infancy the other of a Woman suâ—dainly made whole from a Leprosie I sincerely declare I was striken with a dread on my Spirit at the Nâ—ws fearing I should hear that they were People bâ—longing to my old Friends the Quakers because I knew them to be already too much exalted in their minds above all other professors of Christianity and if these Miracles should be done upon any of them it would cause them to insult still more presumptuously but by reading the Relation I found the one to be a French Protestaâ—t Girle and the other a Baptist Woman Persons no doubt humble enough to beg of God in their Prayers for Pardon for their Sins as I never heard any Quakers do in more then â—0 years attending their Meetings c. Lastly This Observation I made thereupon which I intreat all to take Notice of That these Miracles were wrought by or thorough a liviâ—g Faith in Christ as he is Jesus of Nazareth or a Person without men and therefore I deliver it as my sense to be an everlâ—sting Truth that till the Quakers close with this Faith 't is impossible that any real Miracles can be wrought either on them or by them But tho' they say as before that visible Miracles have been done among them yet it seems by what G W. writ in the year 1674 in Quakers plainness p. 14. they have now lost this and other Evidences of the Spirit if ever they had them for he there says And what if God will not bestow such Gifts and Signs now must we therefore be no Christians Are the Baptists willing to be thus concluded on this ground Now Mark he here grants themselves to be as low poor empty as others having no evident Signs or Gifts whereby it may be known they are sent of God more then other Professors Now tho' this be such a known Truth yet to face about again the same G. W. in Apost Incend p. 4 lets us know That he and his Friend are THE Church of the first born So that as S. Fisher says p. 748. Sometimes 't is one way then Another Sometimes both ways Tun and T'other CHAP. XIV Of Life and Doctrine If the Trumpet gives an Vncertain Sound who shall prepare himself to Battle 1 Cor. 13. MUCH more than formerly do my old Friends the Quakers cry out 'T is Life is the only thing that is our All in All 'T is no matter for Doctrine or Knowledge in this or that Principle Away with Creeds and Points of Faith so that we feel Life in our Bosoms and flowing from Vâ—ssel to Vessel To which I say go then thou that counts thy self a rational Creature and learn of so mean a tâ—ing as a â—egetable and see if a Plant can grow with the Life it has within it self without Leaves But how comes it to pass that the Quakers have written such a multitude of Books great Volumns about Principles and Doctrine opposing all others both â—riests and Professors about points of Faith and Doctrine And E. Burroughs in the Name behalf of the Quakers having made great Challenges â—o dispute with aâ— sorts and any Number of People at any Time and Place about Principle and Doctrine Why I say was all this if Life had been sufficient without Doctrine Again If Life may be felt by those who are ignorant of Doctrine and that be enough why do they advise in their Book called An awakening Voice p. 15. viz. People open your Eyes and be not so befooled with that dotish and blockish Principle That Ignorance is the Mother of Devotion but search the Scriptures and try all things Have not the most knowing Men in the World been always the most devout to God Note the uncertain Sound of their Trumpets Here it seems Life is not sufficient without Knowledge and therefore they advise to search after Knowledge for Life or Devotion And yet now in opposing others that contend for Knowledge in Faith and Doctrine they cry out Life Life no matter for Doctrine Ceeeds and Confessions of Faith they say came in with the Apostacy c. This brings to my Memory how once I heard a Priest preach so affecting a Sermon as he commonly did that looking about me I saw weeping Eyes on every hand and yet this Priest was known to me and those People to be a debaucht man that thus caused his Hearers to feel Life as they accounted in their Bosoms even such is the Devotion of all zealous but ignorant People especially at the sound of a smooth and affecting Delivery of words â—ho believe it their Duty to keep within the Pale of the Church and be content with whatsoever drops from their Preachers Mouths so mean spirited are the People saith W Penn to take all upon trust for their Souls see Adress to Protestants p. 177. Here W. P. has truly exprest the present Case for I am livingly sensible that there are hundreds yea Thousands of honest Souls at this day among the Quakers who are afraid to hear or receive any thing from these who are out of the Unity of their Church so far are they willingly held from obeying that good Command of the Apostle and the Advice of one of their Leaders as above To try ALL Things And it was observed when Tho. Musgrove at many Meetings about Delaware preached That the flesh of Christ was a constant enduring Patience and his Blood a lively operating Spirit of Life or divine operating living Love This set many into a singing frame 〈◊〉 Life in the Meeting as they term it partly in that he applyed it to oppose some Doctrine of G. K. and no preaching it as a new Opening they believing it so to be When alas for them I we who have taken their own Advice before Not to be so dotish and bloâ—kish but have leaâ—â—t to be more knowing we know it to be not an opening of Thomas Musgrove but a piece of an old Creed made at Constantinople in the year 1585. Thus while they are crying out against Creeds in others they patch up Creeds to themselves And following their Advice before we have also learned to know that if another Minister had preached the same things to the same People tho' a Person of as good a Life and more sound in the Knowledge and Faith of Christ yet wanting either the Unity of the Church or that faculty or gift of affluent and affecting delivery of his words would not raise that Life in the People at all But what says W. P. further to these things Why says he I am amazed with what Confidence they expose their Souls This Principle it is and not Enquiry that makes Men careless and unactive aboâ—t their own Salvation 'T is not to be saved says he to be within the Pale of any visible Church in the World see Address to Protestants p. 177. But pray why then do they publish such Doctrine in their Book called A loving Invitation pag. 9 viz. That those who
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 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
Counterfeit Convert by G. Whithead p. 72. I may see cause Othe ways to word the matter yet our Intentions be the same Great Mystery by G Fox I am not the Man that gives out things to lay open Wickednesses but that Men may take warning and fear and come to know themselves T. Ellwoods Epist to Friends p. 72. The way to recover the deceived is to discover lay open and witness against the Deceivers NEWS of A TRUMPET Sounding in the WILDERNESS OR The Quakers Antient Testimony Revived Examined and Compared with it self and also with their New Doctrine Whereby the Ignorant may learn Wisdom and the Wise advance in their Understandings Collected with Diligence and carefully cited from their Antient and Later Writings and Recommended to the serious Reading and Consideration of all Enquiring Christians by Daniel Leeds Prov. 27. v. 5. Open Rebuke is better than secret Love Printed and Sold by William Bradford at the Bible in New-York 1697. Friendly Reader THere has happened some Errors in printing the following treatise occasioned partly by my distance from the Press and partly by reason of its being thronged with other Work But the chief of them are here noted which the Reader is desired to observe in reading and particularly one above the rest it is in pag. 11. 2d collumn at the end of 8th line these following words are left out which the Reader is desired to add viz. And his Flesh and Blood and Bones are of his Nature for Isaac Pennington's words are these viz. For that which he Christ took upon him was our Garment even the flesh and blood of our Nature which is of an earthly perishing Nature but he is of an eternal Nature and his flesh and blood and bones are of his Nature The rest are escapes of less Note which follow viz. Page 4. line 23. blot out but. p. 10. l. 10 for 83 read 283. p. 26. l. 10. read so that as W. P. p. 38. l 1. for as above r. before at Numb 27. p 52. l. 17. read deny Christ to be God and Man p. 54. l. 10. f. 10. r. 107. p. 58. l. 3. r. lugg p. 72. l. 6. f. and r. or p. 74. l. 9 r. knaw p. 78. l. 15. r. cutting p. 106. l. 24. r. if p. 107. l. 26. for 5.13 read 513. p. 110. l. 20. r. fears p. 111 l. 11. r. falsly p. 130. l. 7. f. after â— a few p. 133 â—2 r. eternal God The PREFACE NOtwithstanding the ensuing Treatise seems to render the People called Quakers not only Hetrodox in their Doctrines but Vnconstant and Hypocritical therein also yet it is my real belief That the Quakers at first came forth in Life and Power and made a good beginning ‖ Indeed so did most of Sects in Christendom according to what was made manifest to them Yet nevertheless by reading their Books of Contrversie 't is easily â—een how the Life and Power that formerly attendâ—d them did more and more vanish as they fell to contending with one another about Trifles and Ceremonies instituting this and that Order and getting â—nto Form and this some of themselves did formerly â—iscern They at first came forth in Power at â—ast settled down in Form And yet I am livingly â—nsible that there are many yea very many honest â—incere hearted People among the Quakers even among those who are Oppâ—sers of George Keith and 〈◊〉 late Seperates And therefore God forbid that â—â—y Design should be other than that the Haughtiness of the Proud in Spirit should be abased and â—abels Buildings overturned c. And when my Intentions were first see on this ensuing Work I had taken G. K's Books in equally with the rest or else I should have been partial as Caleb Pusey has been being blinded with Prejudice as his Term is in only faulting G. K's Books but not his Opposers but as I proceeded on at length I found G K. according to the Example of good men â—n all Ages has publickly acknowledged himself guilty of Errors in divers of â—is former Books and promised a Correction of the same and now of late we have his Retractaâ—on come over in Print And I would to God his Opposers had been as sensible of this great discovering Day to have made the like Confession and so at once have laid the Controversie in the Dust and thereby have stopt this from ever seeing the light which would have been matter of joy to me and all concerned in this Controversie who have a true Zeal for God and his Truth For as I have from my Youth been trained up in the Quakers Discipline so it has been the goodness of God to me to incline my Mind to seek after him and that with a Desire after Knowledge lest my Zeal should only proceed from Ignorance And it still remaining in my Memory That when I was scarce seven Years old my Mother being Religious used to take me aside to pay to God with her upon my Knees but soon after she turned to the Quakers and then I heard no more of that kind of Exercise Yet at Twelve Years of Age the God of Heaven visited me and made me sensible of Eternity and I â—ad then a Vision of Christ coming down from Heaven which was Wonderful but I calling to my Mother to behold the Glory the Vision vanished Again at Twenty Years of Age I was afresh turned to Religion often weeping in secret places because of sin till at length I was meditating on a place of Scripture I was suddaiâ—ly surrounded with Glory and with Soul Ravishments of Love and Joy in so sweet and ravishing a manner as no Pen can or ought to describe or Tongue declare with which I have also some time since been visited And I being a Hearer and Fâ—llower of those Ministers of the Church of England who had the best Name among the People did at last take a distiâ—â— of them by a story one of them told in his Sermon which I telling to my Parents they soon prevailed with me to go with them to their Friends Meetings which I no sooner did but their Ministry had such effect upon me that I was constrained to believe what they preached was Infallible even as the Oracles of God till on a time at a Meeting where Giles Barnadiston and Sam Cater preaching I observed a Contradiction in their Doctrine Which Clash together with bitter Reflections that I saw between two Elders in the Mens Metting not long after â—ave the first stroke to my former Faith of our Friends being led by the Vnerring Spirit and put me â—e upon pensive Thoughts concerning them but I kept these things to my self At length concluding that all other Societies that I knew had also their failings and being joyned along with my Parents to the Quakers and being trained up in their Discipline Resolved to sit down content and bear these things so long as I could feel my heart in a mâ—lting posture at all Opportunities
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
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
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
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
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 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