Inconsistency

Inconsistency

In order to the proof of which Charge, I must remind them, That as it hath been God Almighty's Way to Chastize the Rashness and Vanity of presumptuous Pretenders, by permitting their Divisions and Inconsistencies to ruin their Work1, as he heretofore defeated the Builders of the Tower of Babel, as the Christian Reconciler hath well observed; so he has not been wanting to ruin theirs in like manner, by their present Divisions, and most gross Inconsistencies; in proof whereof I must tell them,

That as the Light within them from their Creation they so highly magnifie, is neither God or Christ, as they would perswade the World; tho' it, with all other Spiritual and Temporal Gifts, proceeds from God's Divine Bounty towards us, in order to bring us to Christ: So it is the less surprize to me, they should be so inconsistent in their Sentiments as we find them concerning it, {Page 56} and its Effects upon them in their State of Depravity; in pursuance where of they tell us;

One while, The Light within must be God; for God is Light; and every appearance of God is God; and the Light that comes from God, is God2; with much more to this purpose.

Another while, denies in the Name of that abused People, (as they are pleased to call themselves) That ever they own'd or profess'd, The Light within every Man to be God. Under pretence, That the light within, is not God, but of God3.

One while, The Light within all Men, is Christ himself, bodily within them; no Accident, but divine Substance itself; and only formal Object of their Faith and Knowledge.4

Another while, This Light within comes from Christ, and leads to Christ, the joyful Son of Righteousness, who shines forth unto them, and in them. And never own'd, The Light within all Men is Christ5.

One while, The Light within is given to all Men coming into the World, as their Way to God's Kingdom, and is in the Pharisees, in measure, as well as the Saints6.

Another while, This Light the Pharisees had not, though they had the Scriptures, which bear Testimony of it7,

{Page 57} One while, Away with the Term, Common Light, We deny the Term, Common Light, as improper to their Principle of Christ, the only true saving Light they direct all to seek after, as their chief Teacher; under pretence, that they don't ascribe Salvation to following the Light within, but to Christ Jesus, to whom the Light leads those that truly follow it8.

At another Time, they not only own own the Common Light given to every Man coming into the World, to be their chief Principle; but also exclaim against such a little less than Infidels, as declare their disbelief in its sufficiency to Salvation; under pretence, that as the Light of the World is saving in the least measure of it, every measure of Light within is God and Christ and Christ, whom all ought to turn their Ears to9.

One while, they are contrary to Christ and the Apostles that say, Following the Light within is not sufficient to save without any other Means or Discovery10; under pretence, That all who are from the Light within are in Death and Damnation.

Another while denies, that ever they pleaded Judas and the for the Light within as sufficient to Salvation, without {Page 58} something else; or, that by Christ the true Light, they only mean, the Light within.

One while, Tis only necessary to Salvation to preach Christ within; under pretence, that it is no where to be found written, Christ is corporally in Heaven11.

Another while, True Faith is in our Lord Jesus Christ, as without us in the Heavens, is necessary to be preached and owned12.

One while, 2 Cor. xiii. 5, &c. is a full proof, That the very Christ of God is within them; yea, whole Christ, God and Man,13

Another while disputes as earnestly against Every Man's having Christ the Son of God in them; under pretence of its being only a Light of the Son, they mean, appears in every Man14.

One while, Christ is Essentially and Personally within them, Body, Soul, Flesh and Spirit, for them to eat on15; under pretence, that how a Man can be said, to eat any thing, and not have it within them, is a Distinction beyond their Understanding,

Another while, they tell the World, That the Body of Christ is not so much as in any one16.

{Page 59} One while, Christ is not a distinct Being from the Saints, nor distinguished from them17.

Another while, He is a distinct Being from the Saints, and distinguished from them18.

One while, Christ is in every Man as a Justifier or Condemner; in pursuance whereof they cry, Know ye not that Christ is in you, except ye be Reprobates19.

Another while, As to Christ's being in every Man, Light20 and that's not our Affirmation.

One while, A Denial of Christ being come in their Flesh, is a denial of him to be come in the Flesh; under pretence, That as all must witness him born of Virgin within, so they have witnessed him at the Right-hand of God within them21.

Another while, when they say, Christ manifest in the Flesh; they say, That holy Thing which was brought forth and born of a Virgin, conceived of the Holy Ghost, and received up into Glory, where he resides at the Right Hand of the Father in the Heavens without them22.

One while, Christ will come in the Clouds, or in Bishop's the Air, in a literal Sense23.

Another while, Their Opponents might look till their Eyes dropp'd out, before they so saw him come to save them24.

{Page 60} One while, They disown the Word Human, they deny the Word Human, as too low to express the Person of Christ by; which, with respect to the Divinity of his Generation, was more than Human; with much more to this purpose; as if they had such a mighty Veneration for it25.

At another time, They pretend to own Christ's Humanity, whilst they most grossly debase it, by asserting, That as the Name Jesus and Christ belongs to every Member, as well as to the Head; so what was his Person, say they, more than the Person of another?Under pretence, That his Disciples loved it only for the Frame and Quality of the Spirit that dwelled in him; with more to this purpose, as a plain Evidence of their inveterate Opinion of it26.

One while, The Supper of the Lord with Bread and Wine, is owned by them to be instituted by Christ, to be observed as a Sign till his second coming.27

Another time they deny it, as any Institution of Christ at all; under pretence, that he came to abolish the very Nature of such Ordinances; for which Cause they will have their Practice to be Popish Inventions28.

One while, The People called Quakers cannot be said to deny the Lord's Supper of Bread and Wine; under pretence of that being too hard a Word.29

Another while they affirm, by that one Scripture, Heb. ix. 10. The Paschal Lamb is of as much Authority as Bread and Wine; the continuance {Page 61} whereof as of force, is as much as in us lies to pluck up the Gospel by the Roots. For which Cause, the Appellation, Ordinances of Christ they renounce as Unscriptural; and can testifie from the same Spirit by which Paul renounced Circumcision, that they are to be rejected, as not now required. 30

One while, there is not the Word Sacrament, they deny the Word Sacrament, as a Term not to be found in the Holy Scripture31.

At another time, they own it is found in Daniel, Ephesians, Collossians, Timothy, and the Revelations, in the Latin Version32.

One while, they own no other Heaven or Hell, but what is within Man33.

Another while, they pretend they own, not only a Heaven, but a plurality of Heavens also without them34.

One while, Israel, after the Flesh shall be gathered from all Countries, and placed in the Land of Canaan, &c. and then shall the Saints sit upon Thrones, and judge them and the World.35

Another while, as they had never any such Promise since the Time of Christ, so he that prophesied of their being scattered over all Nations,did never prophesy of their being brought back again.

One while, The Power sees the End of Forms, destroys them, and brings to see before Forms were, where Forms are not.

Another while pleads for, sets forth and enjoyns the Use of their own devised Forms, as Duties the Power brings into the practice of36.

{Page 62} To call any Man Father upon Earth, as it is contrary to Matthew xxiii. 9, 10. they tell us, It is to expose themselves to the Wo Christ pronounced, ver. 13. for their Trangressiion.37

Yet stick not to call one another so in a Religious Sense, directly contrary to the Terms of their own alledged Text, to their own Contradiction.38

One while, He that respects Persons commits Sin, and is condemned of the Law for a Transgressor.

Another while, Grey Hairs are honourable, and wo ought to rise up and give place to him that is grave Years.

To kneel prostrate, or bow their Bodies to any Man whatever, is represented by them for such an unchristian Practice, as that they declare, they had rather suffer Death than to do it.39

Whilst they at the same time not only make their Servants and Apprentices stand bare-head before them, but also plead for such Kneelings, Prostractions and Bowings toward themſelves, in reverance to the Light within them, as they renounce and refuse to others as unchristian; in pursuance of which contradictious Inſolence,40

As those that call themselves Christians, are one while advised by them not to let any Man bear Office, that will take an Oath, or respect Persons, (as they call bodily Reverence to the Magistrates, &c.) under pretence, that there is no Man in the Government {Page 63} of Christ that is a Swearer; nor none fit to be allowed as a Witness that will swear. That they may in nothing pass without contradicting themselves.41

They at another time, not only plead for and chuse such, but had also like to exclude one of their Preachers out of their Holy Unity (as they call it) for presuming to reprehend them for this thier Inconsistency; in defence whereof,42

One while they tell the World, Swearing might have been known to be unlawful, Swear not all all.43

At another time, the Precept of our Saviour in Mat.v., &c. compared with that of the Apostle James v. is alledged by them as the only Ground of their Refusal. 44

One while saying, God is my Record; Behold before God I lie not; I call God for a Record upon my Soul; I obtest before God; I am clear before God; I solemnly declare in the Fear of Gid; I charge you by the Lord; I charge you before God; as sure as the Lord lives; as God is our Witness; with others if the like import, are no Oaths, but what they never gainsay in necessary Cases; being as occasion is< as free to use any of them, as they are to use Yea and Nay itself. 45

{Page 64} At another time they not only own, what is more them Yea and Nay is an Oath; nut also, that some of those above-mentioned, with others if the same Import, they have used, are expressly granted by them to be Oaths they cannot subject to.46

One while, They own no King but Jesus, nor no Officers under him; under pretence, That all Rulers, Judges, Justices, Lawyers and Constables, might be cut down with the same Power that cut down King Charles the First;that being the false Church which doth not live upon the Heads of Kings, &c. with much more to this purpose, according to the Dictates of their Light within, Yet no sooner did his Son Charles the Second come to this Throne, but that they set forth Declarations thick and three fold, wherein they, by the Dictates of the same unerring Light, tell him,47

That as God will have the World ruled by Laws and Civil Government, and therefore hath appointed Kings, so there was a manifest Hand of God in bringing in the King; for which cause they not only lov'd, own'd and honour'd him, with all inferiour Officers under him; but their Reverence was such, as that if they could take any Oath at all, it should be that of Allegiance to him. In pursuance ofwhich self-consistent Principle in nought but Inconsistency,48

One while, It is not lawful to give such Titles to any King on Earth, Your Majesty, Sacred Majesty, Gracious Majesty. &c.49

{Page 65} Another while, not only entitles one of their Discourses, An Account of several Things that passed between his Sacred Majesty and Richard Hubberthorn;50 but also, besides the Title of Majesty they have given to our late Queen Anne, in their Adresses, &c. they have printed and re-printed a Prophesy of William Lilly's, wherein they stile King James the Second, His Gracious Majesty; inbehalf whereof William Pen alledg'd divers Arguments in my Audience.

One while, Dreadful is the Lord, who is coming to change all your Laws, ye Kings, &c. under pretence, That the Lord is risen to overturn Kings, Princes, Rulers, Judges, Lawyers and Constables, &c. who with all Governments and Laws must be cut down and cease, by the same Power that cut down King Charlesthe First.51

Another while, not only pretend to be for a King, Government and good Laws, &c. but represent it as no small favour of the King and Government towards them, that they are pleased to let them serve in the Office of Constable, &c. they have foretold the Destruction of.52

One while, they not only own a Christian Majestry to be sent of God for the Punishment of Evil Doers, &c. but that, as he may for that end {Page 66} use the outward Sword, so they loudly call'd for it as a Duty; which if omitted, would let in all the Bruits upon us; since, if the King suffered Swearers, Lyars, Drunkards, Oppressors, Strikers and Fighters, to go without Punishment, the Light in the Conscience will execute the Law of God upon him.53

Another time pretends, That as the Power of God (which strikes down all Governments) orders People when there is no outward Government; such Christians as are come to Perfection, cannot defend themselves by Arms; for which Cause if the Magistrate be a Christian, or desires to be so, he ought in the first place, (according to his Master's Rule) to love his Enemies, and then he could not command to kill them, resist their Violence by Force, or strike again when they strike him. In pursuance of which Nonsensical Impertinence, says Fox, Now you Kings, Princes, Rulers, called Christians, are not peaceable one with another, and so are not in the Wisdom that is from above; which if you were, there would be no Falling out, nor Strife, nor Hurting, or Warring one against another, but loving one another; the Exercise of Carnal Weapons being utterly inconsistent with the Gospel of Christ, for which Cause I deny the Use of them against any Man whatever; with more to this purpose; all which he, or some of his Friends for him, elsewhere expressly denies and contradicts, in saying,54

George Fox doth not meddle with Magistrates for bearing the Sword for punishing Evil Doers, &c. for though he did suffer, because he would not take up Arms, or carry Weapons, and bear Office; yet this doth not prove, he is against Magistrates bearing {Page 67} the Sword, which he allows of and owns in its place; though it seems, others of his Quaker Brethren do not; witness their following Declaration.55

As concerning those who are under the Gospel of Peace, we have from the first since we were a People, declared, That God hath taken the Sword out if their Hands, they being redeemed out of the Fighting State, wherefore our Quaker Magistrates in Pensilvania need not have distinguished (as the Snake suggests) betwixt their using Carnal Weapons, as Magistrates, not Quakers; since, if there had been any Fighting [i.e. with the Pirates they sent after] it doth not follow, That the Fighters were Quakers, there being other Magistrates, &c. that were not Quakers; with more to this purpose; in direct contradiction to all which56

They elsewhere expressly tell the World, That they were never against true Christian Magistrates bearing the Sword for the Punishment if Evil Doers; well knowing, none else are so fit to use the same against such, as those that are redeemed out of the Evil; there being a lawful Fighting, as well as an unlawful one; with with more to this purpose; in pursuance whereof,57

One while they declare, They are not against striking as Offenders by the Sword Civil and Military, provided he that strikes has skill to judge what are Offences; nor yet against taking Life in some Cases; the Wo being to him that necessitates the Christian to kill.58

{Page 68} Another while, to go about to reconcile, Resist not Evil, with resist Violence by Force; give also the other Cheek, with strike again; Love thine Enemies, with pursue them with Fire and Sword, &c. is to go about to reconcile Christ with Antichrist, Good with Evil, Light with Darkness, and God with the Devil, since he that commanded them not to Swear at all, hath also commanded them not to Kill59

One while they cry out, Did ever the Saints complain to Authority to guard them? Hear ye whited Tombs, ye Sepulchres; What Gospel is this ye profess? What God is this ye serve, that must be defended with Clubs, Swords, Rulers and Carnal Weapons? We never read, the Saints made Complaint to any Power on Earth to save and defend them, it being below their Master's Command; wherefore, to any outward Authority we cannot seek, &c.60

Another while, As the Magistrates drawing out his Sword against the Evil he is to cut down, will exceedingly thereby nourish the Church; so have regard to our suffering Case we beseech you; since, if the Indians come to rob our Plantations or Houses, Ravish our Wives or Daughters, or Murther our Persons, &c. we ought to discover and complain of them to the Magistrate, that they may be punished according to the Direction of Christ, Luke xii. 38. for which Cause I was moved to tell King Charles the Second, That is he did not stop Persecutors, he would be as bad as they that went before him, saith Fox.61

One while, whatever any may say if them with relation to their Reflections on Governments, they have always been constant to the Doctrine {Page 69} of Non-Resistance and Passive Obedience; the Lord having so form'd them, as that they can't but be obedient.62

At another time exclaimed against their Opponents at a Loud Rate, for pretending to give up themselves willingly and peaceably unto whatever Government is, or shall be established in this Nation, &c. as a Submission far below that Spirit, which was once in some of them; well knowing, that it was a good Thing that the Parliament overthrew King Charles the First; Nature may be extended till it recoil, and Magistrates punished that administer not Justice, and do even to Law.63

One while, whatever is done in the Church, in chusing of Magistrates, except it be done by the Ministry of God's Spirit, is vain and wicked, God having promised, He would chuse us Judges as at the first, &c. for which Cause we are not to meddle in the Choice of them, without an Assurance if their being anointed of God for that End and Purpose.64

Another while, as Magestry is a Civil Office which the Unregenerate, as well as the Regenerate, (who are skillful in the Laws) may duly execute; so we may joyn in their Election, according to the Direction of our several outward Interests, without waiting for God's immediate Instructions in the Choice of 'em.'65

One while, Let nothing be seen in our Meetings, but the Life and Truth, &c. And none to quench the Spirit, or go beyond, or without its Motion; under {Page 70} pretence, That as all other Preaching is Conjuration; they who say, They send forth any to preach, do falsly accuse them; wherefore, in the Name of the Living God, say they, let none presume or dare to speak Words pretending to minister, except eternally moved; the Time being at Hand that Man's Words shall cease; speaking by Permission being the Inlet of Apostacy, &c,66

Another while, he was to cry against that great Idol, and the Worshippers therein, to bring People off from those Places; and therefore denies their Churches so called, as Mass-Houses, Beast-Houses, &c. wherein God can't be worshipped; for which Cause he was not to go into them when invited.67

One while, they are for Invisible Officers, invisible Overseers, and invisible Orders in the Church for our Directors.68

Another while, this appears malicious and absurd; as if, because Christ's immediate Government is Inward and Spiritual in the Conscience; therefore he must have no visible Ministers, Orders and Forms of Government in his Kingdom.69

{Page 71} One while, they are for Liberty for all Men and Women to preach as the Spirit gives Utterance, without waiting for any Man's Allowance or Permission, by way of Certificate or otherwise; under pretence, of such Attendance being Unscriptural, as appears by the Instance of Ezekiel and Jeremiah's Commission, &c.70

At another time, set forth Orders against their own profess'd Members. going forth to preach without a Certificate of their Monthly Meetings Approbation; as a plain Evidence, that they don't esteem them divinely Commissionated as those ancient Prophets were they refer to as their Precedents.71

One while for Toleration, Toleration, an universal Toleration, and full Liberty of Conscience, as consistent with the Truth and their profest Principles.72

At another time, exclaim against their Opponents for offering to tolerate Episcopacy, Presbytery, or any stinted Form, as an Evidence of their having lost Sincerity, through their Inclination to Idolatry.73

One while, they agree with Bishop Winton, That the Sparks God hath placed in Men for their Guide, is Conscience; and that their Testimonies give great Honour to Conscience; in pursuance whereof, they almost deafen the World with their impetuous Outciries for Liberty of Conscience.74

Another while, the Principle they speak of, is not Conscience, (which may be depraved) but Christ's Light in the Conscience.75

{Page 72} One while, to charge their Yearly Meeting with assuming Power to make Laws, to bind the Consciences of all that go under the outward Profession of Quakers, is without proof; it not being their Principle to make Laws without the leave of their Superiors.76

Another while, as all Societies have some Laws or Orders for the Government thereof; so have they such as Christ hath taught them.77

One while, the Precedents of Isaac, Jacob, Boaz, Ruth, and Tobias, who married their Kindred, are to be our Examples, since they were not judged.78

Another while, such Marriages are abominable Wickedness, Villany, Confusion, and not to be practiced under the Penalty of our Exclusion, &c.79

One while, the Name Quakers is right; a Scripture Name, and they own it.80

Another while, as the Name Quaker is a new Nick-Name for old Christianity, given them in way of Derision; they renounce and disown it as a hateful Term of Distinction, &c. though they own Trembling and Quaking.81

One while, the Evil of saying Youfor Thou, consists in its Impropriety to a single Person, as well as Inconsistency with the Form of sound Words, the Apostle commended.82

Another while, (when pinch'd for their saying Thee for Thou) the Ground of their Conscientiousness in not saying You for Thou, is not because of {Page 73} its Impropriety, but (next the Scripture) because the Original of it was Pride and Flattery,83

One while, they for ever disown such, as under pretence of the Spirit, act any Evil. or take the from any which is none of their own.84

One while, they for ever diſown ſuch, as under pretence of the Spirit, aćt any Evil, or take that from any which is none of their own.85

Another while, as for any being moved of the Lord to take away your Hour-Glaſs from you, by the eternal Power, it is iwned.86

Another while, exclaim against them as Ranters, that plead for a Liberty to pay Tythes to such Ministers as they own; under pretence, that they that pay or receive Tythes (whether Priests or Impropriators) deny Jesus Christ to be come in the Flesh.87

One while, If any stand not in Unity with their Ministry and Body of Friends, pretending to be of them, and will not admit, in Cases of Controversy, to be tried by the Church of Christ, (as they call their Sect) nor submit to the Judgment given by the Spirit of Truth (as they call the Light) in the Elders, &c. but kick against it, as only the Judgment of Man, then they testify in the Name of their Lord, such are to be rejected, as Persons joyned in one with Heathens and Infidels.88

Another while, As the Apostle John judged all the Seven Churches of Asia, and Paphnius opposed the while Council of Nice, so (as whole Assemblies, {Page 74} &c. both have and may err) they are not against any Member, how obscure soever, judging and condemning their whole Body. whose Judgment is grounded on a very weighty and solid Foundation.89

One while, no Command in Scripture is any farther abliging upon any Man, than as he finds a Conviction upon his Conscience; otherwise Men should be engaged without, if not against Conviction: A thing unreasonable, since whatsoever takes up any Command, as held forth in the Letter, will be found a breaker thereof in Spirit, &c.90

Another while, 'Tis a dangerous Principle, and pernicious to true Religion, and which is worse, it is the Root of Ranterizm to assert, That nothing is a Duty incumbent upon them, but what they are perswaded or convinced is their Duty; since Holy Writ is the declared fundamental Law if Heaven. 91

One while, Did not Christ wash the Disciples Feet? Did he not do that as a Pattern and Example to those that came after him, that they should do. so to one another? Are not those Things to be acted amongst the Disciples of Christ? Wherefore do not wonder at those Things where they are practiced, according to the Example of Christ.92

Another while, The washing of Feet was only a Ceremony, and is therefore justly laid aside, as not binding to Christians.93

One while, The Scriptures is in no Sense the Word of God, but 'tis Blasphemy to affirm it is; {Page 75} the Letter being Carnal, and all that is gotten from it, Brain-Knowledge; wherefore how can or dare any say, (say they) without the highest Blasphemy, That the Scripture is the Word of God?94

At another time, They not only acknowledge them to be the Word of God as given by Inspiration; but also charge it as an Abuse in their Adversaries to charge them with saying, The Scriptures are Carnal; under pretence, that they own it to be the Word if God, and their Rule, who don't walk after a Carnal one; which Rule they must search, and not presume above that is written.95

One while. As Wisdom preserveth, so we must come into a Wisdom above all the World; and we must come into a Knowledge above all the World;and we must come into an Understanding above all the World; with much more to this purpose.96

Another while, calls loud on us to exclude the Reasoning, the Wisdom, and the Jealousie, and keep down the Wise Part, till we come to despise it, in preference of the Light within; Which when I came to bend my Mind to, them (says their wise Solomon Eccles) I began to learn to be a Fool, so as that I durst not give Thanks for the Visuals before me.97

One while, The chief Members of the Church, though ordained to Inform, Instruct and Reprove, are not to have Dominion over the Faith and Consciences of the Faithful, who are and ought to have free Liberty, and be left to the Grace of God in themselves, as their only Guide in all things.98

{Page 76} At another time, Usurp Dominion over the Faith and Consciences of their own Friends; under pretence, that as every Man being left to the Grace of God in themselves, is a loose Plea, tending to Ranterizm; the Church having Power to give positive Sentence or Decision in Matters Spiritual and Temporal, which may be Obligatory upon the Members of it, whether or no they see it their Duty to submit to it; in pursuance of which presumptuous Assumption, [99]

To you all this is the Word of the Lord, says Fox, Take heed of judging one another; I command you in the Presence of the Lord, that ye judge not one another; since what is not of Faith is Sin, so no Man hath power over the Faith of another, but Christ the Author of it; it being most comfortable to see Brethren walk in different practices, in Love together; with more to this purpose. Directly contrary to all which, not notwithstanding, when the Devil was about to teach them to usurp Dominion over the Faith and Consciences one of another, this very Fox and his Mirmidons strangely nois'd our Camp with telling us,99

That they that be in the Power and Spirit (as he and his Ministering Collegues pretended they were) they judge of Conscience, Faith, Religion, Spirits, Hope, Belief, Worships, Angels, the World, Hearts, Ears, and Lips, &c. wherefore dare any of you (having a Matter against a Brother) go to Law before the Unjust, and not before the Saints, who are to judge of Things amongst themselves; yea, the least Member has power to judge of such Things: Do ye not know that ye shall judge Angels? Then what's that that would not be judged? Wherefore, if any pretend to be of us, and in Case of Controversy, will not admit to be tried by the Church, nor submit to the Judgment given by the Spirit of Truth in the Elders, &c. he ought to be rejected, {Page 77} as one joyned with Infidels, &c. In order whereto, they endeavour to affright the World into subjection to this their assum'd Hierarchy, by telling them,100

That as the Whore is to have her Cup through our Hands, we are dreadful to the Wicked, and must be their Fear; it being our Heirship to possess the uttermost Parts of the Earth. In order whereto, the Lord will utterly subvert and overturn, till he hath brought the Kingdoms and Dominions into the Hands of the Holy Ones of the most High, who shall execute Vengeance upon the Heathen, and Punishment upon the People, &c. wherefore put on your Armour, gird on your. sword, lay hold of the Spear, march into the Field, and prepare your selves to Battle; for the Nations do defie our God, and say in their Hearts, Who is the God of the Quakers? Arise, and sound forth the everlasting Word of War and Judgment, for your despised Government shall rule over Kingdoms, and to your Laws shall all Nations of the Earth become subject;p for they shall subdue Nations, and Kings shall become Tributary to them; with much more to this purpose; which they having some Cause to fear, the Government would not well like of, when King Charles the Second came in, turned their Tongues, and told them in way if Answer to their Opponent's Objection of those Passages,101

That the Quakers hold no Government lawful. but in their own Hands; and that they have only right ti rule over the whole Earth; and that it is lawful for them to fight, and subdue the World under them; and that they expect it; they utterly deny and testifie against, as gross Calumnies, crying, for Shame, for Shame, malicious Persecutors! Though nothing more true of them, as will appear by their following Sollicitations to be Relisted in the State Army, after they had for their Foxonian Singularities, &c. been turn'd out of it; in pursuance whereof,102

One while, They called loudly out unto Richard Cromwell, to chuse the Lord (as they call their Light within) for his Counsellor, and exalt him and his People, called Quakers; and the numberless Number of that despised People would be a Strength, and stand by him in the Day of Trouble, and defend him and his just Government. In order whereto, They advised the General Council of the Army to set at Liberty forthwith all the Conscientious People called Quakers, them in Bonds, because of their Innocency, who had been cashier'd the Army because they could not take an Oath, say You for Thou, or go with their Arms, to stand by, approve of, and justifie the Parish Teachers; under pretence, that (had us not been for such Impositions) they were never otherwise minded, than to have stood in Defence for the Nation against their Enemies that opposed them; for which Cause they desired, that the Good Old Cause might be once more reviv'd, and such Men pick'd out as would go on with it; with much more to this purpose. All which, notwithstanding, when the King came in, they turn'd their Tongue, and told the World,103

That as they know Zion must not be builded with Blood, they cannot with any Carnal Weapons either fight to defend or offend; wherefore, their refusing to sign the Association, was not out of disaffection to the Government, but purely because they could not for Conscience sake, fight, kill or revenge, either for themselves, or any Man else. In pursuance of which Principle, as they did utterly deny all outward Wars, Strife, and Fightings, with outward Weapons, for any end, or under any pretence whatsoever; so they have never denied in Practice, what they have profess'd in Principle; having used no Force or Violence against any since they were a People; the Lord knows their Innocency.104

{Page 79} All which last mentioned Doctrines, thought they agree in Harmony with their above-cited Calls upon Richard Cromwel, &c. as the Harp does with the Harrow; yet instead of repenting of their Inconsistencies on this Subject, in their various Books referred to, they have lately printed a Catalogue of the Titles of both sorts for our general service, that we may have notice of such as Friends have written or printed on the Truths Account, as they tell us in the Title Page, &c. fir which Cause I hope they win't take it amiss, that I remind them of a few more of their Contradictions on this Occasion; in pursuance whereof,

One while they tell the World, That as the Holy Spirit and Power many Hearts can witness, was the Beginner and Carrier on of this great Work. i.e. of the Civil Wars in England (stiled by them the Good Old Cause) they desired that such might be pick'd out as would go on with it; well knowing their first Engagements therein against the Bishops, Prelates, King,Lords, and whole Body of Oppressors, was justly and truly upon account of purchasing and obtaining Liberties in Cicil Rights, as well as in Matter of Conscience for themselves and others, wherein they certainly know, the Lord appeared with them and for them, their Friend Hubberthorn (amongst others of them) being in the Army in Scotland whilst the Land was reduc'd, and sometimes did preach amongst his Companions that loved him.105

Another while, That thought some of them that were engaged therein, no doubt, designed good Things) &c. yet they were always wrong in the {Page 80} manner they took to accomplish them, viz. by Carnal Weapons. Wherefore that they, the Quakers, did act against the King, is most notoriously false; for that there is not any Instance to be given of such, who after they became Quakers did so act or joyn; they being always against War and Fighting upon any Account whatever, since they were a People; witness what follows,106

Oh Oliver and Council! What hath the abundance of this Worlds Glory, &c. stolen away from your Hearts wholly, from all Sense and Feeling of the unjust Suffering of your Brethren, (meaning the Quakers) which in Times past, as faithfully as your selves, served the Nation with their Lives and Estates, to the purchasing this Peace and Freedom out of the Hands of Tyrants; in which Work God owned us, and our Friend John Lilburn, which is the occasion of your Enmity against him.107

Contradict. Oh King! We have suffered all along because we could not take up Carnal Weapons to fight withal against any; and are thus made a Prey upon; because we are the innocent Lams of Christ, and cannot avenge our selves, having declared all Wars and Fightings in the World, as well as amongst us called Quakers.108

As for us we do now declare, that not for any Offence, or the breach of any Law Marshal or Civil were we turn'd out from amongst you. Wherefore, why do you put such as fear God and tremble at his Word, out of the Army of the Commonwealth, who might have been a Blessing in their Continuance therein; since, if ever you conquer your Enemies, you must go against them in the Spirit that is amongst the Quakers.109

{Page 81} Contradict. George Fox does not complain, That any Quakers were disbanded, for they never joyn'd with, fell in, or acted with any of 'em; No Quakers ever being in the Army, after they became so. Those Ministers that preach up War, being bad Cattle, Horses, Heifers and Bulls, &c. that kick against their Fodderers.110

We have all been constant faithful Friends to the Commonwealth, and in Arms for it; having in the late Wars vindicated the Rights and Liberties of our Country in the Field, with our Blood; in which some of our Fiends fought first to last. Being once called Sectaries, and in Anno. 1650, Quakers; tho' we are not a new Religion, Habakkuk, Daniel, and all the Saints in the Ages being Quakers, whim the Scripture speaks of before Moses.111

Contradict. We have not made War with Carnal Weapons against any, never since we were a People (mark say they) it being not possible George Fox *should mean [when he said,* How are Men faln' from that which they were when Thousands of us went in the Front of you] Thousands of Quakers; because, at the first of the War (which is the Time he speaks of) there was no such Thing as a Quaker spoke or heard of; wherefore, shew us if you can, that we have used any Carnal Weapon since we were a People; bring in your Witness; and if it be true, we will confess it. Will you? We will soon see that.112

The Captain would often say, Thomas, take thy Friends and do so and so; and I took my Friends, and did it far beyond his Expectation. Upon which he would say, He cared not if all his Men were Quakers, fir they were the hardiest Men in his Ship: For we call Quakers fought with as much courage as any; and I was as great a Fighter as most; and other of our Friends were Preachers whilst in Oliver's Army which they never left until they were turn'd out of {Page 82} it; we having nothing against Fighting, if the Spirit move us to it; with much more to this purpose; yet are they so far from making good their Promise in confessing, That they have used any Carnal Weapon since they were called Quakers, as that they expressly deny it notwithstanding, to their express Contradiction, in saying,113

To take up Arms outwardly, we utterly deny; and is not our Principle, nor is it in the Covenant of Life and Peace with God, but out of it; for even, ever since we were a People, it hath been our Principle and Practice, not to use the outward Sword. Carnal Weapons being of the first Birth; of Pharoah, Cain, Ishmael, Esau, Sodom, Babylon, Egypt, and the Whore; therefore you need not fear us Fighting, undeer pretence of the Spirit's moving us to it; since that of Christ we are guided by, is not changable.114

Sound an Alarm; Call to the Battle; Gather together for the Destruction; Draw the Sword; Hew down all fruitless Trees which cumber the Ground; Hew down all false Justice, which is not Justice; Hew down all the Powers of the Earth; slay; Baal, Baalam must be slain , and all the Hirelings must be turned out of the Kingdom; The Sword of the Lord is drawn against you all; for Destruction ye are, the Sword you cannot escape; and it shall be upon you e're long, the Lord of Hosts hath spoken it; Wo to him that is lifted up; Plagues are thy Portion; And in destroying ye, God is honoured.115

{Page 83} Contradict. Oh horrid and implacable Malice! Our Friends did not mean literally as of an outward wounding or treading under Feet any truly Honourable Gentryor others, as insinuated from those Passages, which are all Allegorical Expressions, intending Spiritual Weapons and Warfare: The Charge, that we were for saying and banishing all the Clergy in the Kingdom, under the Denomination of Baal's Priests, Hirelings, &c. and against the liberty of Conscience in Oliver's Time, being what we have charged on our Adversaries as Abuses.116

I write not this, for that we desire or need your Protection; though if Activity. Diligence. and Fightings, &c. for the Nation's Rights in general, do bespeak out Right to enjoy them in particular, (as without Controversy it doth) we ought to have as much as any Men, having fought valiantly from the beginning if the Wars to the end of them.117

Contradict. Oh horrible! Did ever more deadly Malice, bloody Envy and Falshood appear in any Agent of Satan? And how evident against his own Conscience too, who hew the People called Quakers, profess'd no other Sword nor Weapon for them to make use of, but such as are Spiritual; and to be actively concern'd in no other Fighting, but in the Lamb's War.118

Though some that are now called Quakers, were once in the Army under the Powers against the King, yet being now altered and turned in their Judgments to the contrary; whatsoever our Judgments have been in the Matter of the Lawfulness of War, we cannot justly now be concluded to be a dangerous People to the King, because such of us who {Page 84} were once so. are changed in our Principles, as to the Matter of War, &c.119

Contradict. That Spirit of Christ by which we are guided is not changable, we being not sensible that we have altered in any one Principle of our Faith, since we were a People.120

For, that Principle which some time led some Men in Action, to oppose Oppression, and seek after Reformation; and that Principle of Sincerity which God did raise up in many in the Wars, which in some Things acted them forth, and carried them on; neither we, or I, can ever deny.121

Contradict. All Wars and Fightings with Carnal Weapons for any end, or under any pretence whatsoever, we do deny who have the Sword of the Spirit; and all such as wrong us, we leave to the Lord. This our Principle, not being as an Opinion or Judgment, which may fail us, or in which may be Mistakes or Doubts, but it is the infallible Ground and unchangeable Foundation of our Religion, &c. Though if any, through the subtelty of the Serpent, because of this out innocent Declaration, should therefore say, We now may use them as we list, without fear if Opposition from them, We reply, A Wo be to 'em; it had been better for that Man, or People they had never been born; since as it is our Lord's only Right to Rule in Nations, and our Heirship to possess the uttermost Parts of the Earth, He may command Thousands and Ten Thousands of his Saints at this Day to fight in his Cause, &c. Thought we can't as yet believe, he will make use of us in that way, being for the present given up to suffer, notwithstanding it be our Faith, That the Government if the World shall in the end be given into our Hand, when we shall rule them with a Rod of Iron.122

These several Contradictions, with near a thousand others, (I have in part collected in a distinct Treatise on this Subject) though they became involv'd in, by following their Fox's Hurricanes in {Page 85} denying all outward War as unchristian; upon that Indisposure, Providence brought them over to Fight longer under such depraved Commanders, as had for Self-Interest, &c. betrayed the Cause they first engaged in: Of which Extream, though their Friend George Bishop (in his Few Words in Season) in effect forewarned them, at or about the Time they were busie in publishing their Declaration from the Harmless and Innocents Ones, against all Wars and Fighters, for the Satisfaction of King Charles the Second concerning them; yet were they so far from stopping in their Foxonian Career herein, as that they ran headlong after him into other of his contradictious Hurricanes, in the Matter afore-mentioned; under pretence, of being led by the Light within, to be all of one Heart, all of one Mind, all of one Soul, and all speak the same Things; though instead of their Infallibility laid claim to, those their Inconsistencies shew, there is no other People in the whole Universe have proved themselves of so many several Souls, by speaking so many several incoherent and most ridiculous Things as they have done, to their Shame and Confusion, All which, as they are sufficient Evidences, That this their Magnified Light within every Man coming into the World, is so far from being God and Christ's only true saving Light the Scripture directs to, as they would perswade the World; as that it is indeed only the Light of Natural Conscience, given us by the Father of Lights in common with others at our Creation; which how necessary soever to lead to Christ, by its condemning Quality upon every real or Imaginary Occasion, is (with relation to Man's Depravity on account of Adam's Fall) so far from giving Life, as that it is liable to mislead all that depend on its Conduct, whose Judgments are not rightly rectified by a higher Guide, as it hath done them. Wherefore, if nothing but direct Murther be beyond Self-Contradiction, Perversion, and Falshood, as William Pen, in the Quaker's Name {Page 86} hath affirmed; then, as he and his depraved Collegues are proved guilty of all those Crimes in what I have written, we need not go far to how what they are next to; which leads me to my next Charge of their Innovation, as a natural Introduction of the Consequence he speaks on; in order to the proof whereof 123

  1. See his Pax Redux, p. 3 Part 1. printed Anno 1688 well worth univerʃal Obʃervation.  ↩︎

  2. Reaʃon againʃt Railing, p. 9. Pen's Anʃwer to a ʄalse but ʄooliʃh Libel, p. 13, 14. Compared with G. Fox's jun. Works.  ↩︎

  3. Quakerism a New Nick-Name, p. 192.  ↩︎

  4. Fox's Great Myʃtery, p. 3, 22, 94, 151, 249. Pen's Brief Answer, p. 13, 14. Defence oʄ the People called Quakers. p. 14. with Burrow's Preface to Fox's Greqt Myʃtery. Fox's General Epiʃtle, p. 17. Whitehead's Light and Life, p. 53. Vicaridge's Truth and Innocency, p. 13, 14, 15.  ↩︎

  5. Preface to Fox's Great Myʃtery, compared with p. 128, 186, of the Book. p. 173. *True Light own'd, p. 12. Naylor's Deceit, &c. p.* 5.  ↩︎

  6. Great Myʃt. p. 11, 47, 260. Doctrinal Works, Howgil's Works, p. 273, 310. Pen's Spirit of Truth.  ↩︎

  7. Parnil's Works, p. 24.  ↩︎

  8. Fox's Great Miʃt. and Doctrinal Works. Compared with Pen's Reaʃon againʃt Railing, p. 16. Counterfeit Convert, p. 59. Vindiciæ Verit. p. 218. Foundation of Tythes ʃhaken, p. 238.  ↩︎

  9. Reaʃon againʃt Railing, p. 9, 11, 13, 14, 16, 41. Spirit of the Truth throughout. Counterfeit Convert, p. 58, 59, 63, 64. Anʃwer to a ʃalʃe but ʄooliʃh Libel. p. 13, 14. Howgil's Works, p. 311. Parnil's Works, p. 118, 119, 227, 277. Whitehead's Ramb. Pil. p. 10. Preface to Fox's Myʃt.  ↩︎

  10. Fox's Selećt Epiʃtles, p. 49. Parnil's Fruits, p. 24, 274. Fox's Great Myʃt. p. 47, 215, 224 compared with the ʃecond ʃide of the 42 Leaf of the Preface. Fox's Reply to the pretended Vindicators of the Anʃwer to the 23d Query, p. 23, 33, 34. Penington's Works, p. 60. Howgill's Works, p. 602, 627. Smith's Primer, p. 8. Smith's Catechiʃm, p. 57. Chriʃtian Quaker, 1ʃt part, p. 12, &c. Whitehead's Power of Chriʃt, p. 73. Antidote, p. 28. Rambling Pilgrim, p. 25. Epiʃt. to Fisher's Ruſticus, p. 12, 13. John's Bleʃʃed, p. 4. And Whiting's Judas, &c. p. 173.  ↩︎

  11. Great Myʃt. p. 182, 206, 210. Burrow's Anʃwer to John Bunyan, p. 29. Account from Colcheſter, p. 16. Smith's Primer. Howgil's Works, p. 189.  ↩︎

  12. Acc. ʄrom Colcheſter, p. 21.  ↩︎

  13. Great Myʃt. p.183, 248, 249. Truth preval. p. 7, 8. Antidote Ven. p. 209. Light and Life, p. 20. Anʃwer to a ʄalʃe but ʄooliʃh Libel, p. 13, 14.  ↩︎

  14. Whitehead's Appendix to Pen's Reaʃon, &c. p. 27. Light and Life p. 13. Contemj'd Quaker, p. 68, 69. Judas and Chieʄ Prieʃts, p. 170.  ↩︎

  15. Great Myʃt., p. 205, 206, 207, 211, 222, 248. Burrow's Works, p. 149. Quakers Refuge, p. 40,41. Pen's Counterfeit Chriʃtianity, p. 78. Wiʃdom juʃtiʄied, p. 106.  ↩︎

  16. Pen's Chriʃtian Quaker, 1ʃt Part p. 97, 98. *Contemn'd Quaker, p. 85. Primitive Chriʃtianity, p. 15. Reaʃon againʃt Railing, p.* 53.  ↩︎

  17. Great Myʃt. p. 16, 138, 174, 207, 250. Howgil's Popiʃh Inquiʃition, p. 45.  ↩︎

  18. Counterfeit Communicate, p. 79. Real Quaker. p. 6, 108.  ↩︎

  19. Great Myʃt p.4, 10, 11, 19, 47, 94.  ↩︎

  20. Light and Life p. 13.  ↩︎

  21. Fuce's Fall of a great viʃible Idol, p. 21. Compared with William Bayly's Works.  ↩︎

  22. Howgil's Works, p. 304, &c.  ↩︎

  23. Warnings to Oliver Cromwel, p. 31, 37, 39, 43. Rećtor Correćted, p. 16, 41, to p. 45. Voice from Babylon, p. 5 to the end.  ↩︎

  24. Light and Life within, p. 41, &c. Nature of Chriʃtianity, p. 29. Serious Examination, p. 37, &c.  ↩︎

  25. Great Myʃt. p. 246. Elwood's Anʃwer to Keith's ʄirʃt Narrative p. 201. Antidote Ven. 193. Howgill's Works p. 231, 233.  ↩︎

  26. Antidote Ven. p. 26, 32. Penington's Queʃtion to Proʄeʃʃors, p. 26, 33, 20, 28. as cited p. 92, 93. of Fr. Bugg's Narrative Compared with p. 300, 307, &c. oʄ William Baily's Works.  ↩︎

  27. Naylor's Love to the Loʃt, p. 54, 55, &c. Pen's Anʃwer to the Bishop of Cork, p. 83, 84, 90.  ↩︎

  28. Pen's Reʃon againʃt Railing, p. 108, &c. Key Smith's Primer, p 36.  ↩︎

  29. Pen's Key, p. 28. Whiting's Judas, p. 181.  ↩︎

  30. Reaʃon againʃt Railing p. 108, 109. Judas and Chief Prieʃts conʃpiring, p. 180. News coming up, p. 14, 34.  ↩︎

  31. Great Myʃt. p. 52, 238. News coming, p. 14, &c. Several Papers printed 1671, p. 45. Hubbeethorn's Works, p. 60. Parnil's Works, p. 460. Dewsberry's Collection, p. 133.  ↩︎

  32. Melius Inquiend. p. 146.  ↩︎

  33. Great Myʃt. p. 101, 110, 214.  ↩︎

  34. Rector Examined. p. 10, 11.  ↩︎

  35. The Voice oʄ him that were eʃcaped ʄrom Babylon, p. 7. Margin. Fox's Declaration to the Jews, p. 243. oʄ his Doćtrinal Works. Fox's Great Myʃt. p. 246. Pen's Wiʃdom juʃtified, p. 45.  ↩︎

  36. Selećt Epiʃt. p. 356, 357. Journal, p. 322, 412, 417, 464, &c.  ↩︎

  37. Great my∫t. Selećt Epist. p. 260.  ↩︎

  38. Fox's Selećt Epi∫t. p. 267. Joſiah Cole's Letter to Fox. New England's Ensign, p. 87. Ibid. p. 12.  ↩︎

  39. Barcley Apol. p. 515, 529, 530, 531, 532. Quaker clear'd, p. 22. Vindiciæ Verit. p. 31.  ↩︎

  40. Vindiciæ Verit. Fox's An∫wer to Hidden Things, p. 34, 35, 38. - with his ∫everal Letters in the Account of James Naylor's Tryal. Innocency again∫t Envy, p. 18. Pen's Judas, p. 104. Whiting's Judas, p. 108, and Barcley's Apol. p. 530. with New England's En∫ign, p. 12. Bugg's Pilgrims Progress, p. 285.  ↩︎

  41. Fox's ∫everal Papers, p. 44, 46. printed 1660. Parnil's Works, p. 244. Some Principles pf the Elećt People, p. 52. Ganacliffs, &c. Go∫pel Truth, p. 21. Hubberthorn's Collection, p. 297.  ↩︎

  42. Witne∫s their running with the Mob to chu∫e Members for Parliament in Cities and Borrough. Compared with William Pen's Letter to Richard Townſend, as cited p. 62. of the 2nd Part of Fr. Bugg's Great Mystery; with their Prosecution of their Friend Ranſam, for his oppo∫ing them.  ↩︎

  43. Pen's Rea∫on again∫t Railing, p. 40, &c. Counterfeit Chri∫tian, p. 87, &c. Parnil's Collection, p. 450.  ↩︎

  44. Melius inquirend. p 98, 123. Parnil's Collećtion, p. 470, 471. Penyman's Life, p. 75. West Answering to the North, p. 14.  ↩︎

  45. Fox's Answer to Hidden Things, p 27. Hubberthorn's Collection, p. 315. Barclay's Apol p. 550. Fisher's one Antodote, p. 27. Quaker's Plea, p. 7. Accu∫er of the Brethren ca∫t, p. 116. Howgil's Unchangeable Test, and An∫er to Smallwood. Naylor's Defence, as cited p. 253. of Bugg's Hidden Things. Whitehead's Epistle from their Meeting for Sufferings. Quakers plea, p. 7 Fisher's Answer to Gauden, p. 14. Burrow's Works, p. 23. Claridge An∫wer to the E∫∫ay upon Mat. v. &c.  ↩︎

  46. See Pen's Treatise of Oaths. Melius Inquitend. p. 105, 106. Howgil's Work. Rambling Pigrim, p 35. Po∫it. and Te∫t. p. 52. Rich's Hidden Things, p. 34. Penyman's Quaker unmasked, p. 25. Elwood's Answer to G. Keith,p. 217.  ↩︎

  47. Burrow's Works, p. 244. Compared with Fox's News coming out of the North, p. 18, 19, 20, 27. and ∫everal Papers to the Papers to the Prebyterians, printed Anno 1660.  ↩︎

  48. Sob. Expo∫t. p. 101, 102, &c. Barcley's Apol. We∫t an∫wering to the North, p. 18. Declaration from the Harmle∫s, &c. Hubberthorn's Account of ∫everal Things, p. 8. John Whitehead's Collećtions. Compared with Penyman's Quakers Contradićtions, &c.  ↩︎

  49. Fox's ∫everal Papers, p. 5. Pen's Wisdom ju∫tified, p. 8. Barclay's Apol. p. 515, 519, 521, 531, 532.  ↩︎

  50. Hubberthorn's Account, compared with John Whitehead's Collection. Quakers Paper of Abjuration. Several Adresses, and Contemn'd Quaker, p. 32.  ↩︎

  51. News coming up, p. 18, 20, &c. Burrow's Works; p. 244. Several Papers given forth, p. 9, 10, 11, 12, 13, 14, 15, 16, 17, 18. West answering to the North, p. 89.  ↩︎

  52. Quakers Abjuration. Ang. Flag. Sect. 16, Journal, p. 600. Sob. Expost. p. 101, 102. Parnil's Works, p. 75, 81, 82.Ganacliffs, Spel Truths, p. 14.  ↩︎

  53. West answ. to the North, p. 22, 18, 31, 50. Some Principles of the Elect. p. 81, 82. Hubberthorn's Collection, p. 68, 271. 138. Good Old Cau∫e. p. 3. Parnil's Collection. p. 81, 82, 84. Ganacliff's Answer, p. 14. State of the Case. Defence of an Apology, p. 3. Crook's Works, p. 140, 142. Answer to Hidden Things, p. 21. Wyeth's Primitive Christian, p. 41, &c. Smith's Right dividing. D. Baker's Guiltless Cries. p. 19. Fox's Several Papers, p. 38.  ↩︎

  54. News out of the North. Great Myst. p. 76. Several Papers printed 1660, p. 16. Melius Inquirend. p, 73 &c. Ang. Flag. p. 322. with Sect. 16 throughout. Barcley's Apol. p. 560. 567, 569. Doct. Works, p. 163, 251, 252. compared with his Speech to Oliver Cromwel, as cited p. 137. of his Journal. Declaration from Haemless, Preamble. Answer to Harwood, *refer'd to p. 30. of Rich's Hidden Things. Barcley's Apol. Several Papers, p.* 38.  ↩︎

  55. Something in Answer to Hidden Things, p. 19, 21. Select Epist. p. 145. compared with Fox's Answer to Harwood, as cited in Rich's Hidden Things.  ↩︎

  56. Ang. Flag. p. 119, 120, &c. 322, 366, 367. from whence some of 'em are against paying Taxes to carry on War, as well as War itself. See p. 11. of the Book stiled Fox Craft, which yet others make no scruple on. See Barcley's Apolo. &c.  ↩︎

  57. Something spoken to a weighty Question, p. 8. Ang. Flag. p. 322. Something in Answer to Hidden Things, p. 19, 21. Smith's RIght dividing, and Penington's Works, p. 227.  ↩︎

  58. Hubberthorn's Collection, p. 141, as printed. Penington's Works, p. 214. Crook's Works p. 178. Compared with p. 5, &c: of Smith's Right dividing; a Book so well liked by our Apostates, as they have divided it from his Works, which they would never have done, had the not been divided from their own Wits.  ↩︎

  59. Barcley's Apol. p. 567. compared with p. 560. Fox's Doctrinal Works, p. 168, 179. Declaration from the Harmless, p. 4.  ↩︎

  60. Fox's Doctrinal Works, p. 234. Howgil's Works, p. 3. Burrow's Works p. 3. Burrow's Works, p. 507. Burrow's Declaration of Sufferings, p. 33, 40. printed 1659.  ↩︎

  61. Penington's Works, p. 216, 321, 323. Fox's Select Epist. p. 363, 364, 365, &c. Journal, p. 225. The Case of Oaths to the Parliment, p. 6. Treatise of Oaths to King and Parliment, p. 16, &c.  ↩︎

  62. Whitehead's Just Enquiry, p. 9. Truth and Innoc. p. 31. Penington's Great Quest. &c. p. 14. Preface to Fisher's Rusticus, &c.  ↩︎

  63. Hubberthorn's Answer to the Baptists Declaration, p. 3,4,6. Howgill's One Warning more unto England, p. 6. and Advice to the Army, as cited p. 6. of Penyman's Quaker unmasked, with p. 13, &c. of Bishop's Illumination. West answering to the North, p. 31.  ↩︎

  64. Barcley's Apol. p. 304. Naylor's Love tothe Loʃt. Defence of the true Church of the Quakers, p. 19. March's ancient Teʃtimony.  ↩︎

  65. As hath not only of late been oʄten alledged, but alʃo (with relation to the Choice of Members for Parliament, as well as Sheriʄʄs for Cities) been ʄrequently preached by our Pretenders in my Audience, &c.  ↩︎

  66. Selećt Epiʃt. p. 307, 472, 439. Anʃwer to Westmorland Petition, p. 5. Preface to Journal. Crook's Works, p. 385. Parnil's Works, p. 418. Parker's Manifest. p. 17, 18. Evan's Travels, p. 18. Word in the Word, p. 2. Burrow's Works, p. 71.  ↩︎

  67. Journal, p. 26, 61, 62, 63, 74, 75. Great Myʃt. p. 68. To all the People who meet in Steeple-Houʃes, &c.  ↩︎

  68. Great Myst. p. 80, 253, &c.  ↩︎

  69. Accuʃer of the Brethren caʃt, &c. p. 118.  ↩︎

  70. Clark's Rod diʃcovered, p. 28, 29, 40, 48, 50, 51. Dewsberry's Collećtion, p. 71, 72. New England Ensign, p. 59.  ↩︎

  71. Fox's Select Epistles, p. 292. Journal Private Minutes of their Yearly Meeting.  ↩︎

  72. Pen's *Preface to Fox's Journal. Penington's Test, entitled, The Governement which Chriʃt excluded out ofhis Church. Epiʃt. to Ruſticus, p.* 4, 5.  ↩︎

  73. Hubberthorn, &c. Anʃwer to the Baptiʃts Declaration, p. 18. Pen's Alexander, p. 7. Spirit of the Hat, p. 12. as cited in Bugg's Pilgrim's Progreʃs, and Pićture of Quakeriʃm.  ↩︎

  74. Pen's Rejoynder to Faldo, p. 38, 39. Skirmiʃher, p. 38, 39. Real Quaker, p. 111.  ↩︎

  75. Great Myʃt. p. 10, 11, 13, 208, 209. Quaker cleared, p. 71, 81. Exam. oʄ Grounds and Cauʃes, p. 64  ↩︎

  76. Elwood's Truth defended, p. 55. Melius Inquirend, p. 128. Counterfeit Convert, p. 51.  ↩︎

  77. Melius Inquirend, p. 129. compared with their Yearly Papers of Anno. 1666, &c. many of which William Rogers (in his Quakers divided) declares, he opposed as illegal in their firʃt Inʃtitution.  ↩︎

  78. Fox's Selećt Epiʃt. p. 279.  ↩︎

  79. Fox's Order of An. 1675. Whitehead's Defence.  ↩︎

  80. Eleventh Paper of ʃome Papers given forth.  ↩︎

  81. Pen's Quakeriʃm, a new NickName, &c. Fox's ʃeveral Papers, p. 31. Weʃt anʃwering to the North, p. 9, 10.  ↩︎

  82. Great Myʃt. p. 253. &c. Battledoor, p. 1, 8, &c. Introdućt.  ↩︎

  83. Pen's No Croʃs no Crown, compared with p. 61. oʄ his Anʃwer to the Biʃhop of Cork.  ↩︎

  84. Barcley's Works, Wounds of an Enemy, p. 13. Quakers Paper of Auguʃt 10. Anno 1670.  ↩︎

  85. Barcley's Works, Wounds of an Enemy, p. 13. Quakers Paper of August 10. Anno. 1670.  ↩︎

  86. Great Myʃt. p. 77. Tyranny and Hypocriʃy detećted, p. 38.  ↩︎

  87. Elwood's Antidote against Roger's Inʄećt. p. 78. Whitehead's Accuʃer, p. 105. Clark's Rod diʃcovered, p. 24, &c.  ↩︎

  88. Yearly Paper of An. 1666, &c. compared with W. Pen's *Defence on't, in his Judas and the Jews combin'd.*  ↩︎

  89. Barcley's Works, p. 218, &c.  ↩︎

  90. Quakerism, a new Nick-Name, p. 71. Brief Examination, p. 3. Burrow's Works. p. 47, 105. A Defence, p. 16. Parnils Works, p. 132. Peningtons Answer to Salter's Queries, p. 11, 19, 23, 24, 28, 30, &c.  ↩︎

  91. Brief Exam. and State, &c. p. 3. England's Interest, p. 36.  ↩︎

  92. See Fox's Paper, as cited p. 42. of Robert Rich's Account from the Committee of Parliament, about the Trial of James Naylor.  ↩︎

  93. Barcley's Apol. p. 470. Pen's Reason against Railing, p. 111.  ↩︎

  94. Fox's Firebrand, 2d Part p. 159. Fox and Hubberthorn's Truth's Defence, p. 2, 14, 28, 56, 60, 104, 107. Answer to Westmoreland Petition, p. 30. Great Myst. p. 78, 240, 246. Bushop's Mene Tekel, p. 22. Whitehead's Serious Apol. p. 49. Parnil's Works, p. 214. To all that would know the Wya to the Kingdom, p. 4. Penyman's Quakers Contradinctions.  ↩︎

  95. Weakness above Wickedness, p. 4, 13. Lancaster's Answer to the Bishops and Commissaries Queries to the Quakers, p. 15. Quakers Plainess, p. 71 as cited p. 1. of Penyman's Quuakers Contradictions, compared with Fr. Bugg's 7th Part of his Great Mystrey of the Little Whore.  ↩︎

  96. Fox's Select Epistles, p. 138.  ↩︎

  97. Roger's Preface to his Christian Quaker. with Part 4 p. 33. Fox's Select Epistles, p. 139. compared with Eccles's Music Lecture, p. 25.  ↩︎

  98. Barcley's Apol. p. 490. Compared with Whitehead's Accuser, p. 10, 11, 19, 116. and Is. Penington's Authotity and Government which Christ excluded, &c.  ↩︎

  99. Several Papers printed 1671, p. 60. Journal, p. 337. Select Epist. p. 47, 92. Is. Penington's Works as cited in Tho. Crisp's Collection of Testimonies.  ↩︎

  100. Select Epist. p. 111. Journal, p. 465, 542, 546. Parnil's Collection, p. 201. Barcley's Book of Government. Great Myst. p. 89. Yearly Epist. of An. 1666, as cited in Bugg's Pilg. Prog. p. 30 and Tyranny and Hypocrisy detected  ↩︎

  101. Burrow's Works p. 389, 391, 589, 111, 113. with p. 19. of his, This is only to go amongst Friends. Declaration to the distracted Nation, p. 8, 9, &c. Fox's News coming up, p. 18, &c Fisher's Messages, p. 32, 33. Fisher's Works, p. 19, 20. Howgil's Works, p. 102. R.H. Good Old Cause, p. 7, 13. Cashiered out of his General Collection.  ↩︎

  102. Whitehead's Truth and Innocency, p. 63. Truth Character of Professors, p. 10.  ↩︎

  103. Burrow's and Fox's Good Counsel, &c. p. 42, 44, 65. Bishop's Warnings to O. Cromwell, &c. p. 19. Good Old Cause by R.H. p. 11. &c. Fox's Epist. to the Generals, Captains, and Officers, &c. p. 6, 7. Just and equal Appeal and State of the Innocent Cause of us who have turned out of your Army, for the Exercisd of our pure Conssciences, who are now persecuted amongst our Brethren, and under the Name of Quakers; compared with the Treatise entitled, Fox Craft, p. 10, &c.  ↩︎

  104. Viver's Vicar of Banbury, p. 19. Quakers Remonstrance, p. 14. Antient Tesimony renewed, first Impression of the 23 of the first Month, 1695-6. Declaration from the Harmless, p. 2, 5. Quakers Plea, p. 5 Burrow's Works p. 672. Ang. Flag. p. 369. Brief Declaration to Burlington Friends Oath of Abjuration, as cited p. 10, 11. of Fox Craft.  ↩︎

  105. Penington's Works, p. 135, 136, 137, 139, 140, 143. Epist. to the Parliament and Army, p. 1, &c. Bishop's Warning to O. Cromwell. To Generals, Captains, Officers, &c. p. 1, 2, &c. Burrow's Test. at the Front of Hubberthorn's Collect. With p. 83. West answering to the North, p. 16, 67, 68, 96. 102, 103.  ↩︎

  106. Ang. Flag. p. 226, 369. and Quakers Plea, p. 4. and Ganacliff's Gospel Truths, &c. p. 14. Sure those sordid Wretches date their Quakerism from the time they turned Cowards, since otherwise they cannot but know, that there are Instances innumerable to be given of their fighting against the King and his Cavaliers, whatever they pretend to the Contrary.  ↩︎

  107. Burrow's Letter to the Protector and his Council, of the 12th Month 1657, p. 23. first Impression, as cited p. 9 of John Penyman's Quaker unmasked. Hubberthorn's Collection, p. 83.  ↩︎

  108. See p. 6, &c. of their Declaration from the Innocent and Harmless, &c. compared with the Preamble to it  ↩︎

  109. Epist. to the Generals, Captains and Officers, &c. p. 1, 6, 7, &c. Fox's several Papers, printed An. 1660. p. 27, 31, 42. *Truth's Charactere of Professors, p. 8, 10, 54. Burrow's Epist. to the English Army at Dunkirk. Good Counsel, &c.*  ↩︎

  110. Ang. Flag. p. 335, 355, &c. Fox's several papers, p. 42. printed 1660.  ↩︎

  111. West answering to the North, p. 3, 10, 96, 101, 103. Burrow's Works, p. 644. Fox's Journal, p. 38. Great Myst. p. 40, 62, 62. To the Generals, Captain, Officers, &c. Title Page, &c. G. Fox, jun. Works, compared with those several Instances, cited p. 83, 84. of the 1st Part of the Defence of the Snake against Whitehead's Antidote.  ↩︎

  112. Burrow's Works, p. 672. Ang. Flag. p. 337. Fox's Sum of such Particulars, p. 3. Woolrich to K. Charles II. p. 7.  ↩︎

  113. Lurting's Fighting Saylor, p. 18, 19. West answering to the North, p. 96, 102, &c. Burrow's Epistle to the Reader of R. Hubberthorn's Collection. Tho. Tomson's Works. G. Fox, jun. Collection, compared with their Preachers Testimony in open Court, as recorded in their Book of Outlandish Letters, cited p. 8 of the Quaker Contradictions; in pursuance of which Principle they will Fight yet, whatever they tell to the contrary; witness their Armament against the French Lurkers in Amber-Creek, spoken of p. 13 of their Friend Daniel Leed's Fox-Craft.  ↩︎

  114. Fox's Doctrinal Works, p. 223, 678. Ang. Flag. p. 334. Epistle to Fisher's Rusticus, p. 9. Quakers Remonstrance, p. 14. Quaker's Plea. Harmless, p. 2, 6, 8, &c. Brief Declaration, p. 4, 5, 6.  ↩︎

  115. News out of the North, p. 27. with p. 32, 41. with much more in Howgil's, Burrow's and Fisher's Works elsewhere refered to, to the same purpose.  ↩︎

  116. Sober Expost. p. 56, 57, 58. Truth and Innocency, p. 62, 63, 64. Compared with p. 3, 4, 25. of my Narrative of our Sleeford Conference, which Mistake I was drawn into by G. Whitehead's deceitful Intrigues here mentioned.  ↩︎

  117. G.B. Mene Tekel, p. 49. To the Parliament of the Commonwealth of England, printed Anno. 1659. Compared with West answering to the North, and G.B. Book of Warnings to O. Cromwel.  ↩︎

  118. Sober Expost. p. 57.  ↩︎

  119. Quakers Plea, p. 4, 5.  ↩︎

  120. Declaration from the Harmless, 2. Vindiciæ Verit. p. 218.'d  ↩︎

  121. Visitation and Preʃentation, p.10, 13. ʃigned E.B.  ↩︎

  122. Preamble to, with their Declaration itʃelf, from the Harmleʃs and innocent, &c. Quakers Plea, p. 4,5. Brief Declarqtion, p. 4, 6. Declaration to the preʃent diʃtraćted Nation, p. 8,9. No Croʃs, no Crown, &c.  ↩︎

  123. Quakers Plea, p. 11. Fox's Selećt Epiʃtles, p. 206. Ang. Flag. p, 142. Burrow's Collećtion, p. 114. John Whitehead's Collection, p. 47. Judas and Chief Prieʃts p. 96. Vicar's Truth and Innocency, p. 23. Reaʃon againʃt Railing, p. 167.  ↩︎

No comments:

Post a Comment

Subscribe to: Posts (Atom)