The snake in the grass: or, Satan transform'd into an angel of light. Discovering the deep and unsuspected subtilty which is couched under the pretended simplicity of many of the principal leaders of those people call'd Quakers.

THE PREFACE.

SInce the following Sheets, or most of them, were sent to the Press, a new occasion has offer'd, whereby se∣veral of the Charges therein Exhibited against the Quakers, are farther Ex∣plain'd and Confirm'd.

1. I mean their last yearly Meeting in Grace-Church-street, London, in Whitsun-week, 1695.

In this their General Assem∣bly they formally Excommunicated George Keith hereafter mention'd.

Of which he has given us a full Ac∣count in Print, Entituled, The Pre∣tended Yearly Meeting of the Quakers, their Nameless Bull of Excommunication gi∣ven forth against G. Keith, &c. And in another Treatise, which bears this Title, The True Copy of a Paper given in to the Yearly Meeting of the People called Quakers— the 15th day of the 3d Month, 1695. with a Brief Narrative of the most material Passages of Discourse betwixt George Whitehead, Charles Marshal, and George Keith, the said day, &c. Together with a short List of some of the Vile and Gross Errors of George Whitehead, Iohn White∣head, William Penn, &c.

Both these are Printed for R. Levis, 1695. and the Bull of Excommu∣nication is inserted Verbatim, in the first of these Accounts.

As to the Justice or Injustice of the said Bull, I refer the Reader to these two short Treatises above-mention∣ed.

But the use I have to make of it, is to shew the Authority which their Church or Meetings do assume over the Light within Particular Persons; which was the great Pre∣tence upon which the Quakers first set up, and decry'd all Church-Authority as Carnal and Anti-Christian. That is (as they have done the Power of the Sword) till it come into their own Hands.* 1.1

This Grace-Church-street Ex∣communication may be added to the Proceedings against G. Keith in Pensilvania, to the Barbadoes Judg∣ment, and other Instances of their Church-Authority over Particular Persons, which are mention'd at the end of Sect. X. from p. 118.

But there is another thing of a more astonishing Nature. You will see Sect. IX. of the Antient Pretence of the Quakers to Immediate Revelation, in the same Degree that the Prophets and Apostles had. And, as a Conse∣quence of this, it is shewn Sect. X. how they have aspir'd to Infallibility, and that not only of their Church (as they call it) but in each of their Particu∣lar Persons. And Hence they have taken upon them to pronounce Prophe∣cies,

and Curses (as all their Prophe∣cies, that I have met with, are) in the same Stile with the Holy Prophets, Thus saith the Lord. This is from the Mouth of the Lord, &c. Several of which Pro∣phecies thus solemnly Denounced, have prov'd Errant Lyes, as is shewn from Remarkable Instances.

2. Now I did really think that the Pre∣sent Quakers were asham'd of these Gross Delusions, so Palpably De∣tected, past all Contradiction: Tho' they wou'd not own it, nor Publicly Cen∣sure these False Prophets of theirs, because of overthrowing their Founda∣tion, the pretended Sanctity of these their Leaders. And this was the reason that I thought it highly useful to lay open their Horrid Deceit, for this purpose chiefly, That I might, by this

bring our Present Quakers under that Happy Necessity, as I thought, of Disowning the Mad Enthusiasm of these their Adored Guides; and thereby persuade them to return to the Sobriety of Religion; in Odium to which, as a Carnal and Spiritless Dispensation, they had been Betrayd by these Pharisaical Pretenders, to quit the Communion of a Regularly Con∣stituted, and Apostolical Church. But (Alas!) the Issue has quite de∣ceived my Expectations; for our Pre∣sent Obstinate Quakers not only refuse to be brought to disown their own False Prophets (though they cannot deny the Instances wherein they are prov'd to be such) but do still Fearlesly go on, and pretend themselves to the same Extraordinary Commis∣sion, of Immediate Divine Reve∣lation;

and, thereby a Right to affix God's Seal, Thus saith the Lord, to whatever their Rage, their Malice, or their Folly shall suggest.

If they think these too hard words, they shall have harder yet: For this matter cannot be compounded. No! This is nothing short of Blasphemy; Rank, wild Blasphemy! And the Honour of God must take place of any Respect to Men (and I have a great deal for some, who are too much herein concern'd) therefore I must, I cannot help it, yea Wo to me if I do it not, I must freely and openly Rebuke this Proud Blasphemous Spirit, which Seduces the Servants of God, and speaks to them in the Name of the Lord, whereby they are brought to Worship It— What is That? What is It, which pretends to be God,

and is not? Even That which In∣spires Men to think what It Dictates, to be the Immediate Revela∣tion of God Himself; and Em∣boldens them to affix to it, Thus saith the Lord. This is the Prince of the Spirits of Delusion; and this Prince they Worship (tho' Ig∣norantly) for God, who mistake his Inspirations for God's.

Now I am to tell the Reader, That the same day month after G. Keith was Excommunicated, as abovesaid, George Whitehead (one of the Qua∣ker Metropolitans) thought not that Condemnation sufficient; but pur∣su'd him with his Prophetical Curse, in the following words.

Thus saith the Lord:

Because thou hast poured out great Contempt and Reproach upon My Servants and People, I will assuredly pour out and bring great Contempt and Con∣fusion upon Thee.

This is signed, George White∣head, and Dated the 17th of the 4th Month (that is June, 1695.) and was sent to G. Keith. But Copies of ••t were likewise given out amongst the Friends, that they might admire these Prophetical Gifts; and if any thing infortunate should, in all G. Keith••s Life-time, befall him, that it might cer∣••ainly be esteem'd as the Consequence of his Curse; and G. Whitehead be bought as much a Prophet, and to have

spoken from the Mouth of the Lord, as certainly as ever Jeremiah foretold the Destruction of Jerusa∣lem, and the Seventy years Captivity.

But I proceed to a Man of much greater Consideration.

It is told at the end of Sect. 10. from p. 136. how the otherwise high∣ly-valuable Mr. Penn, pronounced a Sentence of Apostacy against George Keith In the Name of the Lord. It is true this was not taking upon him the Gift of Prophecy, like G. Whitehead; but it was delivering his own Judgment as the Positive and Infallible Oracles of God. And if G. Keith does tell us truth (if not, he is in a Man's Hands, that can, and will surely correct him) in the second of his Books above-mentioned, The true Copy, &c. p. 14. Mr. Penn

did own before the Yearly Meeting, That the Glorious Power of God, which he felt; did so Transport him, that he was carry'd beyond himself, and knew not whether he was sitting, standing, or kneel∣ing, when he Pronounc'd that Sentence. This was like St. Paul's whether in the Body or out of the Body, he cou'd not tell— Good God! How great is the force of this Mad Spirit of Enthusiasm! That a Man of Mr. Penn's Known Sense and Abilities shou'd not be able to distinguish betwixt the violent Transports of Passion, and the Immediate Inspiration of the Holy Ghost! O that our Religion, and the whole Scriptures shou'd be thus expos'd to loose and Atheistical Wits, when they shall compare the Inspira∣tions of the Holy Prophets and A∣postles

with these of W. Penn, G. Whitehead, &c. and turn both a∣like into Ridicule!

O that the time were come, when these Quakers shou'd at last bethink them∣selves of this horid Scandal they have given to Christianity! at least, that Mr. Penn, who has a stock of Breed∣ing, and Excellent Natural Parts (too good to be thus Employ'd) may Rescue himself from that Herd of Zealots, sotishly possess'd even to Blasphemy!

And he is thus far towards it (which, to a Man of his Reason, I reckon a great way) that he must either make out his own Inspirations to be from God, in as High a Degree as those which were given to the Prophets and Apo∣stles, or otherwise that he has no Au∣thority to Inscribe the Name of God upon them, as They did.

Nay, he must not only Defend his own Works, but he must likewise Justi∣fie all the False Lying Prophecies hereafter told; or otherwise he must Un-herd, and be no longer of Them, who dare Father the Lyes and Deli∣riums of their own Brain upon the Holy Spirit of God.

He must Answer one of their own Party, John Penniman, who has Printed the Paper he gave in to their last Yearly Meeting, Entituled, A few words of Moment to be Imparted to this Yearly Meeting (at London, 1695.) of the People call'd Quakers. And indeed they are Words of Moment, and to be duly consider'd by the Quakers. They are grounded upon two Quotations out of George Fox, as follows.

3. All you that speak and not from the Mouth of the Lord, are False Prophets. G. Fox's Answer to the Westmorland Pet. p. 5. 1653.

They are Conjurers and Di∣viners, and their Preaching is from Conjuration that is not spo∣ken from the mouth of the Lord. George Fox's Saul's Er∣rand, &c. p. 7. 1654.

Now the Advantage which these Quo∣tations do afford, is, to shew from the words of this Great Prophet, that unless all that he has said of his own, and all the Quakers Infallibility; of their Sinless Perfection, Equal with God, not only in Quality, but in Equality; of their Immediate Revelation in the same Degree as the Prophets and Apostles; of their Souls

being of one Substance, and Person with God; if all this, and a great deal more which is shewn in the follow∣ing Sections be not from the Mouth of the Lord, then, by G. Fox's own Confession, he was a False Pro∣phet and a Diviner. But all that knew him, or have taken the pains but to read three lines of his Works, will free him from being a Conjurer.

If all the Black-Mouth'd and Hellish Venom mention'd Sect. V. was not spoken from the Mouth of the Lord, then were all these Qua∣kers, Conjurers, by G. Fox's Rule.

If all the Lying Prophecies men∣tion'd Sect. X. of Solomon Eccles, the Glover's Prophets, &c. were not from the Mouth of the Lord, then were these Conjurers instead of Pro∣phets.

If all the False and Foolish mi∣racles which G. Fox tells of himself, in his Journal, Printed 1694. which exceed the Foppery of a Popish Le∣gend, if all these were not from God, then was he, and those who re∣commended that Journal, all Con∣jurers.

If G. Whitehead cannot, by some better Miracles than these, vouch that the Curse and Prophecy above-told, which he sent to G. Keith, came from the Mouth of the Lord, then is G. Whitehead to be esteem'd no better than a Conjurer. Et sic de Caeteris—

In short, if the Quakers cannot prove all their Books and Preachings (many of which none of sense a∣mong themselves can deny to be thick larded with gross Ignorance,

and much nonsense) if all and e∣very scrap and tittle of these be not from the Mouth of the Lord, then, by Sentence of G. Fox himself, all is Conjuration.

4. And a visible effect of this was that extraordinary shaking and quaking, like Fits of Convulsion, which these Quakers, at the first, either acted, or like the Heathen Priests of old, were possess'd with, whence they had their Name of Quakers.

George Fox in his Journal, p. 156. to 161. strongly vindicates this their Quaking, as a Mark of Di∣vine Inspiration.

Which if it be not, then it can be nothing else but Witchraft and Conjuration, as G. Fox complains that the Prophane did call it. If you see one (says he, ibid. p. 158.)

as Habakkuk, whose Lips quiver∣ed, whose Belly shook, &c. ye say he is Bewitched; and p. 159. Some of them that scoff at this Power, call it the Power of the Devil.

Yes, and not only they that scoff'd at it, but those that ador'd it, and were possess'd by it; and some of these have given us Relations of it in print; which are indeed wonderful, and do equal, if not exceed all the Accounts in any Age, even of Heathenism, concerning the strange Possessions of the Devil; or what has, of later Years, been told of Witches; as their Bodies be∣ing seen to lie as Dead, while they have told of their passing through the Air, and acting their Phanta∣stical Freaks, &c.

Which is attributed by some to the strong impression made by the Devil upon their Imaginations, whereby they really thought that they did such things as were trans∣acted only in their Brain, fully possess'd and turn'd with the force of an Enthusiastical Madness.

But whatever the power of the Devil may be, in such cases; or the Methods by which he works upon those miserable Mortals, who are given up to his Inspirations (which I will not take upon me to determine) there never were more visible and dreadful effects of it, no not in any of the possess'd Men mention'd in the Gospel, than has been among the Quakers; even as declar'd and witnessed by them∣selves, and that not only as to the

strange and preternatural Distorti∣ons, Quaking and Shaking of their Bodies, past the power of any to counterfeit, or to act it by their Natural Strength: But what is much more horrible, and exceed∣ing all other Witchcrafts, and Pos∣sessions of the Devil that were ever heard of before, These Possess'd Quakers do impiously Blaspheme, and call themselves Christ; and some of them have imitated his Passion, Death and Resurrection Madly in themselves.

John Gilpin of Kendal in Westmor∣land, has given us a strange and wonderful account of his own Pos∣session by the Devil, while he was a Quaker, in a Book, which he In∣tituled, The Quakers shaken, &c. printed 1653. and attested by the

then Mayor of Kendal, the Mini∣ster of Kendal, and several other persons, whose Names are there∣unto annexed. The Story is pro∣digious, and such astonishing Qua∣king and Distortion of his Limbs, as cou'd not be counterfeited; which the Devil told him was the effects of his Inspiration by the Spirit of God. He tells, that he was con∣verted to Quakerism, by the pow∣erful preaching of one Christopher Atkinson, a then renowned Qua∣ker-Apostle, and the Friends are de∣sir'd to tell us whether he was not the same hereafter mentioned, p. 90. to 95:

I find another Edition of John Gilpin's Book, Anno 1655. which is mentioned by Christopher Wade, in a Book of his call'd Quakery

slain, &c. printed 1657. where, p. 7, and 8. he quotes out of Gil∣pin's Book, another Monstrous Possession of one James Milner, who said that he was Christ, and that he must suffer as Christ did; and in a jugling manner, with a Knife and a Bason, pretended that his Blood was shed, and that he gave up the Ghost, as Christ did. He prophesy'd Twelve strange Pro∣phesies, and liv'd to see them all prove False.

George Fox answers Gilpin, in a very pleasant sort of manner. He owns that the Lord did open True Prophesies,* 1.2 and mighty things to him (James Milner.) But then as an Excuse for his false Prophesies, and his Blasphemies, in calling him∣self

Christ, &c. he makes this Co∣mical Apology. In some things his Mind runned out, and that he condemns, and yet these wicked men will go tell the Nation of it. This was a very sad case- that he could not call himself Christ, and give forth false Prophe∣sies, but these wicked Men must tell the Nation of it—It was nothing but his Mind Runned out. He only Blasphem'd, and sought to delude the Nation, and yet they must not be told of it! For, notwithstand∣ing of all this, he is a good enough Prophet for Fox; Fox thinks that the Lord did open true Prophesies, and and mighty things to him! True and False Prophet in one! Or else there never was one among the Quakers.

I will trouble the Reader but with one Instance more. John Tol∣dervy has printed a very punctual Narrative of his own Conversion to Quakerism; and of the most a∣stonishing Possession of the Devil, in which he was held, after his said Conversion, even to the Ap∣paritions of Evil Spirits, Dancing and Singing about him, and di∣recting him what he shou'd do, and encouraging him in the Prin∣ciples of Quakerism; chiefly to ad∣here strongly to his own Light within, which he was to make a superiour Guide to Scripture, it be∣ing the same Spirit which gave forth the Scriptures; and conse∣quently that he himself was as In∣fallible as any of the Prophets or A∣postles, as having the same Spirit which they had.

And thus being brought to be∣lieve every strong Imagination which came into his Head, to be the im∣mediate Dictate of the Holy Ghost. And these Unclean Spirits having the power to make Impressions upon his Imagination, he became intirely subject to their Will, and was car∣ried into strange Excesses, even to attempt Miracles, That as Fire proceed∣ed from the Lord,* 1.3 upon the Altar, in the sight of Moses, Aaron, and the Children of Israel; so from the Lord in me, [says he, so he call'd his Light within, thinking it to be very God and Christ; and that he thereby was Christ, the true and real Christ, of whom that Man Christ Jesus was but a Type or Figure; which is the

Quaker Doctrine, as is shewn Sect. 17. and 18.] shou'd there proceed that Vertue, which shou'd infuse a heat into these Coles and Sticks (which he had gather'd together for that pur∣pose) by which a Fire shou'd be kind∣led; now being confident (he goes on) I shou'd effect the Work; yea, had I been Master of the whole World, I shou'd have ventured all, with a value of no worth, upon the performance of this Deed; having laid all things in their order, as directed by that Spirit which moved me to the Work,* 1.4 I was moved to blow with my Mouth— Expecting still that from my Life, The Lord, there shou'd Heat proceed with my Breath, to the lighting of the Fire.

But, in the end, not being able to effect the thing, I was extreamly trou∣bled,

that I, The Christ of God, should fail in the performance of the first Miracle, since so many Miracles were wrought by him that was a Fi∣gure of me. It is dreadful to re∣peat such Horrid Blasphemy! Af∣ter this, he was tempted to mimick over in himself our Saviour's Agony, Crucifixion, his Death, Bu∣rial, and Resurrection, thru∣sting a Needle through his Thumbs,* 1.5 for the piercing of Christ's Body; falling down, and cover∣ing himself with Shavings of white Paper for a Winding-Sheet, &c. There are multitudes of prodigi∣ous Instances in the said Narrative of the incredible power of Enthu∣siastick Delusion, to which I refer the Reader. He pretended to be directed by Flies, in most of his

This minded me of the Etymology of Beelzebub,* 1.6 which sig∣nifies, The God of Flies.

But to go on: James Naylor wrote an answer to Toldervy, call'd, Foot yet in the Snare, &c. printed in the same Year 1656. To which Toldervy reply'd the same Year, and call'd his Replication, The Snare broken, &c. And in the same Year again, in two Sheets, call'd, The Naked Truth, &c. he made a sort of a half Vindication, and half Recantation, not of the Matters of Fact of his foresaid Delusions; (for these were undeniable) but to free the Quakers from the Imputation and Scandal of them; and to clear him∣self to have been, and still to con∣tinue a true Quaker, which makes the Cause much worse on their side.

James Naylor, in his answer to Toldervy, makes him to be both a true Prophet and a False (like Fox's Apology beforetold for Milner) and where Toldervy tells of his being moved to say Thee and Thou,* 1.7 not to pull off his Hat, to pull off the Points at his Knees, and his But∣tons that were unnecessary, and not to di∣rect his Mind in Drinking to any, and the like Essential points, these things Naylor says were dictated to Toldervy by the Spirit of God: But as to his being led with Flies, to Cru∣cifie himself, and to burn his Legs, and prick Needles in his Thumbs, and the like; these, Naylor says, were the Devils Work. And yet they were the same Spirits which bid Toldervy do both the one and the other, and

so both Good and Evil Spirits, by Naylor's Account.

But after Naylor had thus endea∣vour'd to Vindicate the Quaker-Spirit, and to shew that Toldervy had it not like him (Naylor) in perfection, even that same Year, viz. 24. October 1656. all the Good or Evil Spirits entered into Naylor himself, and he set up to be Christ, and was Hosanna'd into Bristol, Quakers leading his Horse, strowing Branches, and their Cloths in the way, and singing Hosannah to him, and Ho∣ly, Holy, Holy, Lord God of Israel. These Quakers said, upon their Examinations, That he, James Nay∣lor, was the Christ, that his Name was changed from James to Jesus, that he was the only begotten Son of

God, the only Savi∣our,* 1.8 and that they knew no other Sa∣viour but him.

And James Nay∣lor, upon his Examination, wou'd not disown any thing of this: But Justify'd, and own'd it, in Terms Equivalent, p. 14.

But this was Threatning to the Great For, who pretended to be the Christ himself.

Naylor was but For's Disciple. And now was setting up to be above him, to be his Lord and Master. And being thrown into Gaol for that his Blasphemous Cavelcade, G. Fox, and his Myrmidons watch'd their time, run down Naylor, who was, at last, brought upon his Knees before G. For! Confessing his Error, &c.

Thus he who, but a day or two be∣fore, thought to justifie the Quakers, from the False Spirit of John Tol∣dervy, and his Quakers; was Condemn'd himself for a False Spirit by other Quakers.

That nothing might be wanting for the full Conviction of that Cursed Spirit which Possess'd them both; and G. Fox as much as either of them, and his followers, in their several Measures.

Many more Instances might be added to Gilpin, Milner, Toldervy, and Naylor, of Quakers, in an high De∣gree, Possess'd with the Devil; There have not been, among so many of all Mankind, such a number as of these Quakers that have run quite Mad; of whom Catalogues might be produc'd. For their Principle is little short of Madness. Reading the

Story of Toldervy one night to as so∣ber a Quaker, as, I believe, is of the Number, he own'd, that he had ma∣ny times sat alone, expecting of Revelations. So very Susceptible do the Quaker Principles make Men of the wild Impressions of Enthusiasm! None of them have yet been able, to give us any Mark whereby to distinguish betwixt their Explanation of the Light with∣in, and the mere strength of Imagina∣tion, which, in its Excess, is Mad∣ness. And they having Encourag'd this, beyond all other sorts of Enthu∣siasts, consequently, more of them have been carry'd to the height of it.

And thereby, their Reason (the Seat of Religion) being thoroughly di∣sturb'd, they have been laid open and Fenceless to the downright Possessions of Satan; not only in the Opinion of those that Scoff at it, as G. Fox says

in his Journal above Quoted; but forc'd to be confess'd by themselves, by the Best of them.

That part of For's Journal, wherein he thus complains of their mon∣strous Quaking, &c. to be con∣stru'd as Witch-Craft, and the Power of the Devil, is said to be wrote in the Year 1655. in the very height of their Inspiration. which began in the Year 1650. and went on Trem∣bling and Quaking, in most Prodi∣gious manner, till the Restauration, An. 1660. since which time (the Nation having recover'd some sense of sobriety) their strange and Enthusiastical fits of Quaking have been, for the most part, left off by them; or their Nu∣men which Inspir'd them, has forsake•• them; and there is now seldom any such thing to be seen among them. Bu•• They too pretend to be Sober!

What! Are they asham'd of their former Quaking? Or have they not now so great a Degree of Inspira∣tion as they had before?

Patrick Livingston, one of their Preachers, makes a very pleasant Ex∣cuse for this, in his Plain and down∣right Dealing with them that were with us, and are gone out from us, p. 10. when Physick is given to the Body (says he) is it not to work terri∣bly,* 1.9 that it may Purge the Body? And when all is Purged out, the Physick leaves working, and the Body is still. Were not all the Breakings and meltings, and Terrible Shakings and Qua∣kings of Friends Bodies, to Purge out sin, and to bring to Stillness, Coolness, and

Calmness of Mind?—Now when Terrible Shakings, Breakings, &c. were, they were but for a little time, and so were quickly gone again, and the Voice of the Lord was not distinctly discern'd there, but these were that sin might be Purged out, and then the cause of Terrible Potions was taken away; and the stillness being come, that's a durable thing, a solid Condition; and Here the Mind is brought into a Capacity to discern the Voice of the Lord; whereas in the time of the vio∣lent motions, the Mind was so Hurry'd, and Loss'd with the Rage of the Enemy, so that there was not a clear Discern∣ing what might be done, or left undone in many things.

And this he gives as an Answer to those modern Quakers, who were offended that this Spirit of Qua∣king, had Ceased among them, and objected that because the mighty motions of the Bodies of Friends are Ceased, and Friends are still, cool and quiet, therefore that the same Power is not in meetings—and they cry, where is the Power that was at first?

Now here is a Comparison made be∣twixt the State of the Quakers from 1650, to 1660; and from thence to this time.

The first State, was their time of Physick, they were those Ten long years in Purging out their Sin. And their Terrible Potions of the Spirit wrought violent Convulsions in their Bodies, of Tremblings and Qua∣kings, to the Admiration of all Be∣holders!

But there was worse than that. For, as Livingston here Informs us, during these Extatick years, they were not in a Solid Condition, and the Voice of the Lord was not distinct∣ly discerned among them, their Mind was so Hurry'd and Loss'd, so that there was not a Clear Di∣scerning what might be done, or left undone in many things. This is a very sad Beckoning! For what now will become of the First Quaker In∣fallibility set up in these same Ten Quaking Purging years, to Discern between Truth and Error, between every False and Right way, and which Perfectly Dis∣cover'd to them the true State of All things? And that not only to G. Fox, or some of the Chief of them, but to every one of them in Particular, as you will see hereafter, Sect. X. p. 72, &c.

It seems that these Hurryings and Tossing, for the first Ten years, did not come from the Holy Spirit of God, because, Livingston says that they Hindred the Discerning the Voice of the Lord. Whereas the Extasies of the Holy Prophets did most perfectly discover to them the Voice of the Lord, and what was to be done, or left undone.

But Livingston says plainly, that they (the Quakers) were Hurry'd and Toss'd thus by the Rage of the Ene∣my: That is, of the Devil. And that it was this which hindred them from the Clear Discerning of what might be done or left undone in many things. For surely, no Inspi∣ration from God cou'd Hinder this. And I hope no Quaker Now will say that the Extraordinary Commoti∣ons

of the Holy Prophets of Old, were caus'd by the Rage of the Ene∣my; when the Scriptures tell us plainly, that they were caused by the Extraordinary Impulse of the Spirit of God. Those caused by the Rage of the Enemy, the Quakers have Vin∣dicated to themselves. And as a far∣ther Demonstration of it, it is apparent that since their Extraordinary Qua∣king Fits have ceased, they have (many of them) return'd to a more So∣ber Mind. And the Wisest of them now seek to Cover and Palliate, all that they can, the Madness and Ex∣travagance of their first Quaking State.

But they will not yet Condemn it. Nay, sometimes (for they are all made up of Contradictions) they will support it, and plead for it. And that not on∣ly

as an Extraordinary Inspiration for some time; but as an Holy Duty. And if it be such, it must bind for ever.

Sam. Fisher, in his Rusticus ad Academicos. Exercit. 2. p. 18. says, As for that Holy Duty it self of Quaking, which as Blind a Guide, and Brute a Beast as Thou (thus he treats Dr. Owen, in the Quaker Courtly Dialect) art in speaking evil of, &c.

Now if it be an Holy Duty, then are the Present Quakers fallen from their Duty, and from their Holi∣ness.

If it is an Effect of the Extraordi∣nary Inspiration of God: then have not the Present Quakers such a De∣gree of the Spirit as the First Qua∣kers had, which I suppose they will not be willing to own. For then there will

be Degrees in their Infallibility: And if it be once coming Down Stairs—

But if (as in truth it is) that their Quaking and Shaking proceeded from a strong Possession of the Spirit of Enthusiasm, it will follow, that all was a Delusion then; and must be so still, while our Modern Quakers take upon them to Justifie those who went before them, and their Doctrines. And, by G. Fox's Sentence above-told, all Was and Is Conjuration, and their Quaking was the Possession of the Devil, and the Quakers now are Inspir'd by Him, and are False Pro∣phets, Diviners, and Conjurers. And this, as G. Fox teaches, must certainly be so, if they have spoken a∣ny thing, not only Against the Word of God; but if All that they

have said was not spoken from the Mouth of the Lord. Even to make it Heathenism and Idolatry to have the Image or likeness of any Ceature in Heaven or in Earth painted upon a Sign.* 1.10 But only a Bed-Staff, Fire-Shovel, Saw, Fork, or the like of Man's making: And where he Preaches against Skimming-Dish-Hats, Unnecessary Buttons on Coats or Cloaks; Slit-Peaks be∣hind on the Skirts of Womens Wast-coasts, Short Black Aprons, need∣less flying Scarfs, Vizard-Masks, Bare-Necks, &c. All which he Dictates as from Immediate In∣spiration.

5. But because these poor misled Quakers, and other Enthusiasts a∣mong us, are made to believe that the Church of England does wholly throw off all Inspiration of the Holy Spi∣rit, and rests only on their outward Forms; I will here briefly set down the Doctrine of the Church of Eng∣land in this Point, and shew what sort of Inspiration She allows; and what it is which She rejects.

1st. She constantly Teaches, That all the Saving Graces are wrought in our Hearts by the Inspiration of the Holy Ghost: Insomuch that, of our selves, we are not able so much as to think a good Thought: And that this Inspiration is as necessary to our Fructifying, or bringing forth Good Works, as the Influence of the Sun is to the Earths bringing forth of her

Fruits. That whatever may bear the appearance of Good Works in us, and is not wrought by this Inspiration, is not Good, nor Acceptable to God. As it is express'd in our 13th Article.

Works done before the Grace of Christ, and the Inspiration of His Spirit, are not pleasant to God— Yea, rather for that they are not done as God hath Willed and Commanded them to be done, we doubt not but they have the Nature of Sin.

What fuller can be said for the ne∣cessity of this Inspiration? And if the Quakers will have this call'd The Light within, we will not Dispute with them about a Word, it is the Thing and Meaning that we Con∣tend for.

This is the constant Tenor of all our Prayers. Al∣mighty God,* 1.11 who seest that we have no Power of our selves to help our selves, keep us, &c. And because— we can do no good thing without Thee— Who seest that we put not our Trust in any thing that we do— We hum∣bly beseech Thee,* 1.12 that as by thy spe∣cial Grace preventing us,* 1.13 Thou dost put into our Minds good De∣sires,* 1.14 so, by Thy continual Help, we may bring the same to good Effect— That,* 1.15 by Thy Holy In∣spiration, we may think those things that be Good—

Grant us by Thy Spirit to have a Right Judgment in all things,* 1.16 &c.

And in The Ordering of Dea∣cons, this is the first Question De∣manded by the Bishop from those who are to be Ordain••d. Do you trust that you are Inwardly moved by the Holy Ghost to take upon you this Office— Do you think that you are truly called according to the Will of our Lord Jesus Christ, &c. The same is Demanded in the Ordination of Priests and Bi∣shops. And the words of Conse∣cration of a Bishop are, Receive the Holy Ghost; for the Office and Work of a Bishop in the Church of God. And the Hymn Veni Creator Spiritus is Sung.

Come Holy Ghost our Souls In∣spire

And lighten with Coelestial Fire, &c.

And according to this we Pray that God wou'd Cleanse the Thoughts of our Hearts by the Inspiration of His Holy Spi∣rit.* 1.17 That He would Prevent and Fur∣ther us,* 1.18 in all our Works. And that of His only Gift it cometh,* 1.19 that we do unto Him True and Lau∣dable Service. Nay, not only our Works,* 1.20 or Prayers, but that our very De∣sire to Pray is his Gift. We Pray

for Pensons to be Baptized, that God wou'd Wash them and Sanctifie them with the Holy Ghost.* 1.21 And our Ca∣techism teaches,* 1.22 that we are not able of our selves to walk in the Commandments of God,* 1.23 and to serve Him, without His special Grace. And lastly (for I must Transcribe our whole Liturgy to name every place where the Inspira∣tion of the Holy Ghost is Witnessed, and Prayed for) thus the Bishop Prays for Persons to be Confirmed. Strengthen them, we beseech Thee, O Lord, with the Holy Ghost the Comforter, and daily increase in them Thy manifold Gifts of Grace;* 1.24 the Spirit of Wisdom

and Understanding; the Spirit of Council and Ghostly Strength; the Spirit of Knowledge and true Godliness; and fill them, O Lord, with the Spirit of Thy Ho∣ly Fear, now and for ever.

Here is an Enumeration of the Principal Gifts of Grace for which we Pray: And in the Exhortations before the Communion, it is earnestly Inculcated upon us, that if we be not thus Spiritually prepared, all the Out∣ward Ordinance, will avail us no∣thing: For otherwise (as it is there worded) the Receiving of the Holy Communion doth nothing else but encrease your Damnation And there is not one Book of Devo∣tion us'd among us, that does not tell us the same. That the Inward is the Soul of Religion; without which, the

Outward part is but a Dead Carcase, and stinks before God: And that the Inward Purity of the Heart, cannot be wrought but by the Operation of the Holy Ghost, who is the only Au∣thor of all Holiness. So exceeding∣ly groundless is that mistaken Prejudice taken up against the Church of Eng∣land in this point; that I do not be∣lieve there is one Man to be found in our Communion so Ignorant, or so ill Taught, as to think the Outward Performance can make us accepted with God, unless the Inward does go along with it. And if the Quakers or any other thought that we too much neglected the Inward; their Admonitions and Ex∣ample wou'd have been well receiv'd; but not to accuse our Doctrine, as de∣nying Inspiration: For this Doctrine of the Inspiration of the H. Ghost,

is the Alpha and Omega of our Re∣ligion; I have shewn it in our Offices of Baptism, Confirmation, and Holy Orders of Bishop, Priest and Deacon. In our Catechism, and Common Prayers. And, to all who are acquainted with these, I have taken very needless pains; at least they might think that one Quotation or two had been sufficient: But I have enlarg'd for the sake of these Quakers, and others Enthusiasts, who are possess'd with the most False and Violent Pre∣judices against our Doctrine and Wor∣ship; and then are strictly forbidden so much as to look into our Liturgy, Articles, or Homilies whereby to undeceive themselves; and are led in as Blind and Implicit a Faith in their Leaders as any is to be found in the Church of Rome it self.

If they think I have wrong'd them, let them then be persuaded to Read, and Judge as they shall find. And for this particular subject we are now upon, of Enthusiasm; as to what sort of En∣thusiasm is allow'd, and what Cen∣sur'd in our Church, be sides our Ho∣milies, and Liturgy, I recommend to their serious Perusal, Dr. Ham∣mond's Postscript concerning New Light, or Divine Illumina∣tion, which is added to his Annotati∣ons upon the New Testament. And that Excellent Sermon of Dr. Hicks, called, The Spirit of En∣thusiasm Exorcised, Preached before the University of Oxford, the 11th of July, 1680.

I have briefly shewn what sort of Enthusiasm or Inspiration is al∣low'd and own'd in our Church:

And it is full as much as any sober Quaker can mean by the Light with∣in. Which therefore, in this Sence, is not Disowned but Avowed by us. And as much stress is laid upon it, as they can reasonably desire. It is made Necessary to every Good Work and Thought: And the Cause of all the Good that is in us. And we are Di∣rected to it, to Follow and be Guid∣ed by it; and are assur'd that it will lead us to all Truth that is requisite and necessary for our Eternal Salvation. It is this which opens the Scriptures to us, and our Understandings rightly to apprehend the true Sense and Mean∣ing of Them; and which inclines our Will to Love and duly to follow the Divine Precepts therein Commanded.

If any Quaker (as I am confident all that are in the least sober-minded

will) say that this is all they mean by their Light within; then where is the Difference? Why do they break off, and separate from our Communion up∣on the Pretence of the Light with∣in, wherein we agree with them? What Reason have they to Censure ours, and all other Ministeries but their own? as Mr Penn says, in his Pre∣face to Fox's Journal, p. 38. We have seen (says he) the Fruit of All other Ministries by the few that are turned from the Evil of their Ways.

First, This is a very bad Argument: for Mens being Evil, may proceed from their own Preverseness, and not from the Fault of the Ministery. We find but about 120 that were Converted by the Ministery of Christ, in all his Life-time. Acts 1.15.

And, by Mr. Penn's Consequence, this must be charg'd upon the Ministe∣ry, and as a Proof that it was not Good: And to justifie rather the Ministery of Thendas, Acts 5.36, 37. who got about 400 to follow him; and Judas of Galilee drew away Much Peo∣ple.

But Secondly, This is a most Un∣charitable Presumption, and the Heigh•• of Spiritual Pride, to Condemn All the World but themselves. While they cannot deny that there are many in other Communions of Sober, Honest, and, to all appearance, Religious Conversa∣tion. But that is no matter! It is all Formality in them! The Quakers only have the Spirit, and truly follow its Inspirations, or the Light with∣in! Therefore Mr. Penn, in the same Page of his Preface, Censures ours

(with others) as A Dry Doctrinal Ministery — That can reach but the Ear, and is but a Dream at the best. And p. 21. They (the many Ministeries in the World) declare of Religion, say many things true, in words, of God, Christ, and the Spirit, of Holiness and Heaven, &c. But which of them All— ever directed a Man to a Divine Principle, or Agent, placed of God in Man, to help him, &c.

I Answer, which of them has not? Not one that I know of. Did any ever yet deny The Candle of the Lord, searching the In∣ward Parts? Prov. 20.27. I have sufficiently Vindicated the Church of England in this. And the Sects a∣mongst us, Presbyterian, Indepen∣dents,

Anabaptists, and all the way down to Muggleton himself, have set up upon great Pretences to the Spirit. But Mr. Penn says that is only in Word, none Feel or Experiment the Power of the Spirit but the Quakers! And being Infallible, we must take their Word! As likewise That it is plainly possible for one that hath received the Word of the Lord,* 1.25 to Miss in the Di∣vision and Application of it. Which is a very Pertinent Caution Mr. Penn bestows upon his Beloved and much Honoured Brethen that are in the Exercise of the Ministry a∣mong the Quakers.

And if they may Miss, how do we know but they have Miss'd? How did he know they cou'd Miss, but by their

having Miss'd? And how does this Missing consist with Infallibility? Such Infallibility as they set up (Sect. IX. X.} and Mr. Penn, in this same Preface p. 36. For being quickned by it (says he, that is, by the Light within) in our In∣ward Man, we cou'd Easily Di∣scern the Difference of things, and Feel what was Right and what was Wrong, and what was fit, and what not, both in Reference to Religion, and Civil Con∣cerns.

Here is an Infallibility of as large a Latitude as can be desir'd! It is both Spiritual and Temporal!

And yet it may Miss in the Divi∣sion and Application of The Word of the Lord! And be nothing the less Infallible!

But will they give no Body leave to Miss but themselves? Must w•• be Conjurers, and They Apostles, and all for our Missing? Is their missing too from the Mouth of the Lord? If not, then G. Fox has Pronounc'd them all to be Conju∣ters! Even Dear George! Thou who excellest them all —

6. But I shall exceed the bounds of a Preface. I have shewn what In∣spiration or Enthusiasm is own'd in our Church; which is that of San∣ctifying and Saving Graces. I come now to speak of that Enthusiasm which is Extraordinary and Miracu∣lous, such as the Gifts of Tongues, of Prophecy, and Miraculous Cures, &c.

And these Miraculous Gifts, as they are of much less Value to us than

the Saving Graces, so are they not greatly to be Covert∣d,* 1.26 nor are they at all to be Pray'd for: We must be wholly Passive, in this Case, and leave it altogether to the Wisdom of God, when, where, and how to bestow of these. But to pretend Fals∣ly to any such Gifts, is down-right Diabolical, it is Express, Blasphe∣my against God; and by His Law, to be Punished with Death.

All such Enthusiasm or Inspira∣tion is most certainly from the Devil. And therefore we must be well aware of it; and examine all such Pretences di∣ligently; and having detected Fals∣hood in them, to oppose them with all Zeal, to Cry aloud, and give the World warning of the Spirit of Delu∣sion broken loose among them.

And there can be no Neuters in this War. Whoever can be Patient to see the Name of God thus openly and presumptuously Blasphem'd, is no Christian! has no Zeal for God, nor Love for the Souls of Men; but is such a Latitudinarian Laodicean as God will Spue out of his Mouth.

Had the Quakers pretended to ne∣ver so great Talents in Sanctifying Graces, tho' greater than they had, they shou'd never have been oppos'd by me: Because I wish to them, and to all Men much greater than they have, and daily encrease of them.

But when I found them pretend to Miraculous Gifts, and upon this Fund to set up Schism, and Seduce Multitudes from the Peace, and U∣nity of the Church; and introduce Damnable Heresies, I thought it an

Unpardonable sin any longer to for∣bear to warn others, and seek to unde∣ceive the Poor and Simple sort among them, who are ••••d blindly in their Snares. The Lord Rescue them, of his Infinite Mercy. Amen.

If G. Fox had set up for the grea∣test Zeal towards God, and to the most Extraordinary Impulse of Spirit, and Experiences (the then ••and) of God; and that, upon this Pretence, he had been carry'd even to Excesses; much might have been allowed to such a well-intended Zeal, tho' not accord∣ing to Knowledge. But in his Jour∣nal p. 83. he despises such a low Dispensation, which he turns over to the Priests, as he calls them, who Disputed against him. One of them (says he) told me, That He cou'd speak his Experiences, as well as

I. But I told him, Experience was one thing: but to go with a Mes∣sage, and to have a Word from the Lord, as the Prophets and Apo∣stles had and did, and as I had done to them; this was another thing: and therefore I put it to them again; Cou'd any of them say, he had ever had a Com∣mand or Word from the Lord Immediately at any time? Thus he.

And here can be no mistake. Be∣cause he puts the Distinction himself, betwixt Immediate Revelation, and Inward Impulses, those or∣dinary Assistances or Inspirations which Good Men Experiment of the Holy Spirit of God, in their Stu∣dies and Meditations upon the Ho∣ly Scriptures, their Preaching, Praying, and other Means of Grace

which God has appointed. Such Ex∣periences the Priests own'd to G. Fox. But he pretended to further, that is, to Immediate Command from God, to go with such a Message, &c. as the Prophets and Apostles had. Not a mediate Command, by the Mediation of the Use and Know∣ledge of Scripture, Preaching, Pray∣ing, or any Human Means; But Immediately, without help of Scripture, or any thing else, from God Himself, as when He spoke to Abraham, or any of the Prophets or Apostles. If George had pretended only to have Reason'd with us out of the Scriptures, we cou'd have born with him.

If Mr. Penn had contented him∣self to have told us of his great Know∣ledge in the Scriptures (not to give us

New) to have Celebrated him for a Thousand Virtues, or for his Learn∣ing, or any other Natural or Acquir'd Aibilities; He shou'd have Peaceably Enjoy'd all these Trophy's (however Deserv'd) for any Pains I had taken to the contrary.

But when p. 29. of his Preface, Mr. Penn wou'd persuade us that this Fox had Outward Revelations, and Visions from God, upon a very high Mountain in Yorkshire, and there had his Commission given by God, to go to the North, &c. This obli∣ges us to look more narrowly into the Matter. For there is no Medium left, by this, but either that all these Nations, and all the World (to whom he directs some of his Papers) are Fighters against God in not submit∣ting to his Message by this Prophet Fox: Or otherwise, that this Fox

was a Wizard, possess'd with the Devil; and that all are Deluded Fa∣tally, who follow him, or wou'd Re∣commend him.

And when all this is but the Preface to Pretended Miracles, Exhibited in his foolish Legend of a Journal, as Vouchers of his Mission!

When Miraculous Gifts are not only ascrib'd to G. Fox, but to the Rabble of these Quakers, whom Mr. Penn (ibid. Sect. 10. p. 23.) com∣pares to the Ancient Prophets; and tells us of their Prophecies, particu∣larly of the Plagne and Fire of London, in express Terms (says be) and likewise Particular ones to divers Persecutions (I suppose it shou'd be Persecutors) which ac∣cordingly overtook them, and which were very Remarkable in

the places were they dwelt; and in time they may be made Pub∣lick for the Glory of God.

But, Mr. Penn, This wou'd be the best time. For one Prophecy, before it be fulfill'd, is worth twenty that are Publish'd afterwards.

Besides, People will be apt to say, that you Pick and Choose out of your Register of Prophecies; and, hav∣ing many (Most, if not All, Cur∣ses and Iudgments) some must likely happen, or towards it, and that you give us only them; but throw all those that miscarry behind the Door.

And some may suspect even For∣gery, that Prophecies are Coin'd af∣ter the Facts come to pass.

Therefore, to obviate all these Ob∣jections, and to prevent the deceiving of after-Generations, who may not be

so well able to Examine into matters of Fact, said to be done long before their time, it is desir'd that Mr. Penn wou'd Now Publish his Register of Qua∣ker Prophecies, or for ever after hold his Peace.

But we must take them as he pleases to give them; and by what he has told us, we may guess at the rest. He names Prophecies of the Plague and Fire of London, in express Terms. And there he leaves us in the General, but tells not, who, where, when; that is reserv'd for after Ages, when there shall be none alive to disprove it.

But notwithstanding it is fair in us, freely to own what is come to our Know∣ledge, tho' the Modesty of the Per∣sons concern'd, might let it sleep in Ge∣nerals unexamin'd.

Be it known then unto all Men, That one Solomon Eccles, a Quaker Preacher and Prophet, did go Naked through Bartholomew-Fair, the year before the Fire of Lon∣don, with a Pan of Fire upon his Head, warning the People to Repent. &c.

But it must likewise be known, that there is not a Year, hardly a Month wherein some Quaker or other is not going about our streets here in Lon∣don either Naked, or in some Exo∣tick Figure, Denouncing Woes, Iudgments, Plagues, Fire, Sword, and Famine. [And it was never more likely that some, or all of these may be coming towards us] nay so frequent are these Quaker-Prophets amongst us, especially in Curses (wherein they wholly Deal) that there is not a Bill of

Mortality wherein many of their Pro∣phecies are not Fulfill'd. But nothing of a Publick Calamity, of any sort can come, but what is Bespoke, and Claim'd by hundreds of them.

But if the Quaker Prophets knew so particularly of the Fire of London, how came it to pass, that they were not better provided against it? For it is well known that the Quakers in London did suffer as much, by the Fire, as any of their Neighbours, and were as much Surpris'd by it. As themselves have confess'd.

But worse than all this.* 1.27 When Tho∣mas Ebbit, another Prophet of theirs, came out of Hun∣tington-shire to London, a day or two before the Fire (as a Quaker tells us the Story) to warn them of it; the

Quaker Sanhedrin of their Elden at London took him to task, and ha∣ving Examin'd his Gifts, rejected him and did almost persuade him that it was a Delusion. As that Qua∣ker Author words it. And so re∣fusing to take warning, they shar'd with others in that Judgment.

But now as to Solomon Eccles (who, I suppose, is the Prophet Mr. Penn points at) I refer the Rea∣der, for a Taste of his Prophetick Talent, to what follows of him, p. 109, 110.

But Mr. Penn has liberty to pro∣duce any other Prophet he thinks fit, upon this occasion. And he shall have a fair Hearing.

7. But it is not to be omitted, that none of their Prophets told more expresly of the Fire of London, than did

Oliver's Porter; and Great notice was taken of it; and I can prounce those who heard him Proclaim it Pub∣lickly: That is, General Threatnings of Fire, &c. He knew as little as the others; but when the Fire happened, then these General Sayings of him and others were thought of; and who pleas'd might think them Prophets. Here let me intercede for a little Acquain∣tance of mine, and one very well known to Mr. Penn, that he may not be for∣got, nor lose his Place in this Col∣lege of the Prophets.

And he shall produce as good Vou∣chers for his Gift of Prophecy, espe∣cially in Cursing, as G. Fox him∣self, or any Quaker ever was in Eng∣land. His Name is Lodowick Muggleton! Who Pronounc'd a Curse against several Quakers by

Name, some of whom, (Jos. Coale was one) died soon after. Which he at∣tributed to the weight of his Curse, and urges as a Proof of his Prophe∣tick Spirit. And it was as good a one as that which G. Fox tells in his Journal, p. 488. That Baron Weston died soon after he had fallen into a great Rage against Me, says G. Fox: But Muggleton has many such Miracles to shew, and is a Li∣beral Cursing Prophet, next to the Great Fox, who must always have the Preheminence. But Muggleton Claims the Second Rank of Wor∣thies.

And one of his Disciples told me, that they had a Register of his Pro∣phecies, which in due time may be made Publick.

He got his Inspiration about the same-time with George Fox; and both equally Qualified. Fox, a Jour∣ny-Man to a Sho-maker (which Mr. Penn does not men∣tion,* 1.28 but makes him keep Sheep, as a just Figure of his after Ministery and Service.) And Muggleton a Taylor: And as they were equal in their Endowments; so the ground and occasion of their En∣thusiasm was the same. That is, Despair.

For so G. Fox tells of himself, in the beginning of his Journal (p. 3, 4, 5, 8, &c.

And I had it as to Muggleton, from his own Mouth, long before Fox's Journal was Printed.

And their Case was so exactly the same, that when I read the Journal,

it seem'd a very Repetition of Mug∣gleton's Story, as he told it to me.

They were both so deeply seized with Despair, that, like the Possessed Man in the Gospel, they forsook all Human Conversation, and Retir'd into Desarts and Solitary Places, where they spent whole Days and Nights a∣lone.

And Fox tells p. 5. That when Physick was Prescrib'd him for this, and Bleeding, they cou'd not get one Drop of Blood from him either in Arms or Head (tho' they endeavour'd it) My Body (says he) being, as it were, dry'd up with Sorrows, Grief and Troubles, which were so great upon me, that I cou'd have wish'd, I had never been born.

This was the first Instance we find of a Prophet, who submitted to be Cur'd of his Inspiration by Phy∣sick!

But in this sad Condition, and Rack of Soul, he, (and Muggle∣ton, as he told me) wander'd about to several Priests and Professors (as he called them) seeking Rest, some Re∣lief from his Despair; but finding none, no Advice that cou'd ease his Tortur'd Mind! he (as Muggle∣ton) concluded the Fault to be in his Physicians (who themselves had run into Schism upon Pretence of their own Enthusiasm, and now read their Sin, in their Punishment) and there∣fore return'd to his House, whence he had come out, his own Disorder'd and Distracted Mind. And (as he tells us, p. 8.) when all Hopes

in them, and [for their sakes] in all Men was gone, so that I had nothing (said he) outwardly to help me, nor cou'd tell what to do— In this most Dismal of all con∣ditions, quite over-run, and given up to Despair (the Blackest Fury in Hell) no wonder his Brain was turn'd; (Despair in that height, is down∣right Distraction, and the greatest Spi∣ritual Madness) In this Lamentable State, the least glimpse of Comfort, the smallest Respite from these In∣tolerable Pangs seem'd Heaven, and Paradise to him. Now was I come up in the Spirit (says he) through the Flaming Sword,* 1.29 into the Paradise of God. All things were New; and all the Creation gave another smell unto me than before, &c.

This does lively express the Mad Joy which a Despairing Soul does find in the least Shadow of Relief, in one Drop to cool a Flaming Heart! And then Fox being Pro∣digiously Ignorant, took every new I hought that came into his mind (tho' common to almost all the rest of Mankind) to be no less than Im∣mediate Divine Inspiration; that this was the very Voice of the Lord to him, that thus The Lord had spoken to him, as he Blasphe∣mously boasted, in things, which e∣very body of Common Sense knew as well as he: But his Ignorance made him think it a Secret to all Hu∣mane kind; and the very Thought of it was worthy to denominate him a Prophet sent from God; and Ex∣alted him to the height of Spiritual

Pride; and many other Devils ente••ing in with him, to his House ready fitted to receive them, his Poor, Ig∣norant and Deluded Heart, his last state became worse than the first.

Thus p. 5. He tells as a wonderful opening (to repeat his Cant) which The Lord gave to him; and sets it down as a most Extraordinary Discove∣ry, no less than Miraculous in Magni∣ficent manner. Thus: About the beginning of the year 1646. (say•• he) as I was going to Coventry, and entering towards the Gate, a Con∣sideration arose in me, how i•• was said, That All Christians are Believers, both Prote∣stants and Papists. And the Lord open'd to me, that if all were Believers, then were all Born of God. Here was 〈◊〉〈◊〉 mighty Discovery!

At nother time (he goes on) as I was walking in a Field, on a First-day Morning, The Lord O∣pened to me, That being Bred at Oxford or Cambridge was not ••nough to Fit and Qualifie Men to be Ministers of Christ: And I stranged at it, because it was the Common Be∣lief of People. But I saw it clearly, as The Lord opened it ••o me; and was satisfy'd; and admir'd the Goodness of the Lord, who had opened this thing unto me that Morning.

Now this extraordinary Opening, which this Cunning Fox so stran∣ged at, because, as he thought, it was the Common Belief of People, was never the Belief of any one Man in the World, that was not in a Fit of

Distraction as great as P••••sess'd him, or his Neighbour Muggleton.

For did ever any Man, in his righ•• Wits, say, That being Bred at Ox∣ford or Cambridge, was enough to make a Man fit to be a Minister o•• Christ? Then cou'd no Bishop re∣fuse to Ordain any Man that wa•• Bred at Oxford or Cambridge. 〈◊〉〈◊〉 is true, That Learning is a Great and (without Miraculous Endow∣ments, such as were given to the Pro∣phets and Apostles) a Necessar•• Qualification to fit a Man to be a Mi∣nister of Christ, so as to be able 〈◊〉〈◊〉 Discharge his Office with Profit an•• Advantage to his Flock: And su•••• Learning is generally to be had 〈◊〉〈◊〉 Universities and Schools; and this Cobler and his Brother Botche•• had been Bred at Cambridge or Ox∣ford,

in all Probability, the Nation had ••een freed from both these Mad-Men. They had not been so Mad, so sottishly ••gnorant, as to take the Commonest Notions in the World for such Won∣ders, such Supernatural Reve∣••tions; and to have Magnify'd them∣••••lves above all Man-kind, for what all Man-kind knew better than they did.

Fox had never Recorded it as such wonderful opening, what he tells, 〈◊〉〈◊〉. 〈◊〉〈◊〉. 6. At another time (says he) it ••as opened in me, That God ••ho made the World, did not ••well in Temples made with ••ands. And this at the first (says he) seem'd a strange Word. Mighty strange! Fox, it seems, ••••d not know before but that God 〈◊〉〈◊〉 welt in a Church, as a Man does a House, so as to be lock'd up, and

to be no where else when He wa•• There! This is a worthy Man to mak•• a Prophet of: And these are Nota∣ble Discoveries that he has made And such are all his Discoveries all his New Light. Even this Fun∣damental, Distinguishing Pri••∣ciple of the Quakers, of Th•• Light within, that is, as all the S••••∣ber of them do Now pretend to e••∣plain it, and say that Fox hims•••••• meant no more by it, than that we not only to look to Christ witho•••••• us, and, by a meer Histori•••• Faith, to Believe that He Di•• Rose, &c. for us; But that we 〈◊〉〈◊〉 receive the Influence of His H•••• Spirit, within us, in our Hea•• and that this is it which does Enligh and Sanctifie us, &c.

And this no Sober Christian ever yet did deny. So that, if this be all they mean by it, Fox brought no New Principle into the World; no more than all the Christian World knew and believed. Only be was Ignorant of that. And his own Gross Igno∣rance is all that he has Discover'd to us.

But he, being thus prepared, came at last to be fully Possess'd with the Spirit of Enthusiasm; and whatever roving Imagination (which is strongest in Mad-Men) took place in his Head; He did Dictate it forth as the Im∣mediate Command of God; And perhaps (for who knows the Length which Enthusiastick Madness may run!) Might come at last to believe himself.

When the Lord (says he, p. 24.) sent me forth into the World, He

for-bad me, To put off my Hat to any— And I was requir∣ed to Thee and Thou all Men and Women.

Such Hideous Stuff is all the rest of that Journal! And perhaps when Muggleton is dead, some of his Di∣sciples, may, after this Example, give us a Legend of his Mission, Life, and Miracles: Which will be nothing be∣hind this of his Colleague Fox: For he began in Black Despair, as the other; and both carry'd it on with the most Ignorant and Wild En∣thusiasm that, it may be, was ever heard of.

There was a third Prophet, of the same Grass, who might have gain'd as many Proselites, and been as Famous in his Generation, as either of these, but that he was hindered from Travel∣ing,

by the Temptation of a very Convenient and Proper Lodging pro∣vided for him in Moor-fields. His Education and Accomplishments were equal to the others; but he came to greater Preferment; He was by Pro∣fession a Porter, to which he was ad∣vanced in Oliver's Court. Where ha∣ving learned to Cant, in the then Mode, he Commenc'd an Enthusiast Preacher, and (as Fox) never Re∣cover'd to the day of his Death. He cou'd quote Scripture as Fast, and to as little Purpose, as either Fox or Muggleton: Nor did he want his Disciples.

I was one day making a Visit to him, with the rest of his Collegiates; and upon a Grass-Plat before his Win∣dow, which was the End-Room of the Buildings next the Postern; I

saw some Women, very busie with their Bibles, turning to the Quotations, as he Preach'd to them out of the Win∣dow; and they did Sigh and Groan, and shew'd as strong motions of Devo∣tion as cou'd be seen at any Quake•• Meeting. I thought indeed they had belong'd to the Family; and told the Keeper, that he ought not to dispose o•• these so near one another, but shou'd separate that Preacher and his Con∣gregation, because they fed one ano∣thers Madness: But he told me th•••• he had Charge of none but the Prea∣cher; and that there often came Per∣sons to hear him Preach, and wou'd s•• many hours under his Window, wit•• great signs of Devotion.

This gave me the Curiosity to spe•••• to one of these Women, a Grave S••••∣ber-like Matron, and I ask'd he••

what she cou'd Profit by hearing that Mad-Man? She, with a Compos'd Countenance, and as Pitying my Ignorance, Reply'd, That Festus thought Paul was Mad. Which made me Reflect, that there were se∣veral sorts of Madness; and what ill luck some Mad Folks had to be Clos'd up, whilst others went about the streets.

This, and not Prisons, had been the proper Lodgment for Fox and Muggleton (who boasts too of his Sufferings) as well as Oliver's Por∣ter.

But (if there cou'd be any Diver∣sion in Madness) it wou'd make one Merry, to behold the Civil War, as there was constantly betwixt Oli∣ver's Porter, and the other less Mad-Men, who call'd him Mad, and he

call'd them Wicked and Prophane, and Pronounc'd Curses against them In the Name of the Lord, for Despising his Gifts and Mission; so do the Quakers and Muggletonians Curse one another bitterly; and call one another Serpents and Sorcerers. I have heard a Quaker say, that Muggleton deserv'd all that he met with, that is, New-Gate, Pillory, and his Books Burn'd; because, said the Quaker, he was a Deceiver of the People. And Muggleton says the same of them; and that Fox met better Treatment than he deserv'd. And the Authority of the one is as good as the other. And there we leave them.

But this I must say, that Mug∣gleton sticks truer even to Fox's Principle of Enthusiasm, than ei∣ther Fox himself or his Followers.

For Fox's Chief and only Prin∣ciple was, at first, to Direct Men to the Inward Anointing, and that They needed no Man to teach them;* 1.30 but as the Anoin∣ting teacheth them. Therefore that they shou'd come off from all Mens Teaching unto God's Tea∣ching: For that God was come to Teach His People Himself. But Fox wou'd not trust to this; for he went about Teaching outwardly, and has Erected an Outward Church-Discipline and Authority to over∣rule that Anointing, if it prove Refractory. And though they have rejected the Sacraments, as Out∣ward things; yet they keep up an Outward Ministery and Prea∣ching; which are more Inconsistent

with their Principle, of Reducing all to the Inward, and waiting for the Lord, in silence, within, &c.

But Muggleton has no Out∣ward either Sacraments or Tea∣ching, nor any Outward Wor∣ship, or Assemblies for any thing Relating to Religious Matters; But leaves every Man Free to follow his own Impulse. and to an Vni∣versal Liberty of Conscience. If any Embrace his Principles, Wel∣come. If not, let them go.

This is true Liberty of Con∣science. And sticking to the In∣ward Principle.

With which the Quaker, Prea∣ching, and Church-Discipline, is altogether Inconsistent; even as at first Taught by themselves.

However Muggleton and Fox must be allow'd to be Brethren; (tho' not in equal Perfection) because they both set up to Destroy the Outward, or whole Body of Religion; and Reduce it all to a Skeleton or a Ghost, upon Pretence of giving Preference to the Spirit or Inward part of Religion (which none denies) as if one should Destroy the Cask to Preserve the Wine, upon Pretence that the Cask is no part of the Wine.

But these two Mad-Men, Fox and Muggleton, being totally Ig∣norant of this, thought themselves Spi∣ritual, by running down all Outward Forms; And both their Inspirations came from the same Author, The Father of Lyes, who, in that Hurri∣cane of Schism and Rebellion, got an Act of Parliament for Tole∣ration

and Liberty of Conscience to sow his Tares at Noon-Day, with Doors open, &c. and he made full use of his Liberty. He enter'd into the Herd of our Swine, the Beasts of the People; and drove them over Precipices of Enthusiasm, to Pe∣rish in the Ocean of Heresie and Error. Amongst these Jannes and Jambres, Fox and Muggleton, were Chiefs of greatest Note. But Fox has got more Followers; and, of late, some, tho' very Few, of more Sense and Learning. Whose Labours have rendered their Cause much more Deform'd; like a Monkey Dress'd in Mans Clothes, and set on Horse-back; or, as a Jewel hung in a Swines Snout. The Jargon was something agreeable to the Enthusi∣asm of Mechanicks; both alike In∣telligible!

But to see it Dress'd up in the Guise of Learning, and set off in Mr. Penn's Elegant Stile— 'Tis such a Sight! And it has undone them, by Discovering them: For being now made to speak Sence, they are capable of being answer'd by Reason.

8. But Nothing, so Diverting as to see them sick of their Prophecies, and spue them up again, when they happen to interfere with their Interest. How they endeavour since 1660, to stifle and conceal the Flattering Prophecies they gave to Oliver, and the Cursed ones against the King and Cavaliers. But in the Re-printing the Works of their Prophets since 1660, they leave out these Now un∣savory Passages. Their Infallibility needs an Index Expurgatorius as well as that of Rome: through which, we suppose, George Fox's Works are

to pass, which are design'd as a Second Volume to his Journal. Of this Cleanly Art, they have given us a fair Specimen in the Re-printing of the Works of Edward Burrough, one of their main Pillars or Posts, wherein they leave out at p. 100. the following Prophecies, which he di∣rects thus, To all you who are and have been always Enemies to the very appearance of Righteousness, who are called Dilinquents and Cavaliers. And he holds forth to them, as follows. Thus saith the Lord, my Controversie is against you— And you are become Cursed in all your Hatchings and Endeavours (i. e. to Restore the King) and from time to time my Hand hath been against you in Battel,— Your Kings and Princes and Nobles have been

cut off in Wrath— You are given to be a Curse and a Desolation, and a Prey in Houses and Lands and Persons, to them whom I I have raised up against you, (i. e. Oliver Cromwel) and then he goes on to Prophesie for the Future, in these words. And you and your Kings and Lordly Power (by which you have thought to Exer∣cise Lordship over my Heritage) shall be Enslaved by the Devil in the Pit of Darkness, in Everlasting Bondage, where He shall Reign your Lord and King for Evermore. These are the Mildest words they can bestow! Pillars of Fire and Smoak, like the very opening of the Infernal Pit! In all whose Caverns there lodges not a more Furious and Cursed Spirit than that which Inspires

these Prophets of the Quakers, whose Breath is Fire and Brimstone!

That Book of Burrough's out of which I have Quoted what is above, bears this Title, A Trumpet of the Lord— or Fearful Voices of Terrible Thunders, uttered from the Throne— Declared and Written by a Son of Thunder, &c. 1656.

How does it make ones Hair stand on end! And how ought it to raise the Indignation of every Christian, to see such a Blasphemous Wretch, Pretend that all these his Hellish Thunderings were Uttered from the Throne of God! To see him begin in such a Stile as this. By Or∣der and Authority (says he) given unto me, by the Spirit of the Living God, King of Kings,

and Lord of Lords, the 31. day of the 10th Month, in the Year of the World's Account, 1655. about the 4th Hour in the Morning, when my Meditations was of my God, upon my Bed, in Kilkenny City in the Nation (he wou'd not say Kingdom, that was too Monarchical, at that time of day) of Ireland, at that time, The Word of the Lord came unto me saying, Write my Con∣troversie with All the Inhabi∣tants of the Earth, unto All sorts of People, as I will shew thee; by this same Authority and Commission Declared, this I send unto you, the Tribes of the Earth, and this upon your Heads shall stand for ever, &c. Given under my Hand, and Sealed

by the Spirit of the Eternal God, E. B.

And he Stiles himself thus in the Title Page. By one whose Name is truly known, by the Children of the same Birth, but unknown to the VVorld, though it be call∣ed Edw. Burrough. This was in Imitation of our Saviour, who said that the VVorld knew him not.

And among the Curses with which this Fury-Prophet loads all the Tribes of the Earth, he bestows what is above Quoted, and more, upon the King and Cavaliers, p. 9. where he tells those who suffer'd for the King, it is not for well-doing that ye suffer, but my Hand is a∣gainst you, and my Judgments are upon you. But this whole Chap∣ter of Burrough's Trumpet, not∣withstanding

of its being sounded forth by God's Express Commission, and Sealed by the Spirit of the Eternal God, in the year 1655. was stifled and superseded, by these same Prophets, in the New Edition of Burrough's Works, 1672.

It seems tho' they care not for Fighting themselves, they can blow the Trumpet to others.

As they did to Oliver effectually. Oh Oliver (says G. Fox to him) arise and come out& For thou hast had Authority,* 1.31 stand to it—nor let any other take thy Crown— and let thy Soldiers go forth with a free and willing Heart, that thou may'st Rock Nations as a Cradle— This is a Charge to thee, in the pre∣sence

of the Lord God, &c.

And he further Charges Oliver, not to turn Sober Men and True Hearts out of his Army. So that it seems they esteem'd Fighting a Lawful and a Good thing, (in a Good Cause) because they thought it consistent with Sober Men and true Hearts.

But since 1660, it is an Anti-Christian Doctrine!

One of the Orders given forth by their Yearly Meeting, 1693. Commands, That none shou'd car∣ry Guns in their Ships.

They wou'd take it ill to have their Doctrine in Pensilvania return'd up∣on themselves Here.

For There they Presented G. Keith, as endeavouring to subvert the Go∣vernment, which by their Law is

Death, because that in the 9th and ••oth Articles of a Paper he There Published, called An Appeal from ••he 28 Judges, &c. he Queried whe∣••her it was consistent with their Princi∣••le against using the Carnal Sword, 〈◊〉〈◊〉 Arm the Indians against one another, ••nd to hire Men, and give Commissions ••o Fight, for recovering a Sloop, ••ome Privateers had taken from them?

This they inferred to be, by conse∣••uence, a subverting of the Govern∣••ent; because, without using Force, ••pon occasion, their Government, in∣••eed, cou'd not be supported. And there∣••ore they Seiz'd and Imprison'd the Printers and Publishers of the said Appeal: And had not the Change of Government, which happen'd soon af∣••er (Coll. Fletcher being sent Gover∣••our thither, and superseded the

Quaker Governor) put an end to that Prosecution, it might have cost them their Lives; for their Mittimus (which is Printed with the said Appeal) wa•• for designing to subvert the Govern∣ment. And it is signed by sever•••• of their Ministers, who are Justice•• of the Peace there.

But now, is not Force of Arms a•• necessary to support the Government 〈◊〉〈◊〉 England as in Pensilvania?

And is not the consequence as Da••¦gerous Here, of Decrying the use o•• Arms as unlawful to Christians?

But it is plain that they are not ••¦gainst Force of Arms, when the•• like the Quarrel. For they did not on•••• Encourage Oliver and the other Re¦bels, but they fought themselves again•••• the King, if you will believe G. F. wh•••• in his Letter directed To the Coun••••

〈◊〉〈◊〉 Officers of the Army, and the ••eads of the Nation, and for the ••nferior Officers and Soldiers to ••ead, 1659. Complains of many Quakers, being Disbanded out of the ••rmy, and that for being Quakers, tho' ••bey were good Fighters. These are his ••••ords, p. 5. And many Valiant Captains, Souldiers, and Officers, ••ave been put out of the Army (by Sea and Land) of whom it ••ath been said among you, That ••hey had rather have had one of ••hem, than seven Men, and cou'd ••ave turn'd one of them to seven Men; who because of their Faith∣fulness to the Lord God, being Faithful towards him, it may be for saying Thou to a Particular, and for wearing their Hats, have been turn'd out from amongst you.

Here it is plain that they were Qu••∣kers while they were in the Army because, by this, they were turn'd o•• from being Quakers, for saying The•• and not taking off their Hats.

And that they were willing to ha•• continu'd longer in the Army; becaus•• G. Fox, here, complains of their bein•• Disbanded, as wrong done to them and to the prejudice of the Army, an•• the Good Cause.

And p. 6. says he, Oh! Ho•• are Men fallen from what whic•• they were at first, when thousand of Vs went in the Front of you and were with you in the greate•••• Heat, who looked not for the Spoil, but the Good of the Nation and now thus shou'd be served by those that are set down in th•• Possession of the Spoil of our Ene∣mies,

that they shou'd requite ••s so in the end!

And p. 2, 3, and 8. He encoura∣••s them to set up their Standard at ••ome, and then to fall upon the ••urk, and pluck up. Idolatry, &c. Here is using the Carnal Sword some purpose!

But if you wou'd know in whom ••ey make it unlawful to use the Sword, tells p. 4. where he threatens that God. ••••ill overturn the World, and all ••••e Powers of the Earth, and all word-Men, that be not in his ••ower. that is, the King and the ••avaliers, whom they Damn to the sit of Hell, as I have shewn.

So that instead of their disowning ••e use of the Sword, their true mean∣••g is, That none have a Right to it ••••t themselves.

Only they are not to pretend to till it may be of use to them.

But that they have not given their Right to it, is plain by A Decl••∣ration from the People call•• Quakers, to the present Distract Nation of England, Printed 165 This was Wrote by Edward Bu••∣rough, in the Name of all the Qu••∣kers, and it is Subscrib'd by Fifte•• of the Principal Leaders of the•• There, at the end of p. 8. They 〈◊〉〈◊〉 us fair warning; We are dread•••• (say they) to the Wicked, 〈◊〉〈◊〉 must be their Fear; for we ha•• Chosen the Son of God to be o•• King, and he hath Chosen us 〈◊〉〈◊〉 be his People; and he might Com∣mand thousands and ten thousan•• of his Saints at this day, to Fig•••• in his Cause, he might lead the

forth and bring them in, and give them Victory over all their Ene∣mies, and turn his Hand upon all their Persecutors. But then they say p. 9. We cannot yet belive that he will make use of Vs in that way; though it be his only Right to Rule in Nations, and Our Heirship to Possess the uttermost parts of the Earth; but, for the Present, we are given up to Bear and Suffer, &c.

This is plain Language. They will not yet take Arms; not For the present, not till they see their time. But they have enter'd a Caveat to se∣cure their Right and Title to it, till they think fit to set up their Claim for their Heirship to the uttermost parts of the Earth. But this is a Secret, and to be kept under their

Thumb, for the present: And therefore, in their New Edition of Edward Burrough's Works, Anno 1672. This Passage is left out (with others against the King, &c.) But no ways Disclaimed, or Cen∣sur'd by them.

Which is now Requir'd from them; or otherwise they must give us leave to believe, that it is their Principle to take Arms, and to Fight, to set up their Heirship to any Kingdom they please; when their King (the Son of God) Commands them. And they be∣lieving that their Light within is that very Christ, the Son of God (as is fully shewn in what follows) the Con∣sequence is, that they are free to take Arms, whenever they say it is the time. Or if the Mission of a Prophet be necessary to signifie the Command of

their King, to Fight for Him, and for their own Heirship; that can ne∣ver be wanting to them: because they do pretend to keep up a continual Suc∣cession of Prophets among them.

And the Word of every True Prophet, being the Command of God Himself, consequently whoever believes such a one to be a True Prophet, must, at his Command, think them∣selves oblig'd to pull down any King, and to set up whomsoever that Prophet names in his Place. As Hazael was made King of Syria, and Jehu of Israel, by the Command of Elijah, 1 Kings 19.15, 16.

Now the Quakers do pretend to have still Prophets; and with as great a Power.

9. For by their Printed Injuncti∣ons, from the Meeting of Suf∣ferings

in London, the 18th. of the 6th Month, 1693. to the respe∣ctive Monthly and Quarterly Meetings in England and Wales, for preserving and spreading Friends Books for Truths Service, among other of their Works, (to be carefully by them spread) by way of Epistle, Warning, Caution, and Exhortation, they add likewise Prophecy. And by a Canon of their General Assembly in London, the 27th of the 3d Month, 1675. they strictly Caution and Forbid to say, That the Faith∣ful Friends Papers, which we (say they) testifie have been given forth by the Power of God, are Mens Edicts. And in their Paper of Or∣ders from London, in the 3d Month 1666. they reckon them as Heathens

and Infidels, who will not submit to the Judgment of their Church; and dare oppose it as the Judgment of Man.

This is beyond all Acts of Parlia∣ment; they are but the Edicts of Men: And we pretend our Canons and Ecclesiastical Injunctions to be no other. But whatever a Quaker Dictates, if it were to Depose the King, and set up their Universal Mo∣narch above-told; and to assert, by Arms, their own Heirship to the uttermost parts of the Earth. If they should abrogate any, or all of our Laws (as they have done that of Tithes) or any thing else, whatever their Arbitrary, Enthusiastical Spirit shall suggest to them; this must not be look'd upon as any thing that is Humane (that is below a Quaker's Pride) but as the

very Words of God, as if pronounc'd by an Angel or an Apostle. So that we must look well to our selves! These are no Ordinary Men, believe it!

10. And their Design (I mean of their Leaders) is not only Liberty of Conscience (that's but a poor business) but the total overthrow of the Church of England. And that by a very Crafty Policy, first, to take away their Maintenance, that is, the Tithes; and then they are sure it will fall to the ground.

And this Rob. Barclay does not conceal.* 1.32 That An∣ti-Christian Apo∣statiz'd Generation (says he) the National Ministery, have re∣ceived a Deadly Blow by out Witness against their forc'•• Maintenance and Tythes—

So that their Kingdom, in the Hearts of thousands, begins to Totter, and shall assuredly fall to the Ground.

But what if the Light within some Quakers shou'd allow them to pay Tythes; And think that they ought, in Conscience, to do it, as being Legally Established? &c.

Wou'd the Quakers Rulers allow them Liberty of Conscience, and give them leave to follow their Light within?

No. No. That is but scaffolding to pull down our Church, and to build their own. And they will not have their Cannon turn'd against themselves.

* 1.33For when Tho∣mas Crisp and other Quakers thought themselves oblig'd to

pay their Tythes, and did so accord∣ingly, they were Proceeded against as Rebels (under no less a Denomi∣nation) and that not only as against Men, but against God Himself: For their Writings (as above told) are not to be look'd on as the Edicts of Men. But, as G. Fox Proclaims (in his Answer to the Westmorland Pe∣tition, p. 30.) If ever you own the Prophets, Christ and the Apostles, you will own our Writings, which are given forth by the same Spirit and Power.

And in another place.* 1.34 You might as well Condemn the Scriptures to the Fire as our Queries. Our giving forth Papers and Printed Books, it is from the Immediate Eternal

Spirit of God. You are Answered from the mouth of the Lord, &c.

And from the same mouth of the Lord Tho∣mas Ellwood De∣nounces,* 1.35 That they who pay Tythes— thereby de∣ny Christ to be come in the Flesh, which is a mark of Anti-Christ.

And G. Fox, in his Decretal E∣pistle, bearing Date the 3d Month, 1677.* 1.36 Commands severely, that the Friends Testimony against Tythes be kept up with vigor. He says, That for any to cry against the Priests in words, and yet to give them means, and put into their Mouths is a Contradiction. And there∣fore take heed (says he) for if the

Lord God do Bless you with out∣ward Creatures, and you do be∣stow them upon Baal's Priests, the Lord may justly require the outward things from you a∣gain— So all the Preachers for Tythes and money, and the Takers and Payers of Tythe must be testified against in the Lords Power and Spirit— and therefore, in the power of the Lord, maintain the War against the Beast— that is, as well Payers as Receivers of Tythes. And that is the whole Kingdom, King and Parlia∣ment, who made Laws for the Pay∣ment of Tythes, and all who dare o∣bey those Laws, are The Beast, Anti-Christs, and have deny'd Christ's coming in the Flesh (as T. Ellwood) and therefore (G. Fox

concludes his Epistle above-said) keep your Authority and Dominion. That is, over that Beast and these An∣ti-Christs. This was wrote 1677. and Printed 1694. whereby we may understand what Church they mean, to which Tythes are paid, and against which they have Proclaim'd War.

11. But there is just now, since I be∣gan this Preface, a most clever and In∣genuous Excuse made for this, in a Paper Dated at London the 4th of the 4th. Month 1695. and Signed, on Behalf of the Friends and yearly Meeting, by John Vaughton, Sa∣muel Watson, John Field, Tho∣mas Lower, and William Bingley. Printed and Sold by T. Sowle near the Quaker Meeting-House in Grace-Church-street. It is Entituled

An Answer to Francis Bugg's Pre∣sumptuous Impeachment, &c.

There they wou'd persuade us, That all they have said against the Payment of Tythes, was only meant by them against Payment of them to the Po∣pish Clergy. But, by no means, a∣gainst the Right of the Church of England to Their Tythes, as settl'd upon them by the Civil Government. No! They are not such bad Subjects as to oppose any thing of the Laws of the Land. We are not Convinced (say they p. 2.) that it can be against the Fundamental Laws of the Land, either to deny Tythes, [What? When the Law enjoins them] now in this Gospel-Day, or to deem them Anti-Christian, as they were imposed by Popes, and Popish Laws, which are not the Funda∣mental

Laws of this Realm. Are not Acts of Parliament, tho' made in Popish times? And there are Acts of Parliament, since the Reformation, for Tythes. So that this is a mere Sham! But they go on. And our Testimony herein does rather af∣fect a Popish Clergy, than a Pro∣testant Civil Government. And p. 3. they tell that what they are Quarrell'd for, was their Testimo∣nies against the Corruption of Priests, and Popish Imposition and Oppression of Tythes. And p. 5. for Deeming, the Imposi∣tion of Tythes by the Pope and Popish Laws to be Anti-Christian.

But hark ye Gentlemen (if ye be not offended with that Title) there were no Tythes paid to any Popish Priests

in England ever since Quakerism appear'd amongst us. And if you meant all you said only against them, your Preaching was altogether vain.

But Barclay (as before Quoted) names the National ministery, who had received a Deadly Blow by your witness against Their forc'd Maintenance of Tythes; whose Kingdom (he says) was tottering, and shou'd assuredly (if he was a true Prophet) fall to the Ground. Slay Baal (crys G. Fox) Balaam must be slain,* 1.37 all the Hire∣lings must be turned out of the Kingdom.

These are the Baal's Priests whom this Fox Commands you not to Feed. The Beasts, the Anti-Christs over whom you are to keep your Authority and Dominion.

If it be not so, Why then do you not now pay your Tythes to the Mi∣nisters of the Church of England? Why do you boast of your Sufferings and Imprisonments, for not paying your Tythes to them, as being a sort of Martyrdom, for the truth?

Why do you Persecute and Disown those of your own Communion who pay their Tythes, not to Popish Priests, but to those of the Church of Eng∣land?

Why are you so Zealous herein as not to leave it to their own Convi∣ction, or Light within whether they will pay their Tythes to the Priests of the Church of England, or not?

Why will you not allow them what you your selves so much plead for, Li∣berty of Conscience, in this Case?

No, This is a Material Cause, This is the surest Method to Destroy the Church of England. And you have gone a great way in it already.

For if they are Depriv'd, first, of the Tythes of all the Quakers, (who are not so few, by the lowest Compu∣tation, as one hundred thousand here in England) and then of all those who, to avoid Payment of their Tythes, will pretend to be persuaded by them herein; if the Tythes of all such were substracted, there wou'd not be sufficient left to keep half the Clergy in England from Starving.

And it is the Desire and Design of the Quakers to Starve them, as is plainly Confess'd and Threaten'd or Prophesy'd of in Richard Hub∣berthorn's Works Re-printed since 1660. in his Answer to John Stel∣lum, p. 130.

When the Law of the Land (says he) ceaseth to maintain them (the Priests, as he calls them) which will come sooner than they ex∣pect, then may they begg their Bread, or Perish for want.

And this the Quakers hope to effect by their Testimony against Tythes; and Threaten or Prophesie, that it will come sooner than we expect, either to have the Laws for Tythes alter'd, or overthrown: if the Go∣vernment will not alter them, they will overthrow them, by Declaring them Anti-Christian, and so Abro∣gated of Course.

And it is to be observ'd that there is no Principle of the Quaker Reli∣gion, wherein they are so Zealous as in this. They did not think it suffi∣cient to Preach and Print against

Tythes, but they went about and got Subscriptions of many thousands of the Quakers throughout all England, against Tythes; and sent them up to the Parliament in an Humble Threatning Manner. And, as if this had not been sufficient, the VVomen must be assembled in the several Counties; and They too must sign the like Subscriptions, and sent them likewise to the Parliament: And then they Printed them, to let the Nation know their Force. I have now before me the Printed Testi∣mony and Subscriptions (with all their Names at length) of above Se∣ven Thousand of these Quaker-women, against Tythes, sent to the Parliament (as they call'd it) the 20th. Day of the 5th. Month, 1659. They were resolv••d to Batter

them down! And all who thus Sub∣scrib'd, were, in their Fashion, Ca∣noniz'd by them. For they are thus stil'd in the said Printed Account, The Hand-maids and Daugh∣ters of the Lord. But these seven thousand (who had not Bowed to the Baal of Tythe) wou'd not have you think that there number was so small; for they subscribe not only for them∣selves, (but as it is there Printed) in the Names of many more of the said Hand-Maids and Daughters of the Lord, who witness against Tythes, &c. And G. Fox in his Letters of Licence (hereafter inser∣ted) for these Subscriptions, com∣plain, that All the Good Women had not Sign'd.

I have not yet seen the Subscrip∣tions of the Men. But we may com∣pute, by this of the Women, what vast Numbers the Men Subscribers must have been. And we may rea∣sonably suppose their Arguments to have been much the same, with these of the Women; being, likely, drawn by the Men, at least, with their Con∣currence. And the VVomen do posi∣tively Declare for Annulling the Laws for Tythes, if the Parliament wou'd not Alter the Laws. The Com∣mands of men (say they, p. 3.) must be Annulled that take Tythes, and not to be obey'd by them that live in the Covenant of God. And they tell p. 4. That they bear their Testimony for the Lord Ie∣sus Christ, (in opposition of Tythes)

against the Commands of men, set up in opposition to him since the Days of the Aposties, &c. which to you (say they) is the word of the Lord God. And. p. 21. The shout of a King is amongst Us, the Lord God Omnipotent—Therefore we with our Names and Hands bear our Testimony against Tythes, the Giver of them, the Setter of them up, and the Taker of them, p. 40. This Priesthood which takes Tythes Now (this was not the Po∣pish Priesthood) we, in the Power of the Lord God, deny them. p. 63. VVe Declare with our Hands, and with our Lives and Estates, against the Ministery that ••akes Tythes, and the Setters of

them— And the Law that up∣holds them. p. 71. Are not all these set up by the Dragon's Power, and held up by the Dragon's Power, the Devourer, the Destroyer? Is not this the Power of the Devil? These are their Words. And they need no Comment. They were, and are Plainly for Destroying the Law, if the Law will not Comply with them. But then, as now, they were for Flattering the Powers in being. They sooth that Rebel Parliament p. 54. Some of our Friends (s•• they) who have been for the Parlia∣ment ever since the Beginning o•• the late VVars, have suffere•• more by these Plundering Priests than by the Plundering Cavalier•• and you have sadned the Hear•• of them that are your Friends, by

setting up Tythes, &c. And (p. 62.) the well-wishers of the Choicest of the Nation are to∣wards you.

Here is a Material Discovery: Be∣cause the Quakers, since 1660. wou'd make us believe that they had been Loyal in the Rebellion of 41. And the Reason they give, is, their Suf∣ferings under those Usurpers. But here, it is plain, that their Sufferings were not for their Loyalty to the King, but for their Principles Destructive to all Government; taking upon them∣selves a Power Superior to all Laws, and to Annull what Laws they think fit. For here they confess themselves to have been for the Parliament, from the beginning of the War (so the Traytors stil'd that Re∣bellion) and (as before Quoted out of

G. Fox) Souldiers in Oliver's Army. And they urg'd this, as their Merit, to the Parliament, 1659. and therefore complain that any of them shou'd suffer by Tythes. And to shew what thorough-pac'd Com∣monwealths-Men they were, G. Fox, in his Letter to the Council and Officers of the Army (before Quoted)▪ speaking of the several steps which were made, by the Rebel House of Commons in Destroying the King, and House of Lords, burst out into an Extasie of Commenda∣tion of their Glorious Proceedings, in these words, p. 7. What a sincerity was there once in the Nation! What a Dirty Nasty thing wou'd it have been to have heard talk of a House of Lords a∣mong them! &c.

This was in the year 1659. They held out against the King, to the very last. And that not only in Talking and Writing, and Fighting; but in Watching, and Discovering, and Betraying. Francis Howgil, (of great Name among the Quakers) in a Book of his call'd, An Informa∣tion and also Advice to the Army—and this present Committee of Safety Newly Erected, &c. Printed 1659. p. 7. boasts, as a Merit of the Quakers, their giving Intelligence against Sir George Booth and others who rose for the King in Cheshire and Lancashire; whom he calls Re∣bels. Them (says he) who were your Real Friends, called Quakers, who gave you and the Army In∣telligence about the late Insurre∣ction in Cheshire, who were spoil'd,

by the said Rebels, of their Goods, &c. But this, with other now ungrate∣ful Passages, are left out of the New Edition of Francis Howgil's Works, in a large Folio, 1676. p. 330.

By the bye, Howgil, in this Book, Justifies the Title of the Committee of Safety against the late Parlia∣ment (as he calls it), as he did that of the Parliament against the late King, p. 6. And as for the Long Par∣liament (says he) by whom God did good things, and great things in the overthrowing that Power, which was Deviated from the a∣foresaid end (to wit) the late King, &c.

But these last words [to wit, the late King] are left out in the New Edition p. 329. that, if this shou'd come to be objected, they might say, that by

the Power Deviated, &c. they did not mean the King, but some other Power.

And as the King Deviated, so (says he) the Parliament Devia∣ted; and thereby justifies the Com∣mittee of Safety against the Parlia∣ment. And so every thing that is uppermost, to the end of the Chap∣ter. They too have stumbld upon the Doctrine of Success!

During the long Reign of the Rump, they run down the King's Prerogative, and up with Privilege of Parlia∣ment. But when the Parliament was kick'd out of Doors, then Pri∣vilege was as great a Beast as Pre∣rogative; and the Committee of Safety only was in the right. And in the year 1660, then round about a∣gain, Hey for monarchy! they wou'd make you believe that they were always for Monarchy!

The Ancient Courtiers (says Howgil, Ibid. p. 4. paragr. 6.) having found so much Ease and Profit by the late King, turn'd all Cavaliers, and cry'd up the Pre∣rogative of the King— But the Long Parliament and the People that aided them at that time, counted it no Treason to Op∣pose him— and God decided the Controversie, in Overthrowing the one, and Establishing the o∣ther, &c. Yet many are so blind to this day, that they judge the Nation cannot be Established in freedom without a King, &c.

This whole Paragraph is left out in the New Edition, for the Reason aforesaid.

But having thus run down the King; they fall as foul upon the

Parliament, when it was Discarded.

Many (says Howgil, Ibid.) are so Doating on the Name of a Par∣liament, as tho it were Essential, and cries up the Priviledge of Parliament— But if they will not hearken, p. 5. to the Cry of their Masters (the People,) but may be call them Rebels and Traytors, if they shou'd be turn∣ed out, &c.

And so he goes on to maintain the Title of the Committee of Safety, against all others. But they were en∣rag'd against none so Implicably as against the King: They wou'd stop all means and possibility of his Return.

The Army of their VVomen be∣fore-mentioned, shew'd particular Zeal in this.

They Advise, in their above-told

Address to the Parliament, 1659. (the very year before the King came home) That the Late King (as they Rebelliously term'd Him) His Rents, Parks, and Houses shou'd be sold. And to what end? To pay the Sacri∣legious Impropriators; that they (of all Men) should not lose by the Abolition of Tythes, which the Quakers demanded. And to she their Zeal, in this, against the King, they repeat it three times, p. 59, 63, and 65.

In the same place, they join with the Kings-Lands, the Gleab-Lands, and all the Colleges and their Lands to be sold, upon the same foot, and the very Bells out of the Churches, except one in a Town, to give notice of Fire. Thus they had made sure of

the Church, and the very Nurseries for the Education of the Clergy. Root and Branch— If the Curiosity of any lead them to see the above∣said Subscriptions, they are all bound together, and bear this Title. These several Papers were sent to the Parliament the 20th day of the 5th Month, 1659. being above seven thousand of the Names of the Hand-maids and Daughters of the Lord, and such as feel the Oppression of Tythes, &c. London Printed for Mary Westwood, and are to be sold at the Black Spread-Eagle, at the VVest End of Pauls, 1659. And this Book of Subscriptions contains 72 Pages in Quarto. This was the Quaker Solemn League and Covenant, a formal Association wherein they

bind themselves, under their Hands, their Lives and Estates, to Extir∣pate the Church, and the Laws and Government which support it. And this was no Volunteer of the VVomen. They did not do it, without their Men (Jer. 44.19.) For here follows G. Fox's own Order Verbatim.

For all Women Friends to set their Hands against Tythes, they may freely as they are moved, and do not Quench the Spirit of the Lord in any, for the Women in the Truth feel the weight as well as the Men; for the Seed of God in the Women bears wit∣ness against Tythes in the Priests and Pope the Author of them, and suffers in Prisons, and are Summoned up in Courts, so that is good which beareth

the Testimony against them, and is to be receiv'd and set a top of the Author of the Hol∣ders of them up. And so if all the Women in England send up their Names, I shall send them by the Women to the Parliament, for many Women have sent up their Names, and some have not, but have been stopped. Therefore that all may send their Names against Tythes that be Free with speed to London.

G. F.

He did not Date this, as it was not his Custom to Date the Papers he gave out: and the Reason he gave for it, was, because, as he said, the A∣postles did not Date their Epistles.

But the year before these Subscrip∣tions of the VVomen, he printed a

Paper A. D. 1658. call'd Papists Strength, &c. where p. 19. he leads the way to these Pious Hand-Maids, in all the Particulars which they Request∣ed, or Demanded from the Parliament, even to the Abolition of Schools and Colleges as well as Churches. These are his Words, And this I declare in the Presence of the Lord God, and all the Magistrates that be in God's fear, they will break down the— Mass-Houses, Schools, and Colleges, which you make Priests and Ministers in, &c.

I cou'd enlarge, upon this Head, out of the Quaker-Writings:

But what Authorities I have already produc'd, are abundantly sufficient to shew their deep design against the Church; and the means by which they have agreed to Destroy Her; this espe∣cially

of keeping up (to use their own Phrase) their Testimony against Tythes.

Therefore this Handle must, by no means, be let go. Insomuch that tho' their Pretence to the Sufficiency and Infallibility of the Light within was the Original, and is the Funda∣mental Principle of all the whole Quaker, Doctrine; yet if any Plead it, in this Case, they shall be run down as Hypocrites and Rebels a∣gainst God, and to have fallen from the True Light within, and to be guided by a False Light, which comes from Satan, to be very Anti-Christs, and to have denied Christ's coming in the Flesh, &c. as I have above shewn from Tho. Ellwood's Anti∣dote against the Infection of Wil∣liam Rogers, &c. Now I must

tell the Reader that this William Rogers is a Quaker, but of the more moderate sort, and he wrote 〈◊〉〈◊〉 Book call'd, The Christian Quaker, Printed 1680. where, Part 2. Chap. 8. touching Tythes, He disputes expresly against Tythes, and against the Lawfulness of Suing for them, or Compelling any to Pay them. Only p. 43. he allows those to Pay them, who are Free so to do. And that on∣ly as a Voluntary Contribution 〈◊〉〈◊〉 those who Teach them, but not as any thing of a Divine Right. And p. 44. he again limits this to those only who own such Ministers as true Mi∣nisters of Christ, and go to Hear them; and, upon that account, bestow a Fifth, Tenth, or what they please upon them. So that hereby he cuts off all Dissenters to the Church of Eng∣land

from Paying Tythes to the Clergy of the Church of England.

Seconly, He bars the Clergy from Suing, or using any Compul∣sory means, to recover their Tythes, even from those of their own Commu∣nion. But he makes Tythes meerly Eleemosynary; and the Clergy to have no better Title to them than a Beg∣gar has to our Alms.

Yet all this was not sufficient for the Quakers. But Tho. Ellwood falls upon him like a Turk, for granting so much, as to make Tythes Lawful upon any Account or Consideration whatsoever. And writes against this Book of William Rogers, the above Quoted An Atidote against the In∣fection of William Rogers's Chri∣stian Quaker. Where, p. 78. he Denounces (as above) against those

who Pay Tythes, even according to William Rogers's aforesaid Limita∣tions, That they who Pay Tythes—thereby deny Christ to be come in the Flesh, which is a mark of Anti-Christ.

And in Westmorland there were 44 Articles Exhibited against John Story, and J. Wilkinson (two Qua∣kers) by sundry of their Chief Prea∣chers and Rulers. One of which Articles was, That he (John Story) said he knew a Man that was an honest Man, that cou'd have gi∣ven up his Body to be Burnt for the Truth, who said he never saw Evil in Paying of Tythes, and that he cou'd Pay them, and wou'd Pay them. Another Article was▪ That John Story said he be∣liev'd every Man had not a Testi∣mony

for God laid upon them to bear against Tythes: But them which had, he wou'd have them be Faithful. And these two, John Story, and John Wilkinson, were Proceeded against by a General Meeting of the Quakers in Lon∣don; who the 12th Day, of the 4th Month, 1677. gave Judgment a∣gainst them, and those that joined with them, in a Formal Instrument, Sub∣scrib'd by Sixty Six of them.

But this was soon Re-buffeted back again upon them, by the Quakers in the VVest of England, who adhered to Story and VVilkinson, in as So∣lemn and Judicial a Condemna∣tion of them and their Sentence, and this was Subscrib'd by Sixty Seven of the other Party, and Styl'd A Testi∣mony against the 66 Judges called

Quakers, &c. and Printed un∣der that Title, together with the Pa∣per of the said Judges, and all their Names Subscrib'd.

It is pleasant to see them Play their Infallibilities against one another. For each of these Parties pretend to the Immediate Spirit of God; and in the Name of God, Pronounce the other to be led by a False, Ravening Spirit. Our Souls (say the Defendants) do in the highest Degree Abomi∣nate it, and do surge against it, p. 15. that is, the Authority which the Plaintiffs assumed over Consci∣ence, in Judging of others; and not leaving them to their Primitive Li∣berty, of following their own Light within. On the other Hand, the London Quakers who assum'd a Superiority over the Countrey Qua∣kers,

Condemn'd that Spirit which Possess'd them, as a wrong Mur∣muring, and Dividing Spirit. p. 5. And our Day (say they) hath lamentably shewn us the Effects of that Spirit, that under a Pretence of Crying down Im∣positions, and Pleading for Li∣berty, and doing nothing but what it is Free to, endeavoureth to lay waste the Blessed Unity of the Brethren— with a loose and Vn-subjected Conversation; which wou'd bring Confusion to the Church— and is a plain Inde∣pendency from the Practice of the Church of Christ throughout the VVorld. p. 6.

It is Comical (but Provoking) to see these Men so Gravely vouch the Practice of the Church

throughout the VVorld, who own no Church in the VVorld but them∣selves! And for them now to speak against the pretence of Liberty in others, as a Breach of their Unity; when they themselves set up the very same Pre∣tence, to break the Unity of that Church, whereof they once were Members! But it is come justly home to them (I wish they may reflect upon it) that they who set up the Pre∣tence of a Light within to undermine the Authority of our Church; are now obliged to Condemn that same Pre∣tence among themselves, in order to keep up their own Authority and Go∣vernment.

This shews them, as in a Glass, the utter Inconsistency of that Principle (to use their own Word) of an Vn-sub∣jected Light within, to all Rule,

Order, or Good Government, whether in Church or State: For it makes every Man Absolute and Su∣preme, that is, Un-subjected. Any Lesser Light within had not made them Vn-subjected to the Church: And this Vn-subjected Light within they now declare to be Inconsistent even with their Church. Thus have they justly Reap'd, what they have wickedly Sown: And in the same Net which they hid Privily, is their own Foot taken.

Mr. Penn, in his Preface to Fox's Journal, p. 27. has done the most that Wit can do to rid them out of this Dilemma, and reconcile the two Extreams, of Outward Govern∣ment in the Church, and an Un∣subjected Light within Particular Persons. He says that the Quakers

Known Principle is For an Uni∣versal Liberty of Concience. On the other Hand (says he) they equal∣ly dislike a•• Independency in Society. An Vn accountableness in Practice and Conversation, to the Terms of their own Communion, and to those that are the Members of it. Very well. But what if some of these Members shou'd make Terms of Communion, that others wou'd not submit to? as John Story, John Wilkinson, and 67 on their side of the West Country Qua∣kers, refus'd to submit to those Terms of Communion which were impos'd upon them by 66 of the Qua∣kers at London Assembled, of whom William Penn was one, and his Name is among the Subscribers of the Judgment above-told against Story,

Wilkinson, &c. who wou'd not al∣low these 66 Judges, as they call'd them, the very Name of Quakers, because of their taking upon them thus to Judge others; for, as above-said, the 67 Western Quakers Con∣demnation of the Presumption of the 66, is Entituled, A Testimony against the 66 Judges called Qua∣kers. They wou'd allow them no more than to be call'd so, but not to be Rec∣kon'd as True Quakers, who fell so far from the first Quaker Inde∣pendent Spirit, as to take upon them to Prescribe to their Brethren.

George Fox set up a new Oeco∣nomy and Jurisdiction of the VVo∣mens Meetings; which was Stil'd, The Great and Good Ordinance of Jesus Christ. That is, as being Commanded by G. Fox, who had the

same Spirit! And John Story, &c. were Cursed and Excommunica∣ted for refusing to submit to this Or∣dinance, (as is told hereafter) and Articl'd against for so much as allow∣ing Liberty of Conscience to a•••• Quaker to Pay Tythes (as told a∣bove) now it lies upon Mr. Penn to Explain how an Vniversal Liberty of Conscience was allow'd to these Men? Was that Universal which was so Limited? And what is an Vni∣versal Liberty, but Independency and Un-accountableness in Practice and Conversation? For if my Li∣berty be Dependant upon another; if I am Accountable to another, then my Liberty is not universal Mr. Penn will tell us how the one, that is, universal Liberty of Conscience, can be the Known

Principle of the Quakers; and how ••hen they Equally Dislike the other, ••••at is, an Independency, and Un-••ccountableness; which are all but ••wo words for the same thing! George Keith did Publickly Repre∣••end many Gross Errors, (as he was ••erily persuaded in his Conscience) ••f his Brethren the Quakers. For which, he was Prosecuted in Pensil∣••vania, 1692. and Requir'd by the Yearly Meeting in London, 1694. ••o clear all the Quakers from the Impu∣••ations which he had cast upon them; for not doing of which he was Excommu∣nicated by the next Yearly Meeting, 1695. (as in his Accounts of it above mentioned) tho' he declar'd that he cou'd not, in Conscience, do it; for that ••he knew not All the Quakers, and so cou'd not clear them all Universally:

Nay further, that he knew several of th•• Chief of them there present, who were Guilty of those Gross Errors, against which he had Preached; and which be there offer'd to prove before the Yearly Meeting, and desir'd a Fair Hearing and therefore that he cou'd not, in Con∣science, clear their whole Profession from these Errors: yet for not doing of it, and without any Hearing allowed him, as to his Charge against these Men, he was, Ipso Facto, by that same Yearly Meeting, Excommu∣nicated and utterly Disown'd by them. Now I wou'd ask Mr. Penn (because he was one of his Judges) whether G. Keith had, by this Proceeding, an universal Liberty of Consci∣ence allow'd to him, or not? If not, (as it is impossible to say he had) then ••et the Quaker Pretence to Liberty of

Conscience stand upon the common Le∣vel with all others; that is, it is made a great Cry of by those who are under the Pressure of the Government; but allow'd Universally by no Church in the World, when they have the Power Thus the Presbyterians, who cry'd out for Libetty of Conscience in England, and complain'd of Fines or Imprisonments, here, when they got into New-England, Hang'd up the poor Quakers, who Dissented from them there. And the Quakers, when they had tasted a little of the sweet of Government in Pensilvania, Prosecuted G. Keith, and other Dis∣senters there, and took up the old Pretence, that it was not for his Do∣ctrine, but as it was a Disturbance to the Government. No Church, not that of Rome, Pretends to any

Power farther than to Excommuni∣cate. And the Quakers Pretend 〈◊〉〈◊〉 to the same, and Exercise it. And all who can get the Assistance of the Civil Government, do take it. And all Corporal Punishments are only from the Civil Government even in the Po∣pish Countries. And the same Distinction serves at Rome, and in Pensilvania For Sam. Jennings Esq Justice of Peace, gave out his Warrants, &c. against G. Keith and his Accomplicies, as Subverters of the Government▪ But plain Samuel Jennings the Botcher, Butcher, and Preacher, pretends to no Superiority over G. Keith his Fellow Minister in the Church! Or that their Church (Qua∣tenus Church) pretends to any out∣ward Coercion, or Corporal Pu∣nishments.

So that they have said nothing New upon this Head. Only Mr. Penn's Expression is Remarkable (ibid. p. 26.) where he speaks against A Coer∣cive Power to whip People into the Temple, which he calls Perse∣cution. He wou'd seem, by this, to lead us to the Precedent of our Savi∣our's Scourging the Buyers and Sellers out of the Temple. And is it greater Persecution to whip People into the Temple, than to whip them out of the Temple?

But I wou'd desire Mr. Penn, and the other Quakers to Reflect, that the greatest Zeal which Christ ever shew'd, was to Preserve the Ho∣nour and Reverence due to Out∣ward Institutions of Religion; even to the Material Temple of Stones and Lime; through which he

wou'd not suffer so much as any Vessel to be carry'd (Mark 11.16.) and his Disciples apply'd to this, that of Psal. 69.9. The Zeal of thine House hath eaten me up, (Joh. 2.17.) And if he thus Reprov'd the Jews Pro∣phanation of their Outward Tem∣ple, tho' they Pretended, and, in ma∣ny things, did express great Vener•••••• towards it; How wou'd he h•••• Scourg'd those who durst Despise and Contemn it, at the vile Quaker rate, and Ridicule it by the Name of a Steeple-House, as Fox through all his Journal? And some, yet more Prophanely, have call'd the Church, a Bawdy-House, a Whore-House, &c. which I have from those that have heard them. And they value them∣selves as Spiritual and Enlightened, from this Contempt of God's House,

and of all Outward things Dedica∣ted to his Service: Upon Pretence (forsooth) of reducing all to the In∣ward; as if they were more Spiritual than Christ, or Wiser than He, to think that Outward Institutions were not Necessary, to Guard, to Preserve, and to Improve the In∣ward and Spiritual Part of Re∣ligion: To think that there is no Sa∣crilege, no Robbing of God, in this Gospel-Day, tho' we seize upon His Tythe and Tribute due to Him; as if we Depended less upon Him, or ow'd Him less Acknowledge∣ment than formerly, and that we had now the Privilege to appear Empty before the Lord, and to Sacrifice to Him only out of that which Cost us nothing, neither the Sweat of our Brows, nor hardly the Expence of

a Thought; a few undigested Ex∣tempore Prayers, the Calves of our Lips; but to bar His Title to any part of our Estate, so much as to the Lame or Blind of our Flock, or to a Penny of our Money, as a Due or Just Debt to Him: But if we give a Bit, or a Scrap to the Levite, or to the Poor, that it shou'd be ac∣cepted as a Free-Will-Offering, wherein we must be our own Carvers, but have nothing Imposed upon us: No, not so much as a Tenth Part, tho' we acknowledge that to have been God's Tribute, Universally Paid to Him both before the Law, and un∣der the Law, and we can produce no Discharge from it under the Gospel. But we Suppose our selves Free, and have cast away His Cords from us. And having Spiritualiz'd away all the

Letter of the Scripture in other matters, it wou'd be a shame to leave Literal Tythe to be Paid. The Quakers will thank Him for His Love, but desire to be Excus'd as to Money Matters. They know God has no need of Money; therefore they will use it for Him, and Pay Him in Spiritual Coyn.

But tho' they dare thus Mock God to His Face; yet they are afraid of the Face of Man. Tho' they make no Scruple of with-holding God's Tythe, and pretend Conscience for-it; yet they wou'd smooth it to the Govern∣ment, as being against their Laws, and make Jesuitical Subterfuges to avoid their Displeasure: As in this Quaker Answer to Bugg, which I have spoke of before, and will Prose∣cute a little further, to Detect their Deceit and Hypocrisie.

As it was said of Hannibal, that He never Fought without an Ambush, so the Quakers never Write without 〈◊〉〈◊〉 Reserve, a Double Meaning, to secure their Retreat, when Pinch'd from another Quarter, as is most apparent in this their Apology against Francis Bugg's Impeachment, as to the matter of Tythes. I will conceal none of their Strength. I see the Starting-hole they have left, (as in all their Wri∣tings) whereby to escape from what I have before Quoted, viz. That their Testimony against Tythes does Rather affect a Popish Clergy, than a Protestant Civil Government. The Charm lies in the word Rather; and if they are press'd Hereafter with this Testimony of theirs, as Favour∣ing of Tythes: No, they will say, We did not, by that, at all Allow of

Tythes; but only, by way of Com∣parison, we wou'd Rather grant it to a Protestant Civil Government, than to a Popish Clergy: Not that we think it lawful to pay them to Ei∣ther. And this is their True and Ge∣nuine meaning by this Testimony; which I will shew yet more fully from the Proofs they bring for it. They bring Precedents, as Vouchers for them, out of Fox's Book of Martyrs, of some who refus'd Tythes to the then Popish Clergy; and thence wou'd insinuate as if their Case were the same. Therefore they grievously Accuse Francis Bugg, in that he most shamefully Quarrels with the Quakers, p. 3. for renewing and asserting his (Wickliff's) and other Famous Protestants and Martyrs Testimonies against the Corrup∣tion

of Priests, and Popish Im∣position and Oppression of Tythes. And they instance another, one William Thorp, in the Reign of Hen. IV.

But, to secure their Double Mean∣ing, the Arguments which they Quote of these Men, are not against Paying of Tythes to the then Priests, because they were Popish, but as making Tythes not proper under the Gospel; which reaches to all Priests, whether Popish or others. But will the Quakers be ty'd to the Opinion of these Men, in other things? No, surely. They will not so much as Pretend to that. Why then shou'd they think to tye us to their Opinion as to Tythes?

They lay particular stress upon the Ample Testimony (as they call it) given by William Thorp, as to their present Purpose. And

they set it down at large. It militates against Tythes being Paid at all under the New Law, that is, to any sort of Priests. And how does this serve to the Present Purpose of these Qua∣kers, who wou'd put upon us, that they are only against Tythes being Paid to Popish Priests: For otherwise they do, in no sort, clear themselves from Francis Bugg's Impeachment; which is, their opposimg the Laws of the Land, and Preaching them down as Anti-Christian, and not to be o∣bey'd.

But as to Thorp's Argument, wherein they so much Glory; it shews what a Doughty Clerk he was. Our Priests (says he) came not of the Lineage of Levi, but of the Li∣neage of Judah, to which Judah no Tythes were Promised to be

given. Thus he, as these Quakers have Quoted him. But now, who told Thorp, or the Quakers, that out Priests came of the Lineage of Judah▪ Are they Jews? What fullsom stuff it this! But our Saviour was of Judah. What then! He was not a Priest, af∣ter the Order of Judah, of which Tribe Moses spake nothing con∣cerning Priesthood, Heb. 7.14. But he was a Priest after the Order of Melchisedec, Heb. 5.6. And Tythes were Paid to Melchisedec, long before Levi, who Paid Tythes to Melchisedec, being yet in the Loyns of his Father Abraham, Heb. 7.10.

Now the Evangelical Priesthood is after the Order of Melchisedec: And therefore they Claim Tythes, as being due to that Order of Priest∣hood:

So that all their Argu∣ments as to the Law, and Levitical Priesthood being superseded, operate nothing against Priests of a Superior and more Excellent Priesthood.

12. And there being as Ancient mention of Tythes as there is of Priesthood in the World, I have no manner of doubt but they are as An∣cient as Priesthood it self, that is, as Adam: From whom Descended the Knowledge of Tythes, as of Sacri∣fices, and Priesthood; which are all Relatives, the one being the Mainte∣nance, the other the Office of the Priesthood; and therefore the one must be as Ancient as the other: And they were all alike Receiv'd by the Hea∣then World, by an Immemorial Tradition from the Beginning, with∣out

knowing of their Beginning, as they knew not their own Origination, nor of the World, of Marriage, and other Positive Institutions, which, by an Universal Tradition, had been Convey'd down to them.

God reserv'd the Tenth Part of our Substance, as the Seventh of our Time, to be Paid, as a Tribute and Acknowledgement to Him, from whom we Receive All: And there∣fore the Payment of Tythes is a part of God's Worship. The Priests be∣ing made the Receivers (because we cannot Pay them to God immediately) is but a Secondary Consideration. They were part of the Offerings to God, under the Law, Numb. 18.24. They are call'd His Inheritance, Deut. 18.1. not as then Instituted, but then given to the Levites. Nor

is Melchisedec's Tything of A∣braham mention'd as the Beginning or first Rise of Tythes; but it is told only occasionly, and as a thing well known and Receiv'd, even in these Early Ages.

And being part of the Worship of God, Holy unto the Lord, Lev. 27.32, 33. They were not Aliena∣ble, or to be Chang'd with any thing else. The Priests cou'd no more Ex∣cuse Men from the Payment of their Tythes (for they were Paid to God) than they cou'd Commute any of the other Offerings or Sacrifices, upon the pretence that they were given to the Priests for their Maintenance. No Man says that the People did offer Sacrifices to the Priests, tho' the Priests did live of their Sacrifices; neither are Tythes offer'd to the

Priests, but to God, tho' they are Paid to the Priests, and Received by the Priests from the Hands of the People, as other Offerings to the Lord were.

Therefore the Substraction of the Tythes, as of other Offerings, is call'd a Robbing, not of the Priests, but of God, Mal. 3.8. It is In∣vading what God has Reserv'd Peculiar to Himself, that we may not Touch it of all the other Trees of the Garden 〈◊〉〈◊〉 may freely eat. And this is the same Sacrilege as to taste of the Forbid∣den Fruit. That was the First Sin. It was Sacrilege. And I am not a∣fraid to say, that all are guilty of it, who have seiz'd upon the Tythes of God, and Pay them not to His Priests. And that this Sin will not be forgiven without a severe Repentance, and Restitution.

How far extreme Ignorance, oc∣casion'd by the Torrent of the Times, will Excuse, I will not now Dispute: But I am sure Willfull or Affected Ignorance, occasion'd by Negligence, or Covetousness will not.

And let this be added to all that I have said; That several Kings of England, who had then the sole Right and Property in all the Lands of England, have anew Dedicated, by Particular Vows, as Jacob (Gen. 28.22.) all the whole Tythe of the Lands of England to God; and Sign'd Charters and Grants of the same tender'd upon their Knees, at the Altar of God, in Presence, and with the Approbation of the Lords, and Estates of the Land, with Heavy Curses and Imprecations upon them∣selves, or any of their Successors, who

shou'd Recall the same, or Incroach, in any part, upon the said Tythe of God; and upon all who shou'd Re∣ceive such Grants from them, or assist them in such Sacrilege. And the same has been confirmed by several Acts of Parliament.

Now if a Man cannot violate H••∣own Vow, how can he Annull that of another? Especially where his Vow was only for the Payment of what God had before Reserv'd to Himself.

But I will not Launch out here upo•• this Subject; only tell these Quakers, That it was the Friars and School-Men who first set up the Notion of Tythes being Eleemosynary, a∣gainst their own Canonists, on pur∣pose to leave the People at Liberty to bestow their Tythes upon the Regu∣lars, and to maintain the Sacrilegi∣ous

Impropriations which the Pope had made of the Tythes of the Secu∣lar Clergy, to endow their Mona∣steries: which Hen. VIII. instead of Restoring, did yet more Sacrile∣giously Impropriate to the Laity.

And here let the Quakers take a view of the Original of their Arguments against Tythes: They have only lick'd up the Spittle of the most Corrupt Part of the Church of Rome; and gone in to the Scandal of our Refor∣mation, which is most justifiable in our Doctrine and Worship; but the High Places were not taken away. Our Iehu Reformer de∣stroyed indeed Baal out of the Land, (2 Kings 10.28, 29.) but he de∣parted not from the sin of the Golden Calves. O thou that abhorrest I∣dols, dost thou commit Sacrilege! Rom. 2.22.

But our Quakers exceed all Cor∣ruption even in this. They not only refuse to Pay their Tythes to God; But they are Tempted by the Seducer, to Rail against them as utterly Unlaw∣ful and Anti-Christian. And, to add even to this, they wou'd now Hypocritically excuse themselves at the Hands of the Government; and dare not bear their Testimony openly and a∣bove-board.

They simper with half a Mouth, and say, they mean it not against a Prote∣stant Civil Government; when, no longer since than in their Yearly Epistle for the Year 1693. directed from the Yearly Meeting at Lon∣don, to the Monthly and Quarter∣ly Meetings in England, Wales, and Elsewhere, it is positively En∣join'd, That none shou'd Pay

Tythes, but Refuse the Payment thereof as an Anti-Christian Yoke of Bondage.

And in a Book deliver'd by them to the House of Commons, 1694. Intitued the Counterfeit Con∣vert, &c. which was wrote by George Whitehead; and wherein they pre∣tend to vindicate themselves from Ca∣lumnies cast upon them; and to set forth their true Doctrine, which they will stand by, and own as such, before the Parliament: There, p. 73. they openly Declare, That their Testimo∣ny against Tythes was not a Law of Their making, but of Christ's. This is high indeed! For then it must super∣sede all our Laws, and render them Anti-Christian. This is a full Con∣fession of Francis Bugg's Impeach∣ment. But I meddle not now with that,

only as to the Conscience of the thing. Where do they find any Law of Christ against Tythes? No, they are not able to produce one word, or any thing like it. But, on the con∣trary, there are plain Intimations in the Gospel of their Continuance, particu∣larly 1 Cor. 9.13, 14.

But we need no new Command for them in the Gospel. If they are not Forbidden, and Abrogated by Christ, they are still of force. They are no part of the Typical or Cere∣monial Law: and nothing else of the Law was Abrogated by Christ. They were before the Law; and the Reason of them is Eternal. That is, Honouring the Lord with our Substance (Prov. 39.) as with our Time: and that Proportion of either which He, at first, Reserv'd to Himself must so Remain.

But there is another Jesuitical Ex∣cuse in p. 2. of these Quakers An∣swer to Bugg, viz. That these their Orders are not Constitutions or Canons, but Epistles, wherein se∣veral matters of Christian Advice are Recommended, and not Imposed: This wou'd seem as if these Quakers were left to their Li∣berty whether they wou'd pay Tythes or not. But the contrary is made ful∣ly appear, in the Instances of Crisp, Story, Rogers, &c. as before.

And as to the Stile of their Orders being call'd Epistles, I suppose, they have heard of the Pope's Decretal Epistles. And he Commands most Absolutely, when he writes himself, Servant of the Servants of God. Soft Words, and Hard Meaning! That Severe and Terrible Excommu∣nication

against John Story, &c. above told, was by way of Epistle, which is taken notice of in the above-Quoted Replication, in the very Ti∣tle of it, viz. A Testimony against the 66 Judges called Quakers, who writ an Epistle (as they call it) against John Story, John Wilkinson, and those join'd with them, &c. I have shewn before that not only Their Writ∣ings, when they are call'd Epistles, but all, even the very Queries of Theirs are to be esteem'd Equal to the Scriptures, so that (as they say) you might as well condemn the Scriptures to the Fire as their Queries. That Their Writings are not to be look'd upon as the Edicts of Men, but of God Himself, &c.

But when they are Pinched, then they are only Recommendations,

and Advices— But such as must be Obey'd, under the pain of being Re∣bels to God, and Disown'd by them. Which, to much the greatest number of them, considering their Dependance up∣on one another in Trade, is their utter undoing.

Now such Advices look very like Commands. And this last Excuse of the Quakers is no better than the former.

But in all this Answer to Bugg, they have quite forgot the most material Objection against them, which is some Quotations of theirs as to Tythes, which are cited by Bugg, particularly that mention'd p. 3. of Edw. Bur∣rough, in the 780 page of his Works. Tythes (says he) as received and paid in these days— are of Anti-Christ. This totally overthrows the

Quakers Excuse in their Answer to Bugg, viz. That they only spoke a∣gainst Tythes being paid to Popish Priests, and by Popish Laws: For here Edw. Burrough condemns those Tythes as Anti-Christian which are Receiv'd and Paid, in these Days; which are to Protestant Priests, and by Protestant Laws. And to this the Quakers Answer has not return'd one word, or taken the least notice of it. No, nor to that other Quotation out of the Ancient Testi∣mony, &c. p. 2. So it is no new thing that the People of the Lord call'd Quakers, have suffer'd so deeply, for but the Ancient Testimony to the Coming, Death, and Resurrection of Christ, which they that Plead for Tythes, in this Gospel-Day, do, in effect, De∣ny, &c.

Nor to that Quoted out of Thomas Ellwood's Antidote, &c. which I have mention'd before, but Bugg here more at large. Thus, p. 78. of the Antidote; Truth allows no Payment of Tythes at all under the New Covenant, but Condemns it— They who Pay Tythes do therein uphold a Legal Ceremo∣ny, Abrogated by Christ; and thereby deny Christ to be come in the Flesh, which is a Mark of Anti-Christ, &c.

To the Argument it is Answer'd before, That Tythes are no Legal Ceremony; nor any Ceremony at all. They are a just Tribute, and Acknowledgment to God out of that Encrease with which He has bless'd our Labours. This is far above a Ce∣remony, which, in its own Nature,

is a thing Indifferent, neither Good, nor Bad; which the Duty of Ho∣nouring the Lord with our Sub∣stance is not, but a Necessary, and even a Natural Duty: And as to the particular Quantum of a Tenth part of our Substance, that was de∣termin'd long before the Law; and was the Universally receiv'd Notion of the World, in all Ages; and there∣fore, of Divine Institution; and so, far from a Legal Ceremony.

And as they were no Ceremony, so neither were they any Type of Christ, and to cease at His Coming, like Sacrifices, whose first Institution was to Prefigure the Death of Christ, and the shedding of His Blood. And therefore Christ is call'd by the Name of His Types; Christ our Passover is Sacrificed for us, 1 Cor. 5.7.

He is call'd our Passover, and Sa∣crifice; but he is never call'd our Tythe. For that has no Relation to any Typical Representation of Christ; ••hey Prefigure not His Passion, or Death: They are totally of another Nature, a Tribute due from us to our Creator and Preserver. And there∣fore never to cease. They are never Fullfill'd, but in being dayly Paid. Sacrifices, and all other Types of Christ are Fullfill'd: For He only is now our Sacrifice: But He is not our Tythe. The nonsence of such a Pretence appears from the very Propo∣sing of it.

But in the next place, as Tythes are no Legal Ceremony, nor Type, so neither are they Abrogated by Christ, as T. Ellwood affirms, but cannot Prove. We desire any one

Text to shew it. He quotes 1 Joh. 4.3. which has no more Relation to it than Neh. 10. to the 28. verse. And is a plain Demonstration that they have no such Proof; else they wou'd have brought it.

And it is as plain that they have no Answer to give to those Quotations which Fr. Bugg produces out of their Books, otherwise it is impossible but they must have said something to them; they being so exceedingly Scandalous and Provoking to our Government both in Church and State; as their making our Magistrates to be Pha∣raohs, Nebuchadnezzars, &c. and the Clergy, very Conjurers, Thieves, Anti-Christs, Witches, Devils, Baal's Priests, Hell-Hounds, &c. and crying woe and misery to the Upholders (whether

Kings or Parliaments) of that Treacherous Crew, and Deceit∣ful Generation. But William Penn (continues Bugg in his Impeachment, p. 1.) in his late Book Stil'd, The Guide Mistaken, &c. goes a little farther, viz. Whilst the Idle Gormondizing Priests of England, run away with a∣bove 150000 l. a year, under Pretence of God's Mini∣sters— And that no sort of People have been so Vniver∣sally through Ages, the very Bane of Soul and Body of the Vniverse, as that A∣bominable Tribe, for whom the Theatre of God's most Dreadful Vengeance is reser∣ved, to Act their Eternal Tra∣gedy upon, &c.

What Flaming Ovens are the Hearts of these Men! Belching forth nothing but Hell and Damnation!

Bugg tells, in the same place, how Industriously these Books are spread a∣mongst the Quakers; insomuch that a poor Widow-Quaker, to whom he Administred, whose substance did not amount to ten pounds, yet she was so well stor'd with these Quaker Printed Books and Pamphlets, that she had more than two hundred of them. Enough (says he) to Infect a Nation, their Chief tendency being against Magistracy and Ministry, and all Instituted Religion.

And to all this Heavy Impeach∣ment, there is not one word of An∣swer, in that which is call'd The Qua∣kers Answer to Bugg.

Nihil Dicit, is Confessing of Judgment: And, by this, we must believe all these Quotations of Bugg's to be True. And that there is nothing to be said in Defence of them: But that the Quakers own them still, and are just such Men as he has Represen∣ted them.

But to Conclude, If they thought that they cou'd prove Tythes to be Abrogated by Christ; their being against the Law of the Land ought to be no Objection: But their poor Trimming and seeking Excuses, shews either that they dare not stand to the Truth, or that they think not their own Pretences to be Truth, though they wou'd pass them, as such, upon others.

If they cou'd prove Tythes to be Abrogated by Christ, then indeed

Bugg's Impeachment wou'd appear to be Malicious, only to stir up Perse∣cution against the Truth of Christ, because it was not own'd by the Law of the Land. But if it cannot be made appear that Tythes are contrary to the Law of Christ; then they are justly Impeachable, who shall oppose the Laws of the Land in that parti∣cular. And this shews how dangerous a thing it is to admit Enthusiasm, in any Government, when their Imagina∣tions and Crotchets shall be thought Equal to the Scripture, and to have Force to dissolve the Laws of the Land. It is no Objection against Quakerism, that it has not been Voted in St. Ste∣phen's Chappel (as bad things have) and I shou'd like it not the better, but the worse, if it were made the Parlia∣mentary

Religion of the Nation: which it may come to, in its turn.

All Persecution for the Faith, is suffering in opposition to Laws. And the Psalmist tells of those who establish Wickedness by a Law. There∣fore this was the easiest Objection in the World to get over.

But now, for the Quakers (to cur∣ry a little favour) to Sham and Trim, as in this their Answer to Bugg, and that in a matter of Conscience, gives us an Idea of these Men, far short of Infallibility; even as the poorest Time-servers, and, in their unmannerly way, of Flatterers, and Sycophants.

And I have shewn that they were al∣ways so. Courting all the Prospe∣rous Rebellions from 1650. to 1660.

I have done this for the sake of those Honest Loyal Quakers now a∣mongst us: If they were all guided with the same Spirit, they wou'd be all such; especially Mr. Penn having told us (ut supra, p. 61.) That their Light within did serve them both in reference to Religion, and Ci∣vil Concerns. And we believe it does both alike Infallibly. And then let our Now Loyal Quakers take a measure of their Infallibility in o∣ther things, by the Traiterous Prin∣ciples and Actions of G. Fox, and all the rest of them, from 1650. to 1660. in that Scene of Rebellion and Schism, the two Breasts of the Covenant, whence the Quakers suck'd their Infant Milk.

I hope this dismal Prospect of the Birth and Growth of Quakerism,

will cure those Quakers of Honesty and Sense, who have a just apprehen∣sion of the Heinousness of Schism in the Church, and Rebellion in the State.

And I wou'd desire them not to sa∣tisfie themselves (it will not satisfie the World) to slip out some of the most Monstrous Passages of Treason out of the new Editions of their Prophets, as I have shewn they have serv'd Edw. Burrough, Francis Howgil, &c. and I have given them a timely warning as to the New Edition of G. Fox's Works, which is upon the Stocks: For this disingenuous Trick exposes their Infallibility much more; and they are not to think that some will not watch them, and Detect their Double Deal∣ing.

There is nothing less will serve their turn, than down right to Acknow∣ledge the Folly and Wickedness of their Former Prophets; to Re∣nounce, Disown, and Condemn their Blasphemies, and Treasons: otherwise, they must be judg'd Part∣ners with them, and Favourers, at least, of their Impious Principles, who refuse to Condemn them; when it is so necessary for the Glory of God, and removing so horrid a Scandal, not only to the Quakers, but to the Re∣form'd Religion, and to Christia∣nity it self; which Appellations the Quakers assume to themselves; but how justly, I leave to the Reader.

13. And the Quakers cannot re∣fuse thus to Condemn these Scanda∣lous Prophets and Teachers of theirs, even by their own Discipline: For

in their Yearly Meeting, 1675. they made a Decree, That the Churches Testimony and Judg∣ment against Scandalous Walkers; and the Repentance and Con∣demnation of the Parties Restor'd shou'd be Recorded in a Distinct Book, to be Produced or Publish∣ed for that end.

Now, if they think Blasphe∣mers and Traytors, and False-Prophets to be Scandalous Walkers, they are oblig'd here, by their own Rule (and their Practise, in other Cases) to cause them to sign Instruments of Condemnation against themselves, and to Record these in their Publick Register, together with their Chur∣ches Testimony and Judgment against them, to be Produced and Published for that end, to vindi∣cate

their Church from the Scan∣dal.

But if they refuse (as I am afraid they will) to Execute this Discipline upon those False-Prophets herein De∣tected, and many others whom they know, upon all their Blasphemers and Traytors (upon their Persons, if alive, and their Works, if they are dead) if they refuse this, it is plain, that they think not such to be Scandalous Walkers; but that they justifie them, and their Principles: Tho' (as in this their Answer to Bugg) they wou'd, for their Temporal Ease and Advantage, and to blind the Eyes of the World, Cover and Cut and Shufle and Hide themselves. Let this therefore be the Touch-Stone to prove them: Let them Produce and Publish such their Condemnation

of Fox, Burrough, &c. for their False Prophecies, and Trayterous Abetting of Oliver and the Rump, and that In the Name, and From the Mouth of the Lord, adding Blasphemy to Rebellion. Let them either Convict Bugg of False Quotation in those Barbarous Pas∣sages he has produc'd out of several of their Books, in this his Impeach∣ment, or let such Persons be Censur'd by them, and their Books Disown'd.

But if they will do none of these things, then let them lie under the Im∣peachment and the Condemnation laid against them; and it must, in that Case, and for that Reason, be laid up∣on their Church, as their avowed Doctrine and Principle; and not only as the Failing of Particular Per∣sons.

14. Lastly, I desire to obviate some Objections which have been made by some to whom I have shewn the follow∣ing Sheets, and thereby further to enforce the Proofs hereafter brought. First, It has been objected to me, That I seem to have aggravated that Point a∣gainst the Quakers of their aspiring to an Equality with God: which is so wild and outrageous a Blasphe∣my, that some cannot believe these Men mean it, tho' they say it. And indeed it was not without great Force upon my self, that I cou'd be brought to believe it; for I thought it impossible, that any Man, even in Bedlam, cou'd be far given up, to a total Depriva∣tion of all Sense and Reason. But I was over and over, to my Astonish∣ment, convinc'd of this, by the Pe∣rusal of their Blasphemous Writings:

Particularly of G. Fox, which I have Quoted, Sect. VI. p. 51. and have consider'd Mr. Penn's Defence of him. Sect. VII. from p. 57. And if this be not sufficient, I will now further prove my Charge, even in Legal Form against him, by Evidence upon Oath: which you will find in a Book Printed 1653. Entituled, A Brief Relation of the Irreligion of the Northern Quakers, &c. There p. 2. and 3. you have the Account how George Fox did avow himself over and over to be Equal with God: being ask'd by Dr. Marshal, in the Presence of Mr. Sawro, Coll. Tell, and Coll. West, Justices of the Peace in the County of Lancashire, at a Private Sessions in the Town of Lancaster, whether or no he was Equal with God, as he

had before that time been heard to affirm: His Answer was this, I am Equal with God.

This Blasphemy hath been at∣tested upon Oath, by the aforesaid Dr. Marshal, and Mr. Altam School-Master of Lancaster, before the Justices at the last Sessions, held at Appleby, the 8th of January, 1652. and before Judge Puleston at the last Assizes held at Lancaster, the 18th of March, 1652.

Thus that Account, which was Printed soon after the said Assizes: at the same Assizes, it was prov'd against this Fox, that he had avowed himself to be the Christ, the Way, the Truth, and the Life (Witnessed by George Bickett and Isaac Bourne) That he was the Judge of the World, (Witnesses, George Bickett, Adam Sands,

Nathanael Atkinson) yea the E∣ternal Judge of the World (George Bickett Witness;) and Mr. Sawro, a Justice of Peace, told the Judge, in the open Court, that he cou'd produce many more who cou'd Witness that G. Fox had affirm'd himself to be the Christ, &c. But the Witnesses produc'd were thought sufficient at that time. In the above Account, p. 3. it is likewise Witnessed, that Iames Naylor affirm'd, That he was as Holy, Just and Good, as God Himself; and that ames Milner (before mentioned, p. 24. 25.) in the County of Lancashire, profess'd himself to be God and Christ. Witnesses, Thomas Shaw, Gerard Shaw, George Inman.

These monstrous Blasphemies occasion∣ed a Petition from the Gentlemen of

that County, to the then Council of State. Which being short, I give you Ver∣batim as follows. To the Right Ho∣nourable the Council of State. The Humble Petition of several Gen∣tlemen, Justices of Peace, Mini∣sters of the Gospel, and People, within the County of Lancaster, whose Names are Subscribed.

Sheweth,

That George Fox, and James Naylor are Persons Disaffected to Religion, and the wholesom Laws of this Nation; and that since their coming into this Coun∣try, have Broach'd Opinions ten∣ding to the Destruction of the Relation of Subjects to their Ma∣gistrates, Wives to their Husbands, Children to their Parents, Ser∣vants

to their Masters, Congre∣gations, to their Ministers, and of a People to their God: And have drawn much People after them: Many whereof (Men, Women, and little Children) at their Meet∣ings, are strangely wrought upon in their Bodies, and brought to Fall, Foam at the Mouth, Roar, and swell in their Bellies. And that some of them affirm them∣selves to be Equal with God, contrary to the late Act, as hath been attested at a late Quarter-Sessions holden at Lancaster in Octo∣ber last past; and since that time, acknowledged before many Wit∣nesses; besides many Dangerous Opinions, and Damnable Here∣sies, as appears by a Schedule hereunto annexed, with the

Names of the Witnesses Subscri∣bed.

May it therefore please your Honours, upon the Consi∣deration of the Premises, to provide (as your Wisdom•• shall think fit) that some speedy Course may be ta∣ken for the speedy Suppres∣sing of these Evils.

And your Petitioners, &c.

The Schedule annexed was as follows.

• ...1. George Fox Profess'd and avow'd that he was Equal with God.
• ...2. He Professed himself to be the Eternal Judge of the World.
• ...3. He said that he was the Judge of the World.

• 4. He said, whosover took a place in Scripture, and made a Ser∣mon of it, and from it, was a Conjurer, and his Preaching was Conjuration.
• ...5. He said that the Scripture was Carnal.

Iames Milner, a Follower of the said Fox, professeth him∣self to be God and Christ; and gives out Prophecies.

• 1. That the Day of Judgment shall be the 15th day of No∣vember.
• 2. That there shall never Judge sit at Lancaster again.
• ...3. That he must ere long shake the Foundations of the Great Synagogue, meaning the Par∣liament.

Leonard Fell Professeth that Christ had never any Body but His Church.

Richard Huberthorn wrote that Christ coming in the Flesh, was but a Figure.

This was the Schedule. And G. Fox wrote an Answer to this Petition, and to every particular in the Sche∣dule; which he Entituled, Saul's Er∣rand to Damascus, &c. Printed, 1653. wherein he inserts the said Petition and Schedule, out of which I have Transcrib'd them.

And I have done it, First, to give the Readers, who are Strangers to the Proceedings of the Quakers, a clearer view of them.

Secondly, To Invite all that are Cu∣rious to Read that Answer of Fox's Saul's Errand, &c. because there

is none can Imagine but that Fox, ha∣ving produc'd so particular a Charge of Gross and Abominable Blasphemies against himself, and Partners, did it on purpose, that he might the more ex∣actly, and in terms most Express and Plain, Renounce and Disown them.

And every Reader will judge it Rea∣sonable to conclude Fox and the Foxo∣nians absolutely Guilty of every part of this Charge, which they refuse, in this their Vindication, thus Plainly and Expresly to Disclaim: Or where they Dodge, and Shift, and will not give a Direct and Categorical Answer. Because no Innocent Person wou'd desire to wave his Denial of so Foul an Imputation laid upon him: But, on the contrary, wou'd, with the greatest Earnestness, press to be Heard; and wou'd Purge himself, in the Plainest

and Fullest Terms he cou'd devise; and wou'd believe that every one wou'd think him Guilty, wou'd give every one leave to believe him Guilty, if he gave any Dubious, or Foreign An∣swers. For who will not think him Guilty, who cannot be brought to Plead not Guilty?

But such is the Case of Fox in his Saul's Errand, above-mentioned; He does not Plainly deny, no, not any one of the particulars Charg'd upon him, or his Followers, in the Petition and Schedule, which he In∣serts. Nay, he downright owns, and justifies the greatest part of them. As their Preter-natural Convulsions and Quakings, Foamings, and swel∣ling of their Bellies, which seiz'd them at their Meetings, even little Children, who cou'd not Counter∣feit:

and therefore was, no doubt, plain Possession; but whether of a Divine or Diabolical Spirit, has been above consider'd. The matter of Fact Fox owns, p. 5. and Vindicates it by the Ecstasies Recorded of the Holy Prophets of Old. But none of these ever seiz'd little Children. But the Lapland Possessions have, in those who are given up to the Power of the Devil, of which there are fre∣quent Examples, in our own Countries, besides these of the Quakers.

Fox likewise owns the Indictment laid in the Schedule against James Milner, and justifies him, tho' he cannot deny the Fact. As for James Milner (says he p. 9.) tho' his mind did Run out from his Condition, and from minding that Light of God which is in him, whereby

the World takes occasion to speak against the Truth, and ma∣ny Friends stumble at it; yet there is a Pure Seed in him.

This Pure Seed is what the Qua∣kers mean by the Light within. And which they make to be God and Christ: and therefore take the Name of God and Christ to themselves, be∣cause of God's thus supposed Dwelling in them.

But, by this Rule, every Man must be God, and Equal to God, as well as a Quaker, because the Quakers say, that This Light is in every Man that cometh into the World.

But every Man does not follow this Light. No more did James Mil∣ner, or James Naylor before-men∣tioned. And how shall we then know

that George Fox did, or any other Quaker?

What is now become of their Pre∣tence to a sinless Condition, and to Perfection, Equal even to the Perfection of God Himself!

Milner pretended to it. And Nay∣lor pretended to it. They all pre∣tend to it. And they have it all alike.

But how comes Milner here to be so gently dealt with by Mr. Fox? Why! Because his mind did only Run out. He did not follow his Light within. And do the Quakers charge any thing else upon the Heathen, the Papists, the Church of England, &c. but not following their Light within? No, nothing else. But then their mind Run out in Great Matters, whereas the Quakers run out but in Peccadillo's.

Let us then compare a little. We will pass the Heathen, for the Qua∣kers have a particular kindness for them: Think their Light within suf∣ficient to save them, without any Me∣rit, or Satisfaction made for their sins by Christ without, or Him, who Dy'd at Jerusalem, as they think of themselves; and both stand upon the same Bottom. But while they thus Christen all the Heathen; they Un∣christian and Damn to the Pit of Hell all the Christian World since the Days of the Apostles, as you will see hereafter, Sect. IV. p. 21.

We will, in this Comparison, let the Papists pass too, as being further off, and come to the Church of England, which the Quakers make to be no less than Anti-Christian, their Clergy to be Baal's Priests, False Pro∣phets,

Conjurers, Diviners, &c. And why?

Because they Preach upon a Text of Scripture (as in Artic. 5. of the above Schedule) and in Steeple-Houses, which they call Churches. Receive Tythes, and have a set Form of Prayer in their Publick Worship; and many such like things do they, for which they deserve the above Epi∣thets, and All the rest hereafter men∣tioned, p. 32.

But as for Iames Milner, there is yet a Pure Seed in him. And the Lord did open true Pro∣phecies,* 3.1 and mighty things to him. For his Mind only Runned out a little, to call himself God and Christ! And he was only mistaken n•• some Prophecies that he gave out.

And what great matter was all this in a Quaker! These and 40 more shall be excus'd while you continue firm to the Friends; but if you offer to ex∣pose their Errors, tho' in the most Friendly way, you touch Fire. All Hell shall be Rak••d for Names to load you with. Vile Canker••d Apostate, Devil-Driven, Diabolical, De∣vilish, &c. Thus have they treated those of their own Communion, who durst once Budge, or Grumble against the Impositions of Womens Meetings, and forced Discipline set up by G. Fox, or who presum'd to Pay their Tythes, tho' their Light within did dictate it to them, as Lawful and their Duty; and consequently that it wou'd be a sin against Conscience, if they did not do it. But, most of all are they Eurag'd against George

Keith, for Preaching up the necessity of a Christ without, and that the Light within is not suffi∣cient to Salvation, without some∣thing else. That is, Christ Jesus, without us, Suffering and Dying outwardly for us. For this is all the Heresie they have to Charge him with; as you will see in the Printed Tryals in Pensilvania, which I have Quoted. And yet more fully, in a Book which G. Keith Printed at Phi∣ladelphia (the Metropolis of that Colony) 1693. and carries this Ti∣tle, The Heresie and Hatred which was falsly Charged upon the Innocent, justly Return'd up∣on the Guilty, giving some Brief and Impartial Account of the most material Passages of a late Dispute in Writing, that hath passed at

Philadelphia betwixt Iohn Dela∣val and George Keith, &c.

They are thus Mad and out of a•••• Patience with G. Keith for speaking against the Sufficiency of their Ligh•• within: Because if their Light within be not Self-sufficient, then will follow the necessity of a Christ without to take away Sin, by making an outward Atonement and Sa∣tisfaction for it; by an outward shedding of outward Blood. And what then will you say? Are you a∣maz'd why this shou'd provoke the Quakers so much? Why, will they not yield this? Oh no. This was the Grand Design of him who first Inspir∣ed and Possessed them, to Destroy the only Saving Faith, in the Satis∣faction made by Christ for our Sins, by turning all this to a meer Allegory,

tending only to an inward Christ, ••hat is, their Light within, to Spi∣ritual Blood shed Inwardly in their Hearts; where they make this their inward Christ, to be Born, Suffer, Die, Rise again, Ascend into Heaven, that is, a Spiritual Heaven within them. And the Ap∣pearing of Christ which they expect is within them: Thus Samuel Buttivant Subscribes an Epistle he wrote to a most Virulent Quaker Trea∣tise, Entituled, A brief Discovery of a Three-fold Estate of Anti-Christ, Printed 1653. he stiles him∣self, A Faithful Friend to the Faith∣ful, and an Affectionate Lover of all that love the Appearing of the Lord Christ in them. And this inward Christ they make to be the Archi-Type, of which that Man

Christ Jesus, was but the Type, Figure; and his Birth, Suffering•• Death, Resurrection, &c. but i•••• History of the Birth, Sufferings, &c of the Light within them, whi•••• they call the Mystery, as of great•••• Value and Consequence to us.

Therefore it is that the Devil is 〈◊〉〈◊〉 concern'd to support and keep up th•••• Doctrine, which makes no more 〈◊〉〈◊〉 Christ Jesus than a Good Example as a Man who had a great Measur•• of the True Christ, or the Light with in; but no more Incorporated i•• Him, or made part of his Substanc•• and Person, than in any other Man and consequently, that the Light, o•• Christ, Dwelt in the Body of that Ma•• who was called Christ Jesus, only 〈◊〉〈◊〉 in a Veil or Garment; which he ha•• now thrown off; and is no more

Man, nor has any Human Nature now 〈◊〉〈◊〉 Heaven. Nay, indeed, at this Rate, He never was a Man, only Dwelt in ••e Body of the Man Christ Jesus or a time, as He Dwells in the Body ••f any other Saint. Nor did He Suffer or Die more in Christ Jesus ••han in any other who Suffer'd or Died ••or the Truth: or any more than a Man can be said to be Crucify'd, when you Crucifie the Cloak or Garment which he wears.

Thus has the Devil, in the Qua∣kers, totally Destroy'd Christ's Hu∣manity, as, in the Socinians, he has taken away His Divinity; and, in both, he has Rooted up the Doctrine of the Satisfaction made by the Pas∣sion and Death of Christ, God and Man, to the Justice of God, for our Sins, which is the very Heart

and Corner-stone of the whole My∣stery of the Gospel; and by which only we can expect Salvation.

Therefore, till the Quakers are ful∣ly Rescu••d out of Satan's Power, 〈◊〉〈◊〉 can never expect that he will give the•• leave to quit this main Pillar of hi•• Kingdom.

No, On the contrary he has made them most Zealous and expresly Blas∣phemous in this. They compare them∣selves to Christ Jesus, make themselves Equal to Him, to be Christ, as well as He. And, in some things, Pre∣fer themselves before Him. They Pre∣fer their own Sufferings to the Suffer∣ings of Christ and His Apostles.

These are the words of a Great A∣postle of the Quakers, Edward Burrough, p. 273. of his Works. The Sufferings of the People of

God (called Quakers) in this Age, is greater Suffering, and more un∣just, than in the Days of Christ, or of the Apostles— What was done to Christ or the Apostles, was chiefly done by a Law, and in Great Part by the Due Execution of a Law. I will not stay to Comment upon this Blasphemous Expression, to say that the Sufferings and Death of Christ was the Due Execution of a Law. If it was Due, then Christ had His Due, and He Deserv'd what He met with! Nor will I in this place, take time to Detect the subtile Artifice of the Quakers, in Magnifying their Sufferings; of which there are very Remarkable Instan∣ces to be given. Nor to shew that their Sufferings were by Law, and, for the most part, by the Due Exe∣cution of a Law. I being, now chiefly concern'd in their Blasphemous

Comparing of themselves with Christ our Lord, and, as in the present In∣stance, Preferring of themselves before Him; their small Imprisonments or Fines (for none of them suffer'd Death, the Law does not allow it) for not Paying their Tythes; their Stubbornness and open Contempt of Magistracy and the Laws; for which they wou'd not have Escap'd so Easily in any other Christian Country; I say my Business at present, is to shew how they compare their short Im∣prisonments, for the above-said Causes, with the Death and Pas∣sion of Christ and His Apostles, and make these Their Sufferings not only Greater, against Common Sense, as if Tortures and Death were not Greater Sufferings than Fines and Imprisonments: But most Blas∣phemously

make Their Sufferings too to be more Unjust, than those even of Christ Himself! As if it were more Unjust to touch the Hair of a Quaker's Head, to Fine or Imprison him, tho' transgressing all the Laws of the Land, than to Crucifie the Lord of Glory, when they had no Legal Proof against Him, nor any Law either of the Jews, or Romans, by which He ought to die.

Let the Quakers never more pre∣tend to Persecution, when they can escape with such Impudent Blasphe∣my as this!

Which was repeated by another of their Prophets, whom I have had of∣ten occasion to mention, Solomon Eccles, who said, That the Blood of Christ was no more than the Blood of another Man.

I do not mention this, as if this Contempt of our Lord Christ were only to be prov'd by these Two Eviden∣ces. No, There are Clouds of Witnesses to be produc'd of the like Blasphemy in almost all their Tea∣chers; it is their dayly Theme, in their Profane Meetings. But more sparingly since the Noise that has been made upon this Head, by G. Keith and others of their Separatists. They now (to cover themselves from that Horrid Odium which this must justly bring upon them from all the Nation, and from all Christians) begin to Preach, in their Publick Meetings of a Christ without, and of His Sufferings at Jerusalem, &c. a Voice which, since their first appearing in the World, has hardly ever been heard among them. The whole Tendency

of all their Doctrine, being always to de∣preciate, as much as was in their Power, the outward Man Christ Jesus; and to build All upon the inward Christ, or Light within. But how sincerely, and with what Reserves, they now (when Forc'd, by Worldly Politicks) speak of Christ without; I have chosen this Instance of Solo∣mon Eccles to explain; by shewing the Subtile and true Quaker An∣swer which he gives to one Robert Porter who objected to him what I have above Quoted, and told it to others. Solomon Eccles writes to him, in these words. Robert Porter, take heed of belying the Innocent, for I hear that thou hast reported to a Priend of mine, that I shou'd say, that the Blood of Christ is no more than the Blood of another

Man. I never spake it, but do very highly esteem of the Blood of Christ, to be more Excellent, and Living, and Holy, and Pre∣cious, than is able to be uttered by the Tongues of Men and An∣gels.

And now, Reader, wou'd not 〈◊〉〈◊〉 think, that he had fully deny'd the Charge against him? And that he did highly esteem the Blood of Christ? But behold the Quaker Subtilty! He does not mean one word of this of the Blood of Christ, which He shed up∣on the Cross; but of the Spiritual Blood (whatever he, or the Quakers intend by it) for after the abovesaid High Witness to the exceeding Value of Christ's Blood, he adds immedi∣ately in the very next words, to Ex∣plain himself, I mean (says he) the

Blood which was offer'd up in the Eternal Spirit, Heb. 9.14. You may say, that this was the outward Blood, which Christ shed upon the Cross. True, it was so. For He offer'd his Blood, through, or in (as this Quaker alters the Text, to make it incline the more to their mean∣ing) the Eternal Spirit. And if Solomon Eccles had said no more, so it might have pass'd. But he goes on, in plain words, to tell us what he wou'd be at; and distinguishes this from the Blood outwardly shed; for having told us what Blood he so Highly values, as above, he subjoins, in the next words, to signifie what Blood of Christ it is, which he did not value more than the Blood of ano∣ther Man, and that was the outward Blood which was shed upon the Cross.

His words are these following. But the Blood that was forced out of Him, by the Souldiers, after He was dead, who before that bow∣ed His Head to the Father, and gave up the Ghost; but thou sayest that was the Blood of the New Covenant which was shed after he was dead, which I deny; yet I did say, that was no more than the Blood of another Saint. These were my words.

And he adds a little after, That the Baptists and Independants, and Presbyterians, and the Pope, are all of one Ground, and none of you understand the Blood of Jesus Christ no more than a Brute Beast; therefore Repent, for God will suddenly overthrow your Faith, and your Imputative Righteous∣ness

too, for the Imputation of Christ's Righteousness, which He did at Jerusalem and without the Gates, the Pope, the Episcopal, the Presbyterian, Independants, and Baptists, shall fare all alike, and shall sit down in sorrow, short of the Eternal Rest: But the true Imputative Righteousness of Christ we own, but it is Hid from you All, till the Lord open an Eye within you.

These are the words of his Letter, which I have transcrib'd out a Book wrote by William Burnet, Entituled, The Capital Principles of the Peo∣ple call'd Quakers, Printed 1668. p. 41.

And here you may see how they construe the Imputation of Christ's Righteousness, to be only within them:

And disown that which the whole Chri∣stian World understand by it; and their Notion of Christ's outward Blood, shed without the Gates of Jerusalem: But they have a Notion of inward Blood, inward shedding, and inward Imputation, which no other Christians know of, more than Brute Beasts, says Eccles. And they expresly deny Christ's outward Blood, to be the Blood of the New Cove∣nant. And make no more of it than of the Blood of any other Good Man. See G. Whitehead's Impious Defence of this, in The true Copy, &c. above Quoted, p. 24, 25. To which I will only add, as a Confirma∣tion of what I before observ'd, That the Quakers will seem to Con∣fess any thing; but with such Re∣serves as secure their own meaning,

and serve to Amuse the Inadvertent Readers. Thus in G. Whitehead's Answer to this Passage of Solomon Eccles, in the 58. p. of his Book En∣titled, The Light and Life of Christ within, Printed 1668. Repeating the above-quoted words of Solomon Eccles, where he speaks of the Blood of Christ, as more Excellent, and Living, and Holy, than is able to be uttered, &c. he adds, which might have satisfy'd any Spiritual or Unbyass'd mind. And the Rea∣der might have gone away with this, as a full Vindication of Solomon Ec∣cles, without taking notice how he had, in the same place, explain'd himself, as I have above Quoted him, not to mean this of Christ's Blood shed out∣wardly upon the Cross; but only of a Notion which the Quakers have of

Spiritual Blood, Spiritual shedding, &c. which is all perform'd within them. And G. Whitehead Enti∣tles that very page of his Book, The Blood of the New Covenant Spiritual. And therein Argues thus Blasphemously against his Opponent (Will. Burnet.) These are his words, But if W. B. intends that the Blood outwardly shed by wicked Hands, was the Price and Life of Christ, as his words import; then it fol∣lows, from his own words, that the Life of Christ is not in being; and this wou'd render Him a Dead Christ, &c. But G. Whitehead can speak Honourable things of the Blood of Christ (in his own Sense) and this is enough to satis∣fie any Unbyass'd Mind! Tho they have evaded the most Express Texts

for Christ's Humanity, even that Gen. 3.15. His being the Seed of the Woman.

They Allegorize all that too into a Spiritual Sence, quite away from the Letter; and to mean nothing else in the World but their Light within. Where they have a Spiritual Wo∣man, and Spiritual Seed, as well as Spiritual Blood. Hear how Mr. Penn endeavours to prove it, in his part of The Christian Quaker, p. 97, 98. The Serpent (says be) is a Spirit: now nothing can bruise the Head of the Serpent, but something that is Spiritual, as the Serpent is: But if that Body of Christ were the Seed, then cou'd He not bruise the Serpents Head in all, because the Body of Christ is not so much as in any one; and

consequently, the Seed of the Promise is an Holy Principle of Light and Life, that being recei∣ved into the Heart, bruiseth the Serpent's Head: And because the Seed, which cannot be that Bo∣dy, is Christ, as testifie the Scrip∣tures, the Seed is one, and that Seed is Christ, &c. Thus Mr. Penn. And this is his Deduction. That the Seed being Christ; and he having Prov'd (as he thinks) that the Body of Christ was not the Seed; his Consequence is, that the Promis'd Seed was not any Person, but a Prin∣ciple. And that this Principle is the Light within, and consequently that the Light within is Christ. And his Syllogism stands thus in Mood and Figure. The Seed is Christ: But the Light within is the Seed:

Ergo, the Light within is Christ. But the Minor remains yet to be Prov'd, That the Light within is the Promis'd Seed. Which Mr. Penn has only supposed: and that the Seed is not a Person, but a Principle. Which is a Supposition of so Pernicious a Nature, that it Unchristians any one who holds it. For the Faith of Christians is built upon that Man Iesus Christ, as the Seed Pro∣mis'd to Bruise the Serpent's Head. And that the Bruising of it, was Perform'd by the shedding of Christ's Blood outwardly upon the Cross, as a Propitiation and Satisfaction for the Sins of the whole World. Tho' the Application of this to our Souls, must by inwardly by Faith in our Hearts; not only a bare Historical Faith, that Christ did so Suffer, Die, Rose

again, &c. which the Devils do Believe, and Tremble, to see their Power so overcome. But by a Live∣ly Faith and full absolute Depen∣dance and Trust in that Satisfaction made by Christ's Death for our Sins, as our Surety who has paid our Debt for us, and Purchas'd an Eternal In∣heritance for us, upon our Perfor∣mance of the Conditions which He has set to us: And not only so, but as our High Priest, now sitting, in His true Humane Nature (whereby He is our Mediator) and in the same Body (tho' Glorify'd, and Chang'd in Qua∣lities, but not in Substance) at the Right Hand of His Father, to make continual and daily Intercession for us; and to power down His Spirit upon us, to give us this Saving Faith, for it is the Gift of God. And this In∣fluence

and Inspiration of His Bles∣sed Spirit, is the only true Saving Light within us; but not the Seed and Christ Himself (as the Quakers Blasphemously Dream) only a Ray, or Communication of His Light and Life to us.

How then can the Quakers have the True Christian Faith, how can they be esteem'd as any Christians at all, who will not allow Christ to be the Promis'd Seed; or that He was more a Man in the Body of Jesus, than in the Body of any other Man; who make no more Reckoning of His Blood, than of any other Saint; who do not believe Him now to be a Man, and, as such, our Mediator and In∣tercessor, at the Right Hand of His Father? These things I offer to their serious Consideration; and I Pray God

to Discover to them those Depths of Satan, and that Bond of Iniquity wherein they are Captivated.

But I wou'd ask Mr. Penn one Question before I go, upon his Hypo∣thesis of the Light within being the Promis'd Seed. And that is, since the Quakers make this Light within to be in every Man that comes into the World, how was it Promised; Gen. 3.15? Was it not Then in the World? And how then were they to look for it as to come?

But Mr. Penn has another Argu∣ment (Ibid.) to prove that the Out∣ward Christ cou'd not be the Pro∣mis'd Seed; which he says, must be Inward and Spiritual. Why? Be∣cause (says he) One outward thing cannot be the proper Figure or Representation of another, nor

is it the way of Scripture so to teach us, the outward Lamb shews forth the inward Lamb, &c. I am sorry Mr. Penn should tell us, that this is not the way of Scripture, be∣cause it is the Common High-way of the Scriptures. For all the out∣ward Sacrifices under the Law were Types or Figures of the Sacrifice of Christ, the outward Christ upon the Cross. Of whom St. Paul said (1 Cor. 5.7.) Christ our Passover is Sacrificed for us. So that the outward Paschal Lamb in Ae∣gypt, and the striking of its Blood upon the Side-Posts of their Houses,* 3.2 that the Destroyer might not come in, was a certain Type of the outward Blood of Christ, which keeps off God's Wrath from us, and not of any

fansy'd inward Lamb slain in our Hearts, &c. as the Craft and Ma∣lice of the Devil has suggested, to deface and wear out of our Minds the Faith in Christ's outward Blood, by which only there is Salvation.

And by the help of this Distinction of an outward and Inward Christ, outward and inward Blood, &c. the Quakers do keep themselves out of sight of all Men not throughly acquain∣ted with their Deceits. They can, upon a Pinch, subscribe the whole Creed, and yet not mean one word of it of God or Christ at all; that is, of any God or Christ without Men, or what all the World believe by God or Christ, as existing without us, tho' by their Blessed Influence operating within us.

But their Gross Ignorance cou'd not, at First, distinguish betwixt God and his Influence: and those of them who know better now, think themselves o∣bliged to Justifie, at least to Palliate and Excuse the Failings of their Lea∣ders, because they once own'd them to be Infallible.

By this means, all the Non-sence and Blasphemy of G. Fox lies upon Mr. Penn's Shoulders. If he will maintain him, right or wrong, then must Mr. Penn answer for G. Fox's calling himself Equal with God. And his senseless Argument to prove it, in his Saul's Errand, before Quoted, p. 8. because (forsooth) he had the Spi∣rit of God (as he Pretended) whence he Argues, in these words, He that hath the same Spirit that raised up Je∣sus Christ, is equal with God.

Nor is this Madness peculiar to Fox alone, it runs in the Blood of the Quakers. The Renowned Francis Howgil, is yet more Express in this Blasphemy, if more can be.* 3.3 The first thing thy Dark Mind stumbles at (says he to his Opponent Edward Dodd) is, that some have said, that they that have the Spirit of God are Equal with God. He that hath the Spirit of God, is in that which is Equal— And he that is joined to the Lord, is one Spirit, there is Unity, and the Unity stands in Equality it self. Thus he, and lest you should think too little of the word Equality, he gives it you with an Emphasis. Equality it self— But he seems to come into a calmer

mood, a few lines after, and says, There is Equality in Nature, tho' not in Stature. But instead of bringing him off, this sets him deeper in the Mire. For, first, it is Nonsence, for what∣ever is equal to God in Nature, must be so likewise in Stature, Since His Nature is Infinite. And, for that Reason, secondly, making us equal to God in Nature, is the highest Equa∣lity, it is indeed Equality it self. Which Expression Howgil repeats twice in the distance of three lines, that he might be sure of it.

Having thus made themselves E∣qual to God in very Nature, it is not strange to see them denying any other God or Christ but themselves. They pull God out of Heaven, and upbraid those who believe that there is any God or Christ there; as I have hereafter

Quoted their words, out of a Book of theirs call'd, The Sword of the Lord drawn, &c. p. 5. Your imagined God beyond the Stars, and your Carnal Christ is utterly deny'd— to say this Christ is God and Man in one Person is a Lye.

I will here add to this, how careful they are to instill into their Children, according to their Capacities, these Principles of their most Anti-Christi∣an Religion; and exceeding the Blas∣phemy of all that we ever yet heard among the most Barbarous of the Hea∣then Nations. There is a Primmer put out for the Quaker Children, by W. Smith. There, p. 8. you have this Question asked, How may I know when Christ is truly Preached? And the Answer is, They that are

False (Ministers) Preach Christ without, and bid People believe in Him, as He is in Heaven above; but they that are Christ's Mini∣sters, Preach Christ within. Here was an admirable Cue given to young Children, to prevent their ever receiv∣ing the least tincture of Christianity; that if they shou'd, at any time, hear of a Christ in Heaven, or of any Christ out of themselves, they might immediately stop their Ears, and believe all who spoke of it, to be False Mi∣nisters. Sure, Satan never advanc'd his Kingdom in any Age so high, as in these miserably Deluded People!

But lest the Child shou'd think that there might be only difference of Ex∣pression betwixt the Quakers, and others who Profess'd a Christ Perso∣nally in Heaven, tho' Present with

us, and operating in our Hearts by the Influence and Graces of His Spirit; there is another Question p. 9. Here then is great difference in their Doctrine? Answer, Yes, and no more Fellowship than East with West. This Answer is true indeed. For the difference is not only in the Ex∣pression, but in the Doctrine. And there is no more Fellowship than East with West. But here take no∣tice, that there are no Christians in the World, who deny Christ's Spi∣ritual Influence and Operation in the Hearts of Men, and His Light within them. And therefore this diffe∣rence of Doctrine betwixt the Qua∣kers and us, which they say, is as wide as East from West must be more than concerning the Light within, as a Ray or Beam shining into our

Hearts from Christ the Sun of Righ∣teousness; for in this, there are none upon Earth that have any difference with them; and therefore, the diffe∣rence must be concerning this Light within, being not a Beam, but the Sun it self, the True, Real, and only Christ. The very Person, and not only the Influence of Christ. So that the true state of the Question will be this, whether this Light within be the Principal or a Secondary A∣gent in us? For if it be only a Beam, it is a Secondary Agent, because it proceeds from the Sun; but if it be the Sun it self, then it is Principal. A∣gain, if it be the Sun, it is the only Agent, because the Sun receives not his Light from another. But if it be a Beam, it is not the only Agent; because the Sun does enlighten by the Beam.

And, in both these respects, the Qua∣kers do positively determine their Light within to be not a Seconda∣ry Agent, or sent from any other; but that it is, its self, the Only, and the Principle. And this is the Lan∣guage which they betimes teach their Children. For in Smith's Cate∣chism, p. 57. there is this Question and Answer. And is that which is within you the Onely Founda∣tion upon which you stand, and the Principle of your Religion? Answer, That of God within us, is so, for we know it is Christ; and being Christ, it must needs be One∣ly and Principal; for that which is Onely, admits not of another; and that which is Principal, is Greatest in Being: And thus we know Christ in us to be unto us

the Onely and the Principal, &c.

Here they expresly disown any other Christ than what is within them. But because all this may be pretended as meant only of Christ's Spirit, not of His Body, tho' there can be no room for any such pretence, because all whole Christ is here spoke of: And that it wou'd be as great Blas∣phemy to say that Christ had no o∣ther Spirit than what was within us, as to say that He had no other Body but what was within us: Yet, to make it exceeding plain that the Qua∣kers do not believe that Christ has any other Body, or other Humanity, than that Spiritual, or Allegorical Bo∣dy, or whatever they mean by it, which they say He has within them. In Edw. Burrough's Works, p. 149.

this Question is ask'd, in these plain and peremptory Terms Is that very Man, with that very Body, within you, yea, or nay? And the Ans. is as plain. The very Christ of God is within us, we dare not deny Him.

Pursuant to this Blasphemus Prin∣ciple, Solomon Eccles, in a Sheet he Printed the 17th of the ninth Month, 1668. called, The Quakers Chal∣lenge, p. 6. says these words of G. Fox. 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 (George Fox) whom John said he was not. This being objected by one Jeremy Ives in his Questions to the Quakers, George Whitehead makes this excuse for it, in his Seri∣ous

Search, Printed 1674. p. 58. he says that these words, The World was made by him, must not be ap∣ply'd to G. Fox, but only these words, The World knew him not. Tho' they are both in the same Sentence, and no Reason nor Rule of speaking in the World, can apply the one without the other. But even this Arbitrary In∣terpretation will not do. For the follow∣ing words whom John said he was not, are, past all help of Dodging, apply'd to G. Fox. Read the Sen∣tence; So it may be said of this True Prophet (G. Fox) whom John said he was not. Now, who was it that that John said he was not? He said, He was not the Christ. He did not say, He was not G. Fox. And therefore this cannot be apply'd to G. Fox any otherwise than by sup∣posing

him to be The Christ. Which the Quakers (by a Monstrous sort of Transubstantiation) think them∣selves to be.

And now you see the Reason why the Quakers cou'd Palliate and Ex∣cuse Iames Milner, as above-told, for saying that he himself was God and Christ: but yet were all in a Flame against George Keith, for Preaching the Insufficiency of their. Light within to Salvation, without the Person of the Man Christ Jesus, as without us. For this destroy'd all their Foundations, and the King∣dom of Satan which he had set up high amongst them. And therefore he stirr'd up all the Rage and Zeal of his Proselites against any who durst assault his Asylum, his very Temple and Throne.

James Milner was judg'd to have a Pure Seed in him, notwithstanding of his Horrid Blasphmy, and Ly∣ing Prophecies before-told. For they were indeed the Pure Seed and Do∣ctrine of the Quakers, tho' he blur∣ted it Unseasonably and too Plain∣ly.

But G. Keith for his most Chri∣stian Doctrine, of a Christ with∣out, was Condemn'd by their last Yearly Meeting, in their Bull of Excommunication, as Acted by an Vnchristian Spirit— And it is the Sense and Iudg∣ment of this Meeting (say they) That the said George Keith is gone from the Blessed V∣nity of the Peaceable Spirit of our Lord Iesus Christ, and hath thereby separated

himself from the Holy Fellow∣ship of the Church of Christ, &c.

This is as high as any Pope or Ge∣neral Council ever yet pretended. It is not only from the Fellowship of the Quakers in England, or Pensilva∣nia, but of the whole Church of Christ Of which the Yearly Mee∣ting of the Quakers in London, think themselves the sufficient Repre∣sentatives, and capable to Determine, and Conclude them by their Votes.

But there is one thing come in my way, which I ask the Reader's Patience to set down. It is told hereafter, p. 136. how Mr. Penn at Ratcliff-Meeting the 17th of Feb. 1694. Pronounc'd G. Keith an Apostate, In the Name of the Lord. This was before G. Keith's Condem∣nation in the Yearly Meeting 17th

of May, 1695. This Apostacy of G. Keith's was by the New Do∣ctrine of a Christ without, he had Preach'd in Pensilvania, which occa∣sion'd the Tryals and Debates there, I have mention'd. And upon the noise which these Proceedings made here in England, amongst the Quakers, Mr. Penn (the Proprietor of Pen∣silvania) wrote to one Robert Tur∣ner, a Quaker, Justice of Peace in Philadelphia, where the greatest Con∣test was, about G. Keith's New Do∣ctrine, in which Letter were these words, I am sorry any shou'd Quarrel Honest and Learn∣ed George Keith. My Love to him. Let him live in his Princi∣ples. If I come there, that Con∣troversie, with the rest, shall soon vanish; and he shall want

no Encouragement from me; for I love his Spirit; and Honour his Gifts, and his Peculiar Learning, especially Tongues, and Mathe∣maticks, his Platonick Studies too: All being sanctify'd to the Truths service, which is worthy to have the Preheminence. Thus Mr. Penn. And that which I wou'd know from him, is, whether G. Keith has since vary'd from that Doctrine which he Then Preach'd in Pensilvania? I do not hear that it is so much as al∣ledged that he has, in the least tittle, vary'd since that time. And if so. Here will be sad account of that In∣fallible Discerning Spirit which the Quakers do appropriate to themselves to Judge Persons and Things,* 3.4 Powers, Magistrates, King∣doms,

and Churches. And may it not, upon this occasion, be said to Mr. Penn, in the words of G. Fox (Gr. Myst. p. 96.) Thou not be∣ing Infallible, thou art not in the Spirit, and so art not a Minister. For when he wrote the above Letter, he judged G. Keith to have a Right Spirit, and desir'd to let him live in his Principles: And yet, for the ve∣ry same Principles, he has since judged him an Apostate, over the Head of him. I love his Spi∣rit, says Mr. Penn. It is An Vnchristian Spirit, says the Yearly Meeting, whereof Mr. Penn was a Principal Member. The Ten∣dency of divers of his late writings (says the Yearly Meet∣ing, in their aforesaid Bull of Ex∣communication against G. Keith)

hath been to Expose the Truth: Did not Mr. Penn then Guess very ill, when he gave it under his Hand as abovesaid; that All G. Keith's Studies were Sanctify'd to the Truths service? These Writ∣ings which the Meeting meant, were what G. Keith had Printed in Pensil∣vania, in Defence of those Principles, which Mr. Penn then approv'd, at least so far as to give them Toleration, and to let G. Keith live peaceably in them. For G. Keith had not, be∣fore that Excommunication, Prin∣ted any thing against the Quakers, af∣ter his return into England from Pen∣silvania.

The use I have to make of this, is not to Upbraid or Expose, but to be∣seech Mr. Penn, and all the sober-minded among the Quakers, now at

last to consider whither their strange Pretences to Infallibility has led them. Even from the only Infallible Oracles now in the World, the Holy Scrip∣tures, by setting their Light with∣in above the Scriptures; which they do, in refusing to let their Light within be judg'd by the Scriptures: But, on the contrary, allowing no Ob∣ligation which the Holy Scriptures have upon them, in any thing which is not likewise Dictated to them by their Light within: But thinking the Dictates of their Light within to be Obligatory and Infallible, in things wherein the Scriptures are si∣lent. Alas! If that were all! Even in things where the Scriptures are Re∣pugnant, and Command quite other∣wise. But, in the Authority which they have taken over the Letter of the

Scriptures, they can over-rule every Command in Scripture, tho' in Terms never so Positive; as in the Case of Baptism and the Lord's Supper, and many other Instances. Chiefly in that upon which I have so much insisted, because it is the Principal, their Spirit∣ing away the Letter of the Promised Seed, The Humanity of Christ; and the Satisfaction Thereby made for our sins; and his Intercession, and Mediation Therein now at the Right Hand of his Father; to which we Dayly owe the Gifts and Graces of his Blessed Spirit.

And the Adversary cou'd never have gain'd this point upon them (which is the Heart of Christianity) if he had not first Disarm'd them of the As∣sistance of the Holy Scriptures (wherein this is so mainly and so fre∣quently

insisted upon) by persuading them to take their own Light within for the Infallible Rule, instead of the other.

And the Devil cannat keep his hold much longer than we shall return to the Scriptures, and submit to them as our Rule. Which we may perceive by this, That no other Sect amongst us, has run into this Excess of throw∣ing off the Humanity of Christ, but the Quakers; because no other has under valu'd the Scriptures so much as they. What other sort of Men that call themselves Christians, have abus'd the Scriptures by the contemptible Names of Beastly Ware, Dust, Death, Serpents-Meat, &c. but the Quakers? If they say, That this was only meant of the Letter; that is sufficiently answer'd in what follows.

But I have now to ask them, whether the Letter of their Writings be not as Beastly Ware, &c. as the Let∣ter of the Scripture? And then, why they do not give the same Epithets to their Writings? No, no. Let them not Dissemble the matter. They know very well, that the giving of Vile and Contemptible Names to any Wri∣ting, can be for no other end, but to render the Contents of such Writing, not the Letters, Ink, or the Paper, Vile and Contemptible. And this is the Reason that they have taken such care to secure the Honour of their own Writings; not only from such Vile Names as they bestow upon the Holy Scriptures, but even from such Names as are Honourable and of the Highest Estimation among Hu∣man Writings; such, as Canons for

the Laws of the Church, and E∣dicts for the Laws of Emperors, and Temporal Government: But these the Quakers think too Mean and Contemptible Names for their Wri∣tings; they will have them nothing less than the Immediate Commands of God Himself. And, as to them∣selves, they scorn the Titles of Elders, Popes, and Bishops; or, that their Meetings shou'd be call'd by such Contemptible Names as Courts, Sessions, or Synods. Hear the Or∣der of their Yearly Meeting at London, for the Year 1675. in the following words. It is our Sense, Advice, Admonition, and Judg∣ment, in the Fear of God, and the Authority of his Power and Spirit, to Friends and Brethren in their several Meetings, That no

such Slight and Contemptible Names and Expressions, as cal∣ling Mens and Womens Meetings, Courts, Sessions, or Sy∣nods— That Faithful Friends Papers, which we testifie, have been given forth by the Spirit and Power of God, are Mens Edicts, or Canons— Elders in the Service of the Church, Popes and Bishops, with such scornful sayings, be permitted a∣mong them; but let God's Power be set upon the top of that unsa∣vory Spirit that uses them, &c.

Here you see the World has not Language or Titles good enough for the Quakers, nor for their Writings. Edicts or Canons are too slight and contemptible! Popes and Bishops are scornful sayings to

them! But while they thus vindicate their own Honour, and the no less than Divine Authority of their Writ∣ings, at this Sublime ra••e, They take upon them to vilifie the Holy Scriptures of God, in the most op∣probrious and disgraceful Terms! You must not call their Writings by such Slight and Contemptible Names, as Canons or Edicts of Men. But you may call the Holy Scriptures, by the not only much more Contemptible Names of Dust and Beastly Ware, but the Cursed Ap∣pellations of Carnal, Death, and the Meat of the Serpent; that is, the Devil!

Now, which of these several Treat∣ments, do testifie the greatest Respect: And whether their Veneration does Hereby appear more to the Holy

Scriptures, or to their own Writ∣ings, I leave it, without more Argu∣ment, to the Reader. Manger their Thin and Hypocritical Distinction of the Letter.

It is plain they never gave the Scrip∣tures a good word, but meerly for Popularity, when forc'd to it, to avoid the Odium of the World. And therefore, since the year 1660. when the Restoration of the Church and Her Liturgy brought the Holy Scriptures again into Request, the Quakers have been more Pharisaical∣ly Civil towards them; and, upon some Turns, will bestow upon them the E∣pithet of Holy; because it is so common in the Mouths of other Men.

But in all their Preachings or Writings before 1660, where-ever they had occasion to name the Holy Scrip∣tures,

they seldom or never gave them that Epithet of Holy, or Sacred, but plain Scriptures at best; tho' most commonly, they did not let them pass without some of their sweet Appella∣tions, before-told, of Beastly Ware, Serpent's Meat, Death, and Car∣nal, to beget the greater Reverence for them in the People!

And it is desir'd, to Confute this Observation, that they wou'd give us what Citations they can (they will not be many) out of all their Books, which were wrote before 1660. (and they are very numerous) which name the Scriptures with the Appellation of Holy or Sacred, or indeed with any sort of Respect: Especially let them Quote Fox, Burrough, Howgil, or some of their Principal Pillars.

But if this Observation be Mali∣cious, and that they cannot disprove it now; then let them take time, and put in such Expressions, as oft as they please, in the New Edition of G. Fox's Works, according to their Laudable Cu∣stom, before spoke of, to chop and change the Writings of their Dead Prophets, to answer the Exigency of the Times: Tho', if what they wrote was Dictated Immediately by the Holy Ghost, as they pretend, they are of Equal Authori∣ty with the Scriptures; and it must be as great a sin to Add or Diminish in the Writings of the Quakers, as in the Holy Scriptures themselves. And then, by the Sentence pronounc'd, Rev. 22.18; and 19. all those Quakers shall be Blotted out of the Book of Life, who, in the New Edi∣tions of the Works of Edward Bur∣rough,

Francis Howgil, &c. have taken away from the Words of the Books of their Prophecies.

And I have given them Lawful Warning not to incurr the like Sin and Shame, in the new design'd Edition of their great Apostle G. Fox's worthy Remains.

But, that they may not pretend Ig∣norance or Inadvertence, I do here particularly Caution, that the following Passages may not be left out, nor Blended, in a Book Published by Him, and other Quakers, call'd, The West Answering to the North, Printed 1657. where p. 7, 8. They tell, That Strafford's Head was cut off, and Canter∣bury's, and Charles Stuart's, as Traytors, for endeavouring to subvert the Fundamental Laws.

And p. 79. That His (Charles Stu∣art's) Arbitrary Actions were Re∣corded every where in the Blood and Misery of the late Wars, and the Destruction of Him and His Family: The Dreadful and Sad Examples of His Righteous Judg∣ments, who Renders to every one according to his Deeds. And p. 89. Doth not here appear from the Grave, the Spirit that was in Christopher Love, Priest, and his Fellow-Traytors; who being with∣in the Jurisdiction of this Common∣wealth, look upon them to Com∣missionate Divers Men to treat with Charles Stuart, the Proclaim'd Traytor of the Government. P. 95. The Common Enemy, Charles Stuart, &c. and forget not the wonderful Deliverances from

them; all which the Right Hand of the Lord effected. p. 96. 97. Multi∣tudes of People flock'd up out of the City to Westminster to complain of their Sufferings— which Charles Stuart called Tumults— and by the Guard one of them was slain; at the place of the shedding of whose Blood, was Charles Stuart's Head struck off, and His Blood poured forth on the ground. A remarkable Re∣cord of the Righteous Iudg∣ments of God. Lastly, Mark these words p. 102— The Righ∣teous Ends of the Wars for Liber∣ty and Law— And these Inno∣cent Servants of the Lord, who have been, All of them, Always Faith∣ful to the honest Interest of the Nation; and many of them for

it have drawn the Sword, and Fought in the Field from first to last. And p. 83. The honest Men (then) who own'd them (the Par∣liament Army) throughout England, against the Priests, and the Com∣mon Enemy. That is, the Church and the King. And by the Honest and Innocent Servants of the Lord, they meant Themselves. For they allow none other to be such, as is fully shewn hereafter, The De∣fence of them (the Laws say they, p. 16.) have we in the late Wars vindicated in the Field with our Blood, &c.

There is another Book of this Great Apostle, wherein I am very apprehen∣sive his New Editors may do him wrong. It is a most Bitter and Sense∣less Invective against all Kings,

and Monarchical Government, which was Printed in the beginning of the Year 1660. but before the Restora∣tion, which was in May the same Year, to shew what Obstinate Re∣bels these Quakers were, who held out against the King to the very last Day. That Book bears this Title, Several Papers given forth by George Fox. London Printed for Thomas Simonds at the Sign of the Bull, 1660.

I set it down thus particularly, be∣cause the Friends may know that it is still in being, and in the Hands of those who will watch the New Edi∣tion of Fox's Works, that they shall neither Add nor Diminish, without being told of it. I give this Caution, because great pains has been taken (and by some Arts, which I will not here

mention) to recover this Book out of the Hands of any who are, in the least, Disaffected to their Cause: and it may rationally be suppos'd, that the Design is either wholly to suppress it, or to take out its Sting, that it hurt them not; and render them odious to all Kingly Government.

I will give the Reader but a Taste out of that Delicious Dispensatory.

He says, p. 8. That all Kings and Emperors have sprung up in the Night, since the days of the Apostles among the Anti-Christs. p. 12. So the Christians goes out from Christ, and set up Kings, like the Heathens— p. 15. And all these Novice-Christians that are crying up Earthly Kings, and fighting for the Kings of the Earth, are not such as follow the

Lamb. p. 16. We know that these Kings are the Spiritual Aegyptians got up since the days of the Apo∣stles— p. 18. and 9. You never read of any (King) among the Christians, but among the Apo∣states, since the days of the Apo∣stles— p. 8. Many cry for an Earth∣ly King, and will have Caesar, and is not this the same Nature the Jews was in? and do not they, in this, Crucifie Jesus?— p. 9. Are not all these Christians that will dote so much of an Earthly King, Traytors against Christ? And will these, that are true Christians, have any more Kings among them, but Christ?— I say that is the False Church that doth not live— Upon the Heads of the Kings— Such that are out of

the Life and Power— Work for an Earthly King, and will change as they change: These all quench the Spirit of God in themselves— These all deny the Light, &c.

Alas! Wretched George. Now must all Men know, that Thou, even Thou thy self, didst quench the Spirit, deny the Light, &c. be∣cause Thee didst Change, just as the Times did Change, and just as soon. Thee didst not stay a minute, nor thy Friends with thee: For after all your Treasons and Rebellions, continued, from your beginning, with the utmost virulence, to the very last day; even while the above Antimo∣narchical and Poisonous words were in the very Mouth of thee, the King was Miraculously and Unexpectedly Restor'd: And this Changling Fox

Immediately Tack'd about, as did they All. They lost no time, the King came to London, the 29th of May, 1660. and in seven days after, the 5th of June, they had drawn up a Declara∣tion of their Sincerity and good Wishes to the Government; which they delive∣red into the King's Hand, the 22d of the same Month, as soon as they cou'd get Access. This is indors'd up∣on the said Declaration, in Print; but it bears Date the 5th of June. It is Subscrib'd by a Bakers Dozen of them; and George Fox the Fore-Man, in the Name of themselves, and of those in the same Unity. And it is worth ones while to compare the words of this Declaration with those of Foxs before-quoted, and much more of the same strain in that Book of his out of which I have taken them, Printed in

the foregoing part of the same year 1660. There, they were Traytors against Christ and Crucifiers of Je∣sus, who were for any Earthly King; and it was The False Church which did not live upon the Heads of the Kings.

But now they lay themselves under the Feet of an Earthly King. The same Earthly King against whose Restoration they had Belched forth so much Venom. See their Decla∣ration, p. 4. We do therefore Declare (say they) to take off all Jealousies, Fears, and Suspicions of our Truth and Fidelity to the King, and the present Governors, that our Intentions and Endea∣vours are, and shall be Good, True, Honest and Peaceful towards them, and that we do Love, Own and

Honour the King and these present Governours.

But there was a pleasant Passage, which, I am confident, the Reader will Excuse me to tell.

In the first Draught of this De∣claration, approved by G. Fox and the Body of the Quakers, the words Loyal Subjects were put in, viz. That the Quakers were the King's Loyal Subjects, and that they had suffer'd much, as himself had done.

This wou'd imply as if their Suffe∣rings had been for him. For how otherwise was it any Merit in them, with regard to the King? Which look∣ing like a piece of Gross Hypocrisie, one Edward Billing (a Quaker of more open Sincerity and Courage than the rest) rose up against it; and know∣ing

well that the Quakers had never Suffer'd, nor Acted any thing for the King; But, on the contrary, were always most bitter Enemies to Him, and to His Interests, he Protested against these words in the Declaration; and said that it was a Mockery in the Face of the World, to give themselves the stile of Loyal Subjects. But G. Fox and the Generality of the Quakers op∣pos'd him; and thought it convenient that these Expressions should stand; whereupon Billing, being heated, a∣vow'd to them, that if they pass'd the Declaration with these words, he wou'd Print against it, tho' it cost him his Life. And this did so startle them, (having a guilty Conscience) that, to avoid being thus expos'd, they, at last, submitted, to have these words left out; which they wou'd never have

done, if they cou'd have stood the Test. But rather, such an Objection, wou'd have made them more Zealous to have asserted their Loyalty with the greater vigor; and to have Censur'd this Bil∣ling, and caus'd, him to sign an In∣strument of Condemnation a∣gainst himself, for so Foul, and at that time, Dangerous an Imputa∣tion, upon the whole Body of the Friends; And that so Publickly, in the Face of their Assembly, which they, according to their stated Disci∣pline, have done in Cases of much less Importance than this; and wou'd not have fail'd to have done in this, if they had not known his Charge to be True.

But this Contest about the word Loyalty was perfectly needless, since they suffer'd the words which I have Quoted, to stand, viz. Truth and

Fidelity to the King. For these imply all that Loyalty can mean.

But it serves to this purpose, First, to discover their Disloyalty; and Se∣condly, Their deep Hypocrisie: of which there never was, surely, such an Impudent Instance given, as in this Declaration; for having themselves serv'd all turns, that ever happen'd in their time, the Rump Parliament, then Oliver, Protector Dick, the Army that turn'd him out, the Com∣mittee of Safety, &c. as before is told; and now but just turn'd to the King; they had the Face to upbraid others for their Changing and Trim∣ming. Hear the words of their De∣claration, p. 6. And these Priests turned to every Power and every Government, as it turned; and made Addresses and Acknowledg∣ments

to every Change of Govern∣ment— Now let any honest Hearted People judge, whether these be sound Principled Men, that can Turn, Conform and Transform to every Change according to the Times? Whether these be fit Men to Teach People?

One wou'd think that this were a Lampoon some Enemy had made up∣on the Quakers; especially, when in the next page, and p. 8. they tell the King, False Dealing we do utter∣ly deny— and speak the Truth in Plainness, and Singleness of Heart. Of which I leave the Reader to judge, when I have told him farther, That, besides G. Fox's several Papers before-mentioned, the Quakers in the beginning of the Year 1660, before the Restoration, did likewise Print se∣veral

Papers of George Bishop, ano∣ther of their Apostles, containing vio∣lent Invectives against the King and Kingly Government, and stirring up all People to keep them out. That Book of Bishop's bears this Title, The Warnings of the Lord to the Men of this Generation, &c. London, Printed by M. Inman, and are to be sold at the Three Bibles in Pauls Church-Yard, and by Richard Moon, Bookseller, in Wind-steet in Bristol, 1660.

Thus Industriously did they spread their Treasons, and set all their Shoul∣ders to support the then Usurpation, and obstruct the Restauration of the King; and that to the very last, in the same Year, 1660.

Bishop p. 26.27. Writing to the then Council of State, warns them, In the Name of the Lord,

to be very vigorous in opposing all At∣tempts that were made towards the Re∣stauration; persuades them (as Ahi∣tophel to Absalom, 2 Sam. 16.21.) to be Desperate, and to think all Re∣consiliation betwixt them and the King, to be Impracticable.

Beware (says Bishop, ibid. p. 27.) of falling under this Spirit, or of thinking that the Breach be∣tween you can be Healed: For I Declare it to you from the Lord, That it is Irreconsilable; it cannot, it will not be Healed— There∣fore, in the Power and Dread of the Almighty, stand and Bear over it, Crush it to Pieces, Stamp it to Powder, &c. Therefore it con∣cerns you, whilst ye have time to bear down this Enemy, and to secure Places necessary for De∣fence.

Did he only mean Spiritual Defence, or the Carnal Sword? But he Advises to Murther in Cold Blood, all that stirr'd for the King, or, as he there words it, The doing Justice on those whom God hath given into your Hands, lest out of this Serpent's Egg, do come a Cockatrice, and his Fruit be a Fie∣ry flying Serpent; and the Lord deliver you and your Forces into the Power of those who seek the Destruction of you and your In∣terest. That was, the King. And p. 26. ibid. He tells them that there was a necessity of the Expeditions and continual Marching of your Horse [were these Spiritual Horse?] up and down in all parts, espe∣cially where these Insurrections have been. This Letter was wrote

the 6th of Aug. 1659. when things were moving towards the Restaura∣tion; but Printed as before-told, Anno 1660. to stir them up afresh against the King, when they had a nearer Prospect of His Return.

Yet, in their foresaid Declaration to Him, after His Return, p. 7. they Gravely tell Him, We are a People that follow after those things that make for Peace, Love and Unity— and do deny and bear our Testimony against all Strife, and Wars, and Conten∣tions, &c. That is, when they were Beaten, and cou'd Fight no longer. But while there was one spark of Life in the Good Old Cause, they Fought, and Preach'd, and Curs'd, and Damn'd for it all that durst oppose them. That is, all who were on the

weaker side: For they still had the Grace to Court those in Power; and, like Rats to fly from a Falling House.

Thus the aforesaid Bishop in his Letter to Richard Protector the 9th of September, 1658. assures him, that if he would follow their Principle of the Light within (that is, be good to the Quakers) which is thou dost (says Bishop) and givest up to be Govern'd by it, the Lord will dash in pieces all the Consultations against thee and thy Father's House, and will settle the Throne under thee, and make thee a Dread and a Terror to all the Nations round about, as he made thy Father. This is in p. 17. of Bishop's Book before Quoted. And the very next Letter is p. 18. Flat∣tering

those Officers of the Army, who Pluck a down this Fine Protector, is soon as ever they had done it. It is Dated the 27th of April 1659. and thus Directed, To the Gene∣ral Council of the Army, in whom is risen the Spirit of the Good Old Cause, these following Par∣ticulars are tender'd, in order to the Carrying through of what is by them begun, &c. The Quakers were for Thorough Work; and indeed all their Quarrel with Oliver, Richard, and the Rump before them, was for sparing Amalek, for not Destroying downright all that stood, for the King, the Church, or the Laws. This was still the burthen of their Song, in all their Addresses, as in Article 11. of the Particulars which they Recommended to these Officers of the

Army, p. 19. Remember Ama∣lek i. e. (as this Quaker Bishop there explains it) the Soul-murther∣ing and Conscience-binding Cler∣gy-Man, and what he did unto you by the way when ye were come out of Aegypt— Therefore blot out the remembrance of A∣malek from under Heaven— Ye shall not forget it. And Artic. 10 Vex the Midianites, i. e. the Lawyers (says he) for they vex you with their Wiles, wherewith they have beguiled you in the matter of Peor and Cosbi, i. e. the King and Protector.

The Protector, now he is down, is as bad as the King.

But see how they soothed the Pro∣tector, when he was in the Saddle.

Whom (says Bishop in his Let∣ter to him, ibid. p. 10.) we have loved above any Man; whose, with all that is dear to us, have we become, and they Lot and Portion have we chosen to stand or fall, as it shou'd be unto Thee; and so have we stood by Thee a∣gainst All Thine Opposers, whe∣ther in Field or Council. Thine Enemies we have accounted and made our own, and never Left Thee till Thou was brought through all. And again; The Righteous Ends of the Wars, in which we have born our Part, in the Heat of the Day. But after the King's Return, then the Case was alter'd; then they cou'd not Fight, no, not they; they wou'd not draw a Sword for the World! They never

were for Oliver, but) were allways Loyal and Faithful•• to the King. They did not Rejoice at Oliver ••••••••∣cess against the King, but Mour•••• for the King tho' they cou'd 〈◊〉〈◊〉 Fight for Him! And they were fore Griever at the Hearts for the Blood which O∣liver shed••, and never Applauded him in it.

Witness their Exultation (ibid. p. 3.) Did thy Sword (say they) ever return empty from the Blood of the Slain?— Did'st not thou come upon Princes as upon Mortar, and as the Potter treadeth the Clay? Were not the Hearts of Honest Men knit to thee as one Man? Was any thing so great that they cou'd not trust Thee with? Was any thing so Dear that they were not ready to lay down for Thy

sake? Did they sigh at any time at the remembrance of thee? Did their Faces wax Pale, Con∣founded or Cover'd? Or, was not the remembrance of thee to them sweet and pleasant, as the Dew upon the tender Herb, as Life from the Dead, &c. And so they run on whole Pages together in a Hide∣ous Panegyrick, to which I refer the Reader. But here he sees how ex∣presly they renounce so much as a sigh, at any time, for all his Traiterous Murthers, or that their Faces were ever Pale, or Confounded, or Co∣vered, for all that Blood shed; no, but that they Rejoic'd and Glory'd in it, and for all His Successes against the King p. 4. Did he not smite them with a Wound incurable, they and their King, and their

Nobles? p. 5. Wadedst thou not through the Blood and War— with a restless and unweary'd Spirit— And whilst it was thus with thee, did the Lord ever fail or forsake thee? Or wantedst thou the Hearts and Hands of the Honest Men of these Nations?— Can the Gene∣rations that are past, produce the like, of the Lords and His People being with a Man as with thee, &c.

These are the Meek and the Loyal Quakers! They can Wade in Blood, so it be of the King, or the Clergy, and their Abettors. Slay Bala∣am! Vex the Midianites! Remember Amalek! Give the Priests Blood to Drink! These are the Mild Breathings of the Quaker Spirit! Thus sweetly sings Edward Burrough in his Word of Advice to the Soldiers, p. 2.

Oh! (says be with a Gusto) give the Priests Blood to drink, for they are worthy. But this (with other sweet bits) is left out in the new Edition of his Works; wherein there is yet enough behind to shew the large∣ness of his Bowels, and to what narrow Limits he wou'd confine that Inundation of Blood, which the Good Old Cause had brought upon these Nations; and which he Justifies, and that from the Mouth of the Lord. In his Warning to the English Ar∣my, 1659. he assures them (p. 540. of his Works) in these words, Your Victory hath been of the Lord. But then he wou'd have them go on, and carry Blood and Slaughter into other Countries. What are these few Poor Islands (says he p. 537, 538.) that you have run through? And

then he advises them to fall upon 〈◊〉〈◊〉 and Spain, and Avenge, says he, p. 537. the Blood of the Guiltl••ss through all the Dominions of the Pope (p. 538.) that your Sword, and the Sword of the Lord may neither leave Root nor Branch of Idolatry— that your Sword be lift∣ed up against them (p. 540.) Set up your Standard at the Gites of Rome. And Prophesying of the time when Vengeance shou'd be taken of Rome; The time is come. says he, p. 537. their Church cannot stand Long. p. 535, 536. and as sure as the Lord lives, so shall it come to pass. But this is long since pass'd, and their Church stands still. And (which is much a greater wonder) this Burrough is counted still a true Prophet among the Qua∣kers;

in whom the fullness of Grace and Virtue ch••el••, ••us was said of him in his Life, ••rote 1663. p. 24. by a Club of the Principal Quakers, G. Fox, ••os. Coal, G. Whitehead, &c. who thus Blas∣phem'd in Praise of a Wretch, that durst Pawn the very Being of God; That as sure as the Lord lives, so it must come to pass, as he said. And since it is not so come to pass, are ••••ti••ll the rest of these Quakers as Mad and Blasphemous as he, who will still believe, that he was sent from God, or spoke His Words! And that all these Lyes; and Preaching up of Blood, their Blasphemies and Trea∣sons are of Equal Authority with the Holy Scriptures; yea, of Grea∣ter, as I will shew you presently from George Whitehead. And, if this

be true, we must believe the 〈◊〉〈◊〉 Contradictions of the Quakers be∣fore the Scriptures; As that, notwith∣standing all these loud Proclamations of Blood and War which we have be••••d from them: and that, if their Advice were follow'd, all whole Christendom wou'd be turned into an Aceldam••, the Protestants falling upon all Po∣pish Countries, and the Papists upon them: I say, that notwithstanding of all this, if the Quakers Writings are given forth by the Spirit of God (as they boldly pretend) we must be∣lieve their Declaration given to King Charles II. upon the 21st of Janua∣ry, 1660. subscrib'd by G. Fox, and Eleven more, in the behalf of the whole Body of the Qua∣kers; wherein p. 4. They Declare positively against the lawfulness of

Fighting, upon any account. And this (say they) is both our Principle and Practice, and hath been from the beginning; so that if we suf∣fer, as suspected to take up Arms, or make War against any, it is without any Ground from us; for it neither is, nor ever was in our Hearts, since we owned the Truth of God; neither shall we ever do it, because it is contrary to the Spirit of Christ, his Doctrine, and the Practice of his Apostles.

And in The Quakers Plea, Prin∣ted 1661. p. 5. They say, Such of us whose Principles were once so (that is, for Fighting) are chang∣ed even from that Principle and Practice of going to Wars, and Fighting; and Now, are all of that Mind and Heart, That in the

Administration of the Gospel, 〈◊〉〈◊〉 on all Occasions whatsoever, unlawful to go to War, and Fight with any Man, with Car∣nal Weapons, contrary to the Do∣ctrine of Christ. This was in the Year 1661. to fix this Opinion of them (the Quakers) in the King and Government: But when, by this Deep Deceit and Hypocrisie, they did prevail, and it had for Twelve Years after the Restauration been ge∣nerally receiv'd, that this was, in good earnest, the Principle of the Qua∣kers, as it continues with most to this day; and I doubt not, but many of the simple well-meaning Quakers them∣selves, are Imposed upon in this, to think that the Quaker Principle is a∣gainst all War and Fighting upon any Occasion whatsoever, as

in their Plea above Quoted: Yet, I say, when the World, and many of themselves, had been thus Deluded by their. Leaders, they, in the Year 1672. to secure to themselves their Old Principle of Fighting, when∣ever The Good Old Cause shou'd stand in need of it, did Reprint what I have above Quoted of Edward Burrough, for carrying Blood and War into all the Popish Countries, and much more to the same purpose, in the New Edition of his Works. To which there are high Testimonies affix'd of George Fox, George VVhitehead, Josiah Coal, Fran∣cis Howgil, and Ellis Hookes.

Now, if this Doctrine of Fighting or making VVar, upon any Oc∣casion whatsoever, was con∣trary to the Spirit of Christ and

His Doctrine, in the Year 1••60. (that part of the Year, I mean, after the Restauration) how came the Saints above-nam'd, to Publish the contrary Doctrine of Edw. Burrough, with such mighty Pomp, in the Year 1672? And we must believe Both to be In∣fallible as the Holy Scriptures themselves, being Both given forth by the same Spirit!

But these Editors of Burrough's Works, are yet more Chargeable with whatever is in the New Edition, be∣cause they took more upon them than barely as Editors; that is, to Cor∣rect and Amend, and to Expunge what they thought fit: as his Declar∣ing VVar against the King and the Church, before-told; which, tho' Dictated, as he said, by the Eter∣nal Spirit; yet they made bold, to set

these things aside, lest they shou'd of∣fend the Powers then in being: but they thought that carrying the VVar into Italy and Spain, wou'd be less taken notice of; and wou'd continue their Claim to the Privilege of Fight∣ing, when they shou'd have occasion for it. Why otherwise were not these Ex∣pung'd, as well as the Traiterous Passages against the King and the Government?

If it was through the Inadvertence of their Infallibility, let them now Disclaim it, and confess Burrough to have been in an Error, as to that Principle of Fighting. No, they will not; and therefore it is their own. They will not; They have not done it; for since the New Edition of Bur∣rough's Works, 1672. when a fair occasion seem'd to offer towards the

Re-asserting of the Good Old Cause, in Monmouth's Rebellion, 1681. Several of the Quakers in the VVest, where he Landed, took Arms, and Fought in his Quarrel; and tho' some of them were taken Prisoners, yet we heard nothing of their Repentance, or that they were oblig'd by the rest, to sign any Instruments of Condem∣nation against themselves for this; or any way Censur'd for it, by their Yearly Meetings, or any other Au∣thority of theirs.

And, if it be true which Edward Burrough says, p. 462. of his Works, That they (the Quakers) are of one Mind, and one Soul (which I do not believe, I have a better Opinion of many of them; but we have here their Infallibility Pawn'd for it) I say, if this were true, then this

wou'd be a Demonstration what all the rest of the Quakers wou'd have done, if Monmouth had proceeded to their Parts; and what they are still ready to do, when a like Opportunity shall Sum∣mon them to Arms.

But, as I said, I do not believe that they are all of one Mind, in this matter: but then, those that are not of this Mind, must, I think, past all Excuse, Renounce the Infallibility, or the Truth of Edw. Burrough, and of G. Fox, G. VVhitehead, and the other Quakers who have Pub∣lish'd these Works of Edward Bur∣rough, with such high Applause and Commendation; in which he disdains to limit the Bloody Sword within these Few Poor Islands; but wou'd have had Oliver (his Joshua) carry it through all Christendom. G.

Fox Advises further, to fall upon 〈◊〉〈◊〉 Turk, and all the rest of the World. Oh Oliver (say•• he in his Letter to him Dated the 11th Month,* 3.5 1659, &c. Thou should'st not have stood Trifling about small things— Do not stand cumbering thy self a∣bout Dirty Priests; and then h•• tells him, that if he had follow'd his Counsel, The Hollanders (says h•• to him) had been thy Subjects— How! How! George! Our Dea•• Friends the Dutch! Must they t•• Pot too! When the Quaker Sword is drawn, it spares none! Prote∣stants, Papists, Turks, it is all one Germany (Fox goes on) had give•• up to thy Will, and the Spania•••• had quiver'd like a Dry Leaf— The King of France shou'd

have Bowed under thee his Neck: The Pope shou'd have withered as in Winter: The Turk in all his Fatness shou••d have Smoak'd: Thou should'st have Crumbled Nations to Dust. Therefore, says he, Let thy Soldiers go forth with a free and willing Heart, that thou may'st Rock Nations as a Cradle— For a Mighty Work hath the Lord to do in other Na∣tions, and their Quakings and Sha∣kings, are but entering: So this is the Word of the Lord God to thee, as a Charge to thee from the Lord God, &c.

Here is Destruction Proclaim'd, to the Ends of the Earth, and that from the Mouth of the Lord! O Blasphemous Cursed Wretch— that durst thus set The

Dreadful Name of The most High God to thy Diabolical In∣spirations for Blood and Slaugh∣ter through the whole Earth.

And yet to see these Men wipe their Mouths, and say, that they are the Meek of the Earth! They never were for Fighting! No, not they! They now deny the use of the Carnal Sword, as Anti Christian! Poor Lambs!

And yet I believe in my Heart, that many of them now are Deceived, and think that the Quaker Principle is really against Fighting, because they have heard so much of it since 1660. and that most of the Quakers of this Generation, do not know (for it is Stu∣diously conceal'd from them, by those of the Old Stamp) what Bloody De∣vils G. Fox, Edw. Burrough,

G. Bishop, and the rest of the Pri∣mitive Quakers were. Do they know that after Oliver••s Death, G. Fox pursu'd his Son Richard with the same Cry for Blood; General, Vniversal Blood? Fox wou'd have sent him (an Able Hand!) to have set up his Standard at Rome; and then (says he, in his Letter to him) you shou••d have sent for the Turks Idol, and pluckt up Idolatry— and to have made In∣quisition for Blood, &c.

Now if using the Carnal Sword, upon any account be contrary to the Doctrine of Christ, as the Quakers since 1660. have Preached; and, if they do believe themselves, they must Hunt this Bloody Fox out of their Herd, and for ever hereafter Disown his Spirit and his Writings.

And I do earnestly invite Mr. Penn to follow this Chase; it is most incum∣bent upon him of any other, because (I think my self oblig'd to tell it him) he is suspected by some of his fellow Quakers, as favouring this Princi∣ple of using the Carnal Sword. And to convince him that I do not speak without Book, I have now before me a Letter from Philadelphia (the Me∣tropolis of Pensilvania) Dated the 21st of the 4th Month, 1695. wherein are these words, I have seen a Copy of the King's late Grant of the Government, wherein they give the Reasons of their taking it away; and of Will. Penn's humble Submission, and Reque∣sting the Government to be Gran∣ted to him again; which was therefore done, on his giving them

certain Assurance that he wou'd Secure and Defend the Place; and wou'd send 80 Soldiers to Albany, when call••d for, or find Money to Pay them: This causeth a great stir among the People, who are not very ready to comply therewith, &c.

I will make no Comments; but leave it to Mr. Penn himself to Own or Deny the Matter of Fact. And whether he will stand by G. Fox as to his Principle of Fighting, or not? And if any have been heretofore Decei∣ved by G. Fox, that they wou'd now Repent, and Return.

But I must tell them, that they must first Cease to be Quakers: For they who pretend to Infallibility can never Repent, or Acknowledge a Fault. Therefore the Quakers do not ask

Pardon for Sin, because they says they have no Sin. If any one can give E∣vidence, that ever he heard, at ••y Quaker Meeting, Remission of Sins Pray'd for, he is desir••d, for the Vindication of the Truth, to Declare it.

God has Promis••d to Give to those who Ask; but those who will not, Ask have no Title to any Promise in the Gospel. Their Condition is the most Desperate of any of Mankind. The Lord help them, and hear our Prayers for them, since they will not Pray for themselves. Had ever the Devil any Poor Creatures at such a Lock before! To bar up their way, by a Proud and Blind Conceit of Per∣fection, from seeking, or so much as Wishing to Return from their Sins!

And the same Principle must keep them from making any Restitution to

Man: Because a Wrong to Man, is a Sin against God; and therefore, if they cannot Sin against God, they can∣not do any Wrong to Man; and on the contrary, if it can be prov'd, th••••t they have done any Wrong to Man, it follows certainly, that they can Sin against God. Therefore, they must put it to that Issue, whether any Qua∣ker ever Wrong'd any other Man; and to let their Infallibility stand and fall with this. They must do this, they cannot refuse it as being a necessary Consequence of their Principles. And yet they will not do it, they cannot do it: Because there are many and unde∣niable Instances which can be produc'd to the contrary; and if the Friends desire any, for fat is faction, they shall have sufficient: But, for the present, I do here demand Reparation, in the

behalf of the Church of England, for all the Vile and Scandalous Epi∣thets, which the Quakers have be∣stow'd upon her (some of which I have Repeated) and indeed upon the whole Catholick Church; and upon all the Christian Kings that ever were in the World, making them all Apostates and Anti-Christs (as above is Quoted out of G. Fox's several Papers, &c.) and likewise in behalf of all the Parti∣cular Persons whom they have tra∣duc'd, with such Odious and Hell-fetch'd Names hereafter mention••d, p. 32.

But particularly, in behalf of one whom they have most scandalously Robb'd; the Person wrong'd, is Mr. Selden, and the Thief is Francis Howgil, in whose Works there is a Discourse against Tythes, that is stolen, most appa∣rently,

in whole Paragraphs Verbatim, out of Mr. Selden's History of Tythes; which I have compar'd. It was shew'd to me as a Learned piece of a Quaker; but I soon found the Deceit, and think it incumbent upon me to Detect it. This will let the World see, that the Quakers Railing against Learning, was only because they themselves had none of it: But when they thought that they cou'd make any Advantage by it, they wou'd ven∣ter even to steal it from others.

I would now desire the Friends to tell me, whether Selden was not In∣spir'd as much, or rather more than Howgil, since Howgil only stole from him? And whether this Plagia∣ry Art has not mightily expos'd the Friends assurance of their own Infal∣libility; since they durst not trust to

their Light within, but come for 〈◊〉〈◊〉 to those, whom they had vilify'd, and run down as very Anti-Christs and Devils, and the Seed of the Serpent? Let no Man have the Name of a Minister (says G. Fox, in his Se∣veral Papers before Quoted, p. 33) that is made at Schools and Col∣leges, and by the Tongues the Natural.

But, it seems, their Ministers may borrow Tongues from those that are bred at Schools and Colleges, as the Israelites did Jewels from the Ae∣gyptians.

But the Israelites did not steal the Aegyptians Jewels: They had their good leave, before they took them.

But alas! They stole their Gods too. These Quakers (whether they know it or not) have stoln and Im∣prov'd

the Ancient most Anti-Chri∣stian Heresies. Mr. Penn's Sandy Foundation, Printed, 1668. is nothing else but the height of Soci∣nianism, in the two great Branches of it, denying the Trinity and Satisfa∣ction of Christ: These are what he call. The Sandy Foundation, and his whole Book is wrote on purpose, and expresly against these.

The Manichees, Eutychians, Marcionites, and Saturnians, said that Christ was a Man only in Ap∣pearance, but had not properly an Human Body or Soul. Thus say the Quakers, That he Dwelt only in the Body of that Man Jesus, as in a Veil or Garment; but took not That Body into his own Person, so as to become Hypostatically united to it: And if so, He was not truly a

Man, but only in Appearance. And agreeing to this, the Cerdonites, the Eutychians, and Manicheeans said, that the Passion of Christ was not Real, but in Appearance only, and outward shew. And such it was, if, according to the Quaker Doctrine, His Veil only, or Garment was Cru∣cify'd.

Others taught (the Family of Love of late) that it was all an Al∣legory. And thus the Quakers most expresly, making Christs out∣ward Blood, the Type and Fi∣gure of inward Blood shed Spiri∣tually in their Hearts: making Christ without but the History, and their Light within the Mystery, or Substance; which the Christ with∣out, as a History, or Shadow of it, only pointed.

But lastly, (because I must not stay here to Deduce and Compare all their Heresies) those Ancient Here∣ticks the Ebionites and Nazarens, from whom our Modern Socinians and from them the Quakers, do derive their Doctrine, did mightily undervalue the Holy Scriptures. Some of them pretended to Mend the Scriptures, and did boldly Adulte∣rate them;* 3.6 and set up other Scriptures against those receiv'd by the Church. And this the Quakers have done be∣yond any that ever went before them.

For they have Canonized all, and every of their own Writings; tho' most Blasphemous, and expresly Contradicting one another, as has been shewn.

And none ever have so Contemn'd and Vilify'd the Holy Scriptures as they have done.

One of their Mighty Prophets, (before and hereafter mentioned) height Solomon Eccles, came into the Church at Aldermanbury in London, in time of Divine Service, all Naked, be∣smear'd up to the Elbows, with Ex∣crements; and other Quakers did justifie this Beast, and said that he might as well come into the Church with that Filth in his Hands, as the Mi∣nister with a Bible. And he was, after this, very dear to G. Fox, and the Companion of his Travels.

Upon the 10th of August, 1681. at the Quaker-Meeting-House in Grace-Church-street, one, who had a greater Reverence for the Holy Scriptures than the rest, brought a

Bible with him; and before the Mee∣ting was gathered, or their Prea∣chers come (so that it was no Distur∣bance to their Publick Service) he, be∣ing in the Gallery, read part of a Chapter, it was the 14th of St. Luke, so nothing particular as to the Quakers, that they cou'd take notice of: But it was the Bible! And that was a sight not us'd to be seen there, much less to hear it read; which so mov'd their Indignation, that one of the Chief of them snatch'd the Bible out of his Hand, and (notwithstanding of all their Meekness) thrust him (an An∣cient and Grave Man) all along the Gallery, down several steps. Ri∣chard Smith was present, and will attest it.

But that this may not seem strange to the Reader, he must know that

there never was, from their first ap∣pearing in the World, one Chapter of the Holy Scriptures read in any of their Meetings. No, nor has any of their Preachers, that I cou'd hear of, to this Day, ever recommended the reading of the Holy Scriptures to their People; but rather lead them from it, as from a Dead Letter; which was Hurtful and Pernicious: and that they shou'd mind only their own Light within; that is, to fol∣low their own Imaginations.

But wou'd not that Argument of minding only their own Light within, conclude as much against reading the Letter of the Quaker Writings?

O, no, that was far from their meaning! For, having thus taken the People off from reading or minding the Holy Scriptures; the Fetch which

the Devil had in this, was to substi∣tute the Rankest Poison in lieu of that Heavenly Manna, the Scrip∣tures of God. And therefore this Grand Deceiver Possess'd the Qua∣kers with that Non-sense as well as Blasphemy, That when, upon Pre∣tence of the Light within, he had drawn them away from reading of the Scriptures, yet, upon the same Ar∣gument, he made them Zealous for the Reading and Studying of their own Writings; as if the Pretended Suf∣ficiency of their Light within, were not as much overthrown by the one, as by the other. But this plainly discovers their Preference of their own Wri∣tings to the Holy Scriptures; that, while they rejected the Scriptures, as not Necessary to the Guidance or Direction of their Light within;

they, at the same time, enjoin'd, un∣der the severest Penalties, even of re∣jecting the Authority of God Himself, not only the Private Studying, but the Publick Reading of their own Writings, in their Meetings. Thus their Great Fox Commands. This is the Word of the Lord (says he) I charge you, in the Presence of the Lord God, to send this (Epistle) amongst all Friends and Brethren every where, to be read in all Meetings. To them All this is the Word of God, &c. Yet he calls it Blasphemy, to say the Holy Scriptures are the Word of God, as you will see hereafter, p. 150, 151. and George Whitehead, in what he calls An Epistle for the Rem∣nant of Friends, concludes thus, Let this (Epistle) be read distinctly, in

the Life and Authority of God, from whence it came, amongst Friends in and about London, and elsewhere, &c.

Now I do desire G. Whitehead, to produce out of any of his, or all of their Writings, such an Advice or Encouragement as this, for reading of the Holy Scriptures. Or to tell us whether they ever yet endur'd so much as one Chapter of them to be read, upon any occasion whatsoever, in any of their Meetings? And then, whe∣ther it be not a plain Consequence, that they do Prefer their own Wri∣tings (which they so strictly enjoin to be read) to the Holy Scriptures, which they not only not Enjoin, or Command, but never so much as Advise, or Recommend to be read? But, on the contrary, they give all the

Threatning Discouragements that can be, to deter any from reading of them, calling them Carnal and Death, as before is told.

But to come to further Evidence, and give you even a Judicial Deter∣mination of the Quakers Assembl••d in their Publick Meeting, when they durst speak out against the Scriptures, about the Year 1658. this Cause was brought before them, and solemn Judg∣ment given. For then it was that Tho∣mas Padle accus'd John Chandler (both of Southwark, Quakers) at a Meeting of the Quakers at the Bull and Mouth, up one pair of Stairs. I give it thus particularly, that the Friends may not pretend Igno∣rance; and because I have Eye and Ear Witness to produce, if it be in the least Disputed, that Then and

There the said John Chandler was Accus'd by the said Thomas Padle, for saying, That he Preferr'd the Scrip∣tures before the Friends Books; which Accusation J. Chandler did not deny (he was something of a Scholar, beyond the common Quaker Level) but being Reprov'd for it by the Meeting; he said, in Excuse, that it was in Dispute with some Opposers, and that the People urg'd him to it. And some of those who were pre∣sent at that Meeting, do very well remember, that one principal Reason they gave for the Preference of their own Books to the Scriptures, was, That tho' the People had, had the Scriptures many years, yet they had not Converted so many to the Truth as Their Books had done.

They really thought themselves t•••• have a Dispensation beyond the Pro∣phets or Apostles; whom they call'd Low and Carnal in their Day (see hereafter p. 235.) I can name those that now stand high among them, who being press'd with a Text out of one of St Paul's Epistles (not twenty years ago) did, before many Witnesses, of the Principal Quakers, not stick to say, That Paul was Dark and Ignorant, like— (him whom they oppos'd) and that they saw beyond him.

The occasion of this (if the Friends pretend not to remember it) was a so∣lemn Meeting, or Council which was call'd of some of their Principal Prea∣chers in London, about the Yea•• 1678. upon an Accusation preferr'd by some of them against one of their Num∣ber,

for these three Heretical Do∣ctrines, as they esteem'd them.

• 1. That the Body of Christ arose out of the Grave.
• 2. That Christ is ••o be Pray'd to
• 3. That we must come to the Father through Christ.

There were various Opinions in that Learned Council concerning all of these; they being such Deep and Ab∣struse Points in Divinity! But none of the Heretical side were Dis∣own'd by the other, or caus'd to sign Instruments of Condemnation a∣gainst themselves, as in other Cases is usual with them.

Upon the 2d Point, that Text, 1 Cor. 1.2. being urg'd as a Proof for the Invocation of Christ, the above Answer was return'd, That Paul was Blind and Ignorant, and

that they saw beyond him. An•• they stood upon it, that no English Quaker was ever heard Pray to Christ.

If the Friends think it more for their Service, that Names, Time, and Place be set down; it shall be done, whenever I can say, that it is upon their Request; because I wou••d be Civil. In the mean time I can tell them, that about the Year 1662. John Parrot, one of their Chief Prea∣chers, being question'd for some Ex∣pression he had us'd, he justify'd him∣self, by shewing the like in the Prophet Hosea; to which G. Fox answer'd, That the Prophets were not come to the Son. This was a common saying with him. And at another time, one pressing him hard with the Authority of Abraham, he

said, Abraham was before John; ••nd that the least in the Kingdom ••i. e. of the Quakers) was Grea∣••er than He. Greater indeed! When (as is shewn hereafter, near the ••nd of Sect. V. and of Sect. XII.) G. Fox was Ador'd with the Epi∣thets and Worship of Christ. And that Blasphemous Vulpone took it Gravely, without any Reprehension; but on the contrary, with Delecta∣tion, stroaking his Hand over their Faces (as his Custom was) who kneel'd, or fell Prostrate before him. But because the Friends call always for an Instance, tho' the Case by never so common; I will, to oblige them, go a great way back; and name Ann Gargil, who when G. Fox came first to London, threw her self upon her Knees betwixt his Feet; and cry'd out

to him, Thou art the Son of t•••• Living God! S. B. another Qu••∣ker, now alive, was present; a•••• confesses she was struck with that Bla••∣phemous Expression.

At another time, a She-Preache•• arose in a Publick Meeting, an•• with a Trembling Voice, an•• singing Tone, thus accosted G. Fox then present, Thou art the King of Saints! Whereat another Quake•• Woman being offended, did expostu∣late with her, after the Meeting: an•• her excuse was, that it was not to G. Fox she spoke those words, but t•• Christ who was within him; th•• same Distinction which all Idolater use for Worshiping their Idols: An•• which G. Whitehead uses in thi•• same Case, as you will see hereafter at the close of Sect. XII.

And the same wou'd excuse Simon Magus, for being call'd, The Great Power of God (Act. 8.10.)

That was more modest than our Ma∣gician, who was call'd The Christ himself; and not only His Power or Virtue. Simom desir'd only, That the Holy Ghost might be given by his Hands (Acts 8.19.) but George Magus, own'd no other Holy Ghost than what was within himself, of which he was the Possessor and Owner. These have far out-strip'd their Ma∣ster. For Simon Magus was the Father of the Quakers, Socinians, and all the rest of the Anti-Trinita∣rian Hereticks. He first Blas∣phem'd against the Holy Trinity; slighted the Scrip∣tures,* 3.7 denying the Law of Moses to be

from God; set up Magic, Idolatry, and Sensuality. In all of which he was not more follow'd by the Gnosticks than the Quakers; as, I think, I have sufficiently shewn. I hope with∣out Exception, unless it be that some∣times I do not name every Voucher, and sometimes set down but the two first Letters of their Names, which is but seldom; and then only when they were not willing (unless upon necessity to clear the Truth, which they will not refuse) to have their Names expos'd to the Fu∣ry of the Quaker-Spirit; which throws so much Dirt upon any who dare oppose them, that no Man, tho ne∣ver so Innocent, wou'd desire to be so bespatter'd; which is the Reason gi∣ven by the Ingenious Author of The Third Part of the Quakers Quib∣bles, Printed, 1675. why he did

not let himself be known. And may be one Reason why they have not yet at∣tempted any Answer to that Book alone (I think I may say) of all that have been wrote against them: being de∣priv'd of their beloved Topick, which they use instead of Argument, to Vi∣lifie and Discredit all that is in their Power, the Good Name of any who writes against them.

Let the Reader take this for one Rea∣son (if he please) tho' I say not that it is the only one, why the Author of this small Treatise has not troubled the World with his Name.

For he desires no stress to be laid up∣on who says, but upon what is said. Besides, he thought it needless to tell his Name to these Gentlemen with whom he has to do; because, as hereafter Quoted, p. 71. George Fox says, That

they (the Quakers) have an Infal∣lible Judgment to judge Person•• and Things.

Which yet has not discover••d to them the Author of The Quakers Quib∣bles: and this Author may perhaps escape as well; tho' his Concern is not great if it prove otherwise.

But this by the bye. To return to Edw. Burrough p. 47. of his Works, determines clearly, that the Scriptures are not now of any Authority at all to us, at this day. Why? Because they were Commands given to others, and not to us. For example, That the Epistles to the Corinthians bound no other Church; that to the Galati∣ans, had respect only to those of Ga∣latia, and so of all the rest. And that the old Prophets were only to be hear∣kened to at that time, by those parti∣cular

People or Nations, to whom they then directed their Prophecies. For it being objected, that the Quakers held this pernicious Principle, That the Saints were not to do Duties by or from a Command without, but from a Command within; and that the word Command in Scripture, was not a Command to them; till they had the word within them. Burrough owns and justifies it. I answer, (says he) That is no Command from God to me, which he Commands to another; neither did any of the Saints which we read of in Scrip∣ture, act by the Command which was to another, not having the Command to themselves; I Chal∣lenge an Example of it; they obey'd every one their own Com∣mand;

and thou or any other, who goes to Duty, as you call it, by Imitation from the Letter without, which was Commands to others— your Sacrifice is not accepted, but is Abomination to the Lord, &c.

Here it is made Abomination to the Lord, to obey the Command of Scripture, or to live by Imitation, (as he calls it) from the Letter; that is, not to follow our own Imagina∣tions without the controul of Scrip∣ture, or any other Law.

This is the same Principle which is hereafter, p. 156. related from Mr. Penn; and almost in the same words, That what was a Command of God, in old time (that is, in the Scriptures) is not so to us, unless re∣quir'd by the same Spirit Anew.

Here the whole Authority of Scripture is, at one blow cut down. For no Command in Scripture is, by this Rule, obligatory, unless it be Commanded A∣new by the Quaker Light within (that is, by every Man's Roving Imagination) and, if it be Com∣manded by their Light within, then they think that it is Dictated by the same Spirit, which gave forth the Scriptures of old; and, upon that account only, that it is obligatory; but not because it is contain'd in Scrip∣ture; which was only a Command to those in former Ages, but not to us who have another Rule given unto us Anew; that is, our own Light within. So that the Scriptures are, by this, as much out-dated, as an old Alma∣nack. And we must no longer search the Scriptures, we must not live so

much as by Imitation of what we find there. Burrough says, it is A∣bomination to the Lord.

And therefore, it was no strange thing to hear George Whitehead, in his Serious Apology, p. 49. Pre∣fer not only their Writings, but their Extempore Preachments, and even all whatsoever they speak, upon any account, to the Holy Scriptures themselves.

The Question demanded was this, Do you esteem your Speakings to be of as great Authority as any Chap∣ter in the Bible? And his Answer is in these words, That which is spo∣ken by the Spirit of Truth in any, is of as great Authority as the Scriptures and Chapters are, and Greater.

And therefore, tho' they have let no suppos'd contempt of their own Books go unrebuked (as in the Instance before of Chandler) yet we never heard of any Censure they have pass'd upon those many much grosser contempts of Scrip∣ture, which daily are found among them. Particularly (that we may always name some Instance) of Mary Tucker a Quaker Servant to William Rey∣man a Barber, now living in Queen∣street, Cheap-side, but formerly in Bread-street, where this Mary, then his Servant, took the Bible, and, in the open day, publickly Burnt it, against the Church in Bread-street, to shew her Zeal.

Pursuant to this their Principle, in their Disputes among themselves, they appeal to their own Writings, instead of the Holy Scriptures. Thus when

in their Publick Meeting, at Phila∣delphia, upon Sunday 11. Dec. 1692. G. Keith was Accus'd of Heresie,* 3.8 in saying That the Light within was not sufficient to Salva∣tion, without something else, i. e. Christ Jesus, as without us. And that G. Keith desir'd to have that Pre∣tended Heresie prov'd against him by Scripture; it was Reply'd by Sam. Jennings, as the Mouth of the Mee∣ting, we are not to prove it from Scripture, but from Friends Books; for the Question betwixt us and George Keith, is not, who is the best Christian, but who is the best Quaker. And indeed they did rightly distinguish betwixt the Chri∣stian and the Quaker: For (as be∣fore Quoted out of Smith's Primmer p. 9.) they are as distant as East from

West. And, according to their Rule, they produc'd, instead of Scripture, 〈◊〉〈◊〉 Citation out of Mr. Penn's Part of the Christian Quaker, against G. Keith, to prove him an Heretick, Mr. Penn's words were these, The Talent is in it self sufficient. And so G. Keith was Damned as an Heretick for saying, That the Light within was not sufficient without some∣thing else. Ut supra.

It was two years before this, when Thomas Fitzwater (hereafter men∣tioned, p. 129. and 131.) another Quaker Preacher, at Philadelphia, being ask'd how he liked G. Keith's Doctrine? Said, not at all. For that he was Building up, what they (the Quakers) had been throw∣ing down these 40 years; to bring

People back to the Scriptures▪ and the Professors of Christ.

This is the True and Genuine State of the Controversie betwixt G. Keith and the other Quakers; and betwixt the Quakers and other Christians. And here I will end this tedious Para∣graph.

15. And I will enlarge no farther, than to assure the Reader that there is no mixture of any Personal Prejudice in this undertaking: For I do freely own, that I have a real Kindness and good Wishes for every one of the Qua∣kers that I have hitherto been acquain∣ted with; and I never receiv'd any sort of Disobligation from any of them, in my whole life. And that it was, in a great measure, for their sakes, that I ingag'd my self in this Controversie;

out of an earnest desire to open the Eyes, 〈◊〉〈◊〉 least of some of them, to see those Horrible Delusions, wherein they are ••••d. And, in the next place, to hinder ••he encrease of such Pernicious Doctrines, and prevent others from falling into their Snares.

But because it wou'd be too great hopes to expect the Conversion of all of them at once (I wish I may be mista∣ken) and that I am told it is their Cu∣stom to Answer all Books which are Printed against them.

I do, before hand, give a necessary Caution to whomsoever shall be appoin∣ted to this Task, that they shou'd not after their usual Fashion, Carp at some word, or Expression, and neglect the whole substance of the matter a∣gainst them, or give one general Eva∣sive Answer to the whole; as they have

done to the Seven Quaeries bearing date the 15th of May, and Presented to their last Yearly Meeting the 17. of the same May, 1695. (the same day that they Excommunicated George Keith) whereby the better to Conceal their Janus Answers, which All car∣ry two Faces, looking to direct con∣trary ways. For being Caution'd in the Introduction to the said Quaeries, in as plain Terms, I think, as words can bear, of their manner of double Answers; particularly as to the Nature of Christ, how that they can subscribe the whole Creed (as above-told) and yet not mean one word of it of a Personal Christ, existing now in Heaven, in his own true Humane Nature, with∣out all other Men: or that he is now any otherwise a Man, than as existing in His Saints: But that they mean all

they say of their own Light within Only, which they call a Spiritu∣al Christ, and shedding Spiritual Blood, &c. within them. And be∣ing thus Caution'd, and Desir'd, to clear themselves from this Imputation (if it was one) by giving a plain Yea or Nay to the said Seven Quaeries; of which the 1st Quer. was, Do you believe in a Christ without you, now in Heaven? and Quaer. 6. Is Christ now, at this day, and for ever to come, Truly and Re∣ally a Man, in True and Proper Humane Nature, without all o∣ther Men? These are Plain and Short Quaeries. And yet they say, in their Answer, That they cannot give their Yea or Nay to each Quaery as desir'd, because they were not Plain and Direct Quaeries. And therefore,

put them all off together, with one ••∣neral Answer; wherein ther pro•••••••••• the same manner against which they wer•• Caution'd; and which they were told was laid to their Charge, as a Trick and De∣ceit of theirs to Hide and Cover the•••• Monstrous Heresies: but, notwithstood∣ing of all this Provocation, they still use i••; they must use it, for they have no other way left to blind the Eyes of the World, and to preserve the least pretence to the Name of Christian. Accordingly in their said Answer, they tell of Christ, born of the Virgin Mary, who suffer'd under Pontius Pilate, &c. but they keep off the whole stress of the Qu••ries, viz. Whether they believe in such a Christ, as without them? And that he is now▪ at this day, a Man, without all other Men. No, not a word of this: this pinches too close. And I think this a full Consession of their Heresie; while they will not, by any means, be brought, in plain Terms, to disown it. And then give such a Sense∣less, and apparently False Excuse for it; as that the Quaeries were not so Pl•••• and Direct, as that they cou'd Answer

to them Particularly: And refer, in ge∣neral, to their Books already Printed.

Out of some of which, G. Keith has Col∣lected their True and Genuine Answers, to each of the said Quaeries: And they are Printed, together with the Quaeries and their Answer, by Walter Kettilby, at the Bishop's-Head in St. Paul's Church-Yard, 1695. under this Holy Title, Gross Error and Hypocisie Detected, &c, to which I refer the Reader.

And, I may, perhaps, present him with a further Examination of the above-said Quaker-Answer to the Seven Quaeries, of their waving to Answer, as to the Sa∣tisfaction of Christ; wherein they dare not deny themselves to be direct Socini∣ans; and of some other Material Points, which I will not insist upon, in this, that has already swell'd so much beyond its first intended bounds.

Only I do now give this Caution to those Quakers who shall be ordain'd to Answer this Book (if they so think fit) that they serve it not as they have done the Quae∣ries before-told; but that they wou'd Re∣ply distinctly to each Section by its self:

And not Answer a Book as Rats do, by nibbling at some corners of the Leaves; stealing through it like Moths, to no o∣ther purpose than to deface some Words at a venture, without any need so much as to open the Book, or examine into the Sense and Meaning of it.

Otherwise, let them pass it, in Silence. and that shall be taken for a full Confes∣sion of the Charge.

But if they will Answer, I desire that they wou'd (for Brevity, and to give us a taste of their Spirit) begin with a plain Yea or Nay to the two of the Seven Quaeries, which are above inserted, viz. the First and the Sixth. These are not so Long, nor so Intricate, as not to admit of a Plain Yea or Nay, in Answer to them: But if the Quakers refuse this, or shall over again, after all this Caution, give only a General and Evasive Answer: Then I shall Conclude, and I believe, all the Readers with me, That nothing fair is in∣tended by them, or to be expected in their Answers to all the rest of this Book: And that they are not sound in the Faith.

Notes

• * 1.1

  See Sect. II. p. 14.
• * 1.2

  Great Mystery, Printed 1659. p. 298.
• * 1.3

  See John Toldervy's Book, call'd, The Foot out of the Snare, Printed 1656. p. 30.
• * 1.4

  Page 31.
• * 1.5

  Page. 37.
• * 1.6

  Extasies.
• * 1.7

  Foot yet in the Snare, p. 16.
• * 1.8

  See Ra. Farmer's Narrative of this Triumph of James Naylor, Entituled, Satan Enthron∣ed, &c. Printed 1657. p. 18, &c.
• * 1.9

  See the 3d Part of the Quakers Quib∣bles, Sect. I p 4. 1675.
• * 1.10

  See a Treatise of G. Fox's, which was surnam'd Iconoclastes. And an Order of his Printed at the end of Tyrany and Hy∣pocrisie, 1673.
• * 1.11

  2d. Sunday after Lent.
• * 1.12

  1st Sunday after Trinity.
• * 1.13

  Sexagesima.
• * 1.14

  Easter-Day.
• * 1.15

  5th Sunday after Easter.
• * 1.16

  Whit-Sunday.
• * 1.17

  First Collect in the Communion Ser∣vice.
• * 1.18

  Last Collects.
• * 1.19

  13th Sunday after Trinity.
• * 1.20

  3d. Sunday after Trinity.
• * 1.21

  Baptism.
• * 1.22

  1st Collect.
• * 1.23

  Catechism.
• * 1.24

  Confirmation.
• * 1.25

  Penn Ibid. p. 39.
• * 1.26

  See Enthusiasm Exercis'd before Quo∣ted.
• * 1.27

  Tyranny and Hy∣pocrisie Detected, 1673. Sect. 16. p. 38.
• * 1.28

  Preface to Fox's Journal, p. 29.
• * 1.29

  Journal p. 17.
• * 1.30

  See his Journal, p. 5, 31, and 57.
• * 1.31

  Quakers Ʋnmask'd p. 4.
• * 1.32

  Anarchy p. 42. An. 1676.
• * 1.33

  See his Animad∣versions on George Whitehead's Inno∣cency Triumphant, 1694. p. 30.
• * 1.34

  See G. F. and R. H. Truths Defence, &c. p. 2. 104. 107.
• * 1.35

  Antidote against the Infection of W. Rogers, &c. p. 78.
• * 1.36

  See his Journal, p. 431.
• * 1.37

  news out of the North, 1655. p. 31.
• * 3.1

  See before, p. 24.
• * 3.2

  Exod. 12.7, 13.
• * 3.3

  His Works in Fo∣lio, Reprinted 1676. Entituled, The Dawnings of the Gos∣pel-Day, p. 232.
• * 3.4

  See hereafter. Sect. X p. ••1.
• * 3.5

  See Quakers Ʋn∣mask'd, p. 4, 5, 6.
• * 3.6

  Euseb. Hist. l. 5. c 28. Theod. Haeret. Fab. l. 2. c. 5.
• * 3.7

  Epiphan Haer. 21. Iren. Advers. Haer. l. 1. c. 20.
• * 3.8

  See Heresie and Hatred before Quo∣ted, p. p.