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-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
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
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
Ordinance of God Now Observe here S Jenings deals deceitfully and dishonestly in pretending to be what really they are not for he does not tell what nor whose Government they have always owned to be Gods Ordinance for these words of his imply that they have owned all Government under which they have lived to be Gods Ordinance when as their Books declare they own no Government to be such but the Government of those who witness Christ to rule and râ—ign in them all other Government being but as a cuâ—â—hersome Tree that must be cut down for in The Light by W. Smith p. 16. saith We own Government and Magistracy that stands in the Power of God and executes true Judgment within the Gates calling down Sin and Evil-doers and setting up Râ—ghteousness and THOâ—E that walk therein So here 't is not the Government of such as cause them to suffer loss of Goods and Liberty that they own to be Gods Ordinance As is further shewed from Great Mistry p. 90. by G F. Such as are turned to Corruption saith he are Hypocrites they are gone from the higher Power and so for the Lords sake the Saints cannot be subject to that Power And p. â—0 of News from the North Sing all ye Saints clap your hands and be glad for the Lord Jehovah will reign and the Government shall be taken from you pretended Rulers Judges Justices Lawyers and Constables all this Tree must be cut down and Jesus Christ will Rule alone Again I the Light will Overturn Kingdoms Nations and gathered Churches that will not own me the Light in them see G. W 's Light and Life p. 11. Now is it not evident from hence that if Sam. Jenings had exprest himself in the antient simplicity of a Quaker he should have worded it thus viz. Magistracy and Government we own to be Gods Ordinance so far as we or Christ in us have the Command of it because we know no People else that so own and witness Christ to Rule So that when such men rule 't is no more them that Rule but Jesus Christ alone as above G. F. intimates the present Government being but a dead loathsom Form As T. Ellwood Sam Jenings intimate Brother says in his Alarm p. 6. Did you not says he make a solemn Covenant with God That you would Extirpate Episcopacy that Dead Loathsom Form Did you not spew it up And will you turn again and lick up your old Vomit O do not so do not run willfully into Destruction again Wo Misery to the Vpholders of the Priests of the World i. e. the Rulers for 't is they that uphold the Priests Again G. Fox in his Book called Papers given forth to the Heads c. p. 9. saith Are not all those that will dote so much on an Earthly King TRAITORS against Christ Neither do you read saith he that there were any Kings since the Apostles days but among the Apostate Christians and false Church Christ is King alone and makes his Disciples Saints Kings and Priests to reign upon the Earth These are true Christians and will thesâ— have any more Kings among them but Christ They aâ—â— but of the Life and Power that make such woâ—k for an Earthly KING and EARTHLY POWERS Come Mark that W Penn with thy Industry in getting Grant after Grant for Kingly and Earthly Power And Mark that S Jenings who saidst to the Seperates not long before the second time the Horns were cut from pushing with Kingly or Earthly Power VVe will take care that you shall not be our Judges And Mark that my old Friends in general with your diligence to engross and keep what hold you can on Earthly Power And behold your Apostacy Now had not the Wheel been so turned about that S. J. and his Brethren have lost the antient Marks of simple hearted Quakers what need he use such craft to pretend to own what they really do not or are they sensible how they are fallen from their ancient Principles and now see their former Weaknesses why then are they too Proud or ashamed to follow the Example of good men in all Ages to confess and repent and leave a Memorial thereof to Posterity as they have done O I know the reason this they cannot yet do for then down goes their great pretence to Infallability Lastly W.P. Address to Protestants p 234. If we will give antient Story credit saith he we shall find that worldly Weapons were never imployed by the Christian Church till she became Worldly and so â—east to be truly Christian But why should I â—ay the Church her Leaders have taught her to ERR I confess had not antient Story informed me that all Christian Societies have apostatized when they grew numerous I should have admired at this passage that the same W P. should in so few years after he wrote it not only fall into that Apostacy himself but also draw many more with him But some think W. P. has wit enough to make out to all that see with his Eyes that the Sword of the Magistrate viz. Constables Staves Sheriffs Weapons Stocks Prisons and Gallows are not worldly Weapons but Spiritual Weapons when used by Quakers But however tho' he has shewed the whole Church of the Quakers concerned in Government about Delaware are ceast to be Christian yet he confesseth himself as one Leader to be the cause of it for he saith Her Leaders have taught her to Err. CHAP. IX Of Persecution and Prosecution VIndication of the Quakers Principles p. 55. says VVe bear Indignities and Injuries and being reviled they revile not again and we resist not evil nor are we in Revenge but leave it to the Lord whose Vengeance is and he will repay it But Sam Jenings in his State of the Case p. alledges That they could do no less than prosecute and fine G. K. and T. B. without the violation of their Trust to the King O trusty Trojan since the days of Edw. Billing Therefore Sam. Jenings must now make their antient Principles to speak thus viz. We bear Iâ—dignities and Injuries when we have no Power to Revenge them and we leave Vengeance with the Lord when we are not trusted with Power by the King to take Vengeance our selves And thus S. Jenings and his Brethren Apostate-like have lost if evâ—â— they had the pretended innocent Nature of the Quakers and are in the Fâ—ll and Unredeemed for so they say in their Catechism by W. S. 'T is the disposition of OUR NATURE not to seek Revenge though we do suffer Wrong for the Revenging Nature is in the Falâ— but it is not so with us whom God hath redeemed c. Beside let S. Jenings compare their late Practice with their old Principle about Contending and Saiâ—g at Law see Possession of the living Faith p 7. It was NEVER the Faith of Christ to Sue Contend c. Thus S. J. and his Brother Preachers about Delaware yea and Hearers too like Preachers like
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
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
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