Confusion

As it can be no ſurprize to ſuch as are in any meaſure ſenſible of the ſeveral Errors, Hereſies and Inconſiſtencies, amongſt other abominable Enormities thoſe our depraved Pretenders are become guilty of, by preferring the Dictates of the Light within from their Creation, how in Man's depraved State, as a Rule above Holy Scripture, that they ſhould finally be involv'd over Head and Ears in Confusion in their Practices reſulting from the Conceptions of it Dictates, as a natural Consequence of the Cause that leads to it; ſo that this miſled People may seek after a better Guide, than this their magnifies Principle, to extricate them out of it, I shall deſcend to prove this Charge upon them alſo, by ſuch Inſtances as I am apt to think they'll never attempt to Anſwer. In order whereto1

As nothing can well be a more evident Demonſtration of their unheard of Confuſion, than their Counter-Excommunication one of another, for {Page 178} acting according to the Dictates of this their Magnified Light within, as ſet for at large in cap. 6 of the Snake in the Graſs, beyond their Ability to defend themſelves in their vain Attempts for that purpoſe; ſo beſides the denial of the payment of impropriate Tythes and the Militia, &c. by one part of the Mebers, as unchriſtian Impoſitions they can by no means ſubmit to, according to the Dictates of this their Light within, which another part pleads for and practices as a Chriſtian Duty they are oblig'd to by the Laws of the Land, and infallible Dictates of the ſame unerring Light.2

One affirms, He cannot by any means ſwear at all, at the command of the Magiſtrate, &c. whatever he suffers for his Refusal.3

Whilſt another not only ſwears, but alſo forſwears himſelf without any Magiſtratical Obligation to it.

One can't take their ſolemn Affirmation in way of a ſtinted Form, though he lie in Goal for his Denial on't; under pretence of its being to acknowledge himſelf Hypocritical and Dećeitful to subject to it.4

Another not only can and does, but accounts the other ſuffers juſtly fir his Refuſal on't; under pretence of its being a neceſſary means to find out the Truth, and reconcile Contenders. In Conſeguence whereof

One ſolemnly affirms in its preſcribed Terms, and petitions the Parliament against it, in Testimony of his diſlike of it.5

{Page 179} Another reſuſes to ſubject to it , and writes Book after Book in behalf of it, in evidence of his great Union with it.6

One can't Vote for his Landlord of another Profession to be a Member of Parliament, though he be turn'd out of his Farm for it.7

Another can and does notwithstanding, as his eſteemed Duty, without any ſuch Obligation to it.8

One can't carry Guns in his ship for his own Defence, or allow others to do it.9

Another can and does notwithſtanding, whatever the other ſays againſt it.

One cannot thank ye for any Favours you beſtow on them; under pretence, of all Honour, Glory and Thanks being due inly to God alone.10

Another not only can and does, but accounts St. Pauls Thanks to Felix his Defence, to the others Confutation.

One can't put off his Hat, or bow his Body to his Superiors, becauſe Mordecai refused bowing to Human, though he be fin'd for his Irreverence.11

Another both can and does, as his eſteemed Duty,by Vertue of the Holy Antients Precedents.

{Page 180} One can't take Pay for writing Marriage Certificates, &c. because their great Patron Fox adviſed, That nought of that Nature ſhould be done for Money.12

Another not only can does, but highly blames the other, for reminding them of their Fox's Exhortations to the contrary.

One won't go abroad to preach without his Quaker Friends Licence, according to their preſcribed Rule, though he accounts the Work of God is greatly hinder'd by their refuſal of it.13

Another will and does notwithſtanding, without offering to ask for it; under pretence of its being against the Light within him to wait for it.14

All which confuſed Inconſiſtencies in praćtice, with abundance more I could remind them of, as they are involv'd in, through their adherence to the Light within evry one of them coming into the World, as Rule above Scripture, according to their Fox's Directions; ſo they are the leſs to be wondered at, whilſt they are ſo groſly confounded in the Terms by which they denominate it; which, though in part mentioned under the Head of their Inconſistency, I think good furthr to remind them of on this occaſion, as follows. For,

One while, The Light within is the only true eternal God.15

Another while, It is not God, but of God.16

{Page 181} Another while, 'Tis Chriſt, and every meaſure of it is Chriſt.17

Another while, The Light that proceeds from Chriſt.18

Another while, 'Tis the Law within, which whosoever yields not Obedience to, are to be governed by a Law without,19

At another time, By the Light within, they understand a glorious Beam or Ray of the Light, which from the Sun of Righteouſneſs Jeſus Chriſt, ſhines into Mens hearts`, in order to lead to Chriſt.20

Another while, 'Tis both God and Chriſt, from which there is no Appeal.21

Direćtly contrary to all which not withstanding, another time, They charge it as a Lie of them, who ſay 'tis their Principle, That the Light that is in all Men is Chriſt, yet all of one Heart, all of one Mind, all of one Soul, and all speak one and the very ſame Things, if you will but believe them; witneſs what follows concerning the Body of Chriſt.22

Which one will have this Light within to be; under pretence, That the Light within is Vehiculum Dei the Bidy, Flesh, Blood, and Bones of Chriſt.23

{Page 182} Another while, The Body of Chriſt they own, is his Church; under pretence, That to hold Chriſt hath another Body beſides his Church, is a holding he hath two Bodies. Yet to run round again,24

Another while, They own Chriſt anothef Body beſides his Church.25

One while, His Body of Flesh, Blood and Bones is perſonally within them to eat upon; under pretence, That the great Controverſy they have with all Men, is in behalf of Chriſt's being come in the fleash, (i.e. in their Flesh) where he ſits at the Right of God in Heaven within them.26

Another while, when pinch'd for this bare-fac'd Heresy, they own, That Chriſt has a Body distinćt from them at God's Right Hand in the Heaven without them, ſo far as not to be in any Man Direćtly contrary to all which27

At another time they tell us, That to hold the Saints were not juſtified by that Chriſt which was within them, is no less than to preach Tow Chriſts, and Two Bodies of Chriſt, which they deny; under pretence, That Chriſt's Body isnot diſtinćt from the Spirits of all Men, nor personally abſent, as his Adverſaries imagined. Yet to run round again,28

Another while, Exclaim against their Opponents, for holding Chriſt hath a Myſtical Body.29

{Page 183} So grossly are thoſe pretended Reformers of this dreggy Age of the World confounded in their Notions about the Body of Chriſt; in evidence, that they have loſt all true diſcerning of it, through their contemptuous diſuse of the Sign he inſtituted in Commemoration of his Sufferings in it; wherefore 'tis the leſs wonder they ſhould by ſo groſly confuſed as we find them in their Faith of his Second Coming in it, as well as of the Day of the Lord, wherein they are involv'd in a Thousand Up's and Down's, in one while affirming, The mighty Day of the Lord (wherein they have witneſſed his Second Coming) is come; another while, it is a coming; then it is a hastening then appearing in the North; preſently arising in the South; then it will ſuddenly come; then it is nigh at Hand; then just at the Door; then just a coming; greatly hostening; to us he is come; then near for to come; mightly hastening; with abundance more to this purpoſe in their Books inthe Margin on this Subject, wherein their Confuſions are a endleſs, as they are alſo about the People who are to make way for it, by their Execution of Gid's Judgments in order to it.30

Which one will have to be the Saints, by whom the Lord will thrash the Heathen in his Anger, and hath his Sword in the Blood of the Slain; wound, confound and over-turn for ever the Horſe and his Rider, the Captain and his Troops, the Ancient and Honourable; with more to this purpoſe. Whereas contrary go him31

Another declares, That in order to this great Work it is his belief, That (instead of the Heathen being {Page 184} thrash'd) the Lord will ſpare the Heathen, and exalt their Horn; and they ſhall be a Scourge , and as the Lord's Battle-Ax, to bring down the Pride and Haughtineſs of the bloody City of Rome, and all the Proteſtant Princes of Germany, that are not wholly from her Corruptions. Directly contrary to whom32

Another of thoſe All-a-minds would have it, That 'twas Oliver Cromwell the Lord had raiſed up fir that righteous end; in order whereto,he, upon his Declenſion to go on with the Good Old Cause, as he called it, loudly call'd out, O Oliver! Oliver! Thou shouldſt not have ſtood cumbering thy ſelf about a few dirty Prieſts, but have gone on as thou didſt at firſt; for hadſt thou been faithful, the Hollander had been thy Subject, and Germany had given up to have done thy Will, the Spaniard had quiver'd like a dry Leaf, the King of France should have bowed under thee his Neck, the Pope have withered as in Winter, and the Turk in all his Fatneſs ſhould have smoaked; in Consideeration whereof, as his Dread was not all gone, nor his Amazement, he bad him, Ariſe and come out,that he might crumble Nations to Duſt, for that was his Day; with much more to this purpose. Contrary to whom notwithſtanding33

Another no leſs infallible will have it to be the Great Turk, whom God hath reſerved for this great Work; in purſuance of which Prophetick Aſſurance, he loudly cries out, O Turk! Turk! And with this Voice do I cry unto thee, O Turk! Who are ſet over many Regions, that over meny more thou mayſt Reign, until all the Earth by subdues for thee evermore: Ariſe and Stand Up, and ſhine forth, O Turk! And now ought I to be accurſed, becauſe my Love is conſtrained to be more unto the Seed of the Turk than unto the Fleſh of England's Inhabitants; for many will ſtand amaz'd at thy Beauty and Renown, O Turk! with much more to this purpoſe. All which notwithſtanding,34

{Page 185} Other if the Infallible will hav it to be a groſs Miſtake if the Dićtates of their unerring Light within; under pretence, That as the Lord will raiſe up some Inſtrument in England to carry on this great Work, from whence Salvation ſhall go forth to the Ends of the Earth; ſo it ſbe the Quakers who ſhall effećt the ſame to purpoſe. In order whereto, as they tell the World, They ſhall tread down the Wicked, who ſhall be as Aſhes under the Seals of their feet; ſo in pursuance of this their Conceit, they loudly call'd on the General Council of the State Army, (after their noble Oliver's Deceaſe, and his Son Richard's Expulſion) To call back every honeſt Man that was caſhier'd for the Cause, and ſet at Liberty forthwith all the Conſcientious people called Quakers them in Bonds, becauſe if their Conſcience to God, the Good Old Cause that they might be aſſiſtant in ſmiting the Midianites that as the Lord might command Thouſands and Ten Thouſands of his Saints at thhis Day to Fight in his Cauſe, who he had already made dreadful to the Wicked, in whoſe Hand they ſhould be a Rod to break, confound and utterly deſtroy their AntiChriſtian Kingdom. In order whereto, As the English Army then at Dunkirk, could never expećt Succuſs againſt their Enemies, but as they went on in the Spirit that was amongſt the Quakers, the Lord would make the Quakers as a Lion among the Beaſts, from which none can deliver; and his Battle-Ax wherewith he will brak in pieces the People, Horſe and his Rider; thraſh the Earth; beat the Mountains to Chaff; rule the Nations with a Rod of Iron; put his high Praiſes intheir Mouths {Page 186} and a two-edged Sword in their Hands, whereby they ſhall execute Vengeance upon the Heathen, and Puniſhments upon the People; bind their Kings in Chains,and Nobles in Fetters of Iron, till they have ſubdues all Nations that won't come under their Laws and all K ings become Tributary to them. In purſuance whereof, they cry out, Ride on, ride on, beloved Brethren and Fellow-Soldiers, make all plain before you; threſh on iwth the new threſhing Inſtrument that hath Teeth; beat the Mountains to Duſt;make the Heathen tremble, and the Uncircumciſed fall by the Sword; the Lord of Hoſts is with us, and goes before us; ſpare none, neither Ox nor Aſs, neither Old nor Young, kill, cut off, deſtroy, bath your Swords in the Blood of Amalek, and hew Agag to pieces; for the Nations doth defie our God, and ſaith in their Hearts, Who is the God of the Quakers? under pretence, That for Deſtruction they are, and the Sword they cannot escape, which ſhall be upon them e're long; with much more to this purpose.35

All which, how true ſoever of the true Saints of God, is, I am ſure, very falſe Predictions, as applied to the Quakers, as theynow ſtand in their their depraved State; wherein, inſtead of being Thraſhers of others, they are the only Objećts to be thraſh'd by all, till they have learned more Wit, which yet they give us but ſmall Cauſe to hope for;ſince besides theyr Confuſion about the Perſons who are to be the Executors of God's Indignation upon the depraved Church of Rome, and her Supporters,they are alſo groſly confounded about the Nature of the Weapons they are to uſe in order to it; the which as one part will have to be an outward Sword; under pretence, that their Adverſaries might as well find fault with St. {Page 187} Peter, as the Quakers for being Swords Men; ſo in favour of their Notion they cry out amain, A sword, a Sword, is coming upon all the High Places; the wiſe, ſubtle, dark Conſellors, Builders, Paſtors and Teachers of England; hold forth the Sword, lay hold of the Spear, march into the Field, give the Whore Blood to drink, who ſhall have her Cup through our Hands, none being able to stand before the God of the Quakers, &c.36

Which Notion others not liking by any means, ſince King Charles the Second came in, on account of the dangerous tendency of it, will needs have the Sword propheſy'd of it, not to be an outward but inward Sword; which, as they affirm, is already gone over their Oppoſers, to wound, cut kill and mortifie all that ſtand in the Way of the Resurrection of their Light within; They, in order to affright the Pope and his Popelings with the Terror of this their Spiritual Sword, moſt vehemently cry out, Tremble, thou Pope, tremble, fear, quake, tremble; tremble you Cardinals, tremble you Jesuits, tremble you Prieſts, Plagues and Earthquakers is come and coming upon you; the ſharp glittering Sword of the Almighty is drawn; and hangs over thy Head, thou Pope, &c. which will hew thou and you to pieces; with much more to this purpoſe. All which being ſpoken with relation to this their pretended Spiritual Sword they reckon themſelves to be poſſeſs'd of, is direćtly contrary to their Admonitions to Oliver Cromwell and States Army, to hew, hack, kill them with their Carnal one, till the Land was cleared of their Filthineſs;in furrr evidence of their unheard of Confuſion; which if one do but put thoſe pretended Innocent and Harmleſs, Unerring and Heavenly anointed Ones in mind of, by ſhowing them the Incoherence of their Sentiments, which with their {Page 188} their Blood they pretend to vindicate, in Honour of their Infallibility, they preſently exercise the force of this their Spiritual Sword upon us moſt unmercifully, in not only calling us Dark Helliſh Spirit, dark jealous Spirit, dark earthly Spirit, dark separate Spirit, separate dark Spirit, dark ſubtle ſphiſtical Spirit, dark canker'd, croſs canker'd ruſty Spirit, &c. but alſo in finally giving us to the Devil, to be by him tormented in Chains of Darkneſs eternally, as their Great Tomson lately did me at our Quaterly Meeting at Lincoln,for my pretended preſumption in oppoſing his and his depraved Collegues Heretical Abſurdities; all which how terrible ſoever to their enſlaved Vaſſals, a thousand ſuch Showers of their Foxonian Wildfire ſhall never affright me from publickly ſhowing them the horrid Confuſions they are involv'd in, by following their Fox's ſoppiſh Fancies for Chriſtian Verities, in order to their Repentance and future Amendment, that they may eſcape thoſe dreadful Judgements they pronounce on others, ſince thoſe more private Methods I have heretofore uſed for that purpoſe, have not been able to bring them to ſo much as an Examination in a Church way in order to it; in purſuance of which Chriſtian Duty muſt tell them,37

That they are not only thus confuſed in the means that is to make way for the coming of Chriſt, but alſo moſt groſly confounded in their Faith as to the manner of his coming; the which as one part repreſents to be after an outwaard manner, ſo as to be seen both by Friends and Enemies; another in direćt Oppoſition will have it to be only an inward one; under pretence that as they have already ſeen his coming, ſo thoſe that {Page 189} come to the Leadings of the Light within they direćt to, will ceaſe from all outward expećtation of it; as a plain Evidence of this my Charge againſt them in this reſpect, though not all the Inſtances I have to alledge in proof their Confufuſion in other.38

For not to insist on their calling the Scriptures The Word of God,in ſome of their Books, which Title they renounce and condemn as no leſs than Blaſphemy in others: 'Tis worth one's while to obſerve, how their Light within has taught them, to prefer ſome Parts of thoſe Holy Records, as our indiſpenſable Rules in their meer literal Senſe in ſome reſpećts, whilſt it rejećts others as Poſitive, as no ways obliging to us; under pretence of Chriſt's Spirit (as they call their Light within) not being confinzble to Scripture Forms, whereby they have involv'd us in the utmoſt Confuſion, for want of a certain Rule to direćt us; wherein we are like to remain for what this magnified Light can do for us, (how uſeful ſoever in its right place) till God be pleaſed to extricate us out of it, by the objećtive Operations of his Holy and unerring Spirit of Life they are become too great Strangers to, for us to confine our ſelves to their diſtinćtion of Poſtive from Diſpenſable Texts, how dogmatically ſoever they have enforced the ſame upon us in ſeveral Inſtances, ſome of which are as follows; as firſt,39

That of our Saviour in Mat. v, &c. againſt Swearing at all, they will have in all reſpects Positive.40

{Page 190} But his Command in Luke xxii, &c. To take Bread and Wine in commemoration of his Death and Sufferings, until he come again in the ſame Body he aſcended; Not.41

That of Mat. xxiii. 10. againſt our being called or calling Men Maſters, who are not our Maſters in an outward Sense; Poſitive.42

But that of verſe 9. againſt our being called, or calling Men Fathers, who are not rally our Fathers in that Sense; Not.43

That of Mat. v. 39. To turn the Left Cheek to him that ſmites us on the Right; Poſitive.44

But that of John xiii. 14, 15. To waſh on another's Feet, as Chriſt waſhed his Diſciples Feet; Not.45

That of Luke iii. 11. Concerning he that hath two Coats imparting to him that none hath none; Poſitive.

But that of Chap. vi. 35. To lend, hoping ffor nothing again; Not.46

That of Rom. xiii. 8. Concerning our owing no Man any thing but Love; Poſitive.47

But that of Mat. x. 23. If they perſecute you in one City flee into another; Not.48

That of the Apostle 1 Cor. xi. 7. againſt praying, 7c. with our Heads covered; Positive.

{Page 191} But that of our Saviour, Mat. vi. 9. After this mannr pray ye, ſaying, Our Father, &c. Not.49

That the Apoſtle concerning the Chriſtians Weapons not being Carnal but Spiritual, they will have in all reſpećts Poſitive.50

But that of Rom. xiii. 7. concr4ning our paying Rribute to whom Tribute is due, (ſo far as 'tis demanded for the ſetting forth the Militia, in order to the Nations Defence); Not.51

That of 1 John iii 9. concerning He that is born of God doth not commit Sin; Positive.52

But that of Chap. i. 8. If we ſay we have no Sin we deceive our ſelves; Not.53

That of Mat. v. 48. Be ye perfećt as your heavenly Father is perfećt: poſitive.54

But that of 1 Kings viii. 46. compared with Jobix. 20. There is no Man that ∫inneth not, and can ſay his Way is perfećt; Poſitive.55

That of 1 John ii. 20. concerning our having an Unćtion from the Holy One, and kniw all Things; Poſitive56

But that of 1 Cor. xiii. 9. of our knowing but in Great Myst. part; Not.

{Page 192} That of Johnvi.53. concerning our eating the Fleash of the Son of Man, and drinking his Blood; Poſitive.57

But that of Aćts xv. againſt eating Things ∫trangled and Blood; Not.57

The Ancients Precedents, in ſaying Thee and Thou to a ſingle Perſon,they will have to be our Rule Poſitive.

But their Scripture Precepts and Precedents, in bowing to righteous Magiſtrates, Miniſtersand Fathers, intoken of the due bodily Reverence we owe them; Not.

That of Luke x. 4. againſt ſaluting any Man by Highway, And if any ∫alute us, an∫wer themnot again; Poſitive.58

But that of Mat. v. 47. To ſalute all others as well as our Brethren, according to out Lord's Advice; Not. 59

Thus boldly doth their Ligh within tqke upon it, to enjoyn us aćtual Obedience to the Scriptures, in their meer Lit4ral Sense, moſt unreaſonably in ſome reſpećts, whilſt it as unrighteouſly prohibits our Subjećtion to otherd as Poſitive; under pretence of the Holy Ones (as they ar3 pleaſed to call themſelves) not being limited by the Words of Chriſt or his Apoſtles, as laid down in Scripture. Though this their Light within often contradicts it ſelf, as its Promoters doth one another; yet have they the Confidence to tell the World, That as they have not, to the beſt of their Remembrance, met with any one Period in any of their ancient Books, which they cannot ʃtand by, and with as little difficulty vindicate, as ʃome Paʃʃages inthe New Teʃtament; they being not ʃenʃible that they have altered inany one Principle of their Faith ʃ they were a People, being the ʃame inevery reʃpećt they were Fifty Years ago. We muſt be impoſed on to reverence their Inconſiſtances of all ſorts, as the {Page 193} infallible Dićtates of God's immediate Word of Life, and their depraved Patrons as his only true Miniſters, how much ſoever they interfere with the true Senſe of Holy Writ, and one with another, as I already have in ſome mesſure, and yet ſhall more largely prove, by the Confuſion they have been, and yet are over Head and Ears involv'd in, about their ſolemn Declarqtion, (as they call their new-deviſed Quaker Oath) occaſion'd ingreat mesſure by their Epiſtle from their Meeting for Suffferings, on thd 17th if the 2d Month, znx 1st of the 3d Month 1696, in defence of their offering it to bd enaćted in Parliament, as a ſtanding ſtinted Form they could ſubjećt to in Courts of Judicature, when called to it; wherein they tell us, Thqt their ancient Friends offered ſeveral Forms of ſolemn Affirmation for that End and Purpoſe, as

  1. George Fox, In the preſence of the Lord God declare.
  2. Another of George aFox's, This I do inthe Truth and Preſence of God declare.
  3. Richarx Farnſworth, Denied in the Preſence of God.
  4. Richard Hubberthorn, What we do affirm, we canpromiſe before the Lord, and take him to our Witneſs.60

The which, as they own to be the Subſtance of an Oath, they not only brought inthe Teetimony of King Charles the Second heretofore, but now again of late thqt of Counſellor Lechmere inproof of it.61

From whence, with others of the ſame Nature, the Members of the ſaid Meeting not only took upon them to offer the Words, In the Preſence of Almighty God, the Witneſs of the Truth of what we ſay, to be enaćtec as a ſtanding ſtinted Form they prayed the Parliament to accept, as what we could ſubjećt to when called to it, iall Caſes of Evidence; but alſo earneſtly preſſed us to make no {Page 194} ſcruple of it; under pretence, of its being conſiſtentto what thoſe out Ancient Friends had offered long before for the ſame purpoſe.62

But as others, on Examination if their alledg'd Instances as they lie in the Authors Books, found they offered none of them to be enaćted as a ſtanding ſtinted Form, to be tender'd us in all Caſes we might be concern'd togive Evidence in, as thoſe Apoſtate Pretenders would now perſwade us; but only declared what they could ſay, as left to their own freedom on good and neceſſary Occaſions; they declared, they could by no means subjećt to that Form, the Authors of the above mentioned Epiſtle had ſo prayed for the enaćting of, wherefore deviſed the following one, as what they could more freely subjećt to, viz.

You ʃhall declare or ʃpeak the Truth, the while Truth, and nothing but the Truth in the preʃent case, according to the beʃt of your Knowledge; To which Friends Ansʃwer may be Yea, or Yea.63

But if upon Trial this cannot be obtqined, then the Friends diſſatsfied, that they may come to what their Friends and Brethren have already accepted, (as if they had not offered and prayed for it) do offer thid,k viz.

I A.B. do ʃincerely and ʃolemnly declare and affirm, thqt in the Matter to which I am called to give Evidence, I will ʃpeak the Turth, the whole Truth, and nothing but the Truth, according to the beʃt of my Knowledge.

And beyond this they declare they are not eaſie to go, though it ſeems others if thoſe All-a-minds were, ſince they tell us in the ſame Paper, That though thoʃe are agreed to be the Terms on which thoʃe {Page 195} Friends that are uneaʃie ʃhall ʃolicite for Eaʃe, yet with this caution, that if upon ʃuch Solicitation, the amendment in thoʃe Terms cannot be obtained', no Endeavours ʃhall be uʃed by any to make void or deʃtroy the preʃent ʃolemn Affirmation.

Direćtly contrary to all which notwithſtanding, other of them are not only for making void and deſtroying the Affirmation they ſpeak of, (under pretence, that as Oaths were not anciently called Imprecations, but Atteſtations, it is no leſs than one, though ſtiled an Affirmation) but alſo declare themſelves, on good Grounds, uneaſie with any other of their deviſed ſtinted Forms, under the moſt eaſy Terms of Yea or Nay; ſince as it is neither neceſſary or ſafe, for any to promiſe upon thoſe Terms, To ſpeak the whole Truth, with relation to ſome Circumſtances, as ſuch a Promiſe would unavoidably oblige them, (contrary to our ancient Practices inſuch Caſes) ſo there maybe ſometimes occaſion to uſe ſuch ſolemn Aſſserations as may amount go an Oath, to find out the Truth more effećtually,where our bare Yea and Nay isconfronted by another of equal Authority, to the clouding of it, as hath beenfound by Experience: Wheretofore, whilſt thoſe their off3red Limitqtions have thus confounded the Bidy of our Church in our Yearly Meetings,it can be no wonder to find our Country Quarterly Aſſemblies ſtrangely confuſed about them; of which ours at Lincolnon the 11th of the 1st Month, Anno 1712-13, was a pregnant Inſtance; wh3re, after a reading of our London Brethrens various Letters for and againſt the next Parliament's Sollicitation for the revical of the ſaid Affirmation, they could bynomeans agree ina Reſult either way as from the ſaid Meeting, ſince on enquiry, Two of the Five Monthly Meetings (thqt compoſed it) were for it, the other Two againſt it, to their unheard Confuſion; through which, as they wrangled ſeveral Hours about it, calling one another Party-Men, Apoſtates, Idolaters, with what elſe came firſt to Tongues-end, to reak {Page 196} their Diſpleaſure one at another, in favour of their confuſed Sentiments, ſo conſidering their ancient Pretentions to be all of one Heart, Mind and Soul in all Things, I could not, as I told them, but wonder, that inʃtead of their Oneneʃs, they ʃhould be thus found involv'd in their Friend Fisher's endleſs Circle of an eternal No, ſo, ſo, no, no, ſo, and not accept the Chriʃtian means I propoʃed to extricate them out of it, by ʃubjećting the Cauʃers of it to Examination ina free Conference, according to Truths Diʃciplne, and their own ancient Exhortations. Wherefore whilſt thoſe their moſt famous Meetings of Diſcipline are thus inharmonious in their confuſed Sentiments, it can be the leſs ſurprize to find particular Perſons ſtrangely confounded in their incoherent Notions on this Subjećt, of which (inſtead of many that might be mentioned) I ſhall only give one ſingle Inſtance as a Specimen of the reſt, and it ſhall be their well approv'd Friend and famous Preacher George Deplidge, now or late of Baldeck of Hartfordʃhire, who, beſides his ſeveral inconſiſtent Letters in my Cuſtody, concerning our French and Engliſh Prophets, (in one of which he exalts the Spirit that agitates them, as the Light of the Sun in compariſon of that in the Quakers which he will have but as the Light of the Moon to it, as a Caution to Friends how they offer to ſay ought againſt them, by whom he believes God will in this and other Nations work Wonder, &c. Whilſt in another, he not only condemns it as a Delusion of the Devil, and them for the worſt ſort of Ranters, as a Warning to us to have care of them) in evidence of his various Diſpoſure concerning them; all which is far ſhort of the many Minds he has been in about the Affirmation in Conteſt. In purſuance whereof64

One while he told me, That as upon a ʃerious Conʃideration of the Nature of it, he found nothing in his mind againſt our Subjećtion to it, as impoʃed upon us in Courts of Judicature, &c. in Caʃes of Evidence, for which he durʃt not offer to prepoʃʃeʃs {Pages 197} Friends by Word or Writing againʃt it. Yet afterward coming to viſit Meetings in our Parts, where hearing Richard Ranʃom publickly reflećt on our London Friends officiouſneſs in offering it for that end and purpoſe, he found himſelf conſcientiouſly concern'd to joyn with him in his publick Teſtimonies againſt their Error in it.

Which Mind he no long4r held in, than whilſt he got from our aTown to Lincoln, wh3re meeting with the Meeting for Sufferings Epiſtle afore-mention'd in favour of it, he preſently cokes back in amaze, to tell me, How happy he was to be ʃo well ʃettled in Mind, as he found himʃelf byits peruʃal; ʃince as he clearly saw thereby, it was no more than our ancient Friends had offered, ʃeveral Years before our London Brethren had prayed the Parliament to accept it, instead of thd Oath impoʃed on others' ʃo inʃtead of blaming their Chriʃtian Tender of it, inorder to be enaćted, he was fully convinced, that he and his Friend Ranſam were juʃtly blame-worthy for their oppoʃing it.

Which Mind he not long remained in, notwithſtanding this his great Confidence; fir perceiving how eaſy a Matter it was for thoſe our Lords to beguile ſuch poor well-meaning Souls as he, by ſuch deceitful Epiſtles as this of their Meeting above-mentioned, which had thus deluded him, I took the pains once more to undeceive him, by the explanatory Part of thoſe Teſtimonies recited therein, as they lie in the Authors Works; whereby, as I plainly ſhewed him, they were ſo far from offering any of thoſe ſolemn Terms they mention, to be enaćted as a ſtanding ſinted Form, to be tendered us on all Occaſions we might be called to give Evidence in, as thoſe our London Friends had there repreſented them, as that ſome of them expreſsly denied it in Terminis, as they have therein recited them, to their expreſs Contradiction.

Upon which, as this our pretended infallible Preacher Deplidge found himſelf once more reduc'd to his Senſes, I had the ſatiſfaćtion alſo once more to ſee him change his Mind, again, {Page 198} contrary to his own expećtation, and our depraved Friends uſual Method, who though they, like Satyrs in Hell, are ever laſhing one another for their Inconſiſtencies in Doćtrine, Diſciplne and Praćtice, to the greater aggravation of each others Torment, will (instead of repenting of their Sins that occaſion it) a thouſand times impoſe Submiſſion upon us to their Incoherencies, under the penalty of our Excluſion from Church Communion, than condemn any of them (after a true Chriſtian manner) to save a Soul, how ridiculous ſoevever in their Compoſition; through which as they are involv'd in the utmoſt Confuſion in all their ſeveral Meetings of Diſcipline in England, &c. (as well as ours at Lincoln) where they are buſie in tearing each other to pieces, as their true Friends Robert Rich, William Mucklow, John Rance, John Wilkinſon, John Pennyman, and Anna Bourignon, amongsſt others, have foretold them.65

So they may thank their Second Days Meeting's (that Synagogue of Satan) Offers of the ſaid Affirmation, to be enaćted as a ſtranding ſtinted Form, as the firſt accaſion of it in this reſpećt (as they were formerly in others); in behalf whereof, as they ſet forth their ſaid Epiſtle in Anno 1696, wherein they endeavour to prove it no Oath, by the Teſtimony of their Friends Fiſher and Barclay, &c. ſo in anſwer thereto, one of their diſſatisfied Friends in Anno. 1713. writes a large Letter, and publiſhes it in Print, wherein he proves it to be an Oath by Scipture Teſtimony, whatever the other ſays to the contrary; in reply to whom another of thoſe All-a-minds prints another Epiſtle the ſame Year, ſtiled, A Letter from a diſſatisʄied Friend, (under the Letters G.H. backed by a ſplendid Epiſtle of another of the Infallible, entitled, The Affirmation vindicated, ſubſcribed by Anonymous Philalethes) in proof of its being no {Page 199} Oath, by the Teſtimonies of their above mentioned Fiſher and Barclay, &c. for want of Scripture Evidence; in confutation whereof, another of the Infallible prints another Epiſtle the ſame Year, entitled, An Eʃʃay upon the Fiʄth of Matthew, wherein he proves, by Scripture Evidence, the ſaid Affirmation to be an Oath, or what is incluſively forbidden in Mat v. &c. as equivalent to one, yet will not condemn ſuch as took it, though their Praćtice, he will by no means allow as Precendential to others; under pretence, of thoſe being their Days of Ignorance wherein their ancient Friends offered it; in anſwer whereto, another of the Unerring writeſ another Epiſtle, entitled, Novelty and Nullity of Diſſatisfaction, wherein, he pretends {Page 200} it to be no Oath, but what may be honeſtly taken without interfering with our Lord's Prohibition. The Author of the Eſſay above mentioned (as confident of the contrary) writes another Epiſtle, entitled, Primitive Simplicity, &c. wherein, though he owns it may be taken as direćted by the Spirit, whereby it becomes no Oath, he affirms and proves it is one, as praćtiſed without ſuch Direćtion; in confutation whereof, the whole Sanhedrin of the Second Days Meeting prints another Epiſtle to the Quarterly Meetings, wherein, for want of Courage to attack Primitive Simplicity in its ſubſtantial Parts, they pretend, the Author has ſadly wronged them in the Preface to it, about the Word Extrinʃick.66

In Conſequence of all which Up's and Down's one Party of thoſe pretendedly unerring Ones prays the Paroiament to renew the Aćt thwt enjoyns our Submiſſion to it, whilſt the other as earneſtly ſolicits them to alter or abrogate it to all ends and purpoſes.

Their old Friend Francis Bugg prints another Epiſtle, and preſents it to Parliament the Year abive-mentioned, entitled Quakeriſm further expoſed, wherein he proves ſome of thoſe pretendedly infallible Ones Lie, others Swear, others Lie and Swear, and others Forſwear themſelves (in evidence of their not being to be credited on their ʃolemn Aʄʄirmation, as they call it, and much leſs on their bare Yea and Nay without it) to their moſt intollerable Confuſion.

Wheretofore as they would be but in an indifferent Caſe, if our Superiors ſhould be pleaſed to grant them their requeſt, in enaćting, the Piniſhment of Liars to be the ſame with Falſe Swearers, ſince they might from heance have juſt cauſe to fear, the generality of their Brotherhood would foon become Earkleſs. I muſt remind their preſent Preſident George Whitehead (with the reſt of hiſ depraved Collegues of their ſaif Meeting) That as their Adherents are moſt groſsly confounded, and confound one another in all their ſeveral {Page 201} Meetings in England, &c. through their officious Offery of this their Affirmation, to be enaćted as a ſtanding ſtinted Form for uſse to be ſubjećt to in Courts of Jidicature, as afore-noted. They alſo noſt ſtrangly confounded their laſt Yearly Meeting in Anno1713.by their Pro's and Con's about it; wherein, as I am told, one affirm'd it To be no Oath, according to his Light within, and therefore declared he could take it by way of a ʃtinted Form in terene Caʃes when-ever called to it, in Reverence to thoſe our ancient Friends, quoted in their Epiſtle, who ʄirʃt offered anx prayed for the allowance if it.

Another aſſerts, In the Preʃence if the Great God, who was Witneʃsed of hiſ Sincerity, that as he was livingly ʃenʃible it was an Oath, or what was equivalent to one, he could not for Conʃcience ʃake ʃubject to it, whatever he ʃuʄʄed for his denial of it.

In way of Reply to whom, another cries out, Hey ho! Here's this our Brother takes one aʄʄirmation to deʃtroy another.

In defence of whom another loudly cries out, It is an Oath, it is and Oath, away with it, away with it for Truth ſake, I can never endureit, my very Liʄe and Soul ʃurges againʃt; with much more to this purpoſe.

Whereby, as the ſaid Meeting was irreconcilably divided,one part declares themſelves zealous for the Continuance of it, whilſt the other as impatiently preſſes their Proteſtations to be entred on Record, as their ſtanding Teſtimony againſt it; through which, as both Parts were more deeply than ever involv'd inConfuſion, ſo how uſeleſs ſoever Oaths (as well as Laws, Orders and Exhortations, all which alike come off, or becauſe of Evil, by the Quakers own Confeſſion) may be allowed amongſt Chriſt's true Followers, with reſpećt to their own proper Service, who are by his holy Unćtion preſerved beyond the neceſſity of them; as well as how Unrighteous ſoever they are as uſed in Communication, or as impoſed in way of ſtinted Form in all Caſes of Evidence in Courts of Judicature, according to our depraved Quakers encouragement in their Petitions afore-notified.

{Page 202} As they are all uſeful Expedients in their Places notwithſtanding, I muſt take the liberty totell them, They will never be ableto extricate themſelves out of their Inconſiſtencies in this reſpećt, (as well as thqt of Defenſive Arms) till they (with the ancient Chriſtians) acknowledge that Religious Oaths maybe taken, to end Strife betwixt Man and Man, (as well as Righteous Laws executed with the outward Sword to ſuppreſs Wickedneſs) by true Chriſtians, where ig can't be done without them, according to Scripture Propheſies and the Apoſtles Precedent, let their Fox, Pen and Whitehead (with the reſt of their depraved Collegues) pretend what they will to the contrary.67

Thus whilſt our English Quakers are confounded at this rate, about thoſe ſeveral Matters, amongst many others, (who have the beſt Advantages to regulate themſelves) 'tis the leſs wonder to find their Penʃilvanian Collegues moſt ſtrangely confuſed in their Defences, from their old Friend George Keith's ſeveral Charges of this Nature againſt them; the Account whereof being more than ordinary Divertive, as well as inſtructive, I thought to have exhibited at large, as I find it related in thoſe ſeveral printed books inſtanc'd in the Margin, amongſt others; but upon a conſid4ration of the Difficulty of the Task, on account of the Obligatioin it laid me under to tranſcribe the whole {Page 203} Books, as one continued Evidence of this my Charge againſt them, I ſhall content my ſelf to ſummarily tell the World,68

That as one part of thoſe pretended Infallible Ones accuſed the other of Error.

The other accuſed their accuſers of Apoſtacy.

As one part charged the other with the Sin of Infidelity.

The other charged their Chargers with the Vice of Hypocriſy.

And as one part charged the other with the Crime of Perſecution.

The other condemned his Chargers aſ guuilty of the ſad Sin of Blaʃphemy

In purſuance of which infallible Up's and Down's,

Thou art either Craiz'd, or worſe, ſays the one.69

And I appeal to all, whether ever they heard of a Man that ʃeem'd more Craiz'd than thou, ſays the other: Wherefore,

Get thee out of the Meeting, ſays the one.

Nay, ʃtay in the Meeting by all means ſays another.

In Conſequence whereof,

As one pulls him by one Sleeve to get him forth of it.

Another holds him by the other to make him ſtay in it; for which Affront,

Thou, George Keith, muſt truckle, ſays the one.

Not I, but thou muſt truckle ſays the other.

But I won't truckle to thee, ſays the one.

Nor I won't truckle to thee, cries the other.

As God is in Heaven, what I ſay is true, ſays the one.70

And we ʃolemnly Appeal to God, as our Deʄender from your ʄalʃe Judgment, ſays the other.

{Page 204} We be to thee ʄrom the Lord, ſays the one.

Thy Honour will ʃurely ʃtink, ſays the other.

Thou art an ignorant Heathen, ſays the other.

You are a parcel of ʃilly Souls, ſays the one.

And you are Liars, Hereticks, and rotten Ranters, ſays the other.

Thou art a Babylon's Brat, and an Apoſtate worʃe than the Prophane, ſays the other.

And you are a Pack of Wolves, Dogs, anſ Devils incarnate, ſays the other.

All which, with more of this Nature, being affirmed (by thoſe pretendedly unerring Ones) one of another , who by their long Acquaintance beſt know each other; I ſhall take for granted, that both Parties have ſpoke the Truth, and nothing but the Truth of one and the other, rather than add to ſuch Provocations as I may have poſſibly given them on other Occaſions, by queſtioning their Infallibility in thiſ reſpećt, what Cauſe ſoever I have to ſuſpećt it (from their confuſed Sentiments) in others; all which aſ they are invol'd in as the natural Effećts of their Errors, Hereſies and moſt irreconſiable Abſurdities afore-mentioned, through their Popiſh Advancement of their great Apoſtle Fox in the place of God, as God, above all that is called God, in their idolatrous Exaltations of his Innovations, above Holy Scripture Exhortations, for want of ſubjećting him and his Supporter George Whitehead, &c. to a timely Examination in a free Conference, in order to their Rećtification, as hath already in fome meaſure, and ſhall hereafter be more fully proved; ſo 'tis the leſs ſurprize to me, that they alſo (with their Romiſh Predeceſſors) ſhould finally be found guilty of Worſe than Turkiſh Tyranny, as the final reſource of their complicated Impertinences, and concealed Abominations, according to my Twentieth Charge againſt them; fromwhich, as I pray God defend his Church and People for the future, I next deſcend to prove them guilty of, as follows.

  1. See Pen's Part of Chriſtian Quaker, with his ſeveral Anſwers to Hicks and Faldo, &c. *afore refer'd to, in proof of this Charge.*  ↩︎

  2. See their ſeveral Yearly Epiſtl. with Robert Barcley's Apol, amingſt many other of their Books on thoſe Subjećts. Compared with William Rogers's Chriſtian Quaker diſtinguiſhed, and their Friend John Burgeſs's Praćtice, &c.  ↩︎

  3. See Pen's and Whitehead's Treatiſe of Oaths, &c. comoared with G. Fox's Adjurat. in p. 153. of his Selećt Epiſtles, and Gibſon's Certificate of G.W.'s Perjury, as cited p. 26. of F.B.'s Introdućtion to his Narrative of our Sleeford Conference.  ↩︎

  4. See Pen's Wiſdom juſtified, p. 98. with Haddock and Heathcoat's Impriſonment; compared with their Second Days Meeting's Epiſtle of the 2d Month, 1696, and ſeveral Church Cenſures againſt the ſaid Sufferings.  ↩︎

  5. Viz. William Pen.  ↩︎

  6. Rich. Claridge's Novelty, &c. compared with their Friend Skiddon's Anſwer to it.  ↩︎

  7. See G.F. jun. Advices, and James Naylor's compared with S.E. *and others, of their refuſing Brethren's Correſpindence.*  ↩︎

  8. See William Pen's Letter in F.B.'s Book, compared with their Praćtices according to it.  ↩︎

  9. See their ſeveral Yearly Papers againſt it, compared with G.F. and Robert Rich's Advice for it, in Hidden Things, and Anſwer to it.  ↩︎

  10. Witneſs the laſt ſamous Conteſt betwixt S. Pell one of their She Preachers, and S. Shaw a Hearer, on this Subjećt.  ↩︎

  11. See Fox's ſeveral Books againſt it, comoared with his own and Robert Rich's Argument in their Account of James Naylor's Trialbefire the Committee of Parliament, and Hidden Things, for it.  ↩︎

  12. See the Proofs refer'd to in F.B.'s *Pilgrim's Progreſs, p. 127. Compared with their great Elwood's Reflećtion on W.R. for r3minding them of their Fox's Admonitions, as cited by F.B. in his ſaid Pilgrim's Progreſs, &c.*  ↩︎

  13. Witneſs their Preacher Joſeph Rogers's Declaration in my Audience.  ↩︎

  14. Compared with Thomas Kent, Gibſon, and other of their Preachers frequent Praćtices.  ↩︎

  15. See Fox's News out if the North, p. 36. and Great Myſtery, with G. Fox. jun. Collećtion. Pen's Brief Anſwer to a falſe but fooliſh Libel, p. 13. Vindiciæ.  ↩︎

  16. Pen's Anſ. to J. Faldo, p. 192.  ↩︎

  17. Fox's General Epiſt. p. 17. Great Myſt. p. 3, 94, 151, 249. with Burrow's Preface to it, News out of the North, p. 33, 36. Whitehead's Light and Life within, &c. p. 53. Pen's Brief Anſwer, p. 13, 14.  ↩︎

  18. Fox's Burrow's Preface to Fox's Great Myſt. with p. 128, 186. of the ſaid Great Myſt.*  ↩︎

  19. Commonwealths Remembrancer, p. 29.  ↩︎

  20. Cole's *Quakers clear'd p. 78, 81. Fox's Great Myſt. p.* 168.  ↩︎

  21. John's Bleſſed Openings. p. 4. George's News out of the North, p. 19, 21, 25, 27, 33, 36, &c. Pen's Spirit of Truth, p. 78. *and Whitehead's Antidote, p.* 28.  ↩︎

  22. See Naylor's Deceit brought to Light, p. 5. Fox's News, p. 25, 27. Selećt Epiſt. p. 206. Quakers Challenge. Quakers Plea. J. Whitehead's Reproof from the Lord, p. 1,2. Collećtion p. 47. Pen's Judas, p. 17, 179. Brief Examination, p. 7. Burrow's Message p. 3. corruptly citied in his General Collećtion. K. Evans and Chevers Book.  ↩︎

  23. Fox's Great Myſt. p. 82, 210, 211, 214, 222, 242. Viceris Truth and Innocency, p. 35. Elwood's Anſwer to G. Keith's firſt Narrative, p. 62. and Barcley's Apol.  ↩︎

  24. Whitehead's Brief Diſcovery, in anſwer to John Horn, p. 7,8. *Contemn'd Quaker, p.* 83,84,85.  ↩︎

  25. Whitehead's *Quakers Refuge fix'd. *  ↩︎

  26. See Fox's Great Myſt. as cited under the Head of Error. Fuce's Fall of a great viſible Idol, p. 4,5,21, &c. Elwood's *Truth's Defence, p. 131. Pen's Wiſdom juſtified, p. 106. Whitehead's Truth prevalent, p.* 7, &c.  ↩︎

  27. Elwood's *Truth's Defence, p. 114, 131. Poſtſcript to the Malice of the Independent rebuked, p.* 24.  ↩︎

  28. Hubberthorn's Difference of the Call of Gid, p. 9, 11. Weakneſs, p. 23. Whitehead's Anſwer to John Horn, p. 8,9,14. Naylor's Second Anſwer to Moor, p. 13, 15, &c.  ↩︎

  29. See the above mentioned Diſcovery G. Whitehead's, in the Pages citied in Anſwer to John Horn.  ↩︎

  30. Morgan Watkin's Day menifeſting, p. 7. &c. Fox's Doćtrinal Works. Several Papers. p. 13, 32. Selećt Epiſt. Penington's Works, p. 408, 409. Fox to all People the meet in Steeple-Houſes, p. 1,3,5,15. Nicholſon's Standard, p. 3,23. &c. Howgil's Works, p. 315. Joſ. Cole's Teſtimony, p. 6,14. Evan's Travels, p. 206. Dewsberry's True Propheſy, Title-Page, and Collećtion, p. 111 &c. But ſince the true Chriſt comes as the Lightening out if the East into the Weſt, according to the relation of Hily Writ, this of the Quakers Light cannot be the true Chriſt to be ſure, ſince it cimes ſo only from the North to the South, if their Books may be credited.  ↩︎

  31. Humphry Smith's Sounding Voice, p. 6,7. S. Fiſher's Works, p. 19,20. Scorn'd Quaker, p. 32, &c. Burrow's, Works p. 164, 264, 426. Howgil's Works, p. 86. Parnil's Works, p. 426.  ↩︎

  32. Howgil's Works, p. 394, 395.  ↩︎

  33. See Fox's Good Counſel to O.C. p. 26,27. compared with their Judas and Chief Prieſts conſpiring, &c. p. 96, &c.  ↩︎

  34. See their John of John's Viſitation of Love, and Gentle Greeting of the Turk, p. 4,12,16,22. printed in 1658, *when he was deep in their Unity, out o which they afterwards moſt unworthily caſhier'd him.*  ↩︎

  35. Iſaac Penington'd Works, p. 91, 137, 140, 144, 289, 295, 313, 325. George Biſhop's Warning to Oliver Cromwel, p. 19,41. Anderſon's one Groan more, p 6, 15. Cheeſeman's Epiſtle to King Charles the Second, p. 5. Biſhop's Epiſtle of Love, p. 24, 25, 26. Howgil's Works p. 102, 256, 257. Dewsberry's Collećtion, p. 66, 111, 171, 191, 192. Burrow's Epiſtleto the English Army at Dunkirk, compared with p. 389,391,589. of his Collećtion, which I often wonder'd hiw it eſcaped G.W.'s Purgative Hand. ſince William Dewsberry's To all faitthful Brethren, printed 1661, p. 26. to the ſame purpoſe, is ſo abuſively expilſed out of his Collećtion, amongſt many others, to make their Modern Sentiments quadrate with their Ancient ones. Burrow's Declaration to the Diſtraćted Nation, p. 8. &c. Burrow's This is only to go amongſt Friends. Burrow's To the Camp of the Lord in England, firſt Impreſſion, p. 2,6,7,8,9. Hubberthorn's Anſwer to the Baptiſts Declaration, p. 23. Fox's News coming up out of the North, p. 18,19,20. S. Fisher's Works, p. 19, 20, &c. Scorn'd Quaker, p 10,32,33. By which they mean the Kings of the Earth, as their Friend Ambroſe Rigg hath confeſſed, in his Epiſtle heretofore inſtanced on another occaſion, compared with their Naylor's Deceit brought to Light, p. 1. &c. with many other Inſtances largely cited in Fr. Bugg's Pilgrim's Progreſs, p. 203,238,241. &c. Vox Populi, p. 14, 15,16,17. and Narrative of our Sleeford Conference, amonſt may others.  ↩︎

  36. Penington's Works, p. 91. Fox's News coming up, p. 18,20,28, &c. Weston's Warnings from the Mouth of the Spirit, p. 2,3,4. Dan. Baker's guiltleſs Cries, p. 19. Margin, and D.B. yet one Warning more, p. 22,23. Fiſher's Meſſage, p. 32,33. Burrow's Meſſage, p. 4. Collećtion, p. 69, 100,102. Howgil's Works, p. 27,31,102.  ↩︎

  37. Fox's Great Myſtery, p. 172. Doctrinal Works, p. 197,199,203, &c. News coming up. p. 18,19. See Fox's Poſtſcript to his Pupil J.B.'s Teſtimony in that which ſeparates; compared with G.W.'s Accuſer, as cited p. 201. of F.B.'s De Chriſt. Lib. and the ſeveral Inſtances under the Head of their Railery. *All which ridiculous Abſurdities in this respećt they became involv'd in about the Time of the King's coming in, thro' the Enemies Tranſformations, in renouncing the righteousneſs of the outward Sword in way if Defenſive War againſt Rebellious Inſulters and Foreign Invaders, as the Reader may find in p. 6. &c. of their Brief Declaration, &c. compared with their true Friend George Bishop's Fore-warnings, in his Few Words in Season, which it would have been well for them they had made a right uſe of.*  ↩︎

  38. See R.S.'s Dreadful and Terrible Voice, printed 1660. Biſhop's Epiſtle of Love, p. 22, &c. Bishop's Warnings to O.C. p. 39 to 44. R.W.'s Voice of him that is eſcaped from Babylon, p. 4,5,6,7,10,11. Rećtor correćted, p. 45. Antodote Ven. p. 242. Fuce's Fall. Elwood's Anſwer to G.K.'s Narrative, p. 51,161, 164. John Whitehead's Reproof Works, p. 51. Dorothy White's Diligent Search, p. 4.  ↩︎

  39. See Naylor's Weakneſs above Wickedneſs, p. 4, 13. Pen's Key. Fox's Great Myſt. p. 246. G.B.'s Mene Tekel, p. 22. Pen's Reason againſt Railing, p. 111,112,113, &c. compared with p. 45. of his Wiſdom juſtified, &c.  ↩︎

  40. Fox's Great Myſt. p. 117, 178,179,180,181,239. Pen's Treatise of Oath's, with infinite others of their Books on this Subjećt.  ↩︎

  41. Great Myſt. p. 112,124,161. with thoſe others inſtanced under the Head of their Error.  ↩︎

  42. Fox's Selećt Epiſtles, p. 266,267. Howgil's Works, p. 225. Hubberthorn's Collećtion, p. 138.  ↩︎

  43. See Fox's Precept and Precedent, p. 267. of his ſaid Selećt Epiſtles, compared with J. Cole's Idolatrous Letter to this Fox.  ↩︎

  44. Barcley's Apol. p. 557. Apol. p. 470. Reaſon againſt Railing, p. 111. Great Myſt. p.  ↩︎

  45. Apol. p. 470. Reason againſt Railing, p. 111. Great Myſt. p. -  ↩︎

  46. See Quakers unmasked, confirmed by common Experience.  ↩︎

  47. Fox's ſeveral Papers , p. 87. Line of Righteouſneſs, p.7.  ↩︎

  48. Selećt Epiſt. Barcley's Apol. p. 510. Pen's Alexander, Judas and the Jews. Rich's Hidden Things, p. 11,12.  ↩︎

  49. Pen's Reaſon againſt Railing, p. 111,112,113. Wiſdom juſtified. p. 45.  ↩︎

  50. Great Myſt. p. - Apology with their ſeveral Declarations againſt all Wars and Fightings, &c.  ↩︎

  51. Apology, p. -  ↩︎

  52. Great Myſt. Wiſdom juſtified, p. 115. Truth defending, p. 11. Penington's Works, p. 407.  ↩︎

  53. Great Myſt. p. 10,37,89. Truth prevalent, &c.  ↩︎

  54. Great Myſt. Several Papers p. 10. Guide miſtaken, p. 38.  ↩︎

  55. Shewing's Treatiſe of Thiughts, with Pen's Part of Chriſtian Quaker.  ↩︎

  56. Great Myſt. p. 1,6,68. Several Perpers, p. Judas and the Jews, p. 11.  ↩︎

  57. Great Myſt. p. -  ↩︎

  58. John Whitehead's Works, p. 145. See Samuel Beard's L etter, with ſaid John Whitehead's Works.  ↩︎

  59. See Samuel Beard's Letter, with the ſaid John Whitehead's Works.  ↩︎

  60. See Fox's Great Myſt. p. 247. compared with p. 45 of Pen's Wiſdom juſtified. Yearly Epiſt. of An. 1696. Primitive Chriſtianity p. 6. Vindiciae Verit. p. 218, 224, &c.  ↩︎

  61. See John Whitehead's Works, p. 258,263. with Hubberthorn's Diſcourſe with King Charles, compared with their late Paper of Abjuration, and Letter in its behalf.  ↩︎

  62. See the Vote of the Houſe of Parliament, onthe 7th of Feb. 1695.  ↩︎

  63. See their private Minutes from their Yearly Meeting, 1701, wherein, as they interfere with their infallible Brotherhood in the matter of their Affirmation,they by teaching the Parliament to oblige the Magiſtrates to expreſs themſelves in the Plural Number to a ſingle Person, contradićt themſelves; all which are but ill ways, in my eſteem, to wear off the Diffidence in leſs than an Age others have of their Sincerity, according to the declared hopes of the Author of their Primitive Simplicity, p. 173.  ↩︎

  64. 1. Crook's Collećtion, p. 81. compared with their Friend Skiddon's Anſwer to R. Claridge, hereafter notified. 2. See their Friend Ann Everat's Letter to them, wherein thoſe their own deviſed Charaćters are as lib3rally as deſervedly beſtowed on them. 3. In proof that thoſe pretended Children of Light are (thro' their Egyptian Darkneſs herein) become Sons of the Night, as hath been foretold them. 4. The firſt of which,asit was wrote whilſt he was himself, is far more worthy of our Notice thanhis laſt, which was extorted from him, through the ſmartnof our London Lords Church Ferula, (as I am told) for writing his firſt.  ↩︎

  65. See Whiting's Judas and Chief Prieſts, p. 96. compared with p. 17. of John Penyman's Appendix to his ſeveral Traćts, in proof of this Charge againſt them. See Rich's Hidden Things. Spirit of the Hat. Tyranny and Hypocriſy. Chriſtian Quaker, in 5 Parts. Account of the Life of John Penyman, and ſeveral Traćts, with A.B.'s Faithful Warnings.  ↩︎

  66. (1) Behold thoſe our Tantoloobian Lobcocks, what marvellous pleaſure they take in cracking each others infallible Cranium, by joultering their Loggerheads together, as the Conſequence of their Foxonian Impertinencies. (2) Whiſe Name is Richard Claridge, who was firſt a dignified Clergyman, then a preaching Baptiſt,next a Writer for the Quakers,and now an Apoſtate, according to his Brother Skiddimore's *Repreſentation, in his Primitive Simplicity, as an Introdućtion to his next change to Atheiſm, if he prevent not by his (publick Cindemnation of thoſe his Foxonian Impertinencies, as well as) Detećtion of his Opponents Heretical Aſſertion, That their Affirn=mation is no Oath as taken by the Spirit's Direćtion, ſince he may as well ſay, that Before God, By God, &c. are no Oaths ſo taken (as well as the Affirmation); ſi as their renowned Pen is (in p. 239 of his Quakeriſm a new Nick-Name) pleas'd to tell the World, Thqt they renounce that Conſtrućtion of the Ranters, that Evil is no Evil as any are led to it by the Spirit; if he don't renounce this Notion of his Friend Skiddimore's, he will give them cauſe to think, His Quaker Friends are all turn'd Ranters through their C9nfuſion about this their Affirmation; the which as they were oringinally drawn into by their grand Deluder George Whitehead, as the only Device he could invent to avoid thoſe Sufferings he and his Pupils grew weary of, for their unwarrentable Refuſal of all Oaths as Unchriſtian. All his Note at their Yearly Meeting in Anno. 1714, was, O Friends! Let the Conſideration of the Cries, the ſad Cries of the Poor and Oppreſſed, prevail with you, not to oppoſe our endeavours for the renewing of it; Not that he cared for the Poor any more than his Elder Brother of Old did, (Witneſs his refuſal to allow the Widow Wjitrow's Epiſtle t9 be read in their favour among them) but that he might the more eaſily gull his Oppoſers into a compliance to this Child if his Brain, by ſuch Hypocritical Pretenſions, as ſome of our Brotherhood then in effećt told him, as I am credibly informed.*  ↩︎

  67. Since at thoſe formal Oaths have not that Reverence, they uſually produce not the effećt of Religious ones, as the Quakers have had opportunity to obſerve, in the Caſe of their Friend Michael Ruſſel; who having in their Grace-Church-Street Meeting_Houſe religiojſly forſworn himſelf, by declaring, That if he preferred not Jerusalem before his chiefeſt Joy, then let his Tongue cleave to the roif of his Mouth, and his Right0Hand forget its Cunning. Wherein, as he was known to do otherwiſe, God was pleaſed to anſwer his Prayer with a Vengeance, by ſtriking him with Death on the ſpot, as a perpetual Warning to all ſuch preſumptuous Preſumers, in defence of this my Chriſtian Diſtinćtion, the Authors of our Second Days Meetings Epiſtle declare therein they can't allow of.  ↩︎

  68. Viz. Hereſy and Hatred Account of great Diviſions. Copies of three various Judgments againſt G. Keith, and Peter Boſs's Trial and Narrative, &c. Compared with Thomas Elwood, John Penington, Samuel Jennings, and Caleb Pufy's ſev4ral defenſive Books in anſwer to him.  ↩︎

  69. Yea, they are all Craiſ'd according to Mrs. Anna Bourignon's Account of them in p. 3. of her Preface to he Warnings againſt them, compared with their Friend Ann Trapnal's, elſewhere related.  ↩︎

  70. See how thoſe Non-jurors Sweae and Forſwear themſelves, after their Quaker Method, to do one another Miſchief, thiugh they won't take an Oath ti do Good to others.  ↩︎

No comments:

Post a Comment

Subscribe to: Posts (Atom)