forsake their the Quakers Vnity and opposâ— them are cut Off from Christ. Why this has â—een the Sound their Rams horns have all along made But in p. 156. W Penn plainly tells us That the consequence of Peoples not doubting their Ministers and not putting them upon the Proof of what they preached has been the Introduction of much false Doctrine Superstition and Formality Here 's the ground it seems of those false and confused Doctrines before cited by reason of our being too long before we doubted our Ministers And yet now some are set to do it how do they turn their t'other face and Rage at them calling them Lyars Apostates Wolves Dogs Devils Incarnate c. Lastly Though G. Whitehead in Apost Incend p. 4. says He God hath chosen us to be his People and Church We are the Church of the first Born c. Yet W. Penn says again That to be of the Church of which Christ is Head is quite another thing than to be of any visible Society whatsoever see Address p. 177. So that as I began so I must end Since their Trumpets give so Vncertain a Sound Who shall prepare himself to Battle CHAP. XV. Sabbath Day Wheel turned Round IN Rejoynder p. 191. W. Penn saith To call any Day of the Week a Christian Sabbath is not Christian but Jewish The Apostle saith he makes their Observation or Preference of days to be no less then a token of their turning from the Gospel and Christians ought not to be judged for rejecting such Customs c. And pursuent to this Doctrine some Quakers formerly have opened their Shops and followed their usual Imployments on the First Day both in old England and else-where But behold how the Wheel is now turned for the Quakers at Delaware being the commanding parts of the Assemblies have lately made a Law to prefer the First Day before others calling it The Lords Day so far are they now turned from their former Gospel Nay and this Law has been put in execution too in West-Jersey and that by none others but Quakers causing several Persons to suffer one tryed at Court but cleared by the Jury after he had been imprisoned for doing no more on the First Day than those who prosecuted him have been frequently guilty of viz. taking up a fettered Horse or Mare that had strayed from him that was in danger of being spoyled he having been seeking the said Horse several days before 'T is true the man was no Quaker that thus suffered for taking this pity and honest care on his Beast and himself But what then must they needs shew to the world that partiality c is inherent to their best sort of Apostacy But if they now see the evil of their old Testimony of forbidding to prefer the First day before another why do they carry a double face and not condemn it O but that 's the way to shew themselves fallible and so confess themselves on even ground with other Christians here lies the pinch And G W. is upon the same double strein on for when T. S. asked Whether that Quaker did not sin who sowed a Doubles on the Sabbath day G. W. in Truth defend c. p 21. Replys Where dost thou read in the Scriptures that men must do no Work on the First Day of the week And yet the same G. W. in his Tryal at Norwich when the Oath was tendered to him on the First day he excepted against it because it was tendered on the Lords Day as he calls the first day in p. 26. of the Book of his Tryal But G. W. might have seen in his Brother S. Fisher's Rusticos that what is sawce for the Goose is sawce for the Gander also Here several other things come before me of the degeneration of my old Friends both in Faith and Practice which for a reason best known to my self I at present forbear to expose for I know they think I have already done too much and I hartily wish I may never do more of this kind but that I may be imployed hereafter in what is more delightful to me but be it as God Almighty shall direct me for methinks I already hear the bitter Treatment I must have from my Neighbours my old Friends round about far and near And how the Preachers thunder out Woes and Judgments against me But this the less value seeing t is an advantage the Preachers have had in all Ages above other men to preach their pleasure against those who offend them and that without controul Hark also how they caution and warn their Hearers not to read such Books as this whilest with their other Tongue they bid them Try all things But I have faith to believe that the Prophesies they utter against me shall be as false as I am informed W Pen's was against T. Hiks viz. So sure as God liveth The Lord will make the an Example of his FURY and thy head shall not go down to the Grave in Peace and by this shall thou know says he that not a Lying nor Delusive but a true and Infallible Spirit hath spoke by me see Râ—iling against Reason p. 181. Now whether W.P. did not there bely the Spirit of God for I do understand that T.H. dyed at Peace in his bed and with great satisfaction But as 't is noted in the Title page I am not the man that gives out things to lay open wickedness but that men may take warning and fear and come to know themselves AN APPENDIX THe case with me is just as with S. Fisher p. 736. viz. That flood of Follies and Absurdities that Cloud of Confusions and Contradictions which Shatters it self up and down by plats in sundry Showers throughout the sundry pages of those mens Books Every Eye that reads them as they lye at a distance may possibly not seâ— sight of them easily Therefore have I called some few of them out for the whole Number passes my skill to cast account of and clapt them together a little closer Not so much to shame them as to honour the Truth which they would shame That they may be the more ready to be read and apparent to the view of every ordinary Capacity That any save such as seeing will not see may see the Sword of the Lord already laid on the Arm and right Eye of the Idol Prophets Thus far S. Fisher So I shall proceed to enlarge upon a few perticulars First At Number 8. I have Noted that G. W. excuses that Blasphemy there set down of S. Eccles in Serious Search p. 58. he undertakes to direct S. E's Intention in this matter and gives us to understand that S. E. did not intend as he writ and published for tho' he said it of G F. yet he intended it only of Christ so it seems he spoke or writ one thing and meant another And such a one as doe so W. P says in his Rebuke p 8. is no better then one of the
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
prayed unto the Name of the Lord Jesus to be called upon as the primitive Christians did Note Tho' they clash yet we see here they have dropt some Christian Expressions more of late then formerly And what may we think they intend thereby why G. Whitehead in his Counterfeit Convert p. 72. says I may see cause otherwise to word the matter and yet our intentions be the same Now is it not admirable that a man of G. W's Cloath as the proverb is should be grown so bold in crafty and deceâ—â—ible Glosses to deceive his Readers Is this like the antient simplicity of a Quaker to say I may see cause Otherways to word the matter and yet intend the same Pray who knows when such a man iâ— sincere or how to believe him in what he says that thus hides his meanings saâ—s one thing and means another Does not G. W. hereby render himself like those Deceivers with false Money who counterfeit the Kings Coyn upon reprobate Silver to make it pass current But whatever they intend or mean in their newest Creed or Confession of Faith in answer to Dr. Lancasters Querys given at London 1695. by G. W. and six others and also in some other of their Books that at times of late years especially has been extorted or streined from them yet I think fit here following to compare it with their former Doctrine and leave it to be reconciled by those who are cunning enough so to word the matter seeing that in their said Answer to Dr. Lancaster they refer to their former Books for Answers to his Querys Numb XXXIII Answ to Dr. Lancaster by G. W. and six other VVe sincerely believe in Jesus Christ both as he is true God and perfect Man our Immanuel and Mediator and as in the fullness of Time he was conceived by the holy Ghost born of the Virgin Mary and was crucified and put to Death was buried rose again and visibly ascended into Heaven And that this same Jesus Christ that was crucified shall so in â—ike manner come as he as seen to go into Heaven at the last and great Day of Judgment G. W's Truth defend p. 65. Chr. VVade affirmed That our blessed Saviour doth instruct men to lay fast hold of and to abide in such a faith which confideth in himself being without Men. G. W. answers That 's contrary to the Apostles Doctrine c. Note But now G. W. is one with â— W's Doctrine which he then said was contrary to the Apostles for now he professes faith in Christ as born of the Virgin crucified and visibly ascended unless he says This was not without men and so deceives his Readers by thus Otherwise wording the matter Numb XXXIV G. W's answ to W Harworth p. 23. Christ did rise in that Body wherein he suffered and in the same ascended into the Heavens and it is so far circumscribed in the Heavens as 't is capable of and as it proper to it and tho' it be spiritual and glorious yet a Body and therefore not in every place where God is Again in his Book call'd Judgment fixt he says Thou that canst not see consistency of Salvation by the Man Christ and by his Light within art gone from his Light into Imaginations G. W's Truth defend p. 23 T. Smith asks VVhen you tell us you have faith in Christ do you mean Christ whose Person is now ascended into Heaven or do you mean only a Christ within you G. W. answers Here thou would make two Christs But how provest thou two such Christs Note here That G. W. now in his answer to VV. Harworth opposing himself makes two such Christs as T Smith doth viz. not only Christ within but a Christ whose Person or body is ascended into Heaven Numb XXXV G. W's answ to VV. Harworth That very Body of Christ which was raised from the dead how should it but be in being seeing he dyed not again Pag. 7. The same Body that was put to death was raised VVe confess the same Man Christ not only still in being but also glorified This Man Christ did neither vanish nor perish either as to his Spirit Soul or Body G. W's Nature of Christianity p. 29. Christ has not the Body of Man And p. 41. he denys Christs bodily existence without us Note If G. W. can so word the matter as truly to reconcise himself with himself in these two Books we shall then have some ground to believe he has not sinned since the year 1659. when he told us That his sins were pardoned see Truth defend p. 8. Numb XXXVI VV. Smith's Primmer p. 8. They that are false Ministers preach Christ without and bid People believe in him as he is in Heaven above Note here Does not G. W. as above in Nâ— 34 35 preach a belief in Christ as he ascended into Heaven above Therefore a false Minister by VV Smith's Doctrine Numb 37 Christian Doctrine by G. W. c. p. 5. That Christs Body that was crucified was not the Godhead yet by the Power of God was raised from the dead and that the same Christ that was Therein crucified ascended into Heaven And in answ to Dr Lancaster he declares That both Soul Body was sacrificed G. W's answ to VV. Herworth His dying was only as to the Body he was put to death as concerning the flesh Note A self contradiction in one Book he says None but the Body dyed yet in the other he says A Christ was crucified in that Body in the third yea both Soul and Body was sacrificed Numb 38. W. P's Apology p. 146. But that the outward Person that suffered was properly the Son of God we utterly deny A Body hast thou prepared mâ— said the Son so the Son was not the Body tho' the Body was the Sons But the same Christ that was therein crucified ascended into Heaven as above And says W. P. We deny that Person that dyed at Jerusalem to be our Redeemer Ans to Dr. Lancaster by G. W. and others where they own him to be Christ that visibly ascended was outwardly put to Death and that he was true God and perfect Man and our Redeemer that was thus visible Note Though G. W. sees cause now to word the matter thus yet he gives us Notice as above that his faith is still the same as formerly Numb 39. Divin of Christ p 83. by G. W. While we were sinners Christ dyed for us it was Christ that dyed Refuge fixed p. 38. by Joh. Whitehead Nothing that was mortal was called Christ. Observe the sum of the last three particulars as they have seen cause to word them G. W. holds Nothing but the Body dyed that it was Christ that dyed so that the Body that dyed was Christ But W. P. â—olds That the Body was not Christ nor that the Person that dyed was Christ Again G. W. holds that a Christ dyed in that Body But J. W. holds that nothing that dyed was Christ he was
into it and that Christs Soul dyed when the Body dyed For this see at Numb 37 38 39. where they deny the Body to be Christ that it was Christ that â—â—od yea they declare That Christ in that Body dyed or was crucified And that both Soul and Body was sacrificed see Numb 42 2dly That Muggelton holds That the Godhead Life dyed That when Christ dyed God dyed Now see above whether they do not hold the same for at Numb 39 11 G. W. says It was Christ â—â—at dyed and â— P. says Christ is of an Eternal Nature and his flesh and bones are of his Nature for nothing is Eternal but God Mark that and compare it with their holding That Christ in the Body dyed 3dly That Muggleton holds That Christ being God imbodied with flesh and bone one Person without us cannot be in the Quakers For this see at Numb 35 36 12. where they hold Christ remains a Man consisting of Spirit Soul and Body the same Body that dyed and that the Body of Christ is not so much as in any one 4thly That Muggleton holds That God was born of Mary For this see at Numb 33 51. where they declare Christ to be true God born of Mary also That God the Father took humane or Mans Nature 5thly That Muggleton holds That the Devil became Flesh Blood and Bone For this see the Preface to G. W 's Judgment fixt where he says of some seperate Quakers That they are Devils incarnate viz. made flesh or become Man which is flesh blood and bone Leâ— G. W. otherwise demonstrate this if he can seeing he says The Lord laid a necessity on him to write it Thus it appears how far their Doctrine agrees with what G. W. calls Muâ—gletons false and blasphemous Opinions Therefore as G. W. in p. 20. of the same Book says to the Baptists Pray you Baptists says he before you conclude a final Sentence upon us agree upon a consistent Creed that you intend to stand by if you intend to impose upon us to believe as you believe upon pain of Damnation So now the Baptists and other Professors may face about and say to the â—uakers Pray you Quakers tell us why did you not agree upon a consistent Creed that you intend to stand by if you intend to impose upon us to believe as you believe before you sentenced us to Damnation as many of you have done as G. W. has done in his Book called Ishmael c. p. 11 12. in these words viz. Sensless natural brute Beasts MADE to be DESTROYED Reserved in EVERLASTING Chains under Darkness for everlasting Fire Dogs Sorcerers shut out from God with many more such dreadful Sentences or Quakers Complements which agree well with Muggleton's Curses at which George has been an Artist in his day and his Brother Penn follows him close for he avouches the most cruel of these sort of Complements in Reas agt. Railing p. 165 as if these Quakers had a Patent to revile and pronounce People Damned But pray look upon G. W 's other coâ—fident face in his Apost Incentaâ—y p. 4. where he says As â—or our confessing that â—E are the Church oâ— the first born let OUR â—Oâ—TRINE TESTIMONY LIVES and SUâ—FERING's bear witness To which I say SO BE IT let theiâ— Dâ—ctrine and Testimony before cited bear witness and let their Lives bear witness for let their preaching against the Delight â—ashions of the world and against REVILINGS Envy Pride Covetousness and other Debaâ—cheâ—ies bear witness while the world sees them guilty of an these things as well as others Now let them come forth and give a better Demonstration than their bear Say-so that they are the Church of the first born more than other Professors of Christianity or else who do they think will believe them And lastly As to their Sufferings bearing witness that they are the Church of the first born I say if they will have Sufferings to be a Demonstration then is the Church of England whom they have so much condemned the Church of the first born for they have really out-done the Quakers in Sufferings as all the impâ—rtial will judgâ— foâ— how many of them have expireâ— in the â—â—ames how many strange cruel Torturers and bloody Massacrees in divers places have many of them suffered for Religion and doubtless God would enable them to endure he like Sufferings again rather then they would renounce their Religion The like may be said of the Reformed Churches beyond Sea what cruel â—ufferings have they undergone Thus my Old Friends you may perceive how willing I am that you should see that you â—re at higher but upon even ground with other Christ an Proâ—essors whom you condemn yea certainly you have exceeded aâ—â— that I yet ever knew in Equivocation hiding oâ— Sin Reviling c. 'T is my Prayer to God that I may be Instrumental to bring you down from despising your Feâ—low Creatuâ—es Professors of Châ—ist as well as you But G. W. to prove the Quakers to be indeed the true Church and not the Baptists says in Qrs. plainness p. 33. We have a Record in Heaven and also in many Consciences c. Now Mark does not the Baptists say the same in their Book called A way to Zion So that here one bâ—ings as good Proof as t'other one says and t'other says yet G. F. unchristians all Professors but themselves for in his Professors Catechism his very first words are Come you Vnchristians let us talk with you But to face about again W. Penn in his Perswasive to Moderation pag. 46. calls them all Christians and says They only differ in the Comment all allowing one Deity Saviour and Judge good Works Rewards and Punishments But the same W P turns again and in his Rejoynder p. 339 says Oh! the Dreadful Darkness that over-spreads the hearts of the called Christians Therefore says S Fisher p. 773. Now this not the other anon it s either Then by and by its both and neither CHAP. III. A short Summary of Citations from the Quakers Books shewing they deny Jesus of Nazareth to be the Christ. SEe at Numb 36 20. where they hold those to be false Ministers who preach Christ without â—id People believe in him as he is in Heaven above And that the Light within is Christ and is ONLY and principal and admits not of another Also at Numb 15 51 where they deny a God imagined to be beyong the Stars And deny God and Christ to be a Man in one Person Now he who is the Christ of all true Christians is Jesus of Nazareth who is God and Man in one Person and this Person is without all men in Heaven above yea and beyond the Stars too and cannot be in any man But he who is the Christ of these Quakers they here shew is not without man not in Heaven above not beyond the Stars not God and Man in one Person but that the Light within is Only their Christ and
admits of No Other And W. P. largely declares That this Christ or Light within is the same and no other than was in the Jews and Gentiles before Christ became Jesus of Nazareth see Reason agt. Railing p. 16. Behold how plain their Books are in denying Jesus of Nazareth to be the Christ Again see at Numb 43. where J. W. denys Christ to have an Body of flesh and bones but only the Bodies of men on earth Also denys that Christ dyed And also I. P. Quest. p. 27. says Is not the Substance the Light the Life called Christ wâ—ere-ever it is found Doth not the Name Christ belong to the whole Body and every Member of the Body as well as to the Head Thus by their Doctrine every believing Quaker may be called Christ as well as he that suffered on the Cross But I dare say no true Christians believe thus they believe Jesus of Nazareth to be Christ and that the Name belongs to no man else no not to the best man on Earth Also thâ—y believe the true Christ hath a Body of flesh and bones without all men and that he did dye contrary to what these Quakers say of their Christ You may also see many other Passages cited in this Book that confirm this their denyal of Jesus to be Christ As one at Numb 38 where W. P. denys the outward Person that suffered to be the Christ of God And another at Numb 24. where G. F. says The Seed of Abraham is the Saviour oâ— the World and at Numb 12. W. P says This Seed is the Light within and not what proceeded from the Virgin Chr. Quaker p. 97. But to be brief take one Passage from Christian Quaker p. 10. W. P. says Thougâ— this general Victory was obtained and holy Priviledges there-with and that the holy Body was not Instrumentally without a share thereof yet the Efficient and Chief cause was the Light and Life Pag. 111. So that thus far we â—an approach the honester sort of Professors of Religion c. Observe how far they approach other Christitians He calls the Body Hâ—LY but can this be other than Hypocrisie for as is noted at Numb 49 59. he holds the Body to be earthly perishing and yet here calls it Holy nay the whole Man Christ he calls The Finite Impotent Creature and yet here four years after to hide the matter calls the Body holy Behold the Fruits of preâ—ending to be Infaâ—ible for whatever they publish though never so blasphemous they cannot â—etract nor condemn it but use what deceit they can to cover and justifie all Note Tho' sâ—me of their late Doctrine seems to contradict sâ—me here cited by being otherways perded G. W shews that all that may well be and yet they intend the same thing Count Convert p 72 and we must be content so to take it till they repent and condemn their old Doctrine CHAP. IV. Of calling Names for Religion THough these Quakers do blame all others for calling hard Names yet they seen not to come short of others in this matter by what follows Reâ—ownded p. 427 W. Penn with one Tongue accuses J Faldo of Railing and ill bred Names and yet with hiâ—â— other Tongue he calls J. Faldo these â—ll â—â—ed Names viz. Revengeful Canniball Our yelping at the Moon c. see his Introduction and p. 405. Also G Whitehead with his smooth Tongue in Counterfeit Convert says Why do you thus write why do you trouble the World with such BITTER Treatment But then with his Rough Tongue he calls some seperate Quakers for their denying Womens Meetings c. Vile Apostates Vnruly Beasts Dogs Wolves Devils incarnate c. Sâ— now it may be said to him Why dost thou thâ— write Why dost thou trouble the world with such bitter Treatment Again W. P. in Reaf agt. Railing p. 165. hâ— justifies and declares that he abides by these iâ— Names given by E. Burroughs p. 30 c. to wiâ— Thou Jesuit thou Sot thou Sorcerer thou art a Serpent and the Curse of God is eternally upon thee Thou art shut out from God forever thou sottish filthy polluted Beast thou dark Beast Conjure c. And yet in Address to Protestants p. 242. he at once unchristians himself and all his Brethren for so doing for saith he Men that call Names â—or Religion may tell us they are Câ—ristians if they will but no body would know them to be such by their fruits to be sure they are no Christians oâ— Christs making Good Reader take Notice of it Alas how has the man forgot himself Again in brief Discovery p. 7 8 9. by G F. and others The Priests are a Viperous and Serpentine Generation Thieves Lyars Anti-christs Conjurers Witches Devils greedy Dogs really they are Blood-Hounds still hunting and gaping for their Prey like the Mouth of Hell Being universally the Bane of Soul and Body for whom the Theatrae of Gods most Dreadful Vengeance is reserved to act their Eternal Tragedy upon Thus W. Penn in his Guide Mistaken c. But hold let us hear what G. F. says That himself and W. P. are for distinguishing a Generation 〈◊〉 men by hateful and reproachful Names Why 〈◊〉 pag 8. of West ans North 't is said He whoâ—er he be who distinguishes a Generation of Men â—der one and the same Government from the rest â—d puts upon them a hateful Name of Distinction â—proach whereby thâ—y others are set in Opposition breaks the Peace overthrows the end of the Law and leaâ—s into War and every evil Work and such a one is an evil doer in a high degree Thus here is a Continuation of their SO NO NO SO Here they caâ—â— themselves no Christians of Christs making and not only so but also Evil doers in a high degree for I here affirm by all the skill they have they cannot invent or use more hateful and reproachful Names than these let them confute me if they can Thus I thought fit to give a hint only of their amusing the World with such Bitter Treatment as G. W's word â— I could insert forty times as many such Complements out of their Books if it were worth reading yea enough to fright sober People it this will not But I shall conclude with only inserting a few Rhâ—mes out of their Book called Righteous Judgment in answer to Fr. Bugg p. 97. to shew what prodigious and profound Railery proceeds out of their second Days Meeting at London as if the Quakers were the only People excellent in the more serious part of that Internal Practice of inventing or using Hellish Epithites They begin thus This kâ—st thoâ— to scare us out of our good Order of Men and Womens Meetings with thy Goggle-eyed Image of Jealousie which if thou didst see through thy Spectacls might afright thee out of thy shallow Cinceits An Vgly Spectacles for Rogers Team â—risp Pennyman Bullock Bug Dark Devil ariven dungy Gods desperately â—â—gg Being â—yed to the Taâ—l oâ— their
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