of God in us is the only â—â—â—ndation it is Christ and being Christ it must need be only and admits not of another Numb XXI G. F 's Catechism p 2 The Light that shews to every man his evil Deeds is Christ. W. P 's Chr. Quaker p 91 We do not say that the Light in every man is Christ but of Christ Numb XXII G. F's Great Mystry p 185 The Devil teacheth them in whom he sows his Seed not to have the Light within them the Seed Christ The Root of God Note Who must we believe G. Fox or G.W. W. P. as above for here G. F. holds the Light within to be not only Christ but even The ROOT of God Numb XXIII G. F 's Gr. Mystry p. â—49 Priest says There is not whole Christ God and Man in men G.F. answers Then how must men grow up in the measure of the fullness of the stature of Christ And Christ and God will dwell in man and walk in man And p 185 as above he calls the Light within The Root of God W. P's Rejoynder p 25 We never said the Light within every man was the only Lord Saviour and very God c. Note But does not G. F. grant whole Christ God and Man to be in man And is not this whole Christ the only Lord Saviour Also is not the Root of God very God Let W. P. reconcile it if he can Numb XXIV G. F 's Great Mystry p 324 Priest says The Seed to whom the Promise of Salvation is made is or hath been sinners G. F. answers The Promise oâ— God is to the Seed which hath been laden as a caâ—â— with sheaves by the sinner which Seed is the Hope Christ that purifies and the Seed Christ never sined This Promise is not unto Seeds as many but to one the Seed which is Christ Arreignment of Popery by G. F. The Prophets shewed that all Nations are blessed in the Seed of Abraham and so the Seed of Abraham to be the Saviour of the World Note these well and read them once again and if it be really so that the Seed Christ is both the Saviour the saved then 't is no self-Contradiction that is that the Seed only saves the same Seed for he says 't is all but one Seed which is Christ Numb XXV Josiah Coal p. 320 saith Tho J. Newman bolary and blasphemously affirmeth That he was not a Saviour as he was God but as he was Man yet it is easie to prove the contrary But G. F. before calls the Seed of Abraham the Saviour of the World Now is not here a Contradiction unless Christ as Man be not the Seed of Abraham Numb XXVI G. W 's Div of Christ Epist by G. F. says Thou Priest sayst The Soul is part of mans Nature Where doth the Scripture thy Rule say so The Scripture saith God breathed into man the breath of Life and man became a living Soul And is not this of God o his Beeing And is not this that comes out from God part of God and from God This last part W. P. cites in Reas against Railing p 66. and defends and justifies and denys it Rejoynder pag 375 W. P. cites H. More to prove the Soul to be the Man saying That the Soul of every man is his individual Person and the Body but a Garment Note The Contradiction for here the Soul is so great a part of mans Nature that it is Man himself Note also Ranters say the Soul is a part of God and returns again to God and God will not punish himself Therefore to talk of going to Hell is an â—â—â—e story Numb XXVII G. F 's Great Mystry p 273 Priest says It is horrid Blasphemy to say the Soul is a part of God G F. replyes 'T is not horrid Blasphemy to say the Soul is a part of God for it came out from him and tha which came out from him is of him Note That both W. F. and G. W. do at once by their fallacious Equivocations both justifie this Doctrine of the Soul being part of God and also confidently deny that G. F. holds any such thing for which see Reason against Railing p. 65. Qrs. plainness p. 57. Numb XXVIII G. F's Great Mystry p 205. p. 63 The Saints came to see the end of Sabbaths and New Moons and witnessed the Body Christ before the day was made for the Body is the Light of the World the Body is the Life given for the life of the world in whom tâ— tâ—e is rest Christ gave him self his Body for the life of the world he was the Offering for sin W. P's serious Apology p. 146. But that the outward Person that suffered was properly the Son of God we utterly deny A Body has thou prepared me said the Son so the Son was not the Body though the Body was the Sons Let W. P. reconcile these and also tell us who is the Father of that outward Person Numb XXIX W. P. Reas agâ— Rail pag. 91. Forgive as our Debts as we forgive our Debâ—oâ—s wâ—ere saith he nothing can be more obvious than that which is forgiven is not paid and if it is our Duty to forgive without a Satisfaction received and that God is to forgive us as we forgive them then is a Satisfaction Totally Excluded Rejoynder pag. 284 W. P cites defends We believe that Christ in us doth offer up himself a living Sacrifice to God for us by which the wrath of God is appeased to us Note A self-contradiction for in the one he totally excludes a satisfaction and in the other he grants it Note also how many thousand Offerings this new Scripture makes of Christ as many Saints so many times Christs offers up himself a Sacrifice Numb XXX Great Mistry p. 63. Christ gavâ— himself his Body for the Life of the world he was the Offering for the sins of the whole World and paid the Debt and made satisfaction Note In contradiction to W. P 's Contradiction G. F. here holds Satisfaction was made for sin by the Body being offered Is not this like Sampsons Foxes tho' tyed by the Tail their faces look contrary Numb XXXI G. W 's Div. of Christ the Epist by G. F. Where saith he doth the Scripture speak of a humane Nature of Christ in Heaven Is not Christ and his Body glorified he the Lord from Heaven G. W's answer to W. Harworth p. 13 Hâ—s Reasons to prove Christ now a Man in Heaven do not saith G. W. reach nor touch us the thing not being denyed but really believed confessed unto by us Numb XXXII W. Shewins Treatise of Thoughts p. 35. Not to Jesus the Son of David Mary Saint or Angel but to God the Father all VVorship Honour and Glory is to be given thorough Jesus Christ Chr. Doctrine c. by G. W. and others That divin Honour and Worship is due to the Son of God and that he is in true Faith to be
Spiritual c. Of this false Doctrine G. K. complained to the Quarterly Meeting at Philadelphia but no Answer could he have nor no blame nor condemnation must pass against their Brother J. Humphery for this false Doctrine tho' its near six Years since these Letters were writ Well Reader This is a Taste of the Doctrine and Faith of our Delaware Quakers though as I said before we hear the contrary Doctrine is now preached in London and thou mayst expect to find much more such like false Doctrine Clashes and Contradictions in the ensuing Treatise And I should have been glad if I could been easie without detecting the same but I have now done it and have it may be the last I shall be concerned in And whatever maâ—â—e my lot for this I am content knowning my Intentions proceeding herein to be honest and sincere Amen D. L. The Contents THe Introduction page 1. Chap. 1. The Dis-harmony Clashes and Contradictions of the Quakers in both their antient and later Writings p. 4. Chap. 2. Of Opposition at Vnity p. 46. Chap. 3. A short Summary of Citations from the Quakers Books shewing that they deny Jesus of Nazareth to be the Christ p. 52. Chap. 4. Of calling Names for Religion p. 55. Chap. 5. Of Prophecyes p. 59. Chap. 6. Of Infallible Discerning p 61. Chap. 7. Of the Scriptures p. 68. Chap. 8. Of Magistracy and Government p 77. Chap. 9. O Persecution and Prosecution p 81. Chap 10. Friends Sufferings to be recorded by London Meeting p. 91. Chap. 11. Of Swearing p. 97. Chap. 12. Of Fighting Swearing and paying Tythes p. 202. Chap. 13. Of Miracles p. 810 Chap. 14. Of Life and Doctrine p. 113. Chap. 15. Sabbath Day Wheel turned round p. 118. An Appendix p. 121 Of In alliâ—lity p. 129 Oâ— Temporizing p. 130 Concerning Papists p. 134. A Postscript by way of Question to the Leaders of my Old Fâ—iends p. 137. A Proposition to meet our Adversaries in a publick Meeting concerning the matters contained in this Book p. 140. A Copy of a Letter sent to the Author by a Person of Note p. 142. INTODVCTION EXperience shews That the Quakers have always been exceeding Clamorons against those who have opposed any of their Doctrines especially in those books whose Authors are dead And yet notwithstanding no Christian Professors are moâ—e guilty than themselves not only of condemning Doctrines of Persons that are dead as diver of their Books testify but also guilty of Censâ—ring Persons too after their decease especially such as have been their opposers For this take one Example from W Penn viz. Reason against Raiâ—ing p. 163. Tho. Hicks complaining of E. Burroughs for giving ill Names to P. Bennit for asking Questions of the Quakers W. P. makes Thomas Hicks this Reply viz. 'T is Wicked with a witness and like a most irreligions Miscreant indeed God is my Record this day I would not to inherit more Worlds than there are Stars in the Firmament have so violated the Laws of Charity against the most violent of our deceased Opposers Vngodly Traducer whose Envy no doubt has fire enough in it to burn this good mans bones c. Note at what a rate he goes on considering the cause more like a Domineering Ranter then a meek and humble Quaker seeing himself is really guilty of Censuring and inveighing at â— Perrot one of there deceased Opposers as may be seen in his Book call'd Judas and the Jews And yet I know not that he got so much by so doing as to pay one Debt and much less so many Worlds as there are Stars in the Firmament but having not the Book at hand to cite particulars I 'll set down what John â—aylâ— and Jo. Feild Brethren of W. P say of the said Perrot after his decease p. 9. of their Loving Invitation viz. J. Perrot say they became a Troubler and Opposer and lost the Vnity of Friends in general and so was cut off from the Vine Christ and dyed miserably being in debt as the say See now here they censure one of there deceased Opposers to Damnation Behold the self-condemnation of these men their want of charity to the deceased Where has any of their Opposers been so Vncharitable to any of them after death especially But my present business is not at all about the Dead neither about Men nor Things that are Dead but against confused Doctrines now living viz. owned patronized and justified by men now living as witness the late general account given in the City Merurcy or News Book by the 24 Quakers at London And W. Bayly p. 568. opposing some Doctrine of a Quaker who was dead says As for that which is dead I have little to say one way or other I look not sayes he at the Person of any Living or Dead in that respect but it is that that lives that makes the difference And just as W Bayly sayes so it is For those citations following are the Doctrines of those now living tho' some of the first Authors be dead And my care has been to cite the Passages so large as to deliver the plain and full sense and meaning of their Authors to all intelligent Readers as they will find who please to examine and compare the same impartially But if through my distance from the Press some Errors or Escapes should pass Uncorrected I desire the candid Readers excuse or pardon seeing none are designed Lastly Whereas some Preachers of late to eyâ—se such confused Doctrines as follow tell the People That 't is easie to find seeming Contradictions in the Scriptures And why then may it not be so in our Friends Books To which I say they themselves in their Books give the reason why 't is so with the Scriptures which reason cannot hold as to their Books for W. Penn takes up several pages in his Rejoynder to shew to J. Faldo the Uncertainty of the Scriptures bringing Reasons to Prove them not the same as given forth but altered and corruptud so Joan Whitehead to the same effect in Refuge fixed also G. Whitehead in divers Books and S. Fisher at large in Rusticus c. all which shall be shewed hereafter Now this cannot be alledged of their Books because we have the first Impression of them and therefore they cannot be altered or corrupted So that this is too short a cover for this Mystry of Confusion which I desire all sober Readers well to Note Having thus premised shall now proceed to note some of the Contradictions and Clashes of the Quakers as I find them set down in their antient and latter Writings with some Observations on the same CHAP. I. The Dis-harmony Clashes and Contradictions of the Quakers in both their antient and latter Writings Numb I. SAnâ—y Foundat p. 13. W. P. saith Since the Father is God and the Son is God the Spirit 〈…〉 unless the Fathers 〈◊〉 and holy Ghost are 3 distirct Nothings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be â—â—eâ— distinct S. â—â—â—ances
consequently three distinct Gods Qrs. Plainness p. 2â— G. W. saith That the Distinction of the Father and Son are not only Nominal but Real Note here if G. W's Real distinction do not make the Father Son distinct Substances But W. Penn tells him they are distirct nothings Reconcile these who can Numb II. Quakers Plainness p. 24. G. W. saith we own that the Father is in the Son and the Son is in the Father And also that the Son is the mighty God the Everlasting Father the Prince of Peace Sandy Foundation p. 14. W. Penn saith If the only God is the Father and Christ be the only God then is Christ the Father which is Ridiculous and Shamefull Note how W P. calls his Brother Whitehead's Doctrine Ridiculous Shamefull Numb III. Qrs. plainness p. 19. G W. there declares that they cannot deviate from Scripture Phrase in their Creed For untill you bring us plain Scripture saith he that saith the humane Nature is the Christ which phrase is conscientiously scrupled we must rather patiently bear your censure than deviate from Scripture Language in our Creed But in p. 18. G. W. sayes Have we not plainly and often confest than the divine Nature or word cloathed with the most holy Manhood was and is the Christ Note cloathed with the most holy Manhood is not Scripture Language on phrase so that here he deviates from Scripture Language in his Creed in the very next page Pray what is this but Hypocrisie Numb IV. Sandy Founda p. 22. W. Penn saith Since Christ could not pay what was not his own Debt it follows that in the payment of his own the case still remains equally grievous since the debt is not hereby absolved or forgmen but transfered only Divi. of Christ Ans â—â— T. D. p. 16. How false and Blasphemous says G. W. this charge is against Christ I appeal to all sober Professors of Christianity viz. That when God required Satisfaction of Christ is was due from Christ. Now observe That as before W. P. Renders Geo. Whitehead's Doctrine Ridiculous Shamefull so here G. W. renders W. Penns Doctrine basphemous for holding that Christ had a Debt of his own to satisfy to God as W. P. more laregly affirms p. 22. of his Sandy Foundat Therefore as G. W. in his Quakers plainness p 20 says Pray you â—aptists agree upon a consistent Creed that you intend to stand by so now the Bapâ—â—sts may say Pray you Quakers agree upon a consistent Creed that you intend to stand by c. Again I cannot but observe that though G. Whitehead as before pretends that they concientiously scruple to deviate from Scripture Language or phrase yet I have not met with one Book of controversie that G. W. has written but he himself diviates from Scripture phrase herein Likewise in Divinity of Christ by G. W. and G. Fox they begin in the Epistle with Commanding and charging Professors to bring express Scripture for their Doctrine saying whether do the Scriptures speak of three Persons in the Godhead in these express words Let us see where it is written Comâ— do not shuffle for we are resolved the Scripture shall buffet you about And where doth the Scripture speak of a Humane Nature of Christ in Heaven And where doth the Scripture say the Soul is part of mans Nature Give us plain Scripture without adding or diminishing Come let us see Chapter and verse c. Now may not the Professors say Come G. W. Come Quakers where doth the Scripture say the Distinction of Father and Son is not only Nominal but Real in these express words Let us see where it is written Come do not shuffle And where doth the Scripture speak or say the divine Nature cloathed with the most holy Manhood was and is the Christ And where doth thâ— Scrip-say these words The Light within every man Give us plain express Scripture for this your first and grand Principle of all without adding or diminishing Come let us see Chapter and Verse seeing you pretend you cannot deviate from Scripture phrase in your Creed Besides if G. W. does not hereby mean deceit and hypocrisie for what end does he pretend they cannot own this or that in their Creed if it be expressed in plain Scripture seeing they so often and plainly testify that the Scripture is not their Rule but the light within is their rule in Faith But for Professors to call for Scripture is but according to their principles because they own it for their rule Numb V. Sandy Founda p. 15. W. P. saith In the fullness of time God sent his Son who so many hundred years since in PERSON testified the virtue c. Quakers plainness p. 24. G. W saith The Title PERSON is too low and unscriptural to give to the Christ of God Numb VI. E. Burroughs p. 142. J. Buâ—joâ— said How are they deceived who own Christ no otherwayes then as he was before the world began E. B. Replys Here then hast discovered thy selâ— more plainly Did not the Saints own Christ Jesus the same yesterday to day and for ever for Salvation Quakers vindication p. 16. by G. Bishop We distinguish between Christ which was before the Foundation of the World and his being within the true Light the Body which he took of the Virgin c. Note here G. B. owns Christ otherwayes For Salvation than as he was before the world began for he makes 3 distinctions of Châ—ist Numb VII R. Huberthorns works p. 20. Preist says Christ himself was not capable of Faith and Repentance R. H. Replys Here I Charge thee to be a Lyar and a Slanderer for he was capable of Faith and Repentance Divinity of Christ Ans to T. D. p. 22. Christ he never did nor could sin says G. Whitehead Note does not G. W. here hold Christ not capable of sin And how then was he capable of Repentance Numb VIII Quakers Challenge by Solomon Ecclâ—s George Fox whose Name says he thou art neâ— worthy to take in thy Mouth who is a Prophet indeed It was said of Christ that he was in the World and the World was made by him and the World knew him not so it may be said of this true Prophet whom John said he was not But thou wilt feel this Prophet one day as heavy as a Milstone upon thee c. G. W. excuses this in his serious search p. 58. Book call'd Ishmael c. p. 9. by G. W. One said It is all one to say the Scripture faith and God saith G. W. Replys Thou Blasphemous Beast dost thou make no difference between the Scripture and God! Here let all that reads this see thy Blasphemy Note upon what occasions they revile others for Blasphemy But G. W. excuses that real Blasphemy in his Brother S. E. and only sayes 'T is a little failure in syntax But let G. Whitehead tel me If a man should affirm it is all one to say His Book Ishmael saith and the
never call the Bodily Garment Christ. Quakers plainness p. 23. G. W. says The meer Body of Jesus was not the intire Christ yet the Name Christ is sometimes given to the Body tho' not so properly as to the whole Man Christ. Note tho' G.W. here grants the Scripture sometimes calls the Body Christ yet he will neither call it Christ nor own it to be so much as any part of Christ but as a garment if he be of his Brother I. P 's saith Numb 49. If. Pennington p 20 That which he Christ took upon him was our Garment even the flâ—sh and blood of our Nature which is of an earthly perishing Nature G. W 's answ to W. Harworth That flesh saw no Corruption but was raised from the dead Note the Contradiction for G W. here denys that it corrupted or perished Now least my old Friends should say that I am so hard pinched to make them contradict themselves as that if I should find in their books that they say four Pence at one time and a Groat at another that I would go near to make a Contradiction of it Therefore I'â—l give a short hint of what G. W. calls Contradictions in their Opposers Books In Christ Ascend p. 58. he brings John Newman to conttadict himself thus The Scriptures principally called the Word The Words that God hath spoken by his holy Prophets blessed Son and Apostles Now this may be called false Doctrine but I profess they have better Eyes than I that can see it to be a Contradiction Pray judge if this be any more than to say four Pence in one place a Groat in another Again p. 60. he brings J. N. to contradict himself thus The Scriptures properly principally called the Word The Will and Mind of God contained in the Scriptures Note Here J. N. in one Sentence explains his meaning in the other but how 't is a Contradiction I leave to the judgment of the Impartial and whether G. W. Numb here was not hard pinched to find Contradictions and yet many more such things he cites for Contradiction in that and several other of his Books too large to insert here to which I refer the Reader with request to take notice what I might venture to call Contradictions by G. W 's Rule should I shew my self so silly as to follow his Examples Numb 50. A Book entit This to go among Friends by W. Smith p. 17. As for G. Fox says he the Lord God hath exalted him his glory rests upon him not setting up a Man or throwing down a man but in all thing giving the Power pre-eminence and endearedness to the Vessâ— fiâ—ed with the excellency of that Treasure W. Bayleys works p. 307. For they his Disciples loved his Person for the sake of the frame and Quality of the Spirit that dwelt in him or else what was his Person being mean and Contemptible to them more than another Person Qu. To which of these do they give the Preference To the Person of Christ or Vessel of G. Fox Numb 51. Great Mystr p. 246. Priest says God the Father never took upon him humane Nature G. F. answers That 's contrary to Scripture who saith God was in Christ reconciling the world to himself and art ignorant of the great Mystry God manifest in the Flesh Sword of the Lord drawn pag. 5. Whereas you say this Christ is God and Man in one Person it is a Lye Note in one he is so far from denying God and Man in one Persâ—n that he holds not only God the Son to have taken Mans Nature but God the Father also O Confused Divinity Numb 52. Reas agt. Railing p. 20. In the fullness oâ— Time he Châ—ist manifested himself in a more familiar manner to Mankind in order to which he prepared aâ— as holy Body in which he preached his everlasting Gospel Mark an holy Body T. Musgroves doctrin preached about Delaware in the year 1695. That Christ as to his Manhood accounted himself not good Took nothing on him that was good Note The one holds the whole Manhood not good the other the very Body to be holy therefore good Numb 53. Ans to Dr. Lancaster by G W. c. Christs Blood that was shed without the gates of Jerusalem together with the whole Sacrifice of himself both of Soul and Body was a true Propitiation and Attonement for mans Reconciliation and peace with God for Remission of sins through a living Faith c. Sandy Foundation by W.P. p. 21. The Justice offended being infinite his Satisfaction ought to bear a proportion therewith which Jesus Christ as Man could never pay he being finite Observe Here G. W. opposing W P. declares Christ as Man pays the debt for sin through faith if Soul Body be the Man Numb 54. G. W's Light Life p. 41 22. Bâ—t three Comings of Christ saith he that in the flesh at Jerusalem that in the Spirit but also of another coming in the flesh yet to be expected we do not read But his second coming and appearance without sin unto Salvation I own and witness Also W. Bayley pag. 306. says I never read in all the Scriptures of a Third coming of Christ Personally besides what shall be in a Saints Finally This is the former Faith of W. P. and the Quakers ingeneral too tedious here to cite of which we no where find they have made any Recantation Ans to Dr. Lancaster by G W. c. Jesus Christ true God perfect Man was put to death bâ—ried rose again and Visibly ascended into Heaven shall so in like manner come as he was seen to go into Heaven at the last and great day of Judgment and end of the World Again in answ to W. Harworth The same Body that was put to death is still in being the Man Christ did not perish nor vanish either as to his Spirit Soul or Body Observe how plain their New Doctrine is for Christs visible coming in the same Body expresâ—y Conâ—râ—ry to their Oâ—â— or else dissemblingly they now so otherwise word the matter but mean as formerly As Fisher says thus they dance round And round again in th' self same ground It staggers to and fro and reels Skips up and down and runs on Wheels Starts aside like some broken Bow Crosses Christ-like Criss-cross in the Row Wind Dust Husk Chaff no stable Steeple A Tale that takes unstable People A Toy a Cloud Mist Smoak a Fog 'T is Quakerism and some Quavering Bog A Quiâ—k-sand a Quagmire that sucks Who is in 't his feet out hardly plucks vid. Fishers Appendix p. 773. Numb 55. G. F's Gr. Mystry p. 355 â—03 All that makes reâ—ompence for sin is he that never sinned Christ the second Adam and not the first Christ gave himself his Body for the liâ—e of the World he was the Offering for the sins of the whole Woâ—ld paid the debt and made Satisfaction Sandy Foundat p. 21. W. P. denyes Christ to pay
that they call them Amaleck exhort one another to smite Amaleck and yet like Cowards never come at them or like Cocks crowing on their own Dunghills they do it only in their own Meeting-houses among their own Friends and he that 's most ingenuous at comparing G. Keith and his Friends to the worst of Men and Devils they can find named in the whole Bible he 's an excellent Preacher and followed from Meeting to Meeting many Miles and of this Truth my own Eyes and Ears are witness In the years 1694 95. Ralph Ward a poor Friend at Philadelphia was several times fined for conscientiously refusing to serve on Juries and had Goods taken from him to the value of 4 l. 6 d of which he complained to the Governour and Council but had no Relief The Members of Council present were S. Carpenter S. Richardson A. Morris C. Pusey D. Lloyd all Quakers At a Court at Burlington 3d Mo. 1697. Daniel Bacon was fined 10 s. by Quaker Justices only for refusing to serve on a Jury tho' he pleaded both Liberty of Conscience and the Law lately made in England which says No Quaker or reputed Quaker shall serve on any Jury nor bear any Office of Profit in the Government Now here take Notice The Quakers in England used to plead with the Rulers against the Kings Laws for Liberty of Conscience But now being got into the Saddle of Government and being Rulers themselves they deny Liberty of Conscience to others that plead FOR the Kings Laws for Liberty of Conscience Let my old Friends at London consider that and whether 't is not Time now to cry out as Sam. Fisher once did p. 144. O Gross Horrid Hideous and Sordid Also several Friends in East and West-Jersey had Goods taken from them for not answering sumons to Courts also for refusing to pay a Tax raised to pay Souldiers wages Where Note the Quakers in East-Jersey who were in Unity with their persecuting Brethren at Philidelphia paid this Tax either directly or indirectly which was to pay Souldiers wages I shall give no perticular account of these distresses beâ—leving the rest are more than you wiâ—l Record but I cannot well omit to instance one more and leave it and the rest to your Consideration And that is John Wood one of your Brethren a Preacher in Gloucester County in West-Jersey being Sheriff of that County came with men armed to take Goods from John Roberts at Pensoaken sent two meâ— bâ—fore who pretended they had lost their way of which the said Joh. Roberts his Wife took pity and gave them meat to eat Soon after they espied Wood coming with his Company wherefore Roberts made fast the Door but Wood told him he had those within that would do his business they seeing him so treacherous opened the Door this Wood when came in offered his hand Roberts said if he came as a Friend it was well But said Wood I come not as John Wood the Preacher but as the Sheriff of Gloucester Now by the way observe that in the case between G. R. the Magistrates at Philadelphia those Magistrates could not find how to distinguish between Magistrates Quakers or Preachers but here you see their Brother J. W. had the art to do it But this J. VVood proceeded and took several soâ—s of Goods in use in the house among which was a Warming pan which the woman earnestly desired him to leave by reason of the great use themselves and the Nighbours had of it in case of Sickness or Child-bed there being none there about except that But she could not prevail with this VVood but away he carried it and soon after this Roberts fell sick and beginning to Recover again he sate up one day but at night going to his Cold Bed for want of the pâ—n to warm it being Winter the cold Bed made such impression on him that his speech was soon taken away which he did not recover again but dyed in a few days and what trouble this was to the Widdow the Neighbours can tell how much she imputed the death of her Husband to the want of the pan which she could not perswade this Wood to leave tho' she offered him to take any other thing instead of it Note the occasion of this Distress was only for not answering a Summons to Gloucester Court when the Court at Barlington required the same the place having been some years in contest between the wo Counties about the bounds not decided which County it belonged to Come you London Friends to say no more of the Inhumanity of this Action of a Preaching Quaker can you parrellel this in the whole Worlâ— that ever a preâ—ended Gospel Minister took the Office of sheriff before W. Penn cites plenty of old Authors in most of his Books pray set him to search all the Rusty Authors to see if he can find a President and if he can find none you may Record this for one if you please for the said Roberts was an honest Friend of your Society and I being wâ—â—h him in his sickâ—ess that very day that he sat up as aforesaid he desired me to publish this Preachers Action to the World and so far have I now fullfilled the Will of the deceased as also the Desire of his Widdow and Neighbours since his Death Now perhaps some for want of other Falsity to accuse me of will say I Taunt or Scoff But what would such say if I should use such Airy Expressions as that eminent Friend Sam. Fisher has done in his Rusticus ad Accademic 〈…〉 viz. As the Fool thinketh so the Clock Clinketh The Cat winkt when both her Eyes were shut The Wheel-barrow runs Rumble to Rumble A Tale of a Tub with the bottom out Tittles Tattle Twittle Twattle Whirle-gigs Flim-flams Gim-cracks Hog-styes Bumble-bee Propositions Magpye Premises Roaring Meggs Thundeâ—ing Canons to frighten poor fools c. This was Sam. Fishers phrase in writing Religious matters and re-printeâ— for Posterity by the lisence of the 2d Days Meeting in London And W. Penn in his Testimony before that Book makes the Scriptures their Rule for this stuff too and cites 1 Kings 18.27 of Elijah's words to Baal's Priests Thus I see how far I should be Justified were of their Society Though the same W P. with his t'other Tongue is so far from owning the Scriptures for their Rule that both he and S. Fisher as is before shewed would make them unfit for any Rule at all in any case by rendering them Vncertain c. Therefore pray ask W. P. by what Rule he knows any such word were spoke as recorded 1 Kings 18. seeing hâ— holds the Scriptures so Uncertain Doubtless he is as able to give an answer as if he had served seven years at Rome as G. W. tells the Baptists in his Quakers plainness p. 31. CHAP XI Of Swearing IN W Penn's Book called Reason against Railing p. 41. the Question is thus put How could you know
forsake their the Quakers Vnity and opposâ— them are cut Off from Christ. Why this has â—een the Sound their Rams horns have all along made But in p. 156. W Penn plainly tells us That the consequence of Peoples not doubting their Ministers and not putting them upon the Proof of what they preached has been the Introduction of much false Doctrine Superstition and Formality Here 's the ground it seems of those false and confused Doctrines before cited by reason of our being too long before we doubted our Ministers And yet now some are set to do it how do they turn their t'other face and Rage at them calling them Lyars Apostates Wolves Dogs Devils Incarnate c. Lastly Though G. Whitehead in Apost Incend p. 4. says He God hath chosen us to be his People and Church We are the Church of the first Born c. Yet W. Penn says again That to be of the Church of which Christ is Head is quite another thing than to be of any visible Society whatsoever see Address p. 177. So that as I began so I must end Since their Trumpets give so Vncertain a Sound Who shall prepare himself to Battle CHAP. XV. Sabbath Day Wheel turned Round IN Rejoynder p. 191. W. Penn saith To call any Day of the Week a Christian Sabbath is not Christian but Jewish The Apostle saith he makes their Observation or Preference of days to be no less then a token of their turning from the Gospel and Christians ought not to be judged for rejecting such Customs c. And pursuent to this Doctrine some Quakers formerly have opened their Shops and followed their usual Imployments on the First Day both in old England and else-where But behold how the Wheel is now turned for the Quakers at Delaware being the commanding parts of the Assemblies have lately made a Law to prefer the First Day before others calling it The Lords Day so far are they now turned from their former Gospel Nay and this Law has been put in execution too in West-Jersey and that by none others but Quakers causing several Persons to suffer one tryed at Court but cleared by the Jury after he had been imprisoned for doing no more on the First Day than those who prosecuted him have been frequently guilty of viz. taking up a fettered Horse or Mare that had strayed from him that was in danger of being spoyled he having been seeking the said Horse several days before 'T is true the man was no Quaker that thus suffered for taking this pity and honest care on his Beast and himself But what then must they needs shew to the world that partiality c is inherent to their best sort of Apostacy But if they now see the evil of their old Testimony of forbidding to prefer the First day before another why do they carry a double face and not condemn it O but that 's the way to shew themselves fallible and so confess themselves on even ground with other Christians here lies the pinch And G W. is upon the same double strein on for when T. S. asked Whether that Quaker did not sin who sowed a Doubles on the Sabbath day G. W. in Truth defend c. p 21. Replys Where dost thou read in the Scriptures that men must do no Work on the First Day of the week And yet the same G. W. in his Tryal at Norwich when the Oath was tendered to him on the First day he excepted against it because it was tendered on the Lords Day as he calls the first day in p. 26. of the Book of his Tryal But G. W. might have seen in his Brother S. Fisher's Rusticos that what is sawce for the Goose is sawce for the Gander also Here several other things come before me of the degeneration of my old Friends both in Faith and Practice which for a reason best known to my self I at present forbear to expose for I know they think I have already done too much and I hartily wish I may never do more of this kind but that I may be imployed hereafter in what is more delightful to me but be it as God Almighty shall direct me for methinks I already hear the bitter Treatment I must have from my Neighbours my old Friends round about far and near And how the Preachers thunder out Woes and Judgments against me But this the less value seeing t is an advantage the Preachers have had in all Ages above other men to preach their pleasure against those who offend them and that without controul Hark also how they caution and warn their Hearers not to read such Books as this whilest with their other Tongue they bid them Try all things But I have faith to believe that the Prophesies they utter against me shall be as false as I am informed W Pen's was against T. Hiks viz. So sure as God liveth The Lord will make the an Example of his FURY and thy head shall not go down to the Grave in Peace and by this shall thou know says he that not a Lying nor Delusive but a true and Infallible Spirit hath spoke by me see Râ—iling against Reason p. 181. Now whether W.P. did not there bely the Spirit of God for I do understand that T.H. dyed at Peace in his bed and with great satisfaction But as 't is noted in the Title page I am not the man that gives out things to lay open wickedness but that men may take warning and fear and come to know themselves AN APPENDIX THe case with me is just as with S. Fisher p. 736. viz. That flood of Follies and Absurdities that Cloud of Confusions and Contradictions which Shatters it self up and down by plats in sundry Showers throughout the sundry pages of those mens Books Every Eye that reads them as they lye at a distance may possibly not seâ— sight of them easily Therefore have I called some few of them out for the whole Number passes my skill to cast account of and clapt them together a little closer Not so much to shame them as to honour the Truth which they would shame That they may be the more ready to be read and apparent to the view of every ordinary Capacity That any save such as seeing will not see may see the Sword of the Lord already laid on the Arm and right Eye of the Idol Prophets Thus far S. Fisher So I shall proceed to enlarge upon a few perticulars First At Number 8. I have Noted that G. W. excuses that Blasphemy there set down of S. Eccles in Serious Search p. 58. he undertakes to direct S. E's Intention in this matter and gives us to understand that S. E. did not intend as he writ and published for tho' he said it of G F. yet he intended it only of Christ so it seems he spoke or writ one thing and meant another And such a one as doe so W. P says in his Rebuke p 8. is no better then one of the