another But however G. Whitehead and the other Quakers have sent to the Pit all the Church of England and all the Christian World who do Profess Faith in the Three Persons of the Blessed Trinity And the Persons themselves not only the Word or Letters for these cannot be sent thither And shall those who not only Deny but Blaspheme Not only Blaspheme but send to the Pit of Hell O Horror to Repeat it the Persons of the Holy Trinity Shall these be Shrouded under an Indulgence which Expresly Spues out all such from Under its Protection who Oppose or Deny the Doctrine of the Holy Trinity Shall these be Included in this Toleration who will not Disown G. Whitehead for the Quotations above Cited but still think him a Teacher sent from God Let this Test be put upon the Quakers And see whether they will Part with G. Whitehead or the Toleration If they stick by George in this it is a Demonstration that they like this Doctrin he has Deliver'd But they have given us a Full and Authoritative Decision in this matter That they do still own and Adhere to not only these Doctrins before Quoted But All and Every Part of what has been Deliver'd by their Doctors ever since their Beginning In their Decretal Epistle from their yearly Meeting at London which is their Supreme and most General Councel for the year 1696. They do Re-Assert and Confirm All their Ancient Testimonies And that in All the Parts of it For say they Truth is one and Changes not And what it Convinced us of to be Evil in the Beginning it Reproves still This is to keep up their Infallibility And in this both Antidote and Appendix and in all their Late writings they strenuously Assert That they have not Changed at all at least in any Point of Doctrin And still stand by and Maintain All that they have Printed or Preach'd since they were Quakers And as if this had not been Enough they have Printed it in the Post-Man that none might be Ignorant of it I say not this That I wou'd have any Persecution as they call it Renewed against them I like not that Method for ther are Honest Well-Meaning Men among them and the Sincere tho' Deluded are most apt to put themselves into the way of Suffering which often Hardens seldom Converts them And they are worthy of a Gentler Method But the End for which I have mention'd this Act is first To do that Right to the Government as to Free them from the Scandal of Recognizing the Quakers as Protestants who Deny the Holy Trinity the Satisfaction of Christ and all outward both Sacraments and Priesthood therefore the Protestant Religion is not Answerable or Reproachable for Them Secondly I have Minded the Quakers of this That if neither Religion nor Good Manners can Restrain their Furie yet that out of Policie they wou'd learn a little more Decency towards the Clergy especially the Bishops who have it in their Hands to put the Penal Laws in Execution against them They not being Included within the Act of Toleration And since they Enjoy their Present Liberty meerly from the Grace at least the Good Nature of those whom of all Mankind they have Endeavour'd to Render most Abhorr'd I think it is but a Reasonable and very Favourable Composition That they shou'd Retract the Above Mention'd and other such like Base and most Scandalous Reflections which they have Cast upon the Church of England Her Priests and Bishops as well as All the Rest of Her Community For we say Leave is Light And that Favour is ill Bestow'd that is not worth Thanks at least Fair Vsage Now the Reparatation ought to be as Publick as the Injury Therfore the Easiest way I can Propose for the Quakers is That their Second-Days-Meeting which do sit every week in London shou'd Publish Under their Hands a Condemnation of the said Scandals and Abuses vented by Will. Penn G. Fox and others of their Writers against the Church of England Particularly These before Quoted and Suffer it to be Printed But most Especially what is above Quoted of most Hideous Blasphemy against the Holy and Tremendous Trinity of God But if they Remain Mute in this Matter as G. Whitehead says to the Ministers And Refuse to Right God and His Church from these Abuses cast upon Them which are in their own Nature Intolerable then may she justly say in Whitehead's words We do not intend to Ly under their Foul Calumnies Then Let The Cry Ascend Higher Then May they be further justly call'd in Question and Expos'd thereupon for their Neglect of Justice Then may the Bishops if they think fit send to their Second-Days-Meeting and Require such a Subscription and Submission from Them or otherwise That they shou'd Acknowledge the Doctrin of the Holy Trinity in the words of our Litany and Articles to Qualify themselves for the Benefit of the Act of Toleration At least to Disown what G. Fox G. Whitehead W. Penn and others of their Writers have said Blasphemously against it But if they will still Adhere to their Former Doctrin herein then have they totally Excluded themselves from the Act of Toleration And then if the Bishops do not let them know that it is in their Power to be Civil to them they will be Good-Natur'd indeed 2. But ther is nothing go's down so hardly with the Quakers as the Doctrin of Repentance because it Ruins their Pretence to Infallibility and Perfection And of all sort of Repentance they Hate that most which Requires them to make Restitution or Satisfaction for the Injuries that they have done Therefore they must stick to all the Calumnies and Outrage which they have vented against God and His Church and all others and to all their Beastly Nastiness and Loathsome stuff which Run out of their Clean Vessels They must by their Principles Return with the Dog to their own Vomit and the Sow to her Wallowing in the Mire This Notion of Perfection is such a sad Ingredient in the Principles of the Quakers as Eternity is in the Torments of Hell for it Confirms them in all their Sins and Hinders them from ever Returning G. Whitehead has Publish'd a little Book in December 1697 of which this is the Title A seasonable Account of the Christian Testimony and Heavenly Expressions of Tudor Brain upon his Death-Bed being a young man Aged about 17 years Published for Instruction and Caution to the Youth among Friends call'd Quakers where p. 2. you have this Passage At several times being Advis'd to Prepare for his latter End for if he Liv'd it wou'd be well and if he Died it wou'd be his Gain his Answer was He was not Conscious of any Action he had done that he shou'd be â—fraid of Appearing before God Almighty O Dreadful To see a Miserable Creature go to Death Harden'd against Repentance by this Pernicious Doctrine of the Quakers And to see this Recommended for the Instruction of other
Instances the Quakers have made themselves as Mad as any ever were in the World And have been so esteem'd at Rome and other Places where they had never been before as they were at first when they Rose up amongst us only the Common use of it now has abated of the Strangeness but nothing of the Irrationality and Madness not to speak of the Breach of Justice or Religion for Honour is as much Due to our Superiors as either Fear or Tribute and Equally Commanded Rom. xiii 7. and to Deny it is Immorality and a Sin besides the Singularity and Proud-Humility which Entitles it to a High Degree of Madness And in this the whole Body of the Quakers is Involv'd In making Themselves free from Sin and Equal with God 3. But thirdly wou'd not that man be Counted Mad who shou'd Fancie himself Exempted from the Common Condition of other Mortals to be as Bright and Glorious and Impassible as an Angel And is it not as much to think our selves as Pure and Impeccable as they even while we feel our own Frailty and Imperfections in Dayly and Frequent Instances Yet still to Cry that we are Pure and without Sin Nay Perfect even as God! And Equal to Him and One with Him in very Nature and Substance and a Part of Him Can any Madness be Imagin'd beyond or Equal to this And G. W. p. 88. gives his Consent to secure such Persons in Bedlam if we can find any such among them that we can plainly Prove to hold the Same Now whether this be not Plainly Prov'd in the Sn. Sect. ii iii. and iv I leave to the Reader And G. W. do's neither Deny nor Answer one of the Quotations there Produc'd But stoutly Denies the whole Charge without so much as Attempting to Invalidat any one Particle of the Evidence Which I think I may Modestly say is very like the Answer of a Mad-Man In Assuming to be Prophets 4. But I will put the Case lower than that of Aspiring to be Equal with God Suppose then that a Poor Country Lad shou'd come to London and hapning upon a Rich Widdow shou'd presently fancie himself to be some Duke or Great Prince and as such shou'd Issue forth his Proclamations Commissions c. wou'd not G. W. give me leave to think this fellow a little Craz'd But suppose he shou'd set up for a Prophet sent Immediately from God as Elijah was And as such shou'd take upon him to Dictate to Kings and Emperors and Command them In the Name of the Lord to Give forth Prophesies and affix to them Thus saith the Lord c. And suppose he Cou'd shew no Credentials at all for this High Commission only bid Men take his own word for it wou'd not this make him much more Extravagantly and Blasphemously Mad Now how many Mad-Men of this sort have we had among the Quakers Even Fox their Original and all the way down as many as have Wrote or almost that have Preach'd or Spoke amongst them This is a Talent without which whosoever speaks is a Conjurer as Fox has Determin'd in his Westmorland Petition p. 5. in his Saul's Errand p. 7. and elswhere as shewn in the Sn. Ther is one particular Instance put in the Front of the Preface p. xi of the First Edit of the Sn. it is p. 281. of the Third Edit where a Prophetical Curse is set down of Confusion against George Keith And it is not a Hasty Rash Curse in Passion or so as is usual among the Profane Cursers and Swearers of the World But it is a Deliberat Grave Curse in Cold Blood set down in Writing and sent to George Keith it bears Date the 17th of the 4th Month. 1695. And is subscrib'd George Whitehead And begins in these words Thus Saith the Lord. And it is written not in the Name of G. Whitehead as any Thought or Prognostick of his own but every word in the Person of God as speaking to G. Keith Because thou hast poured Contempt upon My Servants I will assuredly bring Confusion upon thee c. Now for this George Whitehead thus to assume the Stile of the most Extraordinary Prophets of God and to Fancie himself one of them I think will be Judg'd a Greater Degree of Madness than if he had Fancy'd himself to be a Duke or a Prince for a Prophet Immediatly sent from God is certainly Cloath'd with a far Greater Honour than any that can be Bestow'd by the most Splendid of Worldly Titles Therefore this is no ordinary mistake or such as cou'd befall any Man in his Wits Nay farther to shew the Excess of G. Whitehead's Madness Suppose he shou'd think that this Prophetical Curse of his against G. Keith to be not only Equal to any Prophesie Recorded in Scripture but of Greater Authority than any Chapter in the Bible wou'd any body in this case Excuse him from the very Height of Madness And for this see his Truth defending the Quakers An. 1659. p. 7. where this Question was Demanded of him Do you Esteem your Speakings to be of as Great Authority as any Chapters in the Bible And he sets down his own Answer in these words That which is Spoken from the Spirit of Truth in any is of as Great Authority as the Scriptures and Chapters are and GREATER This he Repeats again in the same words in his Serious Appology An. 1671. p. 49. And Quotes his former Book to shew that this was not spoke by Chance but was a standing Principle among them Now then if G. W. will say That the Curse which he sent to G. Keith was Spoken by the Spirit of Truth he owns by his own words that it is not only of As Great Authority as the Scriptures and Chapters are but of GREATER And then I think we need no further Proof of his being Stark-Mad But on the other hand if he will to save himself from this Imputation Acknowledge that that Curse was not Spoken by the Spirit of Truth then must he own himself Guilty of a most Notorious Blasphemy to Dictate thus in the Person of God and make God to speak his Lies and the Delusions of his Besotted Brain And if this be not put upon the score of Madness then ought G. Whitehead to suffer the Punnishment of a Blasphemer Therefore he shou'd Return his Thanks to those who are so Merciful as to Prove him only Non Compos as of Felo de se to save his Chattels and his Carcass too But this is not only as to this Curse against G. K. that is but one Instance among many nor only as to G. W. but it Reaches to All that the Quakers have Deliver'd In the Name of the Lord not only against Particular Persons but the whole Church of England the King the Bishops and Priests and the Lawyers too they are Particularly mark'd out for Destruction if ever the Quakers do Prevail they are the Midianites whom we must Vex that is Destroy see
Sn. p. 230. And if the many Thousands of their followers in England do believe as they Profess that what these their Leaders and Prophets have said is all from the Mouth of The Lord the Consequence besides the Blasphemy of it must be very Dangerous especially since they have already Publisht their Declaration wherein they Assert their Right and Title to Possess the Vttermost parts of the Earth and their Principle to Fight even with the Carnal Sword to Re-Gain it whenever they see their time vid. Sn. p. 212. Now if they will not let this be taken from them upon the Account of Madness believe it it is time to Look after them However it is Good to keep a Sword out of a Mad-Man's hand See hereafter Sect. iv p. 38. and we go on to yet Plainer and even Ocular Proofs In their Preter-Natural Quaking c. 5. A fifth Instance of Madness or rather of Diabolical Possession is the Monstrous Quaking and Shaking which for Ten years together after their first setting up was strangely noted among them and from which they had the Name of Quakers It has much Abated since the Restauration 1660. Yet Remainders of it are still left amongst them To this G. W. says p. 6. N. 6. How proves he that this proceeds from Delusion and Diabolical Possession p. 44. and not from the word and Power of God But George How canst thee have the Confidence to ask such a Question when thee knowest right well that this is Prov'd fully in the Sn. But thee Slidest over all the Proofs and then Gravely Askest How Proves he The Reader will see Proofs sufficient in the Sn. Sect. xxi even the very Confessions of those who were so Possess'd But G. W. Quotes a particular Page of the Sn. how proves he p. 44 this is of the First Edition it is p. 298. of the Third Edit He had hopes that no one wou'd look so much as into any one page which he Quoted but take all upon his word For in that very Page ther is a Proof which G. W. Conceals instead of Answering G. Fox in his Westmorland Petition p. 5. And in his Saul's Errand p. 7. said that whoever spoke and not from the Mouth of the Lord were False-Prophets Conjurers c. These passages had been with several others to the same purpose Quoted before in the Sn. And in p. 44. which G. W. Names as having no Proof these are again Referr'd to and the Inferrence is made that if all the vile stuff which the Quakers have Printed be not from the Mouth of the Lord then by G. Fox's sentence they are Conjurers and another Instance of G. Fox's Senslesness is added In that same Place which was not Quoted before viz. his making it Heathenism and Idolatry to have any Creature in Heaven or Earth as Sun Moon or Star a Man Beast Fish Fowl or Tree Painted upon a Sign-Post but only something of Man's making as a Fork a Saw a Bed-staff or the like Then his Pronouncing as from the Mouth of God against the slit-Peaks behind on the Skirts of Women's wastcoats Mens Skimming-Dish-Hats and such like Childish and Ridiculous stuff And it is there Urg'd that if All this was not from the Mouth of the Lord then G. Fox had Pronounc'd himself to be a Conjurer and so of the other Quakers And if they were Conjurers then those Monstrous Quakings and Shakings which Possess'd them were from the Devil and no Divine Inspiration as they Pretended And G. W. answers not a word to any thing of this but asks still what Proof is ther in p. 44. when this very Proof is in p. 44. And I Desire him now to Answer it Was all that stuff which is there Quoted of G. Fox's from The Mouth of the Lord if G. W. will say Yea I suppose I shall need no further Proof of his Madness as well as of G. Fox's If he says Nay then I must ask him whether G. Fox said True when he wrote That whoever spoke and not from the Mouth of the Lord was a Conjurer If not True George was a Lyar and if True he was a Conjurer And if a Conjurer his Quaking and Shaking was the Possession of the Devil and did not Proceed from the word and Power of God as G. W. wou'd turn it And asks How Proves he Do George Ask that Question over again and it will be as Good an Answer to this as it was to the Sn. And you may Quote this Page too if you will as well as p. 44. of the Sn And tell the Reader that ther is not a word of the Matter neither Here nor There But George is a Cunning Whipster he had a farther Design in this than he was willing shou'd be seen He put in his Plea for their Quaking as Proceeding from the word and Power of God by saying How Proves he i. e. the Contrary But George Knew well enough that this Plea wou'd never Hold therfore he wou'd not assert it Positively only by an Innuendo And then in the same p. 6. N. 7. he puts in another Excuse which he will as little stand by as if this Quaking was only Fits of Convulsion for thus says he Vnless some have been taken therewith i. e. with this Quaking in some Convulsion Fits which are Common to some Persons among Divers sorts of People As to this I desire George to Consider That this Plea Destroys the Former For if their Quaking be only Fits of Convulsion then is it no mark of the Extraordinary Workings of the Spirit in the Quakers as they have Boasted and wrote in Defence of it nay and call'd it an Holy Duty Sn. p. 298. and compar'd it to the Quaking of Moses and the Prophets It will be very Profane to put all this upon Fits of Convulsion But it will not do in the Case of the Quakers For it is very obvious that these Quakings of the Quakers did not proceed from any Natural Cause 1. These Quakings Possest them only or most Generally at their Meetings And then wou'd Seize Many of them together 2. They came Suddainly and left them Entirely when they went away And had not such Symptoms or left such Marks behind them as Natural Diseases 3. They were not Remov'd by Phisick or any Natural Means 4. They who had them Pretended to Visions even of Spirits Dancing about them Speaking to them and Directing them to do many Extravagant things to follow Flys Burn their Leggs in the Fire and some to Kill themselves as in the Relations which Gilpin Tordervy and others have given of themselves And were told by these Spirits that these Quakings were the workings of God's Spirit in them And therefore bidden to Rejoyce in them And when they came on t of these Fits they Express'd the Great Joys they had in them tho' mix'd with Intolerable Pains And therefore many Long'd for them 5. They Exceeded any Convulsion or Natural Disease See the account in the Sn.
it But so you will find it with many Mad-Men till you come to hit upon the Point which Disturbs them Every Mad-Man is not Mad in Every thing A Man may be Mad Secundum Quid. Ther is a Remarkable story of a Great Don in Spain who took a Fancie that he was The Holy Ghost And therefore was shut up as a Mad-Man But taking occasion one day to Discourse upon the Politicks with one of the King's Council who came to see him he Argu'd a Knotty Point which had Puzl'd the King and Council with so Great Accurateness that this Councellor Venting it next day at the Council receiv'd General Approbation Upon which he took occasion to Interceed with the King for the Liberty of his Friend owning that what he had said was all borrow'd from him and therefore did Conclude that it must be the Malice of some of his Enemies which had Mis-Represented him as a Mad-Man The King bad his Friend Return to him again and if he did not own that he was the Holy Ghost he shou'd have his Liberty But he stuck to his Point and Remain'd a Mad-Man notwithstanding of all his Politick Qualifications And now upon the whole Matter I Refer it to all the World whether ther can be Produc'd such a Catalogue of Mad-Men in so many several Instances as I have here shewn of the Quakers among such a Number of any sort or Discrimination of Men upon the face of the Earth G. W. has Extorted this from me And one wou'd think that this were sufficient to Excuse me from Answering any more of his Book But however I will Proceed to Examin those Mistakes and Abuses which he Alledges in the Sn. for wrong may be done even to a Mad-man and ther is an old saying which G. W. has us'd upon occasion Give the Devil his Due The Abuses and Mistakes which G. W. Alleges in the Snake VII The Catalogue of these Abuses begins at p. 13. of his Book And he begins at p. 93. of the Sn. it seems he found None in all that went before this And his Curse of Confusion upon G. Keith before mention'd is in p. xi But ther was no Abuse or Mistake in this therefore he lets that Pass without any Notice As to the Necessity of Preaching I. The first he Instances is in p. 93 94. it is Sect. xxiii N. iv p. 328 329. 3d. Edit where from the Quaker-Principle of Reducing all to the Light within and making that sufficient without any thing else it is urg'd as In-consequential to this that the Quakers shou'd Preach outwardly c. To which G. W. Answers That this is a Condemning of the Apostles and of the Church of England who Preach outwardly and yet do own the Inward Anointing or the Light within as well as the Quakers Ans But not as do the Quakers That is to set it above the Scriptures as has been spoke to and to make it Sufficient to Salvation without any thing else as G. W. here owns again p. 28. i. e. without any Necessity of an outward Christ or Scriptures or any thing else And according to this sense of the Anointing or Light within it is altogether Impertinent to have any outward either Preaching or Ordinances for that must be Vnnecessary that is Added to what is Sufficient without it But neither the Apostles nor the Church of England having ever had any such notion of the Light within but that it needed Helps therefore their Preaching was most Rational And that of the Quakers is Irrational and Contradictory to their own Principles The Comparison of Fox and Muggleton With G. W's Malicious Innuendo as to the Act of Toleration II. To what is said of the Comparison betwixt Fox and Muggleton in the Sn. he says p. 14 15. That it is a Gross Calumny against G. F. whose Divine Inspiration and sound Testimony given him of God was Evident against Muggleton 's Dark Spirit Presumptuous and Blasphemious thus the Quakers pronounce Blasphemous Doctrin And this is every word he says to the Matter This is a Pretty Easie way of Answering If you will not take his own word ther is not a word like an Answer in his Book He shou'd have Deny'd the whole Sn. at once And sav'd himself and me this trouble But p. 15. he wou'd charge the Reflection that is made upon the Toleration 1650 wherein Fox and Muggleton appear'd as if intended against the Present Toleration and so to bring the Author under the Lash of the Government It is not worth any Answer I only mention it to shew the Good Nature of the Man who in the same Page cries out upon Persecution for Conscience Sake As to the Oâ—der of the Quakers a gainst carrying Guns in their Ships III. His next Skip is to p. 104. where he finds a Great Mistake The Author was there shewing that since 1660 the Quakers have Decry'd the use of the Carnal weapon and as a Proof of it which they do not Deny he said that by Order of their Yearly Meeting 1693 they were Commanded that none of them shou'd carry Guns in their Ships This is Vntrue says G. W. p. 15. we know no such Commands only a tender Caution to such that have acted contrary Here are two Grievous Mistakes First not a Command but a Tender Caution i. e. their Command was worded in that Form See Sn. p. 271.272 Secondly not a Command for the Future only a Caution or Reproof to those who had transgress'd before And do's not this Imply a Command Oh! I beg your Pardon a Caution for the Future And do's not this shew the Quakers pretended Principle as much as in the words cited in the Snake And were they Cited to any other End than to shew that Principle I have not seen that Yearly Epistle only took an Account of it from those that had Seen and Read it And I find they have given me a True Account tho' it were not Sillabical as G. W. Objects and none but he wou'd have made such an Objection to no Purpose in the world but for Objection sake This shews what little Room was left him in the Sn. for Objections when he makes such work with this and sets down Part of that Yearly Epistle but not the whole nor that Part which Relates to the Guns that we may see how it is worded But he has Confest enough As to their Principles being Dangerous to Government IV. He finds no more fault to p. 115. of the Sn. it is p. 214. of the Third Edit which he Excepts against p. 16. 17. In that part of the Sn. it was shewn of what pernicious Consequence it was to Government for the Quakers to assume as they do a Prophetical Commission Immediately from God as the Prophets of old had That this wou'd Inferr a Power for Deposing of Kings and Alteration of Government as some of the old Prophets did by Command from God That besides the Quakers had
the Sn. lets us Understand that he was almost a Perfect stranger to the Quakers when he wrote that Book And what he says of them from his own Knowledge you will find in his Introduction p. 2. where he lays his Charge not against the Generality of them some of whom he says I know to be very Honest and well-meaning men and Devout in their way but against many of their Principal Leaders as it is Express'd in the very Title-Page And some of them he treats so Civily that in this Appendix p. 7. he is Accus'd for Fawning upon them viz. upon W. Penn. And in his Conclusion I do freely own says he that I have a real Kindness and Good wishes for every one of the Quakers that I have hitherto been acquainted with And I never receiv'd any sort of Dis-obligation from any of them in my whole Life This is what that Author speaks of them as to his own Knowledge And if they cou'd bring any thing to Disprove his Veracity in this Favourable Character which he gives to the Generality of the Quakers they might have had free Leave and Perhaps Greater Advantage against him than as to any other Part of his Book But the several Charges which he lays against their Leaders he Proves from their own Printed Books and Quotes their Pages so that let him be what sort of man he will this makes nothing as to the Charge against the Quakers All that is to be done in that Case is to Disprove his Quotations either that he has Quoted False or Impertinently and not to the Purpose for which he has Produc'd them But these are Armes which they have not Prov'd And in their stead they have taken to their old Method of throwing Dirt and Personal Reflections as a Blind-man do's his Club without either Fear or Wit without Regard either to Truth or Probability G. Whitehead in his Antidote had Accus'd the Author of the Sn. for being mercenary as if he had been Hir'd or Brib'd to write against the Quakers To this he Reply'd in a Supplement to the Second Edition N. vi and shew'd the Sensless Malice of this Reflection in that those whom G. W. supposes shou'd have Brib'd him were the Poor Church of the Quakers who were not Capable tho' willing of Giving such Hire Besides that Author had Undertaken that Task and wrote Good Part of the Sn. before ever he Saw George Keith or as he Remembers any one of the Quakers of his Part being mov'd thereto meerly by Reading those Monstrous things which were Contain'd in some of the Quakers Books that came in his way so far beyond what he Expected or Dream'd of them But on the other hand he was acquainted at that time with some of the Rich Quaker Church and his Byass as to Personal Kindness lay wholly on their side and they only were capable and very Capable they were and are to Hire or Give Pensions In short I am very well Assur'd that the Author of the Sn. had not one single farthing of Contribution from any Person whatsoever towards Printing of that Book or the Writing of it And the Controversie with the Quakers was such a Dead thing that the Bookseller wou'd hardly have ventur'd upon the first Edition if he had known that it wou'd have swell'd while in the Press so much beyond the first intended Bounds And whether besides some Books which as is Customary the Author gave away to his Friends he had any Guineas or to the value of one for that Impression is easie to be known Yet without taking any notice of what was said by the Author in the Supplement before mention'd in Answer to this Malicious and False Accusation the Quakers Trump it up again in this Appendix with fresh Venom and Assurance The Preface begins with it The Ensuing Leaves say they contain our Vindication against the Black Attempts of a Necessitous and Malicious Priest because he may find his Bread or Base Ends Supply'd by the Contest And their Book Enters in the same Stile p. 1. To the Disturbance of our Quiet they go on there hath of late appear'd an Expulsed Clergy-Man Boasting himself to be some Great one and indeed in all the Qualities of Venom Slander and Abuse he is so his Scurrilous Pamphlets which his Sculking Leisure and Malice furnishes him with opportunity to Multiply for from being an Expulsed Priest he makes a Trade for Bread and in part to Repair those Losses which he Charges the present Establishment to have brought upon him Now as it is nothing to the Quakers or their Cause whether the Author of the Sn. was a Clergy-Man or whether Expuls'd or not so here they have shewn the Excess of their Malice by Endeavouring to Provoke the Government against some or other whom they had in their Eye tho' thereby they Expose those who are Dearest to them For what if this Clergy-Man whoever it be whom they mean had been Depriv'd or Expuls'd as they word it because he had a Tenderness as to Swearing the Objection comes Decently out of the mouth of a Quaker Nay further Suppose he had not only Sculk'd but been in a Proclamation And underhand kept fair with the Government at the same time to save his Bacon on both Sides What if he had taken the Oaths in his way while he put another face upon it to those of his own Party And Procur'd his Peace by such Complyances as he had Blam'd in others What if he had been the Greatest Traffacker in England for the Popish Interest when it was in View had wrote Apologys for it and Invectives against the Church of England for Opposing of it but behind the Curtain and not under his own Name what if he had Traded in Declarations with Mr. B nt upon a time c. what had all this have signify'd to the Present Cause of the Quakers or their Heresies When any Dare speak the least thing against the Quakers they Cry presently as they did at the Meeting in Turners-Hall 11. June 1696. to G. Keith Prove it or else thou art a Lyar. See G. Keith's Narrative p. 46. I dare thee said Hen. Goldney to name their Names or else thou art a Lyar an Impostor a Cheat O thou Lyar thou Contentious Creature And Joseph Wyeth was Present as assistant to Goldney Now the Quakers cannot justly Refuse the same Measure which they have Meted to others Therefore let them Produce their Witnesses that ever heard the Author of the Sn. Boast himself to be some Great one or is ther the least Semblance of that Quaker Vanity to be found in any thing that he has wrote or of Charging the Present Establishment with his Losses Let them Prove it name their Names who heard him or Confess themselves to be Lyars Impostors Cheats Let them Prove their Repeated Calumny of his being Mercenary and Brib'd to write against them And taking his Charges against them from their Profest Adversaries from whom in Part he
from the Drudgery my Self I. Therfore I will turn to shew that the worst Payers are the Hard est Cravers 2. The Quakers Insolence and Threatning to any who Oppose them That these Quakers who take so free Liberty with others are the most Impatient to have any thing said to Themselves They are Touchy upon the least Punctilio and Improve any Reflection upon them to the utmost Strech George Whitehead last year Printed a Book which he Intituls A sober Expostulation with some of the Clergy c. wherein he writes in a very Threatning stile to two of the Establish'd Clergy Mr. Smithies and Mr. Archer for the suspicion that lay upon them of shewing some Countenance to Francis Bugg in his writing against the Quakers If thou says he p. 11. doth not put a stop to his mischievous Attempts it will Affect thee and the Cry will ascend Higher than to thy self Here is an Innuendo against the whole Clergy And p. 20. says he Bugg's Abuses are in their own Nature Intolerable and we do not Intend to Lie under his Foul Calumnies Pag. 106. If you will be mute in this matter says he to these Clergy-men and suffer him to Persist without your Publick Dislike then may you be further Justly call'd in Question and Expos'd thereupon for your neglect of Justice This is Magisterial indeed Here Whitehead Acts the Metropolitan and corrects these Clergy-Men with a Super-Episcopal Authority What! must they be Accountable for Bugg's writing against the Quakers And if they do but stand Mute in the Case that is if they do not take Part with the Quakers against Bugg or any who shall hereafter come over as he has done from the Quakers to the Church of England and Endeavour to Detect the Errors of the Quakers What then Here Whitehead threatens that they shall be call'd in Question for it and Expos'd thereupon He says that Bugg's Abuses are in their own Nature Intolerable I am sure such Insolence as this is in its own Nature and according to the Nature of all Government or but the Shadow of a Church very Insufferable To see a Sniveling Quaker thus Brave it in the Face of the whole Church and in Print to Threaten Her Clergy for doing of their Duty It is not Toleration will serve these mens turns Ex Pede Herculem We may know by a Little what a Great Deal means Their Principles are Calculated for Empire Their Motto is Do no Right and take no Wrong John Gilpin in his Narrative call'd The Quakers Shaken before Mentioned happen'd to call them a Faction saying of a Pamphlet That it was set forth by some of that Faction in York To which they Answer in The Standard c. Quoted before p. 8. Thou full of Subtilty is this thy Revenge to Nick-Name the Truth calling the Children of the Lord by the Name of a Faction Which is Invented by the Devil whose servant thou art The Provocation was Greater to which Will. Penn Replys in his Scirmisher Defeated p. 10. In answer to this viz. That the womb of Iniquity was in the Quakers writings upon which W. P. Crys out He has Invaded my Body and Soul Religion and Life for Lam by my Doctrin if the Priest may be believ'd an Heretick a Blasphemer an Atheist c. And what remains but that the Dogs or Lyons devour me the Rabble or the Government sacrifice me c. And if Will. Pen may be Believ'd what are our Priests as he calls them That Cursed Bitter Stock of Hirelings who have made Drunk the Nations whilst they have Cut their Purses Serious Apology p. 156. and Pick'd their Pockets Tophet's Propared for them to Act their Eternal Tragedy upon whose Scenes will be Renewed Direful Anguishing woes of an Eternal Irreconcilable Justice The Idle Gormandizing Priests of England run away with above 150000 l. a year Guide mistaken p. 18. Printed 1668. under Protence of God's Ministers No sort of People have been so Vniversally thro' Ages the very Bane of Soul and Body of the Vniverse as That Abominable Tribe for whom the Theatre of God's most Dreadful Vengeance is Reserv'd to Act their Eternal Tragedy upon c. And for the Dissenters he calls them An ill-bred Pedantick Crew Quakerism a new nick-name c. p. 165. the Bane of Religion and Pest of the world the old Incendiaries to Mischief And the best to be spared of Mankind against whom the Boyling Vengeance of an Irritated God is ready to be Poured out And now has not he to use his own words Invaded their Body and Soul Religion and Life for besides Damnation which he never misses he makes them Cut-Purses and Pick-Pockets and The best to be spared of Mankind Do's not that look like throwing them to the Dogs or the Lions or setting on the Rabble or Government to Sacrifice them All this is made the Tragical Inference of Disputing against the Heresies and Blasphemies of the Quakers And yet the above Language and Furie of Hell which is Belch'd out with the Utmost Virulence against the Church of England and the Clergy of all sorts must be Ramm'd down their Throats while the Quakers will Fly in any mans Face and send him to the Devil who Dares call Them but a Faction And if any of our Clergy seem to Countenance the Conversion of any from Quakerism or but stand Neuter and not Hinder others from Writing against them he shall be Magisterially Threatn'd as here by Whitehead that is by the Body of the Quakers who own his and the other Books Licens'd by their Second-Day's-Meeting as has been told before And I think they have here Given a very Good Handle to Return their Complement upon Themselves That if they stand Mute and not Censure Will. Penn and the Rest of them who have spu'd their Venom in the like Furious and Standalous Manner against the Church of England And Disown their Books at least the Fore-Nam'd and other such like Passages that are in them then that the Cry shou'd Ascend Higher than to these Particular Authors even to the Second-Day's-Meeting that owns them if they will stand Mute and not shew their Publick Dislike as Whitehead here Requires from the Clergy-Men then That they may be further Justly call'd in Question and Expos'd thereupon for their Neglect of Justice Who will not do Justice let Justice be done to them Do's Bugg's Disputing against the Quakers and Giving them less than their Due seem Intolerable to Them And do they tell us plainly That they do not Intend to Ly under his Foul Calumnies And must the whole Church of England and the State too Ly under the Thousand times Greater and more outragious Calumnies that the Quakers have over and over again Loaded upon their Backs And they will not to this Day Retract one word or Letter on the Contrary they vouch it in several Places of this Appendix And have Printed it in the Post-man See Collection N. 6. That they are the
Railing or Reviling in them but that he Queries smoothly And therefore calls him a White Devil and the more Serpentine for that However a Civil Question Deserves a Civil Answer But Civil Questions Provoke the Quakers most because it is hardest to Raile at them without which the Quakers cannot Answer Therefore W. P. calls Bennet's Civil Questions Insnaring and Trapanning Questions i. e. Vgly Hard Questions they are to be seen in Burrough's works They are very Sober and Pertinent Questions therefore were Troublesome to Answer But Truth is not Easily Insnar'd nor is Afraid of Questions These Rather make Truth appear the more And it looks like Guilt to Return Railing and Reviling And that is the Method which Will. Penn Condemns here as Anti-Christian Yet concerning the aforesaid Railing of Burrough against Bennet W. Penn says p. 164. I warrant it from God and by the sence of His Eternal Spirit do Declare That it was the Portion and only fit Answer to be given to those Trapanning Questions What! Better than a Sober Solution to such Questions let them be never so Trapanning Had not this been the best way to have Discover'd their Deceit and Convinc'd or else Confounded the Adversary and left him without Excuse No. Says Will. Penn ibid Had Ed. Burrough gone into a familiar opening to his Bennet 's Vulturous Vnclean Serpentine Eye what then E. B. had brought the wrath of the Eternal God upon Himself instead of the Priest Thus W. Penn. So that sometimes for the Quakers to Answer Soberly without Railing is to bring the wrath of God upon Themselves and that is when such Insnaring and Trapanning Questions are put to them as will not Admit of a Plain and Direct Answer without Discovering their Mystery of Iniquity But that is not the Point now It is not what Excuse they may have for their Railing which none afford so Liberally to their Opponents as the Quakers But is not Railing Railing be it in whom it will was not this Reviling in W. P. not only to Justifie the Revilings of E. B. in such an Extraordinary manner as above but as if that had not been Enough to Fall Himself upon Bennet and call him Vulturous Vnclean Serpentine Tho' after all their Malice they cou'd find nothing worse to say of Mr. Bennet than his Opposition to the Quakers and Discovering of their Errors by his Vnmerciful Insnaring Questions tho' Confess'd to be Civil And the worse for that Against which they have Answer'd with their Teeth and Broke them But was this no Raling no Reviling in W. Penn No. Have a care of that wou'd he have Exceeded the Rules of Meekness and Charity tho' Hicks or Bennet did it against their Friends and some of them who were Dead too No. He Protests to the Contrary ibid. p. 166. God is my Record says he this Day I wou'd not to Inherit more worlds than ther are Stars in the Firmament have so Violated the Laws of Charity against the most violent of our Deceased Opposers Therefore who can believe that such a Good man as this wou'd Raile or Revile any Body And he did justly Correct T. Hicks for slandering of him as if he had Abetted the Railings of James Naylor against the Clergy and more over that he had Father'd it upon the Holy Spirit and that neither he nor I says W. P. p. 174. have words enough to signifie our venom and Malignity And what was the Reason of this Heavy Charge only as W. P. himself there gives it us Because I said of Iames Naylor 's Book That if he had Treated that Accursed stock of Hirelings the Clergy ten Thousand times more sharply it had been but Enough That was All And to be Accus'd of Railing or Reviling for this But he went further in his Serious Apology p. 156. And I wou'd say not Enough continues he but that the Reverence I bear to the Holy Spirit wou'd oblige me to Acquiesce in whatever He shou'd utter thro' any Prophet or Servant of the Lord. Here is Ascribing all their Railing to the Holy Spirit But W. P. go's on as before partly Quoted p. 34. we have nothing for them the Clergy but Woes and Plagues who have made Drunk the Nations c. see before p. 34. And how they Damn the Clergy not only of the Present Age but Through Ages past and that Vniversally as you will see in the Quotation brought p. 34. out of his Guide Mistaken Here are the Dead as well as the Living And not only the Priests of the Church of England but Vniversally of all the Churches in the World Yet W. P. wou'd not God is his Record this Day for more Worlds than ther are Stars in the Firmament so Violate the Law of Charity as to Raile or Revile the most violent of their Deceased opposers Here are Contrary Testimonies with a witness And is ther no Contradiction in all this No. Far from it For this is one of the Main Heads upon which he Proves Thom. Hicks not to be a Christian In the same Reason against Railing p. 124. thus He that Contradicts himself is not led by God's Spirit and Consequently No Child of God nor Certain Rule of their own Faith but so doth T. Hicks therefore no Christian Man I will not say How Patly this might be Retorted But I wou'd Recommend to W. Penn's second Thoughts the Inference he makes against T. Hicks for all this p. 167. No man can be secure of him in Common Converse who to Compass his End upon such as oppose him will self-Contradict Pervert Ly Forge beyond which in this World is nothing but direct Murder And that 's a Question since in some cases it were less Irksome to Dy than to be Defamed Is this doing as Men wou'd be done to c. Apply this to W. Penn's usage of the Church of England and others in what is above Quoted and much more of the same strain that might be Produc'd out of his Writings What can we say to Reconcile these things but that the Quakers think None but Themselves have a Right to Raile or that it is not Railing if it comes from Them but Pure Zeal and Godliness thus The Saints may do the same things by The Spirit in Sincerity Which other men are Tempted to And at the Devil's Instance do All Piety consists therein In them in other men all Sin But I have an Apology for Mr. Penn Which I think Real He tells us in his Reason against Railing p. 171. That he was then about 29 years of Age. This was Printed An 1673. And his Guide Mistaken before Quoted p. 34. was Printed An. 1668. When he was but 24 years of Age. He was then in the Heat of Youth and a New Convert to Quakerism And it is usual with such to Exceed in Zeal But since he has had time to Cool And his Conversation of Late years so much at Court has softn'd his Temper and let him see the Deformity of Rudeness and
Scurrility which has befaln most of the Quakers Principally from their want of Breeding Insomuch that I am very Apt to Perswade my self He is Inwardly Asham'd of these things and wishes they had never been wrote And this appears much in the Difference of his Stile in his Address to Protestants and more in his Excellent Reflections and Maxims from that vehemence not to say Rashness that Runs thro' all his Former writings If it be said why if I think thus I shou'd Press so hard upon Mr. Penn now why truely to Rescue him even by Force from among That Ill-bred Pedantick Crew He will not take these words ill for a Reason he knows Sauce for a Goose is Sause for a Gander But they have Chain'd him with Popularity fond to get a Man of Sense of their Party and Perhaps with Hopes of Vniversal Heirship But these I suppose are not so Considerable to him as to stand by all his former writings and come under the Censure now Repeated which he for much less Reason has Pass'd upon T. Hicks But which is Infinitly of more weight I Conjure him to Consider what Account he must Give before the Great Judge if by his Example or Silence not Publickly to Retract his Errors he Confirm so many poor Souls that have given up their Judgments to him in those Destructive Doctrins which he cannot but Know to be such who might otherwise by God's Grace Retrieve themselves and Return with him into the Bosome of the Church and Favour of God For this Reason I have Insisted so long upon Mr. Penn's Contradictions and Contrary Testimonies and Repeated some Quotations of those above which are in the Sn. in Sat. Dis and others of that Author's Books yet in none of the Answers that are come out to them is the least Notice taken or any Defence made for the above Hard Sayings of Mr. Penn. Which cou'd not be Forgetfulness they being so often Press'd and so much stress laid upon them more than of 20 times as much from those of the Common Herd Therefore ther is Conviction in the Case And since ther must be Confession and Satisfaction before ther be Forgiveness we must in Charity still Press on till we bring that to Pass or otherwise some Reasonable Defence of these Railing Accusations which Mr. Penn has brought against all sorts of Christians particularly the Church of England or else he must Submit by the rule he has set down to be no longer Reputed as a Christian And it must be some other sort of Defence than he makes in his Reason against Railing p. 175. Let us not be Esteemed Railers because we Rebuk Railing Nor our Religious Censure of their Perversions c. be Accounted Reviling 'T is trouble enough to us to be thus Concern'd in Controversie 'T is not our Choice but theirs They Began Who Began with the Quakers Did any Begin with them Before they were in the World Did not they Begin who came into Churches and Markets and Houses Challenging all People to Dispute with them tho' of Late they like not that Method Did the Church of England Begin with them why then all that Rancorous Railing and Reviling of the Church of England And must this be taken only as Religious Censures And have the Quakers has Mr. Penn Rail'd at nothing but only against Railing he Confesses P. Bennet did not Raile yet Justifies the Bitter Railing that was Return'd to him But suppose he had Rail'd yet such sort of Venemous Answers is not Reason against Railling but Railing against Railing And this Excuse wou'd serve at Billings-Gate Therefore Mr. Penn must find some other Defence or else Confess the Delusion of that Spirit which has thus Led him to Practices that himself Confesses Inconsistant with Christianity And which look so Abhorrent in his Eyes when he Beholds them in other men And let him see by this and Consider That that Light within which he and others have mistaken for the Good Spirit of God has been the Spirit of Wrath and Furie which has taken Possession of them And that the Light in them is Darkness This Likely may Grate But I hope it will Prove a Happy Disobligation to Mr. Penn. And for which he may own more Obligation to the Author than to those Sorry Flatterers who Lick up his Spittle and call it Infallible Which Pretence as he do's not Believe so must he Disown or else Justifie all the above Railings and Revilings Or Thirdly be Silent which in this Case I believe all the world will take as a Full Proof of Guilt and Self Condemnation However what has been said will give the Reader a view what stress is to be laid upon this Method of the Quakers in Answering Objections made against them by Producing of Contrary Testimonies Of which having done with Mr. Penn at Present I will give a few more Instances One I Hinted before which may Properly be Mention'd here for they will not take notice of it And that is III. If you object G. Fox in his Iconoclastes making it Heathenism and Idolatry to Paint the Likeness of any Creature upon a Sign they can Reconcile this by shewing the Contrary Testimonies of the Quakers Practise at this Day who have Signs of Lyons Bulls Bears c. like the People of the World nay more They can Produce a Contrary Testimony even at that Time when this Iconoclastes was Printed of a Quaker who at the meeting of Sufferings where this matter was Debated being of a Contrary opinion from G. Fox ask'd one of Fox's Party for a Piece of Money And shewing it told them that they must by this Rule throw away all their Money because ther were Images upon them of Men Lyons Flowers c. But this tho' an Unanswerable Argument to them yet cou'd not Prevail And notwithstanding of all this they will not own that they are all of them Idolaters who have Money or Signs of Bulls Bears c. no nor that G. Fox was Mistaken Because he Dictated this as from the Mouth of the Lord God! as he did All that he wrote and set down this as a standing Rule That whoever speak and not from the Mouth of the Lord are False Prophets and Conjurers in his Saul's Errand p. 7. And his Answer to the Westmorland Petition p. 5. And the Consequence is Undeniable that the Present Quakers are Heathens and Idolaters or otherwise that G. Fox their Great Apostle and Founder was a False Prophet and a Conjurer This is the use all Men of Sense can make of their Contrary Testimonies which they Produce as their Vindication IV. Thus if we object their not taking off their Hats and paying Civil Honour to Men They can shew the Contrary Testimony of their Dayly Practise in making their Apprentices and Servants stand Bare in their Presence The Mystery is They are against Paying of Honour but not against Receiving it Especially from the Wicked it is most Due from Them to the Saints Therefore
speaking of it says In which Chapter the Malice and Impertinency of that Discourse is somewhat shewn Here is a Somewhat again to save their Credit But they tell not What! for that they cou'd not Yet that Discourse is Answer'd and there is an End of it It is very Easie Answering Books at this Rate And shews the Quaker-Cause to be past a Defence only something they must say to Amuse their Implicit Followers and those who will not be at the pains to Read what they write and Compare it with what is wrote against them Will. Penn at the End of his Primitive Christianity spends Eight Sections to Enumerate their Exceptions against the Church of England And these being the Causes of their Seperation are Particularly but Briefly Reply'd to at the Close of Primitive Heresie p. 30 31. and 32. And one wou'd think this a very Material Point for the Quakers to Justifie their Seperation The Appendix concludes with a Reply to this Which I will set down Every word to save the Reader the Pains of going thither for it Thus then it follows He now Numbers up in Page 30 31 32. divers things wherein he wou'd fain have the Church and Vs agree they not being sufficient as he says for Seperation This Man is of a very Changeable Humor in his Title and for near all the Book we are sad Hereticks but now he wou'd have us Associates which if we will not be he gives us a Threatning Advertisement that he will Trump up more Heresies upon us Well in that let him do as God shall permit But of two things he may be assured that we shall have no Communion with his Lies nor he true Peace in Persisting in them Thus the Appendix ends And ther is not one Syllable more in Defence of all the Alledg'd Causes of their Seperation Yet this is call'd an Answer to Primitive Heresie And it comes in but by the By as an Appendix to G. Whitehead's Antidote So now that Book Prim. Heres is Answer'd too And if you shou'd urge any of the Answers there given to the Causes which the Quakers Pretend to Justifie their Seperation and Schism from the whole Catholick Church They wou'd say O that Book of Prim. Heres is Answer'd And so their Cause stands Good and Firm Thus Easily do they Impose upon Themselves and wou'd Deceive the World if they cou'd I might give many more Instances of this Kind indeed thro' All their Answers But I cannot stay Their Pretending thaâ— the Quotations brought out of their Books are not Full because more than what is Pertinent is not Quoted 6. I must come to another Egregious Trick which they use when Quotations are brought out of their Books so Express and Full that nothing can be Answer'd to them then they look and see if ther be nothing else spoke of in the Place Quoted besides that which is brought against them of which they can seldom miss in their own Writings which are all Confus'd and Huddl'd a hundred things together without Head or Tail And then if the Objector brings only that which is Proper to the Subject he is upon as he ought to do to avoid Confusion they Cry out that they are falsly Quoted Why because forsooth the whole is not Quoted tho' All be Quoted that is Pertinent to the Subject which is all that ought to be Quoted and more wou'd be a Fault Thus in Prim. Heres p. 10. where the Subject was the Quakers Contempt of Baptism a Quotation is brought out of Edw. Burrough's works p. 190 191. where he Reckons up several things as Damnable Heresies such as calling the Steeple-House a Church saying that Singing David's Experiences in Metre was singing to the Praise of God and other like Perilous things Among the Rest he Names Sprinkling of Infants as they Contemptuously call Baptism and not only Reckons this among the other Damnable Heresies but says that to say Sprinkling Infants with Water is Baptism into the Faith of Christ this is the Doctrin of the Devil And this is thus Quoted in Prim. Heres Now what says the Appendix to this Do's it Deny the Quotation or any word of it No. What then it says p. 33. That ther are several things left out That is true For they did not belong to the present Subject which was Baptism But is not all that is said of Baptism in that Quotation And is it not Nam'd there among the Damnable Heresies And is it not said of Baptism particularly i. e. the Sprinkling of Infants and calling it a Baptism into the Faith of Christ that This is the Doctrin of the Devil Yea. None of all this is Deny'd What objection then can be made that other things which were not the Subject in hand shou'd be left out And which wou'd have Confus'd the Subject more if they had been in You shall see Appendix says That as the words lie in the Charge they are not like E. B ' s. words Why are they not his very Words Yea. But they are not Like them It says further The Snake has here declar'd himself an Enemy to well-plac'd slops and given us to Vnderstand that he more Merits Advancement in Spain than in England Why what 's the Matter now Don't they Love Well-plac'd stops in Spain As sure as can be here was some Reflection meant about Popery It is a Delicat Simile if Bays knew how to Apply it He was very Bigg with it he cou'd not keep it till the time of its Birth but threatens us with it two Pages before he says in the former Chapter p. 31. I shall anon Prove him this Snake to be a Splitter of Sentences an Enemy to Colons and Semi-Colons This Appen brought in to shew his Learning and that he had lodg'd one night next Door to a Grammer School Yet he looks a little Abash'd 'T is a Hopeful Lad He says his Lesson delicatly Come don't Cry don't be Asham'd Give me a Blow and I will Beat 'em What do they Laugh Did they do it Did they vex him Come The Direction of a Quakers Letter to one John Church at the Sun in Friday-street near the Church yard let us hear how your Master at Wansworth do's Dictate to your Precious youth Sit down Write Boys For John Steeple-House Comma in Sixth-Day Street Semi-colon at the Sign of the Great Light Colon near the Grave-yard There is the Punctum the Full stop Admirationis Captus Capta Captum O the Learning of Colons and Semi-Colons O ye Splitters of Sentences But Come All Play will not do We must to School again How Towardly soever you have been at your Colons and Semi-Colons you were put too soon to your Latin or to soon Left it And as Men are often Fondest of what they are worst at you had not the wit to Conceal it You had a Mind to have some Learning in your Book that the Poor Quakers might hold up their Hands and Bless themselves for that
Eyes of those who are Sincere among Themselves I will undergo the Penance of Exposing them Appen p. 35. makes a Great Noise of wrong done the Quakers in Prim. Heres Sect. v. by the Charge of their Forbidding to Marry and Preaching up of Fornication As if this were Laid out as a General Charge upon the whole Body of the Quakers Tho' it is Expressly sai'd in the very Beginning of the Sect. p. 12. That they are not All Charg'd with it nor Any of them but only the New Quakers in America And this Appen do's confess too And do's not pretend to Clear them from it Where then was the Abuse in Placing of the Charge O says Appen it s being against the whole Body of the Quakers is Imply'd in the Title Page and abundantly Charg'd in the Contents For says he I cannot find one Marry'd or Single Quaker left out First for the Title-Page ther is not one Syllable of it or any thing like it And the Contents saying Their forbidding to Marry is no more than the Hand of a Clock to Point where you may find the Hour And the Page being Nam'd There you See who are or are not Charg'd O but says Appen The first Charge runs over England and all the Rest of the World where ther are Quakers the last is Limited only to America Can any man make Sense of this This Implys as if ther were Two Charges one for England and one for America But by the first Charge they only mean the Title and Contents which they say Run over England and all the World of the Quakers This is Non-sense as to the Contents for they never go but where the Book go's Indeed Title-Pages are stuck up or may be put into the Advertisements of News-Papers But ther is not the least Hint towards this Charge of Marriage in the Title-Page So that all this Cry of the Quakers is no Wooll Yet Appen calls this Looseness in the Author and at best an Equivocal Lye They must give some Ill-words or else they cannot Speak If it were worth the while to make Reprisals upon these Quakers and Re-criminate upon them I might go over as many Books I believe as they have wrote for I can say it of as many as I have seen and shew not only in their Contents but Title-Pages the most Fulsom Boasts of what you will find nothing in the Book I have in the First Part given several Instances of it as to the Contents of the Antidote and cou'd give many more both in that and this Appen but that it is obvious to every one who will be at the Pains to Compare their Contents with their Performance I will here give the Reader one Instance because it is a Pleasant one and Discovers some other of their Principles Ther is a Gentleman who was long of their Communion now one of their Seperatists and a member of Turners-Hall Mr. Thom. Crisp who tho' a Quaker and Zealous even to Suffering with them yet run not to all their Mad Extravagancies he allow'd himself to Pay Tythes as a Just Debt being Enacted by the Laws of the Land for which he with others such Moderate Quakers were severely Censur'd by them He committed another Great Offence against their Orders and Constitutions he was Marry'd in a Church and by a Minister of the Church of England which Rais'd their Indignation Exceedingly Therefore they Press'd him very hard to make a Publick Confession of this Grievous Crime and to sign an Instrument of Condemnation against himself for it Pursuant to their Disciplin But not being able to Prevail they underhand and without his Knowledge dealt with his Wife who being Terrify'd with their Threatnings all In the Name of the Lord God Almighty did sign such a Paper of Condemnation as they Requir'd But Mr. Crisp knew nothing of it for several years after till they themselves upon his further Contests with them Publish'd it in Print without the Consent and against the mind of Mrs. Crisp who was not willing her Husband shou'd know it lest he might be Displeas'd with her But neither the sacredness of the Seal of Confession nor the Hazard of making Difference 'twixt Husband and Wife was strong enough for their Resentment when they thought they cou'd Reach a Blow at one who had Oppos'd them or rather who wou'd not be Intirely and Implicitly subject to their Popedoms for no other Opposition had Mr. Crisp then given them but only as to their Disciplin in the Jurisdictions of their Womens Meetings and other Institutions set up by George Fox as Cardinal Primat contrary to their Original Principle of leaving every one to the Measure of the Light within Himself Under which Pretence they Drew many away from their obedience to the Church But wou'd not Indure that Loose Plea as W. Penn calls it when urg'd by some among themselves See Sn. Sect. vi N. x. paragr 12. p. 79 against that High Authority which their Leaders Assum'd over all under their Dominion This was all the Contest at that time betwixt the Seperate and other Quakers as appears in what was then wrote by John Story Wilkinson Rogers Crisp Bugg and others of the Seperats wherein ther is nothing of those Errors in Doctrin and Damnable Heresies which they have since Discover'd but were then Involv'd in as Deep as the Rest Yet for their Refusing to be subject to this Plenitude of the Quaker-Church-Authority they call'd them Judases Apostats Devils In-carnate c. tho' Agreeing with them in Doctrin and all the other Articles of the Quaker-Creed It was this made them Discover Mrs. Crisp her Paper of Condemnation against her self for being Marry'd by a Priest of the Church of England in Revenge upon Mr. Crisp who joyn'd with their Seperatists But they were Disapointed of their Malice in thinking to make him Un-Easie as to his Wife for he as a wise Man Consider'd their Importunity and Terrible Denunciations of no less than Damnation to all who wou'd not come under their Disciplin which might work upon a Woman that had given her self up to be Guided by them And as he ought he plac'd the Abuse upon them who had thus Impos'd upon the Credulity of a woman whom they had Deluded to Believe them Thus says he in the 5th Part of his Babels Builders p. 9. Printed An. 1682. It is like She as too many more have gave too much Credit to what some of G. Fox 's CHEATS said And She is not the first that hath been Deceived by you And perhaps some among you that have Prated others out of their Money might Prate her unto the writing and giving you that Paper you Pretend to This is thus Quoted by G. Whitehead in his Judgement Fixed p. 290. And how do's he Answer it Why thus O Thomas be Asham'd of thus Abusing thy Wife And in his Contents which is the thing I am Coming to he sets it down thus p. 162. His Thom. Crisp's Abuse of his
Wife This made several of the Quakers particularly Ann Docwra come to Mr. Crisp's house thinking ther had been a misunderstanding betwixt Mr. Crisp and his Wife to Endeavour a Reconciliation For a Man's Abuse of his Wife is a Comprehensive Charge And standing thus Generally in the Contents of a Book might Raise strange thoughts in the Reader as we see it did and Probably was the Design of the Writer For what other Design cou'd he have If ther was no Discontent as ther was none in this Case yet the Quakers did their Best to Raise one betwixt Man and Wife At least to Brand them to the world in the Contents of their Books tho' when you come to the Proof it is only putting the Abuse upon the Cheats the Quakers To be Cheated is an Infirmity but the Knavery is in the Cheaters However this is call'd Mr. Crisp's Abuse of his Wife We see by the way what sort of Regard they have to the Church of England when it is made so Heinous a Crime to Marry by any of her Priests Ought not She to make it as Penal for any to Marry by the Priests of the Quakers But that is not the Point now in hand We are upon the Charges Exhibited in Contents And how they are made Good in the Books Particularly the Charge against the New-Quakers in Prim. Heres Well but the whole Body of the Quakers are brought in upon this Point so far as that the Principle upon which these New-Quakers go is the avowed Principle of the Body of the Quakers viz. of taking the Resurrection in an Inward Sense to Mean only the Rising up of the Light in their Hearts and upon this Account they Deny the Literal Resurrection of the Body which has been sufficiently shewn They say that those who obey the Light have obtain'd the Resurrection already And in this Sense They call themselves The Children of the Resurrection in Opposition to The Children of this World by which Name the Wicked are Describ'd Now the New-Quakers finding it Written That the Children of this World do Marry But that The Children of the Resurrection neither Marry nor are Given in Marriage consequently they finding Marriage Inconsistant with the Resurrection-state and thinking by the Receiv'd Principle of the Quakers that they were come to the Resurrection-state it follow'd of Course That they must turn off their Wives But then finding likewise That these their Spiritual and Resurrection-Bodys Retain'd still a strange Hankering after the Old way of the Flesh And that Propagation was still to be kept up they cou'd Fall no where else but upon Fornication For The Children of this World MARRY And indeed this is a Natural Consequence of the Quaker-Notion of the Resurrection and were Enough to Cure them any Sober man wou'd think of this Mad and Heritical Extravagance But they still stick to it For Infallibility must never Repent or Amend Upon this occasion they are Ask'd in Prim. Heres p. 13. whether they are The Children of the Resurrection If they Answer Yea then by this Text in their Sense they must not Marry And if they say Nay then are they Reprobates by their own Construction And how do you think they get off from this Dilemma By putting any other Sense upon the Text or Denying this to be their Exposition of it or shewing That this was not the Consequence of their Exposition No. none of these ways None of these wou'd do How then Appen p. 36 and 37. trys for the first time what the Quakers can do at Wit and Raillery But it is so Heavily Dull as shews Them to be Children in the Literal Sense but neither of the Resurrection nor of This world for ther is neither Wit nor Wisdom in their Poor Repartees They say they will Turn the Tables and most Ingeniously upon this Author whom they call Charles And thus they Begin p. 37. Charles Art thou a Child of wrath He must Answer Yea or go against his own avowed Principles Must he so But what if he shou'd not than BAYS 's Suppose is spoyl'd But if he shou'd not then he must Go against his own Avowed Principles What Principles are these they Name none They leave us to Guess And I think I have found it out It is said in our Catechism That we are By Nature Born in Sin and the Children of Wrath. There it is And now they Twit us again with our Confessing our selves to be Sinners And Hugg themselves in their Perfection But Hark ye my Friends you have Read but Half For it is said That being by Nature Born in Sin and the Children of Wrath we are Hereby that is by coming as we ought to Christ's Holy Baptism made the Children of Grace So that by our own Principles we are Children of Grace and you are The Children of Wrath who Remain in your Natural Corruption and Flout at and Despise those Means of Grace which Christ has Commanded And therefore your Genteel Inference upon your Forcing Charles to say Yea whether he will or not That it is very Hard a Man shou'd send Himself thus to Hell must be sent Home again to be Answer'd at The Second-Days Meeting And Charles has Escap'd for Once But don't wonder says Appen till we see what the next Question will do Well we won't if we can Help it Now Charles look to thy self Let me ask again Charles art thou a Disobedient Son He will say NAY That is if he be not Cross And because we know he is a Sinner he may perhaps not Clear himself from all Breaches even of the Fifth Command But he shall not put those Tricks upon Us. He shall Answer Nay as you wou'd have him And now what is your Inference Be sure you hold him Fast Why then say you It is written Disobedience is as the Sin of Witchcraft therefore say all Good Men Disobedience is a wicked thing and consequently of the Devil Verily those Good Men are very Ingenious men who have found it out That Sin and witchcraft is a wicked thing And more than that That it is Consequently of the Devil Well what of all this Now Reader says Appen see Before he sent himself and now he wou'd Hale all the People thither Whither To the Devil That 's Hard indeed But Appen you have Forgot that you made him Answer Nay to this Question of Disobedience And then How do's this Affect him No matter for that It affects others For says Appen he calls those Disobedient who are truly Obedient and Loyal And so wou'd Hale All the People to the Devil Do's he then call All the People Disobedient Do's he Except None This is a Terrible Fellow we must look to him But now Appen suppose he shou'd call for Proof of this Have you your Witnessess Ready For you must not Expect the Rogue will Confess Otherwise may he call Thee and thy Friends who thus Accuse him as you have done to others upon Less occasion Lyars Impostors
Cheats c. He may bring you to as strict Account as you did G. Keith at Turners-Hall before mentioned where you wou'd not Admit of Witness brought against you unless Particularly Nam'd Narrative of the Proceedings at Turner's-Hall 11 June 1696 p. 39.46 You ought to Name his Name Particularly said you to G. Keith if thou do'st not thou art an Impostor I Dare thee to Name their Names or else thou art a Lyar an Impostor a Cheat I dare say it is a Cheat O thou Lyar You must not think to come off with such a Proof as you bring p. 6. of a Lying Boast you Charge upon the Author of the Sn. of his having Brought over a Great many from the Quakers for which you say only I have heard it For whatever he has done in that Case I Dare say you cannot Prove that ever he Boasted of it Come Produce your Witnesses Name them Name them or else Thou art But whoever has done it it is Certainly known that many of them of late have left you and Receiv'd Baptism accord to the Institution of the Church of England Of which I cou'd name several But that wou'd only Feed your Malice to Rail against them and if you cou'd not Find to Make stories of them as you have done against the Author of the Sn. and All that Oppose you But now as to your Charge upon Hear-say I desire you wou'd Read Tho. Elwood's Antidote against the Infection of Will Rogers's Book Printed 1682. p. 42. And see what Censure is there pass'd upon this manner of Proceeding and take it Home to you Thus you speak there to your Opponents It seems you are such as can take up a Report and Publish it to the Nation with a Comment upon it as if it were True tho' you do not know whether it be True or no. Is not this a Token of a Dark Spirit I am sure you never Learn'd this of the Light nor were led into it by the Spirit or Grace of God It is a sign you wanted Matter and abounded with Envy else you wou'd not take up or make such Reports to Employ your selves in Answering them But the Lord will Rebuke that Spirit in you and you together with it If Report be true But what if Report be not True what have you done then you shoot your Bolts at Random c. I think now the Author of the Sn. is pretty Even with you for Charging him upon Hear-say not only of Boasting as here but of what might Reach his Life as mention'd before But I have one Question to Ask here You charge him with taking the Name of Loyalty to Himself and fixing that of Dis-Loyalty upon All the People and so Haling them All down-right to the Devil The Chief Import of this Appen is to Vindicate Will. Penn. But not under his own Name he having more Wit than to Burn his own Fingers where he found it too Hot for him And now Good Ap-Pen or Ape-Pen when one Plays with Children they may use Childrens wit whether is Will. Penn included along with Sn. in the Term Loyal or must he go down the stream with the All if the Former then He is as Deep in the Mud as Sn. in the Mire And you have made a very Pretty Apology for Him But if the Latter was He always so if not then He has Chang'd his Mind and is as Fallible as other Mortals Or do's He only Act a Part now as He did Before what then becomes of his Boast in his Preface to Fox's Journal before Quoted That their Light within do's Guide and Direct them and by their Principles Infallibly not only in matters of Religion but also as to Civil Concerns will no Experience serve to make them Wise or at least not stark Mad to fix Infallibility thus upon Every thing that they do what Provok'd Will. Penn to call his own Sins to Remembrance by Handing about this his Darling Appen so much do's Zeal or Resentment sometimes over-shoot a mans Reason tho' Infallible And men are Fond of their own tho' they be Brats Ap-Pen is very Angry at the General Charge in the Contents before shewn and says That not one Marry'd or Single Quaker is left out Tho' in p. 12. which the Contents point to they are All both Marry'd and Single not only Left out but Expresly Discharg'd from that Accusation except only the New Quakers in America Now this calls to mind those sort of Accusations which the Quakers have given against All Sorts and Professions of Christians especially against the Church of England whom Will. Penn their Orator Distinguishes by the Delicious Epithets of Idle Gormandizing Priests of England That Abominable Tribe The very Bane of Soul and Body c. as before Quoted And to Apply the words of Ap-Pen This is General enough for I cannot find one single Priest of the Church of England or in All the World left out We are now very Justly Advertis'd by this Quaker objection against General Charges and without making very Particular Exceptions whom they mean in All the Venom and Billings-Gate they have spu'd out For which we thank them And if it be not our Fault will make the Due use of it We have now done with the Witty Repertee which Appen throws at the Author of Prim. Heres in answer to what he objected against the Quakers as to the Inconsistency of their Marriage with their Notion of the Resurrection But now says Appen ibid. p. 37. I come more closely to Examin c. Now they have done with their Wit or Fooling they come Closely to the Business And First they give a long Description of their Light within and how by it they are made Partakers of the First Resurrection and that Believing in the Light is Solid Christianity c. Secondly p. 39. They tell you of their manner of Marrying here in England what Caution c. they use in it But what is all this to the business Do they tell how to Reconcile this with that Text that the Children of the Resurrection do not Marry No. Not a word They Forgot that Text. Why was that objected to them Had they any thing to do to Answer that Text so one wou'd have thought for this Text was the whole objection as being that which Persuaded the New Quakers to throw off Marriage And they Answer it Closely as they say without so much as Naming of it or taking the least notice that ever it had been objected This is their way And thus they can Answer any Argument in the world that is by never Heeding it but bringing in some long Discourse of other matters till you Forget it And then if you Remember it no more it is Fully Answered SECT V. Their Re-asserting of their own Infallibility and Sinless-Perfection Wherein of their Idolatry THER is one thing They can never Forget and it is not fit that We shou'd Appen brings it in Here again That is Their
ye Vpwards ye Earthly-Minded and behold His Star in the East the Wise Men whose Eyes are in their Head have Seen it and been Led by it till the Babe was found Lying in a Manger for in the Inn ther was no Room for him He that hath an Ear to Hear let him Hear Thus they Commonly Conclude when they Speak Mystically This is to shew that they Mean not according to the Letter Therefore they Cry He that hath Ears c. For it is not given to Every One to Understand these Quaker Mysteries Therefore they speak to Us in Parables that Seeing we might not See nor Vnderstand them for they think Us not Worthy as having Harden'd our Hearts against them Let me here set down a Quotation more at Large out of the fore-cited place of Will Bayly's Works p. 291 292. It will give the Reader a Plainer View of this their Principle And they Complain often that their Words are given too Short and the whole Sentences not Produc'd at Large Thus then says that Renowned Quaker So now this Christ was before the World that now is began and was a Seed before any Name was given to it which in process of time being Begotten of God was Born of a Virgin had a Body Prepared to do the will of his Father as it is at this Day But none knows him or ever shall Born but of a Virgin he that hath Ears let him hear Whose Eye is Single Mind stayed on God Forsakes all takes up the dayly Cross denies Self These only know him Born tho' once like Mary said How can this be Seeing I know not a Man Seeing I have no Strength Wisdom Parts or Abilities of my Own But the Answer is at it was Be thou but the Virgin The Power of the Most High shall Over-Shadow thee And that Holy thing which shall be Born of thee shall be Called the Son of God This was Christ's Name in the Womb a Holy thing Read within This is the I AM which was before Abraham the Virgin is Subject to the Power of the Most High Where Christ is known to be first a Holy thing then a Child given c. as before Quoted That which may be known of God or Christ which is One is Manifest IN People there He is and is ONLY to be found This is that God which Paul Preached to the Athenians that Made the World c. Thus Will. Bayly And by this you see That they make God and Christ to be all One. That this God was a Seed before any Name was givin to it i. e. from Eternity That this God do's in process of time even at this Day Beget God IN Us. That this God do's Grow and Encrease IN Us from a Seed to a Child then to a Son lastly to be the MIGHTY GOD the EVERLASTING FATHER Again you see how they Allegorize the Virgin of Whom CHRIST was Born to a Pure or Virgin HEART That when Mary said she knew not a Man by Man here was only Meant Our own Wisdom Strength Parts or Abilities out of which Christ cou'd not be Born That they know Him Born of them at this Day as Mary knew Him Born of Her And indeed it do's not Appear That they think Him to have been Born any otherwise of Her than He is of Them that is Not of her Body in a Literal Sense but only in the Womb of her Heart as in Theirs They say that Christ or the Light is Begotten of God But they say not this of that Prepared Body as they call it of Jesus of Nazareth in which Christ or the Light Dwelt which was Literally Born of the Virgin MARY Whom they do not that I can find own to have been a Virgin in the Common Acceptation of the Word that is who had no Carnal Knowlege of a Man but only that she had a Pure that is a Virgin HEART Therefore they are Desir'd to tell us who they think was the Immediate Father not of Christ or the Light but of that Prepared Body of Jesus of Nazareth Whether they think as some Socinians have done that it was Begot by Joseph in the Ordinary way of Generation If they Wave giving any Answer to this It is Owning that they do think so For if they Believe as all other Christians do they can have no Scruple in Owning of it Especially Now when they are upon Smoothing of their Principles and Endeavouring to make them Appear the same with other Christians particularly with the Doctrin of the 39 Articles of the Church of England And in their Answer to this I here give them Caution to Avoid Ambiguity of Terms That they Word it not Who was the Father of Christ or of Jesus for they can call their Light within sometimes by the Name of Jesus that is a Saviour as well as by the Name of Christ that is Anointed But that they Answer Directly Who was the Father of that Outward Body of Jesus of Nazareth the Son of Mary And that they say not only Who was his Father for they may say it was God which is true in a Large Sense as He is the Father of All Living But that they tell Who was his IMMEDIATE Father And whether He was Begotten of Any Mere Mortal Man I Desire them to keep in the word Mortal because they have a Notion of an Eternal Manhood of God as shewn in the beginning of the First Part Therefore I Desire they may say whether our Jesus was Begotten of any MORTAL Man And because they have a Sense too in which they think that God or the Light may Dye in Our Hearts Therefore that they add the word Mere to Mortal and say Whether the Outward Body of Jesus of Nazareth which was Born of Mary the Wife of Joseph was Begotten by any Mere Mortal Man Ther is Need of all this Caution with these Quakers as sufficiently shewn before It is Impossible otherwise to Hold them Ther are None who have such Starting-Holes and Evasions as they have With all their Pretences to Flainness and Sincerity Now if they shall Answer in the Terms before set down That Jesus was IMMEDIATLY Begotten by God in the Womb of the B. Virgin Then that they give a Good Reason Why He was not Properly the Son of God Or otherwise That they Disown that Representation of their Belief which Will. Penn has Given and says it in their Name viz. That the outward Person which Suffer'd was Properly the Son of God We Vtterly Deny As has been before Quoted from p. 146. of his Serious Apology Then let them Own That Christ was otherwise Begotten and Born of the Blessed Virgin than He is in their Hearts or Ever was or will be in any other Person That only at that Time in the Womb of the Blessed Virgin and Never Before He did Assume our Flesh into an Hypostatical or Personal Vnion with His Divine Nature And that He is now Truly and Properly a Man in Compleat
and Faith that is in us to every sober Enquirer and indeed are glad of an opportunity to satisfie any such Person who may be in doubt of the soundness of our Faith in the saving Fundamentals of the Christian Religion we have with the full and Unanimous Consent of this our said Yearly or General Meeting given a plain positive and we hope Christian Answer to each of the said Queries which that they may give thee full and ample satisfaction of our soundness in the Christian Faith in the sincere desire of Us who in behalf and by appointment of the said Meeting do subscribe and remain They Loving Friends Rich. Dungworth John Hampton Thomas Martin Geo. Hutcheson John Hart Thomas Budd Here follows Dr. Lancaster's Queries with the above-named Meetings Answer to each Query To the Quakers assembled in their Yearly Meeting at London this Whitson Week 1695. GReat objections have been made against you in many Books which of late Years have been writ as well by those who have departed from your Communion as by others But because we would not willingly take an Account of you only from your Adversaries no nor yet the advantage which may be had from some of your own Apologists we have chosen this solemn Time of your most general Assembly that you have in the World where there comes of your Number out of all parts where any of your Profession live even as far as from the West Indies on purpose to attend this your Yearly Meeting at London We have chosen this most solemn and convenient time for you to vindicate and clear your selves and to give satisfaction to the World particularly to the Church of England as to these great and grievous objections which are made against you It is said of you that as Hymeneus and Philetus 2 Tim. 2.18 did construe the Resurrection spiritually saying It was perform'd inwardly within our Souls and so avoided the litteral and outward Resurrection of the Body which the Scripture calls Overthrowing the Faith so that you do construe the Resurrection in the same spiritual manner to be the rising again of Christ or the Light in our hearts and consequently that the Saints generally have attained the Resurrection already and that ther will be no Resurrection of these our Bodies after they lie down in the Dust And not only this but That you construe likewise those Scriptures which testify of our Lord Jesus Christ in this Allegorical manner to mean no more than what you call the Light within and That this Christ or Light is Born and Crucified Dyes is Buried Rises again Ascends and is Glorified within you That it sheds its Bloods within you and thereby quenches the Wrath of God in you as your Sacrifice or Propitiation And that Christ has now no other Blood or Body than what he has within his Saints or other than he had with his Father before the World began That the outward Blood of that Man Jesus that was shed at Jerusalem was not the Propitiation or any Satisfaction to the Justice of God for our sins but only the spiritual Blood shed inwardly within us And by these means when you are asked Whether you believe in Christ that Dyed for our sins Rose again and Ascended and that by his Blood we are saved c. You can readily answer Yea That you believe all this and yet mean it all in an inward Allegorical sense that is The Blood shed within you The Light or Christ suffering within you c. and thereby deceive others and your selves and keep your meaning hid and double that the Truth of what you hold may not be known which if in plain words told and asserted would grate all Christian Ears and shew you to be those miserable Hereticks before told who brought in damnable Doctrines denying the Lord who bought them Therefore that you may clear your selves from this great and grievous Charge you are desired to give a plain positive and direct Answer to these following Queries Your Reasons or Explanations are not required this not being intended for a Dispute but only your plain Yea or Nay to each of these Queries that your Doctrine and Faith may be known Query 1. Do you believe in a Christ without you now in Heaven The Christian Quaker answers Yea. Qu. 2. Hath he now in Heaven the same Body tho' changed in Qualities and Glorify'd which he assumed in the Womb of the blessed Virgin in which he Suffered Dyed was Buryed Rose again and Ascended outwardly Ch. Qu. answ Yea. Qu. 3. Will he return in that same Body outwardly or without men to judge the World in the last day Ch. Qu. answ Yea. Qu. 4. Will our dead Bodies arise the same Bodies though altered in Properties and Qualities which we now have and shall lay down in the Dust Or do you believe an outward and litteral Resurrection contrary to Hymeneus and Philerus Do you believe that the Saints generally have already attained the Resurrectien either before or since Christ came into the World Ch. Qu. To the former part of this Query we answer Yea To the latter Nay Qu. 5. Do you believe that Christ or the Eternal Word was so made Flesh as that he truly and really became Man as truly Man as he was God and not only as the Socinians say that he dwelt in or did inhabit the Person of that Man Jesus Christ as a Garment or a Vail as he dwells in or inspires other holy Persons though not in so high a Degree or as Angels assume Bodies like men wherein they appear without taking them into their own Nature or thereby becoming Men Ch. Qu. answ Yea. Qu. 6. Is Christ now at this day and for ever to come truly and really a Man in true and proper humane Nature without all other men Ch. Qu. To this we answer Yea under the Qualifications contained in the second Query viz. changed in Qualities and Glorify'd Qu. 7. And lastlv Was his outward Blood outwardly shed at Jerusalem the true Propitiation and Satisfaction for our sins Is this the true saving Faith Was not his outward Blood that Blood without sheding of which there could be no Attonement Heb. 9.22 Ch. Qu. Answer Yea not excluding the work of the Spirit of Christ in our hearts The above Queries were signed by Dr. Lancaster Chaplain to the Lord Bishop of London and delivered Fryday the 17th of May. 1695. into George Whitehead's own hands in their general Assembly in Grace-Church-street and there publickly read They were desired to return their Answer to Dr. Lancanster at Mr. Wiseman's House a Chyrurgion in Long-Acre But we hear of no Answer that they returned Wherefore the said Queries were presented to the Yearly Meeting of the Quakers in Philadelphia That Party which have Excommunicated Mr. Keith returned Answer as set down in the Preface But that Party which joyn with Mr. Keith presently returned the Answers above inserted after each Query THis is Verbatim what was Printed at Philadelphia
them in England in the year 1657. will not Amount to near that Sum. Well then having bethought himself he after this in p. 25. Inflames the Reckoning thus Considering all things it can come to no less their Funeral Sermons their Great Tythes and Small Tythes and Marriages and Sprinkling of Infants and Churching of Women with other such Penuries claimed by the Priests in the Re-print it is changed into the Church of England with what is given to them out of the Nations Treasure which is many Hundreds of pounds a year Here he confounds the times of the Dissenters and of the Church of England For the Dissenters did not use the Churching of Women in 1657. And the Clergy now have not Stipends or Annuities out of the Treasury as some of the Dissenters had But put all these together it will not come near 150000 pounds Therefore his Editors have endeavour'd to help him out by Adding to what is before Quoted thus Also considering how much a year is spent at 2 or 3 Colleges in this Nation c. as to bringing up some to Attain to the Ministry with abundance of such Charges consumed the Nations Treasure which is wasted as in Relation to this Ministry spoken of I do not speak against Good Education and Learning which is in its Place a vertue as for Travellers and many others neither do I account such Money wasted But only as to the Ministry of Christ or Inable them thereunto but that Money which is spent is Wasted And how much is spent for such an end only wise Men Judge which will make up a long Sum in the whole All this is Inserted in the Re-print And yet do's not help this Lame-Dog over the Stile They may as well Reckon the Charge of Nursing any Child his Parents design for the Ministry if he should Prove fit for it for on that Condition it is that they send their Children to Schools or Colleges in order to Qualify them for the Ministry And to Reckon this a spending the Treasure of the Nation to Swell the Account To call the Charges of Education which comes out of Private Pockets a Burden upon the Nation is as Ridiculous as it is over and above Malicious to Account this among the Expences which the Clergy put the People to And this must go in to make up Will. Penn's Reckoning who in his Guide Mistaken p. 18. Ann. 1668. gives the same Account of the Revenues of the Clergy then whom he calls Idle Gormondizing Priests of England who Run away with above 150000 pounds a year c. as be fore Quoted 2 P. p. 34. He comes up last of all with the same Bill Alt a Mall But this is not the subject I am upon I am now shewing how the Quakers deal with their Dead Prophets in the Re-printing of their Works And the Instances Increase so fast upon me that I will shorten my Labour for the present because it wou'd make a Volume by it self to go through with them And a larger Collection is Ready if it be thought serviceable In the mean time the Reader will I suppose be easily Persuaded from the Tast that is here given out of two or three of their Small Pamphlets wrote by E. Burrough that their is not one of their Books which they have Reprinted of their Deceased Friends that is given to us Truly as they were first Printed Tho' God knows they have left enough behind to make them the Greatest Monsters that this or Perhaps any other Age has Produc'd Ther are are several Instances scatter'd in the Sn. of this their Mutilating Adding and Altering the Testimonies of their Ancient Friends to serve New Turns as p. 216 217 218. you will see some Instances in the New Edition of of Howgil's Works But especially p. 212. ther is a Passage Greatly to be notic'd of their Concealing and Leaving out in the New Edition a most Material Bloody and Threatning Clause in a Declaration they Publish'd An. 1659. wherein they Assert their Right even to the Fighting with Carnal weapons and Killing of Mens Persons to Establish their Heirship to Possess the Vttermost parts of the Earth And that they do Expect the Time to come tho' they say it is not YET come This is in p. 8. and 9. of the said Declaration and left out in the New Edition of Edw. Burrough's Works p. 603. This is put among his Works because he was the Pen-man And the Declaration ends p. 14. with these words The substance of this was given forth the Twentieth day of this Tenth Month being moved of the Lord by His Spirit thereunto through E. Burrough and is now Judged Meet to be Published to the Nation in behalf of Vs and our Friends under our Hands GER ROBERTS THO. HARTE GILB LATYE JOH AND ERTON J. OSGOOD and others of them to the Number of Fifteen all whose Names are subscrib'd But the Names are left out in the New Edition together with these last words viz. And is now Judged Meet to be Published to the Nation in behalf of Vs and our Friends under our Hands It was then Meet in December 1659. when Tumults in London the Rump Re-admitted and an Abjuration of K. Char. II. and the whole Line of K. James when ther was no settl'd Government in the Nation but all things in that Confusion that it seem'd a fit Time for the Quakers to strick in and Assert their Vniversal Heirship But in 1672 when the King was happily Re-Established and the Kingdom Strengthned in his Hand then this was to be kept Close till some other fit Occasion should Offer The Disclosing of it then wou'd have given the Government a Just Jealousie of them Therefore it was stifl'd at that time in the New Edition of E. B's Works And instead thereof the Quakers Printed Declarations full of Loyalty and Affection to the King and Renouncing the Principle of taking to the Carnal Sword upon any Pretence whatsoever as shewn in Sn. p. 224. 227. and 229. In the Re-Print of the said Declaration ther are several other things Left out and Alter'd according to the Times as in p. 4. 7. 12. c. the words Kings and Tyrants are left out in their Railings And other such like Amendments The 15 Instances which are before related of the Quakers new Coyning Adding to and Diminishing from the Works of their Ancient Friends are all taken out of two or three small Pamphlets only of Edw. Burrough which came to my hands Judge then what a Volume it wou'd make if we had the First Editions of that Great Folio of his Works which is Re-Printed to Compare all the Alterations they have made in them And so in the Many and Large Volumes of the Works of their other Prophets which they have Re-Printed Of which I will give but an Instance in two or three and so Leave them for this time 1. In Sn. p. 113. ther is a Notorious Instance of this Forgery of the Quakers in the
Journal of G. Fox I will add one more here In a Book of his and other Quakers call'd The West answering to the North. Printed An. 1657. p. 16. ther is a Long Letter to Chief Justice Glynn which begins thus Friend we are Free-Men of England Free-born our Rights and Liberties in and with our Countries with the Laws the Defence of them have we in the Late Wars Vindicated in the Field with our Blood Which in the Journal is Alter'd thus Friend We are Free-Men of England Free-born Our Rights and Liberties are according to Law and ought to be Defended by it Leaving out that Ugly Passage The Defence of them have we in the Late Wars Vindicated in the Field with our Blood For this they have now a Mind shou'd be Forgotten Both as to their Pretended Principle against Fighting And also their Siding with the then Vsurpations against the King Whereas they say in p. 14. of their Declaration just now Mentioned We have been Silent and not Medling with this Party or the other but by way of Reproof of evil in All and Informing all to the Good And it cannot be Charged upon us that we have sided with One or other But in the 9th Instance before Mentioned they made their Braggs That they had served with their Lives and Estates as Faithfully as the Protector Oliver himself and his Council to the Purchasing that Peace and Freedom An. 1657. out of the Hands of TYRANTS i. e. of K. Char. I. and II. Of their Siding and Medling to Purpose against the King with all the Vsurpations in their time see sufficient Testimonies in Sn. § xviii And which in their new Switch they do not Deny nor Justify themselves any otherwise than by Endeavouring to cast as Black Aspersions upon the King himself Char. II. And of their Silence you may Judge by that Paper which they have stifl'd of Ed. Burrough's which I have Printed in the 1st of the 15 Instances besides many others that can be Produc'd wherein they Damn the King and Caviliers to the Pit of Hell See Sn. p. 216. and p. 228. of their Giving Intelligence against Sir George Booth and other Royalists who Rose for the King And Commanding in the Name of the Lord to put such of them to Death as they had taken Prisoners And to stand out to the Uttermost against the King and think of No Reconciliation with him 2. In the year 1659. One of the Quakers Great Apostles Richard Hubberthorn wrote an Answer to A Declaration of the Ana-Baptists in London wherein they Owned it as their Principle That they were Willing to Live peaceably Vnder whatever Government is or shall be Established in the Nation This the Quakers then did violently Oppose as a Poor Time-serving and Pernicious Principle tho' of Late they Pretend That it is their own Principle and that they do Now Govern themselves by it And Promise so to do But then they fell upon the Ana-Baptists and said This is far below that Spirit which was once in some of you in that Profession for you told of having the Laws regulated according to the Scriptures And of having Judges as at the first and Councellors as at the beginning And then not to submit to what Government soever but that which is according to Equity and Justice And what do you bear Arms and Fight for if not for a Government according to Truth and that Righteousness may Establish the Nation Some have Judged this to be the very Design and End of the War and Controversy against many that were called Governors and Magistrates and were by some called the Ordinance of God and the Higher Power And if now you Resolve to live Peaceably and submit to whatever Government shall be Established then your Fighting is at an End And if Charles Stuart shall come in and Establish Popery and Govern by Tyranny you have begged Pardon by Promising to live Peaceably under it as the Ordinance of God c. But this smelling so Rank in the Re-Printing of Hubberthorn's Works An. 1663. they leave out the words Charles Stuart And instead of that they put it thus And if any Shall Come in and Establish Popery c. That Principle for the Breach of which they Charge the Ana-Baptists was not Peculiar to the Ana-Baptists nor any thing wherein they Differ'd from the Quakers for it is mostly in the Quakers own words But it was the Joint Principle of all these several sorts of Rebels and is and ever will be the Pretence of all Rebels to Reforme and Change for the Better And to this that Principle of Submitting to whatever Government is Established is most Adverse And for which the Quakers did at that time Upbraid this Pretence of the Ana-Baptists As sincere perhaps in the Ana-Baptists then as it is in the Quakers now For the Quakers Principle of Obedience to the Higher Powers And what they mean by the Higher Power I Refer backward to 2. P. p. 172 173. c. 3. Humphrey Smith a Notable Quaker Printed a Book An. 1658. Intitul'd The True and Everlasting Rule from God Published from the Spirit of Truth Where p. 48. he says Where are Queen Mary 's Judges and Bloody Persecutors Where are King Charles 's Nobles and his Vn-Merciful Tyrants who sought to Drive down all by their Devilish Power who were as High in Tyranny as any of you Where are your Cardinals Jesuits and Monks Where are your Bishops Arch-Bishops Deans and Deacons your Abbots Nunnerys and Bishopricks Altars Crosses Surplices and Common-Prayer-Books your Rails about your Tables Organs Quiresters and Singing-Boys Even as your Eyes have seen the Overturning of all these so shall the Off-Spring and Residue follow after and the Priests Howle c. But in the Re-Printing of this Man's Works after the Restoration All that concerning King Charles his Nobles Tyranny c. And all concering the Church of England then Established of Bishops Deans Common-Prayer Surplices Organs c. are left quite out Tho' said to be Publish'd from the Spirit of Truth But the Spirit of Convenience and Worldly Politicks has Prevail'd I have given but one Instance a piece in the Re-Printed Works of Fox Hubberthorn and Smith because I wou'd keep within Limits this having swell'd so much already And if I shou'd go thro' all it wou'd take up more Paper than all that I have Written But we wou'd Desire them more Particularly to Produce two Tracts they have taken care to stifle one is a Piece of Parnell's call'd Satan's Designs mention'd 2 P. p. 106. The other of Lawson's mention'd ibid. p. 108. And now the Reason appears Plain Why the Quakers are so Diligent in keeping up the First Editions of their Friends Books That none might be seen but as they have New-Drest and Vaumpt them Their Book-sellers have Refus'd to Sell them or so much as Shew them to several that I have Employ'd Particularly W. Penn's Sandy Foundation And where one I sent had found Six of