●●is following is chief intended for, and recommended to the serious perusal of the People called Quakers, whom it nearly concerns.  
E●●RY Dispensation hath but its Season, wherein the Light of it is to shine; but afterwards it must be put out, and be buried in the Dark. And when this is out of date, Persons are to be valued no more by it; but the highest in this Light and Worship, will be laid as even with the Meanest, as the highest and strictest Jews were (when their Dispensation fell) with the lowest Gentiles.  
Little did Israel think they could have been so deceived about the coming of the Messiah; little did they think the Messiah could have laid their Laws and Ordinances so flat at His coming as he did. It is impossible for the Eye of that Wisdom [by which the Jews and the Quakers have judged, viz. only by outward appearance] to pierce into the various Ways and Appearances of GOD.  
Nothing is darker than the foregoing Glory, when a new One succeeds; none are farther from espying GOD in a new Discovery, than (many of) those that had the clearest sight of HIM in the Old.  
Look to yourselves in time, lest this strange Catastrophe overtake you unawares.  
Dispensations, and the Fight under Dispensations, is not yet ended. We must contend, and remain strange a while longer: There is a Gulf as yet between us, that we cannot meet. Ye cannot know me, if it were so that I knew you: You will prosecute me with Hatred, though I should woe you with the greatest and entirest Love. J. P.   


Some of the Quakers Contradictory Testimonies about OATHS and SWEARING; whereby it does appear their Pretensions of being Infallible, and that their Books and Papers are given forth by the immediate Eternal Spirit of GOD 
* George Fox and R. H is Truth's Defence, etc. p. 104. , is but a vain Boast, and a very great and strong Delusion. Vide, Audi, Judica.   Here follow their contradictory Testimonies. First see their Book, A Treatise of Oaths, presented to the King and Parliament, 1675. signed by William Penn, George Whitehead, and 11 more. First see their Book, Reason against Railing, in answer to Tho. Hicks, where they use an express Oath, as recorded in Scripture, Jer. 4.2. & 5.2. 1. WE look upon it to be no less than a presumptuous tempting of GOD, to summon him as a Witness, not only to our terrene, but trivial Businesses, such as we should, doubtless, account it an high Indignity always to solicit an earthly Prince to give his Attendance about. What! make GOD, the Great GOD of Heaven and Earth, our Caution in Worldly Controversies, as if we would bind HIM to obtain our own Ends: It is to make too bold with HIM, and to carry an undue Distance towards HIM that made us; an Irreverence we can by no means away with, p. 17. 1. O That these heavy things might not be laid to thy Charge, for SO SURE AS THE LORD LIVETH, great will be the Wrath that shall follow, p. 180.  [Next, see their Epistle from the Meeting for Sufferings, to their Friends in England and elsewhere, etc. Printed about the time of their last yearly Meeting, 1696.] It seems needful to us to acquaint you, that it was the Sense of this Meeting, that somewhat might be done to satisfy all that may be in doubt, or that may have it in their Minds as Matter of Question, what solemn Words Friends might use or admit of, and not vary from our known Principle, Swear not at all.— And in order thereto, to show the Testimonies of Friends formerly expressed, p. 4. viz. 2. Let your Yea be Yea, Nay, Nay; for whatsoever is MORE than these cometh of Evil, p. 19 [And in p. 74. they bring chrysostom to confirm this, as not only to be of Evil, but that it is an absolute Oath.] 
2. We are willing at all times, and upon every good Occasion, 
Is not this more than Yea and Nay? beyond which they say Christians ought not to go.  to affirm or deny, in Yea or Yes, in Nay or No, and that as in the Presence of GOD, or GOD is our Witness, or we speak the Truth in Christ, etc. p. 7.  
And Francis Howgil in Answer to Dr. Smallwood says,  3. 
Object. What shall we say is beyond Yea and Nay?  
Answ. Without doubt an Oath, not Perjury, sigh this is altogether manifest, and none needs be taught it, that it is of Evil, and not so much superfluous as altogether contrary: Now that is superfluous which is added needlessly, and too much, which surely is an Oath, p. 74.  3. We are ready to testify the Truth before the LORD, or in his Presence, as concerning any Matter which concerns the Glory of GOD, 
But now they have bound themselves up to a certain Form of Words.  or the Good of our Neighbour, without being pinched or bound up to a certain Form of Words imposed upon us, p. 9 Again, [And in their Book, A Position and Testimony against all Swearing under the Gospel. (Printed 1692. and sold by Tho. Northcot in George-yard) they say,]  4. The calling GOD to witness to bind any Affirmation, Promise, or Denial, especially when relating to temporal and lesser Matters, most understanding Men, and especially the Learned, in most Ages, accounted it an Oath, p. 22. 4. The LORD is Witness, or, I speak the Truth in Christ, or, this is Truth in the Presence of GOD, or the like, none of these will serve; but though he and the Rulers do say they are Oaths—, yet it would never be received, p. 10. 5. And indeed the appealing (after any manner) to GOD as a Judge, or any ways using his sacred Name, or mentioning any thing whereby it may be implied, as by Heaven, Earth, etc. being only designed for a further strengthening and confirming the Truth of my Speech, Affirmation, Promise or Denial, when relating only to humane, worldly and inferior Matters, may be granted to be an Oath, but otherwise not so, when used only upon a Divine and Religious Account, p. 23. 5. And Sam. Fisher says, GOD is my Witness, GOD is my Record, my Conscience bearing me witness in the Holy Spirit, and such like, the Quakers [says he] gainsay in solemn Cases no more than themselves 
* Is this true? Let the Quotations in the other Column be reexamined. , p. 12. 6. How can any invoke GOD for a Witness, or any other purpose, or any ways employ or use His sacred Name for a Security in earthly Matters, if it was not a proper Oath? p. 31. 6. And in his Answer to Bishop Gawden, treating of those Expressions of Christ and Paul, saith, And none of them which (as Occasion is) they are not as free to use (not as imposed by Men, tying them to their Wills to any one of them, but as moved 
† But of late have tied up themselves, whether Motion or no.  to any one of them, as the LORD giveth Utterance) as they are to use Yea and Nay itself: yet though they say GOD is my Witness, or any of the rest, they will not take it for an Oath at their Courts 
‖ The Reason of the Judge's Refusal was not because they were not Oaths, (for they did not only account them Oaths as others did, but punished such as profanely used them, as Swewers) but the only Reason why they could not receive them at their Courts was, because they were not judicial Oaths. , p. 14. 7. From hence it may be seen an invincible Reason against Swearing, and the naming or using GOD's sacred Name any ways to confirm the Truth of my Speech, relating to humane and worldly Matters, p. 39 7. Again, Thus among their Ministers at their Churches and in their Books,— GOD is my Witness, I call GOD to Record, I speak the Truth before GOD, and lie not; I speak as in the Presence of GOD, and such like, are Oaths and Forms of Swearing: But among the Magistrates in their Courts, and at their Benches—, those and such like Forms of Speech are not a Swearing 
* Is not this an invoking of GOD, and which they themselves say is a proper Oath? , p. 14, 15. 8. With what Face or Pretence can any that sincerely profess Christianity take any Oath, or use any higher Expressions for confirming humane and temporal Matters, than Christ's Evangelical Sentence of Yea, Yea, and Nay, Nay; or what is equivolent thereto? And what Christian Men, or Magistrates, or Powers of the Earth, can (lawfully) prescribe or require more than Christ hath permitted herein? 8. We take the Holy GOD to Record 
† But of late have tied up themselves, whether Motion or no.  against all Objections—, p. 19 9 And if Christ hath not limited us thereby to them bare Words, or that particular Form of Speech, yet surely he hath in a degree of Speech, in our affirming or denying, beyond which to be sure Christians ought not to go. 9 See Friend's Paper to the Government, 1679. in which is contained a Protestation or Declaration to distinguish Protestant Dissenters from Popish Recusants, beginning thus; I A. B. do in the Presence of Almighty GOD solemnly profess, and in good Conscience declare 
‖ Is not this beyond the Simplicity of Yea and Nay? and so are by their own Confession declined from the Sanctity and Credit of the Primitive Christians. , etc. p. 21. 10. Then it is plain those that have went, or shall go beyond this Simplicity of Yea, Yea, and Nay, Nay, did or must decline from the Sanctity and Credit of the Profession of the Primitive Christians, p. 46, 47. 10. And W. Penn in his Answer to the Athenian Mercury, mentioning the Apostle's Words, Rom. 9.1. GOD is my Witness. 2 Cor. 11.31. GOD knoweth I lie not. Gal. 1.20. Before GOD I lie not. W. Penn denying on our part any of these said Texts to be an Oath 
* And yet in the other Column grants them to be Oaths when used about worldly Matters: Is not here Contradiction upon Contradiction? , and so therein concurring with Friends former and present Judgement in the Case. So that you have a Continuation of Proofs [mark, not from the Scriptures, but] from Friends of great EMINENCY, that this hath been, without Question, the Principle and Practice of Friends, p. 20. [See the other Column, if they are not by this last Sentence condemned out of their own Mouths. Also it is to be observed, that notwithstanding their abovesaid Testimonies against calling GOD as a Witness, or the like, or using any higher Expressions than Yea and Nay in worldly Controversies, and beyond which Christians ought not to go, and that the Powers of the Earth could not (lawfully) prescribe or require more than Christ hath permitted herein. Yet some of the leading Quakers themselves have not only gone beyond Yea and Nay, and that in a very high degree, but of late solicited the Powers of the Earth for an Act, that their declaring in the Presence of Almighty GOD THE WITNESS of the Truth of what they say, might be accepted instead of the usual Form of laying the Hand on the Bible, etc. which was accordingly granted them: But some others of their People being greatly dissatisfied with what they had done (it being quite contrary to their Allegations and Assertions aforementioned) they were forced to collect from some other of their Writings, repugnant and contrary to these, (some of which are cited in the other Column) to endeavour to satisfy and quiet the Minds of their dissatisfied Friends, that their ELDERS had used such Words as calling GOD as a Witness, and the like, and therefore they might use the Form aforesaid.] [Now it is to be observed, that this Epistle being so manifestly contradictory to some other of their Writings, they kept it so very private, that several who would have bought it, were refused, being, no doubt, conscious to themselves that if it was made public with those that were of an opposite Tendency, it would expose and render them fallible and contradictory to themselves; neither of which they would have us believe they are in the least guilty of: but it's a true Saying, The Tree is known by its Fruit. But if notwithstanding all this, or what hath been or may be demonstrated to the contrary, their Hearers will still believe, that their Ministers preach and print by the infallible and divine Spirit, than I must conclude (and that with Sorrow of Heart) with that Saying, Qui vult decipi decipiatur, He that will not be undeceived, must be deceived.] Now read their Contradictions in the other Column.   
J. P.   

London, Printed 1696. and are to be sold, (with divers other of their Contradictions in a large Sheet of Paper) at J. Gwillims' in Bishopsgate-street, and S. Clark's in George-yard, Booksellers.   

This following is a Copy of a LETTER that was sent (with the foregoing) to William Penn, George Whitehead, and the rest of their Ministers.  
I That am a Man of Peace, Love, and good Will to all Mankind, have been made to appear like a Man of Strife and Contention: And why was it? Surely it could not be for any earthly or worldly Advantage I was made so to appear; but it was certainly so ordered, and that by the very same good Spirit (and, at times, in the same Reluctancy of Mind) that Jeremiah was sent to the Israelites of old.  
Now, if this be true, as most true it is, than it concerns you (unto whom I have so appeared) to reflect upon yourselves, and say, What have we done? or are a doing? that such a Person should be [thus] raised up, to Reprove, Warn, and Caution us, as we formerly Reproved, Warned, and Cautioned others? I say, If the Consideration of this was but duly and deeply weighed and considered of by you (as without all doubt it should and ought to be) than 'twere possible you might yet come to see, and be made sensible, that 'tis not the Spirit of Christ that acts and guides you, and that it was not in Enmity or Illwill (as some of you have imagined) that I have been made so often to visit and exhort you, but that it was [only] in love to Truth, and in obedience to the good Spirit of the ever Blessed GOD, in whose Service I desire evermore to be found faithful.  
J. P. 2 d of (the Month called) August, 1696,   

AN ABSTRACT Of a Large Printed Paper, from Pensilvania, Entitled, A Brief ADMONITION to the Elders and Ministers of the People called QUAKERS.  
MAny Months have I been pressed in Spirit to Warn you, the Leaders and Ministers of the People called Quakers— viz. Tho' you were careful, at your half Years Meeting of Ministers at Philadelphia, the 6th of the 4th Month (June) last, to Forbidden your Friends wearing a Speckled Neckcloth, a Ribbon for a Hatband, and the like; and seem very Zealous to forbid your Friends to Marry with other Christian Professors. Nay, and to warn them, on pain of Judgement, not to have so much Society with your late Friends (whom you call Separates) as to go to their Weddings, Preaching it up as a Sin so to do. And the Yearly Paper from London, warning their Friends to keep to the plain Language of Thee and Thou, etc. Yet, know assuredly, That tho' Your Religion lie in these Outward Ceremonies, they are but Trifles— And are Insufficient to divert Divine Vengeance, which is certainly your Portion, if you still neglect, first to Cleanse the Inside from Pride and Envy, against your fellow Creatures, for refusing Conformity to your Ways.  
And inasmuch as you declare to the World, That you are Arrived to such a height of Perfection, beyond other Christian Professors, that you are so far free from Sin, as that you have no need to ask Forgiveness; From hence it is, That you do never, in your Prayers, in Meetings, ask Forgiveness of Sin. [Tho' 'tis apparent, That there is no Religious Society this day in Christendom, that are Guilty of more Whoredoms, Adultries, and other Foul and Abominable Actions than you have been, the Number considered.] Therefore cease your Woes and Warnings against the Whoredoms and Abominations that are in the World, and first cry out against those Things that are amongst yourselves; first Cleanse your own Camp, and then Warn others to beware of these Evils, etc.  
The abovesaid Admonition (with others) being sent from Pensilvania some time ago (put forth by one Daniel Leeds, an Ancient Quaker) 'tis thought meet to have it Reprinted, and to be Communicated to the Quakers here, that so they may see (notwithstanding their High Boast of being Free form Sin) That the Whoredoms, Adultries, and other Immoralities of their Friends beyond Sea, are as great, as theirs are here: And for which, there is great cause of Sorrow, and deep Humiliation, which that this Paper might be Instrumental to produce amongst them, would be to the Joy, and true Rejoicing of some Sincere Souls that have Mourned for them; and that still hearty desires their Repentance and Amendment of Life; and that longs to see the Day, wherein they might be truly Humbled and Repent: This being the Way, and there is not another, for an Holy and Happy Reconciliation, both with the LORD, and all that truly Love, Fear, and Obey HIM, and that are Zealous for HIS Honour and Glory; of which Number, the Publisher hereof desires Evermore to be found, whilst he has a Being in this World; that when his Days are Ended, and his Work Finished for which he was Born, he may lay down his Head in Peace, and be received to Mercy with all the Holy Ancients. Even so Amen and Amen, is the humble Desire, and constant Prayer of a Friend to the whole Creation.  
J. P.   

LONDON, Printed in the Month called July, 1698.