prevented of having any of my Friends present though some few dropped in occasionally at which time we had several Charges and Questions concerning several things which were too tedious to Rehearse here but I wish they had been Recorded then to prevent many misâ—epresentations that were spread abroad by that Party And though there was no real Debate he oft told me he came not to Dispute with me yet soon after they boasted of a Victory which if they find after a diligent perusal impartial consideration of these Sheets let them improve and post it if they will Yet after some Discourse be impudently charged me as a False Teacher and challenged me to a Publick Dispute before the Multitude which I scorned with a sharp retorsion and that for these reasons 1. Their Principles were unknown because never unanimously agreed upon nor fairly Published to the World therefore not to be Disputed within words 2. We should Dispute before an ignorant and illeterate Multitude who should be most incompetent Judges 3. Because he would run into Learning and I must follow and so what should be Delivered should not tend to their Edification but fall to the ground and be Lost But afterwards I gave him a Challenge to oppose my Catechism or Principles in Writing and he should have an Answer to every Particular though Keith gave not the least intimation of this Paper left behind him though he dropt an Expression which I understood not then that he would Write no more then he had done this I took for Declining my Challenge Now I Leave it to all to Determine whose Challenges or Overture was fairest for 1. What either of us should Deliver should be on Record and we could not fly from it 2 If the Hearing a verbal Debate in angry words should Edifie much more a written Debate frequently read over 3. Maâ—y might be Judges of a written Debate who â—ad no opportunity of hearing it Disputed â—ublickly And as I have prefixed his Paper verbatim so I expect the same priviledge for mine if any Answer is Published I have greater and better work then Controversie to Follow but in the Strength of the Lord shall not only Defend my Principles still by Writing but if called thereunto shall reaâ—ily Seal them with my Blood And so I Leave thee Reader to the Counsel and Direction of God whose Unworthy Servant I am in the Lord Jesus Amen At Rehoboth in Pocamok Maryland This 26 July 1692. Francis Makemie Reader I also offer thee these Following Questions which I expect and desire Resolution and Satisfaction from such as are concerned and that Plainly Positively Sincerely and Faithfully according to the Judgment of all of that Party without Obscurity Equivocation or Subtile and Unfair Reservation and so I bid theâ— Farewel and Remains as above F. M. Several mixed Quaeries to be resolved by Quakers in this juncture for the Justification of themselves and satisfaction of all July 26th 1692. Question I. WHat is the Reason Quakers are so far Metamorphosed or Changed both in Judgment and Practice at this Day from what they once were at their first rise in Europe II. What is the Reason Quakers that look upon themselves as the only pure Church in the World has never yet adventured to Publish a form of sound words according to the Apostles language containing a confession of their faith and principles unanimously agreed upon among themselves as all other churches in the world have done III Seeing they own themselves divinely inspired from an immediate call and Apostolick mission why they have not adventured to publish interpretations of Scripture seeing they condemn so far disapprove all other Commentaries as far from the mind of God and full of gross Errors and mistakes IV Wherefore did they write and Bark so much against all witnessing to truth conviction of falshood in Judicatures by an oath as sinful and unlawful under the Gospel and now in Pensilvania and Mary-Land seem only to quarrel the manner and way of Swearing on the Book according to the English Form and are willing to Swear now in Judicatures with lifted up hands which many look upon to be more solemn than the former V. Whether it be the same individual numerical Body for substance which falleth that shall rise again at the Resurrection notwithstanding of Changes in Respect of Quality VI. If there be a sufficient and saving light in all men to instruct direct and to teach them what necessity is there for multiplying so many Teachers both of Men and Women among Quakers VII Why Quakers are so hot and Zealous for K. James a Popish and Abdicated Prince and was never so for any other Protestant King tho' King WILLIAM and Queen MARY has been kinder than any other by giving a Liberty established by Law VIII Whether the same individual Josus that was cloathed with Hesh suffered and died at Jerusalem is the same that rose again and is ascended to Glory and the same they hold substantially in all men and women IX How Christ the Spirit of God saving Grace and Light can be in those who have not the least knowledg of him as Mediator and Intercessour between God and sinners X Whether the omission of duty as prayer or any other duty for a certain time a week a month or a year is excusable in Quakers before an all-seeing and Just God from this pretence that they had no impulse or motion of the Spirit thereunto XI Why they use not means for edifying reforming those of their families by calling them together reading Scripture daily to them praying with for them as other Christians in all Churches and Ages have done and is approved in the Word of God XII Wherefore Quakers have not adventured to publish their doctirnes publickâ— taught which they say is immediate from the spirit of God as most other Churches have done frequently XIII Seeing they decry the civil salutations of the Kingdom people among whom they live what warrant can they produce for their singular ugly bad natured way of salutation their Males Females taking one another by the hands or wrists continuing a â—onsiderable space wringing them hard looking stedfastly in each others faces without one word speaking XIV Whether it is Christ compleatly as modiator you believe in and is in all men XV Whether two men differing in a Fundamental truth absolutely necessary to salvation can be guided by the same infallible Spirit XVI Whether Quakers do direct their Prayers to God in themselves or to God in Heaven XVII Where God is really personally substantially is he not in all fulness of Grace and Goodness XVIII What Worship or Divine Service do the heathen nations perform unto the Living and True God XIX Whether the inflicting of corporal punishments on children servants other offenders and hiring of men to take a Vessel by force from Privateers be not an using of the carnal Weapon XX Whether the receiving of
in him and to whom He is Actually a Saviour and that those Three Offices include All that Christ did and was Requesite to be done as Mediatour None even Kieth himself cannot deny as he readily owned at my House all was Reducible to those Three Offices which are all we have mentioned in the Scriptures and those Three are very Obvious and Plain 1. He is called and that Deservedly The Greaâ— Prophet of His Church according to that Promise of and Prophecy concerning him A Prophet shalâ— the Lord your God raise up unto you like unto hiâ— Brethren Him shall ye hear in all things And thiâ— Promise was fulfilled in his Coming and Executing this his Prophetical Office by being the Great Gospel-Preacher to his Church and People Declaring the Way and Means of Salvation by a Mediatour delivering the Will of His Father This was Prophesied also of him in Isaiah 61.1 2 3. and Hebr. 3.1 He is called the Apostle of our Profession And He is the Sole Teacher of the Mysterys of Salvation from the Father Matth. 11.27 No Man knoweth the Father save the Son and he to whom soever the Son will reveal him And this Our Great Prophet do's not always immediately else K's Teachings and all the Teachings among Quakers were most needless and vain but 1 By the Holy Scriptures Profitable for Doctrine and able to make the Man of God Wise unto Salvation 2. By His Messengers and Ministers whom he has commanded to Go and Teach all Nations and sent to give Warning to His Churches and People Therefore from their Office and Teaching called Teachers And Lastly by his Holy Spirit in the Hearts of his People where Christ dwells not Substantially as Quakers say but Spiritually by Faith and so is united by Faith tho' Locally Distant without the Presence of the things United as K. would insinuate and assert in his Paper For if there can be a Moral Union and Relation standing firm betwixt a Husband and Wife the one in Europe the other in America and a Natural Union and nigh Relation between Parent and Child much more between Christ in Heaven and believers on Earth by a Spiritual and indissolvible Union by Faith which is not an absent Christ to Believers with whom he is by Gracious and Spiritual Influences in their Hearts And K's Subtle and Sophistical Arguments from the General and Universal Presence of Christ as God to his special and Gracious Presence as Mediatour will take Place with none but Ignorant and Deluded Quakers for so the Devils in Hell should enjoy as great a Priviledge as Believers on Earth And also it is granted that he is the Eternal High-Priest of His Church who Offered and gave Himself a Sacrifice once upon the Cross for Sinners and by the Efficacious Merits of this Death renders the Persons and Services of his People acceptable unto God not only Teaching them by His Holy Spirit what to pray for as they ought but also continues an High-Priest at the Right-hand of God making continual Intercession for Believers Heb. 7 15. Wherefore he is able to Save them to the uttermost that come to God by Him seeing he ever Liveth to make Intercession for us all which is fully and soundly delivered in the Catechisms and Confessions of Faith of our Divines of the Westminster Assembly And Lastly He is the Sole King Head and Law-giver of his Church by which Kingly Power and Authority he Appoints Laws and Statutes for the Counsel and Direction of his people even to the binding of Conscience with the whole inward man in whom Christ does Rule and Reign even in and over such as subject their Souls to his Government suffering Christ to Reign over them 2 He Subdues and Conquers sinners Naturally Rebels to himselâ— making them from an Un-willing a Willing People in the Day of his power 3 In defending of his Church from all their Enemies assuring them the Gates of Hell shall not prevail against them 4 He restrains the Fury and rage of and Finaly executes his Wrath on all His and their Enemys And we never did disown that the special Fruits of all these Three Offices are wrought in the heart of Believers which is inconsistent with that Prophet Priest King in all men according to Quakeâ— Doctrine while the Scripture affirms they are Reprobate in whom Christ is not And it is plaiâ— the Quakers common Christ is not the true Mediatour and Messiah who only dwells in the hearts oâ— Believers by Faith and not of Infidels that do not so much as know by any kind of knowledge aâ—… yet they are Enlightned by him as they say with 〈◊〉 sufficient and saving knowledge How unnecessaâ—… must it be to multiply Offices in our Mediatouâ— seeing all are reducible to those Three and must he not be a Man of a Perverse Spirit and contentioâ— mind that would raise a Debate upon this head and K's Evasion and Quibble for this is extreemâ— silly and weak for saith he the Commands 〈◊〉 Gods Moral Law are reducible to two yet 〈◊〉 branched out into Ten for the first Division 〈◊〉 the Divine Commands was by God himself into tâ— Tables or two Commands yet the same Gâ—… makes the Enumeration or Divisiâ—… 〈◊〉 to ten but no such Warrant can be produced for this Enumeration or Multiplication of Offices in our Mediator for it were as impertinent and idle as if every Duty required and every Sin prohibited in every Command were a new Command and there should be thrice ten instead of ten and what must be thought of those that multiply Offices in Christ calling every thing that Christ is called a new Office in the Mediator as a Father a Shepherd an Husband Physician c. Whence he is called the Way a Rock a Door a Vine all which denote no new Offices but signifie his Richness Fulness Benefits Love and Favour to Believers denoting that Spiritual Relation to Believers and Christ's usefulness to them in all Estates and Conditions His next Charge Page 10 11. I have affirmed Christ Died or was Sacrificed for Sinners Now let any determine whether this Answer does not set forth the Fruit and Satisfaction of Christ's Death for Sinners for if he Died for Sinners and for our Sins is it not enough to us for if we had not been Sinners we should not have stood in need of Redemption and if sinners were Redeemed no others did want it And tho' he seems to reprehend it with Scripture Language yet his Charge is more obscure and defective then that he finds fault with either that quarrelled at must be true or false or deficient if true why Censured if false let Quakers speak their minds plainly if deficient there must be some for whom Christ Died besides Sinners If I have not multiplied words to humour captious and critical Quakers I hope I shall never have cause to repent it where I Studiously avoided all prolixity and endeavoured all succinctness and brevity But to return to the
Grace of God within and also that Christ was only a Spirit in Heaven and had nothing of the Body and many of theâ— denying the Day of Judgment and any Resurrection but what they have already attained John Wilâ—ford said Christ was a Mediator for no Drunkards 〈◊〉 wicked persons but for his own Disciples many 〈◊〉 them denied Gods Presence in all his Creatures Arguing most ignorantly and blasphemously if God be in Herbs and Grass then who tramples on theâ— tramples on God and this occasioned a new Disputâ— whether God be present in Lice Some denyinâ— they were any part of the Creation another Preaches that Christ Cureth mens Souls perfectly at once and makes them free of all sin and when we 〈◊〉 perfect we are Kings and are not to Beg or Prâ— to God for our selves another says Whether 〈◊〉 Body that was Crucified be in Heaven Let 〈◊〉 Church determine one Samuel Ginnings declared 〈◊〉 a Meeting That to do Gods Business we needed Goâ— Wisdom but to do our own Business as men 〈◊〉 needed it not another affirmed That a man migspeak unsound Words in the Life and at another Meeting the same man bids us wait That the Scepter might depart from Judah that Shiloh might come Is it not evident from these gross impertinent and abominable Ignorances and Blasphemous Heresies That God has justly given them over to a Spirit of Delusion â—o believe the grossest Lyes that ever was hatcht â—nd that for their ambitious and deceiving pretences â—o unwarrantable Inspirations Another Quarrel was G. K's Objecting against their Discipline as too Loose but for my part I never knew nor heard â—…y they had that was purely Ecclesiastick what they pretended to was most absolute and arbitrary â—ho ' I understand of late G. K. had Composed a new Draught in many particulars which tho' not allowed 〈◊〉 Reading at their Yearly Meeting yet was sent to the Yearly Meeting at London for their Approbation 〈◊〉 Sanction of which I shall give my Reader a small â—ast in these following particulars 1. That all faithâ—l Friends shall give in a few words less or more a â—ure Confession unto the Truth generally Received 〈◊〉 Friends 2. If Friends be satisfied with this Conâ—…ssion they are to express their Christian Love and â—gnifie their owning them by taking them by the â—nd or giving the hand unto them 3 That all friends who have Children come to years of Discreâ—on whom they have Instructed in the Principles of Truth that they further Labour with their Children 〈◊〉 be willing to be Received into the Number of friends in the manner above mentioned 4. Wheâ—er there should not be Elders and Deacons Chosen â—…d Appointed and Named by the Consent of the hole Church for the Help and Assistance of the â—iends of the Ministry 5. That no raw and unseaâ—ed persons do presume to speak or pray in the Meetings until they give proof of their sound Knowledge Experience and Spiritual Abilities to their Elder Brethren the Elders and the Church 6. That no Friends joyn in Marriage with any but such as are Received into the Society of Fiends by a solemn Confession of their Faith and Profession of Truth in the manner aforesaid These are but a few of many Articles of the like nature which had a very cold Reception that thoâ— they did not allow it a publick Reading yet cry'd it down as downright Popery but sure if this take place Quakers will look with another Face then ever they have yet done and many of their silly ignorant and impertinent and blaspemous Teachers shall be laid aside as useless And the Breach was so great that the two Emissaryes from London T. W. and J. D. was so far from accomplishing a Reconcileation that they Condemned him for the Separation and pronounced Woes against him and J. D. compared the Difference there to Childrens falling out about trifles sure these men so much admired at Barbadoes and elsewhere discover both their ignorance and weakness in joyning with the strongest Party the Magistrates and looking upon the Doctrine of Christ Crucifyed and the Sufficiency of the Light within to be but Trifles Lastly G. K. is blamed for calling W. Stockdal and a whole Meeting ignorant Heathens but says Keith it there is Light sufficient to Salvation in all men without the man Christ then an honest Heathen is a true Christian hence every man may Learn That honest Heathens are good Quakers oâ— Quakers are good Heathens George Keith having his Sentence Lay under Charges and no possibility of obtaining as he says 〈◊〉 any redress or Gospel Order but it is strange that any man of Sense should expect order from I gnorance Distraction and Confusion as the whole Scheme of this Controversy appears to be to every Rational and considering Man he at Length breaks off separates from their Society and sets up for himself First at his own House and generally since at the Barbado's House in Philade phia and as he endeavours to Justify himself from all former Imputations so he essays a Vindication of the Late Separation which he does by a Pamphlet called the Reasons and Causes thereof which I shall give my Reader as Followeth 1. Because Thomas Lloyd so far failed in Proving his Charge against G. K. For denying the sufficiency of the Light within and after Judgment was passed by a Monthly Meeting at Philadelphia the 22 d of the 12th Month 1691. Would not give forth a Paper of Condemnation of his False Charge but any may perceive K's cunning who not only escaped the Just Judgment of this Meeting according to â—uakers Principles but by denying the charge with a Reservation made his accuser guilty for as he declared before and since saying the Light within is not sufâ— ficient without the Man Christ Without us 2. Reason for his Seperation because K's Antagonists kept a Publick Meeting in the Afternoon at the Bank without the consent of the whole Body of Friends there which K says should be universal Unanimous and not by any Plurality of Votes and so G. K. and his party kept a Meeting for that Day in the Afternoon at his own House which he called Private and finding as they say they resolved to continue the Seperation which is still done I would Amimadvert the Reader that the Second Reason is Frivolous arising from a Nicety and circumstance of Place which as carryed by a Plurality of Votes tho' K would not submit to it without the Unanimous Consent of all which he says is the allowed method of Friends but it is not to be doubted if the Plurality had determined for him he would never have gone about to invalidate the determination and if the Unanimous consent of all be requisite in such triflles we expect K will do nothing in greater Matters without it 3. Reason because most Gross and Uuchristian Errors against the Fundamental Doctrines of the Christian Faith are held by divers of them that are Publick Teachers
many are Unqualified for the Ministry this is a weighty Ground indeed and a just Cause and it is not to be doubted but applicable to both Partys so that a seperation from them both is Warrantable which all good Christians are to pray that God may accomplish to the Glory of his own Name and the Honour of Truth as the Issue of the begun Controversy and Confusions and alass it must be strange that all these things have been concealed so long since the Rise of Quakers in Europe and none found Faithful or Zealou sâ—or Truth among them to bring them to Light until this very Prejudice Passion and Malice or envy among them for it is not to be doubted but K in his Travels over the World could not meet with as many Insufficient Teachers as are now among them in the Government of Pensilvania East and West Jersys and also Innumerable impertinencys Inconsistencys Errors and Falshoods as he has been sensible of of late abounds among them so that it is to be feared he has been moved from Prejudice Passion and other Quarrels whereby he has taken this time and place for assuming the Honour of New Reformer for what he charges them with is no New thing but known by all who have converst with that Party to have been their Constant Sentiments as much known to K as any now in being for the Time he has followed that Novelty And according to the Present State of Affairs and Notable Alterations in a Place so the Discourses of all Regulated and Directed for most places of this Province this Division has given all Partys a Theme of Discourse and Subject of Debate and K in his Postscript to his Reasons gives a Brief account of the matters Controversed both at Meeting and other Places we suppose for the Information of Inspired Men. As 1 Whether we are only to believe in Christ Within or in him without also and in Heaven Our Advocate with the Father 2 Whether to Preach Faith in Christ within and Faith in Christ without be to Preach two Christs 3. Whether it be a Doctrine necessary to be Preacht to Believe in Christ without 4 Whether Christ's Body that was Nailed to the Cross and was Buried and Arose again be with him in Heaven Some of them saying as Keith told me at his House it never Rose but Evanished or Remained in the Grave others saying it arose but after it Ascended in the Cloud was separated from it others say it is a Nicety and to be ignorant of it does not hinder a man from being a true Christian and a Minister of Christ Others saying it is a dividing of Christ Others accusing of some for Denying the Sufficiency of the Light within from all which it is evident notwithstanding of all their high pretences to Immediate inspirations and Extraordinary Illuminations from he Spirit of God what great Error Ignorance and â—lindness they discover to the World 1. Their Ignorance of Christ Jesus our Saviour whom to Know is Eternal Life and whom Quakers say is dwells substantially in all of them and if so could it be possible to Remain so I gnorant of him as they proclaim themselves to be and who in their right wits but must look upon them as deluded Souls rather than Inspired from Heaven 2. They know not how necessary the Faith and Knowledge of the true Christ as Mediator is to make a true Christian real Minister hence they plainly tell us what Christians and Ministers will pass among Quakers even such as neither know Christ aright nor believe the true Knowledge of him necessary seeing they call Christ-man Ascended and Glorified in Heaven a Nicety conclude all such Christless Christians and Christless Ministers As an Appendix to the reasons we have an Account of the Faith of Quakers published by Keith and called in its Frontispiece the Faith of some Quakers in Pensilvania which is an Argument of their difference in Principles and Fundamentals but this will not do being so far from being Quakers Principles every where that they are not even the Principles of all in Pensilvania and for any thing I know but of a very few for tho' itis the Ambition of both Parties to Increase their Numbers Engross Followers yet to this Account of Faith he has procured but five Subscribers beside himself and as I am Informed men of mean Parts and Account but that I may briefly animadvert all Lovers of Truth concerning this Account of Faith which should be Fundamentals chiefly I shall deliver something in general and something particularly And in general 1. It is more guilty of Deficiency and Omission then a Catechism lately Censured by him to which he has an Answer for there are none acquainted with Quakers Principles can conclude this Account to be Faithfu or Full 2 Their Faith is here so obscurely delivered in Scripture Language in controversy as to the Exposition of them between them and the Reformed Churches that except in some few things that are not Fundamentals they are the Faith of others as well as of Quakers and so not fairly done But particularly 1 In page 29. He owns a particular Election of all that shall be Saved before the Foundations of the World which he must never recede from 2 Page 30. He is lame in describing the Corruption conveyed from Adam to his Posterity and says It is not Imputed to Damnation but if there be any Sin not Damnable with Quakers Death must not be the Wages of Sin with them neither must the Loss of our Original Righteousness or the Image of God be Damnable Strange flattering Doctrine to Natural Sinners 3. He says Page 31. That the common Ministration which they say is in all even in their meer Gentile State is of a Saving Nature tendencyâ—…in a general way so that any may see what a Change is in this mans mind from all Quakers who still have asserted the Sufficiency of this Universal Grace for Salvation for here he neither calls it Sufficient nor Saving but only it is of a Saving Nature and tendency and yet Page 32. He contradicted by saying it is sufficient to Save every man 4 He omits wholly any thing concerning the Covenants of Works and Grace which are undoubtedly main points of Faith seeing it is according to the Tenour of the Covenant of Grace every Sinner must be Saved and Christ is Mediator of the New Covenant 5. He tells us nothing of Women Teachers at all in his Section concerning but perhaps he dare not tell his mind yet in that point as he says of other things 6. He Transiently runs over the Ten Commandments 7. He continues to cry down Swearing in Witnessing to Truth while they decry the name they really maintain and practice the thing in all Courts in Pensilvania 8. He fills up a whole Section of their Faith with Baptism and the Lords Supper but seeing it is known to all they deny the use of both they should be ashamed
ever to Treat of them at all especially among their Fundamentals for he might as well have filled up a Section with Circumcision and the Passover if it be only to deceive this is no ingenuous dealing 9. If plain Language and plain Habits be Fundamentals with Quakers what need is there of any other mark to know a Quaker by and why the Language of others are not as plain as Quakers I know not especially as Jacob Tilman when Preaching Praying in Dutch to an English Congregation Lastly I fear â—…ording to his Description of the Church of Christy who ought as he sayes to manifest their Faith to one another by the Confession of the mouth there will no such be found among Quakers who never had any publick and unanimous Confession of their Faith yet extant otherwise there would be no room for the present Division about the greatest of Fundamentals In the next place I proceed to take notice of G. K's Appeal from the twenty eight Judges and it has a cunning and ambiguous Title viz. To the Spirit of Truth true Judgment in all Faithful Friends called Quakers that meet at the Yearly Meeting at Burlington whereby any man may perceive if they judge and determine against him he has a back Door to fly out at and will not stand to their judgment therefore his Appeal is most idle and an empty Bravado for either he looks on them as Competent Judges or not if competent Judges why does he not submit himself to their Judgmen without such a Reservation or thus if he believes them to have the Spirit of Truth why does he scruple a submission to the judgment of Friends as Quakers are commonly called if they have not the Spirit of Truth whether it were not safer to wave the Appeal which has the ambiguity of a dubious Oracle for still it must terminate here if the whole Meeting should not be of K's Judgment he shall declare them destitute of the Spirit of Truth and void of true judgment for he has disapproved the plurality of Votes in another case And in the Appeal there is first by way of Preamble the Grounds thereof laid down and next twelve particulars by way of Query proposed to be Debated at the said Yearly Meeting which highly offended the Governour with the rest of the Magistracy that were Quakers and particularly charges them tho' it is all along by way of Question with giving a Commission to and hiring meâ— to â—ight by recovering a Sloop from Privateers contrary to the Principles of Quakers who are against be use of the Carnal Weapon which they transgress also â—y providing the Indians with Powder and Lead to fight â—gainst other Indians and also that one of those pretendâ—… Ministers Taught not to take an Eye for an Eye 〈◊〉 a short time by passing Sentence on Malefactors takes â—ife for Life and finally enquires whether there is any â—xample for it in Scripture or in all Christendom â—hat Ministers should Ingross the Worldly Government 〈◊〉 they do in Philadelphia which hath proved of very â—il tendency Now the last particular proves so ofâ—sive Governour Lloyd after some Consultation sends for a Taylor who had Nail'd up the Appeal on a Board at his Shop Window to publick view and after some Examination he told them he was not a shamed to look Persecutors in the Face but being Required to give Securities to answer the Quarter Sessions they gave him till to morrow morning to provide them but from what sharp Retorting Answers he gave them he was dismissed without any further noise but immediately sent for the Printer and Requiring Securities of him which he denied his Shop was Searched and all the said Papers and his Printing Letters to the value of Ten Pounds Sterling as K. says were taken away and the said Printer William Bradford was Committed to the Sheriffs House as a Prison And another John Mackomb sent for and Committed for Selling some of the said Papers at his House all which was done in a Legal Mittimus charging the Printer and Seller as Publishers which was a mistake for properly the Author is the Publisher this makes a great noise boâ—… in City and Countrey that Quakers begin to Imprison and Persecute one another proving what they would do to others if they had power opportunity and provocation but to wipe off all suspicioâ— of Persecution they make use of the same plea as aâ— other Persecutors do even the Disturbance of the Peace and Subversion of the Government but thâ—… Salve will not Cure the Sore The next measure taken is to Consult how to punish G. K. the known Author and as many of the Subscribers as were under their Goverment and next day being the 26â—… of August a Conclave was appointed but two oâ— the Commissioners being no Quakers Dissenting they could not bring it to bear to Sign a Mittimus foâ— Committing K therefore next day resolves to publis◠〈◊〉 him or his Abetters from publishing any such Seditious Papers for the future but it is Observable that in the Proclamation there is not any mention made of Their Majesties Names which every Loyal Subject must Resent but of the Late K. twice notwithstanding they had Caution given to mention what King they meant Verbum seâ— Sapienti But the former Prisoners continue still in Confinement which is palpable and most evident Partiality to punish the Printer Seller and suffer the known Author and Subscribers to escape But on the Monday following the Appeal with the Mittimus and a Postscript is Reprinted and in the Postscript as is very Remarkable that it is Asserted by K that it is contrary to Quakers principles to make use of the Carnal Weapon but they found in their Experience it was impossible to maintain Magistracy without it that is the Carnal Sword who can but smile to see these men overthrowing their own Principles by asserting the Inconsistency of them with Magistracy which is an Ordinance of God and consequently no Government should be put into Quakers Hands But great things were expected from the Yearly Meeting at Burlington which was to begin within few days tho' little expectation of a Friendly Accommodation for G. K. kept out of Town lest he should by a Prison be prevented to attend that Meeting but K came off there with Flying Colours for the other Party being Summoned again and again to Appear but declined it Whether they disowned the Authority of that Meeting or suspected the badness of their Cause which they had reason to do or feared G. K. his Party to be too strong they can best answer for themselves 〈◊〉 â—…t that Meeting justifyâ—d G. K. and condemned Lloyd and his Party discharging them to Teach or Pray in publick Meetings till they had condemned their former Judgment by a publick Writing and how this Order was slighted is too palpable to be denied both Parties are discharged from Railing which supposes both were guilty but while the Meeting at Burlington clears K. the Yearly Meeting at Maryland condemns him and justifies the other Party whereby that Infallible Discerning Spirit Quakers boast of lay is in every true Quaker is overthrown for great Meetings of their greatest Dons can be mistaken make contrary and contradictory Orders I am Informed the Division has Reached England for in London one Party who were against Keith bought up all his Pamphlets to prevent the Spreading of the Difference Another Party Orders a new Impression of all his Books relating to that Controversy this I had lately of one of themselves I shall conclude with some passages from undoubted Information 〈◊〉 One affirmed the Difference at present concerning Christ was an empty Barrel from whence it is evident what mean thoughts this Zealote had of Christ as Man 2. Another said he did not believe to be Saved by that which Dyed at Jerusalem What a poor case must such a Soul be in 3. John Delaval hath exprest his fear that Cotton Mather's Prophesie of G. K is now accomplishing Lastly there is among Quakers in Pensilvania one Jacob a Dutchman who takes upon him to Preach and Pray in the Dutch Language to an English Congregation pretending an Immediate Call thereunto which John Delaval and the Teachers Son in law used to Interpret for the understanding of the people but some time after the Hearers desired the Inâ—…â—eters to forbear for they were more Edified â—ithout Interpretation then with it though they â—nderstood not a word he said would any have â—pposed there was such blind implicite Faith out of Rome and that these Spiritual Professors should lay open their Delusions to the VVorld at so plain 〈◊〉 â—ate But what impression the Loss of their Governmenâ—â—ay have and what Alterations it may make amonâ—â—hem I leave to Further Information And whoevâ—… would have more of this Nature even the Spiritâ—… War among Quakers chiefly promoted by the Carâ—… Weapon of the Tongue I recommend them to Phiâ—â—elphia for an enlargement of this Narrative Whâ—â—s all their own excepting some Observations aâ—… Animadversions on both Sides FINIS Advertisement THere is now in the Press will quickly be Published A new book Entituled A Present to be given to Teeming Women by their Husbands or Friends Containing Directions for Women with Child How to Prepare for the Hour of TRAVAIL Written first for the Private Use of a Gentlewoman of Quality and now Published for the common good â—y John Oliver First Printed at London and Received with great Commendation and general Acceptation And 〈◊〉 Reâ—printed and Sold at Boston in New-England by Benjamin Harris at the Sign of the BIBLE over-against the Blew-Anchor