small Summ which he receiv'd after the Fight at Preston That Josiah Coal was also a Soldier in service of the Common-Wealth and at Worcester Fight This was one of the Prime worthies of the Quakers a Preacher of Renown See his Blasphemous Letter to G. Fox in the Sn. p. 114. 115. Here the Treasons and Rebellion and Fighting of these Quaker-Leaders were Glory'd in instead of being Condemn'd by the rest of them in the year 1656. But since 1660 they have got a New Light they are now against all outward Fighting Treason and Rebellion Yet will not Censure any of their Ancient Traytors Fighters and Rebels for such were their Chief Apostles and led by the Infallible Light within But they wou'd have that Forgotten till a Day may come when as in 1656 they may again Plead these Glorious Merits of their Saints And in the mean time make a Mouth at us while they wou'd Pame them upon us as the only Lambs of Christ But ther is one of these Lambs that I have not yet Nam'd under this Head of Treason whom I must bring forth before G. W. to see what Character he will give us of him This Quaker in the year 1659 had a Dispute with one Thomas Smith in the Mayor's House at Cambridge soon after Sir George Booth had taken Armes for the King and was Suppress'd by the Rebels It is told in the Sn. Sect. xviii p. 228. How busy the Quakers were upon that occasion against the King's Interest and Boasted in it as their merit that they had given the first Intelligence to the Vsurpers against the Loyal Party and gave their Advice or Command and that In the Name of the Lord God! to cut off all the Cavaliers whom they had taken Prisoners They were Full of this their good service and very Vain of it And this Quaker whom I am speaking of taking his opponent Smith to be well Inclin'd towards the Royal Cause and having him in the Mayor's House he broke off from the Subject of Religion they were met about and Demanded of him whether he owned his Brethren the Priests who had so much stirred up the Rebellion against the present Government To which Insnaring Question the Quaker says Smith answer'd That he did not own them But that was said the Quaker because he saw they did not Prosper in their Designs But when they did Prosper as they did the year following then the Quakers were the only Royal and Loyal Party and said they had been so all along And accus'd these same Professors as they call'd the Presbyterians Independents c. that they had been the King's Enemies and therefore not fit to be Trusted by Him or to be suffer'd to Teach the People as shewn in the Sn. Sect. xviii Now G. W. tell us Plainly what do'st Thee think of this Quaker before mention'd we wou'd have thy opinion of him Was he then a Loyal Man when he call'd it Rebellion to assert the King's Cause against the Vsurpation that then obtain'd and upbraided others with being Concern'd in it If thou woud'st know his Name not to keep thee longer in suspence it is George Whitehead And this thee wilt find p. 25. of a little pretty Treasonable and very Blasphemous Book of his call'd Truth defending the Quakers c. Printed that same year 1659. said on the Title Page to be written from the Spirit of Truth in George Whitehead and George Fox the yonger I wou'd have thee Read it George It is as full of Heresies as a Dog is of Fleas Larded thick with Nonsense and Pride Prodigious And prithee George le ts have thy Censure of it the next time thou sets Pen to Paper if thou be'st not Tyr'd with that sport as well thou May'st considering thy Luck at it It is now 49 years since that precious Piece escapt thy Fist And if thee art not Grown Wiser as thou 'st Grown Older thou'lt verefie the Proverb no F l to an Old F l. It is told in the Sn. Sect. xviii How G. Fox and the Quakers stood out against the Restauration of King Charles II. to the very Last even in the Beginning of the year 1660. And yet Immediately upon the Kings Coming Home Run to him with Addresses of their Love c. I have one here to Add which came Lately in my way G. Bishop his Bitterness and Implacable Hatred to the King and his Cause is Particularly Insisted upon in the Sn. How he Preach'd and Commanded In the Name of the Lord That the Cavaliers who were then Prisoners shou'd be All put to Death This is in his Book of Warnings Printed in the Beginning of the year 1660 before the Restauration And now I find another Book of his warnings An. 1661. Directed to The King and Parliament to the Arch-Bishops and Bishops c. where p. 2. he Recommends the Innocent People the Quakers to their Protection as Those who suffer'd with you says he and by and under your Enemies who have Good will towards you c. And not Content with this Gross Dissimulation in Themselves he falls upon the poor Presbyterians for their Inconstancy and Turning about he upbraids them p. 18. with their being Vpwards and Downwards and Backwards and Forwards Now here and now there Reeling and Rouling Pinching here sometimes and Drawing as Contrary at another This needs no Application to the Quakers G. Fox his Aspiring to be Equal with God VII In the Sn. ther is set down a Tryal at the Assises and Depositions upon Oath that G. Fox and others of the Quakers did call themselves Equal with God c. To this says G. W. p. 25. That we ought not to take the Depositions of Adversaries against them This is Pleasant why if any of the Quakers had Depos'd this then they had been Apostats Judases c. as the Quakers have call'd their Late Seperatists and so Adversaries with a witness And all others are Adversaries of Course And if none of their words must be taken the Quakers may Blaspheme Rebel Murder Steal or what they Please For is not any one that wou'd Accuse them of any of these things an Adversary And an Adversaries word must not be taken But let alone Adversaries Has not G. Fox and others of the Quakers asserted the same in their Printed Books And are they not Quoted in the Sn. Sect. iii And has G. W. Answer'd to one of these Quotations No. Not to one of them yet he Pretends this Book of his to be an Answer to the Sn. And in the Contents he stiles the above Answer thus A False Charge against G. Fox c. Examin'd and Answer'd Yet this is all the Answer he has given to it In the same manner he passes off the Charge of their Assuming the Name of God and Christ to themselves and their Pretence to Perfection Equal Even to God c. He says to this p. 26. That it is False and Asserts the Contrary But Answers none of the Proofs See Sn.
Instances the Quakers have made themselves as Mad as any ever were in the World And have been so esteem'd at Rome and other Places where they had never been before as they were at first when they Rose up amongst us only the Common use of it now has abated of the Strangeness but nothing of the Irrationality and Madness not to speak of the Breach of Justice or Religion for Honour is as much Due to our Superiors as either Fear or Tribute and Equally Commanded Rom. xiii 7. and to Deny it is Immorality and a Sin besides the Singularity and Proud-Humility which Entitles it to a High Degree of Madness And in this the whole Body of the Quakers is Involv'd In making Themselves free from Sin and Equal with God 3. But thirdly wou'd not that man be Counted Mad who shou'd Fancie himself Exempted from the Common Condition of other Mortals to be as Bright and Glorious and Impassible as an Angel And is it not as much to think our selves as Pure and Impeccable as they even while we feel our own Frailty and Imperfections in Dayly and Frequent Instances Yet still to Cry that we are Pure and without Sin Nay Perfect even as God! And Equal to Him and One with Him in very Nature and Substance and a Part of Him Can any Madness be Imagin'd beyond or Equal to this And G. W. p. 88. gives his Consent to secure such Persons in Bedlam if we can find any such among them that we can plainly Prove to hold the Same Now whether this be not Plainly Prov'd in the Sn. Sect. ii iii. and iv I leave to the Reader And G. W. do's neither Deny nor Answer one of the Quotations there Produc'd But stoutly Denies the whole Charge without so much as Attempting to Invalidat any one Particle of the Evidence Which I think I may Modestly say is very like the Answer of a Mad-Man In Assuming to be Prophets 4. But I will put the Case lower than that of Aspiring to be Equal with God Suppose then that a Poor Country Lad shou'd come to London and hapning upon a Rich Widdow shou'd presently fancie himself to be some Duke or Great Prince and as such shou'd Issue forth his Proclamations Commissions c. wou'd not G. W. give me leave to think this fellow a little Craz'd But suppose he shou'd set up for a Prophet sent Immediately from God as Elijah was And as such shou'd take upon him to Dictate to Kings and Emperors and Command them In the Name of the Lord to Give forth Prophesies and affix to them Thus saith the Lord c. And suppose he Cou'd shew no Credentials at all for this High Commission only bid Men take his own word for it wou'd not this make him much more Extravagantly and Blasphemously Mad Now how many Mad-Men of this sort have we had among the Quakers Even Fox their Original and all the way down as many as have Wrote or almost that have Preach'd or Spoke amongst them This is a Talent without which whosoever speaks is a Conjurer as Fox has Determin'd in his Westmorland Petition p. 5. in his Saul's Errand p. 7. and elswhere as shewn in the Sn. Ther is one particular Instance put in the Front of the Preface p. xi of the First Edit of the Sn. it is p. 281. of the Third Edit where a Prophetical Curse is set down of Confusion against George Keith And it is not a Hasty Rash Curse in Passion or so as is usual among the Profane Cursers and Swearers of the World But it is a Deliberat Grave Curse in Cold Blood set down in Writing and sent to George Keith it bears Date the 17th of the 4th Month. 1695. And is subscrib'd George Whitehead And begins in these words Thus Saith the Lord. And it is written not in the Name of G. Whitehead as any Thought or Prognostick of his own but every word in the Person of God as speaking to G. Keith Because thou hast poured Contempt upon My Servants I will assuredly bring Confusion upon thee c. Now for this George Whitehead thus to assume the Stile of the most Extraordinary Prophets of God and to Fancie himself one of them I think will be Judg'd a Greater Degree of Madness than if he had Fancy'd himself to be a Duke or a Prince for a Prophet Immediatly sent from God is certainly Cloath'd with a far Greater Honour than any that can be Bestow'd by the most Splendid of Worldly Titles Therefore this is no ordinary mistake or such as cou'd befall any Man in his Wits Nay farther to shew the Excess of G. Whitehead's Madness Suppose he shou'd think that this Prophetical Curse of his against G. Keith to be not only Equal to any Prophesie Recorded in Scripture but of Greater Authority than any Chapter in the Bible wou'd any body in this case Excuse him from the very Height of Madness And for this see his Truth defending the Quakers An. 1659. p. 7. where this Question was Demanded of him Do you Esteem your Speakings to be of as Great Authority as any Chapters in the Bible And he sets down his own Answer in these words That which is Spoken from the Spirit of Truth in any is of as Great Authority as the Scriptures and Chapters are and GREATER This he Repeats again in the same words in his Serious Appology An. 1671. p. 49. And Quotes his former Book to shew that this was not spoke by Chance but was a standing Principle among them Now then if G. W. will say That the Curse which he sent to G. Keith was Spoken by the Spirit of Truth he owns by his own words that it is not only of As Great Authority as the Scriptures and Chapters are but of GREATER And then I think we need no further Proof of his being Stark-Mad But on the other hand if he will to save himself from this Imputation Acknowledge that that Curse was not Spoken by the Spirit of Truth then must he own himself Guilty of a most Notorious Blasphemy to Dictate thus in the Person of God and make God to speak his Lies and the Delusions of his Besotted Brain And if this be not put upon the score of Madness then ought G. Whitehead to suffer the Punnishment of a Blasphemer Therefore he shou'd Return his Thanks to those who are so Merciful as to Prove him only Non Compos as of Felo de se to save his Chattels and his Carcass too But this is not only as to this Curse against G. K. that is but one Instance among many nor only as to G. W. but it Reaches to All that the Quakers have Deliver'd In the Name of the Lord not only against Particular Persons but the whole Church of England the King the Bishops and Priests and the Lawyers too they are Particularly mark'd out for Destruction if ever the Quakers do Prevail they are the Midianites whom we must Vex that is Destroy see
Christ and the Garment which He wore between Him that Came and the Body in which He came between the Substance which was Vailed and the Vaile which Vailed it Lo I come a Body hast thou Prepared Me. There is Plainly He and the Body in which He came Ther was the outward Vessel and the Inward Life This we certainly know and can never call the Bodily Garment Christ but that which Appeared and Dwelt in the Body So that by this Jesus was not the Christ only the Prepared Body Garment or Vaile in which Christ Dwelt The same Argument is Prosecuted by Will. Penn in his Part of the Serious Apology p. 146. and in the like words with Is Penington to shew the Unanimous Consent of the Quakers in this the Heart of their Christianity These are his words He that laid down his Life and suffer'd his Body to be Crucify'd by the Jews without the Gates of Jerusalem is Christ the only Son of the most High God But that the outward Person which suffer'd was Properly the Son of God we utterly Deny A Body hast thou Prepared me said the Son then the Son was not the Body tho' the Body was the Son's i. e. The Body was the Son's as a man's Garment or Vaile is his who owns and wears it as the Body of Will. Penn is the Son's who he supposes Dwells in it But the Son was not the Body that is Jesus in whose Body Christ Dwelt was not the Son not Properly the Son of God but in a Large sense as other men are call'd the Sons of God And Christ Suffer'd His Garment or Vaile the Body of Jesus to be Crucifi'd But that the outward Person which suffer'd was Properly the Son of God the Quakers do Vtterly Deny And as that Person which Suffer'd was not Properly the Son of God it follows as certainly that the Son of God was not Properly that Person or was not Properly a Man This was the Meaning of Will. Penn in his Sandy Foundation p. 20. calling Christ a Finit Impotent Creature He did not mean the Eternal word Or that this Word was Properly a Man in our Nature for then tho' the Manhood was a Creature and Finit yet the Man or Person was not so As a Man's Body is Corruptible yet the Person Consisting of Body and Soul is not so Tho' the Properties of Each Nature whereof a Person do's Consist may be Attributed to the Person as a Man is said to Dye to Eat Drink Sleep c. tho' these are Proper only to the Body And likewise he is said to Think to Reason to be Immortal tho' these are Proper only to his Soul Thus God is said to Dye to shed His Blood c. tho' this be Proper only to the Manhood which the Word assum'd into His own Person And Man is said to be God Infinit Almighty c. tho' this be Proper only to the Divine Nature of Christ who is likewise Truly and Properly a Man And none who had a True Notion of this cou'd ever have brought himself to call Christ a Finit Impotent Creature Such a Blasphemous Contempt of our B. Lord and God cou'd never have Dropt from the Pen of a Christian But upon Will Penn's Scheme that the Word was not Properly a Man it must follow that the Person who Suffer'd was not Properly the Son of God And Consequently that the Person who Suffer'd which is the Christians Christ was but a Finit Impotent Creature and not Truly and Properly the Christ J. Pennington asserts that the Name of Christ did not belong to the Person of Jesus which he calls only the Vessel or Vaile as in his Quest to Professors p. 25. but only to the Light or Christ which Dwelt in Jesus as in the Quakers So that the Name Christ says he is not given to the Vessel but to the Nature to the Heavenly Treasure to that which is of him In the Vessel And he Contends That it was not the Flesh and Blood of the Vaile which was the Sacrifice that Cleanses i. e. not the Flesh and Blood of Jesus but The Flesh and Blood within the Vaile i. e. the Spiritual Flesh and Blood of their Light within Not the Flesh and Blood says he of the outward Earthly Nature but the Flesh and Blood of the Inward Spiritual Nature Not the Flesh and Blood which Christ took of the first Adam's Nature but the Flesh and Blood of the Second Adam's Nature And What is the Laver of Regeneration says he p. 24. wherewith the Soul is washed Is it the water which ran out of the side of the Natural Body when it was Pierced with a Spear or the Water which floweth from the Spirit And Can outward Blood Cleanse the Conscience c. Now G. W. is not against telling the History of the Life and Death of Jesus that is as he puts the Caveat Truly Consider'd i. e. so as not to lay the stress of our Salvation upon Faith in those outward Sufferings or to make that Necessary to us That Prerogative they Reserve only for the Sufferings Blood-shedding c. of Their Christ the Light within That only is sufficient without any thing else And when you come to this say they in a Book Intituled The Doctrin of Perfection vindicated Printed 1663. p. 19. you will cease Remembring His Death at Jerusalem and will come to see how He hath been Crucify'd In you c. His outward Death is to be Forgotten for the stress do's not Ly upon that And as Mr. Penn says in his Quakerism a new nick-name c. p. 12. Since they believe that appearance of Christ in the Flesh at Jerusalem they need not Preach what is not to be again See Satan Dis-Rob'd p. 11. Ther is an End of any more Preaching or Faith in that Nay it do's Hurt as taking men off from Trusting wholey and soley in the Light within as sufficient without it Which is the very Heart and Soul of the Quaker-Faith And therefore they think the Heathen in a Better Condition than those Christians who lay so much stress upon the outward Christ His Death and Sufferings for that the Heathen have not that Encombrance to Divert them from Trusting wholly to their Light within and to nothing else And they think the Faith in the outward Christ so very Destructive that G. Fox Denounces them to be Reprobates and Possest with the Devil who Expect to be sav'd by Faith in the outward Jesus and as wholly Ignorant of the Inward Presence of Christ in the Heart For thus he Replies upon Christopher Wade who had in a Book he wrote call'd Quakery Slain asserted the Necessity of Faith in the outward Christ but withall he is Full and Large upon as Great Necessity of the Inward Presence and Operation of the Spirit of Christ in our Hearts In his Inspections Influences and Operations and by His Spirit Dwelling even in the Hearts and Societies of His People as he words it
Spirit of Truth in George Whitehead and Geo. Fox the younger as it is said on the Title-Page of this Book And p. 7. That it is of as Great Authority as the Scriptures and Greater this puts it past a Jest and ought to be Animadverted upon as a most Outragious Blasphemy And shews moreover the Mad Delusion of these Quakers that they are out of their Wits and their Brains turn'd by an Enthusiastical Distraction For as before has been shewn the meaning of the word Figure in this Dispute is a Type or Shadow whether Christ was a Type or Figure of something else i. e. of the Light within Vs And to Prove this by the Figure that is the Shape or outward Appearance of His Body and Raiment being Chang'd in His Transfiguration upon the Mount if these Men believe themselves is such a Portion of Ignorance as sets them not out of the Rank of Children But their thinking it to be Divine Inspiration makes them Mad-Men and Blasphemously so Then again to make Figure even in this sense that they wou'd take it to be the same as an Example which is Express'd in both the Answers of G. F. and G. W. this is not to know at all what they say but to set down words at Random For let Christs Transfiguration be a Figure in whatever sense yet how is it an Example to Vs Are we to be Transfigur'd while upon Earth as He was upon the Mount And must the Cloaths we wear become White and Shining as His was then Who wou'd have found fault with Hubberthorn for saying that Christ was to be an Example to Us Tho' the word But cou'd not have past even there To say that Christs coming in the Flesh was But an Example as if it had been Intended for nothing else And neither G. F. nor G. W. find any fault with this But of Hubberthorn's tho' it was objected but Justify Hubberthorn in the whole For it is the very Quaker Doctrin viz. That the Birth Sufferings and Death of Christ are but Types or Examples of all those things to be Perform'd more Eminently within Vs what Christ Did or Suffer'd Outwardly they make but the History and even Facile Representations as before has been said of what was to be Accomplish'd in Man Where the Atonement and Satisfaction for Sin is made by the Birth Sufferings c. of the Light within and not by any thing which Christ suffer'd Outwardly for Us. For that we must Suffer the same our selves even Eternal Burnings and are Justify'd only by what We suffer or the Light suffers In us And not by the Sufferings of any Christ without Vs as before shewn p. 61. And this Regeneration wrought by the Light in our Hearts they make to be a greater Mystery than the Incarnation of Christ and His taking our Flesh upon Him in the Womb of the Blessed Virgin who according to them was But a Type or Example of their Virgin Hearts where the True Christ is Born c. But G. W. has another Text for his Figure it is Heb. i. 3. where Christ is said to be The Express Image of His Fathers Person Which G. W. will have render'd thus The Express Figure of his Fathers substance He gives no Reason for the Fault he finds with our Translation Yet I suppose he gave all he had But however what use can he make of it That Christ was the Figure or Example of His Fathers Substance what is the Example of a Substance And was Christ an Example to His Father Alas poor Quakers Every thing goes wrong with them But Pursue this Antidoie G. W. says p. 39. That the Quakers do own that Christ's outward Blood is a Part of His Sacrifice But George what Part is it this was put in but to Amuse And by what is said above if it be a Type tho' the Chief Type it can be no Part of the Sacrifice or Atonement for let me ask thee George Is not the Light within sufficient without something else was ther no Atonement before Jesus suffer'd under Pontius Pilate or was it the Vertue of that Death and Sacrifice of Jesus which did operate backward to those before Him by Faith in Him who was to Come or was ther then another Atonement before He came if so was not that Atonement Perfect then the outward Blood was no Part of it Or were ther Two Atonements was that First which the Quakers suppose made by the Heavenly Body which as G. Fox says was Crucified when Adam fell was that Perfect and Sufficient If so what needed Another was the other which follow'd 4000 years after any Part of it And if not a Part then how is it a Part now But George thy Light and Life p. 55. has been before Quoted p. 97. where thou opposes the outward Blood of Christ being Any way Meritorious to Salvation Yet here thou allows it us as a Part of the Sacrifice Great wits have short Memories G. W. in the same p. 39. offers two mighty Arguments why the Quakers do not make Christ without but the History and the Light within the Mystery or Substance First Argument The Quakers make him Christ no otherwise than the Father has Appointed and made Him to be This was strong And in favour to George I pass it without any Reply Second Argument He Christ as in Himself is the Substance of all Shadows and the fulness of Light and Life Who Doubts it George But what Christ do'st thee mean Thee say'st As in Himself did'st thee not mean by this The Light within yea verily then thy meaning is that the Light within is the Substance of all Shadows And this is the very thing that is Charg'd upon thee and thy fellow Quakers Why did'st thee not say that the outward Jesus of Nazareth who was Nail'd to the Cross was the Substance of all Shadows That wou'd have been speaking Plain But that was none of thy meaning But by this Dodging way which thy Sincerity uses we see thy meaning plain enough 1. Their Spiritual Body of Christ which they Suppose He â—â—d from Eternity And their Denial of his now Human Body in Heaven X. Yet they have a Salvo even for this tho' full of more Contradictions for as before shewn p. 13. c. they have a Notion of a Body which Christ had all along before His Incarnation And which sort of Body they now allow him to have in Heaven but not that Body which He took of the B. Virgin in which He Suffer'd Dy'd and Rose again And by the help of this Private Notion of a Body they Deceive many People who know it not in their Confession to the Body of Christ now in Heaven as if they meant the same Body that we do which they do not but they mean it only of that Spiritual Body of the Second Adam's Nature as they Phrase it which they say Christ or the Light had before the First Adam was Created And they say that this
Quakers As a Christian Testimony and Heavenly Expression And to shew what Solid Instruction he had Learn'd among the Quakers it is told of him p. 5. and 6. That seeing some little Lyons of China upon the Chimney-piece he said Take away those Images for they are to be Trodden under foot And seeing another Piece of China which had several Hands he said Take away that Piece that is Covered for it hath Eyes and seeth not and Ears and Heareth not Then he took offence at a Pair of Guilded Tea-Pots And said you may take away the other things that are Guilded and wash it off And after they were taken away says the Relation He was at ease This is told to shew the Aversion of the Quakers to Idols and how Tender this Young-Man was upon that Head And this was Printed for the Instruction of those that come after To shew how Exactly this Precious Youth kept up to the Doctrin of their Great Master Fox who in his Iconoclastes makes it Heathenism and Idolatry to have the Likeness of any Creature Painted upon a Sign see Sn. Sect. xxi p. 299. And I suppose it is the same upon a Chimney-Piece See with what Froth and Chaff these Poor Quakers are Fed And Glory in at their Death And yet do not Believe themselves For if they did they wou'd not have the Likeness of Creatures Lyons Bulls c. Painted upon their Signs as is Common with them now in London Yea and China Birds Beasts and Men upon their Chimney-Pieces Guilt Tea-Pots too and moreover do Sell them for Gain and all the Rest that offended this Tender Youth upon his Death-Bed But not his Sins for Alas he had none he was one of the Perfect ones And his Example is set out to Encourage the Rest of the Quakers to follow it Now if you shou'd tell any Quaker who had the Likeness of some Creature Painted upon his Sign that he was an Idolater He wou'd take it very Ill and tell thee Thou art a Lyar a Satan c. If you shou'd Ask him again whether G. Fox was Acted by the Infallible Spirit when he call'd this Idolatry He wou'd Answer That G. Fox was above thy Shallow and Dark Mind That He was sent from God And Endowed with Power from on High And Taught the way of the Lord in Truth That thou wert one of those who made a Man an offender for a word He wou'd bid thee Read within And Hearken to The small still voice And such Banter nothing to the Purpose And then think that he had sufficiently Answer'd thee This is the Method they take to Reconcile Contradictions And no other will you get from them This brings me to another Topick they use in Answering Objections made against them 3. Bringing of Contrary Testimonies which is To bring Contrary Testimonies to those Objected without offering to solve those that are Objected not minding or Hoping the Reader wou'd not that this only Proves them Guilty of Contradictions which is one of the Great Objections made against them And indeed of this their Writings are so Fertile that hardly a Page can escape you wherein you will not find some of them For they are all Confusion and Contradictions This is the Method thro' all this Appendix which we are considering They bring Contrary Testimonies or so seeming to those which are Objected and think but they cannot so think that this has done the work and Clear'd their Cause 1. Thus Sect. vi In answer to their Contempt of Magistracy and Government their Manifold Treasons and Rebellions they bring Testimonys from p. 41. to p. 45. of their Acknowlegement to the Government And I cou'd have fill'd ten Pages more with the same for they made Submissions and Acknowledgments to all the Vsurpations and Governments that ever happen'd in their time as Each had the Fortune to get Vppermost And then they Beslav'd that which was Down which they had Worship'd before Of this Many Instances are given in the Sn. Sect. xviii To which not one word of Answer either in the Antidote or this Appendix But ther is an Answer which they have under their Thumb to some of the Passages there Produc'd which I must not Conceal tho' it shou'd fore-stall their Market because it will afford some Diversion to the Reader These Passages are in the Sect. above Quoted of the Sn. p. 222 223. out of a Book wrote by G. Fox which carries this Title Several Papers given forth by George Fox c. The Book I never saw yet will answer for the Quotations which notwithstanding I take not upon trust of any ones Memory or my own And can give them further Quotations out of that Particular Book which G. Fox Mark'd with his own Pen or Aule which he cou'd handle much better for I have seen of his Hand or Foot writing tho' not in that Book and it look'd rather like the Ingravings of a Sciver or the Scratches of an Aule than the Draughts of a Pen. Besides his Delicate Spelling of which I can Present the Reader with a Sampler out of that same Book Which shews how much he was oblig'd either to his Amanuensis or the Corrector of the Press that we had one Line right Spelt in all his Works tho' his Dictating has hardly afforded Us one Paragraph either of Sense or English The Book I Quote is in the Possession of the Friends where neither I nor any I can Employ can have Access I mention this as a Tryal for their Spirit of Discerning and will venture their Reproof for the Mis-Spelling but of a Word The above-Mention'd Quotations out of that Book are Bitter Invectives against the King Char. 2. to obstruct his Restoration and against All Kings and Kingly-Government It was Printed in the beginning of the year 1660 when things were coming on fast towards the Restauration But soon after when the King was Establish'd then it was time pursuant to their old wont to turn about and Tack with the wind Then G. Fox wrote Marginal-Notes upon one of these Books the same that I have mention'd to Reconcile those Treasons and Rebellions which were in it according to his Skill that is after the Manner of this Antidote and Appendix by giving a Contrary Testimony without Retracting the other In p. 5. ther are these words That the Christians were not to do any thing in the Name of an Earthly King And again The setting up of these Kings and Emperors and Protectors and giving them the Names of Excellency and Majesty amongst the Christians hath been since the Days of the Apostles amongst the Apostats in the Apostacy from the true Wisdom and Life Here he writes upon the Margin I give it you in his own spelling This was in the Days of Olefer Cromell who wou'd be King G. F. And the like upon the Margin of p. 8. where more of his Treasons were express'd This was the time when the was so besy of making Olefer Cromell King
they Profess'd from the Beginning How then came they to Excomunicate any for Receiving of Baptism as for Instance John Cox And call'd it a Drawing back to the Weak and Beggarly Elements Come Friends speak out in Plainess and tell Us wou'd you own any for a True Quaker who shou'd Receive Baptism and frequent the Holy Sacrament of The Lord's Supper wou'd you neither Censure not Condemn them if they made a Conscience of it as their Duty Wou'd you have Greater Tenderness towards these than for William Wilkins whose Excommunication is put in the Collection at the End of this for Marrying one that was not a Quaker and for Marrying by a Priest Was this a greater offence than the Receiving of the outward Baptism But in good Earnest did you never Censure or Condemn Baptism Is this new Moderation of G. W.'s no other than what you always did Profess In the Quotation before brought of Edw. Burrough's it is Rank'd amongst the Damnable Heresies even to the Denying the Lord who bought Vs And it is call'd The Doctrin of the Devil And p. 644. of his Works he says That it is not Lawful for the Saints of God to Join themselves to your Ordinances Yet now G. W. will let them go and neither Censure nor Condemn them He has forgot a Book of his own to which he gave this Title The Authority of the true Ministry in Baptizing with the Spirit And the Idolatry of such men as are Doting about shadows and Carnal Ordinances and their Ignorance of the Spirits Baptism of which water-Baptism was but a Figure Discover'd And herein is shewed that Water-Baptism is neither of Necessity to Salvation nor yet is now Practised either by Authority from Heaven or by any New-Testament Law that is in force upon Believers seeing the Substance and the End of things Abolished is come and Enjoyed wherein the Types Shadows and Figures are Ended Yet George now will neither Censure nor Condemn them if they be Conscientiously Tender in the Observation of these Abolished Types and Shadows tho' he calls it Idolatry nay and Doting Idolatry yet these men never Vary'd they always said the same since they were first a People that they say now Appen p. 5. slighting all the Authorities brought for Baptism in Prim. Her within the first 150 years after Christ they care for no Antiquity or Fathers says Indeed if he can absolutly Determin the Question by the Scriptures the work is done And yet in the Discourse of Baptism the Arguments are all Limited only to the Holy Scriptures and for any thing the Quakers have said to the contrary the Question is there Absolutely Determin'd They Referr to a Book of one Dell against Baptism This is their Great Assylum Yet he was not a Quaker he was one of the Professors whom they call Children of Darkness and Damn them All to the Pit of Hell And a Cambridge Schollar too another Mark of Reprobation with them and yet they fly to this Man to Help their Light against the Divine Institutions of our Blessed Saviour And they have Printed and Re-Printed this Book as oft as they have been Attack'd upon this Point of Baptism And out it has come since the Discourse of Baptism was Publish'd This made me Curious to look into it And there I found not one Objection but what is fully Answer'd in that Discourse Tho' I am satisfy'd that Author had never seen it before that Discourse was Printed Yet still they Referr to that Book which is only a Put-off because they have nothing to say and shews them to be Self-Condemn'd Their Appealing from their own Printed Books to the Original Copies 7. They have yet another Contrivance which is the Prettiest of all to avoid the Quotations brought out of their Books When none of the former ways will do then they say They have not the Book as if they cou'd not come at their own Books or otherwise they Appeal from the Print tho' themselves have Publish'd it to the Original Copy which if Extant none can have but Themselves Yet they do not Produce the Copy or tell how it is worded there or that it is otherwise than in the Print Thus p. 9. of the Prim. Heres ther is a Bloody Quotation out of a Book of G. Fox's call'd News out of the North. p. 14. where he makes it as unlawful to Return to Baptism as to Circumcision and calls the Lord's Supper The Table of Devils and Cup of Devils which is in the Generation of Serpents c. and p. 39. where he Denies the Books of Matthew Mark Luke and John to be the Gospel and calls them Carnal c. To this says Appen p. 32. I cannot Examin it not having the Book by me but I much Question the Truth of the Quotation And this is all that is said to it Now I can assure the Reader that this Quotation was taken out of the Book it self and not from any second hand And will he believe that this Book which is Common enough for I have seen more than one of them cou'd not be Procur'd among the whole Quaker Sanhedrin or that if this Quotation were much Question'd the Quakers are so Good Natur'd or so very Remiss as not to be at the Pains to look into that Book if they thought to Catch that Author at one False Quotation which they have not yet been able to do or whether every sober Person will not rather Judge that the Quakers do herein Plead Guilty I leave it to their consideration But hear another Pleasant Instance G. W. being Press'd with a very untoward Quotation in Sat. Dis. Glean Sect. iv p. 82. out of the Works of Edw. Burrough p. 273. where he Blasphemously makes the Sufferings of the Quakers not only Greater but more Vnjust than the Sufferings of our Blessed Lord Himself He comes to give an account of this in his Antidote p. 254. and he says after the old Fashion that E. B. is Cited Vnfairly and Partially in this Point But he tells not wherein These are only words of Course in all their Answers Nay himself finds no Fault with the Quotation that ther is a word Added or Diminished or Alter'd But says he Whether it was so Verbally stated by E. B. himself or by some mistake since I shall not undertake to Determin unless I see his Original Copy This Justifies the Quotation out of his Printed Book And if ther was any Mistake it was not in him who Quoted it So that G. W. if he Reguarded Instice ought to make Satisfaction for saying that this was Vnfairly or Partially Cited But in the next place this was Printed by E. B. in the year 1657. And Re-Printed in his Works An. 1672. And these Works were Collected and Published by an Junto of the Chief of the Quakers whereof George Whitehead was one and his Epistle particularly among others Praesix'd in High Commendations of the Author and the Works Yet now he wou'd turn it
upon the Author of the Sn. to Justify these Works and to produce the Original Copy But may not that Author more Reasonably Ask him how this Passage of E. B's came to be Twice Printed without any Correction And why it was never taken notice of as any Mistake these Forty years that it has been Printed till just now Suppose that Author had been taken Napping at any False Quotation or Charge upon the Quakers and shou'd put it off from the Printed Sn. and bid the Friends Produce the Original Copy and accuse them of Quoting him Vnfairly and Partially because they Quoted out of his Printed Book I desire to know from the Quakers particularly from G. W. Come George I 'll take thy word for once but not to make a Custom of it tell it now in good sober sadness woud'st thou have so Excused him woud'st not thou have made an Hideous Out-Cry and Clapt thy Wings for Victory But mark me George I do not mean only a bare Error of the Press or what cou'd possibly be so constru'd but a whole Passage such as this of E. B's and not only saying such a thing but going about to Prove it as he there do's That the Sufferings of the Quakers were more Vn-just than the Sufferings of Christ Why Because says he What was done to Christ was Chiefly done by a Law and in great part by the Due Execution of a Law c. But that it was not so with the Quakers which he there Indeavours to shew most Horridly Blaspheming As to his Arguments I Referr to Sat. Dis. p. 82. But as to our present business G. W. is brought at last to say in the same page p. 254. We will not stand by the Comparison Well This is something This is the first Confession that ever we got from the Quakers They will not stand by the Comparison of their Sufferings and Christ's But what then will they do as to E. B. who made the Comparison Will they say that he was in an Error No. Barr that For he gave forth all he Wrote as the Immediate Word of The Lord God And all his Editors G. W. c. have Attested this for him And he stood the Highest among the Quakers next to the Great Fox himself Who has Determin'd as before Quoted That whoever speaks and not from the Mouth of the Lord is a False Prophet and a Conjurer And if E. B. was a Conjurer then G. W. may come in and All of them And then let the Quakers see how they have been Led Let them Now see Here G. W. says it in the Name of the Rest We will not stand by E. B's Comparison for indeed it is Blasphemous to the Highest Degree And thereby you are given to understand That you are not hereafter to Trust any Quaker Books that are Printed even tho' Publish'd and Recommended by the Greatest amongst you For such are E. B's Works And if now after they have been put so many years into your hands as the Words of The Lord Part of them is Disown'd how can you be secure of other Parts of them or any Part of them at all How are you secure of G. Fox's Writings or of any others of your Prophets Have you seen all their Original Copies You must either Disown G. W. in this Affront he has put upon E. B. or Down comes All whole Quakerism at one Blow Ther is but one Book amongst you that I can hear Except G. Fox's Marginal Notes of Oleser c. before mention'd which will Escape by this Rule if that will It is Humphry Norton's for I have seen a very Ancient Manuscript of it which for ought I know may be the Original It was Printed at London for so I sind it Quoted in a Book of Roger Williams's call'd The Great Fox duggâ— out of his Burrows p. 45. And this Precious Passage cited out of him where he is after the Quaker-fashion Ridiculing the Second Coming of Christ in these words Is not Christ God and is not God a Spirit You look for a Christ without you From what Coast or Country shall He come What Country-Man is He you stand Gazing up to the Clouds after a Man but we stand by you in White chiding of you Thus as he is there Quoted How it is in the Print I know not for I have not seen it but in the Ms. it is p. 71. thus Whence must this Christ come you wait for And in what Generation And of what Family And out of what Country And of whom must He be Born That they may no longer be Deceiv'd by you who have kept them Gazing after a False Christ Well may it be call'd Gazing but leave it and mind those in White Apparel which Reproves you for it Act. 1.10 11. by which they mean their own White Lights within I suppose R. Williams might take it short These are among several other Queres of the like Nature which Humphrey put to the Professors Ther is Abundance of such Blasphemous Hideous stuff in that Book which shews Demonstratively what the Genuine Doctrine of the Quakers is concerning the Resurrection Ascension and Second Coming of our Lord Jesus turning it only to the Rising Ascension and Coming of the Light within them The outward Christ H. Norton here calls a False-Christ He was a Great Apostle of the Quakers sent into Ireland thence to the West-Indies And most Highly Recommended by Edw. Burrough and Francis Howgil two Principal Pillars to be Receiv'd by the Friends as a True Messenger of the Lord. But because this Book is but in Few hands and those of the Friends who will not now let it be seen I have in the Collection added a Trans-script out of the Ms. of some Passages in it worth the Readers Notice which Abundantly Confirm the Charges given against the Quakers and I thought this more Proper than to Thrust them in here out of their Place where we are Considering of the Quakers Manner of Defending themselves against these and other such like objections 8. The Last of their Cleanly and Clever Method Their falsifâ—ing the Sense of what is Objected against them For which by W. Penn's Rule they are Excluded from being Christians of Answering which I shall Mention at Present is Their Ignorant or most Commonly Wilful Mistaking of what is objected against them and so Answering Quite out of Purpose That by starting of new Game they may Divert the Pursuer from the Cent of an Absurdity or Heresie in Distress This they think a venial Politique in Themselves But this Mote becomes a Beam in their Brothers Eye And when they Charge it against others then they can see Clearly into the Heinousness and Utmost Deformity of this Sin Then they Improve it into a Total Loss of the Character or Name of being a Christian. This is one of the Heads upon which W. Penn wou'd Prove Thom. Hicks his opponent not to be a Christian in his Reason against Railing p. 158.
thus He that gives that for a Man's Answer to any Question that is not his Answer to that Question is a Forger But that T. Hicks hath done Therefore a Forger and Consequently no true Christian He alledges That T. Hicks did not Give Faithfully the Answers of a Quaker in Dispute with an Ana-Baptist But all the Proof that W. P. brings for his Negative who was not Present is p. 160. We Charge it all with Forgery in the Name of God the Lord of Heaven and Earth And this being Proof In-Contestable he thence Concludes T. Hicks without Help to be a Forger who cou'd only support his Affirmative by Human Testimony But now Reader behold the whole Herd of the Quakers I know not if one can be Excepted of all that have wrote Answers to their Opponents turn'd all out of the Pale of Christianity by this Infallible Rule of W. Penn's See in Sat. Dis. almost in Every Quotation which is there Canvass'd how Grossy the Quakers have Mistaken at least the Answers of their Opponents Charging them with what they never said nay Quite Contrary to their own Words But of this sort ther never was such another as George Fox In his Gr. Mystery he Replies upon above 100 Opponents of whose Books I have seen a good many And I cannot say that he has Quoted one Aright Not only for Splitting of Sentences with which Appen keeps such a Racket where the Sense is not Hurt but taking Scraps out of several Chapters upon Different Subjects that sometimes you must Read over almost the whole Book he Answers to find the Words which he Quotes And then so Mangl'd so Distorted not one Sentence Intire that the Author's sense can not be Gather'd from what he Quotes of him Insomuch that without seeing those Books which he Answers it is Impossible to know what they Truly said Besides such Ridiculous Blunders as cou'd not befall a Child that knew how to Spell and Put together I before mention'd his Reading External for Eternal a small mistake if that had been all But to Ground a Charge upon this and to Accuse Mr. Baxter of Ignorance and False Doctrin for setting up the Notion of an External Light in God when Mr. Baxter's word is Plainly Eternal This and many more such like Instances of which that Book is full not only Ruins their Sensless Boasts of Infallible Guidance of the Spirit But by Will Penn's Rule Excludes them from being Christians But if the Mistake of a Word may be Excus'd upon the In-advertence of Infallibility Ther are many more Instances which shew either want of Sense or Wilful Perversion Thus one Jonathan Clapham who wrote against the Quakers says Christ having Vndertaken the work of Man's Redemption the Father hath Deliver'd up the whole Creation to Him And therefore must Magistracy belong to Him as Mediator Now cou'd any Man in his Right mind Understand this as if Clapham had meant that the Magistrate and not Christ was the Mediator Yet thus G. Fox mistakes him Gr. Mystery p. 95. And Repeats his words thus He saith the Magistrate in this External Politick Kingdom is a Mediator And not only Fox but one of the Chief of his Worthys R. Hubberthorn follows him in the same Perversion the Second p. 28. of his Works for ther are Double Pageings Reprinted An. 1663. he says thus The Honour which God will not Give to Another than Christ hath he J. Clapham Given to Another from Christ And so Denyed the work of the Son of God as Mediator And p. 44. Instancing in Sixteen Particulars of Clapham's Vn-sound Doctrin as he calls it this is the First That he says That the Magistrate is an Officer of Jesus Christ as Mediator And upon the whole they Establish this as a standing Article of their Faith that To say the Magistrate is an Officer of Jesus Christ as Mediator is Blasphemy And say they to Clapham What Priest besides thee Dare own any to be Join'd with Christ as Mediator Now not only Dear George Fox who Excelleth them all but this Hubberthorn and their Works are Highly Commended and Recommended by Will. Penn. By whose Rule of Mistaking or Mis-Representing the Answers of other Men All of them must out of Christendom together Especially George Fox who Stumbles so often that he hardly Goes one Right Step I cou'd fill a Volume with his Mistakes of this kind but for the Present will Press your Patience with two or three Christopher Wade in his Quakery Slain p. 13. says As the Devil of old Spake some Truths to usher in his Manifold Deceits even so he over-powers you Quakers to Deny the Scriptures God's Inspired writings Manifested by his holy Apostles And as he thereby Limits the Supreme Holy one so he over-rules you to acknowlege but one Dispensation of God's mind unto the Sons of Men. viz. The Light within To this George Fox Answers in his Gr. Mystery p. 247. And Repeats C. Wade's words thus He saith says G. F. God limits the Supream Holy one by the Inspired Writings of the Apostles And then he Pays C. W. for saying that The Holy one is Limited by the words of the Apostles But it is obvious to any one of Common Sense that C. W. Meant that it was the Devil in the Quakers who Limited the Holy one by Denying the Dispensation of the Holy Scriptures and allowing but of that only Dispensation of the Light within But to take off all Excuse C. W. wrote an Answer to G. F. which he Directs To all those call'd Quakers An. 1659. Where he Instances in Twelve Lies and Forgeries which G. F. had thus put upon him Among which this is the Sixth p. 5. where he clears what he had said by shewing the thred of the whole Discourse and that it was the Devil and not God who he said did Limit the Holy one To this G. Whitehead Replies in his Truth defending the Quakers Printed the same year 1659. p. 61. And do's he either Confess G. Fox's Perverting the words of C. Wade or Justify it No. Neither For Justify it he cou'd not the Case was so Plain And it is below a Quaker ever to Confess for that supposes he cou'd Err How then do's G. W. Answer Why he falls upon C. W. for saying that the Devil cou'd Limit the Supreme Holy One But first here is the Cause given against G. Fox that he had Perverted the words of C. W. And next as to G. Whitehead's Mettl'd observation how the Devil cou'd Limit the Holy one let him Read Psal Lxxviii 41. Yea they turned back and Tempted God And Limited the Holy one of Israel Where Limiting is express'd as a Tempting But says G. Whitehead in the place above Quoted This is as much as to say the Devil is stronger than God as this Deceiver hath Affirmed Now here is another Manifest Perversion of the Meaning as G. Fox's was of the Words of G. Wade For did C. W. Affirm That the Devil was Stronger than God
because the Devil is said to Limit Him Then the Israelits were Stronger than God for David says that they did Limit Him But as C. W. said no such thing do's G. W. think that C. W. Believ'd the Devil to be Stronger than God No. he cou'd not think so for who ever thought so And then he said this against his own Conscience Without doubt he did And for this calls C. W. a Deceiver Now here are some small Mistakes First of G. Fox's in taking God for the Devil That was All Next of G. Whitehead's in saying that C. Wade did Affirm That the Devil was Stronger than God Now Recollect Will. Penn's Rule before Mentioned That he that gives that for a Man's Answer that is not his Answer is a Forger and so no true Christian The Application is Easie and Unavoidable That neither Fox nor Whitehead are Christians because they are Notorious Forgers and Give that for a Man's Answer which is not his Answer Nay more The very Objections which are put against them they Retort as being the Principles of the Objectors Thus five Ministers wrote a Book against the Quakers call'd The Perfect Pharisee An. 1654. And another in Defence of it the same year Intituled A further Discovery of that Generation of Men call'd Quakers in Reply to an Answer the Quakers had put out to the Former In both these they Charge the Quakers with Seventeen Gross Positions of which this is the Third That the Soul is a Part of the Divine Essence Thus plainly put down p. 5. of the Further Discovery Num. 3. of the Quaker Positions which are there first Rang'd in order And then particularly Disprov'd under their several Heads And coming to this Head p. 31. they call this Position as truly it is Blasphemy G. Fox Answers to this in his Gr. Myst p. 227. and sets down this as the first of the Ministers Principles That the Soul is a Part of the Divine Essence And thence Inferrs p. 229. That in calling this Blasphemy they had given Judgment against themselves And so you five says he have Judged your selves to be Blasphemers who said the Soul was Part of the Divine Essence and yet 't is Blasphemy to say so This is Giving that for a man's Answer which is not with a witness And if Will. Penn can any Longer Defend G. Fox even Dear George who Excelleth All the Quakers to be a Christian by his own Rule he will Exceed himself and Out-do all that he has Ever yet Done At least I hope he will Alter his Opinion if he spoke it sincerely That George Fox was as Good a Proas Asaiah which has been Mention'd before But not only Putting words upon a Man which he did not say nay Quite Contrary to what he says but Leaving out the Material part of a Man's Answer and giving that for his Answer is Belying of a Man and comes under Will Penn's Rule Let me give one Instance of this among many that I cou'd Produce Matthew Caffyn in his Damnable Heresies of the Quakers Discover'd p. 29. gives his Charge thus The Quaker saith that Christ is already Come the second time And George Fox Affirmed in Plain words before many Witnesses that he knew him come within him and he looked for Him to come NO OTHERWISE And James Parnal affirmeth That by Preaching of a Christ in Heaven the Devil gets his work done on Earth as appears in his Book call'd Satan's Design discover'd p. 19. 25. This Fox Answers in his Gr. Myst p. 141. And first he leaves his Brother Parnel to shift for himself He Denies not the Quotation But says nothing to it Then as to what is Charg'd upon Himself he Quotes the Page in Caffyn but Repeats his words thus And George Fox said that he knew Christ come in him p. 29. Then he Crys that Christ is in you except ye be Reprobates As if Caffyn had Deny'd the Inward Presence of Christ by the Influence of His H. Spirit in the Hearts of Believers which no Christian ever did Deny But they Deny the Person of Christ His Flesh Blood and Bones in Men as the Quakers Blaspheme And Caffyn found no Fault with Fox's saying that He knew Christ come within him On the Contrary he Justifies the Indwelling of Christ by His Spirit But he laid the stress upon G. Fox's saying That he Looked upon Christ to come NO OTHERWISE whith was put in Capital Letters to shew that the stress lay upon that as being a Denyal of Christ's Second Coming to the Final Judgment Of all which G. Fox took no Notice at all but gives his words short as above Quoted Whereby it appears which I have often observ'd before That without looking into the Books which this Fox Answers ther is no knowing of their Meaning or what they object by his False and often Absurd Chopping and Changing of their Words Caffyn ibid. p. 35. Charges thus The Quaker saith that the offering of Christ's Body to be Broken and His Blood shed Avails not so as thro' Faith therein to set free from Sin But Blood in a Mystery and a Body in a Mystery which we know not what it is saith Lawson in his Book p. 18. which was Typified by the Fleshly Body of Christ and His Blood And says Caffyn p. 36. Wherefore he saith Boldly but Blasphemously That the Lord Jesus whom we Profess is Accursed professing a Spirit within him to be the only Christ To this G. Fox Answers Gr. Myst p. 142. And Repeats the Charge only thus They say they own Christ that suffered meaning the Spirit within Page 36. Here he Quotes the Page in Caffyn's Book whereby we cannot mistake to what it is that he Answers And instead of Denying he Justifies in his Squinting way this Hideous Blasphemy by laying the whole upon the Light within But Denies nothing of the other part of the same sentence of calling that Jesus whom we Profess Accursed c. Blessed God Defend Us The Pen is like to Drop out of my Hand while I am forc'd to set down this Greatest Outrage that Ever the Devil durst Presume to Belch out against our Blessed Lord and Saviour thro' these the most Wretched of all his Instruments the Quaker Tongues which are set on Fire of Hell I cannot stay longer upon this Subject Ther is Infection in the very Air. Let us Return to their Moderate Sins of Lying and Mis-representing the Answers of their Adversaries and Rid Christianity of them at the Back-Door which Will. Penn has Pointed But not open the Mouth of the Gulph at once of Blasphemies not fit to be Heard upon Earth lest the Stench shou'd carry Plagues with it thro' the World Christoph Wade in his Quakery Slain p. 7 8. tells of a Quaker Wizard one James Milner who Pretended that he must Suffer as Christ did to save the Souls of two Women Dorothy Barwick and the Wife of Brian Fell of Ulverston and in a Juggling Inchanting Manner with a Knife and a
Infallibility and Spirit of Discerning Equally Infallible In their Description of the Light within p. 38. say they And it is Eternally true That men by Believing in the Light notwithstanding his Idle scoff may become Children of the Light And it is of necessity that them that are truly such must be seperate from and Discerners of the Children of this World i. e. Darkness Thus Appen And if what I have said before be not sufficient to Prove these men to be stark Mad sure this will be such a Conviction as that none can Desire a Greater It has been Prov'd upon them over and over again that not only most Vile and Scandalous Livers but even Witches and Persons visibly Possess'd with the Devil have Preach'd VnDiscover'd amongst them some for Twenty years together see Sn. Sect. xxi as Winder's Witches c. Attested beyond all Contradiction And their Books are full of Complaints of Judases among Themselves so they call their Seperatists who liv'd long among them but were not truly of them whom yet they cou'd not Discover Did they Discover Christopher Atkinson and Thomas Symons's Maid till they Discover'd it themselves Sn. Sect. vi N. v. or George Archer Sat. Dis. Glean Sect. vi N. 2. p. 92. and many others till their Whoring and Vileness Grew Notorious in the Countries where they liv'd Who was it that Discover'd H. Winder's murderous Witches to the Quakers who stuck by them to the very Last Yet still notwithstanding of all these Convictions they stand firmly to it That it is of necessity that they must be seperate from and Discerners of the Children of Darkness Have they not had Instances enough to shame them out of this Senseless and Blasphemous Pretence They call for more while they Refuse to Repent And tho' it be needless I will Gratify them or the Reader with one more that is Remarkable The Great Quaker Apostle of Mary-Land in America was Thomas Thurston who while the Deputy Governor was absent a year or more in England came with a Message from the Lord as he Horridly pretended to his Wife who was a Quaker that he was sent to Propagate the Holy seed with her And when her Husband Return'd finding a Child more than he had left she Confess'd the whole matter Upon which he oblig'd her to go to the Quaker-Meeting and there Publickly to Declare the whole Monstrous Truth which she did Nor cou'd Thomas Deny it Upon which he came to England and till it was otherwise Discover'd was Receiv'd by the Friends and Preach'd among them as Formerly As he did in Mary-Land for sometime after it was Publickly known there And his Light within was thought so Infallible that another Quaker-Preacher own'd it to him of Good Credit who told it to me That the Generality of the Quakers there nay said he I my self Durst not Judge him even in our minds not to have had an Inspiration from God for what he did Yet it is of necessity That they that are truly Quakers must be seperate from and Discerners of the Children of Darkness And Rich. Hubberthorn p. 212. of his works says That they can Discern the Elect from the World And Denies those to be true Ministers of Christ who cannot do it This was the Argument by which G. Fox thought that he had Prov'd one Nathanael Stephens who was Minister of Drayton in the year 1655. not to be a True Minister of Christ This you may see in a Book wrote by G. Fox and others of the Quakers with this Title The Spiritual Man Judgeth all things or The Spiritual Man's True Judgment And how by him the Hearts of others were and may be Judged by the Spirit of Truth and also how things by the Spiritual Man were Judged of concerning both Salvation and Dammation c. Printed for Giles Calvert at the Black Spread-Eagle at the West-end of Paul's 1655. This Spiritual Man here mention'd was G. Fox And the Judgment which he pas'd upon the Hearts of Others and the Occasion of it is told p. 3. of a Chapter which bears this Superscription This is to go abroad to stop Lies and Slanders that Truth may be Cleared c. And it is subscrib'd George Fox There he speaks of himself in the third Person and says GEORGE FOX coming to Drayton to his Fathers in the Flesh Christopher Fox's House This was to Imitate the Stile of our Blessed Lord. Rom. ix 5. upon the Sixth day of the week being the Twelth day of the Eleventh Month Thus Particularly he sets it down with other Circumstances as who were Present c. Because of the mighty Miracle he shewed that Day in Judging the Heart of Nat. Stephens which he go's on to Relate and tells how he came into the Grave-yard so he call'd the Church-yard and met with N. Stephens the Priest as he thought he Reproach'd him and there before the Company particularly Christopher Fox his Father According to the Flesh being Present Then George asked him the Priest what he did Believe whether he G. Fox had such a Familier Spirit as it seems with very good Reason had been objected against him Yea or Nay The Priest Answered and said He cou'd not tell He might have a Good and he might have a Bad. Then George told him Here thou hast Manifested thy self to be no Minister of God but a False Minister For the Ministers of Christ and the New Covenant of God they cou'd Discern Spirits and Try them 1 Cor. 12. 1 Joh. 4. And as you may Read in Isaiah he Discern'd the Familier Spirit and Judged it Isa 8. And the Apostle Discerned the Witch-Craft of the Witches that had Bewitched the Galatians read Gal. 3. And here thou hast Manifested thy self to be a Blind Guide who can put no Difference between the Precious and the vile who hast no Salt to savour withall therefore thou art good for nothing but to be Cast out and Troden under Foot Mat. 5. Then George told him that the Spiritual Man Judgeth All things And Stephens and the other Priest Chester both Denyed it and said the spiritual Man did not Judge All things These are the words of G. Fox And upon this occasion the Book wherein this is told was written And bears the Title of The Spiritual Man Judgeth All things c. Through all which Book this Argument is carry'd on That he can be no true Minister of Christ who cannot Discern and Judge the Hearts of other men And the Quakers here take to Themselves those Miraculous Gifts of the Holy Spirit which are mention'd 1 Cor. xii And equal Themselves to Isaiah and the Holy Prophets and Apostles of our Lord. None of whom ever Pretended to that Prerogative of God Alone to Know the Hearts of Men. Therefore it is said of Christ Joh. ii 24 25. â— That He knew All men And needed not that any shou'd testify of man for He knew what was in Man But this was never said of any Prophet or Apostle
Clean Vessel of a Quaker an Hear-say is enough for an Infallible Demonstration And They can Pronounce I can Assure you of it tho' in a Negative as of his never having Converted any Quakers Now if this shou'd Provoke him to Name Names in Print which I am Morally assur'd he can then ther wou'd be Boasting with a witness But the Quakers are as Infallibly sure That he either Has or Intends to urge this as an Argument for his Attonement and Reconciliation tho' Appen do's not tell with whom But whoever they be I can Assure them says it the Argument is False Now Suppose that he never urg'd this as an Argument of his Reconciliation with any Body nor Ever had any such Intention as all that know him do Believe he do's not think it a Matter of that Merit Well but How can be Perswade others if he had a mind to it of what he is not Infallibly Assur'd Himself What not of his own Thoughts and Actions No. For he is a Foul Vessel that is He is one of the World and so a Child of Darkness because not a Quaker And such have no Right to know their own Thoughts But the Quakers know their own and all other mens too And that Infallibly or else they are the Greatest Lyars in the World and their Fox was a Conjurer by his own Confession See Sn. p. 33. to 37. and p. 284. SECT VI. Their Defence of not taking off their Hats or Giving Civil-Titles Consider'd And of their Plain Language as they call it in Theeing and Thouing Both of which are shewn not to be Merely want of Manners But a Form'd Design to Subvert Government when it is in Any other Hands but their Own For that they think None but Themselves have any Right to Govern I Come now to Sect. vii of Prim. Heres And to Examin the Answers given to it by Appen The subject is The Quakers stiffness in not taking off their Hats and Giving men their Civil Titles Of which we just now spoke Obiter But we will Examin their Answers more thoroly They begin in Appen p. 48. And first this is call'd a Ridiculous Charge And so indeed it is in this Sense as it is a Charge of a most Ridiculous Whim if it were no worse for it is not only a Proud and Senseless Singularity but it is a Contempt of Government and Dissolution of Order and the Difference of Relations that men bare to one another which God Ordain'd and without which the world cou'd not Subsist And therefore it is brought in Prim. Heres Next to Sect. vi which treats of the Quakers Contempt of Magistracy and Government as a Plain Instance of it To this says Appen in their Courtly way He Falsly and Foolishly Insinuates this that is taking off our Hats and Giving men their Civil Titles to have been Commanded by the Apostles c. They mean That ther is no Command in Scripture for taking off ones Hat That is Literally a Hat They wou'd have the word Hat nam'd And here they are Pretty Secure for ther were no Hats worn in those Days nor many Ages after But surely these Quakers are not so Dull as not to know That it is the Respect and Honour which is Due to our Superiors that is here Treated of tho' the Manner of Expressing it may Differ according to the Custom of Several Countrys Thus Vn-covering of the Head is not us'd as a mark of Respect in Turkey Therefore they do it not there even in Presence of the Grand Segnior There the Quakers may have this Liberty of Conscience But if they wou'd observe the Scripture Literally as they Pretend they shou'd put off their Shoos instead of their Hats For that was then the Token of Respect thus Moses was Commanded to put off his Shoos when he Approch'd to the Bush not to take off his Hat Now if the Quakers wou'd have Texts for shewing Respect to Superiors they may have Abundance Honour to whom Honour is Due c. And if Taking off ones Hat be us'd as a mark of Paying Honour or Respect then it is Included in this Command And the not doing of it is an Express Breach of this Command And it is not in our Power to Appoint what shall be the Manner of Paying Honour we must Submit in that to the Custom of the Country where we Live You find frequent Instances in Scripture of Falling Prostrate to Kings and Worshiping of them with our Faces bent down to the Earth and not only to Proud and wicked Kings but to David and the Best of them None came into their Presence without Paying of this Honour to them And this was a Great Deal more than Bare Taking off ones Hat We never find That either Christ Himself or His Apostles Refus'd to Give all the Respect and Civil Titles that were Customarily Paid even to Heathen Magistrates He acknowleg'd to Pilat that his Power was from Above St. Paul gave Felix the Title of Most Noble Even when Felix call'd him Mad and Ask'd Pardon for speaking Dis-Respectfully to the High Priest tho' Judging him Contrary to the Law A Quaker wou'd have call'd him if he Durst a Chemarim Baal's Priest Serpent Dog Devil as they have call'd our Bishops and Magistrates when they were out of their fingers And as Christ and His Apostles so those our H. Fathers in the Church who succeeded them did both Practice and Command the same Honour to be Paid to all Magistrates and Superiors Yet Appen says That this is a Pretence so Idle that he the Author of Prim. Heres may as soon find in those Early times the taking Snuff after his Manner to be Declar'd Heresie This was by way of Wit because he Supposes that Author takes Snuff But I 'll tell thee Appen That if taking of Snuff were by the Custom of this Country as Great a Dis-Respect to Superiors as keeping on my Hat I wou'd think that Author or any other who did it Guilty of as much Ill-Manners as a Quaker But if they set up such Dis-Respect as a Principle and made Themselves Distinguished by it I shou'd Condemn it even as a Heresie for such I think it to Dissolve the Good Order of the World and set Mankind Loose from the Distance and Duty to Superiors and to Teach this as a Doctrin of Christ However against the Quakers this holds good by their own Principles if it be any Sin which has been fully Prov'd to be not only Heresie but even a Denying of the Lord who Bought them For thus say they in Truth defending the Quakers which is said in the Title Page to be Written from the Spirit of Truth in George Whitehead and George Fox the Younger p. 39. 40. All Hereticks are subverted and do sin and in Sinning they Deny the Lord that bought them for Every Sin is a Transgression of the Law And whatever sin they Commit against Christ therein they Deny him Here we see the Necessity of
the Quakers Sinless Perfection For they make Every Sin to be a Denying of the Lord that bought them And consequently to be not only Heresie but Apostacy and Renouncing of Christianity Whereby they have by their own Confession Vn-Christian'd All of Themselves in whom we can find the least Sin or Flaw And that has been done to Purpose in many other Instances besides this of the Hat But besides the Heresie and Great Mischief of this It is Gross Hypocrisie in you Quakers for at the same time that you will not shew that Respect to other men as to take off your Hats because Forsooth you wou'd not be the Servants of Men we Believe you you Exact that same Respect from your own Servants and make them take off their Hats to You. Nay not only your Menial Servants but your Apprentices as seen every Day in London Now do you think these to be more Servants to you and to owe you more Duty than you owe to the King or any Human Governor Yes You do think so and as Judas of Galilee and his Galileans that you ought not to be Subject to any King or Government but your own Jesus in whose Right you think that you have the Heirship of the whole Earth and Just Power to Fight for it too as you have set forth in your Printed Declaration which you have been so often told of but will Give no Answer to it This is the Secret of your Stiffness in not taking off your Hats to any Governors who are Children of the World as you call all but your selves that is the Children of Darkness as Appen do's Explain it and yet Requiring the same Respect to be Paid to your Selves by your own Servants I say not That all the Simpletons among you Understand this Ther are many that Follow your Leaders as some did Absalom in the Simplicity of their Hearts not knowing any thing It is not fit that the Great Secret of your Empire which you Hope for one Day shou'd be Expos'd to Every Body But may be you do not think that the taking off a Hat is any Token of Honour only a Foolish Fancy some People have got and you wou'd not Comply with the Folly of the World But you wou'd not Deny any True Respect to Governors No this will not do You Refuse it because it is a Token of Respect and for no other Reason As Francis Howgil a Quaker Pillar said to Mr. Burton a Magistrate before whom he was brought who told him he did not value his taking off his Hat to him but ther was a Respect due to Magistracy Howgil Reply'd That God had not Commanded him to take off his Hat and that he did not owe him that Respect nor wou'd he give it him Whereupon one that stood by took off his Hat and laid it upon the Table by him But Howgil took it up again and put it on Another took it off again and laid it on the Fire but within his Reach Yet Howgil wou'd not stoop to take it off the Fire for if it had been Burn'd ther had been Persecution and this Hat wou'd have been put into the Register of the Sufferings of Friends with the Childrens Clouts and Hundreds of Pins c. which are there carefully Inserted But Howgil had not that Pleasure for some body took his Hat off the Fire before any Harm came to it and gave it him which on he clapt again and wou'd not be Controul'd This and other Passages you will find in the Irreligion of the Northern Quakers Printed 1653. p. 67.68 But Instances of this kind are so Frequent that we need not make Quotations But to shew further how much they think the taking off of the Hat to be a Token of Respect ther was a Civil-War among them and several Books wrote upon it of taking off the Hat at Prayer Upon occasion of which Will. Penn wrote his Judas and the Jews against another Quaker Book call'd The Spirit of the Hat They may say that this is an Honour Pay'd to God True But still it shews what they think of taking off the Hat that it is a Token of Respect And this is the Reason why they will not Give it to any of the Worlds Magistrates But says Appen we Expected some Ancient Father to Condemn us pursuant to the Title of Prim. Heres And ther are none Nam'd in p. 17. But you were told p. 14. of the Repeated Exbortations in the Epistles especially of St. Paul of Obedience and Respect to Magistrates And that the Occasion of this was the Principle of the Gaulonits followers of Judas who like You threw off the Obedience and Respect due to their Magistrates who were not of their Religion And what needed this be Repeated over again in the next Leaf while he was treating upon the same Subject That is the manner of the Quaker Writers who Like so well what they do Themselves that they are never weary of Licking their Bears but never into Good shape But how did the Title of Prim. Heres Oblige the Author to bring any more of the Primitive Fathers in this Point besides the Apostles were not they Fathers of the Church and Primitive too And what the Title Engages is to shew that these Quaker-Heresics were Broach'd Condemn'd in the Days of the Apostles the first 150 years after Christ These are the words of the Title And is not this Answer'd by shewing the Authority of the Apostles in the Case But we see what it is to have to do with Angry Men who are Resolv'd not to be Satisfy'd and to find Exceptions whether they can or not It were Easie to Multiply Quotations out of the Fathers upon this Head But that wou'd be only to Over-Prove and Tire the Reader Especially considering what an Ample Testimony Appen has Produc'd p. 44. out of one of the Quaker-Worthys Will. Gibson in these words And those Rulers Governors or Magistrates who are a Terror to Evil Doers and a Praise to them that do well are worthy of Honour yea of Double Honour and all such are duly Honour'd by us with the Honour which belongs to them and we Really and with Pleasure Honour and Obey all such not only for fear of wrath but for Good Conscience-sake as the Apostles and Frimitive Fathers did Here are the Primitive Fathers Quoted and own'd by the Friends in this Case But Falsly and to very Ill Purpose For the Import of this Testimony of Gibson's is to Limit our Duty and Honour only to Good Governors But so did not the Apostles and Primitive Fathers for they both Pay'd and Preach'd Obedience and Honour to Wicked and Persecuting Governors Now we know whom the Quakers think Good Governors They shew it themselves they have Given us here a Test Those to whom they will take off their Hats and Pay them but that Single instead of their Double Honour these are they whom they Reckon Good Governors And all those to whom they
by their subtilty to ensnare them yet now George Keith has given a plain answer to their Question he tells them Christ's Body is Ascended into Heaven and is in Heaven Note this fallacy G. W. knew well enough that what I had asserted about Christ's Body his Ascension into Heaven did contradict both his and his Brethren's Doctrine He doth Contradict what Friends had formerly said but is possitive and plain in his answer to the Professors question So my opposers ceased any more to object against me upon that Head The Second Particular they charged against me was that in my Book I had said the Friends did pray to Christ Jesus and did Worship and Pray unto the Mediator betwixt God and Man the Man Christ Jesus the Anointed King Priest and Prophet of his People who also is God over all blessed for ever pag. 123. of The way cast up And whereas I had set down some words of prayers that I had said I had heard some use in our own Meetings and I had used as Jesus son of David had mercy on us pag. 121. O thou blessed Lord Jesus that wert Crucified and Dyed for our sins and shed thy Precious Blood for us be gracious unto us c. the which prayer containeth a whole page in Print wherein also the forgiveness of our sins is prayed for a thing many say they never heard in a Quaker's Meeting to this these two men observed that it was a sort of Popery but with this difference that the Papists prayed both to the Mother and the Son George Keith though he prayed not to the Mother yet he prayed to the Son Some present said it was a part of Common Prayer to say Son of David have mercy on us but these two before mention'd Persons my chief opposers put me hard to it to give some Instance where ever I heard any ancient Friend of the Ministry that was an English man pray to Christ Jesus It is possible said they thou hast heard some Scotch Friends pray so whom thou hast taught so and were thy Proselites I confess I was at a stand to name any one English man that ever I heard so pray though in Scotland I would have named one But William Penn prevented me and said Friends I am an English man and a Freind of the Ministry I have oft prayed to Christ Jesus to my great comfort and have been answered And not long ago being under some great weight upon my Spirit and like to have been swallowed up by a power of Darkness I uttered these words its true I was in private Lord Jesus who was Crucified for me have mercy on me and immediately I was eased and comforted They objected that William Penn was but a young Minister Let George Keith give an instance what ancient English Friend of the Ministry he ever heard pray to Christ Jesus As I could remember none so nor did any in all the Meeting give an Instance But said George Whitehead it is not what William Penn or George Keith saith let the Scripture decide it whereupon he call'd for the Bible and reads in 1 Cor. 1.2 Vnto the Church of God which is at Corinth to them that are sanctified in Christ Jesus call'd to be Saints with all that in every place call upon the name of the Lord Jesus Christ both theirs and ours What say ye to this Friends ye see that Paul did-approve the Corinthians that called upon the name of the Lord Jesus Note Reader one would think that if G. Whitehead had made it his practise to pray to Christ Jesus being an ancient Minister and using to pray frequently in the publick Meetings of the people call'd Quakers he would have named himself to have been one who had prayed to Christ Jesus or some that had oft heard him ther present might have given him for an instance but no instance was brought of any English ancient Friend of the Ministry who had ever been heard so to pray and had it been a frequent practise among them to call upon the name of the Lord Jesus Christ it could not be supposed to be possible that these two men my opposers could have objected it against me as a novelty or such a singular practise as that no English ancient Friend could be produced as a witness for that practise their answe to George Whitehead's Question was Paul was dark and ignorant in that thing as George Keith is for our parts we know better George Whitehead reply'd hold Friends say not so Ye know we have been accused by divers that we esteem our selves equal to the Apostles which for my part I never did how will this be received by Professors if they shou'd hear that we did set up our selves above them and above Paul one of the chiefest of them after he had so plentifully received the Holy Ghost and had planted so many Churches Pray let us not exalt our selves above Paul it is very well if we be where he was But they still continued blaming my assertion in my Book for saying that Christ was to be prayed unto and especially they blam'd the manner of praying to him by the name Son of David objecting against one of the prooffs in my Book how Bartimeus pray'd to Christ in these words Son of David have mercy on me Poor blind Bartimeus said they had George Keith no better Arguments for him than blind Bartimeus he was as blind in his Soul as he was in his Body Thomas Hart replyed to them Friends say not so ye are under a great mistake to think he was blind in his Soul he was greatly enlightned in his Soul and had a great Faith and Christ answered him and said thy Faith hath saved thee which proveth he was not blind in his Soul when he so prayed They still remaining dissatisfied and greatly blaming that manner of expression Son of David as improper William Penn said Friends we know that Christ after his Ascension call'd himself the root and off-spring of David Now why may it not be supposed that a Friend may be moved in prayer to say O thou root and off-spring of David have mercy on us Some also brought that place in Acts. 7.59 how Stephen being fill'd with the Holy Ghost at his death call'd saying Lord Jesus receive my spirit so after several words of discourse made by other Friends present mostly approving my assertion they passed to their Third particular charg'd against in my Book the passage in my Book that they blam'd is in pag. 123. Compared with pag. 136. where I had said pag. 123. He is that mighty one upon whom the Father hath laid help for that although the Father himself loveth us and is most willing and ready to help us in all our Necessities yet we can no otherwise receive his help but as it comes to us by the Conveyance of the Man Christ Jesus our alone Mediator And pag. 136. I had said But still as in respect of Union Manifestation
Journal of G. Fox I will add one more here In a Book of his and other Quakers call'd The West answering to the North. Printed An. 1657. p. 16. ther is a Long Letter to Chief Justice Glynn which begins thus Friend we are Free-Men of England Free-born our Rights and Liberties in and with our Countries with the Laws the Defence of them have we in the Late Wars Vindicated in the Field with our Blood Which in the Journal is Alter'd thus Friend We are Free-Men of England Free-born Our Rights and Liberties are according to Law and ought to be Defended by it Leaving out that Ugly Passage The Defence of them have we in the Late Wars Vindicated in the Field with our Blood For this they have now a Mind shou'd be Forgotten Both as to their Pretended Principle against Fighting And also their Siding with the then Vsurpations against the King Whereas they say in p. 14. of their Declaration just now Mentioned We have been Silent and not Medling with this Party or the other but by way of Reproof of evil in All and Informing all to the Good And it cannot be Charged upon us that we have sided with One or other But in the 9th Instance before Mentioned they made their Braggs That they had served with their Lives and Estates as Faithfully as the Protector Oliver himself and his Council to the Purchasing that Peace and Freedom An. 1657. out of the Hands of TYRANTS i. e. of K. Char. I. and II. Of their Siding and Medling to Purpose against the King with all the Vsurpations in their time see sufficient Testimonies in Sn. § xviii And which in their new Switch they do not Deny nor Justify themselves any otherwise than by Endeavouring to cast as Black Aspersions upon the King himself Char. II. And of their Silence you may Judge by that Paper which they have stifl'd of Ed. Burrough's which I have Printed in the 1st of the 15 Instances besides many others that can be Produc'd wherein they Damn the King and Caviliers to the Pit of Hell See Sn. p. 216. and p. 228. of their Giving Intelligence against Sir George Booth and other Royalists who Rose for the King And Commanding in the Name of the Lord to put such of them to Death as they had taken Prisoners And to stand out to the Uttermost against the King and think of No Reconciliation with him 2. In the year 1659. One of the Quakers Great Apostles Richard Hubberthorn wrote an Answer to A Declaration of the Ana-Baptists in London wherein they Owned it as their Principle That they were Willing to Live peaceably Vnder whatever Government is or shall be Established in the Nation This the Quakers then did violently Oppose as a Poor Time-serving and Pernicious Principle tho' of Late they Pretend That it is their own Principle and that they do Now Govern themselves by it And Promise so to do But then they fell upon the Ana-Baptists and said This is far below that Spirit which was once in some of you in that Profession for you told of having the Laws regulated according to the Scriptures And of having Judges as at the first and Councellors as at the beginning And then not to submit to what Government soever but that which is according to Equity and Justice And what do you bear Arms and Fight for if not for a Government according to Truth and that Righteousness may Establish the Nation Some have Judged this to be the very Design and End of the War and Controversy against many that were called Governors and Magistrates and were by some called the Ordinance of God and the Higher Power And if now you Resolve to live Peaceably and submit to whatever Government shall be Established then your Fighting is at an End And if Charles Stuart shall come in and Establish Popery and Govern by Tyranny you have begged Pardon by Promising to live Peaceably under it as the Ordinance of God c. But this smelling so Rank in the Re-Printing of Hubberthorn's Works An. 1663. they leave out the words Charles Stuart And instead of that they put it thus And if any Shall Come in and Establish Popery c. That Principle for the Breach of which they Charge the Ana-Baptists was not Peculiar to the Ana-Baptists nor any thing wherein they Differ'd from the Quakers for it is mostly in the Quakers own words But it was the Joint Principle of all these several sorts of Rebels and is and ever will be the Pretence of all Rebels to Reforme and Change for the Better And to this that Principle of Submitting to whatever Government is Established is most Adverse And for which the Quakers did at that time Upbraid this Pretence of the Ana-Baptists As sincere perhaps in the Ana-Baptists then as it is in the Quakers now For the Quakers Principle of Obedience to the Higher Powers And what they mean by the Higher Power I Refer backward to 2. P. p. 172 173. c. 3. Humphrey Smith a Notable Quaker Printed a Book An. 1658. Intitul'd The True and Everlasting Rule from God Published from the Spirit of Truth Where p. 48. he says Where are Queen Mary 's Judges and Bloody Persecutors Where are King Charles 's Nobles and his Vn-Merciful Tyrants who sought to Drive down all by their Devilish Power who were as High in Tyranny as any of you Where are your Cardinals Jesuits and Monks Where are your Bishops Arch-Bishops Deans and Deacons your Abbots Nunnerys and Bishopricks Altars Crosses Surplices and Common-Prayer-Books your Rails about your Tables Organs Quiresters and Singing-Boys Even as your Eyes have seen the Overturning of all these so shall the Off-Spring and Residue follow after and the Priests Howle c. But in the Re-Printing of this Man's Works after the Restoration All that concerning King Charles his Nobles Tyranny c. And all concering the Church of England then Established of Bishops Deans Common-Prayer Surplices Organs c. are left quite out Tho' said to be Publish'd from the Spirit of Truth But the Spirit of Convenience and Worldly Politicks has Prevail'd I have given but one Instance a piece in the Re-Printed Works of Fox Hubberthorn and Smith because I wou'd keep within Limits this having swell'd so much already And if I shou'd go thro' all it wou'd take up more Paper than all that I have Written But we wou'd Desire them more Particularly to Produce two Tracts they have taken care to stifle one is a Piece of Parnell's call'd Satan's Designs mention'd 2 P. p. 106. The other of Lawson's mention'd ibid. p. 108. And now the Reason appears Plain Why the Quakers are so Diligent in keeping up the First Editions of their Friends Books That none might be seen but as they have New-Drest and Vaumpt them Their Book-sellers have Refus'd to Sell them or so much as Shew them to several that I have Employ'd Particularly W. Penn's Sandy Foundation And where one I sent had found Six of
them over night next day when I sent for them not one of them was to be had When he is Dead that too must pass the Index Expurgatorius with the Rest of his Works If Quakerism be not out of Fashion before that time which I Hope he may Live to see If they wou'd Call in or Commit to the Flames all their Old Editions I shou'd be very well Pleas'd to Rake no More into them But let them and their Heresies Die together And let the Present Quakers slide Gently from their Errors without the Shame of Recanting For it is their Conversion not Victory over them that we seek But when these Old Quaker Books are still kept as Sacred Relicts by the Generality of the Ignorant and Besotted Quakers And their Now Governing and Subtile Teachers in all the Apologies they have of Late Published still Pretend to stand by and Confirm All the Testimonies and Writings of their Ancient Friends and that In all the Parts of them And that they are thus Enjoin'd by the Yearly Epistle of their General Council as supposing them all Infallible and Dictated by the Immediate Inspiration of the Holy Ghost as they Horridly Pretend yet are not Afraid to Alter Correct and Amend them It becomes Necessary and our Duty to Search out and Expose them That being the Most Likely Means to Open those Eyes which are not Seal'd up to their own Destruction And now let others think That if the Figure of Quakerism be so Abhorrent even as Represented to Us in their Re-Printed and Corrected Books How ten times more Deform'd and Frightful it wou'd Appear if taken off their first Rude Draught if their Original Books were Expos'd to Publick view if the Publick wou'd take some Method to have them Collected and Reserv'd in some safe Place till ther shou'd be no Longer Use for them but what they first Deserv'd the Animadversion of the Hang-Man and a Faggot In the mean time Let the more sober among the Quakers Reflect how the Words of their Prophets give a Certain sound as Boasted in the Title-Page of BVRROVGH's Trumpet before Quoted when they are Chopt and Chang'd as we have seen and made Speak the Language of Every Turn tho' in Direct Opposition to one Another And if their Words are the Immediate Dictates of the Holy-Ghost as they Blasphemously Pretend then must the Curse of Adding to or Diminishing from the Word of God Light upon those who have Added or Substracted or Alter'd any thing in Any of these Quaker-Writings Which Curse they May Read in the Book of Rev. xxii 18 19. To have their Part taken away out of the Book of Life and out of the Holy City and from the things which are written in this Book And to have the Plagues which are written in this Book added unto them This they must take to Themselves or else Confess as the Truth is That the Words of these Quaker-Prophets were not Wrote from the Spirit of God And if so then because they do Pretend to be so Written they must be Acknowleg'd to have been Wrote by the Spirit of Blasphemy that is the Devil And that this is the Spirit which has Possess'd these QVAKERS To Sir Thomas Lane Lord Mayor of London HAving been Lately Summoned before Thee by Dr. Linford and Marmaduke Hopkins who are more Diligent to seek thy Warrant to take Our Goods than to seek us thereby shewing That it 's Ours more than We they desire and Love Which to us shews That they have no more Right to esteem themselves Ministers of Christ than as such to take Tyths or Plead for them For Christ said to his Ministers freely ye have received freely Give He did not Advise nor Teach That if any would not Give they should take from them whether they would or nay Therefore Consider whether such who take by force abide in or transgress the Doctrine of Christ If they Transgress as certainly they Do who abide not in his Doctrine Then his Apostle declares their Condition 2. John 9. And we Intreat thee Mayor seriously consider how he either bids God speed to such or assists them in such a Work For Thou and All must receive a Reward from the hand of the Righteous God According to your Works We have also herewith sent a small Collection out of the Book of Martyrs Fol. 669.670 To shew that the Priests have no Right to Tythes and that it was anciently so Testified by other Consciencious men besides us and made an Article against them as well as it is against us Read and consider the following Collection is the Request of us who are Sincere Well wishers to the Mayor and All men and truely desire that We nor any Other may Do that here that we cannot Answer hereafter in the Great Day of Account John Feild Will. Bingley The Collection IN the New Law neither Christ nor any of his Apostles took Tythes of the People nor Commanded the People to pay Tythes neither to Priests nor Deacons But in the 1000 year of Our Lord 211. One Pope Gregory the 10th Ordained Tythes First to be Given to Priests Again Paul saith He was not Chargeable unto them but with his hands got his Own Living It were Good Councel That all Priests took Good heed to the Heavenly Learning of Paul not Charging the People for their Bodily Livelyhood And Paul saith since the Priesthood is Changed its necessary a Change also be made of the Law so that Priests Live without Tythes For the Priests that Challenge Tythes say in effect That Christ is not become Man nor that he Suffered Death for man's Love Again the Taking of Tythes and of such other Duties that Priests Challenge now wrongfully neither Christ nor his Apostles Challenged nor took such Duties Therefore these taking of Priests now are to be called and holden The Sclanderous Covetousness and because of the Covetousness of Priests and Pride it stirreth God to take Vengeance both upon Lords and Commons which Suffer Priests Charitably This is Verbatim according to the Original Letter which I have in my Possession The Collection added out of Fox's Martyrs is not as here set down But gather'd out of several places of the Answers of one Will. Thorp an Ignorant Zealous Man but no Martyr in the Reign of Hen. 4. I wou'd not Mend any of the words to make sense of them as In the 1000 year of our Lord 211. but give them just as Quoted by the Quakers Who took what was for their Purpose 1. To make Tythes to be Anti-Christian as being a Denyal of Christ's having Come in the Flesh 2 That the Clergy are not to be supported Nor so much as God Speed be given to them 3 That the Vengeance of God is upon both Lords and Commons who suffer Priests Charitably The Arguments of the Quakers against Tythes I have Promised to Consider in a Treatise by it self But I have Printed this Letter of theirs to shew what Moderation they now at