Davids Enemies discovered p. 7. he says These Quakers do NOT call the our book of Matthew Mark Luke and John the New Testament and Gospel as thee and thy Generation of Priests do But T Elwood in his Antidote p. 81. calls the Writings of Matthew Mark Luke and John The New-Testament Scriptures of Truth and so is no Quaker if G. W. say true for so he sees cause towâ—rd the matter Again J. Tomkins and W. Penn put out a Book and can it The Harmony of the Old and New Testament and so are no Quakers 1 G. W. say true But pâ—ay Note Though they tell of the Harmony of the Old and New Testament yet there 's but little Harmony in their Books which they esteem equal with if not prefer to the Scriptures Again W. Caton in his Books to his Friends pag. 35.42 calls the VVritings of Matthew Mark Luke and John The GOSPEL and so is no Quaker if G. W. says true Well what think ye my Old Friends can we suppose these men are any moâ—e led by the ONE Spirit than others are Surely Naâ— But to face about again G Fox in his Book News from the North p. 14 saith Your Church is a Steeple-House which is Carnal and your Teacher is Carnal your Oâ—iginal is Carnal Hebrew Greek and Latine and your Word is Carnal the Letter and the Light is Carnal the Letter So Dust is the Serpents Meat their Original is but Dust which is but the Letter which is Death Their Church is Dust a heap of Lime and Stone gathered together So the Serpent feeds upon Dust And their Gospel is DUST Matthew Mark Luke and John which is the Letter Now Observe first how he tells of the Serpent feeding on Lime and Stone pray is not this Carnal too had not the Devil need to have strong Teeth to know upon Stâ—ple-Houses Sure this is both Carnal and Ridiculous or Ranter-like Secondly He renders the Scriptures all alike Carnal Dust and Serpents Meat with Hebrew Greek and Latine Here 's no preference except in their own Books and some of those they entitle The Word of God The Word of the Lord A living Testimony c. Now if they say the Bible will grow Old and molder away and become Dust I say so will their Books too And if they say 'T is the Sence contained in the Words of their Books which they call the Word of God the Word of the Lord I say the like is understood of the Scriptures in the Bible And yet as do the Papists so they have opposed others calling them Lyars that say Tâ—e Scripture is the Word If this be not Equivocation I say again 't is an exalting their own Books above the Bible Above the Bible did I say yes why not for the aforesaid Book called News out oâ— the North was as G. Fox says p. 1. Written from the MOUTH OF THE LORD by One who is Naked and stands Naked before the Lord cloathed in Righteousness whose Name is not known to the World which was prophecyed of but now is fulfilled Therefore it must needs be better Scripture than the Bible for they tell as above how Uncertain that is Therefore â—hatever late Confession they have made in pretending to prefer the Scriptures of the Prophets and Apostles before all Books it can be no other buâ— Deceit till they condemn their old Doctrine for G. VV. confesses Their Intentions may be the same tho' they may see cause now otherways to word the matter Count Conv. pag. 72 And Lastly Sam. Fisher says of the Scriptures That were their Transcriptions and Translations never so certain and entire by answering to the first Original Copies yet are not capable to be to all men any other than a Lisbian Rule or Nose of Wax see his Additional Appendix p. 21. Mark how he affirms That if the Scriptures were never so true yet they are capable of being NO OTHER than a Nose of Wax Now I dare affirm there is no sort of People else in Christendom except Papists will speak thus of the Scriptures But experience tells me That all sensible Christians who protest against this Popish Principle cannot but have an evidence in themselves to the worth and purity of the Scriptures by those sweet Streams of Life that are felâ— by reading and meditating thereon beyond what can be felt by reading any other Books But before we conclude this Head take one Verdict more from W. P's Spirit of Truth p. 38. The Scripture says he is much like the Shadow of the to â—e Rule Now all men know That the shadow is a vain empty uncertaâ—n thing sometimes two or three times longer or shorter than the Truth or Substance Again W Smiths Primer p. 11 12. Quest What is the Service of the Scriptures if they be not a Rule and for tryal of things that are spoken Ans They are of great Service Child and are to be read and believed But if thou lookest upon the Scriptures for A RULE and for Trying thou givest that unto them which belongs unto Christ c. Note Here the Scripture is denyed to be any Rule at all no not so much as to try actions or words But he says They are to be believed and yet W. P. shews them to be Vncertain So we must believe that which is Uncertain and no Rule in any case Is not this rare Doctrine But to face round about again E. Bâ—rroughs in his Huâ—-and-Cry after false Prophets says I shall lay all People to the Line of Judgment by THE RULE of the Scriptures and the Spirit that gave them see p. 880. where he not only makes the Scripture A Rule but The Rule yea so far The Rule that he trys judges and condemns the Priests by the express words of Scripture as Vncertain and Corrupt as they render them before But as Sam. Fisher says of the Priests so pray observe G W 's Rounds Wheelings Whiâ—lings for in his Book Tit. Ishmael c. p. 3.10 herâ—after The Scripture of the Bible is Carnal the Letter is Death and killeth yet he calls his own Writings The Light and Life of Christ c. But to face about again he tells us They prefer the holy Scriptures before all Books in the World But then Round he goes again saying That which is spoken by the Spirit of Truth is of as great Authority as the Scriptures are greater c. And that their Writings are given forth by the Eternal Spirit of God But Round again comâ—s George with a Back stroke and in Qrs. plainness p. 71. he says Our Intention and Principle never was to bring our Books in Comparison with the Scriptures O Confused Confidence and Self-Contradictions CHAP. VIII Of Magistracy and Government ALthough I have plenty of Instances before me to cite out of my Old Friends Books I shall begin with my Neighbour Sam. Jenings's book call'd The state of the Case p. 73. where he says Magistracy and Government we always owned to be the
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
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
and pretending one thing and yet practise the quite contrary Again in the Epistle to the same Book they say We chaâ—ge you Presbyterians to give us printed Scripture for the word Abstract c. And yet in Qrs. plainness p. 26. G. VV. there uses the word Abstract And 't is abundance of such dissembling and â—â—ly Confusion thesâ— sâ—eming wise mens Books are stuft with too tedious here to mention And now I cannot but expect there will be great devising pulling and drawing here by some Quakers rather than confess themselves guilty of the Confusion and Contradiction here charged they have so much accused others of the same thing Surely some curious Wyâ—e-drawing Minâ—ing Mangling Otherwise wording and Equivocating we must expect herein But they having caught themselves in this Nâ—t ten to one but the more they 'll flutter the more they 'll fetter themselves for they cannot thus dance in a Net but some-body will see them for they are now as easily seen through as they pretend they can see through others yea this will certainly be the consequence till they use the only Christian means to get out of this Net which is by humbly confessing and condemning their Errors in their Books as G K. has done I shall now return to the matter in hand and insert a Clash or two about the Resurrection Numb 62 W. P 's Rejoynder pag. 369 307 I do utterly deny says â—e that this Text viz. It is sown a natural Body and raised a spiritual Body is concerned in the Resurrection of mans carnal Body I say this doth not concern the Resurrection of carnal Bodies but the two states of men under the first second Covenant W. Bayâ—y's Works p. 592 I own the Resurrection of the Body says he as Paul did viz. It is sown a natural Body and raised a spiritual Body Qu. Whether it be one and the same Spirit that leads these men to expound Scripture in contradiction to each other Surely old Israel with their Rams Horns were more Unanimous Numb 63. Chr. Quaker p. 375. G. W. deciares â—hat â—as thing tends to Atheism to make men Aâ—heists viz other mens self confidence in asserting things contrary to reason manifest Experience and in particular in their affiâ—ming that these self-same Terrestrial Bodies oâ— flesh and bones shall be made spiritual immortal and incorruptible 'T is true says G. W. Hen. More had finer and more excellent Notions about the Resurrection than many other learned men aimed at the Truth spirituality thereof from the Vision of the holy men recorded in the Scriptures Chr. Quaker p. 372. G. W. cites H. More about the Resurrection saying Flesh and Blood cannot inherit the Kingdom oâ— God and I think says he there is the same reason of flesh and bones viz. I understand natural flesh and bones not glorified Note G. VV. commends this Notion of H. More as savouring of truth spirituality and yet renders those Atâ—eists that believe the same for H. More does not here deny the Resurrection of the same Body that dyeth only understands it must be glorified Note also G.W. here confounds the same G. W. in his answer to W. Harworth p 17 where he holds That a very wonderful change may be in the Body and yet the Substance not Annihilated or destroyed Reader I do here honestly declare that I would have cited more Contradictions about the Resurrection if I could readily have found them but indeed their Books do generally agree in this matter viz. in denying the Resurrection of the Body that dyeth as G. K. has largely made appear in his late Narrative of the Proceedings at Turners-Hall London so that I found no Passages to the contrary But had it been my business here to have answered Books I would have shewed how miserably blind Caleb Pusey shews himself a-about the Resurrection in his book called A Modest Account pray read from pag. 31 to p. 38. and see how he endeavours to shew G. K inconsistent with himself where indeed there is no inconsistency he gropes in the dark like the Sodomites carnally apprehending G. K. and very well demonstrating himself to be of the same faith with his Brethren as aforesaid Also let all that read that Book of C. Puâ—ey take notice that tho' he banters at G. K. for holding the Light not sufficient to save man without something else yet C. P. does not say in all his Book that it is sufficient for Salvation without any thing else Therefore how hypocritical is this to accusâ— a man for an Error and yet dares not assert the contrary but I refer the Reader to G. K 's answer to said C. Pusey for further satisfaction and so proceed to the next Chapter CHAP. II. Of Opposition at Vnity THis is briefly to shew and that chiefly from what is before cited that those Quakers hoâ—d the same Doctrines which they have condemned in their Opposers as Errors blasphemous damnable Doctrines To do which I shall only give an Example from two of their eminent Opposers viz. John Bunion and Muggleton the first quoted by Ed. Barroughs the last by G. Whitehead E. B cites J. Bunions Principles p. 304 306. Now I come saith he to reckon up John Bunions damnable Doctrines and Errors viz. 1st John Bunyon said That Christs second coming was not his coming in the Spirit for his coming in the Spirit is no Coming For this see at Numb 33. where G. W. owns the two comings of Christ one that is already past another to come at the end of the world or last Day And at Numb 54. he there declares against three Comings and will own but two so that here G W. holds his coming in the Spirit to â—e no Coming 2dly J. B. said That Christ had two Bodies one of the Bodies was out of the sight of the Saints For this see at Numb 11. where Jo. Coal holds the Church to be the Body of Christ this Body G. F. in Gr. Mystry p. 93. calls The Mystical Body that 's one Body Again at Numb 34.35 G. W. â—olds That Christs Body that dyed is in being a circumscribed spiritual Body Note hereâ—s the two Bodies as J B. holds 3dly J. B. said That Christ ascended into Heaven in our Nature For this see at Numb 31 35 where G. W. hoâ—â—s Christ to be a Man in Heaven the same Body that was put to death c. 4thly J. B said That the Soul of man is the Light wherewith every man is enlightned by Christ as God For this see at Numb 26 27 24. where G. F. holds the Soul to be a part oâ— God and to be the Seed to which Salvation is promised which he says is the Hopâ— Christ Thuâ— far they agree with Bunyions Principles which they call damnable Doctrines Next see Qrs. plainness by G. W. p. 37 38. Muggelton holds these false blasphemous Doctrines saith he that the Quakers utterly deny viz. 1st That Death took Christâ— Soul
and Professors for Signs or Proofs of their Ministry saying Have you the same POWER and Spirit that gave forth the Scriptures see the Epist to Divinity of Christ. Again G. W. in his Enthusiasm above Atheism p. 5. says Timothy and Titus and others who had GIFTS in them for the Ministry were Approved but this is no Proof that these Opposers Ministers are either so gifted or approved Now may not their Opposers say the same viz. Neither is it any Proof that the Quakers Ministers are either so gifted or approved Again G W. in answer to R. Baxter p. 16. We never understood that they that set up these Priests were called as Peter or Paul or the Elders who had POWER to lay on the Hands that the holy Ghost fell on the Party on whom they laid their hands And I say let us see but one Quaker thus called But now take Notice that when others demand a Sign or Proof of the Quakers of their call to the Ministry or to prove themselves to be more the Ministers of Christ than others are Then they turn the t'other face and tell them That 't is a foolish and an Adulterous Generation seek a Sign Thus G. W. in Quakers plainness p. 34. Now I say 't is true our Saviour did so upbraid the Jews and might very well for he had shewed Sign upon Sign and wrought very many Miracles amongst them and done many mighty Deeds before them and â—et for them to cry out for more was indeed foolish But what is this to the Quakers who produce No such Miracles No such Signs No No more than other Professors Must all others therefore be a fooliâ—â— Generation for asking a Sign or Proof of the Quakers and yet the Quakers not foolish in demanding the same of others O consider the conceited Confidence Arrogance and Pride of these Men I pray God give them Humility and Charity instead thereof But notwithstanding though the Jews were such an Adulterous Generation and had so many Miracles wrought before them yet Jesus Chriâ—t promised them one Sign more and that doubtless was the greatest Sign of all Therefore if these Quakers will hold to this Scripture which they ought to do seeing they bring it against others they then ought to give this Adultrous Generation one sign and that doubtless would be more convincing then all their Books and what-ever they can say Of Infallibility VVIlliam Penn in his Rebuke to 21 Divineâ— p. 22 says We are horribly abused in saying we pretend all our Ministers to be Infallible But whether what W. P. here says be true Read what the same W. P. says in Judas and the Jews p. 43. viz. Our Ministry is of God it stands in the Power of the living spiritual Gift of God And in A True account c. p. 18. says We have Thousands at our Meetings and none of us dare speak a word but as eternally moved of the Lord. Now observe That which is spoak by the eternal Motion of the Lord must needs be â—nfallible or nothing is Infallibly spoke Therefore is not this rather horrible falsity Deceipt and Double dealing in W. P. c. especially seeing G. W. largely declares in his Voice of Wisdom p. 33 That they that want Infallibility are not true Ministers Besides G. F. says Their preaching is from Conjuration that is not spoken from the Mouth of the Lord All you that speak and not from the Mouth of the Lord are false Prophetâ— see his Ans to the West Pet. p. 25. and Sauls Errand â—c p. 7. And in Truths defence p. 107. and News from the North P. 1. and other Books they declare what themselves write and speak To be fâ—om the Mouth of the Lord. And also in Gr. Myst. p. 267. says The Quakers aâ—e the only Ministers of Christ. And E. Burrroughs says p 3â—8 462. All that ever own God and Salvation shall own us Wee are of one Mind and one Soul But though I have sufficiently shewed they are not of one mind and Soul yet here follows after more of their Temporizing Clashes which they write suiting the Times and their own Interest viz. Of Temporizing 1. G. Fox to the Parliament of the Common Weal c. p. 8. 1659. says Let All those Abby Lands 〈◊〉 are given to the Priests be given to the poor of the Nation But facing about in 1686. W. P. in Preface to Perswasive to Moderation says Far be it from me to Solicite any thing in Dimunition of the just Rights of the Church of England let her rest protected where she is E. Burroughs p. 105. says You are in the Witchcrafts who reeceive Commands from without from the Letter But to go round again in 1675. p 36. Englands Interest W P. says we say Holy writ is the declared Fundamental Law of Heaven Note how W. P. confounds himself or deceives his Readers or both for in his Rejoynder as aforesaid he takes up several pages to prove the Scripture Corrupt and uncertain so much sligating it that he terms it J. Faldo's Vncertain Word of God p. 39. and yet here calls it The declared Fundamental Law of Heaven 3. E. Burroughs in An Epistle 1661. Keep close to the Lords and to the measure of himself made manifest in your own hearts for unto THAT you were directed to in the beginning and in it is your safety and preservation to the end But afterwards W. P. controuls this plea of E. B. in his Breif Exam. p. 11. saving The Enemy is at work to scatter the minds of Fâ—einds by that loose plea viz What hast thou to do with me Leave me to my freedom and to the Grace of God in my self c. 4. W. Smith's Primmer p. 46. Give Honour to whom honour is due But to a proud heady high minded man there is no honour due Though he may be great in the World and in place to Rule But G F. in a time of need could say I honour ALL men much more the Kings see G. F 's Tryal c. p. 8. And G. F. in his Papers to the Presbyterians p. 2. says All Kings have sprung up in the Night since the days of the Apostles among the Antichrists Note the harmony Notwithstanding their saying They are of one Mind and Soul 5. E. Burroughs Advice to the Parliament 1659. says It was thorough Ignorance that the People subjected to herriditary Goverment or to the Goverment standing in a single Person successively and our Nation hath been under the Bonds of Slavery in this respect But let us hear what contrary Doctrine G. F. preached when Times were turned 1664. If I could take any Oath at all says he I could take that Oath viz. the Oath of Allegiance which Oath binds to the King his heirs and Successors see his Tryal c. Behold what good can be expected from that People whose Leaders are such Temporizers But Note this last passage of E. Burroughs is left out of his Works Printed 1672. 6. Quakers