justified were of their Society Though the same W P. with his t'other Tongue is so far from owning the Scriptures for their Rule that both he and S. Fisher as is before shewed would make them unfit for any Rule at all in any case by rendering them Vncertain c. Therefore pray ask W. P. by what Rule he knows any such word were spoke as recorded 1 Kings 18. seeing hâ— holds the Scriptures so Uncertain Doubtless he is as able to give an answer as if he had served seven years at Rome as G. W. tells the Baptists in his Quakers plainness p. 31. CHAP XI Of Swearing IN W Penn's Book called Reason against Railing p. 41. the Question is thus put How could you know that Swearing in any case were unlawful if it had not been written Swear
the Hat and going to Meetings for he affimâ—s p. 5. That Spirit that leads from the practice thereof to be A dark Spirit clearness and freedom is not in it but it doth lead into bondage But how quite contrary this is to that in Truths Principles p 24 51. Every Man ought to be left FREE as the Lord shall perswade his OWN Mind in doing or leaving undone this or the other Practice in Religion This indeed looks quite with another face clean contrary to Rome's Impositions aforesaid and yet these Quakers would have us believe they are led by the ONE Spirit But I perceive J. Crook That wrote that Book is not a fit Man for their Society CHAP VII Of the Scriptures CHristian Quaker pag 104. W. P. cites and transposes the Apostles words thus Lo in the Volumn of the Book it is written I come to do thy Will O God A Body hast thou prepared me But great W. P hath not altered the Sense of that Text yet by W. P 's own Doctrine 't is very questionable whether that be true Scripture especially because what is written in the volumn of the Book of the old Testament is only this Sacrifices and Offerings thou aidst not desire mine Ears â—ast thou opened Psal 40.6 Mark here is not a word of a Body hast thou prepared me which â—e â—nd his Brethren make such a Noise about in their Books Now says W. P. Rejoynder p. 38 I cannot but observe at what a suspected rate the Scriptures have been both first collected and then convered through the several succeeding Ages I may well object Are we sure the Judgment of them who first collected them was sufficient to determine what was right and what not Also How shall we be assâ—red that in above 300 years so many hundred Copies as were doubtless taken should be pure and uncorrupted considering the private Dissentions the readiness of each party to bend things to their own belief and the growing and succeeding Faults of leaving out aâ—ding transposing c. Nor was the Collectors Judgment Inâ—allible Learned men tell us of little less than 3000 several Readings of the Scriptures of the New-Testament in Greek Hence we may observe the Vncertainty of J. Faldo 's Word of God c. Now therefore since W. P. thus declares the Uncertainty of the Scriptures of the New-Testament and the Psalmist to which the Apostle seems to refer shews that Text to be altered why then should he and his Brethren build such monstrous Principles upon so uncertain a Foundation as they render it That upon these words which it seems are properly Mine Ears hast thou opened as that therefore he who dyed at Jerusalem was not Christ but a prepared Body and that the Jews did not see Christ but a prepared Body and that the outward Person born of the Virgin was no part of Christ but only a Garment see Numb 38 48. And to strengthen this Anti-scriptural Doctrine T. Elwood has one knack in his Truth Desended p. 138. where he ventures to belye the common Creed The common Creed says he called the Apostles Creed says Christ was conceived by the holy Ghost Though born of the Virgin Now pray search the common Creed and see if the word Though be there to be found Behold this great Quakers Champion O what an Imposture would he have rendered George Keith to the World had he wrote this Lye of the Creed Note further W Penn cites and defends this Passage Râ—joynder p. 61. Quest Of what service are the Scriptures as they are given forth and recorded without Ans Much every way saith he and there is an Agreement and Vnion between the Spirit within and the words without Observe here how this wise Man confounds himself The Scriptures by his account are altogether Uncertain and suspicious at least of being corrupted and yet there is an agreement and union between the Scriptures as recorded without the Spirit within How does he here render the Spirit Uncertain One may see by this that a man who writes much had need have a good Memory or a stable Faith Again something like this is that late Confession of G. W. in his Counter Convert p 26. We prefer the holy Scriptures saith he before all the Books extant in the World Now observe here how G. W. carries a double face to deceive his Reader for he does not say that he prefers the Book called the Bible before all Books extant no for then he would contradict their Old Books for the Scriptures in the Bible they esteem Uncertain as above And their former Doctrine shews plainly what those holy Scriptures be which they prefer for in Truths Defence p. 2. 104. they say You might as well have condemned the Scriptures to the fire as our Papers and Querys for our giving forth Papers or printed Books it is from the immediate and eternal Spirit of God Hence it appears that those holy Scriptures which they prefer are their own Books and so much or such parts of the Bible as they will allow to remain uncorrupted c. And thus this insincere G. Whitehead hides himself by a deceivible meaning as is more plain by what he says in his antient Book called Truth defending p 7. That which is spoken from the Spirit of Truth in any says G. W. is of as great Authority as the Scriptures and Chapters are and GREATER c. Now let the Reader judge what those holy Scriptues are that they prefer before all Booke exâ—aâ—â—n the Word And as to what parts of the 〈◊〉 they 〈◊〉 allow to be holy Scriptures hâ—a◠〈…〉 so hâ—ad says in Refuge fixed p. 17. viz. Whether Mo◠〈◊〉 Hâ—â—mis were the first Pen-man of the Scriptures or whether both these and not one And whether some words were not spoken by the grand Imposter some by Wicked Men some by Wise Men ill applyed some by good Men in expressed some by false Prophets and yet true some by true Prophets and yet false c. Now Reader do but compare this with what W. Penn says before and then if my old Friends for time to come should object and say There are seeming Contradictions in the Scriptures or Bible and therefore well may our Friends Books seem to contradict each other Pray let them know that there are not only seeming but real Contradictions in their Books but not in the Bible And as to any seeming Contradictions that may be in the Bible they themselves as above have given the reasons why 't is so viz. having been corrupted but their Books cannot be corrupted because we have the first Impression of them which they say are given forth from the Immediate and Eternal Spirit of God and so must reeds be better and more certain Scripture than the Bible aâ—câ—â—â—ng to their own Doctrine Now as to the Titlâ—s they give to the Scriptures take a little more of their Clink Clank as W. P. says of the Priests for in a Book of G W 's call'd
Spiritual c. Of this false Doctrine G. K. complained to the Quarterly Meeting at Philadelphia but no Answer could he have nor no blame nor condemnation must pass against their Brother J. Humphery for this false Doctrine tho' its near six Years since these Letters were writ Well Reader This is a Taste of the Doctrine and Faith of our Delaware Quakers though as I said before we hear the contrary Doctrine is now preached in London and thou mayst expect to find much more such like false Doctrine Clashes and Contradictions in the ensuing Treatise And I should have been glad if I could been easie without detecting the same but I have now done it and have it may be the last I shall be concerned in And whatever maâ—â—e my lot for this I am content knowning my Intentions proceeding herein to be honest and sincere Amen D. L. The Contents THe Introduction page 1. Chap. 1. The Dis-harmony Clashes and Contradictions of the Quakers in both their antient and later Writings p. 4. Chap. 2. Of Opposition at Vnity p. 46. Chap. 3. A short Summary of Citations from the Quakers Books shewing that they deny Jesus of Nazareth to be the Christ p. 52. Chap. 4. Of calling Names for Religion p. 55. Chap. 5. Of Prophecyes p. 59. Chap. 6. Of Infallible Discerning p 61. Chap. 7. Of the Scriptures p. 68. Chap. 8. Of Magistracy and Government p 77. Chap. 9. O Persecution and Prosecution p 81. Chap 10. Friends Sufferings to be recorded by London Meeting p. 91. Chap. 11. Of Swearing p. 97. Chap. 12. Of Fighting Swearing and paying Tythes p. 202. Chap. 13. Of Miracles p. 810 Chap. 14. Of Life and Doctrine p. 113. Chap. 15. Sabbath Day Wheel turned round p. 118. An Appendix p. 121 Of In alliâ—lity p. 129 Oâ— Temporizing p. 130 Concerning Papists p. 134. A Postscript by way of Question to the Leaders of my Old Fâ—iends p. 137. A Proposition to meet our Adversaries in a publick Meeting concerning the matters contained in this Book p. 140. A Copy of a Letter sent to the Author by a Person of Note p. 142. INTODVCTION EXperience shews That the Quakers have always been exceeding Clamorons against those who have opposed any of their Doctrines especially in those books whose Authors are dead And yet notwithstanding no Christian Professors are moâ—e guilty than themselves not only of condemning Doctrines of Persons that are dead as diver of their Books testify but also guilty of Censâ—ring Persons too after their decease especially such as have been their opposers For this take one Example from W Penn viz. Reason against Raiâ—ing p. 163. Tho. Hicks complaining of E. Burroughs for giving ill Names to P. Bennit for asking Questions of the Quakers W. P. makes Thomas Hicks this Reply viz. 'T is Wicked with a witness and like a most irreligions Miscreant indeed God is my Record this day I would not to inherit more Worlds than there are Stars in the Firmament have so violated the Laws of Charity against the most violent of our deceased Opposers Vngodly Traducer whose Envy no doubt has fire enough in it to burn this good mans bones c. Note at what a rate he goes on considering the cause more like a Domineering Ranter then a meek and humble Quaker seeing himself is really guilty of Censuring and inveighing at â— Perrot one of there deceased Opposers as may be seen in his Book call'd Judas and the Jews And yet I know not that he got so much by so doing as to pay one Debt and much less so many Worlds as there are Stars in the Firmament but having not the Book at hand to cite particulars I 'll set down what John â—aylâ— and Jo. Feild Brethren of W. P say of the said Perrot after his decease p. 9. of their Loving Invitation viz. J. Perrot say they became a Troubler and Opposer and lost the Vnity of Friends in general and so was cut off from the Vine Christ and dyed miserably being in debt as the say See now here they censure one of there deceased Opposers to Damnation Behold the self-condemnation of these men their want of charity to the deceased Where has any of their Opposers been so Vncharitable to any of them after death especially But my present business is not at all about the Dead neither about Men nor Things that are Dead but against confused Doctrines now living viz. owned patronized and justified by men now living as witness the late general account given in the City Merurcy or News Book by the 24 Quakers at London And W. Bayly p. 568. opposing some Doctrine of a Quaker who was dead says As for that which is dead I have little to say one way or other I look not sayes he at the Person of any Living or Dead in that respect but it is that that lives that makes the difference And just as W Bayly sayes so it is For those citations following are the Doctrines of those now living tho' some of the first Authors be dead And my care has been to cite the Passages so large as to deliver the plain and full sense and meaning of their Authors to all intelligent Readers as they will find who please to examine and compare the same impartially But if through my distance from the Press some Errors or Escapes should pass Uncorrected I desire the candid Readers excuse or pardon seeing none are designed Lastly Whereas some Preachers of late to eyâ—se such confused Doctrines as follow tell the People That 't is easie to find seeming Contradictions in the Scriptures And why then may it not be so in our Friends Books To which I say they themselves in their Books give the reason why 't is so with the Scriptures which reason cannot hold as to their Books for W. Penn takes up several pages in his Rejoynder to shew to J. Faldo the Uncertainty of the Scriptures bringing Reasons to Prove them not the same as given forth but altered and corruptud so Joan Whitehead to the same effect in Refuge fixed also G. Whitehead in divers Books and S. Fisher at large in Rusticus c. all which shall be shewed hereafter Now this cannot be alledged of their Books because we have the first Impression of them and therefore they cannot be altered or corrupted So that this is too short a cover for this Mystry of Confusion which I desire all sober Readers well to Note Having thus premised shall now proceed to note some of the Contradictions and Clashes of the Quakers as I find them set down in their antient and latter Writings with some Observations on the same CHAP. I. The Dis-harmony Clashes and Contradictions of the Quakers in both their antient and latter Writings Numb I. SAnâ—y Foundat p. 13. W. P. saith Since the Father is God and the Son is God the Spirit 〈…〉 unless the Fathers 〈◊〉 and holy Ghost are 3 distirct Nothings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be â—â—eâ— distinct S. â—â—â—ances
consequently three distinct Gods Qrs. Plainness p. 2â— G. W. saith That the Distinction of the Father and Son are not only Nominal but Real Note here if G. W's Real distinction do not make the Father Son distinct Substances But W. Penn tells him they are distirct nothings Reconcile these who can Numb II. Quakers Plainness p. 24. G. W. saith we own that the Father is in the Son and the Son is in the Father And also that the Son is the mighty God the Everlasting Father the Prince of Peace Sandy Foundation p. 14. W. Penn saith If the only God is the Father and Christ be the only God then is Christ the Father which is Ridiculous and Shamefull Note how W P. calls his Brother Whitehead's Doctrine Ridiculous Shamefull Numb III. Qrs. plainness p. 19. G W. there declares that they cannot deviate from Scripture Phrase in their Creed For untill you bring us plain Scripture saith he that saith the humane Nature is the Christ which phrase is conscientiously scrupled we must rather patiently bear your censure than deviate from Scripture Language in our Creed But in p. 18. G. W. sayes Have we not plainly and often confest than the divine Nature or word cloathed with the most holy Manhood was and is the Christ Note cloathed with the most holy Manhood is not Scripture Language on phrase so that here he deviates from Scripture Language in his Creed in the very next page Pray what is this but Hypocrisie Numb IV. Sandy Founda p. 22. W. Penn saith Since Christ could not pay what was not his own Debt it follows that in the payment of his own the case still remains equally grievous since the debt is not hereby absolved or forgmen but transfered only Divi. of Christ Ans â—â— T. D. p. 16. How false and Blasphemous says G. W. this charge is against Christ I appeal to all sober Professors of Christianity viz. That when God required Satisfaction of Christ is was due from Christ. Now observe That as before W. P. Renders Geo. Whitehead's Doctrine Ridiculous Shamefull so here G. W. renders W. Penns Doctrine basphemous for holding that Christ had a Debt of his own to satisfy to God as W. P. more laregly affirms p. 22. of his Sandy Foundat Therefore as G. W. in his Quakers plainness p 20 says Pray you â—aptists agree upon a consistent Creed that you intend to stand by so now the Bapâ—â—sts may say Pray you Quakers agree upon a consistent Creed that you intend to stand by c. Again I cannot but observe that though G. Whitehead as before pretends that they concientiously scruple to deviate from Scripture Language or phrase yet I have not met with one Book of controversie that G. W. has written but he himself diviates from Scripture phrase herein Likewise in Divinity of Christ by G. W. and G. Fox they begin in the Epistle with Commanding and charging Professors to bring express Scripture for their Doctrine saying whether do the Scriptures speak of three Persons in the Godhead in these express words Let us see where it is written Comâ— do not shuffle for we are resolved the Scripture shall buffet you about And where doth the Scripture speak of a Humane Nature of Christ in Heaven And where doth the Scripture say the Soul is part of mans Nature Give us plain Scripture without adding or diminishing Come let us see Chapter and verse c. Now may not the Professors say Come G. W. Come Quakers where doth the Scripture say the Distinction of Father and Son is not only Nominal but Real in these express words Let us see where it is written Come do not shuffle And where doth the Scripture speak or say the divine Nature cloathed with the most holy Manhood was and is the Christ And where doth thâ— Scrip-say these words The Light within every man Give us plain express Scripture for this your first and grand Principle of all without adding or diminishing Come let us see Chapter and Verse seeing you pretend you cannot deviate from Scripture phrase in your Creed Besides if G. W. does not hereby mean deceit and hypocrisie for what end does he pretend they cannot own this or that in their Creed if it be expressed in plain Scripture seeing they so often and plainly testify that the Scripture is not their Rule but the light within is their rule in Faith But for Professors to call for Scripture is but according to their principles because they own it for their rule Numb V. Sandy Founda p. 15. W. P. saith In the fullness of time God sent his Son who so many hundred years since in PERSON testified the virtue c. Quakers plainness p. 24. G. W saith The Title PERSON is too low and unscriptural to give to the Christ of God Numb VI. E. Burroughs p. 142. J. Buâ—joâ— said How are they deceived who own Christ no otherwayes then as he was before the world began E. B. Replys Here then hast discovered thy selâ— more plainly Did not the Saints own Christ Jesus the same yesterday to day and for ever for Salvation Quakers vindication p. 16. by G. Bishop We distinguish between Christ which was before the Foundation of the World and his being within the true Light the Body which he took of the Virgin c. Note here G. B. owns Christ otherwayes For Salvation than as he was before the world began for he makes 3 distinctions of Châ—ist Numb VII R. Huberthorns works p. 20. Preist says Christ himself was not capable of Faith and Repentance R. H. Replys Here I Charge thee to be a Lyar and a Slanderer for he was capable of Faith and Repentance Divinity of Christ Ans to T. D. p. 22. Christ he never did nor could sin says G. Whitehead Note does not G. W. here hold Christ not capable of sin And how then was he capable of Repentance Numb VIII Quakers Challenge by Solomon Ecclâ—s George Fox whose Name says he thou art neâ— worthy to take in thy Mouth who is a Prophet indeed It was said of Christ that he was in the World and the World was made by him and the World knew him not so it may be said of this true Prophet whom John said he was not But thou wilt feel this Prophet one day as heavy as a Milstone upon thee c. G. W. excuses this in his serious search p. 58. Book call'd Ishmael c. p. 9. by G. W. One said It is all one to say the Scripture faith and God saith G. W. Replys Thou Blasphemous Beast dost thou make no difference between the Scripture and God! Here let all that reads this see thy Blasphemy Note upon what occasions they revile others for Blasphemy But G. W. excuses that real Blasphemy in his Brother S. E. and only sayes 'T is a little failure in syntax But let G. Whitehead tel me If a man should affirm it is all one to say His Book Ishmael saith and the
never call the Bodily Garment Christ. Quakers plainness p. 23. G. W. says The meer Body of Jesus was not the intire Christ yet the Name Christ is sometimes given to the Body tho' not so properly as to the whole Man Christ. Note tho' G.W. here grants the Scripture sometimes calls the Body Christ yet he will neither call it Christ nor own it to be so much as any part of Christ but as a garment if he be of his Brother I. P 's saith Numb 49. If. Pennington p 20 That which he Christ took upon him was our Garment even the flâ—sh and blood of our Nature which is of an earthly perishing Nature G. W 's answ to W. Harworth That flesh saw no Corruption but was raised from the dead Note the Contradiction for G W. here denys that it corrupted or perished Now least my old Friends should say that I am so hard pinched to make them contradict themselves as that if I should find in their books that they say four Pence at one time and a Groat at another that I would go near to make a Contradiction of it Therefore I'â—l give a short hint of what G. W. calls Contradictions in their Opposers Books In Christ Ascend p. 58. he brings John Newman to conttadict himself thus The Scriptures principally called the Word The Words that God hath spoken by his holy Prophets blessed Son and Apostles Now this may be called false Doctrine but I profess they have better Eyes than I that can see it to be a Contradiction Pray judge if this be any more than to say four Pence in one place a Groat in another Again p. 60. he brings J. N. to contradict himself thus The Scriptures properly principally called the Word The Will and Mind of God contained in the Scriptures Note Here J. N. in one Sentence explains his meaning in the other but how 't is a Contradiction I leave to the judgment of the Impartial and whether G. W. Numb here was not hard pinched to find Contradictions and yet many more such things he cites for Contradiction in that and several other of his Books too large to insert here to which I refer the Reader with request to take notice what I might venture to call Contradictions by G. W 's Rule should I shew my self so silly as to follow his Examples Numb 50. A Book entit This to go among Friends by W. Smith p. 17. As for G. Fox says he the Lord God hath exalted him his glory rests upon him not setting up a Man or throwing down a man but in all thing giving the Power pre-eminence and endearedness to the Vessâ— fiâ—ed with the excellency of that Treasure W. Bayleys works p. 307. For they his Disciples loved his Person for the sake of the frame and Quality of the Spirit that dwelt in him or else what was his Person being mean and Contemptible to them more than another Person Qu. To which of these do they give the Preference To the Person of Christ or Vessel of G. Fox Numb 51. Great Mystr p. 246. Priest says God the Father never took upon him humane Nature G. F. answers That 's contrary to Scripture who saith God was in Christ reconciling the world to himself and art ignorant of the great Mystry God manifest in the Flesh Sword of the Lord drawn pag. 5. Whereas you say this Christ is God and Man in one Person it is a Lye Note in one he is so far from denying God and Man in one Persâ—n that he holds not only God the Son to have taken Mans Nature but God the Father also O Confused Divinity Numb 52. Reas agt. Railing p. 20. In the fullness oâ— Time he Châ—ist manifested himself in a more familiar manner to Mankind in order to which he prepared aâ— as holy Body in which he preached his everlasting Gospel Mark an holy Body T. Musgroves doctrin preached about Delaware in the year 1695. That Christ as to his Manhood accounted himself not good Took nothing on him that was good Note The one holds the whole Manhood not good the other the very Body to be holy therefore good Numb 53. Ans to Dr. Lancaster by G W. c. Christs Blood that was shed without the gates of Jerusalem together with the whole Sacrifice of himself both of Soul and Body was a true Propitiation and Attonement for mans Reconciliation and peace with God for Remission of sins through a living Faith c. Sandy Foundation by W.P. p. 21. The Justice offended being infinite his Satisfaction ought to bear a proportion therewith which Jesus Christ as Man could never pay he being finite Observe Here G. W. opposing W P. declares Christ as Man pays the debt for sin through faith if Soul Body be the Man Numb 54. G. W's Light Life p. 41 22. Bâ—t three Comings of Christ saith he that in the flesh at Jerusalem that in the Spirit but also of another coming in the flesh yet to be expected we do not read But his second coming and appearance without sin unto Salvation I own and witness Also W. Bayley pag. 306. says I never read in all the Scriptures of a Third coming of Christ Personally besides what shall be in a Saints Finally This is the former Faith of W. P. and the Quakers ingeneral too tedious here to cite of which we no where find they have made any Recantation Ans to Dr. Lancaster by G W. c. Jesus Christ true God perfect Man was put to death bâ—ried rose again and Visibly ascended into Heaven shall so in like manner come as he was seen to go into Heaven at the last and great day of Judgment and end of the World Again in answ to W. Harworth The same Body that was put to death is still in being the Man Christ did not perish nor vanish either as to his Spirit Soul or Body Observe how plain their New Doctrine is for Christs visible coming in the same Body expresâ—y Conâ—râ—ry to their Oâ—â— or else dissemblingly they now so otherwise word the matter but mean as formerly As Fisher says thus they dance round And round again in th' self same ground It staggers to and fro and reels Skips up and down and runs on Wheels Starts aside like some broken Bow Crosses Christ-like Criss-cross in the Row Wind Dust Husk Chaff no stable Steeple A Tale that takes unstable People A Toy a Cloud Mist Smoak a Fog 'T is Quakerism and some Quavering Bog A Quiâ—k-sand a Quagmire that sucks Who is in 't his feet out hardly plucks vid. Fishers Appendix p. 773. Numb 55. G. F's Gr. Mystry p. 355 â—03 All that makes reâ—ompence for sin is he that never sinned Christ the second Adam and not the first Christ gave himself his Body for the liâ—e of the World he was the Offering for the sins of the whole Woâ—ld paid the debt and made Satisfaction Sandy Foundat p. 21. W. P. denyes Christ to pay
into it and that Christs Soul dyed when the Body dyed For this see at Numb 37 38 39. where they deny the Body to be Christ that it was Christ that â—â—od yea they declare That Christ in that Body dyed or was crucified And that both Soul and Body was sacrificed see Numb 42 2dly That Muggelton holds That the Godhead Life dyed That when Christ dyed God dyed Now see above whether they do not hold the same for at Numb 39 11 G. W. says It was Christ â—â—at dyed and â— P. says Christ is of an Eternal Nature and his flesh and bones are of his Nature for nothing is Eternal but God Mark that and compare it with their holding That Christ in the Body dyed 3dly That Muggleton holds That Christ being God imbodied with flesh and bone one Person without us cannot be in the Quakers For this see at Numb 35 36 12. where they hold Christ remains a Man consisting of Spirit Soul and Body the same Body that dyed and that the Body of Christ is not so much as in any one 4thly That Muggleton holds That God was born of Mary For this see at Numb 33 51. where they declare Christ to be true God born of Mary also That God the Father took humane or Mans Nature 5thly That Muggleton holds That the Devil became Flesh Blood and Bone For this see the Preface to G. W 's Judgment fixt where he says of some seperate Quakers That they are Devils incarnate viz. made flesh or become Man which is flesh blood and bone Leâ— G. W. otherwise demonstrate this if he can seeing he says The Lord laid a necessity on him to write it Thus it appears how far their Doctrine agrees with what G. W. calls Muâ—gletons false and blasphemous Opinions Therefore as G. W. in p. 20. of the same Book says to the Baptists Pray you Baptists says he before you conclude a final Sentence upon us agree upon a consistent Creed that you intend to stand by if you intend to impose upon us to believe as you believe upon pain of Damnation So now the Baptists and other Professors may face about and say to the â—uakers Pray you Quakers tell us why did you not agree upon a consistent Creed that you intend to stand by if you intend to impose upon us to believe as you believe before you sentenced us to Damnation as many of you have done as G. W. has done in his Book called Ishmael c. p. 11 12. in these words viz. Sensless natural brute Beasts MADE to be DESTROYED Reserved in EVERLASTING Chains under Darkness for everlasting Fire Dogs Sorcerers shut out from God with many more such dreadful Sentences or Quakers Complements which agree well with Muggleton's Curses at which George has been an Artist in his day and his Brother Penn follows him close for he avouches the most cruel of these sort of Complements in Reas agt. Railing p. 165 as if these Quakers had a Patent to revile and pronounce People Damned But pray look upon G. W 's other coâ—fident face in his Apost Incentaâ—y p. 4. where he says As â—or our confessing that â—E are the Church oâ— the first born let OUR â—Oâ—TRINE TESTIMONY LIVES and SUâ—FERING's bear witness To which I say SO BE IT let theiâ— Dâ—ctrine and Testimony before cited bear witness and let their Lives bear witness for let their preaching against the Delight â—ashions of the world and against REVILINGS Envy Pride Covetousness and other Debaâ—cheâ—ies bear witness while the world sees them guilty of an these things as well as others Now let them come forth and give a better Demonstration than their bear Say-so that they are the Church of the first born more than other Professors of Christianity or else who do they think will believe them And lastly As to their Sufferings bearing witness that they are the Church of the first born I say if they will have Sufferings to be a Demonstration then is the Church of England whom they have so much condemned the Church of the first born for they have really out-done the Quakers in Sufferings as all the impâ—rtial will judgâ— foâ— how many of them have expireâ— in the â—â—ames how many strange cruel Torturers and bloody Massacrees in divers places have many of them suffered for Religion and doubtless God would enable them to endure he like Sufferings again rather then they would renounce their Religion The like may be said of the Reformed Churches beyond Sea what cruel â—ufferings have they undergone Thus my Old Friends you may perceive how willing I am that you should see that you â—re at higher but upon even ground with other Christ an Proâ—essors whom you condemn yea certainly you have exceeded aâ—â— that I yet ever knew in Equivocation hiding oâ— Sin Reviling c. 'T is my Prayer to God that I may be Instrumental to bring you down from despising your Feâ—low Creatuâ—es Professors of Châ—ist as well as you But G. W. to prove the Quakers to be indeed the true Church and not the Baptists says in Qrs. plainness p. 33. We have a Record in Heaven and also in many Consciences c. Now Mark does not the Baptists say the same in their Book called A way to Zion So that here one bâ—ings as good Proof as t'other one says and t'other says yet G. F. unchristians all Professors but themselves for in his Professors Catechism his very first words are Come you Vnchristians let us talk with you But to face about again W. Penn in his Perswasive to Moderation pag. 46. calls them all Christians and says They only differ in the Comment all allowing one Deity Saviour and Judge good Works Rewards and Punishments But the same W P turns again and in his Rejoynder p. 339 says Oh! the Dreadful Darkness that over-spreads the hearts of the called Christians Therefore says S Fisher p. 773. Now this not the other anon it s either Then by and by its both and neither CHAP. III. A short Summary of Citations from the Quakers Books shewing they deny Jesus of Nazareth to be the Christ. SEe at Numb 36 20. where they hold those to be false Ministers who preach Christ without â—id People believe in him as he is in Heaven above And that the Light within is Christ and is ONLY and principal and admits not of another Also at Numb 15 51 where they deny a God imagined to be beyong the Stars And deny God and Christ to be a Man in one Person Now he who is the Christ of all true Christians is Jesus of Nazareth who is God and Man in one Person and this Person is without all men in Heaven above yea and beyond the Stars too and cannot be in any man But he who is the Christ of these Quakers they here shew is not without man not in Heaven above not beyond the Stars not God and Man in one Person but that the Light within is Only their Christ and
Davids Enemies discovered p. 7. he says These Quakers do NOT call the our book of Matthew Mark Luke and John the New Testament and Gospel as thee and thy Generation of Priests do But T Elwood in his Antidote p. 81. calls the Writings of Matthew Mark Luke and John The New-Testament Scriptures of Truth and so is no Quaker if G. W. say true for so he sees cause towâ—rd the matter Again J. Tomkins and W. Penn put out a Book and can it The Harmony of the Old and New Testament and so are no Quakers 1 G. W. say true But pâ—ay Note Though they tell of the Harmony of the Old and New Testament yet there 's but little Harmony in their Books which they esteem equal with if not prefer to the Scriptures Again W. Caton in his Books to his Friends pag. 35.42 calls the VVritings of Matthew Mark Luke and John The GOSPEL and so is no Quaker if G. W. says true Well what think ye my Old Friends can we suppose these men are any moâ—e led by the ONE Spirit than others are Surely Naâ— But to face about again G Fox in his Book News from the North p. 14 saith Your Church is a Steeple-House which is Carnal and your Teacher is Carnal your Oâ—iginal is Carnal Hebrew Greek and Latine and your Word is Carnal the Letter and the Light is Carnal the Letter So Dust is the Serpents Meat their Original is but Dust which is but the Letter which is Death Their Church is Dust a heap of Lime and Stone gathered together So the Serpent feeds upon Dust And their Gospel is DUST Matthew Mark Luke and John which is the Letter Now Observe first how he tells of the Serpent feeding on Lime and Stone pray is not this Carnal too had not the Devil need to have strong Teeth to know upon Stâ—ple-Houses Sure this is both Carnal and Ridiculous or Ranter-like Secondly He renders the Scriptures all alike Carnal Dust and Serpents Meat with Hebrew Greek and Latine Here 's no preference except in their own Books and some of those they entitle The Word of God The Word of the Lord A living Testimony c. Now if they say the Bible will grow Old and molder away and become Dust I say so will their Books too And if they say 'T is the Sence contained in the Words of their Books which they call the Word of God the Word of the Lord I say the like is understood of the Scriptures in the Bible And yet as do the Papists so they have opposed others calling them Lyars that say Tâ—e Scripture is the Word If this be not Equivocation I say again 't is an exalting their own Books above the Bible Above the Bible did I say yes why not for the aforesaid Book called News out oâ— the North was as G. Fox says p. 1. Written from the MOUTH OF THE LORD by One who is Naked and stands Naked before the Lord cloathed in Righteousness whose Name is not known to the World which was prophecyed of but now is fulfilled Therefore it must needs be better Scripture than the Bible for they tell as above how Uncertain that is Therefore â—hatever late Confession they have made in pretending to prefer the Scriptures of the Prophets and Apostles before all Books it can be no other buâ— Deceit till they condemn their old Doctrine for G. VV. confesses Their Intentions may be the same tho' they may see cause now otherways to word the matter Count Conv. pag. 72 And Lastly Sam. Fisher says of the Scriptures That were their Transcriptions and Translations never so certain and entire by answering to the first Original Copies yet are not capable to be to all men any other than a Lisbian Rule or Nose of Wax see his Additional Appendix p. 21. Mark how he affirms That if the Scriptures were never so true yet they are capable of being NO OTHER than a Nose of Wax Now I dare affirm there is no sort of People else in Christendom except Papists will speak thus of the Scriptures But experience tells me That all sensible Christians who protest against this Popish Principle cannot but have an evidence in themselves to the worth and purity of the Scriptures by those sweet Streams of Life that are felâ— by reading and meditating thereon beyond what can be felt by reading any other Books But before we conclude this Head take one Verdict more from W. P's Spirit of Truth p. 38. The Scripture says he is much like the Shadow of the to â—e Rule Now all men know That the shadow is a vain empty uncertaâ—n thing sometimes two or three times longer or shorter than the Truth or Substance Again W Smiths Primer p. 11 12. Quest What is the Service of the Scriptures if they be not a Rule and for tryal of things that are spoken Ans They are of great Service Child and are to be read and believed But if thou lookest upon the Scriptures for A RULE and for Trying thou givest that unto them which belongs unto Christ c. Note Here the Scripture is denyed to be any Rule at all no not so much as to try actions or words But he says They are to be believed and yet W. P. shews them to be Vncertain So we must believe that which is Uncertain and no Rule in any case Is not this rare Doctrine But to face round about again E. Bâ—rroughs in his Huâ—-and-Cry after false Prophets says I shall lay all People to the Line of Judgment by THE RULE of the Scriptures and the Spirit that gave them see p. 880. where he not only makes the Scripture A Rule but The Rule yea so far The Rule that he trys judges and condemns the Priests by the express words of Scripture as Vncertain and Corrupt as they render them before But as Sam. Fisher says of the Priests so pray observe G W 's Rounds Wheelings Whiâ—lings for in his Book Tit. Ishmael c. p. 3.10 herâ—after The Scripture of the Bible is Carnal the Letter is Death and killeth yet he calls his own Writings The Light and Life of Christ c. But to face about again he tells us They prefer the holy Scriptures before all Books in the World But then Round he goes again saying That which is spoken by the Spirit of Truth is of as great Authority as the Scriptures are greater c. And that their Writings are given forth by the Eternal Spirit of God But Round again comâ—s George with a Back stroke and in Qrs. plainness p. 71. he says Our Intention and Principle never was to bring our Books in Comparison with the Scriptures O Confused Confidence and Self-Contradictions CHAP. VIII Of Magistracy and Government ALthough I have plenty of Instances before me to cite out of my Old Friends Books I shall begin with my Neighbour Sam. Jenings's book call'd The state of the Case p. 73. where he says Magistracy and Government we always owned to be the
People are Apostates and have not the Faith of Christ by their own plain Rules for the same Principle is held forth by R. H. G. F. G. W. E. B. and others Again I observe S. Jenings tells that the reason of T. B. and G. K. being prosecuted was for saying Sam. Jenings was too high and imperious in worldly Courts and calling him ignorant presumptuous and insolent Now is not Sam. Jenings here blinded by a sordid persecuting Spirit that thus has the face to publish this to the world seeing it is yet to be read in the Books of the Tryals of W. P. W. M. M. F. G. W. and others that they accuse the Magistrates in England most severely with Injustice Oppression Wickedness Corruption and yet these Magistrates did not punish them for that nor was G. F. punished for telling Justice Bennet He was a shame to the Government as in the Book called West to North c This shews the Magistrates in England more Noble more Christian and far more free from a Revengeful Persecuting Spirit than these Quakers who cannot bear to be called Ignorant Presumptuous and Insolent though by men of their own Denomination nor spoken when exercising his Magistratical Office but in Controversies about Religious matters without taking Revenge on their Persons But hear what G. F. says of such in Gr. Mystery pag. 125 360. You are inwardly ravened saith he that strike at the Creatures and to cause People to be put in Prison and to be persecuted and have their Goods taken away such are disorderly Teachers and shall be rooted out And so far they are self-condemned Apostates by their antient Testimonies for their actions in Pennsilvania Witness their imprisoning John M Combe when his Wife was but two days delivered of a Child and in danger of Death by a Flux and another of his Family sick also that dyed in a short time after and yet he could not prevail so much as to go home to take leave of his Wife or set his House in order tho' earnestly desired by him promising to appear at any time when they should require him No that favour could not be granted but to Prison he must go altho' Humphry Murrey the Mayor and chief Magistrate of the place offered to be bayl for him at which Sam Jenings raged and bitterly reflected upon him for that he knew his place no better And what was all this for surely some heinous Crime one would think why 't was nor more nor less than for letting a person have two of the printed Appeals to the yearly Meeting put forth by G. K. c. for 2d piece as they cost him But surely some Seditious matter was contained in this single Sheet whâ— the matter they were so offended at was an Article wherein it was queried Whether some Magistrate called â—uakers at Philadelphia did not act contrary to the Qrs. Principles in commissionating and hirlâ—g men to fight And for this they not only imprisoned him but did what they could otherways to ruin him by taking away his Lisence which he had to keep an Ordinary that cost him 3 l 12 s. And yet like Preachers like People so dark are many of them to say This was not any thing like Persecution tho' no Law had this poor man broken not did they so much as pretend he had broken anâ— Law Also the Imprisoning William Bradford and takâ—ng away his very Tools that he should get maintenance for his Family by contrary to the Laâ— of England so justly pleaded by him he being one of the Kings Subjects Also their imprisoning Peter Boss till Providence put the Government into the hands of Coll. Fletcher Governour of New-York who released him out of Prison And pray what was his Crime Why 't was for writing a Letter to Sam Jenings querying about several Miscarriages reported of him as inserted in p. 59 State of the ease and among the rest Whether S. J. was not drunk In the Tryal of which D. Lloyd being Attorney pleaded for S. J. and read a Case out of an old Law Book to this effect That tho' a Bishop was seen to be drunk yet was not to be reproved He also produced an Act against W. Bradford made in the reign of K. James 2d against printing Books without puting the Printers Name to them which they alledged W. B. had done and not put his Name to the printed Appeal tho' the Authors Names were affixed thereto Well to Tryal W. B. was brought D. Lloyd pleaded hard against him the Jury had their Charge given by S. Jenings out they went to try this Crime but it happening so that there was two or three upon the Jury that were not Quakers they stood upon the Nicety as some of their fellow-Jurors call'd it of two Evidences to prove that W. B. printed said Appeal which not appearing after about 48 hours the Jury came into Court and told the Bench they were not like to agree To whom A Cock made this learned Speech viz. Well seeing Friends that you are not like to agree you are Absolved from your lest or Oath and are discharged and we will have another Jury that shall agree and find the Bill But before another Court the Government was changed W. Bradford discharged from his Imprisonment and they disappointed of executing the Vengence which they intended And yet for all this these degenerate Quakers will not believe these manifest Truths known to so many but they 'll believe Sam Jenings Book of Lyes who in his Preface would make People believe That the Report of these mens Sufferings is but a Sham put upon the VVorld and so far from any thing like Persecution that it was only Sport and Play and I 'll warrant him can make brave Orations on 't in his Preaching too 'T was Prosecution says he and not Persecution see state of the case p 45. Just so also the New-England Priests say what they did to the Quakers was Prosecution and not Persecution Yeâ— the Book called New-England judged But there was a man punished for taking away an Hour-glass from a Priest and this G. Fox calls Persecution in his Instructions c. p. 30. Behold is there greater Blindness and Partiality to be found in the whole World than is among these Quakers that call punishment for breach of just Laws Persecution and yet when they punish men who have broke no Law they say that 's no such thing as Persecution but Prosecution And though the Quakers have all along made such a great Noise and continual Cryes to the Rulers complaining of their great and grievous Sufferings by Persecution even in so much that they have declared to the World That their Sufferings have been greater Sufferings and more Vnjust than the Sufferings of Christ or his Apostles or of any others since the Apostles days as in p. 273. of Edw. Bâ—rroâ—ghs Works which passage was lately justified in the City Mercury or News Book by 24 Quakers at London And yet
not at all Is not then the Scripture your Rule in this case W. Penn there answers This shews the Ignorance of Tho. Hicks in the Writings of the best Gentiles and his acknowledgment of the Light 's sufficiency in case we are able to prove Swearing disallowable before Christ came in the flesh The seven wise men saith he famous among the Greeks 500 years before Christ came in the flesh esteemed Swearing but a Remedy against Corruption Now observe does not this plainly shew that they held Swearing not only allowable but also good to be used for what good men would not use means to remedy Corruption was not W. P. dotish when he brought this Instance to prove the Light sufficient without the knowledge of what is written to shew men they should not sweaâ— Besides was it likely that the Light or Law in the best Gentiles would forbid all Swearing at the same time when the Law outward was in force that allowed and commanded Swearing or that the Gentiles had a light beyond the Prophets who never did forbid such Swearing but on the contrary commanded it Jer. 4 2. Another Instance W P brings is That Socrates said There is a Life more fâ—â—n and unquestionable than an Oath I Answ Does not the Law hold forth the same viz. that there is no need of an Oath amoâ—g men that live a life unquestionable or out of Strife for an Oath was for reconciling and putting an end to strife so that this of Socrates was so far from saying Sware not at all that it says as the â—aw says an evidence of what Paul said That the Gentiles did by Nature the things contained in the Law Now let wise men judge how far W.P. has proved the Light sufficient to shew men they should not swear without knowing the written Command of Christ And does not W. P. also confound himself in accusing T. Hicks of Ignorance for if we ask him who they be that live an unquestionable Life he shews us that the Saints do not for in Rejoynder p 175 he says The Saints shall judge the World and much more by their Judgment determine or reconcile things among themselves Thus seeing the Saints live not a life unquestionable but that they need to have things judged and reconciled how much less do others But more particular of Swearing W. P. and R. R. in their Treatise of Oathes put out in the Naâ—â—e of the Quakers p 46. cites this Passâ—ge viz. They Swear in God or to God or by God who promise an inviolable Obedience of Mind to him Now to say I solemnly Promise or Declare in the Presence of Almighty God c. is a calling upon God to be a Witness to the Truth of the Testimony given which in p 17. they look upon to be no less than a presumptuous Tempting of God to summons him to be a Witness not only to our Terrene but Trivial Business These are their express words And yet are they now so far apostatized and fallen from their antient Yea and Nay that this is the Oath that the Quakers have used under the new Name of a Test especially in W. Penn's Province of Pennsilvania till of late that G K. and his Friends bore Testimony against it And yet now in England they have got it confirmed by Law as I 'll shew anon But to proceed In pag. 68. they cite That it is evil to compell not only to Swear by God but by other things But how do they here condemn themselves for in their Courts about Delaware have seen Quakers give command the English formal Oath to be given to those that were not Quakers And yet for this very thing they condemn J. Perrot as an Apostate in their Book called A loving Invitation p 8. because when he was Clerk of a Court he gave some People the Oath Yet behold now their Brother Da Lloyd can do the like and be accounted no Apostate Again in the Book of the Tryal of G. Whithead and T. Barr at Norwich p. 2â— 29. the Recorder threatning to Praemunire them unless they would take the formal Oath We are ready and willing says G W. to sign this est or Declaration viz. I do in the Presence of Almighty God solemnly declare c. I do hereby faithfully promise by Gods help c. Note This they declare in p. 82. to be the Substance of the Oath which they then offered to sign and kissing the Book and saying I swear they there call the Ceremony and Circumstance so it seems they can now dispence with swallowing the Substance for they there say They conscientiously scruple the Ceremony and Circumstance to say I Swear and kiss the Book as much as to say We offer to swear but cannot in Conscience say I Swear Behold the Hypocrasie He further adds That he is willing to sign such Declaration of his Duty of Allegiance if he may not otherways be believed Mark If they may not be believed by saying Yea or Nay they 'll do that now which is more rather than be praemunired I confess that would have been hard but why then have they bound themselves up to Yea or Nay by printing so much in denyal of Swearing if they cannot defend it by Suffering out will Apostatize rather than Suffer Lastly in p. 35. their Keepers pulling them from the Bar to have them to Prison again Take noâ—â—e says G. W. to the Court we have not yet refused the Oath being not dâ—ly nor regularly brought upon the point c. Behold could any man knowing the Quakers Faith about Swearing ever have expected to hear such a word to come out of the mouths of Quakers and a chief Leader especially were it not better to be plain as those Quakers have been whosâ— Names are Râ—corded in thâ— Court of Chancery London for taking the formal Oath for this Hypocrisie has but caused some to publish in print That the Quakers can work Miracles for they can take an Oath and yet not Swear at all And G W. in said Book shews That he and some other Quakers did Petition to the Parliament to have the aforesaid Test established by Law for the Quakers to take instead of an Oath So the Parliament did last year grant their Request and confiâ—med it by Law in these words viz. I A. B. do declare in the Presence of Almighty God the Witness of the Truth of what I say This is the Quakers Oath that they call a Test now made into a Law according to their desire Behold now what 's become of their antient Yea or Nay Can now say this is no more than Yea or Nay Pray what is become of their tender Consciences that cannot Swear and yet can swallow down this Test without scruple Than which no Oath in the Woâ—ld can be greater or more binding yea were I read in History I doubt not but I could prove this Test to
that he brings against paying Tythes there is one to shew Tythes inconsistent with the Gospel State And I know none in Christendom no not the Priests themselves but they wiâ—â— deny that they take Tythes as Tythes but only as Maintainance for Preâ—ching and not as any other part of the Ceremonial Law And the most weighty Reasons T. E. brings to shew why they refuse to pay Tythes is That 't is the hâ—ghest Injustice in the Priests to take Tythes of the Quakers who neither set the Priests on woâ—â— nor like their works nor receive their Work casâ—ing it the Yoak of Oppression â—as indeed it really is so Therefore 't is the Unreasonableness Unjustâ—ess thereof that is the ground of their refusing to pay Tythes together with Coveteousness and not that the paying Tythes is a Denyal of Christ for T. E. is so far from charging those with breaking any Command of Christ or of the Apostles who pay Tythes that he implicity grants they do not in p. 5. 13. So then seeing they who pay Tythes break no Command of Christ how much less shall their refusing to pay Tythes constitute any to be Christians so invalid weak is this their greatest Proof that they own Jesus to be Christ while their Books are standing Evidences that they deny him Again the Turks and Pagans that are not concerned in paâ—ing Tythes do by this their Rule own Christ to be the Saviour of the World tho' all Christendom knows the Turks Principle is to deny him so to be CHAP. XIII Of MIRACLES JEsus Christ wrought Miracles by the Power of God The Disciples wrought Miracles in the Name of Jesus of Nazarenâ— G. Fox is said to have wrought Miracles by the Power of God not a word of Jesus in whose name the Disciples did it This is to be seen in the Journal of G. Fox in the third Table under the word Miracle which Miracles they there cite to be She that was ready to dye raised up again The Laâ—â— made whole The diseased restored John Jayes Neck broke Restored c. Now as to she that was ready to dye raised up I have known a Woman recover from the point of Death at the Prayer of a Priest who took Tyths such they call Conjurers greedy Dogs c. Yet this was not lookt upon as a Miracle tho' I believe God might have regard to the Prayers of both G. F. and the Priest in that case Again as to John Jayes Neck broke I knew the man and spoke with him afterwards who as he was râ—aâ—ng with G F. in East-Jersey fell off his Horse and disjoyâ—ted his Neck and G. F. seeing how it was pulled his neck into Joynt again and so savâ—d his life And such a thing as that many have done yea a Prophane man has done the like to my knowledge Also in the Book call'd A Reply to the Vindication c. p. 14. 't is said Visible Miracles have been done amongst us in the sight of the World c. see also the Journal of G. F. p. 307. And had a large Meeting at a Constables House on whom the Lord had wrought a great Miracle c. Note heâ—e is neither the Name of the Constable nor the Town where he dwelt Nor what kind of Miracle it was and also 28 years before it was published Pray what is here to induce any to believe it but such whose faith is to take all upon trust Let all discreet Persons consider if such things as these will not haâ—den instead of converting the Jews considering the Titles G. F puts on himself as professing Equality wiâ—â— God see p. â— 3. of A Brief Relation â—c confirmed in p. 67 127. Great Mystery where he says he spoke it out of all Creatures â—nd in News coming out of the North p â—1 he declares himself to be The Prophet that was prophesied of c. And S. Eccles calls him The Prophet whom John was not And G W. and W. P. in their Books Judas and the Jews p. 44. Serious Staâ—ch p. 58. Judgment Fixt p. 19 26 and in several other Books justifie and excuse as well these Tiâ—â—e as also That he the said G. Fox is TH◠〈…〉 of many Nations whose Being and His 〈…〉 the â—ower of the Highest in which he Rules and Govâ—rn in Righteousness and his Kingdom is established in Peace and the INCREASE thereof it without End and much more to the same purpose together with his thus being set up a Worker of Miracles too I say if the Jews should give equal Credit to these Things with the History of St. Luke how will they know who is accounted the Messiah G. FOX or JESVS of Nazareth especiallâ— seeing W. Penn denys that Outward Person to be him which suffered at Jerusalem who was called Jesus of Nazareth see Serious Apology p. 146. Good Christian Reader consider the Event and Effects of these things Be otherwise minded than G. Whitehead is who says He neither consults Events noâ—â—ears Effects in what he writes see his Introduct to Judgment fixt Is it not high Time for some to be raised up to testifie against these Things But that which seemed most like a Miracle to me and many more as blind as I was the was That G. F. shouâ—d have the gift of Tongues to interpret all Languages as in his Book called The Battle-door to the Docters and Schollars c. when alas it has been of late discovered that certain Jews were hired to do it for him and had 80 pounds for their pains paid them by G Roberts besides 12 Botles of Wine over and above And were not this Treatise swelled bigger then I intended would here have shewed some Examples to prove the said Journal to be a History not fairly related but Partial and Painted some things put in some leâ—t out some mended and peiced c. But which is yet worse if true I have seen a Sheet called An Essay c. lately put out by one T. C. wherein he shews that G F. in answering Priests and Professors Books fâ—stly Quoted their words and prevented them and took pieces of sentences transposed the words thereof so as to make them say another thing that the Authors never intended and then called them â—he Authors sayings and so answered them which if really true must needs bâ— judged wicked by all moderate intelligent Persons Therefore it behoves W. P to appear and clear G. F from this gross Charge the which if he cannot do hâ—w vainly and falsly does he say in the Preface to his Journal Many have done well but thou dear George Excellest them ALL. Note I mention these things because I alwayes believed plainness and honest simplâ— hearted dealing was the way to set up Christian Religion and not such Craft But as to real and unfeigned Miracles when we lately heard a Report of two Miracles wrought in London one upon a girle being restored suddainly from a lameness in her Limbs which she had from her
forsake their the Quakers Vnity and opposâ— them are cut Off from Christ. Why this has â—een the Sound their Rams horns have all along made But in p. 156. W Penn plainly tells us That the consequence of Peoples not doubting their Ministers and not putting them upon the Proof of what they preached has been the Introduction of much false Doctrine Superstition and Formality Here 's the ground it seems of those false and confused Doctrines before cited by reason of our being too long before we doubted our Ministers And yet now some are set to do it how do they turn their t'other face and Rage at them calling them Lyars Apostates Wolves Dogs Devils Incarnate c. Lastly Though G. Whitehead in Apost Incend p. 4. says He God hath chosen us to be his People and Church We are the Church of the first Born c. Yet W. Penn says again That to be of the Church of which Christ is Head is quite another thing than to be of any visible Society whatsoever see Address p. 177. So that as I began so I must end Since their Trumpets give so Vncertain a Sound Who shall prepare himself to Battle CHAP. XV. Sabbath Day Wheel turned Round IN Rejoynder p. 191. W. Penn saith To call any Day of the Week a Christian Sabbath is not Christian but Jewish The Apostle saith he makes their Observation or Preference of days to be no less then a token of their turning from the Gospel and Christians ought not to be judged for rejecting such Customs c. And pursuent to this Doctrine some Quakers formerly have opened their Shops and followed their usual Imployments on the First Day both in old England and else-where But behold how the Wheel is now turned for the Quakers at Delaware being the commanding parts of the Assemblies have lately made a Law to prefer the First Day before others calling it The Lords Day so far are they now turned from their former Gospel Nay and this Law has been put in execution too in West-Jersey and that by none others but Quakers causing several Persons to suffer one tryed at Court but cleared by the Jury after he had been imprisoned for doing no more on the First Day than those who prosecuted him have been frequently guilty of viz. taking up a fettered Horse or Mare that had strayed from him that was in danger of being spoyled he having been seeking the said Horse several days before 'T is true the man was no Quaker that thus suffered for taking this pity and honest care on his Beast and himself But what then must they needs shew to the world that partiality c is inherent to their best sort of Apostacy But if they now see the evil of their old Testimony of forbidding to prefer the First day before another why do they carry a double face and not condemn it O but that 's the way to shew themselves fallible and so confess themselves on even ground with other Christians here lies the pinch And G W. is upon the same double strein on for when T. S. asked Whether that Quaker did not sin who sowed a Doubles on the Sabbath day G. W. in Truth defend c. p 21. Replys Where dost thou read in the Scriptures that men must do no Work on the First Day of the week And yet the same G. W. in his Tryal at Norwich when the Oath was tendered to him on the First day he excepted against it because it was tendered on the Lords Day as he calls the first day in p. 26. of the Book of his Tryal But G. W. might have seen in his Brother S. Fisher's Rusticos that what is sawce for the Goose is sawce for the Gander also Here several other things come before me of the degeneration of my old Friends both in Faith and Practice which for a reason best known to my self I at present forbear to expose for I know they think I have already done too much and I hartily wish I may never do more of this kind but that I may be imployed hereafter in what is more delightful to me but be it as God Almighty shall direct me for methinks I already hear the bitter Treatment I must have from my Neighbours my old Friends round about far and near And how the Preachers thunder out Woes and Judgments against me But this the less value seeing t is an advantage the Preachers have had in all Ages above other men to preach their pleasure against those who offend them and that without controul Hark also how they caution and warn their Hearers not to read such Books as this whilest with their other Tongue they bid them Try all things But I have faith to believe that the Prophesies they utter against me shall be as false as I am informed W Pen's was against T. Hiks viz. So sure as God liveth The Lord will make the an Example of his FURY and thy head shall not go down to the Grave in Peace and by this shall thou know says he that not a Lying nor Delusive but a true and Infallible Spirit hath spoke by me see Râ—iling against Reason p. 181. Now whether W.P. did not there bely the Spirit of God for I do understand that T.H. dyed at Peace in his bed and with great satisfaction But as 't is noted in the Title page I am not the man that gives out things to lay open wickedness but that men may take warning and fear and come to know themselves AN APPENDIX THe case with me is just as with S. Fisher p. 736. viz. That flood of Follies and Absurdities that Cloud of Confusions and Contradictions which Shatters it self up and down by plats in sundry Showers throughout the sundry pages of those mens Books Every Eye that reads them as they lye at a distance may possibly not seâ— sight of them easily Therefore have I called some few of them out for the whole Number passes my skill to cast account of and clapt them together a little closer Not so much to shame them as to honour the Truth which they would shame That they may be the more ready to be read and apparent to the view of every ordinary Capacity That any save such as seeing will not see may see the Sword of the Lord already laid on the Arm and right Eye of the Idol Prophets Thus far S. Fisher So I shall proceed to enlarge upon a few perticulars First At Number 8. I have Noted that G. W. excuses that Blasphemy there set down of S. Eccles in Serious Search p. 58. he undertakes to direct S. E's Intention in this matter and gives us to understand that S. E. did not intend as he writ and published for tho' he said it of G F. yet he intended it only of Christ so it seems he spoke or writ one thing and meant another And such a one as doe so W. P says in his Rebuke p 8. is no better then one of the
worst of Knaves So here G. W. is vindicating one of the worst of Knaves by his sincere hearted Brother W. P 's rule They are his own words let them share the matter as well as they can between them But says G. W. It is a little failure in Syntax that is to say S E. failed a LITTLE in the Joyning of his words Thus they can excuse blasphemy when uttered by their own Friend but if any of their Opposers do but write Aâ— or THE Yea for Thou or fail in a word O â—en they cry out Forgery Lyes Blasphemy and what not as I could give many instances Then it is not a little failure in Syntax only which the Law of Charity would not take notice of But if a Quaker write that which is ten times worse then they can use the Papists art to Dirâ—ct their Intention Pray read else in the Book call'd The Mystry of Jesuitism begin at p. 122. and see if George does not here teach people how to equivocate exactly like the Jesuites Now let all Intelligent people weigh and seriously consider whether this be like the simplicity and single heartedness that the Quakers pretend unto for them to write one thing and say themselves they mean Another or do not intend all they speak or write or as in the Title page see cause otherways to word the matter and yet intend the same just as S. Fisher says of the Priests p. 177 Shameful Shifting from sense to sense Misserable Marchings from Meaning to Meaning so that one can hardly know where nor hâ—â— to find them nor what they mean But says â—e WE mostly or EVER keep to the true honest ordinary and plain purporâ— of the words a they lie open and clear to EVERY ordinary and common Capacity that is willing to know and do the Truth Thus far S. E. but whether the Quakers do this I lavâ— to the Judgment of all Impartial Readers of this Book of which take a farther instanâ—e viz. They having in their Books called the Scriptures Carnal Death Dust Serpents Meat c. some of their own writings they call The Word of the Lord The Word of God The voice of Wisdom c. G W. to Quakers plainness p. 71. Replys That such Titles therefore have been not strictly but figuratively placed on some Books So here it seems they do not keep to the ordinary true honest and plain purport of the words but they must be understood in a Figurative sense Again on the other hand tho' the Quakers one while teach That all Figures were ended by Christ yet G. W. directs the intention for that too in his Timerous Reviler p. 4. where he lets us know They do not intend All but some viz. the figures under the Law And also there justifies their writing or speaking in Figurative Speeches Mataphors and Metonymyes and defends it from Scripture But here let G W. turn back to another of his own Books call'd The Divinity of Christ and Read these words in Epistle about figurative Speeches viz. We charge thee Priest Danson shew us a Verse in Scripture that speaks such Language and where one word may be put for another by Metalepses and so leave People in doubts and Questions Mark Reader does not here need some curious equivocating and otherways wording the matter to Reconcile these Doctrines clear themselves of the Guilt of what they condemn in others And seeing those high Titles they give their own Books are Figurative as they say let them therefore direct the intention next time they print so as we maâ— know whether those Titles they have given the Scriptures are figurative too viz. Death Dust Carnal Serpents Mâ—at c. for I cannot yet find in their Books whether whether they intend these Titles to be Figurative oâ— Real for they should not leave people in Doubts and Questions by putting one word for another by their own Doctrine Nay if we may believe S. Fisher they do keep to the plain true honest ordinary Sense of the words as they lie open and clear to common Capacities By which it appears their faith is that the Scriptures are Really Carnal Death Dust and Serpents Meat But then pray what are their Books what Naâ—â—s can be found out or invented bad enough for their Books seeing G. W. in Quakers plainness p. 71. positively asserts It was NEVER their intentions to bring their Books in Comparison with Scriptures but prefer the Scriptures before All Books O Rare and Base says S. F. p. 145. But if on the contrary they intend the said Titles given to the Scriptures to be figurative And if G. W. be Sincere in pretending to prefer the Scriptures above their Books then surely their Books should have had the worser Titles and the Scriptures the better Title Good Reader weigh this point well for if these Quakers do not really and indeed prefer their own Books above the Bible why can they not call the Scriptures The Word of the Lord or Word of God in a figurative sense as well as call their own Books so in a figurative sense Therefore I am bold to affirm it as my real sense that those late confessions they have made in pretending a preference of the Scriptures above their own Books is gross Equivocation and Hypocrisie so long as they justify their old Doctrine in the case Behold how these men deserve to be mockt as S. Fisher Mocks the Priests viz. They sing their Old New Song to the Tune of the Truth turned out of doors p. 726. For do but read another short instance â—lso about Christ G. F. in his great Mysteâ—y â— as in Heb. 2.10 saith Christ took on him the â—eed of Abraham And in p. 223. Arreign of Popery he saith the Seed of Abraham is the Saviour of the world Thus it seems Christ took the Saviour of the World of the Virgin Mary But if that was the Saviour that Christ took what is Christ that took that Saviour Consider that However here he lets us know that what Christ took of the Virgin is both the Seed and the Saviour of the World Both which W. P. expresly denys in Chr. Quaker p. 97. where he largely declares That 't is the Light in man that is this Seed and not what Christ took of the Virgin And that this Light EVER was in ALL Ages Sufficient and Saâ—ing Reas Ag. Rail p. 16. Now chuse Reader whether to take to this Faith published in the year 1674. by W. Penn or that published a dozen years before by G. Fox or their more new Faith now published in the Year 1695. in answer to Dr. Lancaster's Queries before cited Great is their Confusion throughout their Books especially about Christ and the Scriptures and G. F. tells in his Several Papers for the spreading of Truth p. 17. That God is not the Author of Confusion but such hold the Truth in Vnrighteousness And G. W. and his Brethren in their Books frequently call to Priests
and Professors for Signs or Proofs of their Ministry saying Have you the same POWER and Spirit that gave forth the Scriptures see the Epist to Divinity of Christ. Again G. W. in his Enthusiasm above Atheism p. 5. says Timothy and Titus and others who had GIFTS in them for the Ministry were Approved but this is no Proof that these Opposers Ministers are either so gifted or approved Now may not their Opposers say the same viz. Neither is it any Proof that the Quakers Ministers are either so gifted or approved Again G W. in answer to R. Baxter p. 16. We never understood that they that set up these Priests were called as Peter or Paul or the Elders who had POWER to lay on the Hands that the holy Ghost fell on the Party on whom they laid their hands And I say let us see but one Quaker thus called But now take Notice that when others demand a Sign or Proof of the Quakers of their call to the Ministry or to prove themselves to be more the Ministers of Christ than others are Then they turn the t'other face and tell them That 't is a foolish and an Adulterous Generation seek a Sign Thus G. W. in Quakers plainness p. 34. Now I say 't is true our Saviour did so upbraid the Jews and might very well for he had shewed Sign upon Sign and wrought very many Miracles amongst them and done many mighty Deeds before them and â—et for them to cry out for more was indeed foolish But what is this to the Quakers who produce No such Miracles No such Signs No No more than other Professors Must all others therefore be a fooliâ—â— Generation for asking a Sign or Proof of the Quakers and yet the Quakers not foolish in demanding the same of others O consider the conceited Confidence Arrogance and Pride of these Men I pray God give them Humility and Charity instead thereof But notwithstanding though the Jews were such an Adulterous Generation and had so many Miracles wrought before them yet Jesus Chriâ—t promised them one Sign more and that doubtless was the greatest Sign of all Therefore if these Quakers will hold to this Scripture which they ought to do seeing they bring it against others they then ought to give this Adultrous Generation one sign and that doubtless would be more convincing then all their Books and what-ever they can say Of Infallibility VVIlliam Penn in his Rebuke to 21 Divineâ— p. 22 says We are horribly abused in saying we pretend all our Ministers to be Infallible But whether what W. P. here says be true Read what the same W. P. says in Judas and the Jews p. 43. viz. Our Ministry is of God it stands in the Power of the living spiritual Gift of God And in A True account c. p. 18. says We have Thousands at our Meetings and none of us dare speak a word but as eternally moved of the Lord. Now observe That which is spoak by the eternal Motion of the Lord must needs be â—nfallible or nothing is Infallibly spoke Therefore is not this rather horrible falsity Deceipt and Double dealing in W. P. c. especially seeing G. W. largely declares in his Voice of Wisdom p. 33 That they that want Infallibility are not true Ministers Besides G. F. says Their preaching is from Conjuration that is not spoken from the Mouth of the Lord All you that speak and not from the Mouth of the Lord are false Prophetâ— see his Ans to the West Pet. p. 25. and Sauls Errand â—c p. 7. And in Truths defence p. 107. and News from the North P. 1. and other Books they declare what themselves write and speak To be fâ—om the Mouth of the Lord. And also in Gr. Myst. p. 267. says The Quakers aâ—e the only Ministers of Christ. And E. Burrroughs says p 3â—8 462. All that ever own God and Salvation shall own us Wee are of one Mind and one Soul But though I have sufficiently shewed they are not of one mind and Soul yet here follows after more of their Temporizing Clashes which they write suiting the Times and their own Interest viz. Of Temporizing 1. G. Fox to the Parliament of the Common Weal c. p. 8. 1659. says Let All those Abby Lands 〈◊〉 are given to the Priests be given to the poor of the Nation But facing about in 1686. W. P. in Preface to Perswasive to Moderation says Far be it from me to Solicite any thing in Dimunition of the just Rights of the Church of England let her rest protected where she is E. Burroughs p. 105. says You are in the Witchcrafts who reeceive Commands from without from the Letter But to go round again in 1675. p 36. Englands Interest W P. says we say Holy writ is the declared Fundamental Law of Heaven Note how W. P. confounds himself or deceives his Readers or both for in his Rejoynder as aforesaid he takes up several pages to prove the Scripture Corrupt and uncertain so much sligating it that he terms it J. Faldo's Vncertain Word of God p. 39. and yet here calls it The declared Fundamental Law of Heaven 3. E. Burroughs in An Epistle 1661. Keep close to the Lords and to the measure of himself made manifest in your own hearts for unto THAT you were directed to in the beginning and in it is your safety and preservation to the end But afterwards W. P. controuls this plea of E. B. in his Breif Exam. p. 11. saving The Enemy is at work to scatter the minds of Fâ—einds by that loose plea viz What hast thou to do with me Leave me to my freedom and to the Grace of God in my self c. 4. W. Smith's Primmer p. 46. Give Honour to whom honour is due But to a proud heady high minded man there is no honour due Though he may be great in the World and in place to Rule But G F. in a time of need could say I honour ALL men much more the Kings see G. F 's Tryal c. p. 8. And G. F. in his Papers to the Presbyterians p. 2. says All Kings have sprung up in the Night since the days of the Apostles among the Antichrists Note the harmony Notwithstanding their saying They are of one Mind and Soul 5. E. Burroughs Advice to the Parliament 1659. says It was thorough Ignorance that the People subjected to herriditary Goverment or to the Goverment standing in a single Person successively and our Nation hath been under the Bonds of Slavery in this respect But let us hear what contrary Doctrine G. F. preached when Times were turned 1664. If I could take any Oath at all says he I could take that Oath viz. the Oath of Allegiance which Oath binds to the King his heirs and Successors see his Tryal c. Behold what good can be expected from that People whose Leaders are such Temporizers But Note this last passage of E. Burroughs is left out of his Works Printed 1672. 6. Quakers
to this Question viz. Why this following Doctrine so frequently preached formâ—rly by antient Friends is now let fall and not preached by any of you viz. I the Light will overturn Nations Kingdoms and gathered Churches that will not own me the Light in them I will make you knew that I the Light am the true Eternal God p. 1â— Ligâ—t and Lâ—â—e c. Again News out of the North p. 15. I am the same Door that ever was says G. F. the same Christ to day yesterday and forever the Light is the Eye that sees it Again Quest. to Professors p 27. Dâ—th not the Name Christ belong â—o the whole Body and to every Member of the Body aswell as to the Head Again News from the North say I speak the same Seed which is Christ says G. F. and if the Seed speak which is Christ be hath no other Name Again Saul's Errand to Damaâ—cus p. 7 8. If Christ be in you must â—e not say I am the Way the Truth and the Life And he that hath the same Spirit that raised Jesus from the dead is Equal with God viz. the holy Ghost see great Mystry p. 66 127. To â—â—e short I omit much more such Doctliâ—e from divers others Now I say seeing you have hitherto justified this as Gospel and Christian Doctrine in those who publisht it why do you not continue to preach it as they did seeing also 't is the Faith or Belief of all you Preachers in general That when you preach or pray 't is not you but Christ in you that prays I prove this to be your Belief by these two Reasons First You do never in your Meetings pray for Pardon or Forgivenâ—â— of Sin Not that I have heard in Twenty years due attendance for seeing 't is Christ in you that prays there is no need of it he being without sin Secondly You do not pray to Christ because it being Christ in you that prays it is absurd for Christ to pray to himself But I 'll take leave to tell you and prove it too if need be That you are of a different Faith in these two things from the Apostles Saints and Martyrs yea your Faith or Principle herein is contrary to all the primitive Christians in general for the Scripture Church History and Book of Martyrs shew that then Religion led them to pray publickly for Pardon for their Sins and some even at the point of Death and also both Apostles and other Christians frequently prayed to Jesus Christ as well as to God the Father Indeed your Presumption in this Anti-christian Principle is to be lamented for when some of your Fellow Ministers have been guilty of Whoredoms Adulteries c. though not then openly known yet these men thus secretly guilty cannot stoop no more than you to pray for Pardon for their Sins but still keep to their common Form in Prayer and this is a Truth known to more than your selves Now I ask you Whether do you Believe 't is Christ that prays in these men too as well as in you who may not so be guilty Pray answer in Truth and Sincerity to this and the rest of the particulars or other ways â—e silent out I have cause to believe you will do neither but rather as G. W. has of late years done in answering Books as I have seen where he has not taken notice of scarce a twentith part of a Book out only send out something and call it an Answer to Please your People and that they may have something to say when people cry where is the Answer to such of such a Book Now I sincerely profess that I have done nothing herein but with an honest design not having wilfully or knowingly wronged either Books or Authors in any one passage Therefore I propose this to you Preachers who publickly accuse us that have lately printed calling us Apostates Lyars and that we have both abused you and your Friends Books in falsly citing Passages out of the same and wronging their sense and the like to come forth to prove these Charges in the face of the world and if it be found that we have indeed therein wronged you Errors of the Press and other causual Mistakes excepted which are incident to all you shall in justice and equity have publick Satisfaction Come S Jenings Come John Simcock Come John Rodman Juda Allen W. Gabitas and all other our Accusers appoint a publick Meeting at Philadelphia at a Months warning by a few Lines under your hands put at some publick places at Burlington and Philadelphia and giving me also under your hand that you intend no other and I promise in the behalf of my self and Friends to meet you if God permit provided it be in some publick place where all may hear how you prove your Charges Come forth I say fairly to prove your Charges and no longer lie backbiting belying and abusing of us in your own Meeting-houses as you do where you will give none leave to answer you But I must tell you â—lainly I know you so well that I expect no such fair dealing at your hands Therefore I 'll give the world a Sign by which they may know that you do not only abuse bely and Charge us falslâ— in this case But also that your own Consciences tells you that you are guilty of so doing The Sign is this If you know and are conscious to your selves that you have and do so bely us c. then you 'll not come forth according to this Proposition But if you find you can get the least advantage of us by out-witting or otherways wording the matter tho' with never so much falsity Then you 'll come forth and be glad I give you this opportunity And by this SIGN shall you be Proved Thus my Conscience bears witness that I am clear of the guilt of your charge Therefore as says W. P. with Religious boldness â— subscribe your Friend Daniel Leâ—ds A COPY of A LETTER Sent to the Author by a Person of Note whose 〈◊〉 Name is left out because printed without his Knowledge Esteemed Friend D. L. I Have perused thy Book entituled News of a Trumpet sounding in the Wildernessâ— c. in which thou hast discovered and laid open the Mystery of Iniquity more clearly than I have seen done by any other And for thy labour and painâ— therein I pray God of his Bounty to reward thee and also protect thee from the cruel Effects of the Envy of those People therein concerned who being Potent round about thee thou canst expeâ—t no other Protection Though perhaps the thoughts of the suddain stop that the Philadelphia Quakers met with when they were so hot at persecuting G. K. and his Friends may in some degree check them and hinder them from doing what otherwise they would Since I was with thee at Burlington in 16â—2 I have thought God Almighty was then fitting thee for some purpose because of the suddain and Miraculous Recovery in
great part of thy Speech from that extream â—mpediment of Stammering which thou had when I was with thee two years before and I remember I heard â—hee then say thou hadst it from a Child I call it Miraculous because I have known many to have such Impediments but never before did I know any to loose it and Recover their Speech again The currant of great part of thy Book excellently confirms my Observation of the Quakers viz. That their Religion really consists in a cross Method to all other Societies of Christians that ever were in being For such things as are indeed Fundamentals of the Christian Religion they account Nicities Circumstantials Smaller matters and care not how confusedly they preach them But what are really Circumstantials or smaller matters as Tythe Mâ—â—t c. and not of necessity for a Christian practice they make the Fundamentals of their Religion And yet as thou hast noted they are Hypocritical in the practice of most of those things too as might also be instanced in divers other things I will name two First They make it matter of conscience not to sing Davids Psalms and yet they use another way of singing in their Meetings and make a great noise with it too especially when any fluent or thundring Preacher comes amongst them yea many of them have written in Posie or Rhymes which is to he sung and as I remember W. Baily and J Coal call some Rhimes that they have written by the Name of Songs so that it seems People may sing the Quakers Writings but not David's by their allowance 2dly They pretend Conscience not to Honour or Respect their Superiours by putting off the Hat but they will bow the Body and pray what 's the difference I take bowing the Body to be a greater Respect than doffing the Hat But though they cannot doff the Hat to others yet those Quakers who are wealthy that live in great Towns and Cities in England loâ—e Hat Honour so well that they cause their Apprentices to doff their Hats and stand bear headed before them this their Conscience will allow Again as to Fighting thou has well noted their Hypocrisie and wheeling and turning about both in their Writings and also in their Actions about Delaware River But I wonder how thou came to neglect that notable Instance of my old Friend and Acquaintance Walter Clark an ancient Preacher now Governour of Rhode-Island who has given several Commissions to Masters of Vessels and Privateers to sight the French c. to defend which and his Commissionating the Officers of the Train-bands under his Government and sometimes heading the said Train-bands himself on his lofty prancing Horse and Souldier-like caused the Inhabitants to sign the Association on the head of the Drum brings this Scripture for his Defence Ephes 6 12. We wrestle not against Flâ—sh and Blood but against Principalities against Powers against the Worldly Governours c. Thus by little and little Inch by Inch they come round and can do that which at another time is against their tender Consciences yet I question whether ever they 'll be able to wrestle down the worldly Governours with only little Guns till they get great ones as some of them â—o already maintain in Ships notwithstanding their Father G Fox his Paper to the contrary But do they think the world does not see their Hypocrisie in this and many other things Yea sure and laughs at them too My Friend I perceive thee not willing to enlarge else I could have assisted thee with many things out of Books which I suppose never came to thy sight and especially out of the Books of G Fox who was the first setter up of their Religion as W. P. declares in his Preface to G. F 's Journal But methinks the world cannot but see W. P turned Painter in that Preface for he there declares the outward Vocation of G F. to be a Shepherd and yet 't is well known he was a Shoe-maker But 't is obsâ—rvable that in Lâ—â—e 2. we find that the Shepherds were the first that pâ—eached Christ the worlds Saviour so G F. was the first that preached the Quakers Christ therefore 't is câ—nâ—ment he be recorded a Shepherd tâ—o though in truth he was a Shoe maker But in 〈◊〉 W Penns Preface nor any where in the Jâ—â—â—n can I find that One Remarkable â—assage of G F 's having the Midwife so â—ong attending on his Wife expecting her delivery of some Child of Wonder she being near 59 years of Age but at last brought forth no Child and the Midwife dismist No they thought it not convenient to insert this though so eminent a Passage for it would be enough to give the lye to his pretended Spirit of Discerning But as for G. Fox Books I dare engage the Quakers will never print a Collection of them for there such a mess of Confusion as the World never saw the like nor can all their art of Mending Patching and Paâ—nting ever hide it I wish thou hadst enlarged upon the Quakers exalting their own Sufferings above the Sufferings of Christ and his Apostles and Martyrs viz. on that Doctrine that says The Sufferings of the People of God called Quakers in this Age is greater â—ufferings and more Vnjust then in the days of Christ or of the Apostles or in any time since Queen Marys days brought not forth a Suffâ—ring more Cruel What was done to Christ or the Apostles was chiefly done by a Law and in great part by the due Execution of a Law see E. Burroughs Works p. 273. And though this was Reprinted by the Quakers in 16â—2 and also lately justifyed by the 24 London Quakers yet I affirm it to be a grand vain-glorious Error and wicked Lye For the Sufferings of all the Saints are not to be compared with the Sufferings of the ever blessed Jesus And yet the Quakers Sufferings were neither so Great so Cruel nor so Unjust as were the Sufferings of the Apostles or Martyrs for not one Quaker had then been put to death viz. in 1657. when that Doctrine was first published And let the Quakers shew by what Law the Apostles and Martyrs Suffered so many various sorts of Cruel Deaths by those Bloody Tyrants and how the Law was duly executed on them or forever be ashamed of this vain Bâ—ast which has no parrellel among Protestants Besides they come in as Advocates and plead for all those Tyrants persecuting Papists and Cruel Irish that Murdered so many Thousands for Christs sake saying but about six Lines off and herein it appears the Sufferings to be more Vnjust because what the Persecutors of Old did they did by a Law and by the due Execution of a Law c. But seeing these People have the Impudence to impose such things on the World in their Doctrine 't is no wonder that their Books of Controversie are so stuft with gross Lyes grand Forgeries wicked Perversions false Insinuations and shameful Calumnies as are the late Books of S. Jenings T. Ellwood The Peningtons G. Whitehead C. Pusey and others I suppose thou hast seen the Answers to them by G K. c whereâ—n these things are made appear But I must take leave Only this I cannot but smile to see how like men driven to their last shifts they thrust in the Revolâ—tion of Souls into the present Controversie though it be no part of the Controversie No they can scarce write a Book but in that must go at one end or other on'â— and this they do thinking to frigâ—t ignorant People from having any converse with G. K or as S. Fisher tells the Priests It may serve to frighten poor Fools though they have made it a worn Threed bare story by so oft printing it in their Books But I am considering where they will now shelter themselves for they have all along hitherto been battering at G. K. for his Contradictions and Inconsistencies between his former and late Books and though they have done in this just as S. Fisher says of those lewd Women who being most Where call Whore first yet now G. K. has cut down this Tree under which they have all along sheltered themselves for he has now not only acknowledged but also Corrected his own Errors in Print Now what remains is for them to do the â—ike or else the very World will soon discern them as dry as the Fig-Tree which our Saviour cursed Farewell FINIS