for fear of Popery and Slavery 2. Then â—ould 〈…〉 be no Papist if he believed it Unlawful to Persecute Men for Conscience in the common Acceptation of the Words then had the Pope Erâ—ed and a Council and that in no small matter but alas K. James knew Prose ution of men for Heresic was ro Persecution for Conscience besides an Peroneous Conscience was no Conscience Quit non est scientia c. 3 The Addressers would say privately All was but a Trick of K. James No wonder he Laughed at them when they were gon and PVAW'd c. I have been every where of late years Plagued about those Scandâ—lous Addresses Some would call a Second Judas a Second Cyrus and the Destroyer of their Countrey the Repairer of their Breaches Well done B. C. to call them that did it to Repentance I have called on them all little enough Now Friend C. let me ask thee a few Questions Was it not shameful to censure me and another man for not putting our names to our Books and thou never put thy name to thine I gave it out to all I was the Author May I not debate the matter with Jews Mahometans and others and yet be conclusive in the Doctrine of Christianity Why Child what ails thy Noddle Is it proper to censure me for being Comical after I gave my reasons and they not considered p. 6. Is it true W. Penn Expounded on Mat. 18.17 Tell the Church a sense denyed in one place confirmed in another to serve a Turn I see there was a little Mistake in putting the names of the Book could not so great a Lyer as thou that talks of my being once in a maed-house that deniest Quakers Bow Couldst not thou have said Some Enemy or the Printer or others put in those Words or that some Letters accidentally jumpt together and make these unhappy Sentences Where is Inspitation now when he was lately told some Quakers deny any Body of Christ in heaven c. He said they were Ignorant tho Sincere What friend William is the Light and Infallible Spirit come to this Did I say in my Book The Quakers were more humble than others c. Away thou shameless Man What wilt thou saynext Or that The Quakers were more Just than others No I did not so wrong them Did I not give a true account of Barclay about the Light p. 79. Look once again May not Perfectionists long continuing so at last reform and so God be merciful to them in their Conversion be a proper Petition I am not used to deal with such silly Arguers Suppose I should plead the cause of him that wrote the story of Henry Windor let it not displease seeing he was joyn'd with me who he is I know not He is said to be worse then Mad worse then the Hammerer why the two Quakers that came to Henry Winder and his Wife from the Lord that they had Murthered a Child and must dye the Spirit would appear in the Court They were Meiancholly or Mad says B. C. 1. They were owned by the Quakers before in and after to their Death 2. This Madness was not discern'd by the Justice or Judge or Quakers or others but the Quakers clos'd in with them 3. If any thing falls out as they say They be the Lords Prophets if not they were then mad Was Sollomon Eccles Mad when he Prophesied falsly to John Story not when he prophesied of the burning of London of which Friends took no more notice then the Men of the World and so never mov'd their Goods saying It was a Delusion Was W. Penn Mad when he prophesied against Thomas Hicks For the story in Bristel of a Quaker that said Thus saith the Lord give the man his Rope again it is denied so is every thing else but I pray Why not as well as when G. Fox was about to Eat The word of the Lord came unto him saying Eat not as before Now B. C. to humble thee if it may be for thy Folly and Falshood I will suppose I should apply my self to thee in the same Language thou hast done to me and with the like Falshood What wouldst thou say of me what many now do and many more will of thee Suppose I should besprinkle thee with some of thy Oratory to me and another Thâ—â— impostor in thy Colours fit for Box or Bedlam in thy south thou wert burnt in the band at Bristol for a Highway-man yea thou wert Pillored and thy Ears were cropt off for Sedition Thou refusest to Preach to the Quakers under Five Hundred a Year None of my Friends in Bristol ever deserted St. James's Back c. in the last Persecution and I will prove it for it is well known John Weeks was committed to Prison therefore neither he George Founs Samuel Winney nor I did ever refuse to walk up and down the City on week days or to Preach in our Publick Places to a thousand at a time Lords Days O thou Impudent Man Mad-man c. Thou didst prove the Vnlawfulness of Bowls and Nine-pins from Mat. 1.2 And Abraham begat Isaac and Isaac begat Jacob and Jacob begat Judas and his Brethren He must set up for the trade of Lying that doth it more than thou every lease is full of Nonsense None have so much the command of the Peoples Purses as the She Speakers yet to avoid Reflections as much as may be I have thus spoken to thee c. But there is no end of this should I thus do might I not fear as Cain you had as good cut off a man's arm or leg as thus desame him VVell one consideration is comfortable a Quakers word is no Slander You have been known to be Notorious Lyars in your highest Pretences your greatest Speakers I had almost forgotten to tell the Reader that B. C. in the name of Friends says As Scripture contain the Word and Command of God to us so they are the word of God c. No more need to be said your cause is gone I therefore declare my work lies with Mr. Penn to him were my Questions sent and seeing he cannot answer and therefore wisely attempts it not I intend no more to answer such scriblers as B. C. I leave you with St. Paul's words Gal. 1.6 8 9. I marvel you are so soon removed to another Gospel but though we or an Angel from Heaven Preach any other Gospel unto you then which we have Preached unto you let him be Accursed as we said before so say I now again if any man Preach any other Gospel unto you then that ye have received let him be Accursed Which words have been wisely and seriously used by some Ministers when Quakers have come from far to them to deliver a Message forsooth from the Lord against the Outward Word and Outward Christ and Outward Baptism and Outward Supper Now for the Man of Wit Civility and Learning the Author of Trepidantium Malleus Intrepidanter Malleatus Or the
Adam before be fell the Creation was opened to me I was at a stand whether I should practice Phisick for the good of Mankind seeing the natures and vertues of the Creatures were so opened to me Wonderful Depths were opened to me beyond what words can declare p. 10. All I meet with cannot bear mans coning to Adam's state before be fell Reader Tremble at the next Blasphemy How then can they bear to hear of man's coming to the measure of the fulness of Christ which he before said be did Observe Reader what Nonsense and Impertinencies are in these Openings I doubt not Drunkenness and Swearing are no sins in comparison of such belying of God Whoever said It was enough to go Oxford to be made a Minister No many there and that come from thence are too Ignorant to be such I knew one there a good Schollar that Preacht that could not tell me whose Wife Sarah was how many Tribes there were I knew another who when he preacht on 1 Eccles 2 began thus Vanity at the first was but a little imp but now it is grown to such an exuberant Whale that it can swallow three Jonas's at a morsal c. I have heard of one in Exon Colledge coming down late to dine in the Hall was asked the reason Oh said he I was reading the pleasantest story that ever I read in my Life if it be true What story said they then he began to tell the story of Joseph and his Brethren Now Friend George it is opened to me that it is not enough for a man to be brought up in a Shoomakers-shop to be made a Minister The Lord would teach them c. Some kept to this and cared not for any mans teaching but after all George sets up for a Teacher himself contrary to his first sayings when You need not that any man teach you Is none of the Hereticks he had Detected for John at that time taught them by his Epistle George was Adam's equal for Perfection and what Christs too yet the aforenamed Goldney a famous or rather infamous Quaker among other notorious untruths by him and Wyat denyed That any Quaâ—ers beld Perfection no not George Fox himself for I knew him said he then run on Thou art a Lyar Report and we will Report Report and we will Report Had George been a Physician none had Cur'd half so many as he had kill'd why had he not acquainted Physicians of those Vertues and Operations of the Creatures Opened to him for the good of Mankind No no the Cheat had then soon been discovered How did Mr. Penn and other Friends like the Pudding that George put Herbs into c. when they were almost choakt with eating it Truly I believe they had rather have been at a Friends Spiritual Supper at Bristol who invited several all sat an hour or more at the Table none were helpt nor did Eat the meat carried away Friends I invited you to a Spiritual Supper which made some Quakers-joqne when one said Truly he sound great refreshment there I could prove all if they dared to face me On goes George The Lord said to me go to such a Steeple-house and testify against that Ido'l and the Worshippers there I cured a distracted Woman Many were cured of Infirmities and Devils were cast out One hearing a Priest in a Steeple-house the word of the Lord came to him dost thou not know my Servant is in Prison so he came to me One said of me there was never such a Plant bred in England O Pharisaical Vain-glorying I was moved of the Lord to put of my Shoos and to go through the City of Litchfield and cry Wo to the bloody City of Litchfield I saw in the street a pool of blood and my feet were warm I knew not what it was but I was told in Dioclesian's time Thousands of Christians were there Martyr'd so I was to go without any shoos in their blood Who can believe this Fable One said to a Justice of Peace an Angel came in at Beverly Church It was said George Observe the trick he soon got in and went out It was strange to see a man come in without a Band. Bands and Hatbands were once condemned by the Infallible Spirit as well as Lace and Ribonds I cryed preach freely Did George do so People were moved by my Groans Did he not groan on purpose I saw a Profession without a possession See how proud the Fool was of a common Gingle going up and down among Illetirate Countrey People When they saw the man with leathern Breaches come in the Priests would be gone Terror surprized the Hippocrites Some of them would say The Hireling fleeth but forgot it was when the Wolf cometh the Quaker I had a Vision of a Bear and two Mastiffs that should pass by me and do me no barm which was the Constable So may we call every idle dream a Vision from the Lord. Meat was set before me as I was about to Eat the word of the Lord came to me saying Eat not the bread of him that hath an evil eye that is a thought or motion arose Immediately I arose from the Table and eat nothing c. Every Whim was at first a word from the Lord till they mistook Places Persons and Things and then Folly to all men His Miracles were no more real than Popish ones of the Rood of Grace Christs Blood the blood of a Duck in a vial c. when he tells of Outward Ordinances know Reader the design of this Book is a Lye in this thing We affirm That as Food or Phisick lookt on handled tasted neither kill hunger nor cure pains so the bare talking or knowing of Scripture will not do without a deep impression on the heart yet the work of God lies with the head for knowledge as well as with the Heart for Grace Must Men Experience Scripture and know it after They were of old commanded to teach their Children the Law Christ said How readest thou None said Theeves Theeves I thought to have gone on to George's Epistles full of Blasphemy and Falshood but I grow weary of such stuff and I suppose so doth the Reader too After this Impostor and False Prophet condemned teaching by Man but by the Light he becomes a Teacher himself after he disown'd all Courts himself The Light was Sufficient He pretends a word from the Lord to set up such Assemblies by them was the Light tryed thousands of Quakers seeing this â—are-fac'd Iniquity hated him for his Hipocrisie The Author of the Spirit of the Hat cries out O Popery O Prelacy O Presbytery This was the thing we condemned in them Mr. Rogers wrote smartly against them and tells you what a bag of Iniquity Friend George was Whereas George call'd Ministers False Prophets they were strictly neither false Prophets nor true ones they were True Teachers but pretended not to Prophesie George Fox in another book I have seen calls the Scripture and
be no small Jacobite And now the Guas road Chimpuden Falshood The Lake for the Lyar and the Lyar for the Lake c. But what is for thee B. C. thou impudent Publisher of so many notorious Untruths nay no and of them as that I wrong the Quakers to charge them with denying Scripture to be a Rule Judge all men Quakers themselves That to pray in Families and alone is the known practise of Quakers c. must be a notorious Untruth or Equivocation What is it the Old shift mental Prayer no friend C. that is almost gone too Seeing you so provoke me about Barclay others remember the Words as well as I I declare He was once a Papist and served the Priest at the High Alâ—â—â— I am ready to prove his Confession of this where and to whom had my challenge been accepted of I am a Hundred Miles from my Study I think it not worth while to go to Cullington to carry your Answer who hast out done all men in Lying by telling me in Print that Quakers generally bow not to men What will you say as one We bow not but give a civil Nâ—d Well the Civil Nod was once called Bowing and condemned to man as due only to God and all in the name of the Lord. I am not bound to follow thee B. C. in thy large discourse to make up somthing about Baptism and the Lords Supper only was not 1 Cor. 1.14 c. a notable place to prove it is out of door to Baptise when Paul nameth whom he Baptized did he go beyond his Commission or acted he not according to Mat. 28.19 20. He gives the reason why he was glad he Baptized no more Iesi any should say I Baptized in my own name for some said I am of Paul Christ sint him not to Baptise as his principal Work for that was to preace the Gospel Like That Labour not for the most tâ—â—â— perisheth not so much or not in comparison but for that which endures to Eternal Life Labouring for food that perisheth is so far from being a sin it is a great Duty in all and the neglect a great sin against the Law of God and Nature Mat. 28.19 must be of water baptism for man cannot baptise with the Spirit For the Syllogisme B. C. lays down once condemned by the Infailible Spirit as a Heathenish Custome hateful to a Christian how knows he the Apostles Baptized not acording to the Form Mat 28.1 because we read not so besides What if Christs Words be not a necessary form to be then Used they that preach in the name of God and Christ may do it without naming this in so many words I determine not now but confute his Argument the Lords Supper they Say they need not the Substance is come to them you wicked and Ungodly Wretches was not the Substance come to Paul and other Saints at that time what Substance is come to you you Prayerless Worldly Creatures Now how can this Man call his Idle Tale an Answer might I not have expected my Questions to W. Pean to be considered in Order Q. 1. About Perfection What I say of Job Asa Paul None of my reasons here are considered if the Doctrine of Perfection be not True they were Imposters if True Apostates for they now Confess They are not Perfect then say I of the Devil for so they once said to us Q. 2. Of G. Bishop's Lookings Glass if way of the Quakers was not like the Old Christans He was an Impostor If the Old way was good they 〈◊〉 Apostates Q. 3. For Matings They left 〈◊〉 their Publick Place were taken in a Private One Would in a good â—â—â—mour tell some of ours how they Itgle a meeting such all ask day 〈◊〉 going in and coming out so fear of â—â—â—â—â—â—ers Were they Aposiates that did this They that came out of Prison went no more Openly O shameless Creatures to deny this and call me Lyar. Whitehead when blam'd for not appearing in London as before said He could be of as good Vse in such 〈◊〉 â—â—â—vate Place Was never in Prison in all the lift Persecution as I am creditly Informed yet some wright Acts 9. 24. that had not been in Scripture Pauls being let down in a Basker c. Deny and Deny as you will I snow you so well I will as soon take the word of a Seminary Priest or Jesuit about his Church as yours about your Light c. Mr. Vickris at his own House told me There was a Dark Day came on us cannot decayed Some were in Dect Fritters 〈…〉 When I answerted him The 〈…〉 in it 〈…〉 not in 〈◊〉 〈…〉 he said I believe 〈…〉 else it unist be 〈…〉 as 〈◊〉 sayest The a said 〈◊〉 Pepent of 〈◊〉 a fuly Message from for Lord and do it no more so we sat down good Friends and talked of other things The Story of Elizabeth Serring and For as Dole is Notorious did I name the Habitation of either or them that you thus B. C. quarrel Pray Look again Quest 4. The Question is About 〈◊〉 Ministers for Hummour beginning and following Penn for his The answer is about Spiritual Learning Was not Perm followed for his Parts Had he more of the Spirit than the rest No say some Quakers much less others say he had none at all Was not Latin Greek and Hebrew condemned c. Must I name things again and again and still unanswered My charge against Penn being no Scholiar seems to be granced Qust 7. About Bowing to men Thon tellest the Greatest Lye that ever was told the world You bow not you Quakers Men Women and Children speak out Is not B. C. an Impudent Infamons Ungodly I var Quest 5. For saying one thing to Cromwel in the name of the Lord and the quite contrary to King Charles I am put off The Snake in the Grass will be answered It will be a pure dish it hath been long lookt for the answer you give me and others may serve a Menter is For my Questions they should have been considered which anâ—s wered of the Reader What is W. Penn what are the Quakerâ— I am told How many of us promised lives and for tunes to K. James I answer Jeremary yet not so many as you image They that did did not preâ—end to 〈…〉 Inspiration and I know not 〈◊〉 the Bristol Address was from them called Presbyterians There were five of us in or nigh the City this was the act only of one Man all the rest of us Ministers protested against it nay One now Dead Said He could be content they and their Pesterity should lose the Benefit of Law who so shank fully betrayed it I and one Minister more were in deny or of being bed at Council-Board for opposing the Court design What a horrid 〈…〉 piece 〈…〉 was it to tell that King 〈…〉 Security of their King 〈…〉 〈◊〉 from Mature judgment and Rooted Principles c. Yet 1. They kept Fast Days
others whether William Penn had ever any Convincements except of the Folly of this People and how soon he might take the Chair when George was gone and play King or Pope with this Ignorant Tribe What is James Naylor honoured by him that unheard of piece of Blasphemy whom many Quakers cannot endure to hear of I knew a Man born in the same Town with him who told me How all began with Spiritual Pride after be was a great Repeater of Sermons be would hear no more he knew enough c. What if Friends should come to Mr. Penn or Benjamin Coole or others in the name of the Lord to lay aside their Perriwigs would they obey No no but laugh at it How can they then expect that others should on these pretences throw away the Ordinances of Christ Richard Richardson a great Quaker hath written a Book against Perriwigs how Condemned they are by Sober Heathens Antient Christians c. at last he tells us How John Mulliner a Friend about Northampton was made to leave that Trade and to burn one of his Porriwigs before his Servants that John Hall a great Man sitting in a Meeting was shaken by the Lords Power and so pull'd off his Perriwig and threw it away Now were not these Inspired What means the New Colledge to teach Inspired Persons to Preach c. Did not our Preface-Maker threaten Frends If such orders of his were not observed to break their Meetings though he seems to write so zealously for the sufficiency of the Light in Man c. A Collection out of G. Fox's Journal WE have here the account that Margaret Fell the wise of G. Fox once of Judge Foll gives of her Husband it is laden with Impertinencies and little circumstances of his Life At last she tells us How when he came into the Steeple-House she hearing him cryed out We are all Theeves we are all Theeves we have taken the Scriptures in words and have known nothing of them in our selves That Thomas Salthouse followed him I knew him he was an Idle Vagrant never did work that they were at last weary of him and would have him work once I met him and he urged that of Paul against us these hand have ministred to my Necessities so would Fox say yet neither of them would work Who would regard such shameless Beasts G. Fox's Journal I had a Gravity and Studiousness of mind when young above others I took care not to eat or drink much I kept to Yea and Nay my Relations were about to make a Priest of me but they made a Shoomaker of me when I was with my Master he was Blessed when I left him he broke People generally loved me for my Innocency and Honesty I saw many possessed not what they professed I was a long time almost in despair and I walked many Nights by my self Priest Stephen wondred at my Answer why Christ said My God My God why hast thou Forsaken me I said He dyed for the Sins of Men and dyed not as God The Priest said it was a good full answer such â—s be had not heard afterwards be would highly applaud me and what I said to him on the weck days he would Preach in First Days for which I did not like him I was so dryed with Sorrow that they could not get one drop of Blood from my Arm or Head I would not go to Marriages but Visit after and if they were poor I would give them some Money c. They that set up for Great Persons often tell us of the Convictions of their Childhood though nothing to what others have known that keep silence I suppose his Dulness made his Parents make a Shoomaker of him when they saw he was not fit to be a Priest like him that said to the maker of an Image of Christ of a knotty piece of Wood that would not do If you cannot make a God of him make a Devil of him Well But why followed he not his Trade I believe if the Truth were known he was such a Blockhead he could never make one pair of Shoos well and if his Shoos were no better than his Teachments he could not live by that Trade and so tryed another I believe not a word of the story of Mr. Stephens a Child of 10 year old might answer as well Well George was a Mad-man too was in Despair he was then tempted to commit sin he tells not what was here not Love Melancholy No doubt this poor Shoomaker was Ambitious of the honour and wealth he got by Marryage and Speaking I doubt Reader whether thou art able to believe a Minister should Preach on the Lords Day what he got from a Quaker week days especially such a Notorious Dunce as this who was not able to express himself but others must word his thoughts for him and so is this Book no doubt changed to purpose Now for his Revelations Nigh a Gate a Consideration arose in me all Christians are Believers both Protestants and Papists and the Lord opened to me that if all were Believers then all were born of God Make Sense of this or Truth Reader if thou canst At another time in the field the Lord opened to me That being bred at Oxford and Cambridge was not enough to fit a Man to be a Minister of Christ and I stranged at it I would take my Bible and go into the Fields and Woods and told my Friends It is said you need not that any Man teach you but as the Anointing teacheth them and the Lord would teach them himself Then I met with a sort of People that said Women bad no Souls but I told them Mary said My Soul doth magnify the Lord. Choice Observations Reader and no doubt we have here the choicest flowers of what he laid up gathered by Friends When I had these openings many troubles and temptations came upon me in the Morning I wished for Evening and in the Evening for Morning the Openings answered one another many Openings I had of Scripture and the Revelations Wonderful Ones no doubt I sat in hollow Trees by day and walked mournfully by night Yet none of us reported he was in a Mad-house at Box c. Then even then I heard a voice saying There is one Jesus Christ who can answer to thy condition If this were examin'd perhaps we should be told this was not vocally but mentally an inward voice that is motion might serve the turn One Brown had Prophesies and Sights of me on his death bâ—d and he spoke openly of me and what the Lord would bring forth by me I prayed when the house seemed to shâ—ke and they said It is now as was in the Apostles days Peâ—â—â—â— two or three giddy Women 〈◊〉 thus prate and that is enough for a Quakers Miracle I was come up in Spirit through the Haming Sword into the Paradise of God I knew nothing but Pureness Innocency and Righteousness so that I was come up to the State of