Counterfeit Convert, by G. Whithead, p. 72. I may see cause Oath ways to word the matter, & yet our Intentions be the same.  
Great Mystery, by G Fox, I am not the Man that gives out things to lay open Wickednesses, but that Men may take warning, and fear, and come to know themselves.  
T. Ellwoods Epist. to Friends, p. 72. The way to recover the deceived is to discover, lay open and witness against the Deceivers.   

NEWS of A TRUMPET Sounding in the WILDERNESS. OR, The Quakers Ancient Testimony Revived, Examined and Compared with itself, and also with their New Doctrine.  
Whereby the Ignorant may learn Wisdom, and the Wise advance in their Understandings.  
Collected with Diligence, and carefully cited from their Ancient and Later Writings, and Recommended to the serious Reading and Consideration of all Enquiring Christians, by Daniel Leeds  
Prov. 27. v. 5. Open Rebuke is better than secret Love.  
Printed and Sold by William Bradford at the Bible in New-York, 1697.   

Friendly Reader;  
THere has happened some Errors in printing the following treatise, occasioned partly by my distance from the Press, and partly by reason of its being thronged with other Work. But the chief of them are here noted, which the Reader is desired to observe in reading, and particularly one above the rest, it is in pag. 11. 2d column, at the end of 8th line, these following words are left out, which the Reader is desired to add, viz. [And his Flesh, and Blood, and Bones are of his Nature] for Isaac Pennington's words are these, viz. For that which he (Christ) took upon him was our Garment, even the flesh and blood of our Nature, which is of an earthly perishing Nature; but he is of an eternal Nature, and his flesh and blood and bones are of his Nature.  
The rest are escapes of less Note, which follow, viz.  
Page 4. line 23. blot out but. p. 10. l. 10 for 83 read 283. p. 26. l. 10. read so that as W. P. p. 38. l 1. for as above, r. before at Numb. 27. p 52. l. 17. read deny Christ to be God and Man. p. 54. l. 10. f. 10. r. 107. p. 58. l. 3. r. lug. p. 72. l. 6. f. and r. or. p. 74. l. 9 r. knaw. p. 78. l. 15. r. cutting. p. 106. l. 24. r. if. p. 107. l. 26. for 5.13. read 513. p. 110. l. 20. r. fears. p. 111▪ l. 11. r. falsely. p. 130. l. 7. f. after ● a few. p. 133 ●2. r. eternal God.   

The PREFACE.  
NOtwithstanding the ensuing Treatise seems to render the People called Quakers not only Hetrodox in their Doctrines, but Unconstant and Hypocritical therein also; yet it is my real belief. That the Quakers at first came forth in Life and Power, and made a good beginning, 
‖ Indeed so did most of Sects in Christendom.  according to what was made manifest to them. Yet nevertheless by reading their Books of Contrversie, 'tis easily ●een how the Life and Power, that formerly attended them, did more and more vanish, as they fell to contending with one another about Trifles and Ceremonies, instituting this and that Order, and getting ●nto Form; and this some of themselves did formerly discern. They at first came forth in Power, at ●ast settled down in Form. And yet, I am livingly ●nsible that there are many, yea, very many honest sincere hearted People among the Quakers, even among those who are Opp●sers of George Keith and 〈◊〉 late Separates And therefore God forbidden that ●●y Design should be other than that the Haughtiness of the Proud in Spirit should be abased, and ●abels Buildings overturned, etc. And when my Intentions were first see on this ensuing Work, I had taken G. K's Books in equally with the rest, or else I should have been partial, as Caleb Pusey has been [being blinded with Prejudice, as his Term is] in only faulting G. K's Books, but not his Opposers; but as I proceeded on, at length I found G K. (according to the Example of good men ●n all Ages has publicly acknowledged himself guilty of Errors in divers of ●is former Books, and promised a Correction of the same; and now of late we have his Retracta●on come over in Print. And I would to God his Opposers had been as sensible of this great discovering Day, to have made the like Confession, and so at once have laid the Controversy in the Dust, and thereby have stopped this from ever seeing the light, which would have been matter of joy to me, and all concerned in this Controversy, who have a true Zeal for God and his Truth. For as I have from my Youth been trained up in the Quakers Discipline, so it has been the goodness of God to me to incline my Mind to seek after him, and that with a Desire after Knowledge, lest my Zeal should only proceed from Ignorance.  
And it still remaining in my Memory, That when I was scarce seven Years old, my Mother (being Religious) used to take me aside to pay to God with her upon my Knees; but soon after she turned to the Quakers; and then I heard no more of that kind of Exercise,  
Yet at Twelve Years of Age the God of Heaven visited me, and made me sensible of Eternity, and I ●ad then a Vision of Christ coming down from Heaven, which was Wonderful, but I calling to my Mother to behold the Glory, the Vision vanished.  
Again, at Twenty Years of Age I was afresh turned to Religion, often weeping in secret places because of sin, till at length I was meditating on a place of Scripture, I was suddenly surrounded with Glory, and with Soul Ravishments of Love and Joy, in so sweet and ravishing a manner as no Pen can or aught to describe, or Tongue declare with which I have also some time since been visited. And I being a Hearer and F●llower of those Ministers of the Church of England who had the best Name among the People, did at last take a disti●● of them by a story one of them told in his Sermon, which I telling to my Parents, they soon prevailed with me to go with them to their Friends Meetings, which I no sooner did, but their Ministry had such effect upon me, that I was constrained to believe, what they preached was Infallible, even as the Oracles of God; till on a time at a Meeting where Giles Barnadiston and Sam Cater preaching, I observed a Contradiction in their Doctrine. Which Clash, together with bitter Reflections that I saw between two Elders in the Mens Metting, not long after, ●ave the first stroke to my former Faith, of our Friends being led by the Vnerring Spirit, and put me ●e upon pensive Thoughts concerning them; but I kept these things to myself. At length, concluding that all other Societies that I knew, had also their failings, and being joined, along with my Parents, to the Quakers, (and being trained up in their Discipline) Resolved to sit down content, and bear these things, so long as I could feel my heart in a m●lting posture at all Opportunities offered; but could not afterwards swallow down all Doctrines that I heard them preach, without examination, as found most did (though my Understanding was much darkened by their turning the Scriptures into Allegories) yet as apt as others I was to take up a rest in the established form set up amongst us, and I thought I was happy and safe in thus keeping myself within the Pale of the Church; and the rather because the Preachers oft brought Scripture to show, That such as were lukewarm in their Profession God would spew them out. But Experience hath since showed me, That their Mis●application of this Scripture has proved a stratagem of Satan only in drive People into Form.  
For the Consciences of my old Friends are my Record this day, That marry in their Church have been ill Persons, who at the same time have not wanted heat of Zeal for the Form, and for Unity of Friends; and so far my Experience agrees with W. Penn's Doctrine in his Address to Protestants, p. 177. 'Tis not to be saved (says he) to be within the Pale of any visible Church— for that is putting an eternal Cheat upon ourselves. Ill Things are Ill Things within or without the Pale, that matters not. So I also find, That Good Things are Good Things within or without the Pale, that matters not; for Scripture and Church History sh●w●, That many times single Persons have been in the right, when gathered Churches and Congregations have been wrong; Examples of this we have in all Ages.  
But passing on to the Year 1691. when Differences arose at Philadelphia between George Keith and others, from his being accused to preach Two Christ's, because ●e preached Faith in Christ without us, as well as within, and I giving diligent ●●ed to the Points controverted, my Understanding and Intellect was quickly enlarged, and the Thoughts of my former Vision of Christ descending from Heaven, attended me, and my Zeal and Faith in Christ was increased, and divers Scripture Mysteries were then opened to me, to my great Satisfaction, which I never before could attain to. And I began to find a Call within me, To be active in the station and Capacity wherein God had put me. Wherefore I set a Resolution to Search and Try things for myself, and not to believe on trust, or because others did. Well, accordingly I searched our Friends Books, to see if those various Reports were true or false; and having, by diligence, received Satisfaction therein, I could not find ease in my breast without taking the Opportunity that God by his Providence affords me, thus to Expose at a Publish what here follows, believing that God Almighty will bless my Endeavours to those who are desirous to see for themselves, and to try all things, in regard I know my proceeding herein was by a Motion heavenly, above Self-will, myself having forget against the Publication hereof near two Years, under divers Tentations, being not insensible what Suffering I may hereby outwardly incur; but a peaceful Conscience I esteem above all.  
Now an Objection falls in my way, which I have heard my Old Friend's make, viz. That faith in Christ, as without us, is only a Notional Historical Faith, the Professors Faith, which we were taught when Children, and is no saving Faith.  
I Answ. And in true Experience I affirm, That 'tis the very same at this day of the Light within; and I appeal to all their own Consciences, whether there is not many now amongst them, that have the like Belief in this inward Manifestation of the Light, and yet know not the Work of Regeneration?  
And it was worthily observed of Calvin (as cited in one of their own Books, entitled, Righteous Judgement, p. 128.) viz. That Calvin inclined to the Divinity of the Light in men universally, but a little shy of speaking more positively, for fear of abuse by fanatics. Behold! now this great Reformer had a perfect sense how men might run into Abuses, by high pretences to Light and Spirituality. And whether what that great Reformer feared in that Age, be not come to pass now in this Age, I leave to the judgement of the Impartial Reader of the ensuing Book.  
Lastly, We have account from England, That since G. Keith's arrival there, the Doctrine of Christ crucified, and faith in him, as without men, is now frequently preached by the Quakers, causing many to say, That if ever Christ was preached out of Envy, now is the time (as we read some did in the Apostles days) hence 'tis not impossible, but in time they may come to preach that Doctrine in true love, and so confess that George Keith has been the greatest Instrument in God's hand, of good to the Quakers, that ever yet arose amongst them.  
But by the Complaint that their Friend A. Hulins lately made to their men's Meeting at Burlington, by a Paper given in under his hand, it appears, that the Preachers about Delaware are not yet come so far as to preach such Doctrine out of Envy; much less for love. For the satisfaction of some, I shall here an abstract of his give own words, as I have it by me, under his hand, viz.  
Friends and Brethren, It being my l●t to be disowned the 3d of November last, by Samuel Jenings, Mahlen Stacy and George Grey, with whose leave I make my Address to this Meeting, showing the cause, etc.  
[One preached thus] It is the Work of the Devil to cause People, that have professed the Appearance of Christ in the heart, to respect the Person without them. [Another preached thus] I am grieved that any, that have professed the Light, should now direct the Minds of People to respect him as he is now in Heaven above the Clouds: Truly (Friends) it is Delusion. [Another preached thus] There is that would have Flesh added in the Creed, but let them take it that will, I believe the Lord will give them his Plagues and Torments with it.— If these things are owned by you, I remain  
Your Disowned Brother, Abr. Hulings.  
Now, who would think any other, but that this Quakers Church at Burlington should condemn such Doctrine as this? No, but this they did not do, but gave A. Hulings his Paper again, without any Answer. Why, if they had done otherwise they had not acted agreeable to their Brethren at Philadelphia some time before. For there is one John Humphrey, a Preacher near Philadelphia, that writes a Letter against G. K. and his Friends, wherein he has this Expression, I am grieved to hear some say they expect to be justified by that Blood that was shed at Jerusalem. In justification of which Passage, he writes in another Letter, thus, viz. His (Christ's) own words will clear me from your aspersion, John ●. 63. It is the Spirit that quickeneth, the flesh profiteth Nothing. So he himself ascribes the work of man's Salvation and Sanctification, Not to the Flesh that suffered, but to the Spirit that quickened, Not to the Blood that was shed at Jerusalem, but unto that Flesh and Blood which is Spiritual, etc. Of this false Doctrine G. K. complained to the Quarterly Meeting at Philadelphia, but no Answer could he have, nor no blame nor condemnation must pass against their Brother J. Humphrey for this false Doctrine; tho' its near six Years since these Letters were writ.  
Well, Reader, This is a Taste of the Doctrine and Faith of our Delaware Quakers, though as I said before, we hear the contrary Doctrine is now preached in London; and thou mayst expect to find much more such like false Doctrine, Clashes and Contradictions in the ensuing Treatise. And I should have been glad if I could been easy without detecting the same; but I have now done it, and have it may be the last I shall be concerned in: And whatever ma●●e my lot for this, I am content, knowning my Intentions & proceeding herein to be honest and sincere. Amen.  
D. L.   

The Contents  

THe Introduction, page 1.  
Chap. 1. The Dis-harmony, Clashes and Contradictions of the Quakers in both their ancient and later Writings, p. 4.  
Chap. 2. Of Opposition at Unity, p. 46.  
Chap. 3. A short Summary of Citations from the Quakers Books, showing that they deny Jesus of Nazareth to be the Christ, p. 52.  
Chap. 4. Of calling Names for Religion, p. 55.  
Chap. 5. Of Prophecies, p. 59  
Chap. 6. Of Infallible Discerning, p 61.  
Chap. 7. Of the Scriptures, p. 68  
Chap. 8. Of Magistracy and Government, p 77.  
Chap. 9 O Persecution and Prosecution, p 81.  
Chap 10. Friend's Sufferings to be recorded by London Meeting, p. 91.  
Chap. 11. Of Swearing, p. 97.  
Chap. 12. Of Fight, Swearing and paying Tithes, p. 202.  
Chap. 13. Of Miracles, p. 810  
Chap. 14. Of Life and Doctrine, p. 113.  
Chap. 15. Sabbath Day Wheel turned round, p. 118.  
An Appendix, p. 121 

Of In alli●lity p. 129  
O● Temporising, p. 130  
Concerning Papists, p. 134.    
A Postscript, by way of Question to the Leaders of my Old Friend's, p. 137. 

A Proposition to meet our Adversaries in a public Meeting, concerning the matters contained in this Book, p. 140.    
A Copy of a Letter sent to the Author by a Person of Note, p. 142.    

INTODUCTION.  
EXperience shows, That the Quakers have always been exceeding Clamorons against those who have opposed any of their Doctrines especially in those books whose Authors are dead. And yet notwithstanding no Christian Professors are mo●e guilty than themselves, not only of condemning Doctrines of Persons that are dead [as diver of their Books testify] but also guilty of Censuring Persons too after their decease, especially such as have been their opposers. For this take one Example from W Penn, viz.  
Reason against Rai●ing, p. 163. Tho. Hicks complaining of E. Burroughs for giving ill Names to P. Bennit, for ask Questions of the Quakers. W. P. makes Thomas Hicks this Reply, viz. 'Tis Wicked, with a witness, and like a most irreligions' Miscreant indeed; God is my Record this day, I would not to inherit more Worlds than there are Stars in the Firmament, have so violated the Laws of Charity against the most violent of our deceased Opposers,  Traducer, whose Envy, no doubt, has fire enough in it to burn this good man's bones, etc. Note, at what a rate he goes on [considering the cause] more like a Domineering Ranter than a meek and humble Quaker, seeing himself, is really guilty of Censuring and inveighing at ●. Perrot, one of there deceased Opposers, as may be seen in his Book, called Judas and the Jews; And yet I know not that he got so much by so doing as to pay one Debt, and much less so many Worlds as there are Stars in the Firmament; but having not the Book at hand, to cite particulars, I'll set down what John ●ayl● and Jo. Feild [Brethren of W. P] say of the said Perrot after his decease, p. 9 of their Loving Invitation, viz. J. Perrot (say they) became a Troubler and Opposer, and lost the Unity of Friends in general, and so was cut off from the Vine Christ, and died miserably [being in debt, as the say.] See now here they censure one of there deceased Opposers to Damnation. Behold the self-condemnation of these men! & their want of charity to the deceased! Where has any of their Opposers been so Uncharitable to any of them, after death especially?  
But my present business is not at all about the Dead, neither about Men, nor Things that are Dead, but against confused Doctrines now living, viz. owned patronised and justified by men now living [as witness the late general account given in the City Merurcy or News Book, by the 24 Quakers at London.] And W. Bayly, p. 568. opposing some Doctrine of a Quaker who was dead, says, As for that which is dead, I have little to say one way or other; I look not [says he] at the Person of any Living or Dead in that respect, but it is that that lives that makes the difference. And just as W Bayly says, so it is; For those citations following are the Doctrines of those now living, tho' some of the first Authors be dead. And my care has been to cite the Passages so large as to deliver the plain and full sense and meaning of their Authors to all intelligent Readers, as they will find who please to examine and compare the same impartially. But if through my distance from the Press some Errors or Escapes should pass Uncorrected, I desire the candid Readers excuse or pardon, seeing none are designed.  
Lastly. Whereas some Preachers of late [to ey●se such confused Doctrines as follow] tell the People, That 'tis easy to find seeming Contradictions in the Scriptures; And why then may it not be so in our Friends Books▪ To which I say, they themselves in their Books give the reason why 'tis so with the Scriptures; which reason cannot hold as to their Books; for W. Penn takes up several pages in his rejoinder, to show to J. Faldo the Uncertainty of the Scriptures, bringing Reasons to Prove them not the same as given forth, but altered and corruptud; so Joan Whitehead, to the same effect in Refuge fixed▪ also G. Whitehead in divers Books, and S. Fisher at large in Rusticus, etc. all which shall be showed hereafter. Now this cannot be alleged of their Books, because we have the first Impression of them, and therefore they cannot be altered or corrupted. So that this is too short a cover for this Mystry of Confusion, which I desire all sober Readers well to Note.  
Having thus premised, shall now proceed to note some of the Contradictions and Clashes of the Quakers, as I find them set down in their ancient and latter Writings; with some Observations on the same.  

CHAP. I. The Dis-harmony, Clashes and Contradictions of the Quakers in both their ancient and latter Writings.  

Numb. I.  
SAn●y Foundat. p. 13. W. P. saith, Since the Father is God, and the Son is God, & the Spirit 〈…〉 unless the Fathers, 〈◊〉 and holy Ghost are 3 distirct Nothings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be ●●e● distinct S. ●●●ances & consequently three distinct Gods.  
Qrs. Plainness, p. 2● G. W. saith, That the Distinction of the Father and Son are not only Nominal but Real.  
Note, here if G. W's Real distinction do not make the Father & Son distinct Substances. But W. Penn tells him they are distirct nothings. Reconcile these who can.   

Numb. II.  
Quakers Plainness, p. 24. G. W. saith, we own that the Father is in the Son and the Son is in the Father; And also that the Son is the mighty God, the Everlasting Father, the Prince of Peace.  
Sandy Foundation. p. 14. W. Penn saith, If the only God is the Father, and Christ be the only God, then is Christ the Father; which is Ridiculous and Shameful.  
Note, how W P. calls his Brother Whitehead's Doctrine Ridiculous & Shameful.   

Numb. III.  
Qrs. plainness, p. 19 G W. there declares, that they cannot deviate from Scripture Phrase in their Creed; For until you bring us plain Scripture (saith he) that saith, the humane Nature is the Christ [which phrase is conscientiously scrupled] we must rather patiently bear your censure, than deviate from Scripture Language in our Creed.  
But in p. 18. G. W. says, Have we not plainly and often confessed, than the divine Nature or word clothed with the most holy Manhood, was and is the Christ? Note [clothed with the most holy Manhood] is not Scripture Language on phrase; so that here he deviates from Scripture Language in his Creed, in the very next page. Pray what is this but Hypocrisy?   

Numb. iv  
Sandy Founda. p. 22. W. Penn saith, Since Christ could not pay what was not his own [Debt] it follows, that in the payment of his own, the case still remains equally grievous, since the debt is not hereby absolved or forgmen, but transfered only.  
Divi. of Christ Ans. ●● T. D. p. 16. How false and Blasphemous (says G. W.) this charge is against Christ, I appeal to all sober Professors of Christianity, viz. That when God required Satisfaction of Christ, is was due from Christ.  
Now observe, That as before W. P. Renders Geo. Whitehead's Doctrine Ridiculous & Shameful, so here G. W. renders W. Penns Doctrine basphemous for holding, that Christ had a Debt of his own to satisfy to God, as W. P. more laregly affirms, p. 22. of his Sandy Foundat. Therefore as G. W. in his Quakers plainness, p 20 says, Pray you ●aptists agree upon a consistent Creed that you intent to stand by, so now the Bap●●sts may say, Pray you Quakers agree upon a consistent Creed that you intent to stand by; etc.  
Again, I cannot but observe, that though G. Whitehead (as before) pretends, that they concientiously scruple to deviate from Scripture Language or phrase, yet I have not met with one Book of controversy that G. W. has written, but he himself diviates from Scripture phrase herein.  
Likewise in Divinity of Christ by G. W. and G. Fox, they begin in the Epistle with Commanding and charging Professors to bring express Scripture for their Doctrine, saying, whether do the Scriptures speak of three Persons in the Godhead, in these express words? Let us see where it is written; Com●, do not shuffle, for we are resolved the Scripture shall buffet you about. And where doth the Scripture speak of a Humane Nature of Christ in Heaven? And where doth the Scripture say, the Soul is part of man's Nature? Give us plain Scripture, without adding or diminishing. Come let us see Chapter and verse, etc.  
Now may not the Professors say, Come G. W. Come Quakers, where doth the Scripture say, the Distinction of Father and Son is not only Nominal, but Real, in these express words? Let us see where it is written: Come, do not shuffle. And where doth the Scripture speak or say, the divine Nature clothed with the most holy Manhood, was and is the Christ? And where doth th● Scrip-say (these words) The Light within every man? Give us plain express Scripture for this your first and grand Principle of all, without adding or diminishing. Come let us see Chapter and Verse, seeing you pretend you cannot deviate from Scripture phrase in your Creed.  
Besides, if G. W. does not hereby mean deceit and hypocrisy, for what end does he pretend they cannot own this or that in their Creed, if it be expressed in plain Scripture, seeing they so often and plainly testify that the Scripture is not their Rule but the light within is their rule in Faith, But for Professors to call for Scripture is but according to their principles, because they own it for their rule.   

Numb. V  
Sandy Founda p. 15. W. P. saith, In the fullness of time [God] sent his Son, who so many hundred years since in PERSON testified the virtue, etc.  
Quakers, plainness p. 24. G. W saith, The Title PERSON is too low and unscriptural to give to the Christ of God.   

Numb. VI  
E. Burroughs p. 142. J. Bu●jo● said, How are they deceived who own Christ no otherways then as he was before the world began! E. B. Replies, Here then hast discovered thy sel● more plainly: Did not the Saints own Christ Jesus, the same yesterday, to day and for ever, for Salvation.  
Quakers vindication p. 16. by G. Bishop, We distinguish between Christ which was before the Foundation of the World, and his being within, the true Light, & the Body which he took of the Virgin, etc.  
Note, here G. B. owns Christ otherways [For Salvation] than as he was before the world began, for he makes 3 distinctions of Ch●ist.   

Numb. VII.  
R. Huberthorns works, p. 20. Priest says, Christ himself was not capable of Faith and Repentance. R. H. Replies, Here I Charge thee to be a Liar and a Slanderer; for he was capable of Faith and Repentance.  
Divinity of Christ, Ans. to T. D. p. 22. Christ he never did nor could sin (says G. Whitehead)  
Note, does not G. W. here hold Christ not capable of sin? And how then was he capable of Repentance.   

Numb. VIII.  
Quakers Challenge, by Solomon Eccl●s, George Fox, whose Name (says he) thou art ne● worthy to take in thy Mouth, who is a Prophet indeed: It was said of Christ, that he was in the World, and the World was made by him, and the World knew him not; so it may be said of this true Prophet, whom John said, he was not: But thou wilt feel this Prophet one day as heavy as a Millstone upon thee etc. G. W. excuses this in his serious search, p. 58.  
Book called Ishmael, etc. p. 9 by G. W. One said, It is all one to say the Scripture faith, and God saith. G. W. Replies, Thou Blasphemous Beast, dost thou make no difference between the Scripture and God Here let all that reads this, see thy Blasphemy.  
Note, upon what occasions they revile others for Blasphemy, But G. W. excuses that real Blasphemy in his Brother S. E. and only says 'Tis a little failure in syntax.  
But let G. Whitehead tell me, If a man should affirm it is all one to say, His Book Ishmael saith, and the Spirit of God saith, Whether this would be blasphemy? since he asserts in the Title page, That it was given forth from the Spirit of the Lord: Pray Reader take good Notice of this, for he can no ways answer it without baffling himself.   

Numb. IX.  
G. F's Great Mystr. p. 264, 264, 283. Priest says, A man by his own power cannot get into Regeneration, for they are d●ad in s●at and Trespasses. G. F. Replies, Some are sanctified from the Womb, and some Children are holy; so all are not dead in sins and trespasses; and some Children were born of Believers. And p. 355. Believers are the holy: so the Believers Children, A new Creation, a holy Generation.  
Divin. of Christ, Ans. to T. D. p. 20. G. W. says, Condemnation came upon all men— Death past upon all men; for that all have sinned. p 24. Again, Christ died for all, so all were dead in Sins, and Trespasses, etc.  
Note. is not here a little failure in syntax too else how is it that G W. contradicts G F. a Pro●●es indeed! But pray take a view and see if the Children of believers in the Light are not Children of Wrath too as well as others; or let us know by what Marks we shall distinguish their Children to be a holy Generation.   

Numb. X.  
Jos. Coal Ans. to ●o. Newman, p. 332. If by the Body of Flesh which Christ had, he means his Church, than I am one with him; for his having that Body after his Ascension, I never denied, nor intent to do— and such a Body we own Christ had after his ascension. Again W. P. rejoinder, p. 312 The true Church is become Christ's Body. Again, in Refuge fixed, p 90, 41. Christ hath a Body, or is in a Body suitable to his Spirit, consisting of heavenly flesh and Bone. Again, he saith, Wheresoever the Spirit of Christ is, that is in the Body of Christ.  
I. Pennington, Quest, p. 20. For that which [Christ] took upon him, was our Garment, even the flesh and blood of our Nature, which is of an earthly perishing Nature, but he is of an Eternal Nature.  
Mark, Tho' nothing be of an Eternal Nature but God, yet here one holds Christ's Body of Flesh and Bones to be such, whilst the other holds, the Church to be his Body. But pray, had the Church no beginning? Can that be Eternal? But this, and the rest in these Passages let who can explain and reconcile them, for it passes my skill to do it.   

Numb. XI.  
Saul's Errand, by G.F. p. 14. Christ is one substance of all Figures, and HIS FLESH is a Figure.  
But I. Pennington, as above, holds his Flesh to be of an Eternal Nature.  
Note the Contradiction and false Doctrine of both these, or (if G. W. please) a FAILURE in Syntax.   

Numb. XII.  
Chr. Quaker, p. 97. by W. P. Now nothing can bruise the head of the Serpent but something that is also internal, as the Serpent is; but if the Body of Christ were the Seed, then could be not bruise the Serpent's head in all, because the Body of Christ is not so much as in any one, and consequently the Seed of the Promise is an holy and spiritual Principle of Light, Life & Power, that being received into the heart, bruiseth the Serpent's head; & because the seed (which cannot he that Body) is Christ.  
Foundat. of Tithes, p. 238, 240. by T. Ellwood, Nor do the Quakers ascribe Salvation to the following the Light within, but to Christ Jesus, to whom the Light leads— If any one expects Remission of sins by any other way than by the death of Christ renders the death of Christ useless.  
Note the confused Clash of these 2 Champions, W. Penn is for all the work to be done by the Light within. T.E. denies it to be done by the Light within, no, not so much as Remission of sins.   

Numb XIII.  
G. F's Catechism, p 69. The Light (within) which they hate, is their condemnation, which is the Salvation of all that believe in it.  
T. E. as above, Nor do the Quakers ascribe Salvation to the following the Light within, etc.  
Come, let's see if T. Ellwood with all his Sophistry and false glosses can reconcile these two assertions.   

Numb. XIV.  
Ed. Burroughs, p. 285. J. Bun●on said (These Qrs. believe) that Salvation was not completely wrought out for sinners by the Man Christ Jesus E. B. answers, Here thou art a Lyar.  
W. P. Reas. age Rast. p. 16. saith, The Light, which in all ages was the just man's path, is, ever was, & ever will be sufficient and saving. Thus also J. Coal, p. 329. That Christ is not a Saviour as Man, but as God.  
Let W. Penn reconcile these, if he can, and tell us how the Light is the Man   

Numb. XV.  
Ed. Burroughs, p. 283. J. Bunion said, The Qrs. persuade Souls, That that Man that was born of the Virgln Mary, is not above the stars. E.B. answers, This is another Lye.  
Sword of the Lord dr: p. 5. Your imagined God beyond the stars is utterly denied & testified against by the Light.  
Pray compare these. Also Note Sa. Jennings dissent from his brethren's Religion [unless he dissembles] in scrupling to say, Thou art a Liar, p. 34. state of the case.   

Numb. XVI.  
Chr. Quaker by G. W. p. 212 The man's mistaken if the suppose that we plead for the Righteousness of a Creature, [i. e. Christ as Man] or mans own Righteousness, which he himself is enabled to perform, as the cause of our Justification, etc.  
W. P. 's Serious Apology, p. 148. Death came by actual sin, not imputative, therefore Justification an of Life came by actual Righteousness, not imputative.  
Note, Whether is the Error of both these, or the Contradiction greater.   

Numb. XVII.  
G. F's Great Mystery, p. 248. There is no man self denied and justified in the sight of God, but by Christ alone.  
Note, Does not G.W. above oppose G F. here, who holds Justification by the Man Christ, unless it be proper to say, God in the sight of God justifies man.   

Numb. XVIII.  
W. P's rejoinder, p. 287, No present work, how good soever, can justify any man from the Condemnation which is due for the guilt of sin, that is past.  
Sandy Foundat. p 16, God's Remission is grounded on our Repentance (& as above) Justification in by actual Righteousness.  
Note, A Self-Contradiction, unless Repentance & actual Righteousness be no present work.   

Numb. XIX.  
W. P's rejoinder, p. 300. That Body did not constitute Christ, he is invisible, and ever was to  World.  
Guide to the blind, p. 49. Christ's first appearance to the world was in the flesh, and the fleshly eye saw HIM.  
Just so the Priests, as Fisher says,  
Believe it one of these two ways;  
Sometimes one way then another,  
Sometimes both ways, this and tother.  
See S. Fisher's Works, p. 748.   

Numb. XX.  
G. W's Light & Life, p. 13, As to Christ being in every man, that's not our affirmation nor words, but that there is a Light of Christ in every man.  
W Smith 's Catechism, p 57, That of God in us is the only ●●●ndation, it is Christ, and being Christ it must need be only, and admits not of another.   

Numb. XXI.  
G. F 's Catechism, p 2, The Light that shows to every man his evil Deeds, is Christ.  
W. P 's Chr. Quaker, p 91, We do not say that the Light in every man is Christ, but of Christ.   

Numb. XXII.  
G. F's Great Mystry, p 185, The Devil teacheth them, in whom he sows his Seed, not to have the Light within them, the Seed Christ, The Root of God.  
Note, Who must we believe, G. Fox, or G.W. & W. P. as above? for here G. F. holds the Light within to be not only Christ, but even The ROOT of God.   

Numb. XXIII.  
G. F 's Gr. Mystry, p. ●49, Priest says, There is not whole Christ, God and Man, in men. G.F. answers, Then how must men grow up in the measure of the fullness of the stature of Christ? And Christ and God will dwell in man, and walk in man. And p 185, as above, he calls the Light within The Root of God.  
W. P's rejoinder, p 25, We never said the Light within every man was the only Lord & Saviour, and very God, etc.  
Note, But does not G. F. grant whole Christ God and Man, to be in man? And is not this whole Christ the only Lord & Saviour? Also, is not the Root of God very God? Let W. P. reconcile it if he can.   

Numb. XXIV.  
G. F 's Great Mystry, p 324, Priest says, The Seed to whom the Promise of Salvation is made, is or hath been sinners. G. F. answers, The Promise o● God is to the Seed, which hath been laden as a ca●● with sheaves by the sinner, which Seed is the Hope Christ that purifies— and the Seed Christ never sinned— This Promise is not unto Seeds, as many, but to one, the Seed which is Christ.  
Arreignment of Popery by G. F. The Prophets showed, that all Nations are blessed in the Seed of Abraham, and so the Seed of Abraham to be the Saviour of the World.  
Note these well. and read them once & again, and if it be really so, that the Seed Christ is both the Saviour & the saved, then 'tis no self-Contradiction; that is, that the Seed only saves the same Seed; for he says, 'tis all but one Seed, which is Christ.   

Numb. XXV.  
Josiah Coal, p. 320, saith, Tho J. Newman bolary and blasphemously affirmeth, That he was not a Saviour, as he was God, but as he was Man, yet it is easy to prove the contrary.  
But G. F. before calls the Seed of Abraham the Saviour of the World. Now is not here a Contradiction? unless Christ, as Man, be not the Seed of Abraham.   

Numb. XXVI.  
G. W 's Div of Christ Epist. by G. F. says, Thou (Priest) sayest, The Soul is part of man's Nature: Where doth the Scripture, thy Rule, say so? The Scripture saith, God breathed into man the breath of Life, and man became a living Soul— And is not this of God, o his Being? And is not this that comes out from God, part of God, and from God? This last part W. P. citys in Reas. against Railing, p 66. and defends and justifies and denys it.  
rejoinder, pag 375, W. P. citys H. More, to prove the Soul to be the Man, saying, That the Soul of every man is his individual Person, and the Body but a Garment.  
Note The Contradiction; for here the Soul is so great a part of man's Nature, that it is Man himself. Note also, Ranters say, the Soul is a part of God, and returns again to God, and God will not punish himself; Therefore to talk of going to Hell is an ●●●e story,   

Numb. XXVII.  
G. F 's Great Mystry, p 273, Priest says, It is horrid Blasphemy to say, the Soul is a part of God. G F. replies, 'Tis not horrid Blasphemy to say, the Soul is a part of God, for it came out from him, and that which came out from him is of him.  
Note, That both W. F. and G. W. do at once, by their fallacious Equivocations, both justify this Doctrine of the Soul being part of God, and also confidently deny that G. F. holds any such thing; for which see Reason against Railing, p. 65. & Qrs. plainness, p. 57   

Numb. XXVIII.  
G. F's Great Mystry, p 205. & p. 63 The Saints came to see the end of Sabbaths and New Moons, and witnessed the Body, Christ, before the day was made— for the Body is the Light of the World, the Body is the Life given for the life of the world, in whom t● t●e is rest— Christ gave himself, his Body, for the life of the world, he was the Offering for sin.  
W. P's serious Apology, p. 146. But that the outward Person that suffered was properly the Son of God, we utterly deny— A Body has thou prepared me, said the Son; so the Son was not the Body, though the Body was the Sons.  
Let W. P. reconcile these, and also tell us who is the Father of that outward Person.   

Numb. XXIX.  
W. P. Reas. ag●. Rail. pag. 91. Forgive as our Debts as we forgive our Deb●o●s, w●ere (saith he) nothing can be more obvious, than that which is forgiven, is not paid; and if it is our Duty to forgive without a Satisfaction received, and that God is to forgive us, as we forgive them, than is a Satisfaction Totally Excluded.  
rejoinder, pag. 284, W. P citys defends We believe that Christ in us doth offer up himself a living Sacrifice to God for us, by which the wrath of God is appeased to us.  
Note, A self-contradiction, for in the one he totally excludes a satisfaction, and in the other he grants it.  
Note also, how many thousand Offerings this new Scripture makes of Christ; as many Saints, so many times Christ's offers up himself a Sacrifice!   

Numb XXX.  
Great Mystery, p. 63. Christ gav● himself, his Body for the Life of the world, he was the Offering for the sins of the whole World, and paid the Debt, and made satisfaction.  
Note, In contradiction to W. P is Contradiction, G. F. here holds Satisfaction was made for sin, by the Body being offered. Is not this like Sampsons' Foxes, tho' tied by the Tail, their faces look contrary?   

Numb. XXXI.  
G. W 's Diu. of Christ, the Epist. by G. F. Where (saith he) doth the Scripture speak of a humane Nature of Christ in Heaven? Is not Christ and his Body glorified, & he the Lord from Heaven?  
G. W's answer to W. Harworth, p. 13 H●s Reasons to prove Christ now a Man in Heaven, do not (saith G. W.) reach nor touch us, the thing not being denied, but really believed & confessed unto by us.   

Numb. XXXII.  
W. Shewins Treatise of Thoughts, p. 35. Not to Jesus, the Son of David & Mary, Saint or Angel, but to God the Father all Worship, Honour and Glory is to be given, through Jesus Christ.  
Chr. Doctrine, etc. by G. W. and others, That divin Honour and Worship is due to the Son of God; and that he is, in true Faith to be prayed unto, & the Name of the Lord Jesus to be called upon, as the primitive Christians did.  
Note, Tho' they clash, yet we see here they have dropped some Christian Expressions more of late then formerly; And what may we think they intent thereby? why G. Whitehead in his Counterfeit Convert, p. 72. says, I may see cause otherwise to word the matter, and yet our intentions be the same. Now is it not admirable that a man of G. W's Cloth [as the proverb is] should be grown so bold in crafty and deceptible Glosses, to deceive his Readers? Is this like the ancient simplicity of a Quaker, to say, I may see cause Otherways to word the matter, and yet intent the same? Pray who knows when such a man i● sincere, or how to believe him in what he says, that thus hides his meanings, sa●s one thing, and means another? Does not G. W. hereby render himself like those Deceivers with false Money, who sergeant the King's Coin, upon reprobate Silver, to make it pass current? But whatever they intent or mean in their newest Creed or Confession of Faith, in answer to Dr. Lancaster's Queries, given at London, 1695. by G. W. and six others, and also in some other of their Books, that at times [of late years especially] has been extorted or strained from them, yet I think fit here following to compare it with their former Doctrine, and leave it to be reconciled by those who are cunning enough so to word the matter, seeing that in their said Answer to Dr. Lancaster, they refer to their former Books for Answers to his Queries.   

Numb. XXXIII.  
Answ. to Dr. Lancaster, by G. W. and six other, We sincerely believe in Jesus Christ, both as he is true God and perfect Man, our Immanuel and Mediator; and as in the fullness of Time he was conceived by the holy Ghost, born of the Virgin Mary, and was crucified and put to Death, was buried, risen again, and visibly ascended into Heaven— And that this same Jesus Christ that was crucified, shall so in ●ike manner come as he as seen to go into Heaven) at the last and great Day of Judgement  
G. W's Truth defend. p. 65. Chr. Wade affirmed, That our blessed Saviour doth instruct men to lay fast hold of, and to abide in such a faith which confideth in himself, being without Men. G. W. answers, That's contrary to the Apostles Doctrine, etc.  
Note, But now G. W. is one with ●. W's Doctrine, which he then said was contrary to the Apostles; for now he professes faith in Christ as born of the Virgin, crucified and visibly ascended, unless he says, This was not without men, and so deceives his Readers by thus Otherwise wording the matter.   

Numb. XXXIV.  
G. W's answ. to W Harworth, p. 23. Christ did rise in that Body wherein he suffered, and in the same ascended into the Heavens— and it is so far circumscribed in the Heavens as 'tis capable of and as it proper to it; and tho' it be spiritual and glorious, yet a Body, and therefore not in every place where God is. Again, in his Book, called, Judgement fixed, he says, Thou that canst not see consistency of Salvation by the Man Christ, and by his Light within, art gone from his Light into Imaginations.  
G. W's Truth defend. p. 23, T. Smith asks, When you tell us you have faith in Christ, do you mean Christ whose Person is now ascended into Heaven, or do you mean only a Christ within you? G. W. answers, Here thou would make two Christ's— But how provest thou two such Christ's?  
Note here, That G. W. now in his answer to W. Harworth opposing himself, makes two such Christ's as T Smith doth, viz. not only Christ within, but a Christ whose Person or body is ascended into Heaven.   

Numb. XXXV.  
G. W's answ. to W. Harworth, That very Body of Christ which was raised from the dead, how should it but be in being, seeing he died not again. Pag. 7. The same Body that was put to death, was raised— We confess the same Man Christ, not only still in being, but also glorified— This Man Christ did neither vanish nor perish, either as to his Spirit, Soul or Body.  
G. W's Nature of Christianity, p. 29. Christ has not the Body of Man. And p. 41. he denys Christ's bodily existence without us.  
Note, If G. W. can so word the matter, as truly to reconcise himself with himself in these two Books, we shall then have some ground to believe he has not sinned since the year 1659. when he told us That his sins were pardoned, see Truth defend, p. 8.   

Numb. XXXVI.  
W. Smith's primer, p. 8. They that are false Ministers preach Christ without, and bid People believe in him as he is in Heaven above.  
Note here, Does not G. W. (as above in N●, 34, 35,) preach a belief in Christ as he ascended into Heaven above? Therefore a false Minister by W, Smith's Doctrine.   

Numb 37,  
Christian Doctrine, by G. W. etc. p. 5. That Christ's Body that was crucified, was not the Godhead, yet by the Power of God was raised from the dead; and that the same Christ that was Therein crucified, ascended into Heaven And in answ. to Dr Lancaster he declares, That both Soul & Body was sacrificed.  
G. W's answ. to W. Herworth, His dying was only as to the Body, he was put to death as concerning the flesh.  
Note, A self contradiction: in one Book, he says, None but the Body died; yet in the other he says, A Christ was crucified in that Body; in the third, yea, both Soul and Body was sacrificed.   

Numb. 38.  
W. P's Apology, p. 146. But that the outward Person that suffered was properly the Son of God, we utterly deny; A Body hast thou prepared m●, said the Son; so the Son was not the Body, tho' the Body was the Sons. [But the same Christ that was therein crucified, ascended into Heaven, as above] And says W. P. We deny that Person that died at Jerusalem to be our Redeemer.  
Ans. to Dr. Lancaster by G. W. and others, where they own him to be Christ that visibly ascended, & was outwardly put to Death, and that he was true God and perfect Man, and our Redeemer that was thus visible  
Note, Though G. W. sees cause now to word the matter thus, yet he gives us Notice, (as above) that his faith is still the same as formerly.   

Numb. 39  
Divin of Christ, p 83. by G. W. While we were sinners, Christ died for us, it was Christ that died.  
Refuge fixed, p. 38. by Joh. Whitehead, Nothing that was mortal was called Christ.  
Observe the sum of the last three particulars, (as they have seen cause to word them) G. W. holds, Nothing but the Body died, & that it was Christ that died; so that the Body that died was Christ. But W. P. ●olds, That the Body was not Christ, nor that the Person that died was Christ.  
Again, G. W. holds, that a Christ died in that Body; But J. W. holds, that nothing that died was Christ, he was not mortal. So that W. Penn in his Address to Protestants vaunts at the Priests for their Clink Clank. And S. Fisher mocks at them for their SO, NO. But the Priests may now face about, and vaunt at the Quakers for their Clink Clank, and mock at them for their NO, SO.  
Therefore behold the ingenious Figure of NO, SO, with some Verses that Sam Fisher inserts in pag. 773. of Rusticus, which are now pertinently, truly and justly to be turned back again upon these Quakers, viz.  
Sometimes it's this, sometimes it's that,  
Sometimes it's this and this and that,  
Sometimes it's either this or that;  
Sometimes it's neither this nor that;  
One while it looks like SO, not NO,  
Another while like NO, not SO;  
One way it seems or SO or NO,  
Another way nor NO nor SO;  
Some ways it shows both SO and NO,  
So 'tis a mere Endless NO and SO.   chart of NO and SO 
You have observed before the Clashes, Contradictions, Say, Gainsaying & false Doctrines of these men, one contradicting the other, and many times the same man contradicting himself. So pray observe once more how G. Whitehead dances the Rounds (as S. Fisher says in his Appendix to J. Owen) For in his Introduction to Divinity of Christ, he defines a Person to be a Man, and a Man to be a Person. And in Qrs. plainness, p. 19 confesses Jesus Christ to be a Man, but not a Person, p. 23.24. Again, That Jesus Christ is a Man, whose glorious Body in Heaven is not a humane (or man's) Body; & yet (as in Numb. 35.) declares it to be the same Body that died, and yet deny● Christ to have the Body of Man. Thus as S. Fisher says, p. 773.  
Now it is One thing, than Another,  
And now and then nor t'one nor tother.   

Numb. 40.  
G F's Great My●t. p 206 131, 250. If Christ th●● crucified be not within, & that Christ that's risen be not within, If 〈◊〉 are all Reproba●es— The Apostles preached Christ that's crucified within, and not another, for the ●●the is the Antichrist— And thou sayest thou are saved by Christ without the●, and so hast recorded ●oy self a Reprobate— A●● 〈◊〉 in the fancy that he out of the state of witnessing Christ that suffered within them, and rose again.  
Answ. to Dr. Lancaster, They own Christ that was crucified without the Gates, did visibly ascend into Heaven (and answ. to W Harworth) is in Heaven in a Body of Flesh circumscribed, and not in every place where God is.  
Note, While they justify their old Doctrine, and the new not being free, but strained out, we must take it as G. W. tells F. B. That they may intent the same, only now se●●● cause Otherwise to word it.   

Numb. 41.  
G W's Light & Life of Christ, p. 58. he there defend this Passage, viz The Blood that was forced out of him (Christ) by the Soldier, after he was dead, was no more than the Blood of another Saint.  
Ans to Dr. Lancaster, The whole sacrifice of Christ, whereof his Blood outwardly shed, was a part, was of great price with God, for man's Redemption.  
Note the Contradiction or the Craft.   

Numb. 42.  
Ibid. Light and Life, p. 38. The Quakers see no need of directing men to the Type for the Anti-Type, viz. neither to the outward Temple, nor to Jerusalem, either Jesus Christ or his blood, knowing that neither the Righteousness of Faith, nor the Word of it doth so direct: And where do the Scriptures say, the Blood was there shed for Justification, and that men must be directed to Jerusalem to it?  
Ans. to Dr. Lancaster, We sincerely believe in Jesus Christ as born of the Virgin Mary— Christ's Blood that was shed without the Gates of Jerusalem, with the whole Sacrifice of himself, both Soul & Body, was a true Propitiation— through Faith, etc.  
Note here, G. W. (s●●h opposing his Old Doctrine) now sees cause to word the matter Otherways.   

Numb. 43.  
J. W's Refuge fixed, p. 90. I have several times (saith he) denied that Christ hath now a Body of Flesh and Bones, circumscript or limited in that Heaven which is out of every man on Earth.  
Let these 2 Brother. Whiteheads reconcile their Doctrine.  
Ans. to W. Harworth, (as above at Numb. 34, 35 G. W. declares, the same body of Christ which was put to death ascerced into Heaven, and is still in being; & though made spiritual, yet a circumscribed Body, not in every place where God is.   

Numb. 44.  
G. W's Light & Life, p. 39, 47. As for those Expressions (saith he) God Man being born of Mary, we do not find them in the Scriptures, nor do we read that Mary was the Mother of God, but in the Pope's Canons, etc.— What Nonsense and unscriptural Language is this to tell of God being to Creator with the Father? or that God had Glory with God doth not this imply two Gods, or that God had a Father?  
Ans. to Dr. Lancaster, as above, We believe in Jesus Christ, both as he is true God and perfect Man— and a● he was conceived by the holy ghost born of the Virgin Mary.  
Note here, G. W. in contradiction to himself, owns Mary to be the Mother of God-Man, and God to be his Father. And if he implys two Gods thereby, I cannot help it, seeing he now sees cause so to word the matter.   

Numb. 45.  
G. W's Qrs. plainness, p ●9. That Jesus Christ is come in the flesh, That he is God-man, etc.  
Note, how inconsistent G. W. is with himself; he Quarrels with the word God-man before, but here he uses it.   

Numb. 46.  
G. F's Great Mystry, p 289, God was in Christ, and they are one, the Creator; the Father in the Son and the Son in the Father, and Christ in you, and God in Christ, the Creator. And in Qrs. plainness, p. 24. G. W there says, The Son is co-worker with the Father.  
Light and Life, (as before) what Nonsense is this (says G. W.) to tell of God being co-Creator with the Father?  
Note, Does not G. W. here accuse both G. F. and himself also, with Nonsense? for what's the difference between Co-worker and Co-Creator?   

Numb. 47.  
Paper against J. ●. London 6 m. 1670 And we also testify, That ● any Person whatsoever shall act or speak any thing that is evil, under pretence of a motion from the Spirit of God, we utterly deny that Motion to be of God.  
G F's Great Mystry p. 77. And as for any being moved of the Lord to take your (i.e. Priests) Hourglass from you, by the eternal Power, it is owned.  
Note, here the Father, G. Fox, Justifies what is Felony by the Law; But his London Children are so bold as to control him.   

Numb. 48.  
If Pennington's Que. p 33, Now the Scriptures do expressly distinguish between Christ & the Garment which he wore, between him that came, and the body in which he came, between the Substance which was vailed, and the Veil which vailed it; there was plainly HE and the Body inwhich HE came; this we certainly know, and can never call the Bodily Garment Christ.  
Quakers plainness; p. 23. G. W. says, The mere Body of Jesus was not the entire Christ, yet the Name Christ is sometimes given to the Body, tho' not so properly as to the whole Man Christ.  
Note, tho' G.W. here grants the Scripture sometimes calls the Body Christ, yet he will neither call it Christ, nor own it to be so much as any part of Christ, but as a garment, if he be of his Brother I. P 's saith.   

Numb. 49.  
If. Pennington, p 20, That which he (Christ) took upon him was our Garment, even the fl●sh and blood of our Nature, which is of an earthly perishing Nature.  
G. W 's answ. to W. Harworth, That flesh saw no Corruption, but was raised from the dead.  
Note the Contradiction, for G W. here denys that it corrupted or perished.  
Now lest my old Friends should say, that I am so hard pinched to make them contradict themselves, as that if I should find in their books that they say four Pence at one time and a Groat at another, that I would go near to make a Contradiction of it: Therefore I'●l give a short hint of what G. W. calls Contradictions in their Opposers Books. In Christ Ascend. p. 58. he brings John Newman to conttadict himself, thus; The Scriptures principally called the Word— The Words that God hath spoken by his holy Prophets, blessed Son and Apostles. Now this may be called false Doctrine, but I profess they have better Eyes than I, that can see it to be a Contradiction. Pray judge if this be any more than to say four Pence in one place, & a Groat in another. Again, p. 60. he brings J. N. to contradict himself, thus; The Scriptures properly & principally called the Word— The Will and Mind of God contained in the Scriptures. Note, Here J. N. in one Sentence explains his meaning in the other; but how 'tis a Contradiction, I leave to the judgement of the Impartial, and whether G. W. Numb. here was not hard pinched to find Contradictions; and yet many more such things he citys for Contradiction in that and several other of his Books, (too large to insert here) to which I refer the Reader, with request to take notice what I might venture to call Contradictions by G. W 's Rule, should I show myself so silly as to follow his Examples.   

Numb. 50.  
A Book entit. This to go among Friends, by W. Smith, p. 17. As for G. Fox (says he) the Lord God hath exalted him, & his glory rests upon him,— not setting up a Man, or throwing down a man, but in all thing, giving the Power pre-eminence, and endearedness to the Vess● fi●ed with the excellency of that Treasure.  
W. Bayleys works, p. 307. For they (his Disciples) loved his Person for the sake of the frame and Quality of the Spirit that dwelled in him, or else what was his Person [being mean and Contemptible) to them, more than another Person?  
Qu. To which of these do they give the Preference? To the Person of Christ, or Vessel of G. Fox?   

Numb. 51.  
Great Mystr. p. 246. Priest says, God the Father never took upon him humane Nature. G. F. answers, That's contrary to Scripture, who saith, God was in Christ reconciling the world to himself, and art ignorant of the great Mystry, God manifest in the Flesh.  
Sword of the Lord drawn, pag. 5. Whereas you say, this Christ is God and Man in one Person, it is a Lie  
Note, in one he is so far from denying God and Man in one Pers●n, that he holds, not only God the Son to have taken Man's Nature, but God the Father also. O Confused Divinity!   

Numb. 52.  
Reas. agt. Railing, p. 20. In the fullness o● Time he (Ch●ist) manifested himself in a more familiar manner to Mankind, in order to which he prepared a● as holy Body, in which he preached his everlasting Gospel. [Mark, an holy Body.]  
T. Musgroves doctrine preached about Delaware, in the year 1695. That Christ as to his Manhood accounted himself not good— Took nothing on him that was good.  
Note, The one holds the whole Manhood not good, the other, the very Body to be holy, & therefore good.   

Numb. 53.  
Ans. to Dr. Lancaster, by G W. etc. Christ's Blood that was shed without the gates of Jerusalem together with the whole Sacrifice of himself, both of Soul and Body, was a true Propitiation and Atonement for man's Reconciliation and peace with God, for Remission of sins, through a living Faith, etc.  
Sandy Foundation, by W.P. p. 21. The Justice offended being infinite, his Satisfaction ought to bear a proportion therewith, which Jesus Christ as Man could never pay, he being finite.  
Observe, Here G. W. opposing W P. declares Christ, as Man, pays the debt for sin (through faith) if Soul & Body be the Man.   

Numb. 54.  
G. W's Light & Life, p. 41, 22. B●t three Comings of Christ (saith he) that in the flesh at Jerusalem, & that in the Spirit, but also of another coming in the flesh, yet to be expected, we do not read— But his second coming and appearance without sin unto Salvation, I own and witness.  
Also, W. Bayley, pag. 306. says, I never read in all the Scriptures of a Third coming of Christ Personally, besides what shall be in a Saints.  
Finally, This is the former Faith of W. P. and the Quakers ingeneral, too tedious here to cite, of which we no where find they have made any Recantation.  
Ans. to Dr. Lancaster, by G W. etc. Jesus Christ, true God & perfect Man, was put to death, buried, risen again, and Visibly ascended into Heaven, shall so in like manner come [as he was seen to go into Heaven] at the last and great day of Judgement and end of the World. Again, (in answ. to W. Harworth) The same Body that was put to death is still in being, the Man Christ did not perish nor vanish, either as to his Spirit, Soul or Body.  
Observe how plain their New Doctrine is for Christ's visible coming in the same Body, expressly Contrary to their O●●, or else dissemblingly they now so otherwise word the matter, but mean as formerly.  
As Fisher says, thus they dance round,  
And round again in th' self same ground,  
It staggers to and fro and reels,  
Skips up and down, and runs on Wheels,  
Starts aside like some broken Bow,  
Crosses, Christ-like, Criss-cross in the Row;  
Wind, Dust, Husk, Chaff, no stable Steeple,  
A Tale that takes unstable People,  
A Toy, a Cloud, Mist, Smoak, a Fog,  
('Tis Quakerism) and some Quavering Bog,  
A Quicksand, a Quagmire that sucks,  
Who is in't, his feet out hardly plucks  
vid. Fishers Appendix, p. 773.   

Numb. 55.  
G. F's Gr. Mystry, p. 355 ●03. All that makes recompense for sin is he that never sinned, Christ the second Adam, and not the first— Christ gave himself, his Body, for the li●e of the World; he was the Offering for the sins of the whole Wo●ld, & paid the debt, and made Satisfaction.  
Sandy Foundat. p. 21. W. P. denies Christ to pay the Debt of our sins as he is God, because then the Father & Spirit being God, they also pay the Debt Nor not as Man, he being Finite, (as above) Nor not as God & Man, as W. P. in that page expressly affirms.  
A Little of G. Whiteheads help here might do well to word the matter so as to reconcile this Doctrine of W. P. and G. F.   

Numb. 56.  
R. B's Apology, p. 95. Wherefore as we believe he (Christ) was a true and real Man, so we also believe that he continues so to be glorified in the Heavens in Soul and Body.  
Note, W. P. says, as above, Christ as Man was finite, viz. came to an end. But here R.B. says, he continues a real man in Soul & Body, & so is not finite.  
Choose which of these you will believe.   

Numb. 57  
G F's Gr. Misery, p. 90 Priest says, There is a kind of Infiniteness in the Soul, but it cannot be infiniteness in itself G F. answers, Is not the Soul without beginning, coming out from God, returning into God again?  
Note, W. P. as above, holds the Soul to be properly the man And here according to G F. this Man is without beginning; & if no beginning then no end, which is not only Infinite, ●ut also Eternal. And yet, [Mark the Confusion,] W. P. before denys the Man Christ to be Infinite   

Numb. 58.  
G. W's Diu. of Christ, p. 27. The God whom we serve and believe in, is infinite, the only wise God, and nothing relating to him, or his being, finite.  
Sandy Foundat. p. 20. W. P. there calls the Man Christ, The Finite Impotent Creature.  
Note the Clash, unless the Man Christ be not relating to God.  
Here I cannot but take notice, that tho' W. Penn blasphemously calls the Man Christ the finite impotent Creature, yet he afterwards in his Reas. against Rail. (a above) and in other Books, calls his Body a holy Body, as if he thought that way to salve and excuse his former gross Doctrine, or at least to hoodwink his Readers, so as to let them see that he has so reverend esteem of Christ as to call his Body a holy Body, after he ha●● (so irreverently) called his whole Man the finite impotent Creature.  
Again, I observe W.P. to be one with his 24 Brethren, that in the City Mercury or News Book, owns and and defends these say, first in the Battledoor, viz. All Languages are to me (says G. F. no more but Dust, who was before Languages were. Next, in J. P●s Collection, p. 199. But to the end of all D●sput●s and Arguments I am come; for before they were I AM, says James Par●ell; 
To Pre-exist is to ●ave a being before.  where 'tis plain the declare themselves at least) to pre-exist; and yet W. P. denys the Apostles to pre-exist; for in his rejoinder, p. 299. he says, Paul did not pre-exist, Christ did Now is not this a setting themselves above the Apostles, and equal with Christ? For Christ pre-existed, (G. Fox and Ja. Parnell pre-existed but Paul did not pre-exist, says W. P. Nay, further, I find in pag. 1. of the Book of the two women at Malta, D. Baker is not only for having his Friends, the Quakers to pre-exist, but also declares them to be Eternal, saying, O ye Eternal and blessed Ones! whilst the man CHRIST must be called, The finite impotent Creature, by this high and elevated dust and ashes W. Penn.  
I shall now return to insert a few more Contradictory Clashes, and so haste to another head.   

Numb 59  
W. P's rejoinder, p. 13 That (Christ) his coming was but [Mark, but] to bring the world to a more improved knowledge and large enjoyment of that divine Power, Wisdom, Life and Righteousness which former Ages had, comparatively, but an obscure sight and imperfect sense of. And p. 296-300. he justifies this saying, viz. That which Christ took upon him was but a Garment, even the flesh & blood of our Nature, which is of an earthly perishing Nature.  
Truth's Principles, by J. Crook, If Christ had not ●yed, Man must have perished in sin, this being the way, found out by God, to recover him.  
Note, Here's one Christian he grants the merit of Christ's coming and Death. But W.P. makes the benefit of his coming to be no more but to show man more plain what he saw before as through a glass, & perhaps thinks he mends ●he matter by often calling the Body A holy Body, whilst yet he renders that earthly & perishing.   

Numb 60.  
G. F's Gr. Mystry, p. 222. Priest says, C●rt●● is without his Saints, in respect of his Bodily presence. G. F. answers, H●w than are they of his flesh and his bone.  
W. P. Chr. Quaker, p. 97. The Body of Christ is not so much as in any one.  
Note, This W P. is still clashing against G. F. almost on every hand.   

Numb. 61.  
W. P's Address to Protestants, p. 119. Let us, (saith he) but soberly consider what Christ is, and we shall the better know whether Moral men are to be reckoned Christians: What is Christ but Meekness, Justice, Mercy Patience, Charity & Virtue in Perfection?  
Note, Tho' W. P. Allegori●es Christ, and makes him nothing but Virtues, yet his Brother G. W. tells W. H●r●orth as above) ●hat Christ is something else, viz. a MAN, consisting of Spirit, Soul & body, the same Body as died, or he only words the matter so to deceive the People.  
Observe now, That tho' these two men's Books quarrel about Doctrine, yet they agreed in praising one another; for G W. in Qrs. plainness, p 5, calls W. P. A sincere hearted and zealous Man; and W. P in one of his Books does as ●uch for G. W. And 'tis abundance of Books these two men have written, yea, more by hal● than ever I have seen, nor do I desire to see them; for truly I find Confusion enough in those I have seen, yea, more than, I intent to ●emonstrate at this time, here being enough to show the reason why they have not profited the People at all. W Penn says, Christ left nothing in writing, Chr. Quak. p 114, Christ wrote no Books. But they have not followed his Example in this; and yet he says, Christ was their Example.  
But Note further, tho' W. P. will have Moral men to be Christians, yet R. Habberthorn denys that Christ o● God's gift is obtained by moral means, and in p 33. he calls them Liars that so affirm. So let the Reader judge who is the Liar in this case.  
Again, I cannot but mind W. P 's devised distinction and unscriptural Expression [if it were no worse] in calling the Man Christ The FINITE and IMPOTENT Creature; and yet G. W. in his Introduction to Divinity of Christ, says, We judge that such Expressions and words as the holy ghost taught the Apostles and holy Men, mentioned in the Scriptures, are most meet to speak of GOD and CHRIST, and not the words of man's Wisdom and devised Distinctions, since the Apostles days. Now is not here a doubl● face they carry, in seeming and pretending one thing, and yet practise the quite contrary. Again, in the Epistle to the same Book, they say, We cha●ge you Presbyterians to give us printed Scripture for (the word) Abstract, etc. And yet in Qrs. plainness, p. 26. G. W. there uses the word Abstract. And 'tis abundance of such dissembling and ●●ly Confusion these (s●eming) wise men's Books are stuffed with, too tedious here to mention.  
And now I cannot but expect there will be great devising, pulling and drawing here, by some Quakers, rather than confess themselves guilty of the Confusion and Contradiction here charged, they have so much accused others of the same thing. Surely some curious Wy●e-drawing, Min●ing, Mangling, Otherwise wording and Equivocating we must expect herein. But they having caught themselves in this N●t (ten to one but) the more they'll flutter, the more they'll fetter themselves; for they cannot thus dance in a Net but somebody will see them; for they are now as easily seen through, as they pretend they can see through others; yea, this will certainly be the consequence, till they use the only Christian means to get out of this Net, which is by humbly confessing and condemning their Errors in their Books, as G K. has done.  
I shall now return to the matter in hand, and insert a Clash or two about the Resurrection.   

Numb. 62  
W. P 's rejoinder, pag. 369, 307, I do utterly deny (says ●e that this Text, [viz. It is sown a natural Body, and raised a spiritual Body] is concerned in the Resurrection of man's carnal Body— I say, this doth not concern the Resurrection of carnal Bodies, but the two states of men under the first & second Covenant.  
W. Bay●y's Works, p. 592, I own the Resurrection of the Body (says he) as Paul did, viz. It is sown a natural Body, and raised a spiritual Body.  
Qu. Whether it be one and the same Spirit that leads these men to expound Scripture in contradiction to each other? Surely old Israel with their Ram's Horns were more Unanimous.   

Numb. 63.  
Chr. Quaker, p. 375. G. W. deciares, ●hat ●as thing tends to Atheism, & to make men Atheists, viz other men's self confidence in asserting things contrary to reason & manifest Experience, and in particular, in their affirming that these selfsame Terrestrial Body's o● flesh and bones shall be made spiritual, immortal and incorruptible. 'Tis true, (says G. W.) Hen. More had finer and more excellent Notions about the Resurrection, than many other learned men, & aimed at the Truth & spirituality thereof, from the Vision of the holy men recorded in the Scriptures.  
Chr. Quaker, p. 372. G. W. citys H. More about the Resurrection, saying, Flesh and Blood cannot inherit the Kingdom o● God; and I think (says he) there is the same reason of flesh and bones, viz. I understand natural flesh and bones, not glorified.  
Note, G. W. commends this Notion of H. More, as savouring of truth & spirituality, and yet renders those Atheists that believe the same; for H. More does not here deny the Resurrection of the same Body that dyeth, only understands it must be glorified.  
Note also, G.W. here confounds the same G. W. in his answer to W. Harworth, p 17, where he holds, That a very wonderful change may be in the Body, and yet the Substance not Annihilated or destroyed.   
Reader, I do here honestly declare, that I would have cited more Contradictions about the Resurrection, if I could readily have found them; but indeed, their Books do generally agree in this matter, viz. in denying the Resurrection of the Body that dyeth (as G. K. has largely made appear in his late Narrative of the Proceed at Turners-Hall, London) so that I found no Passages to the contrary. But had it been my business here to have answered Books, I would have showed how miserably blind Caleb Pusey shows himself about the Resurrection in his book, called, A Modest Account, pray read from pag. 31, to p. 38. and see how he endeavours to show G. K inconsistent with himself [where indeed there is no inconsistency] he gropes in the dark, like the Sodomites, carnally apprehending G. K. and very well demonstrating himself to be of the same faith with his Brethren, as aforesaid. Also, let all that read that Book of C. Pu●ey, take notice, that tho' he banters at G. K. for holding the Light not sufficient to save man, without something else, yet C. P. does not say in all his Book, that it is sufficient for Salvation without any thing else. Therefore how hypocritical is this to accuse a man for an Error, and yet dares not assert the contrary; but I refer the Reader to G. K 's answer to said C. Pusey, for further satisfaction, and so proceed to the next Chapter.   

CHAP. II. Of Opposition at Unity.  
THis is briefly to show (and that chief from what is before cited) that those Quakers ho●d the same Doctrines which they have condemned in their Opposers, as Errors, blasphemous & damnable Doctrines; To do which, I shall only give an Example from two of their eminent Opposers, viz. John Bunion and Muggleton; the first quoted by Ed. Barroughs, the last by G. Whitehead.  
E. B citys J. Bunions Principles, p. 304, 306. Now I come (saith he) to reckon up John Bunions damnable Doctrines and Errors, viz.  
1st, John Bunyon said, That Christ's second coming was not his coming in the Spirit, for his coming in the Spirit is no Coming.  
For this, see at Numb. 33. where G. W. owns the two come of Christ, one that is already past, & another to come at the end of the world or last Day. And at Numb. 54. he there declares against three Comings, and will own but two; so that here G W. holds his coming in the Spirit to ●e no Coming.  
2dly, J. B. said, That Christ had two Bodies, & one of the Bodies was out of the sight of the Saints.  
For this see at Numb. 11. where Jo. Coal holds the Church to be the Body of Christ, & this Body G. F. (in Gr. Mystry, p. 93.) calls The Mystical Body; that's one Body. Again, at Numb. 34.35, G. W. ●olds, That Christ's Body that died, is in being, a circumscribed spiritual Body. Note, here●s the two Bodies, as I B. holds.  
3dly, J. B. said, That Christ ascended into Heaven in our Nature.  
For this, see at Numb 31, 35 where G. W. ho●●s, Christ to be a Man in Heaven, the same Body that was put to death, etc.  
4thly, J. B said, That the Soul of man is the Light, wherewith every man is enlightened by Christ, as God.  
For this, see at Numb. 26, 27, 24. where G. F. holds, the Soul to be a part o● God, and to be the Seed to which Salvation is promised, which, he says, is the Hop●, Christ.  
Thu● far they agree with Bunyions Principles, which they call damnable Doctrines.  
Next, see Qrs. plainness, by G. W. p. 37, 38. Muggelton holds these false & blasphemous Doctrines (saith he) that the Quakers utterly deny, viz.  
1st, That Death took Christ● Soul into it, and that Christ's Soul died when the Body died.  
For this, see at Numb. 37, 38, 39 where they deny the Body to be Christ, & that it was Christ that ●●od, yea, they declare, That Christ in that Body died, or was crucified. And that both Soul and Body was sacrificed, see Numb. 42  
2dly, That Muggelton holds, That the Godhead Life died, That when Christ died, God died.  
Now, see above whether they do not hold the same; for at Numb 39, 11, G. W. says, It was Christ ●●at died, and ●. P. says, Christ is of an Eternal Nature, and his flesh and bones are of his Nature; for nothing is Eternal but God [Mark that] and compare it with their holding, That Christ in the Body died  
3dly, That Muggleton holds, That Christ being God, embodied with flesh and bone, one Person without us, cannot be in the Quakers.  
For this, see at Numb. 35, 36, 12. where they hold, Christ remains a Man, consisting of Spirit, Soul and Body, the same Body that died; and that the Body of Christ is not so much as in any one.  
4thly, That Muggleton holds, That God was born of Mary.  
For this, see at Numb. 33, 51. where they declare, Christ to be true God born of Mary; also, That God the Father took humane or Man's Nature.  
5thly, That Muggleton holds, That the Devil became Flesh, Blood and Bone.  
For this, see the Preface to G. W 's Judgement fixed, where he says of some separate Quakers That they are Devils incarnate, viz. made flesh or become Man, which is flesh, blood and bone. Le● G. W. otherwise demonstrate this, if he can, seeing he says, The Lord laid a necessity on him to write it.  
Thus it appears how far their Doctrine agrees with what G. W. calls Mu●gletons false and blasphemous Opinions. Therefore as G. W. in p. 20. of the same Book, says to the Baptists, Pray you Baptists (says he) before you conclude a final Sentence upon us, agree upon a consistent Creed that you intent to stand by, if you intent to impose upon us to believe as you believe, upon pain of Damnation. So now the Baptists and other Professors may face about, and say to the quakers, Pray you Quakers tell us why did you not agree upon a consistent Creed that you intent to stand by (if you intent to impose upon us to believe as you believe) before you sentenced us to Damnation, as many of you have done, & as G. W. has done, in his Book called Ishmael, etc. p. 11, 12. in these words, viz. Senseless natural brute Beasts, MADE to be DESTROYED, Reserved in EVERLASTING Chains, under Darkness, for everlasting Fire, Dogs, Sorcerers, shut out from God; with many more such dreadful Sentences, or Quakers Compliments which agree well with Muggleton's Curses, at which George has been an Artist in his day, and his Brother Penn follows him close, for he avouches the most cruel of these sort of Compliments, in Reas. agt. Railing p. 165 as if these Quakers had a Patent to revile, and pronounce People Damned.  
But pray look upon G. W 's other confident face, in his Apost Incenta●y, p. 4. where he says, As ●or our confessing that ●E are the Church o● the first born, let OUR DOCTRINE, TESTIMONY, LIVES and SU●FERING's bear witness.  
To which I say, SO BE IT, let thei● Doctrine and Testimony (before cited) bear witness, and let their Lives bear witness; for let their preaching against the Delight & fashions of the world, and against REVILE, Envy, Pride, Covetousness, and other Debaucheries, bear witness, while the world sees them guilty of an these things, as well as others.  
Now, let them come forth and give a better Demonstration than their bear Say-so, that they are the Church of the first born, more than other Professors of Christianity, or else who do they think will believe them?  
And lastly, As to their Sufferings bearing witness that they are the Church of the first born; I say, if they will have Sufferings to be a Demonstration, then is the Church of England, (whom they have so much condemned) the Church of the first born; for they have really outdone the Quakers in Sufferings, as all the impartial will judge; fo● how many of them have expire● in the ●●ames! how many strange cruel Torturers and bloody Massacrees in divers places, have many of them suffered for Religion! and doubtless, God would enable them to endure he like Sufferings again, rather than they would renounce their Religion. The like may be said of the Reformed Churches beyond Sea, what cruel sufferings have they undergone!  
Thus (my Old Friends) you may perceive how willing I am, that you should see that you ●re (at higher) but upon even ground with other Christ an Professors, whom you condemn; yea, certainly you have exceeded a●● that I yet ever knew, in Equivocation, hiding o● Sin, Reviling, etc. 'Tis my Prayer to God that I may be Instrumental, to bring you down from despising your Fellow Creatu●es, Professors of Ch●ist as well as you  
But G. W. to prove the Quakers to be indeed the true Church, and not the Baptists, says, in Qrs. plainness, p. 33. We have a Record in Heaven, and also in many Consciences, etc. Now, Mark, does not the Baptists say the same, in their Book, called, A way to Zion! So that here one b●ings as good Proof as tother; one says, and t'other says; yet G. F. unchristians all Professors, but themselves, for in his Professors Catechism, his very first words are, Come you Vnchristians, let us talk with you. But to face about again, W. Penn in his Persuasive to Moderation, pag. 46. calls them all Christians, and says, They only differ in the Comment, all allowing one Deity, Saviour and Judge, good Works, Rewards and Punishments. But the same W P turns again, and in his rejoinder, p. 339 says, Oh! the Dreadful Darkness that over-spreads the hearts of the called Christians. Therefore says S Fisher, p. 773.  
Now this, not the other, anon it's either,  
Then by and by, its both and neither.   

CHAP. III. A short Summary of Citations from the Quakers Books, showing they deny Jesus of Nazareth to be the Christ.  
SEe at Numb. 36, 20. where they hold those to be false Ministers, who preach Christ without, & ●id People believe in him as he is in Heaven above; And that the Light within is Christ, and is ONLY and principal, and admits not of another. Also, at Numb. 15, 51 where they deny a God imagined to be beyong the Stars. And deny God and Christ to be a Man in one Person.  
Now, he who is the Christ of all true Christians is Jesus of Nazareth, who is God and Man in one Person; and this Person is without all men in Heaven above, yea, and beyond the Stars too, and cannot be in any man. But he who is the Christ of these Quakers, they here show, is not without man, not in Heaven above, not beyond the Stars, not God and Man in one Person; but that the Light within is Only their Christ, and admits of No Other. And W. P. largely declares, That this Christ, or Light within, is the same, and no other than was in the Jews and Gentiles, before Christ became Jesus of Nazareth, see Reason agt. Railing, p. 16. Behold how plain their Books are in denying Jesus of Nazareth to be the Christ!  
Again, see at Numb. 43. where J. W. denys Christ to have an Body of flesh and bones, but only the Bodies of men on earth. Also, denys that Christ died. And also, I. P. Quest. p. 27. says, Is not the Substance the Light, the Life, called Christ, wherever it is found? Doth not the Name [Christ] belong to the whole Body, and every Member of the Body, as well as to the Head?  
Thus, by their Doctrine, every believing Quaker may be called Christ, as well as he that suffered on the Cross. But I dare say, no true Christians believe thus, they believe Jesus of Nazareth to be Christ, and that the Name belongs to no man else, no, not to the best man on Earth. Also, th●y believe the true Christ hath a Body of flesh and bones, without all men, and that he did die contrary to what these Quakers say of their Christ.  
You may also see many other Passages cited in this Book, that confirm this their denial of Jesus to be Christ. As, one at Numb. 38 where W. P. denys the outward Person that suffered to be the Christ of God. And another at Numb. 24. where G. F. says, The Seed of Abraham is the Saviour o● the World; and at Numb 12. W. P says, This Seed is the Light within, and not what proceeded from the Virgin, Chr. Quaker, p. 97.  
But to be brief, take one Passage from Christian Quaker, p. 10. W. P. says, Though this general Victory was obtained, and holy Privileges therewith, and that the holy Body was not Instrumentally without a share thereof, yet the Efficient and Chief cause was the Light and Life— Pag. 111. So that thus far we ●an approach the honester sort of Professors of Religion, etc.  
Observe how far they approach other Christitians; He calls the Body H●LY, but can this be other than Hypocrisy? for as is noted at Numb. 49, 59 he holds the Body to be earthly & perishing, and yet here calls it Holy; nay, the whole Man Christ he calls, The Finite Impotent Creature; and yet here, (four years after to hid the matter) calls the Body holy. Behold the Fruits of pretending to be Infa●ible! for whatever they publish, though never so blasphemous, they cannot ●etract nor condemn it, but use what deceit they can to cover and justify all.  
Note, Thou s●me of their late Doctrine seems to contradict s●me here cited, by being otherways perded, G. W shows, that all that may well be, and yet they intent the same thing, Count, Convert, p 72 and we must be content so to take it, till they repent and condemn their old Doctrine.   

CHAP. IU. Of calling Names for Religion.  
THough these Quakers do blame all others for calling hard Names, yet they seen not to come short of others in this matter, by what follows.  
Re●ownded, p. 427 W. Pen with one Tongue accuses I Faldo of Railing, and ill bred Names, and yet with hi●● other Tongue he calls J. Faldo these ●ll ●●ed Names, viz. Revengeful, Cannibal, Our yelping at the Moon, etc. see his Introduction, and p. 405.  
Also, G Whitehead, with his smooth Tongue, (in Counterfeit Convert) says, Why do you thus write, why do you trouble the World with such BITTER Treatment? But then with his Rough Tongue he calls some separate Quakers, for their denying women's Meetings, etc. Vile Apostates, Unruly Beasts, Dogs, Wolves, Devils incarnate, etc. S● now it may be said to him, Why dost thou th● write? Why dost thou trouble the world with such bitter Treatment?  
Again, W. P. in Reaf. agt. Railing, p. 165. h● justifies, and declares that he abides by these i● Names given by E. Burroughs, p. 30, etc. to wi● Thou Jesuit, thou Sot, thou Sorcerer, thou art a Serpent, and the Curse of God is eternally upon thee; Thou art shut out from God forever, thou sottish filthy polluted Beast, thou dark Beast & Conjure, etc.  
And yet in Address to Protestants, p. 242. he at once unchristians himself and all his Brethren, for so doing, for saith he, Men that call Names ●or Religion, may tell us they are Christians, if they will, but no body would know them to be such by their fruits, to be sure they are no Christians o● Christ's making— Good Reader take Notice of it; Alas! how has the man forgot himself!  
Again, in brief Discovery, p. 7, 8, 9 by G F. and others, The Priests are a Viperous and Serpentine Generation, Thiefs, Liars, Anti-christs, Conjurers, Witches, Devils, greedy Dogs, really they are Bloodhounds, still hunting and gaping for their Prey like the Mouth of Hell— Being universally the Bane of Soul and Body, for whom the Theatrae of Gods most Dreadful Vengeance is reserved to act their Eternal Tragedy upon; Thus W. Penn in his Guide Mistaken. etc.  
But hold, let us hear what G. F. says, That himself and W. P. are for distinguishing a Generation 〈◊〉 men by hateful and reproachful Names, Why, 〈◊〉 pag 8. of West ans. North, 'tis said, He, whorer he be, who distinguishes a Generation of Men, ●der one and the same Government, from the rest, ●d puts upon them a hateful Name of Distinction & approach, whereby th●y & others are set in Opposition, breaks the Peace, overthrows the end of the Law, and lea●s into War, and every evil Work, and such a one is an evil doer in a high degree.  
Thus here is a Continuation of their SO, NO, NO, SO: Here they ca●● themselves not Christians of Christ's making, and not only so, but also Evil doers in a high degree; for I here affirm, by all the skill they have, they cannot invent or use more hateful and reproachful Names than these; let them confute me, if they can.  
Thus I thought fit to give a hint only of their amusing the World with such Bitter Treatment (as G. W's word ●) I could insert forty times as many such Compliments out of their Books, if it were worth reading, yea, enough to fright sober People, it this will not. But I shall conclude, with only inserting a few Rh●mes out of their Book, called Righteous Judgement, in answer to Fr. Bugg, p. 97. to show what prodigious and profound Raillery proceeds out of their second Days Meeting at London, as if the Quakers were the only People excellent in the more serious part of that Internal Practice of inventing or using Hellish Epithets They begin thus,  
This k●st tho● to scare us out of our good Order (of Men and women's Meetings) with thy Goggle-eyed Image of Jealousy, which if thou didst see through thy Spectacls, might affright thee out of thy shallow Cinceits.  
An Ugly Spectacles for 
Roger's Team, crisp, Pennyman, Bullock & Bug,  
Dark Devil ariven dungy Gods, desperately ●●gg,  
Being ●yed to the Ta●l o● their separate Se●is●,  
Popish Libertine, Heathenism, Juda●sm, Atheism.   
Now, is it not impossible for men, by words, to u●●er more base and wicked ruling Reflections than these Rhymes con●●●? But herein are they 〈◊〉 condemned also, for ●v●● G F Gr. Mastery, p 237 The Work 〈◊〉 Mi●●ter o● the Gospel was not to effect on Perso●s, o● st●ik at Creatu●es, thou tha● rest on Perso●s, thou art a false Prop●e●, etc. Thus not only ou● Neighbour Preachers, but also those who have of late come ove● Sea to visit us, are false Prophets (by this their Doctrine) for their Reflections. And yet, how frequently do these false Prophets tell their Hearers, 'tis for your good that we spend and are spent, and leave our Countries, our dear Wives and tender Children, and altogether deny ourselves of this World, & c? I confess, this is so plausible, that I think it might affect all Christian hearers, but especially such who neither considers the manifest effects of their late Ministry, no● the worthy Observation that our Saviour made of some, who compassed Sea and Land to make one Proselyte [and why not these to make many] but when he is made, says our Lord, they make him two fold more the Child of Hell, etc.  
Note, These five men in●srted in the aforesaid Rhymes, they call a Team of Devils, and here I expect they will put me in for a sixth Devil. But seeing 'tis contrary to Law to put six Horses in a Team, I query whether a Team of six Devils be not unlawful also?   

CHAP. V Of Prophecies.  
OF the many Prophecies and Predictions that I could mention out of my old Friends Writings, I shall at present only set down two.  
The first is the Prophecy of Solomon Eccles against John Story who (as S Eccles charged him) contemned women's Meetings, viz. This is the Word of the LORD to thee, This Year th●● shalt Dy●, because thou hast taught Rebellion against the Living God.  
The second, is the Prophecy of G. Whitehead against George Keith, viz And thus saith the LORD, Because thou hast poured out Contempt, Scorn and Reproach upon my Servants and People, I will assuredly pour out and bring great Contempt and Scorn upon thee  
Note, If others think Curses to be fit Names for these, I'll not contend. But however, Sol. Ecclis not wording that of J. S cunningly enough, he happened to be a false Prophet. Therefore Age and Experience has taught George Whitehead Otherwise to word the matter, (as he tells us in his Counter, Convert, p. 72.) for if G W had predicted some signal or eminent Judgement or Mischief to have befallen G K according to the greatness of the Wickedness, that they charge him to be guilty of, he might have missed it too, and so have hazarded his honour of being accounted a Prophet, by his Brethren and Friend's. But now, 'tis but to conceit that G K is scorned and contemned [the fate of all men, less or mo●e] and G. W's Prophecy is fulfilled, and he keeps his Honour by thus craftily wording t●e matter.  
And truly, we can hear no better account of those Preachers late Prophecies of Judgements to ●a● on several Towns and Places in England within certain Months, not one of them is fullfi●●ed, that we hear of; And though the Prophecy against Plymouth was so particular, that at the Time prefixed most or many of the People left the Town, but the Judgement not happening, they returned home, saying, This Quaker was a false Prophet. Well, my Friends, I was willing only to give you a small hint of some of your Prophets Infallible Prophecys, advising you and them to observe G. W's Rule, viz. Otherwise to word the matter for the future, or cease blaspheming and taking the Name of the Lord in vain, as is ●00 frequent for you to do.   

CHAP. VI Of Infallible Discerning.  
HAaving met with but poor proof of their being Infallible Prophets, among the Prophecies, let us in the next place come to their Spirit of Infallible Discerning, and see how they can discern more than others. The first instance I shall here bring is out of G. F's Great Mystry, p 107. where he says,  
The Quakers are of Abraham 's stock, before Antichrist was, or you (Priests) were; and the Quakers do witness, they are made free from the wrath to come. And thou (Priest) sayest, that the holiest man cannot give an Infallible Character of another man; hast not thou in this discovered thyself to be no Minister of Christ, or of the Spirit, who cannot give an infallible Character of another man, how canst thou minister to his Condition? how canst thou see where he is? how canst thou see them that be turned from the Darkness, and that he in Darkness, and distinguish the one from the other, an holy man from an unholy man, that canst not give an infallible Character of any man's state? Pag. 89. Thou art an ignorant man, nor canst minister to the People, not knowing the Condition they be in, unless they tell thee. And p. 5. You that have not that which is Infallible to judge in you, know not the Spirit of Christ, neither can you judge of Persons or Things, and have not the Infallible Judgement, neither have you the Word of God in your hearts, nor Christ which is Eternal and Infallible.  
You must Note, that this is spoke of and to the World, the Priests of the World; but then he them about, and tells what Friends have, viz. All which (i. e. the Word of God, infallible judgement, etc.) the Quakers have to judge of Persons & Things. And p. ●●, 249, 267. The Quakers are the Preservers & 〈◊〉 Souls [●●are Peope!]— Then called Quakers the ONLY Ministers of Christ— And how can th●y but delude the People, that are not infallible? 〈…〉 G F.  
Now by this Doctrine the Quakers are not Ministers of Christ, but Deluders of the People; for they have not ●●is infalliabe Discerning, as those manifold Examples testify, for have not many of their Preachers and Elders been guilty of divers gross E●●● especially Whoredoms and Adulteries, and yet have still kept their outward Ministry and Station, and their state not discerned by their Brethren, till by accident it has been outwardly discovered? And therefore, should they not look upon the many Discoveries that has been made of their falling into those snares, to be both from the Justice and Mercy of God to them? first, as a Judgement upon them, for presuming to pretend to such high Attainments, beyond all other Christian Professors now living; Next, as a Mercy unto them, to show them their Weakness and Presumption, if happily they could see it.  
For why cannot my old Friends about Delaware see that they want this Spirit of Discerning, as much as other People, by those late i● Examples of divers of their Preachers, especially of their being unlawfully concerned with Women, yet their state undiscerned, till discovered, as aforesaid; and especially that of Rob Ewer at Philadelphia, whom the Meeting of Ministers (that was kept at his House) did not discern? But which is to be lamented, some are so blinded by their Preachers crying out, All is Lyes, that they'll scarce believe th●se things, No, not this of Rob. Ewer, though Publicly proved.  
Take one Passage more for Infallible Discerning, from Richard Hubberthorns Works, patronised by G. W. and others, p. 21●. he there tells a Priest, That they are Liars that say the Ministers of the Gospel do not know who are Elect; for they could discern the Elect from the World. So these Teachers that know not the Elect (says he) and yet exhort all their Hearers to believe, and lay hold on Christ, their preaching i● vain. And these Priests (says he) tho' they take Sums of Money of their Hearers, yet they know not who are elect among them.  
Come on, my old Friends, come prove yourselves, try yourselves, and let us know next time you print, whether by this your Rule, there be one Gospel Minister now left amongst you?  
But to wheel round about, and knock all down again, W. Penn says, in his Rebuke p, 22. We ascribe not Infallabili●, to Men, but to the Grace of God, and to men SO FAR as they are led by it. Behold Reader, and note this Rhetoric well! For are not other Professors, yea, ALL men in the world SO FAR ●nfailable, as well as Quakers? here W. P. has given away the Quakers cause, and set them on even ground with others But says G. W. I cannot give away our cause, for we have sufficient evidence of discerning of Spirits, Timorous Reviler, p. 3. Thus George thinks fit to keep up his Confidence with bare Say so's, though he cannot but know that the world knows his Say so's, to be false. And I have known a silly Women cheat their pretended Spirit of discerning, who traveled from Meeting to Meeting, through several Counties, (being bravely received & entertained by Friends) undiscerned, till discovered to be no Quaker by others: And such things as these has made them find out a way to help their Spirit of Discerning, by admitting none now to travel [on Truth's account, as they call it] without Certificates; so that tho' G. W. in Qua. plainness, etc. tells us They have a Record in People's Consciences; yet now they must have a Record in their Pockets, or else I'll assure them, their Friends will not receive them, by their Conscience Record; Let them deny this if they dare; and tell me how many Friends comes over Sea hither, or goes hence to other Countries to preach by their Consciences Record, without their Pocke● Record. And thus is G. W 's Dec it seen, with their Sufficient Evident of Spiritual Discerning, aforesaid.  
Barnes had almost forgot, how that of late years their infallibility seems to be run out of particular Persons into the Body of Friends or Church, as G W demonstrates in his Apost. n●end. p. 4, 16. there he declares them (the Quakers To be THE People and Church of God, and so to be Infallible, and CANNOT ERR, no● be deceived. But where is this Body of Church? sure not that Meeting of Ministers at Robert Ewer's House in Philadelphia. No, Sam. Jenings lets us know, 'tis at London; for in his Speech at that Yearly Meeting, 1694▪ he declared That the Meeting in America depended on that at London. So than it seems, the Me●●ings elsewhere are but Members of that Body at London and 'tis clear, that the Members so depend on the Body, that if the Body dies, the Members cannot live) This indeed is the Foundation Principle of Old Rome. And here Samuel Je●ings has showed us where New-Rome is. Indeed I lately read how that the Quakers in England presented six Public Addresses to the late King James in four years' time; but in five years that King WILLIAM had reigned, they had not presented one to him: And dous not this then show, that those Quakers who thus addressed King James, are as near a kin to the Papists as Sam, Jenings? I also read one thing more, viz. That the Pope once set up women's Meetings for the increase of Faith among the Waldenses; and I cannot find that ever any else has done the like, beside Geo. Fox, etc. and yet I have searched the Scriptures, and some Church Histories too; and 'tis pity that they have no other Precedent but the Pope, for those Meetings are certainly of service in Deeds of Charity and Hospitality.  
In divers other things there seems a very great Harmony between Old Rome and Sam. Jenings' New Rome, which I am not desirous to repeat now. This know for certain Friends, that the way to recover the deceived, is to discover, lay open and witness against the Deceivers, see T. Elwood's Epist. p. 72. Therefore since this Truth has chanced to drop from T. Is Pen, I shall add, that though my old Friends oft bless themselves thus, viz. WE are redeemed from a vain Life & Conversation, more than any Society in Christendom; WE are the ONLY Professors of Truth; and WE are in the Truth, and ALL OTHER Professors are OUT of the Truth Land so says the Pharisees, We are not as other men, We give Alms, We Fast twice a week, etc.] Yet I must now say for them, We Quakers do not, nor never did outdo the Papists in general, as to Life & Conversation; but herein the Righteousness of Papists & Quakers doth so harmonise, that it made the late King James say (as I have an account) in his discourse one with R. Barclay, That if he were disposed to change his Religion, he would turn Quaker. No marvel then why.  
But I cannot well o● it giving one instance more about the Foundation Principle of Old R●me or top stone of Popery; See Plain Dealing, etc. by P. Living stone, page 12, 20, 22 where treating about that he calls the form of Truth, viz. giving the Hand, the Hat, and going to Meetings, he says, Friends that stand in the Life, and are in the Body, know that there is not, NOR CANNOT be preservation out of the Body; for they that are out of the Body [of Friends] are out of the Faith; And the Lord hath chosen the Quakers a peculiar People, above ALL People upon the Earth; and we are to turn to no other People, etc. Mark just so the Papists say, There is no Salvation or Preservation out of the Body or Church. And that they must believe as the Church believes, or they cannot be saved; as he further says, p. 23. They that believe not as the true Church believes, CANNOT be saved; but this we know of an infallible Certainty, that WE being faithful in the Truth, those that are gone from us are of another Spirit, and Not of the Faith of the TRUE Church.  
The very same the Papists say, WE are the true Church, and All that are gone from us, are not of the Faith of the true Church. Pray consider, where these Quakers are, And also whether Old Rome can lay a greater Necessity on such low exteenal Ceremonies, as the Hand the Hat, and going to Meetings? for, he affim●s p. 5. That Spirit that leads from the practice thereof, to be A dark Spirit, clearness and freedom is not in it, but it doth lead into bondage.  
But how quite contrary this is to that in Truth's Principles, p 24, 51. Every Man ought to be left FREE, as the Lord shall persuade his OWN Mind, in doing, or leaving undone, this or the other Practice in Religion. This indeed looks quite with another face, clean contrary to Rome's Impositions aforesaid; and yet these Quakers would have us believe they are led by the ONE Spirit. But I perceive J. Crook That wrote that Book, is not a fit Man for their Society.   

CHAP VII. Of the Scriptures.  
CHristian Quaker, pag 104. W. P. citys and transposes the Apostles words, thus, Lo, in the Volumn of the Book it is written, I come to do thy Will, O God, A Body hast thou prepared me. But great W. P hath not altered the Sense of that Text, yet by W. P 's own Doctrine, 'tis very questionable whether that be true Scripture, especially because what is written in the volumn of the Book of the old Testament, is only this, Sacrifices and Offerings thou didst not desire, mine Ears ●ast thou opened, Psal. 40.6. Mark, here is not a word of a Body hast thou prepared me, which ●e ●nd his Brethren make such a Noise about in their Books.  
Now says W. P. (rejoinder, p. 38) I cannot but observe at what a suspected rate the Scriptures have been both first collected, and then convered through the several succeeding Ages— I may well object, Are we sure the Judgement of them who first collected them was sufficient to determine what was right, and what not?— (Also How shall we be assured that in above 300 years so many hundred Copies as were doubtless taken, should be pure and uncorrupted, considering the private Dissensions, the readiness of each party to bend things to their own belief, and the growing and succeeding Faults of leaving out, a●ding, transposing, etc. Nor was the Collectors Judgement Infallible— Learned men tell us of little less than 3000 several Readins of the Scriptures of the New-Testament in Greek Hence we may observe the Uncertainty of J. Faldo 's Word of God, etc.  
Now therefore since W. P. thus declares the Uncertainty of the Scriptures of the New-Testament, and the Psalmist (to which the Apostle seems to refer) shows that Text to be altered, why then should he and his Brethren build such monstrous Principles upon so uncertain a Foundation as they render it? That upon these words, (which it seems are properly) Mine Ears hast thou opened; as that therefore he who died at Jerusalem was not Christ, but a prepared Body; and that the Jews did not see Christ, but a prepared Body; and that the outward Person born of the Virgin was no part of Christ, but only a Garment (see Numb. 38, 48.) And to strengthen this Anti-scriptural Doctrine, T. Elwood has one knack in his Truth descended, p. 138. where he ventures to belie the common Creed; The common Creed (says he) called the Apostles Creed, says, Christ was conceived by the holy Ghost, Though born of the Virgin. Now pray search the common Creed, and see if the word [Though] be there to be found. Behold this great Quakers Champion! O what an Imposture would he have rendered George Keith to the World, had he wrote this Lie of the Creed.  
Note further, W Penn citys and defends this Passage, R●joynder, p. 61. Quest. Of what service are the Scriptures, as they are given forth and recorded without? Ans. Much every way (saith he) and there is an Agreement and Union between the Spirit within and the words without.  
Observe here how this wise Man confounds himself: The Scriptures, by his account, are altogether Uncertain, and suspicious (at least) of being corrupted; and yet there is an agreement and union between the Scriptures, as recorded without, & the Spirit within. How does he here render the Spirit Uncertain! One may see by this, that a man who writes much had need have a good Memory, or a stable Faith.  
Again, something like this is that late Confession of G. W. in his Counter, Convert, p 26. We prefer the holy Scriptures (saith he) before all the Books extant in the World.  
Now, observe here how G. W. carries a double face to deceive his Reader; for he does not say, that he prefers the Book called the Bible, before all Books extant; no, for than he would contradict their Old Books; for the Scriptures in the Bible they esteem Uncertain (as above) And their former Doctrine shows plainly what those holy Scriptures be, which they prefer; for in Truth's Defence, p. 2. 104. they say, You might as well have condemned the Scriptures to the fire, as our Papers and Queries— for our giving forth Papers or printed Books it is from the immediate and eternal Spirit of God. Hence it appears, that those holy Scriptures which they prefer, are their own Books, and so much or such parts of the Bible as they will allow to remain uncorrupted, etc. And thus this insincere G. Whitehead hides himself, by a deceivible meaning, as is more plain by what he says in his ancient Book, called, Truth defending, p 7. That which is spoken from the Spirit of Truth in any (says G. W.) is of as great Authority as the Scriptures and Chapters are, and GREATER, etc.  
Now, let the Reader judge what those holy Scriptures are, that they prefer before all Book ex●a●●n the Word And as to what parts of the 〈◊〉 they 〈◊〉 allow to be holy Scriptures, h●a● 〈…〉 so h●ad says in Refuge fixed, p. 17. viz. Whether Mo● 〈◊〉 H●●mis were the first Penman of the Scriptures? or whether both these, and not one? And whether some words were not spoken by the grand Imposter, some by Wicked Men; some by Wise Men ill applied; some by good Men in expressed; some by false Prophets, and yet true; some by true Prophets, and yet false, etc. Now Reader, do but compare this with what W. Penn says before; and than if my old Friends, for time to come, should object and say, There are seeming Contradictions in the Scriptures, (or Bible) and therefore well may our Friends Books seem to contradict each other. Pray let them know, that there are not only seeming, but real Contradictions in their Books, but not in the Bible. And as to any seeming Contradictions that may be in the Bible, they themselves (as above) have given the reasons why 'tis so, viz. having been corrupted; but their Books cannot be corrupted, because we have the first Impression of them, which they say, are given forth from the Immediate and Eternal Spirit of God, and so must reeds be better and more certain Scripture than the Bible, a●c●●●ng to their own Doctrine  
Now as to the Titles they give to the Scriptures, take a little more of their Clink Clank as W. P. says of the Priests) for in a Book of G W 's called, David's Enemies discovered, p. 7. he says, These (Quakers) do NOT call the our book of Matthew, Mark, Luke and John, the New Testament and Gospel, as thee and thy Generation, (of Priests) do.  
But T Elwood, in his Antidote, p. 81. calls the Writings of Matthew, Mark, Luke, and John The New-Testament Scriptures of Truth, and so is no Quaker, if G. W. say true; for so he sees cause toward the matter.  
Again, J. Tomkins and W. Penn put out a Book, and can it, The Harmony of the Old and New Testament, and so are no Quakers, 1 G. W. say true, But p●ay Note, Though they tell of the Harmony of the Old and New Testament, yet there's but little Harmony in their Books, which they esteem equal with, if not prefer to the Scriptures.  
Again, W. Caton, in his Books to his Friends, pag. 35.42. calls the Write of Matthew, Mark, Luke and John, The GOSPEL, and so is no Quaker, if G. W. says true. Well, what think ye, my Old Friends, can we suppose these men are any mo●e led by the ONE Spirit, than others are? Surely Na●.  
But to face about again, G Fox, in his Book, News from the North, p. 14 saith, Your Church is a Steeplehouse, which is Carnal, and your Teacher is Carnal, your Original is Carnal, Hebrew, Greek and Latin; and your Word is Carnal, the Letter; and the Light is Carnal, the Letter. So Dust is the Serpent's Meat; their Original is but Dust, which is but the Letter, which is Death; Their Church is Dust, a heap of Lime and Stone gathered together. So the Serpent feeds upon Dust— And their Gospel is DUST, Matthew, Mark, Luke and John, which is the Letter.  
Now Observe, first, how he tells of the Serpent feeding on Lime and Stone; pray is not this Carnal too? had not the Devil need to have strong Teeth to know upon St●ple-Houses? Sure this is both Carnal and Ridiculous, or Ranter-like.  
Secondly, He renders the Scriptures all alike Carnal, Dust and Serpent's Meat, with Hebrew, Greek and Latin. Here's no preference, except in their own Books, and some of those they entitle, The Word of God, The Word of the Lord, A living Testimony, etc. Now if they say the Bible will grow Old and molder away, and become Dust, I say, so will their Books too. And if they say, 'Tis the Sense contained in the Words of their Books, which they call the Word of God, the Word of the Lord; I say, the like is understood of the Scriptures in the Bible. And yet (as do the Papists, so) they have opposed others, calling them Liars that say, T●e Scripture is the Word; If this be not Equivocation, I say again, 'tis an exalting their own Books above the Bible. Above the Bible did I say, yes, why not? for the aforesaid Book, called, News out o● the North, was (as G. Fox says, p. 1.) Written from the MOUTH OF THE LORD, by One who is Naked, and stands Naked before the Lord, clothed in Righteousness, whose Name is not known to the World, which was prophesied of, but now is fulfilled. Therefore it must needs be better Scripture than the Bible, for they tell (as above) how Uncertain that is.  
Therefore, whatever late Confession they have made, in pretending to prefer the Scriptures of the Prophets and Apostles before all Books, it can be no other bu● Deceit, till they condemn their old Doctrine; for G. W. confesses, Their Intentions may be the same, tho' they may see cause (now) otherways to word the matter, Count Conu. pag. 72  
And Lastly, Sam. Fisher says of the Scriptures, That were their Transcriptions and Translations never so certain and entire by answering to the first Original. Copies, yet are not capable to be to all men) any other than a Lisbian Rule or Nose of Wax, see his Additional Appendix, p. 21. Mark how he affirms That if the Scriptures were never so true, yet they are capable of being NO OTHER than a Nose of Wax. Now I dare affirm, there is no sort of People else in Christendom, except Papists, will speak thus of the Scriptures. But experience tells me, That all sensible Christians who protest against this Popish Principle, cannot but have an evidence in themselves to the worth and purity of the Scriptures, by those sweet Streams of Life that are fel● by reading and meditating thereon, beyond what can be felt by reading any other Books.  
But before we conclude this Head▪ take one Verdict more from W. P's Spirit of Truth, p. 38. The Scripture (says he) is much like the Shadow of the to ●e Rule. Now all men know, That the shadow is a vain empty uncertain thing, sometimes two or three times longer or shorter than the Truth or Substance.  
Again, W Smith's Primer, p. 11, 12. Quest What is the Service of the Scriptures, if they be not a Rule, and for trial of things that are spoken? Ans. They are of great Service, Child, and are to be read and believed— (But) if thou lookest upon the Scriptures for A RULE, and for Trying, thou givest that unto them which belongs unto Christ, etc.  
Note, Here the Scripture is denied to be any Rule at all, no, not so much as to try actions or words. But he says, They are to be believed; and yet W. P. shows them to be Uncertain. So we must believe that which is Uncertain, and no Rule in any case. Is not this rare Doctrine!  
But to face round about again, E. B●rroughs in his Hue-and-cry after false Prophets, says, I shall lay all, (People) to the Line of Judgement by THE RULE of the Scriptures, and the Spirit that gave them, see p. 880. where he not only makes the Scripture A Rule but The Rule, yea, so far The Rule, that he tries, judges and condemns the Priests by the express words of Scripture; as Uncertain and Corrupt as they render them before.  
But as Sam. Fisher says of the Priests, so pray observe G W 's Rounds, Wheelings & Whi●lings, for in his Book, Tit. Ishmael etc. p. 3.10. hereafter, The Scripture of the Bible is Carnal, the Letter is Death, and killeth; yet he calls his own Writings, The Light and Life of Christ, etc. But to face about again, he tells us, They prefer the holy Scriptures before all Books in the World. But then Round he goes again, saying, That which is spoken by the Spirit of Truth is of as great Authority as the Scriptures are, & greater, etc. [And that their Writings are given forth by the Eternal Spirit of God] But Round again com●s George with a Back stroke, and in Qrs. plainness, p. 71. he says, Our Intention and Principle never was to bring our Books in Comparison with the Scriptures. O Confused Confidence and Self-Contradictions!   

CHAP. VIII. Of Magistracy and Government.  
ALthough I have plenty of Instances before me to cite out of my Old Friends Books, I shall begin with my Neighbour Sam. Jenings' book, called, The state of the Case, p. 73. where he says, Magistracy and Government we always owned to be the Ordinance of God.  
Now Observe, here S Jenings deals deceitfully and dishonestly, in pretending to be what really they are not; for he does not tell what nor whose Government they have always owned to be God's Ordinance; for these words of his imply, that they have owned all Government under which they have lived, to be God's Ordinance, when as their Books declare they own no Government to be such but the Government of those who witness Christ to rule and r●ign in them, all other Government being but as a cu●●hersome Tree that must be cut down; for in The Light, by W. Smith, p. 16. saith, We own Government and Magistracy that stands in the Power of God and executes true Judgement within the Gates, calling down Sin and Evil-doers, and setting up Righteousness, and THO●E that walk therein. So here 'tis not the Government of such as cause them to suffer loss of Goods and Liberty, that they own to be God's Ordinance, As is further showed from Great Mystery p. 90. by G F. Such as are turned to Corruption (saith he) are Hypocrites they are gone from the higher Power, and so for the Lords sake the Saints cannot be subject to that Power. And p. ●0. of News from the North, Sing all ye Saints, clap your hands and be glad, for the Lord Jehovah will reign, and the Government shall be taken from you pretended Rulers, Judges, Justices, Lawyers and Constables; all this Tree must be cut down, and Jesus Christ will Rule alone. Again, I the Light will Overturn Kingdoms, Nations and gathered Churches, that will not own me the Light in them; see G. W 's Light and Life, p. 11.  
Now, is it not evident from hence, that if Sam. Jenings had expressed himself in the ancient simplicity of a Quaker, he should have worded it thus, viz. Magistracy and Government we own to be God's Ordinance, so far as we (or Christ in us) have the Command of it, because we know no People else, that so own and witness Christ to Rule. So that when such men rule, 'tis no more them that Rule, but Jesus Christ alone (as above G. F. intimates) the present Government being but a dead loathsome Form. As T. Ellwood (Sam Jenings intimate Brother) says, in his Alarm, p. 6. Did you not (says he) make a solemn Covenant with God, That you would Extirpate Episcopacy, that Dead Loathsome Form? Did you not spew it up? And will you turn again, and lick up your old Vomit? O do not so! do not run wilfully into Destruction again. woe & Misery to the Upholders of the Priests of the World, [i. e. the Rulers, for 'tis they that uphold the Priests.]  
Again, G. Fox, in his Book called, Papers given forth to the Heads, etc. p. 9 saith, Are not all those that will dote so much on an Earthly King TRAITORS against Christ? Neither do you read (saith he) that there were any Kings since the Apostles days, but among the Apostate Christians and false Church. Christ is King alone, and makes his Disciples Saints, Kings and Priests, to reign upon the Earth: These are true Christians, and will these have any more Kings among them but Christ? They a●● but of the Life and Power that make such wo●k for an Earthly KING, and EARTHLY POWERS.  
Come, Mark that, W Penn, with thy Industry in getting Grant after Grant for Kingly and Earthly Power. And Mark that, S Jenings, who saidst to the Separates, [not long before the second time the Horns were cut from pushing with Kingly or Earthly Power] We will take care that you shall not be our Judges. And Mark that, my old Friends in general, with your diligence to engross and keep what hold you can on Earthly Power. And behold your Apostasy!  
Now had not the Wheel been so turned about, that S. J. and his Brethren have lost the ancient Marks of simple hearted Quakers, what need he use such craft, to pretend to own what they really do not? or are they sensible how they are fallen from their ancient Principles, and now see their former Weaknesses, why then are they too Proud or ashamed to follow the Example of good men in all Ages, to confess and repent, and leave a Memorial thereof to Posterity, as they have done. O I know the reason; this they cannot yet do! for then down goes their great pretence to infallibility.  
Lastly, W.P. Address to Protestants, p 234. If we will give ancient Story credit (saith he) we shall find, that worldly Weapons were never employed by the Christian Church till she became Worldly, and so ●east to be truly Christian: But why should I ●ay the Church? her Leaders have taught her to ERR I confess had not ancient Story informed me, that all Christian Societies have apostatised, when they grew numerous, I should have admired at this passage, that the same W P. should in so few years after he wrote it, not only fall into that Apostasy himself, but also draw many more with him. But some think W. P. has wit enough to make out to all that see with his Eyes, that the Sword of the Magistrate, viz. Constable's Staves, Sheriffs Weapons, Stocks, Prisons and Gallows are not worldly Weapons, but Spiritual Weapons, when used by Quakers. But however, tho' he has showed the whole Church of the Quakers (concerned in Government) about Delaware, are ceased to be Christian, yet he confesseth himself (as one Leader) to be the cause of it; for he saith, Her Leaders have taught her to Err.   

CHAP. IX. Of Persecution and Prosecution.  
VIndication of the Quakers Principles, p. 55. says, We bear Indignities and Injuries, and being reviled, they revile not again; and we resist not evil, nor are we in Revenge, but leave it to the Lord, whose Vengeance is, and he will repay it.  
But Sam Jenings in his State of the Case, p. alleges, That they could do no less than prosecute and fine G. K. and T. B. without the violation of their Trust to the King. 
O trusty Trojan since the days of Edw. Billing.   
Therefore Sam. Jenings must now make their ancient Principles to speak thus, viz. We bear Indignities and Injuries when we have no Power to Revenge them; and we leave Vengeance with the Lord, when we are not trusted with Power by the King to take Vengeance ourselves. And thus S. Jenings and his Brethren, Apostate-like, have lost (if ev●● they had) the pretended innocent Nature of the Quakers, and are in the F●ll, and Unredeemed; for so they say in their Catechism, by W. S. 'Tis the disposition of OUR NATURE not to seek Revenge, though we do suffer Wrong; for the Revenging Nature is in the Fal●; but it is not so with us whom God hath redeemed, etc. Beside, let S. Jenings compare their late Practice with their old Principle about Contending and Sai●g at Law; see Possession of the living Faith, p 7. It was NEVER the Faith of Christ to Sue, Contend, etc. Thus S. J. and his Brother Preachers about Delaware, yea, and Hearers too [like Preachers, like People] are Apostates, and have not the Faith of Christ, by their own plain Rules; for the same Principle is held forth by R. H. G. F. G. W. E. B. and others.  
Again, I observe S. Jenings tells that the reason of T. B. and G. K. being prosecuted, was for saying, Sam. Jenings was too high and imperious in worldly Courts, and calling him ignorant, presumptuous and insolent. Now is not Sam. Jenings here blinded by a sordid persecuting Spirit, that thus has the face to publish this to the world, seeing it is yet to be read in the Books of the Trials of W. P. W. M. M. F. G. W. and others, that they accuse the Magistrates in England most severely with Injustice, Oppression, Wickedness & Corruption, and yet these Magistrates did not punish them for that; nor was G. F. punished for telling Justice Bennet, He was a shame to the Government, as in the Book called, West to North, &c This shows the Magistrates in England more Noble, more Christian, and far more free from a Revengeful Persecuting Spirit, than these Quakers, who cannot bear to be called, Ignorant, Presumptuous and Insolent (though by men of their own Denomination, nor spoken when exercising his Magistratical Office, but in Controversies about Religious matters) without taking Revenge on their Persons. But hear what G. F. says of such in Gr. Mystery, pag. 125, 360. You are inwardly ravened (saith he) that strike at the Creatures— and to cause People to be put in Prison, and to be persecuted, and have their Goods taken away, such are disorderly Teachers, and shall be rooted out And so far they are self-condemned Apostates, by their ancient Testimonies, for their actions in Pennsilvania. Witness their imprisoning John M" Comb when his Wife was but two days delivered of a Child, and in danger of Death, by a Flux, and another of his Family sick also, that died in a short time after, and yet he could not prevail so much as to go home to take leave of his Wife, or set his House in order, tho' earnestly desired by him, promising to appear at any time when they should require him; No, that favour could not be granted, but to Prison he must go, altho' Humphrey Murrey, the Mayor and chief Magistrate of the place, offered to be bail for him, at which Sam Jenings raged, and bitterly reflected upon him, for that he knew his place no better. And what was all this for? surely some heinous Crime, one would think; why, 'twas nor more nor less than for letting a person have two of the printed Appeals to the yearly Meeting (put forth by G. K. etc.) for 2d. piece, as they cost him. But surely some Seditious matter was contained in this single Sheet; wh●, the matter they were so offended at, was an Article, wherein it was queried, Whether some Magistrate, called quakers, at Philadelphia, did not act contrary to the Qrs. Principles, in commissionating and hirl●g men to fight. And for this they not only imprisoned him, but did what they could otherways to ruin him, by taking away his Licence which he had to keep an Ordinary, that cost him 3 l 12 s. And yet, like Preachers, like People, so dark are many of them, to say, This was not any thing like Persecution, tho' no Law had this poor man broken, not did they so much as pretend he had broken an● Law  
Also, the Imprisoning William Bradford, and taking away his very Tools that he should get maintenance for his Family by, contrary to the La● of England, so justly pleaded by him, he being one of the King's Subjects  
Also, their imprisoning Peter Bess, till Providence put the Government into the hands of Coll. Fletcher, Governor of New-York, who released him out of Prison. And pray what was his Crime? Why, 'twas for writing a Letter to Sam Jenings, querying about several Miscarriages reported of him, as inserted in p. 59 State of the ease, and among the rest, Whether S. J. was not drunk? In the Trial of which D. Lloyd being Attorney, pleaded for S. J. and read a Case out of an old Law Book, to this effect, That tho' a Bishop was seen to be drunk, yet was not to be reproved. He also produced an Act against W. Bradford made in the reign of K. James 2d. against printing Books without putting the Printers Name to them, which they alleged W. B. had done, and not put his Name to the printed Appeal (tho' the Author's Names were affixed thereto.) Well, to Trial W. B. was brought, D. Lloyd pleaded hard against him, the Jury had their Charge given by S. Jenings, out they went to try this Crime, but it happening so, that there was two or three upon the Jury that were not Quakers, they stood upon the Nicety (as some of their fellow-Jurors called it) of two Evidences, to prove that W. B. printed said Appeal, which not appearing, after about 48 hours the Jury came into Court, and told the Bench, they were not like to agree. To whom A Cock made this learned Speech, viz. Well, seeing, Friends that you are not like to agree, you are Absolved from your jest (or Oath) and are discharged; and we will have another Jury that shall agree, and find the Bill. But before another Court, the Government was changed, W. Bradford discharged from his Imprisonment, and they disappointed of executing the Vengeance which they intended.  
And yet for all this, these degenerate Quakers will not believe these manifest Truths, known to so many, but they'll believe Sam Jenings Book of Lies, who in his Preface, would make People believe, That the Report of these men's Sufferings is but a Shame put upon the World, and so far from any thing like Persecution, that it was only Sport and Play; and I'll warrant him, can make brave Orations on't in his Preaching too. 'Twas Prosecution, says he, and not Persecution, see state of the case, p 45. Just so also the New-England Priests say, what they did to the Quakers was Prosecution, and not Persecution, Ye● the Book, called, New-England judged.  
But there was a man punished for taking away an Hourglass from a Priest, and this G. Fox calls Persecution, in his Instructions, etc. p. 30. Behold is there greater Blindness and Partiality to be found in the whole World, than is among these Quakers, that call punishment, for breach of just Laws, Persecution, and yet when they punish men, who have broke no Law, they say, that's no such thing as Persecution, but Prosecution.  
And though the Quakers have all along made such a great Noise and continual Cries to the Rulers, complaining of their great and grievous Sufferings by Persecution, even in so much, that they have declared to the World, That their Sufferings have been greater Sufferings, and more  than the Sufferings of Christ, or his Apostles, or of any others since the Apostles days, as in p. 273. of Edw. B●rro●ghs Works; which passage was lately justified in the City Mercury or News Book, by 24 Quakers at London. And yet themselves scarce any sooner mounted into the Seat of Government, but they fell to persecuting one another, till Providence stopped them, by the Government being taken from them. Therefore they being a considerable People for Number in some places, the King and Parliament had great Reason to make that Law which was made last year, That no Quaker or reputed Quaker shall serve on any Juries, or bear any Office or place of Profit in the Government. Thus though they may see what their ill Manner's 〈◊〉 Pennsilvania has brought on them; yet on the other hand they may take it as a blessing unto them, they being a People not qualified for Government, especially in respect of Principles anciently delivered; for when T. Budd declared the Duty of Magistrates, in his Book, called, Good Order, etc. p. 34. viz. I do believe it to be both lawful and expe●tent (saith he) to bring Offenders to Justice by the Power of the Magistrates Sword, which is not to be used in vain, &c Hear how G. Fox condemns him for this, in a Letter to Pennsilvania, which Letter I have by me, to show upon occasion; his words are these, Dear Friends, R Fretwell and A. Cook, Remember me to T. Budd, and tell him, he gave forth a Book, which grieves the honest hearted, and some dirty Spirits have got advantage, and how that it Thwarts our ancient Principles, that part concerning Magistracy, p. 34. it w●● laid upon W. Penn, but he is clear of it. And he did not do well to print it, and spread it, for Friends here will not sell it— but stopped it— let him write over h●to●r for Friends to call it in again. So with my lo●e, G. Fox.  
Yet such miserable Darkness has overspread those Quakers at Delaware, that they see not their Apostasy herein. Nor indeed how should they? seeing the Yearly Meeting at London did not find ●●●roper or sit to condemn these Practices, nor to pu● the Actors upon condemning it; No, not so much as that of their giving a Commission, and hiring men for a hundred Pound, and furnishing them with Arms and Ammunition, to recover a Sloop that Babit and his Men had stole from Philadelphia harbour; tho' it was an Action to the furthest extent that those words in T. Budds ●ook could reach, as all that reads the same may see.  
Hence 'tis plain, that the whole body in general are now so far Apostatised herein, that they encourage their Brethren to grieve the honest hearted, give dirty Spirits advantage, and thwart their ancient Principles, unless they will say G. F. is a Liar, whom they call, The Father of many Nation see W. P 's rejoinder, p 354.  
But to show further of my old Friends Apostasy in this particlar, R. Barclay in his Apology, p. 399. 407 says, As to what relates to the Magistrates of the Christian World, albeit we deny them not the Name of Christians, because of the public Profession they make of Christ's Name, yet we may boldly affirm, that they are far from the perfection of Christian Religion, because of the state in which they are, they have not come to the pure Dispensation of the Gospel. But for such whom Christ hath brought hither, it is not lawful to defend themselves by Arms, but aught over all to trust in the Lord. Thus this Doctrine of R. B. runs almost parallel with that of W. P. before cited, only he unchristians the whole Body of his ●riends concerned in Government; but R. b 's sentence is only on the Magistrates; of which, let those that are Preachers look to it, and study the most effectual means to keep their Hearers from reading such things as these, so dangerous for their discovery.  
Come on my old Friends yet a little further, I wish you were as willing to see your Apostasy, as I am to show you Read your Ancient Principle of disallowing to go to Law, and being no Contenders, Patronised by G. F. G. W. and E. Rur. in p. 23. of R. Huberthorns Works.  
Priests says, Many Differences may arise which cannot well be decided without going to Law. R H. Replies, Thou dost allow of going to Law, which the Apostle did not, and he was a Minister of Christ; and here thou hast showed, thou art none— and who are come to the Doctrine of Christ, whi●h his Yea and Nay, there is NO DIFFERENCE, Th●y need NO GOING TO LAW, there is NO CONTENTION; and many Differences are in thy Generation, which is without Christ and his Doctrine, which many of you See men at the Law.— And here openly I charge you all in the presence of the living God, to be no Ministers of Christ. O when will you blush for calling all but yourselves No Ministers of Christ, no Professors of Truth! All that join not with you, or believe not as you believe, you say, do not own Truth, or profess Truth. But I appeal to Gods Witness in all your Consciences, whether this Priest was not a better Owner of Truth, or Professor of Truth than you? for his Doctrine and Practice agrees, but your Doctrine is one, and your Practice another; contrary to Truth, double minded men. Therefore condemn your ancient false Doctrine in your Book, called, The Quakers Challenge, p. 3. viz. The Quakers are in the Truth, and NONE but they. And O learn to be more Charitable!   

CHAP. X. Friends Sufferings to be recorded by London Meeting.  
FRIENDS;  
THis is in some sense to answer your Request; for I have met with some Papers sent from your Meeting at London, wherein you frequently call for all Friends Sufferings to be sent in to be recorded. Therefore I shall here set down the Sufferings of some Friends about Delaware, called, separate Quakers, and request your care, that when you meet with this Account, together with the aforesaid Imprisonments, etc. to Record the same, as you do others, if you are impartial men, but if not, pray let them alone.  
In the Year 1695. A. Smith, W. Budd and W. Atkinson in West Jarsey, for constientiously refusing to serve on Jurys, were fined by the Court, for which a Gun was taken from A.S. and a slitch of Bacon from W. B. But by the Sheriffs pleading for W. A. being poor, he got his Fine remitted. [Note, This Sheriff is a Baptist, and he deemed the Office of Sheriff, and refused to serve, rather than so to take away his Neighbours goods for matter of Conscience; but these Separates have not met with so much Christianity in any of their old Friends, that have been so concerned in Office. Pray let your London Meeting take Notice of that, and order those Ministers that come from you to visit them, to do what they can to recommend the Virtue of Love to your Brethren here; for all that have hitherto come, has set them still more in Opposition against the Separates, and have increased Envy instead of Love; and are so far from counting the Separates to be any of the lost Sheep of the House of Israel, whom Christ's Ministers should seek after, that they call them Amaleck, & exhort one another to smite Amaleck, and yet like Cowards, never come at them; or like Cocks crowing on their own Dunghills, they do it only in their own Meeting-houses among their own Friends; and he that's most ingenuous at comparing G. Keith and his Friends to the worst of Men and Devils they can find named in the whole Bible, he's an excellent Preacher, and followed from Meeting to Meeting many Miles, and of this Truth, my own Eyes and Ears are witness.  
In the years 1694, & 95. Ralph Ward, a poor Friend at Philadelphia, was several times fined for conscientiously refusing to serve on Juries, and had Goods taken from him to the value of 4 l. 6 d of which he complained to the Governor and Council, but had no Relief The Members of Council present were S. Carpenter, S. Richardson▪ A. Morris, C. Pusey, D. Lloyd, all Quakers.  
At a Court at Burlington, 3d Mo. 1697. Daniel Bacon was fined 10 s. by Quaker Justices only, for refusing to serve on a Jury, tho' he pleaded both Liberty of Conscience and the Law lately made in England, which says, No Quaker or reputed Quaker shall serve on any Jury, nor bear any Office of Profit in the Government.  
Now here take Notice, The Quakers in England used to plead with the Rulers, against the King's Laws, for Liberty of Conscience. But now being got into the Saddle of Government, and being Rulers themselves, they deny Liberty of Conscience to others, that plead FOR the King's Laws for Liberty of Conscience. Let my old Friends at London consider that, and whether 'tis not Time now to cry out, as Sam. Fisher once did, p. 144. O Gross, Horrid, Hideous and Sordid!  
Also, several Friends in East and West-Jersey had Goods taken from them for not answering sumons to Courts, & also for refusing to pay a Tax raised to pay Soldiers wages. Where Note, the Quakers in East-Jersey, who were in Unity with their persecuting Brethren at Philidelphia, paid this Tax either directly or indirectly, which was to pay Soldiers wages. I shall give no particular account of these distresses, be●leving the rest are more than you will Record; but I cannot well omit, to instance one more, and leave it and the rest to your Consideration. And that is,  
John Wood, one of your Brethren, a Preacher in Gloucester County in West-Jersey, being Sheriff of that County, came with men armed to take Goods from John Roberts at Pensoaken, & sent two me● b●fore, who pretended they had lost their way, of which the said Joh. Roberts & his Wife took pity and gave them meat to eat. Soon after they espied Wood coming with his Company, wherefore Roberts made fast the Door, but Wood told him, he had those within that would do his business; they seeing him so treacherous, opened the Door; this Wood when came in offered his hand: Roberts said, if he came as a Friend it was well. But said Wood, I come not as John Wood the Preacher, but as the Sheriff of Gloucester. [Now by the way observe, that in the case between G. R. & the Magistrates at Philadelphia, those Magistrates could not find how to distinguish between Magistrates & Quakers or Preachers, but here you see their Brother J. W. had the art to do it.]  
But this J. Wood proceeded, and took several so●s of Goods in use in the house, among which was a Warming pan, which the woman earnestly desired him to leave, by reason of the great use themselves and the Nighbours had of it, in case of Sickness or Childbed (there being none there about except that But she could not prevail with this Wood, but away he carried, it and soon after this Roberts fell sick, and beginning to Recover again, he sat up one day; but at night going to his Cold Bed (for want of the p●n to warm it (being Winter) the cold Bed made such impression on him, that his speech was soon taken away, which he did not recover again, but died in a few days; and what trouble this was to the Widow, the Neighbours can tell how much she imputed the death of her Husband to the want of the pan, which she could not persuade this Wood to leave, tho' she offered him to take any other thing instead of it.  
Note, the occasion of this Distress was only, for not answering a Summons to Gloucester Court, when the Court at Barlington required the same, the place having been some years in contest between the woe Counties about the bounds, not decided which County it belonged to.  
Come you London Friends to say no more of the Inhumanity of this Action of a Preaching Quaker] can you parrellel this in the whole Worl●, that ever a pre●ended Gospel Minister took the Office of sheriff before! W. Penn citys plenty of old Authors in most of his Books, pray set him to search all the Rusty Authors to see if he can find a Precedent, and if he can find none, you may Record this for one, if you please; for the said Roberts was an honest Friend of your Society, and I being w●●h him in his sick●ess, that very day that he sat up, as aforesaid, he desired me to publish this Preachers Action to the World, and so far have I now fulfiled the Will of the deceased, as also the Desire of his Widow and Neighbours since his Death.  
Now, perhaps some for want of other Falsity to accuse me of, will say I Taunt or Scoff: But what would such say, if I should use such Airy Expressions as that eminent Friend Sam. Fisher has done in his Rusticus add Accademic 〈…〉, viz. As the Fool thinketh, so the Clock Clinketh; The Cat winked when both her Eyes were shut; The Wheel-barrow runs Rumble to Rumble; A Tale of a Tub with the bottom out; Tittles Tattle, Twittle Twattle; Whirle-gigs, Flim-flams, Gimcracks, Hogstyes; Bumble-bee Propositions, Magpie Premises, Roaring Meggs; Thundering Canons to frighten poor fools, etc. This was Sam. Fishers phrase in writing Religious matters, and reprinted for Posterity by the licence of the 2d Days Meeting in London. And W. Penn in his Testimony before that Book, makes the Scriptures their Rule for this stuff too, and citys 1 Kings 18.27. of Elijah's words to Baal's Priests. Thus I see how far I should be Justified were of their Society Though the same W P. with his t'other Tongue is so far from owning the Scriptures for their Rule, that both he and S. Fisher (as is before shown) would make them unfit for any Rule at all in any case, by rendering them Uncertain, etc. Therefore pray ask W. P. by what Rule he knows any such word were spoke, as recorded, 1 Kings 18. seeing h● holds the Scriptures so Uncertain? Doubtless he is as able to give an answer, as if he had served seven years at Rome, as G. W. tells the Baptists, in his Quakers plainness, p. 31.   

CHAP XI. Of Swearing.  
IN W Penn's Book, called, Reason against Railing, p. 41. the Question is thus put, How could you know that Swearing in any case were unlawful, if it had not been written, Swear not at all? Is not then the Scripture your Rule in this case?  
W. Penn there answers, This shows the Ignorance of Tho. Hicks in the Writings of the best Gentiles, and his acknowledgement of the Light's sufficiency, in case we are able to prove Swearing disallowable before Christ came in the flesh. The seven wise men, (saith he) famous among the Greeks 500 years before Christ came in the flesh esteemed Swearing but a Remedy against Corruption.  
Now observe, does not this plainly show, that they held Swearing not only allowable, but also good to be used; for what good men would not use means to remedy Corruption? was not W. P. dotish when he brought this Instance to prove the Light sufficient (without the knowledge of what is written) to show men they should not swea●? Besides, was it likely that the Light or Law in the best Gentiles would forbid all Swearing at the same time when the Law (outward) was in force, that allowed and commanded Swearing? or that the Gentiles had a light beyond the Prophets, who never did forbid such Swearing, but on the contrary commanded it, Jer. 4 2.  
Another Instance W P brings, is, That Socrates said, There is a Life more f●●n and unquestionable than an Oath.  
I Answ. Does not the Law hold forth the same, viz. that there is no need of an Oath among men that live a life unquestionable, or out of Strife? for an Oath was for reconciling and putting an end to strife; so that this of Socrates was so far from saying, Swore not at all, that it says as the ●aw says; an evidence of what Paul said, That the Gentiles did by Nature the things contained in the Law. Now let wise men judge how far W.P. has proved the Light sufficient to show men they should not swear, without knowing the written Command of Christ. And does not W. P. also confound himself in accusing T. Hicks of Ignorance? for if we ask him, who they be that live an unquestionable Life? he shows us that the Saints do not; for in rejoinder, p 175 he says, The Saints shall judge the World, and much more by their Judgement determine or reconcile things among themselves. Thus seeing the Saints live not a life unquestionable, but that they need to have things judged and reconciled, how much less do others?  
But more particular of Swearing, W. P. and R. R. in their Treatise of Oaths, put out in the Na●●e of the Quakers, p 46. citys this Passage, viz. They Swear in God, or to God, or by God, who promise an inviolable Obedience of Mind to him.  
Now, to say, I solemnly Promise or Declare in the Presence of Almighty God, etc. is a calling upon God to be a Witness to the Truth of the Testimony given, which in p 17. they look upon to be no less than a presumptuous Tempting of God to summons him to be a Witness not only to our Terrene, but Trivial Business. These are their express words. And yet are they now so far apostatised and fallen from their ancient Yea and Nay, that this is the Oath that the Quakers have used under the new Name of a Test, especially in W. Penn's Province of Pennsilvania, till of late, that G K. and his Friends bore Testimony against it. And yet now in England they have got it confirmed by Law, as I'll show anon.  
But to proceed; In pag. 68 they cite, That it is evil to compel, not only to Swear by God, but by other things. But how do they here condemn themselves? for in their Courts about Delaware have seen Quakers give & command the English formal Oath to be given to those that were not Quakers. And yet for this very thing they condemn J. Perrot as an Apostate, in their Book, called, A loving Invitation, p 8. because when he was Clerk of a Court, he gave some People the Oath. Yet behold! now their Brother Da Lloyd can do the like, and be accounted no Apostate.  
Again, in the Book of the Trial of G. Whithead and T. Barr at Norwich, p. 2● 29. the Recorder threatening to Praemunire them unless they would take the formal Oath, We are ready and willing (says G W.) to sign this est or Declaration, viz. I do in the Presence of Almighty God solemnly declare, etc. I do hereby faithfully promise, by God's help, etc. Note, This they declare in p. 82. to be the Substance of the Oath, which they then offered to sign; and kissing the Book, and saying, I swear, they there call the Ceremony and Circumstance; so it seems they can now dispense with swallowing the Substance, for they there say, They conscientiously scruple the Ceremony and Circumstance, to say, I Swear, and kiss the Book; as much as to say, We offer to swear, but cannot in Conscience say I Swear [Behold the hypocrisy!] He further adds, That he is willing to sign such Declaration of his Duty of Allegiance, if he may not otherways be believed. Mark, If they may not be believed by saying Yea or Nay, they'll do that now which is more, rather than be praemunired. I confess that would have been hard, but why then have they bound themselves up to Yea or Nay, by printing so much in denial of Swearing, if they cannot defend it by Suffering, out will Apostatise rather than Suffer.  
Lastly, in p. 35. their Keepers pulling them from the Bar, to have them to Prison again, Take no●●e says G. W. to the Court) we have not yet refused the Oath, being not d●ly nor regularly brought upon the point, etc. Behold! could any man knowing the Quakers Faith about Swearing, ever have expected to hear such a word to come out of the mouths of Quakers, and a chief Leader especially? were it not better to be plain, as those Quakers have been, whos● Names are Recorded in th● Court of Chancery, London, for taking the formal Oath? for this Hypocrisy has but caused some to publish in print, That the Quakers can work Miracles, for they can take an Oath, and yet not Swear at all.  
And G W. in said Book, shows, That he and some other Quakers did Petition to the Parliament to have the aforesaid Test established by Law, for the Quakers to take instead of an Oath. So the Parliament did last year grant their Request, and confirmed it by Law in these words, viz. [I A. B. do declare in the Presence of Almighty God, the Witness of the Truth of what I say.] This is the Quakers Oath, that they call a Test, now made into a Law, according to their desire. Behold now, what's become of their ancient Yea or Nay! Can now say this is no more than Yea or Nay? Pray what is become of their tender Consciences, that cannot Swear, and yet can swallow down this Test without scruple? Than which no Oath in the Wo●ld can be greater, or more binding; yea, were I read in History, I doubt not but I could prove this Test to be the very form of Oath used in some other Nation And thus far these quakers are fallen from what they formerly professed, as before cited, and can now stretch their Consciences, by using G. White●ea●'s Art of Other way● wording the matter. If this be the effect of W. P 's Light, that (without the knowledge of what is written) shows them they should not swear, sure 'tis now become Darkness, as their Term is to others. And yet I cannot see how they can use that Term without Blasphemy, seeing they say, the Light within is Christ and God; for I am sure God and Christ can never be Darkness.   

CHAP. XII. Of Fight, Swearing and paying Tithes.  
THe Quakers having denied Jesus of Nazareth to be the Saviour of the World, and to be in Heaven glorified in the true Nature of Man, both in their ancient Books, as is before showed, and now being charged with the same, and the Persons so accusing o● cha●ging them having proffered to pro●e th● same u●on them at any public Meeting they shall think fit to appoint, yet they refuse to h●●r with that Ear; and (knowing their guilt in the case) notwithstanding their former Challanges made by them in Print, To dispute with all sorts of Professors, yet now they use all their Ski● to evade and shift from being brought to the poi●●, ●ut cry out they are belied and wronged. Wh●●●f 〈◊〉 some Preachers, particularly J. Dick●so● 〈◊〉 J●●gs have now found out a new Argument 〈◊〉 prove to their Hearers that they are 〈…〉 and that is, That their refusing to pay 〈◊〉, to ●ight and to Swear, are three Proofs that th●y own Jesus to be Christ, and therefore they are ●●ls● accused.  
Now suppose they had not in the least fallen from their ancient Testimony against Swearing, Fight and paying Tithes, yet to what a low ebb are these spiritualised Persons now come, who having all along declared themselves to be The Only Ministers of Christ, should be now driven to such shifts as to fly to outward Marks to demonstrate their Christianity, especially in that they themselves say, That any Man may keep to outward Observations, and yet be no Christian. But they have not kept to their ancient Testimony against these neither, but are Apostatised, as is before shown concerning Swearing, wherein they have only dressed up the Oath in a new Garb, and call it a Test, they now see cause so to word the matter.  
And then as to Fight, that little Time they have had the Government in Pennsilvania has given the world sufficient Proof how far they may be trusted to be true to their Principles therein. And they being the commanding parts of the Assemblies both there and in Jersey, rather than let go the hold they have of the Government what shifts have they made in raising Money to be employed to secure and defend the Provinces from the French and Indians, by using G. Whiteheads Craft aforesaid, of Otherways wording the Laws & Orders they have made for raising such ●one; So that instead of declaring the Duty of Rulers, (in case of Defence) by words of Truth, they have only exchanged their Old Testimony for New Hypocrisy. As for Instance,  
When the present Governor presented a Bill to the Assembly of West-Jarsey to raise a Fund or Sum of Money to be employed to secure and defend the Province from the Enemy, not one Quaker in the Assembly would touch with it; but so soon as a new Bill for the same thing was framed, Otherways worded, than not one Quaker opposed it, but gave his Vote for it, and so it passed into a Law; but it was otherways worded, tho' they intended the same thing.  
Next, let us step over into the Government of Pennsilvania, where in the year 1695. we find Coll. Benjamin Fletcher, the● Governor of that Province, pressing upon the Assembly to raise a ●und for his Majesty's Service, towards securing the Province from the French and Indians, but this they could not do, No, it was against their tender Consciences, contrary to their ancient Testimony and Principle; and so no Fund was raised. But the next year W. Penn got the Government into his hands again, and then the Assembly meets again, and now they must do something towards maintaining the Fronteers at Albany, or lose their beloved Honour of having the Government: for the Queen had commanded it, and W. P. had engaged to comply therewith: Well, to work they went, and soon found a new Name for their Act, and then courageously raise Three Hundred Pounds for the Indians at Albany, and starched Da. Lloyd is sent to New-York with it, to pay it to Governor Fletcher, for the use aforesaid; for now it was not against their tender Consciences; why so? because they had Otherways worded the Act, yet intended it for the same Use.  
I had almost forgot to mention, how one Babit & his Company in the Year 1692. stole a Sloop from Philadelphia, upon Notice of which the Quakers very speedily get a Company of Men together, searched the Town for Arms, supplied them with Guns, Swords, Powder and Lead, and gave them a Commission, and hired them for 100 l. to Recover the Sloop from said Privateers, which they did, and Sam. Carpenter paid down the 100 l. to the men, and the Assembly has since voted it to be a Dent of the Province.  
Well, as they were Magistrates they w●re obliged to do all this. But he that ●e●ds the several foregoing quotations out of their books concerning Christ, and also consider these matters of fact concerning fight, acted in the face of the Sun, may afel● conclude, That the Quakers own Jesus to be Christ, just so as they testify ●gain●t Fight.  
Friends and Neighbours, your LEADERS are so unwilling to be discovered in these th●●gs, that ten to one but they w●● tell you th● which▪ have asserted a●ou● W. P's Grant or Commission, is a Lie, as their usual manner is it other t●●ngs. And if they tell you so, I know no Remedy, but you must believe them, so long as you see with their Eyes; for S. Jennings i● form me that it was a Lie, and truly I believed him, 〈◊〉 ch●●●● I came to read it myself, etc. and so found him to be the Liar in the case. And thus by searching out things myself I came to discover now blindly I was (and you are) led on and deluded wi●h such Religious Lies (it I may so call them) For W. P. says in his Address to Protestants, That 'tis the Leaders that teach the People to Err. And S. Fisher says (Rusticus, p. 191.) of such Leaders, 
That the Wheel-barrow runs Rumble to Rumble,  
Therefore they'll never leave climbing up by Lies till down they tumble.   
Lastly, for refusing to pay Tithes, many honest Quakers have suffered much, & I do believe conscientiously too, while many eminent amongst them, have (to my knowledge) used divers clandestine Shifts to satisfy o● otherways to cheat the Receivers. And T Ellwood in his Foundation of Tithes, among ten Reasons that he brings against paying Tithes, there is one to show Tithes inconsistent with the Gospel State; And I know none in Christendom, no, not the Priests themselves, but they wi●● deny that they take Tithes, as Tithes, but only as Maintenance for Preaching, and not as any other part of the Ceremonial Law. And the most weighty Reasons T. E. brings to show why they refuse to pay Tithes, is, That 'tis the highest Injustice in the Priests to take Tithes of the Quakers, who neither set the Priests on wo●●, nor like their works, nor receive their Work, cas●ing it the Yoke of Oppression ●as indeed it really is so Therefore 'tis the Unreasonableness & Unjustness thereof that is the ground of their refusing to pay Tithes, together with Covetousness, and not that the paying Tithes is a Denial of Christ; for T. E. is so far from charging those with breaking any Command of Christ, [or of the Apostles, who pay Tithes, that he implicity grants, they do not, in p. 5. 13. So then, seeing they who pay Tithes break no Command of Christ] how much less shall their refusing to pay Tithes constitute any to be Christians; so invalid & weak is this their greatest Proof that they own Jesus to be Christ, while their Books are standing Evidences, that they deny him. Again, the Turks and Pagans that are not concerned in pa●ing Tithes, do by this their Rule own Christ to be the Saviour of the World, tho' all Christendom knows the Turks Principle is to deny him so to be.   

CHAP. XIII. Of MIRACLES.  
JEsus Christ wrought Miracles by the Power of God, The Disciples wrought Miracles in the Name of Jesus of Nazaren●. G. Fox (is said to have) wrought Miracles by the Power of God, [not a word of Jesus, in whose name the Disciples did it] This is to be seen in the Journal of G. Fox, in the third Table, under the word Miracle, which Miracles they there cite to be, She that was ready to die, raised up again, The La●● made whole, The diseased restored, John Jays Neck broke, Restored, etc.  
Now, as to she that was ready to die raised up, I have known a Woman recover from the point of Death at the Prayer of a Priest, who took Tyths, & such they call Conjurers, greedy Dogs, etc. Yet this was not looked upon as a Miracle, tho' I believe God might have regard to the Prayers of both G. F. and the Priest in that case.  
Again, as to John Jays Neck broke, I knew the man, and spoke with him afterwards, who as he was r●a●ng with G F. in East-Jersey, fell off his Horse and disjointed his Neck, and G. F. seeing how it was, pulled his neck into Joint again, and so sav●d his life; And such a thing as that many have done, yea, a Profane man has done the like to my knowledge.  
Also in the Book, called A Reply to the Vindication, etc. p. 14. 'tis said, Visible Miracles have been done amongst us in the sight of the World, etc. see also the Journal of G. F. p. 307. And had a large Meeting at a Constable's House, on whom the Lord had wrought a great Miracle, etc. Note, he●e is neither the Name of the Constable, nor the Town where he dwelled, Nor what kind of Miracle it was, and also 28 years before it was published: Pray what is here to induce any to believe it, but such whose faith is to take all upon trust? Let all discreet Persons consider if such things as these will not ha●den, instead of converting the Jews; considering the Titles G. F puts on himself, as professing Equality wi●● God, see p. ●, 3. of A Brief Relation, ●c. confirmed in p. 67 & 127. Great Mystery, where he says, he spoke it out of all Creatures. ●nd in News coming out of the North, p ●1. he declares himself to be The Prophet that was prophesied of, etc. And S. Eccles calls him, The Prophet whom John was not. And G W. and W. P. in their Books Judas and the Jews, p. 44. Serious Sta●ch, p. 58. Judgement Fixed, p. 19, 26, and in several other Books, justify and excuse as well these Ti●●e, as also, That he the said G. Fox is TH● 〈…〉 of many Nations, whose Being and His 〈…〉 the ●ower of the Highest, in which he Rules and Govern in Righteousness, and his Kingdom is established in Peace, and the INCREASE thereof it without End, and much more to the same purpose, together with his thus being set up a Worker of Miracles too; I say, if the Jews should give equal Credit to these Things with the History of St. Luke, how will they know who is accounted the Messiah, G. FOX or JESUS of Nazareth, especially seeing W. Penn denys that Outward Person to be him, which suffered at Jerusalem, who was called Jesus of, Nazareth, see Serious Apology, p. 146.  
Good Christian Reader consider the Event and Effects of these things! Be otherwise minded than G. Whitehead is, who says. He neither consults Events, no●●ears Effects in what he writes; see his Introduct. to Judgement fixed. Is it not high Time for some to be raised up to testify against these Things!  
But that which seemed most like a Miracle to me, and many more, as blind as I was the, was, That G. F. should have the gift of Tongues to interpret all Languages, as in his Book, called, The Battle-door to the Doctors and Scholars, etc. when alas! it has been of late discovered, that certain Jews were hired to do it for him, and had 80 pounds for their pains paid them by G Roberts, besides 12 Bottles of Wine over and above And were not this Treatise swollen bigger than I intended, would here have showed some Examples, to prove the said Journal to be a History not fairly related, but Partial and Painted, some things put in, some le●t out, some mended and pieced, etc. But which is yet worse, if true, I have seen a Sheet, called, An Essay, etc. lately put out by one T. C. wherein he shows that G F. in answering Priests and Professors Books, fastly Quoted their words and prevented them, and took pieces of sentences, transposed the words thereof so as to make them say another thing, that the Authors never intended, and then called them ●he Authors sayings, and so answered them; which if really true, must needs b● judged wicked by all moderate intelligent Persons Therefore it behoves W. P to appear and clear G. F from this gross Charge, the which if he cannot do, h●w vainly and falsely does he say in the Preface to his Journal, Many have done well, but thou, dear George Excellest them ALL.  
Note, I mention these things, because I always believed plainness and honest simpl● hearted dealing was the way to set up Christian Religion, and not such Craft.  
But as to real and unfeigned Miracles, when we lately heard a Report of two Miracles wrought in London, one upon a girl, being restored suddenly from a lameness in her Limbs, which she had from her infancy, the other of a Woman suddenly made whole from a Leprosy; I sincerely declare, I was stricken with a dread on my Spirit at the News, fearing I should hear that they were People belonging to my old Friends, the Quakers, because I knew them to be already too much exalted in their minds above all other professors of Christianity, and if these Miracles should be done upon any of them, it would cause them to insult still more presumptuously; but by reading the Relation I found the one to be a French Protestant Girl, and the other a Baptist Woman, Persons (no doubt) humble enough to beg of God in their Prayers for Pardon for their Sins, as I never heard any Quakers do in more than ●0 years attending their Meetings, etc.  
Lastly, This Observation I made thereupon, which I entreat all to take Notice of, That these Miracles were wrought by or through a living Faith in Christ, as he is Jesus of Nazareth, or a Person without men, and therefore I deliver it as my sense to be an everlasting Truth, that till the Quakers close with this Faith, 'tis impossible that any real Miracles can be wrought either on them or by them.  
But tho' they say (as before) that visible Miracles have been done among them, yet it seems by what G W. writ in the year 1674 in Quakers plainness, p. 14. they have now lost this and other Evidences of the Spirit, if ever they had them; for he there says, And what if God will not bestow such Gifts and Signs now, must we therefore be no Christians? Are the Baptists willing to be thus concluded on this ground? Now Mark, he here grants themselves to be as low, poor & empty as others, having no evident Signs or Gifts whereby it may be known they are sent of God more than other Professors. Now tho' this be such a known Truth, yet to face about again, the same G. W. (in Apost. Incend. p. 4) lets us know That he and his Friend are THE Church of the first born. So that as S. Fisher says, p. 748.  
Sometimes 'tis one way, than Another,  
Sometimes both ways, Tun and Tother.   

CHAP. XIV. Of Life and Doctrine.  
If the Trumpet gives an Uncertain Sound, who shall prepare himself to Battle? 1 Cor. 13.  
MUCH more than formerly do my old Friends the Quakers cry out, 'Tis Life is the only thing that is our All in All; 'Tis no matter for Doctrine or Knowledge in this or that Principle: Away with Creeds and Points of Faith, so that we feel Life in our Bosoms, and flowing from V●ssel to Vessel.  
To which I say, go then thou that counts thyself a rational Creature, and learn of so mean a t●ing as a vegetable, and see if a Plant can grow (with the Life it has within itself) without Leaves. But how comes it to pass that the Quakers have written such a multitude of Books, great Volumes about Principles and Doctrine, opposing all others both ●riests and Professors about points of Faith and Doctrine. And E. Burroughs in the Name & behalf of the Quakers having made great Challenges ●o dispute with a● sorts, and any Number of People, at any Time and Place, about Principle and Doctrine; Why, I say, was all this, if Life had been sufficient without Doctrine? Again, If Life may be felt by those who are ignorant of Doctrine, and that be enough, why do they advise in their Book, called, An awakening Voice, p. 15. viz. People open your Eyes, and be not so befooled with that dotish and blockish Principle, That Ignorance is the Mother of Devotion, but search the Scriptures, and try all things— Have not the most knowing Men in the World been always the most devout to God?  
Note the uncertain Sound of their Trumpets; Here, it seems, Life is not sufficient without Knowledge, and therefore they advise to search after Knowledge for Life or Devotion. And yet now in opposing others that contend for Knowledge in Faith and Doctrine, they cry out, Life, Life, no matter for Doctrine; Ceeeds and Confessions of Faith (they say) came in with the Apostasy, etc. This brings to my Memory how once I heard a Priest preach so affecting a Sermon (as he commonly did) that looking about me, I saw weeping Eyes on every hand, and yet this Priest was known to me and those People, to be a debauched man, that thus caused his Hearers to feel Life, (as they accounted) in their Bosoms; even such is the Devotion of all zealous but ignorant) People, especially at the sound of a smooth and affecting Delivery of words, ●ho believe it their Duty to keep within the Pale of the Church, and be content with whatsoever drops from their Preachers Mouths, so mean spirited are the People (saith W Penn) to take all upon trust for their Souls, see Address to Protestants. p. 177. Here- W. P. has truly expressed the present Case; for I am livingly sensible, that there are hundreds, yea, Thousands of honest Souls at this day among the Quakers, who are afraid to hear or receive any thing from these who are out of the Unity of their Church; so far are they willingly held from obeying that good Command of the Apostle, and the Advice of one of their Leaders, (as above) To try ALL Things. And it was observed, when Tho. Musgrove, at many Meetings about Delaware, preached, That the flesh of Christ was a constant enduring Patience, and his Blood a lively operating Spirit of Life, or divine operating living Love; This set many into a singing frame, 〈◊〉 Life in the Meeting (as they term it) partly in that he applied it to oppose some Doctrine of G. K. and no preaching it as a new Opening, & they believing it so to be. When alas for them I we who have taken their own Advice before, Not to be so dotish and blockish, but have lea●●t to be more knowing, we know it to be not an opening of Thomas Musgrove, but a piece of an old Creed made at Constantinople in the year 1585. [Thus while they are crying out against Creeds in others, they patch up Creeds to themselves] And following their Advice before, we have also learned to know, that if another Minister had preached the same things to the same People, tho' a Person of as good a Life, and more sound in the Knowledge and Faith of Christ, yet wanting either the Unity of the Church, or that faculty or gift of affluent and affecting delivery of his words, would not raise that Life in the People at all.  
But what says W. P. further to these things? Why, says he, I am amazed with what Confidence they expose their Souls. This Principle it is, and not Enquiry, that makes Men careless and unactive abo●t their own Salvation— 'Tis not to be saved, (says he) to be within the Pale of any visible Church in the World; see Address to Protestants, p. 177. But pray why then do they publish such Doctrine in their Book called, A loving Invitation, pag. 9 viz. That those who forsake their the Quakers) Unity, and oppose them, are cut Off from Christ. Why, this has ●een the Sound their Ram's horns, have all along made. But in p. 156. W Penn plainly tells us, That the consequence of Peoples not doubting their Ministers, and not putting them upon the Proof of what they preached, has been the Introduction of much false Doctrine, Superstition and Formality. Here's the ground, it seems, of those false and confused Doctrines before cited, by reason of our being too long before we doubted our Ministers. And yet, now some are set to do it, how do they turn their t'other face, and Rage at them, calling them Liars, Apostates, Wolves, Dogs, Devils Incarnate, etc.  
Lastly, Though G. Whitehead in Apost. Incend. p. 4. says, He [God] hath chosen us to be his People and Church— We are the Church of the first Born, etc. Yet W. Penn says again, That to be of the Church of which Christ is Head, is quite another thing than to be of any visible Society whatsoever, see Address, p. 177. So that as I began, so I must end,  
Since their Trumpets give so Uncertain a Sound, Who shall prepare himself to Battle▪   

CHAP. XV. Sabbath Day Wheel turned Round.  
IN rejoinder, p. 191. W. Penn saith To call any Day of the Week a Christian Sabbath, is not Christian, but Jewish— The Apostle (saith he) makes their Observation or Preference of days, to be no less than a token of their turning from the Gospel; and Christians ought not to be judged for rejecting such Customs, etc. And pursuent to this Doctrine, some Quakers formerly have opened their Shops and followed their usual Employments on the First Day, both in old England and elsewhere.  
But behold how the Wheel is now turned! for the Quakers at Delaware being the commanding parts of the Assemblies, have lately made a Law to prefer the First Day before others, calling it The Lords Day; so far are they now turned from their former Gospel, Nay, and this Law has been put in execution too in West-Jersey, and that by none others but Quakers, causing several Persons to suffer, one tried at Court [but cleared by the Jury] after he had been imprisoned, for doing no more on the First Day than those who prosecuted him have been frequently guilty of, viz. taking up a fettered Horse, or Mare that had strayed from him, that was in danger of being spoilt, he having been seeking the said Horse several days before 'Tis true the man was no Quaker, that thus suffered for taking this pity and honest care on his Beast and himself; But what then? must they needs show to the world, that partiality, &c is inherent to their best sort of Apostasy? But if they now see the evil of their old Testimony of forbidding to prefer the First day before another, why do they carry a double face, and not condemn it? O but that's the way to show themselves fallible, and so confess themselves on even ground with other Christians! here lies the pinch.  
And G W. is upon the same double strain on; for when T. S. asked. Whether that Quaker did not sin who sowed a Doubles on the Sabbath day! G. W. in Truth defend. etc. p 21. Replies, Where dost thou read in the Scriptures, that men must do no Work on the First Day of the week? And yet the same G. W. in his Trial at Norwich, when the Oath was tendered to him on the First day, he excepted against it, because it was tendered on the Lord's Day, as he calls the first day, in p. 26. of the Book of his Trial; But G. W. might have seen in his Brother S. Fisher's Rusticos, that what is sauce for the Goose is sauce for the Gander also.  
Here several other things come before me, of the degeneration of my old Friends, both in Faith and Practice, which for a reason best known to myself, I at present forbear to expose; for I know they think I have already done too much; and I heartily wish I may never do more of this kind, but that I may be employed hereafter in what is more delightful to me, but be it as God Almighty shall direct me; for methinks I already hear the bitter Treatment I must have from my Neighbours, my old Friends round about, far and near And how the Preachers thunder out Woes and Judgements against me. But this! the less value seeing 'tis an advantage the Preachers have had in all Ages above other men, to preach their pleasure against those who offend them, and that without control. Hark also how they caution and warn their Hearers, not to read such Books as this, whilst with their other Tongue they bid them, Try all things.  
But I have faith to believe, that the Prophecies they utter against me shall be as false as [I am informed] W Pen's was against T. Hiks, viz. So sure as God liveth— The Lord will make the an Example of his FURY, and thy head shall not go down to the Grave in Peace, and by this shall thou know (says he) that not a Lying nor Delusive, but a true and Infallible Spirit hath spoke by me; see R●iling against Reason, p. 181. Now whether W.P. did not there belly the Spirit of God? for I do understand that T.H. died at Peace in his bed, and with great satisfaction.  
But as 'tis noted in the Title page, I am not the man that gives out things to lay open wickedness, but that men may take warning, and fear, and come to know themselves.    

AN APPENDIX.  
THe case with me is just as with S. Fisher, p. 736. viz. That flood of Follies and Absurdities, that Cloud of Confusions and Contradictions, which Shatters itself up and down by plaits in sundry Showers, throughout the sundry pages of those men's Books, Every Eye that reads them [as they lie at a distance] may possibly not se● sight of them easily; Therefore have I called some few of them out [for the whole Number passes my skill to cast account of] and clapped them together a little closer, Not so much to shame them, as to honour the Truth, which they would shame; That they may be the more ready to be read, and apparent to the view of every ordinary Capacity, That any [save such as seeing will not see] may see the Sword of the Lord already laid on the Arm and right Eye of the Idol [Prophets.] Thus far S. Fisher. So I shall proceed to enlarge upon a few particulars.  
First, At Number 8. I have Noted, that G. W. excuses that Blasphemy there set down of S. Eccles, in Serious Search, p. 58. he undertakes to direct S. Is Intention in this matter, and gives us to understand that S. E. did not intent as he writ and published; for tho' he said it of G F. yet he intended it only of Christ; so it seems he spoke or writ one thing, and meant another. And such a one as do, so, W. P says [in his Rebuke, p 8.] is no better than one of the worst of Knaves. So here G. W. is vindicating one of the worst of Knaves by his sincere hearted Brother W. P 's rule They are his own words let them share the matter as well as they can between them.  
But says G. W. It is a little failure in Syntax; that is to say, S E. failed a LITTLE in the Joining of his words. Thus they can excuse blasphemy, when uttered by their own Friend; but if any of their Opposers do but write A● or THE, Yea for Thou, or fail in a word, O ●en they cry out, Forgery, Lies, Blasphemy, and what not (as I could give many instances) Than it is not a little failure in Syntax only, which the Law of Charity would not take notice of; But if a Quaker write that which is ten times worse, than they can use the Papists art to Direct their Intention. Pray read else in the Book called The Mystry of Jesuitism, begin at p. 122. and see if George does not here teach people how to equivocate exactly like the Jesuits.  
Now let all Intelligent people weigh and seriously consider, whether this be like the simplicity and single heartedness that the Quakers pretend unto, for them to write one thing, and say themselves they mean Another, or do not intent all they speak or write; [or as in the Title page] see cause otherways to word the matter, and yet intent the same: just as S. Fisher says of the Priests, p. 177 Shameful Shifting from sense to sense, Misserable Marching from Meaning to Meaning, so that one can hardly know where, nor h●● to find them, nor what they mean; But (says ●e) WE mostly or EVER keep to the true, honest, ordinary and plain purpor● of the words, a they lie open and clear to EVERY ordinary and common Capacity that is willing to know and do the Truth. Thus far S. E. but whether the Quakers do this, I lav● to the Judgement of all Impartial Readers of this Book, of which take a farther instance. viz.  
They having in their Books called the Scriptures Carnal, Death, Dust, Serpent's Meat, etc. & some of their own writings they call, The Word of the Lord, The Word of God, The voice of Wisdom, etc. G W. to Quakers plainness, p. 71. Replies, That such Titles therefore have been not strictly, but figuratively placed on some Books, So here, it seems, they do not keep to the ordinary true, honest and plain purport of the words, but they must be understood in a Figurative sense.  
Again, on the other hand, tho' the Quakers one while teach, That all Figures were ended by Christ, yet G. W. directs the intention for that too, in his Timorous Reviler, p. 4. where he lets us know, They do not intent All, but some, viz. the figures under the Law; And also there justifies their writing or speaking in Figurative Speeches. Mataphors and Metonymyes, and defends it from Scripture. But here let G W. turn back to another of his own Books called, The Divinity of Christ, and Read these words in Epistle (about figurative Speeches) viz. We charge thee [Priest Danson] show us a Verse in Scripture, that speaks such Language, and where one word may be put for another by Metalepses, and so leave People in doubts and Questions.  
Mark Reader, does not here need some curious equivocating and otherways wording the matter, to Reconcile these Doctrines & clear themselves of the Gild of what they condemn in others.  
And seeing those high Titles they give their own Books are Figurative (as they say) let them therefore direct the intention next time they print, so as we ma● know, whether those Titles they have given the Scriptures, are figurative too, viz. Death Dust, Carnal, Serpents M●at, etc. for I cannot yet find in their Books, whether whether they intent these Titles to be Figurative o● Real; for they should not leave people in Doubts and Questions, by putting one word for another, by their own Doctrine; Nay, if we may believe S. Fisher they do keep to the plain, true, honest, ordinary Sense of the words, as they lie open and clear to common Capacities. By which it appears, their faith is, that the Scriptures are Really Carnal, Death, Dust and Serpent's Meat. But then pray, what are their Books? what Na●●s can be found out or invented bad enough for their Books, seeing G. W. in Quakers plainness, p. 71. positively asserts, It was NEVER their intentions to bring their Books in Comparison with Scriptures, but prefer the Scriptures before All Books [O Rare and Base! says S. F. p. 145.]  
But if on the contrary, they intent the said Titles given to the Scriptures, to be figurative; And if G. W. be Sincere in pretending to prefer the Scriptures above their Books, then surely their Books should have had the worse Titles, and the Scriptures the better Title.  
Good Reader weigh this point well; for if these Quakers do not really and indeed prefer their own Books above the Bible, why can they not call the Scriptures, The Word of the Lord, or Word of God, in a figurative sense, as well as call their own Books so in a figurative sense?  
Therefore I am bold to affirm it, as my real sense, that those late confessions they have made, in pretending a preference of the Scriptures above their own Books, is gross Equivocation and Hypocrisy, so long as they justify their old Doctrine in the case.  
Behold! how these men deserve to be mocked as S. Fisher Mocks the Priests, viz. They sing their Old New Song to the Tune of the Truth turned out of doors, p. 726. For do but read another short instance also about Christ; G. F. in his great Mystery, & ●. [as in Heb. 2.10.] saith Christ, took on him the ●eed of Abraham. And in p. 223. Arreign. of Popery, he saith, the Seed of Abraham is the Saviour of the world. Thus it seems Christ took the Saviour of the World of the Virgin Mary. But if that was the Saviour that Christ took, what is Christ that took that Saviour? Consider that. However, here he lets us know, that what Christ took of the Virgin, is both the Seed and the Saviour of the World, Both which W. P. expressly denys in Chr. Quaker, p. 97. where he largely declares, That 'tis the Light in man that is this Seed, and not what Christ took of the Virgin; And that this Light EVER was in ALL Ages, Sufficient and Sa●ing, Reas. Ag. Rail. p. 16.  
Now choose Reader, whether to take to this Faith published in the year 1674. by W. Penn, or that published a dozen years before by G. Fox, or their more new Faith, now published in the Year 1695. in answer to Dr. Lancaster's Queries before cited. Great is their Confusion throughout their Books, especially about Christ and the Scriptures; and G. F. tells in his Several Papers for the spreading of Truth, p. 17. That God is not the Author of Confusion; but such hold the Truth in unrighteousness.  
And G. W. and his Brethren in their Books frequently call to Priests and Professors for Signs or Proofs of their Ministry, saying, Have you the same POWER and Spirit that gave forth the Scriptures? see the Epist. to Divinity of Christ. Again, G. W. in his Enthusiasm above Atheism, p. 5. says, Timothy and Titus, and others who had GIFTS in them for the Ministry, were Approved; but this is no Proof that these Opposers Ministers are either so gifted or approved. Now, may not their Opposers say the same, viz. Neither is it any Proof that the Quakers Ministers are either so gifted or approved.  
Again, G W. in answer to R. Baxter, p. 16. We never understood that they that set up these Priests were called as Peter or Paul, or the Elders who had POWER to lay on the Hands, that the holy Ghost fell on the Party on whom they laid their hands [And I say, let us see but one Quaker thus called.]  
But now take Notice, that when others demand a Sign or Proof of the Quakers, of their call to the Ministry, or to prove themselves to be more the Ministers of Christ than others are, Then they turn the t'other face, and tell them▪ That 'tis a foolish and an Adulterous Generation, seek a Sign. Thus G. W. in Quakers plainness, p. 34. Now I say, 'tis true, our Saviour did so upbraid the Jews, and might very well, for he had showed Sign upon Sign, and wrought very many Miracles amongst them, and done many mighty Deeds before them; and ●et for them to cry out for more, was indeed foolish. But what is this to the Quakers, who produce No such Miracles, No such Signs, No, No more than other Professors? Must all others therefore be a fooli●● Generation for ask a Sign or Proof of the Quakers, and yet the Quakers not foolish in demanding the same of others? O consider the conceited Confidence, Arrogance and Pride of these Men! I pray God give them Humility and Charity instead thereof.  
But notwithstanding, though the Jews were such an Adulterous Generation, and had so many Miracles wrought before them, yet Jesus Chri●t promised them one Sign more, and that doubtless was the greatest Sign of all. Therefore if these Quakers will hold to this Scripture (which they ought to do, seeing they bring it against others) they then ought to give this Adulterous Generation one sign; and that doubtless would be more convincing than all their Books, and  they can say.  

Of Infallibility.  
William Penn in his Rebuke to 21 Divine● p. 22 says, We are horribly abused in saying, we pretend all our Ministers to be Infallible.  
But whether what W. P. here says be true, Read what the same W. P. says in Judas and the Jews, p. 43. viz. Our Ministry is of God, it stands in the Power of the living spiritual Gift of God. And in A True account, etc. p. 18. says, We have Thousands at our Meetings, and none of us dare speak a word, but as eternally moved of the Lord.  
Now observe, That which is spoke by the eternal Motion of the Lord must needs be ●nfallible, or nothing is Infallibly spoke. Therefore is not this rather horrible falsity, Deceit and Double dealing in W. P. etc. especially seeing G. W. largely declares in his Voice of Wisdom, p. 33 That they that want Infallibility are not true Ministers.  
Besides, G. F. says, Their preaching is from Conjuration, that is not spoken from the Mouth of the Lord— All you that speak, and not from the Mouth of the Lord are false Prophet●▪ see his Ans. to the West. Pet. p. 25. and saul's Errand, ●c. p. 7. And in Truth's defence, p. 107. and News from the North, P. 1. and other Books, they declare what themselves write and speak, To be f●om the Mouth of the Lord. And also in Gr. Myst. p. 267. says, The Quakers a●e the only Ministers of Christ. And E. Burrroughs says, p 3●8. 462. All that ever own God and Salvation, shall own us— We are of one Mind and one Soul.  
But though I have sufficiently shown they are not of one mind and Soul, yet here follows after more of their Temporising Clashes, which they writ suiting the Times and their own Interest, viz.   

Of Temporising.  
1. G. Fox to the Parliament of the Common Weal, etc. p. 8. 1659. says, Let All those Abbey Lands 〈◊〉 are given to the Priests, be given to the poor of the Nation.  
But facing about in 1686. W. P. in Preface to Persuasive to Moderation, says, Far be it from me to Solicit any thing in Dimunition of the just Rights of the Church of England; let her rest protected where she is.  
E. Burroughs, p. 105. says, You are in the Witchcrafts who reeceive Commands from without, from the Letter.  
But to go round again, in 1675. p 36. England's Interest, W P. says, we say Holy writ is the declared Fundamental Law of Heaven.  
Note, how W. P. confounds himself or deceives his Readers, or both, for in his rejoinder (as aforesaid) he takes up several pages to prove the Scripture Corrupt and uncertain, so much sligating it that he terms it J. Faldo's Uncertain Word of God. p. 39 and yet here calls it, The declared Fundamental Law of Heaven.  
3. E. Burroughs in An Epistle, 1661. Keep close to the Lords, and to the measure of himself, made manifest in your own hearts; for unto THAT you were directed to, in the beginning, and in it is your safety and preservation to the end.  
But afterwards, W. P. controls this plea of E. B. in his Brief Exam. p. 11. saving,. The Enemy is at work to scatter the minds of Friends, by that lose plea, viz What hast thou to do with me? Leave me to my freedom, and to the Grace of God in myself, etc.  
4. W. Smith's primer, p. 46. Give Honour to whom honour is due; But to a proud, heady, high minded man, there is no honour due, Though he may be great in the World, and in place to Rule.  
But G F. in a time of need, could say, I honour ALL men, much more the Kings; see G. F 's Trial, etc. p. 8. And G. F. in his Papers to the Presbyterians, p. 2. says, All Kings have sprung up in the Night, since the days of the Apostles, among the Antichrists.  
Note the harmony, Notwithstanding their saying, They are of one Mind and Soul.  
5. E. Burroughs Advice to the Parliament, 1659. says, It was through Ignorance that the People subjected to herriditary Government, or to the Government standing in a single Person successively— and our Nation hath been under the Bonds of Slavery in this respect.  
But let us hear what contrary Doctrine G. F. preached, when Times were turned, 1664. If I could take any Oath at all (says he) I could take that Oath (viz. the Oath of Allegiance, which Oath binds to the King, his heirs and Successors) see his Trial, etc. Behold! what good can be expected from that People, whose Leaders are such Temporizers! But Note, this last passage of E. Burroughs is left out of his Works, Printed 1672.  
6. Quakers Vindication, p. 3. by G. W and 24 more, 1693. given to the Parliament, where they accuse F. Bugg of Justifying Cromwell's Usurpation, which they say was testified against by E. B. and others.  
But pray hear how E. Burroughs testified against Cromwell's Usurpation, p. 552. The Lord gave thee [Oliver Cromwell] the Necks of Princes to tread upon, their Dominions to inherit. And to the King's party, he said, To All you called Delinquents, Cavaliers, Thus saith the Lord, my Controversy is against you, even my hand of Judgement is upon you already, and you are become cursed in all your Hatching— and you and your Kings and Lordly Power, shall be enslaved by the Devil, in the Pit of Darkness in everlasting Bondage, where he shall reign your Lord and King for evermore, etc. Given under my hand, and sealed by the Spirit of God, through E. Burroughs.  
Note, this Passage was taken out of E. B 's Trumpet of the Lord p. 9 but left out of his Works in the reprint. Surely they did not believe E. B. was so moved, for that his Message was sealed by the Eternal God, else why did they leave out this Notable Prophecy? Thus not only their Temporising ●is seen, but also the deceit and falsity of G. W. and his 24 Brethren, for pretencing, ●ea, declaring to the Parliament, that E. B. Testified against the Usurpers, when indeed it w●s the King's party that he Testified against, and justified Cromwell's Rule. But as I have before noted, that they have mended, pieced and painted G. F 's Journal, so it appears [in this respect] they have done the same by E. Burrough. Works, and others. Now because G. W. and his 24 Brethren speak of others, as well as E B. that reprehended O. Cromwel's Usurpation, let us hear what G. Fox says in the case.  
7. Counsel and Advice, etc. p 37. Let thy Soldiers go forth with a free willing heart, that thou (Oliver Cromwell) may rock Nations as a Cradle.  
And in his Papers to the Presbiterians, p. 9 he wrote against the King, calling those Traitors against Christ, who desire an earthly King. And, in his Papers to the Parliament, 1659. about Tithes, he bids them sell all the late King's Parks and his Rents, and give to the Impropriators.  
But as soon as the King came in, viz. June the 5. 1660 they faced about again, and published a Declaration, signed by G. F. and 12 more, where in p. 4. they say, They Love, own and honour the King, etc.— I could cite more but let these suffice at this Time.   

Concerning Papists.  
A Caveat again Popery, p 37. Eng. Interest, &c p. 4. both by W. P. The Papal Interest is a Combination against good Sense, Reason and Conscience. Whether in case they could not be conformed to, they would allow a Toleration, were they powerful? Whether in case they should say, Yes, we o●g●t to believe them, since it is one of their most sacred Maxims, Not to keep faith with Heriticks, etc.  
But to go round again, Read p. 6. of The Pennsilvania Defence of the D. of ●uckinghams Book, And p. 22. of A Reply, etc. by G. C. (i. e Gulielmus Calamus Anglica, William Penn) published after K. James came to the Crown, viz I must tell him (i. e. the Church of England man) I cannot admire his Wisdom, Manners or Justice in his Reflections upon the Roman Catholics, after the Assurance of so great an ONE has given him and his Friends, of their Security and Protection— One thing I must say, Roman Catholics have been Loyal in England & Holland, etc. See more in the aforesaid Books to the same purpose  
Now let us hear what some Quakery say in two Addresses they made to K James, one i● April, 1687. viz We Pray God to bless the King and his Royal Family, etc. The other Address, in June, 1687. viz We cannot but with grateful hearts both admire and acknowledge the Providence of God, that made the Kings Retireing (into Scotland) give a happy Turn to his Affairs, to the defeating and disappointing the Designs of his Enemy's— We do justly conceive ourselves obliged to praise God for his goodness in carrying him Through and over ALL his Troubles.  
Note, as affectionate as they were to K. James, they could not by their Prayers help him in those Troubles that followed, nor did they by their Spirit of Discerning tell him of it before hand (no more than other Professors) But rather that he was Secure, and got through ALL his Troubles. But it appeared they were grossly deceived therein.  
What shall I say to my old Friends, but as one lately said, viz. ●Fr●t not at Instruments, neither look so much at them, as at the Righteous Hand that is turned against you. Those who once knew the way of the Lord, and afterwards gave way to a Spirit of deceit, Hypocrisy, Temporising and Formality, such must be laid open, and are more to b● Testified against, than the very Heathen or open Profane.  
Thus Reader this Book helps thee to fight of many of their Say and Unsaying, backward and forward, Contradictions, Confusions and Rounds, yea, Round and Round again, Condemning, Confuting and Confounding themselves, and one another, especially George Whitehead, George Fox and Will. Penn, chief leading Men among the Quakers, as may be seen throughout this Book. Yet notwithstanding all this, I know my old Friends so well, that I expect and doubt not, but that they will have that stupendious Confidence, as to deny all this, (or at least not confess it) and say, 'Tis false, and horrid Slanders, etc. Though we read it, though we see it with our Eyes, and though we hear it with our Ears, yet our Senses must all be deceived, and as in Quakers Challenge, p. 3. The Quakers only are in the Truth, and NONE but They. What else may I say! God in his Infinite Mercy open the Eyes of all sincere hearted (though not so discerning, yet) well meaning Christians, and deliver them from such strange Delusion, as he has in a good measure done for me, blessed be his Name forever.    

Postscript, by way of Question, To the Leaders of my Old Friends.  
BEcause W. P. in his rejoinder, p. 312. declares, That he and his Brethren make it their business to CONTEND through all Difficulties to promote this glorious Dispensation of Light in the World. Therefore if you will abide by this, and not decline this Testimony too, but that you make a Reply to this foregoing Treatise, pray let Lies, 
Wherewith S. Jenings state of the Case is stored, see G. K's Answer.  Equivocations, Reviling and Sophestical Wrangling be no longer your Refuge in the case, so much used by your Brother Ellwood against G. K. till several of his own Brethren were ashamed of it. And if you expect God shall prosper you, let that be condemned that is condemnable by his Truth, and no longer justify all by the lump, as you have done formerly. And along with the rest, I desire you give a plain honest Answer also to this Question, viz.  
Why this following Doctrine, so frequently preached formerly by ancient Friends, is now let fall, and not preached by any of you, viz.  
I the Light will overturn Nations, Kingdoms and gathered Churches, that will not own me the Light in them. I will make you knew, that I the Light am the true Eternal God, p. 1●. Light and L●●e, etc. Again, News out of the North, p. 15. I am the same Door that ever was (says G. F.) the same Christ, to day, yesterday, and forever, the Light is the Eye that sees it. Again, Quest. to Professors, p 27. D●th not the Name [Christ] belong ●o the whole Body, and to every Member of the Body, aswell as to the Head Again, News from the North, say, I speak, the same Seed, which is Christ (says G. F.) and if the Seed speak, which is Christ, be hath no other Name. Again, Saul's Errand to Dama●cus p. 7, 8. If Christ be in you, must ●e not say, I am the Way, the Truth, and the Life?— And he that hath the same Spirit that raised Jesus from the dead, is Equal with God, viz. the holy Ghost, see great Mystry, p. 66, 127. To ●●e short, I omit much more such Doctli●e from divers others.  
Now I say, seeing you have hitherto justified this as Gospel, and Christian Doctrine in those who published it, why do you not continue to preach it, as they did, seeing also 'tis the Faith or Belief of all you Preachers in general, That when you preach or, pray, 'tis not you, but Christ in you that prays. I prove this to be your Belief by these two Reasons,  
First, You do never in your Meetings pray for Pardon or Forgiveness of Sin (Not that I have heard in Twenty years due attendance) for seeing 'tis Christ in you that prays, there is no need of it, he being without sin.  
Secondly, You do not pray to Christ, because it being Christ in you that prays, it is absurd for Christ to pray to himself.  
But I'll take leave to tell you, (and prove it too, if need be) That you are of a different Faith in these two things from the Apostles, Saints and Martyrs, yea, your Faith or Principle herein is contrary to all the primitive Christians in general; for the Scripture, Church History and Book of Martyrs show, that then Religion led them to pray publicly for Pardon for their Sins, and some even at the point of Death; and also both Apostles and other Christians frequently prayed to Jesus Christ, as well as to God the Father.  
Indeed your Presumption in this Anti-christian Principle is to be lamented, for when some of your Fellow Ministers have been guilty of Whoredoms, Adulteries, etc. though not then openly known, yet these men, thus secretly guilty, cannot stoop, no more than you, to pray for Pardon for their Sins, but still keep to their common Form in Prayer; and this is a Truth known to more than yourselves. Now I ask you, Whether do you Believe 'tis Christ that prays in these men too, as well as in you, who may not so be guilty? Pray answer in Truth and Sincerity to this and the rest of the particulars, or other ways ●e silent; out I have cause to believe you will do neither, but rather, as G. W. has of late years done, in answering Books, as I have seen, where he has not taken notice of scarce a twentith part of a Book, out only send out something, and call it an Answer, to Please your People, and that they may have something to say, when people cry, where is the Answer to such of such a Book?  
Now I sincerely profess, that I have done nothing herein but with an honest design, not having wilfully or knowingly wronged either Books or Authors, in any one passage; Therefore I propose this to you Preachers, who publicly accuse us (that have lately printed) calling us, Apostates, Liars, and that we have both abused you and your Friends Books (in falsely citing Passages out of the same, and wronging their sense, and the like) to come forth to prove these Charges in the face of the world, and if it be found that we have indeed therein wronged you (Errors of the Press and other causual Mistakes excepted, which are incident to all) you shall (in justice and equity) have public Satisfaction. Come S Jenings, Come John Simcock, Come John Rodman, Juda Allen, W. Gabitas, and all other our Accusers, appoint a public Meeting at Philadelphia at a Month's warning, by a few Lines under your hands, put at some public places at Burlington and Philadelphia, and (giving me also under your hand, that you intent no other and I promise in the behalf of myself and Friends, to meet you, if God permit, provided it be in some public place where all may hear how you prove your Charges; Come forth I say fairly to prove your Charges, and no longer lie backbiting, belying and abusing of us in your own Meeting-houses, as you do, where you will give none leave to answer you.  
But I must tell you plainly, I know you so well that I expect no such fair dealing at your hands.  
Therefore I'll give the world a Sign, by which they may know that you do not only abuse, belly and Charge us falsely in this case, But also, that your own Consciences tells you that you are guilty of so doing. The Sign is this; If you know and are conscious to yourselves that you have and do so belly us, etc. then you'll not come forth, according to this Proposition; But if you find you can get the least advantage of us, by out-witting or otherways wording the matter (tho' with never so much falsity) Then you'll come forth, and be glad I give you this opportunity. And by this SIGN shall you be Proved. Thus my Conscience bears witness, that I am clear of the guilt of your charge, Therefore (as says W. P.) with Religious boldness, ● subscribe  
your Friend, Daniel Le●ds.   

A COPY of A LETTER Sent to the Author by a Person of Note, whose 〈◊〉 Name is left out, because printed without his Knowledge.  
Esteemed Friend D. L.  
I Have perused thy Book, entitled, News of a Trumpet sounding in the Wilderness etc. in which thou hast discovered and laid open the Mystery of Iniquity more clearly than I have seen done by any other. And for thy labour and pain● therein, I pray God of his Bounty to reward thee, and also protect thee from the cruel Effects of the Envy of those People therein concerned, who being Potent round about thee, thou canst expe●t no other Protection, Though perhaps the thoughts of the sudden stop that the Philadelphia Quakers met with, when they were so hot at persecuting G. K. and his Friends, may in some degree check them, and hinder them from doing what otherwise they would Since I was with thee at Burlington in 16●2. I have thought God Almighty was then fitting thee for some purpose, because of the sudden and Miraculous Recovery, in great part of thy Speech, from that extreme impediment of Stammering, which thou had when I was with thee two years before; and I remember I heard ●hee than say thou hadst it from a Child: I call it Miraculous, because I have known many to have such Impediments, but never before did I know any to lose it, and Recover their Speech again.  
The currant of great part of thy Book excellently confirms my Observation of the Quakers, viz. That their Religion really consists in a cross Method to all other Societies of Christians that ever were in being; For such things as are indeed Fundamentals of the Christian Religion, they account Niceties, Circumstantials & Smaller matters, and care not how confusedly they preach them. But what are really Circumstantials or smaller matters, as Tithe, M●●t. etc. (and not of necessity for a Christian practice) they make the Fundamentals of their Religion. And yet, as thou hast noted, they are Hypocritical in the practice of most of those things too, as might also be instanced in divers other things; I will name two.  
First, They make it matter of conscience not to sing David's Psalms, and yet they use another way of singing in their Meetings, and make a great noise with it too, especially when any fluent or thundering Preacher comes amongst them; yea, many of them have written in Posy or Rhymes, which is to he sung: and as I remember W. Baily and I Coal call some Rhimes that they have written by the Name of Songs, so that it seems People may sing the Quakers Writings, but not David's, by their allowance.  
2dly, They pretend Conscience not to Honour or Respect their Superiors, by putting off the Hat, but they will bow the Body and pray what's the difference? I take bowing the Body to be a greater Respect than doffing the Hat. But though they cannot doff the Hat to others, yet those Quakers who are wealthy that live in great Towns and Cities in England, lo●e Hat Honour so well, that they cause their Apprentices to doff their Hats and stand bear headed before them; this their Conscience will allow.  
Again, as to Fight, thou has well noted their Hypocrisy and wheeling and turning about both in their Writings, and also in their Actions about Delaware River. But I wonder how thou came to neglect that notable Instance of my old Friend and Acquaintance Walter Clark, an ancient Preacher, now Governor of Rhode-Island, who has given several Commissions to Masters of Vessels and Privateers to sight the French, etc. to defend which and his Commissionating the Officers of the Train-bands under his Government, (and sometimes heading the said Train-bands himself on his lofty prancing Horse, and Soldierlike, caused the Inhabitants to sign the Association on the head of the Drum) brings this Scripture for his Defence, Ephes 6 12. We wrestle not against Fl●sh and Blood, but against Principalities, against Powers, against the Worldly Governors, etc.  
Thus by little and little, Inch by Inch they come round and can do that which at another time is against their tender Consciences; yet I question whether ever they'll be able to wrestle down the worldly Governors with only little Guns, till they get great ones; as some of them ●o already maintain in Ships, notwithstanding their Father G Fox his Paper to the contrary. But do they think the world does not see their Hypocrisy in this and many other things? Yea sure, and laughs at them too.  
My Friend, I perceive thee not willing to enlarge, else I could have assisted thee with many things out of Books, which I suppose never came to thy sight, and especially out of the Books of G Fox, who was the first setter up of their Religion, as W. P. declares in his Preface to G. F 's Journal; But methinks the world cannot but see W. P turned Painter in that Preface; for he there declares the outward Vocation of G F. to be a Shepherd, and yet 'tis well known he was a Shoemaker; But 'tis observable, that in L●●e 2. we find, that the Shepherds were the first that p●eached Christ, the world's Saviour; so G F. was the first that preached the Quakers Christ, therefore 'tis c●n●ment he be recorded a Shepherd t●o, though in truth he was a Shoe maker.— But in 〈◊〉 W Penns Preface, nor any where in the J●●●n can I find, that One Remarkable ●assage of G F 's having the Midwife so ●ong attending on his Wife, expecting her delivery of some Child of Wonder (she being near 59 years of Age) but at last brought forth no Child, and the Midwife dismissed No, they thought it not convenient to insert this, though so eminent a Passage; for it would be enough to give the lie to his pretended Spirit of Discerning  
But as for G. Fox Books, I dare engage, the Quakers will never print a Collection of them; for there such a mess of Confusion as the World never saw the like, nor can all their art of Mending, Patching and Painting ever hid it.  
I wish thou hadst enlarged upon the Quakers exalting their own Sufferings above the Sufferings of Christ, and his Apostles, and Martyrs, viz. on that Doctrine that says, The Sufferings of the People of God called Quakers) in this Age, is greater sufferings, and more  then in the days of Christ, or of the Apostles, or in any time since: Queen mary days brought not forth a Suffering more Cruel— What" was done to Christ, or the Apostles was chief done by a Law, and in great part" by the due Execution of a Law; see E. Burroughs Works, p. 273.  
And though this was Reprinted by the Quakers in 16●2. and also lately justified by the 24 London Quakers, yet I affirm it to be a grand vainglorious Error and wicked Lie For the Sufferings of all the Saints are not to be compared with the Sufferings of the ever blessed Jesus. And yet the Quakers Sufferings were neither so Great, so Cruel, nor so Unjust, as were the Sufferings of the Apostles or Martyrs; for not one Quaker had then been put to death, viz. in 1657. when that Doctrine was first published. And let the Quakers show by what Law the Apostles and Martyrs Suffered so many various sorts of Cruel Deaths, by those Bloody Tyrants and how the Law was duly executed on them, or forever be ashamed of this vain B●ast, which has no parrellel among Protestants. Besides, they come in as Advocates, and plead for all those Tyrants, persecuting Papists, and Cruel Irish, that Murdered so many Thousands for Christ's sake, saying but about six Lines off, and herein it appears the Sufferings to be more , because what the Persecutors of Old did they did by a Law, and by the due Execution of a Law, etc.  
But seeing these People have the Impudence to impose such things on the World, in their Doctrine, 'tis no wonder that their Books of Controversy are so stuffed with gross Lies, grand Forgeries, wicked Perversions, false Insinuations, and shameful Calumnies, as are the late Books of S. Jenings, T. Ellwood The Peningtons', G. Whitehead, C. Pusey and others I suppose thou hast seen the Answers to them by G K. &c where●n these things are made appear. But I must take leave. Only this;  
I cannot but smile to see how like men driven to their last shifts, they thrust in the Revolution of Souls into the present Controversy, though it be no part of the Controversy; No, they can scarce write a Book, but in that must go at one end or other on'●; and this they do, thinking to frig●t ignorant People from having any converse with G. K or as S. Fisher tells the Priests, It may serve to frighten poor Fools; though they have made it a worn Thread bare story, by so oft printing it in their Books.  
But I am considering where they will now shelter themselves; for they have all along hitherto been battering at G. K. for his Contradictions and Inconsistencies between his former and late Books; and though they have done in this just as S. Fisher says of those lewd Women who being most Where, call Whore first; yet now G. K. has cut down this Tree, under which they have all along sheltered themselves; for he has now not only acknowledged, but also Corrected his own Errors in Print. Now what remains, is for them to do the ●ike, or else the very World will soon discern them as dry as the Figtree which our Saviour cursed. Farewell.  
FINIS.